Christmas is preceded by a fast that lasts forty days and is therefore called in the Church Charter the "Little Forty Days", just like great post. The feast of the Nativity of Christ has five days of fore-feasts (only this Lord's feast has such a great fore-feast) and 6 days of feasting.
During the five days of prefeast Compline is served. At Compline, a special triode and canons are sung, similar to the triodes and canons of Passion Week. “These hymns reflect the main theological idea that the incarnation of the Son of God was for Him the Cross, the first Cross, perhaps no less light than the last Cross, i.e. crucifixion." On some days of the Nativity Fast, which are marked with the word "Alleluia", a divine service is performed similar to the Divine Liturgy of Great Lent and a prayer of St. Ephraim the Syrian "Lord and Master ..." with bows to the ground. With the Entry into the Church of the Most Holy Theotokos, the singing of the Christmas katavasia begins (this is a cycle of irmos that are sung at the end of each song of the canon at the festive service): "Christ is born, praise ...". The Week of the Holy Forefathers precedes the Nativity of Christ, these days we remember those Old Testament righteous who were saved by faith in Christ who was to be born. It is followed by the Sunday of the Holy Fathers. On the Week of the Holy Fathers or the Week before the Nativity of Christ, on which people who belonged to the family from which the Savior came out are remembered, an addition is made to the Sunday service from Octoechos, special service from the Menaion, and a special Apostle and Gospel are read. Christmas Eve is called the Eve of the Nativity of Christ or Christmas Eve from the word "sochivo" - wheat with honey. This is a day of strict fasting. Divine service of the Nativity of Christ - consists of a series of services performed on the eve, on the night of Christmas and in the evening on the very day of the Nativity of the Lord God and our Savior Jesus Christ. These services include: the Royal Hours, Liturgies of Basil the Great and John Chrysostom, Vespers, Compline, Litiya, Matins. The order of services is determined by the day of the week on which Christmas falls.
If Christmas Eve of the Nativity of Christ falls on Monday, Tuesday, Wednesday, Thursday or Friday, then on this day the following are performed: Royal Hours with Pictorial. After them, great vespers are immediately performed with the reading of proverbs, the Apostle and the Gospel, after which the liturgy of Basil the Great is performed. After entering with the Gospel and "Still Light" is read 8 proverbs:
1. Gen.1:12-14 - the content of this proverb indicates that the incarnation of the Son of God was a new creation 2. Numbers 24:2-18 - Balaam's prophecy about the star from Jacob 3. Mic.4:6-8, 5:2-8 - Micah's prophecy about the birth of the Messiah in Bethlehem 4. Isaiah 11:1-10 - Isaiah's prophecy about the rod from the root of Jesse, on which the Spirit of God rested 5. Jer.3:36-38, 4:1- 4 - the prophecy of Baruch about the appearance of God on earth between people 6. Dan.2:31-45 - the prophecy of Daniel about a stone not cut with hands 7. Isaiah 9:6-7 - the prophecy of Isaiah about the birth of the royal Servant 8. Is.7:11- 15; 8:1-4, 8-10 - Isaiah's prophecy about the birth of Immanuel from a Virgin.
After the first three proverbs, a special troparion is proclaimed, the end of which is “Have mercy on us with them” (sung by a reader), after the 6th proverb, another troparion, the end of which is “Giver of life, glory to Thee”, after the 8th proverb, a small litany is pronounced, then the Trisagion and the usual order follow Liturgy of St. Basil the Great. (Apostle Heb. 1:1-12; Gospel of Luke 2:1-20) After the liturgy, a festive glorification takes place: a candle is brought to the middle of the temple and a troparion and kontakion for the holiday are sung before it. A lit candle marks the star that appeared in Bethlehem, i.e. in a sense, Christmas is already coming (since Vespers is connected with two days, and the hymns of the feast are already sung at Vespers, in a sense, the day of Christmas is stretched out, becoming a longer church day than all the others). Under the holiday itself, an all-night vigil is served. But it is not ordinary, because. it does not consist of Great Vespers and Matins, but of Great Compline (because Vespers had already been served) and Matins with the first hour. Compline ends with the reading of the Great Doxology, then litiya. At Great Compline, instead of the troparia "Have mercy on us, Lord, have mercy on us," the kontakion of the feast is sung. According to polyeleos - greatness. According to the 50th psalm, instead of “With the prayers of our holy fathers ...” it is sung “Every day of joy is fulfilled, Christ is born of the Virgin”, the verse “Glory to God in the highest, and peace on earth, today Bethlehem will receive Him who sits ever with the Father ...”. Instead of “The Most Honest Cherub…” - the refrain “Magnify, my soul, the Most Honorable and Glorious of the mountain hosts, the Most Pure Theotokos.” At the end of Matins, the holiday “He who was born in a den and a manger reclined ...” is dismissed. On the very day of the Nativity of Christ, which falls on Tuesday, Wednesday, Thursday, Friday or Saturday, the liturgy of John Chrysostom is celebrated. (Apostle Gal. 4:4-7; Gospel Matt. 2:1-12). Special festive antiphons are sung, “entrance”, instead of the Trisagion, “Be baptized into Christ…”, instead of “Worthy…” - the Worthy “Magnify, my soul, the Most Honorable and Glorious of the mountain hosts, the Most Pure Virgin, the Mother of God ...”. If Christmas Eve falls on Saturday or Sunday, then the Royal Hours are not performed on that day, they are transferred to Friday. At the same time, the liturgy is not performed on Friday. The Liturgy is served on Saturday or Sunday, on the day of Vespers, during which the Liturgy of John Chrysostom is served, after which the 9th Hour and Great Vespers are served with the reading of Parimias. The Trisagion is not sung at Vespers, because there is no liturgy behind it, the Apostle (Gal. 3:15-22), the Gospel (Lk. 2: 1-20), a special litany, a petitionary litany, the usual dismissal are read, after which the troparion and kontakion are sung. The All-Night Vigil is celebrated on Christmas Eve evening and consists of Great Compline (the usual Vespers was already served after the Liturgy), Matins with 1 o'clock. After the All-Night Vigil on the night of January 6-7, the Liturgy of Basil the Great is celebrated. The next day after the holiday, January 8 is celebrated - the Cathedral of the Most Holy Theotokos. Vespers is great with an entrance and a great prokeimon: Who is a great god, like our God, You are God, work miracles, but Matins is only glorifying. On the next Saturday, called Saturday after the Nativity of Christ, a special Apostle and Gospel are laid. The next week (Sunday) is called the Sunday of the Holy Fathers of God. In it, the memory of the saints and righteous Joseph the Betrothed, King David, Jacob, the brother of the Lord is committed. Twelve days after the Nativity of Christ are called Christmas time, i.e. holy days because these days are consecrated to the events of the Nativity of Christ and Theophany. Since ancient times, the Church has sanctified these days, according to the Charter, on the days of Christmas time: “no fasting, there are below the kneeling, below in the church, below in the cells,” and it is forbidden to perform the sacrament of Marriage. The content of proverbs, the Gospel and the Apostle, some holiday hymns.
When the All-Night Vigil begins with Great Compline, the solemn song of the prophet Isaiah is sung: “God is with us, understand, Gentiles, and repent, for God is with us!” Frequent repetition in this song: God is with us! - testifies to the spiritual joy of believers who recognize the Lord God among themselves.
The book of the prophet Micah (4:6-8, 5:2-8): “And you, Bethlehem-Ephratha, are you small among the thousands of Judah? out of you will come to me the one who should be the ruler in Israel, and whose origin is from the beginning, from the days of eternity. Therefore He will leave them until the time when she has to give birth; then the rest of their brothers will return to the children of Israel. And he will stand and feed in the power of the Lord, in the majesty of the name of the Lord his God, and they will live in safety, for then he will be great to the ends of the earth.” This proverb, read at the first hour, is dedicated to the prophecy of Micah about the birth of Christ in the city of Bethlehem. Bethlehem, one of ancient cities- Birthplace of David. It is located 10 miles south of Jerusalem. Initially, it was called the house of Ephrath, since one of the founders of the inhabitants of this city was Ephrath, the great-grandson of Judah (1 Chronicles 4: 1-4). The prophet predicted the birth of the Savior 700 years in advance so that people would live in hope. This prophecy is read both at the first hour and at Vespers, where a few more lines are added about mercy to the "daughter of Zion", that is, to all the people of Israel.
The book of the prophet Isaiah (7:11-15; 8:1-4,8-10):
“... So the Lord Himself will give you a sign: behold, the Virgin in the womb will receive and give birth to a Son, and they will call His name: Emmanuel ... ... before the child can say: my father, my mother, - the riches of Damascus and the spoils of Samaria will be carried before the king of Assyria . And he will go through Judea, flood it and rise high - it will reach the neck; and the spread of her wings will be in all the breadth of your land, Emmanuel! Fight, you peoples, but tremble, and listen, all distant lands! Arm yourself, but tremble; arm yourself, but tremble! Plot ideas, but they collapse; speak the word, but it will not take place: for God is with us!” This proverb, read at the sixth hour, includes the prophecy of Isaiah about the birth of the Virgin Emmanuel, which means “God is with us!”: God will be with His people, God will be a descendant of David, God will be the Son of the Virgin, His appearance in the world will be marked miraculously. Given name The Redeemer is Jesus. Emmanuel is a common noun and has many other meanings (for example, "Great Council Angel" or "Father of the Future Age", etc.). "God is with us!". These words and those following them sound like a hymn, which is especially close to those who hope for God's help. This must be remembered both by those who rise up against those who are faithful to God, and by those who seek this fidelity, which is not in words, but in the power of faith.
Contents of the Gospel (Utr. - Matt. 1:18-25). “The birth of Jesus Christ was like this: after the betrothal of His Mother Mary to Joseph, before they were combined, it turned out that She was pregnant with the Holy Spirit. Joseph her husband, being righteous and not wanting to publicize her, wanted to secretly let her go. But when he thought this, behold, the Angel of the Lord appeared to him in a dream and said: Joseph, son of David! do not be afraid to accept Mary as your wife, for what is born in her is from the Holy Spirit; she will give birth to a Son, and you will call his name Jesus, for he will save his people from their sins. And all this happened, so that what was spoken by the Lord through the prophet would come true, who says: behold, the Virgin in the womb will receive and give birth to a Son, and they will call His name Immanuel, which means: God is with us. Rising from sleep, Joseph did as the Angel of the Lord commanded him, and took his wife, and did not know her. [How] at last she gave birth to her firstborn son, and he called his name: Jesus. Contents of the Apostle (Lit. - Gal. 4:4-7)
“…but when the fullness of time had come, God sent forth his [only-begotten] Son, who was born of a woman, subjected to the law, to redeem those under the law, that we might receive adoption as sons. And since you are sons, God has sent into your hearts the Spirit of His Son, crying out: “Abba, Father!” Therefore, you are no longer a slave, but a son; and if a son, then an heir of God through Jesus Christ.”
The words of the Apostle Paul, addressed to the Christians of Galatia, indicate the door to salvation for every person through adoption by God, through His Son in communion with the Holy Spirit.
Contents of the Gospel (Lit. - Matt., 2:1-12).“When Jesus was born in Bethlehem of Judea in the days of King Herod, magicians from the east came to Jerusalem and said: Where is the King of the Jews who has been born? for we have seen his star in the east, and have come to worship him. On hearing this, King Herod was alarmed, and all Jerusalem with him. And, having gathered all the high priests and scribes of the people, he asked them: where should Christ be born? And they said to him: In Bethlehem of Judea, for thus it is written through the prophet: and you, Bethlehem, the land of Judah, are in no way less than the governorships of Judah, for out of you will come a Leader Who will shepherd My people Israel. Then Herod, secretly calling the Magi, found out from them the time of the appearance of the star and, sending them to Bethlehem, said: Go, carefully inquire about the Baby and, when you find it, inform me so that I can go and worship Him. They, having listened to the king, went. [And] behold, the star that they saw in the east went before them, until at last it came and stood over the place where the Child was. When they saw the star, they rejoiced with a very great joy, and, entering the house, they saw the Infant with Mary, His Mother, and, falling down, worshiped Him; and having opened their treasures, they brought him gifts: gold, frankincense, and myrrh. And having been warned in a dream not to return to Herod, they went back to their own country by another way.”
In those days, the wise men of the East, whom the Gospel calls Magi, saw a woman shining in the sky new star. According to their teachings and legends, this meant the coming into the world of a great man. The Magi knew that the Jewish people were waiting for the appearance of the Messiah, their true King and Savior, and therefore they went to Jerusalem to ask where they should look for Him. The words of the Evangelist Matthew are read on the feast of the Nativity of Christ as evidence of the birth of the true Messiah - the Savior. The Magi brought gifts to the Infant Christ: gold, frankincense and myrrh. These gifts were deep meaning: they brought gold as a tribute to the King, frankincense as to God, and myrrh as to a person who must die (myrrh was anointed in those distant times for the dead).
Great Compline on Christmas Day. Stichera on lithium.
“Heaven and earth unite today, I will be born to Christ. Today God has come to earth, and man has ascended to Heaven. Today to see is the flesh, invisible by nature, for the sake of man. For this sake, we, glorifying, cry out to Him: Glory to God in the Highest, and peace on earth, for the gift of Your coming, our Savior, glory to You. Translation: Heaven and earth were united this day at the birth of Christ. On this day God came to earth, and man ascended to heaven. Today we see the Invisible by nature in the flesh for the sake of man. Therefore, we, glorifying, will exclaim to Him: "Glory to God in the highest, and on earth peace: Thy coming has granted us; Our Savior, glory to Thee!"
The main theme of this text is the appearance of the Savior on earth in the flesh. Dogmatic idea: Christ became man while remaining God. He came into the world to save people and for this he became a man (the meaning of Christ's coming to earth is revealed). The words “heaven and earth united” serve as an artistic image, showing the connection of two seemingly distant concepts, the connection of God and man, and these same words show the connection of the Divine and the human in one Person. If the Lord had not come to earth, no man could have ascended to heaven. "On this day God came to earth, and man ascended to heaven." It was only with the coming of Christ that it became possible to enter the Heavenly Kingdom. The next sentence explains what God did to make this possible, He became a man.
Irmos of the canon of the Nativity of Christ.
Song 1. “Christ is born, praise: Christ from heaven, sing: Christ on earth, ascend. Sing to the Lord, all the earth, and sing with joy, people, as if you were glorified. Translation: “Christ is born, praise! Christ from heaven - meet! Christ on earth, rise up! Sing to the Lord, all the earth, and sing with joy, people: for He is glorified.”
The main theme of the irmos of the first song is the calling of all to share the great spiritual joy - the celebration of the Nativity of Christ. Dogmatic idea: Those who have accepted Christ should ascend with their minds from the earthly to the Heavenly, meet and receive Christ descended from Heaven and give Him glory as the Savior of the human race. Recognize God's love for you, take courage, fallen ones, and triumph, being carried by your thoughts to heaven, which becomes accessible to you. Artistic image s are manifold thanksgiving actions in relation to Christ: glory and singing to Him, joyful meeting Him, communion with His saving path.
Song 3. “Before the age of the Father, born incorruptibly to the Son, and in the last from the Virgin incarnated without seed, let us cry out to Christ God: exalted our horn, holy art thou, O Lord.” Translation: "Before the ages from the Father incorruptible begotten Son, and in the last (times) seedlessly incarnated from the Virgin, to Christ God, let us exclaim: You have exalted our dignity, holy are You, Lord!
The main theme of the irmos of the third song of the canon is the foundation of our faith: “in one Lord Jesus Christ, the Son of God, the Only Begotten, begotten of the Father before all time; Light from Light, true God from true God, begotten, uncreated, of one being with the Father, whom all things have become.” Dogmatic idea: The timelessness of Christ, the seedless incarnation of the Son of God. The artistic image is the consonance of the words of the irmos with the words of the Creed.
The celebration of the Nativity of Christ (December 25) begins with the preparatory period. Forty days before the celebration of the event of the birth of our Lord, we begin the Advent fast, purifying our soul and body in order to properly enter the feast and participate in the great spiritual reality of Christ's coming. Lent is not a special liturgical period like Great Lent; The Nativity fast has an "ascetic" rather than a "liturgical" nature. However, the period of Advent is reflected in church life a number of liturgical features that indicate the coming feast.
The theme of the approaching Christmas in the services of the forty-day preparatory period appears gradually. At the beginning of Lent, on November 15, none of the hymns yet mentions the Nativity, then, five days later, on the eve of the celebration of the Entrance into the Temple of the Most Holy Theotokos, in the nine irmos of the Nativity canon we hear the first announcement of the approaching event: “Christ is born, glorify !"
With these words, something changes in our life, in the very air we breathe, in the whole structure of church life. We seem to feel somewhere far away the first light of the greatest joy of all possible - the coming of God into His world! thus announces the coming of Christ, the incarnation of God, His entry into the world for the salvation of the world. Further, on the two Sundays before Christmas, he recalls Forefathers And Fathers: prophets and saints Old Testament who prepared the coming of Christ by transforming history into the expectation of the salvation and restoration of mankind by God. Finally, December 20 begins prefeast of christmas, whose liturgical structure is similar to the Holy Week before Easter - because from the birth of the Son of God in the form of an Infant, His saving ministry began for our salvation, which will then lead to the final sacrifice on the cross.
eve
2) Vespers and
3) Divine Liturgy of St. Basil the Great.
Appearing at the end of the pre-feast and the whole fast, the Clock combines all the themes of the holiday in order to solemnly announce them in last time. In special psalms, hymns and biblical readings for each Hour, the joy and power of Christ's coming is proclaimed. This is the last thought universal significance Christmas, about the decisive and radical changes that it brought to all creation.
Vespers, which usually follows the hours, immediately begins the celebration, because, as we know, the liturgical day begins with the evening. The tone of the holiday is set by the five stichera on “Lord, I have called…” They are truly an explosion of joy about the gift of Christ's incarnation, which has now taken place. Eight biblical readings show that Christ was the fulfillment of all prophecies, that His Kingdom is the Kingdom of "all ages", that all human history finds its meaning in Him, and the whole universe was the center of His coming into the world.
Liturgy of St. Basil the Great, which follows the Vespers, in the past was a baptismal liturgy, during which catechumens (preparing for Baptism) received Baptism, Chrismation and became members of the Church - the Body of Christ. The double joy of the feast—for the newly baptized and other members of the Church—is expressed in prokimne days:
Thou art my son, I have given birth to Thee today. Ask from Me, and I will give Thee tongues Your inheritance, and Your possession the ends of the earth.
At the end of the service, the priest brings a lit candle to the middle of the temple and, surrounded by parishioners, sings the troparion and kontakion of the holiday:
Your Christmas, Christ our God,
Ascension of the world and the light of reason.
In it, for the stars serving as a star, I learn
Bow to you, the Sun of Truth,
And lead you from the height of the East.
Lord, glory to You!
All-night Vigil and Liturgy
Since the festive Vespers has already been served, the All-Night Vigil begins with Great Compline and the joyful exclamation of the prophet Isaiah: “God is with us!” Matins is celebrated according to the order of the great feasts. For the first time, the canon “Christ is born…” is sung in full, one of the most beautiful canons in Orthodox worship. During the singing of the canon, believers venerate the icon of the Nativity of Christ. This is followed by stichera on Praise, in which the whole festive theme is joyfully combined:
Rejoice, righteous ones,
Heaven, rejoice
Jump, mountains, I will be born to Christ!
The virgin sits like a cherub,
Carrying in the bowels of God the Word is embodied;
Shepherds marvel at the born,
Volsvi bring gifts to the Lord,
The angels chant:
Incomprehensible Lord, glory to Thee!
The celebration of the Nativity of Christ concludes directly with the Liturgy of the day with its festive antiphons, which proclaim:
The Lord will send the rod of strength to Thee from Zion, and rule in the midst of Thy enemies. With Thee began on the day of Thy power in the lordship of Thy saints.
Afterfeast
The next day is celebrated Cathedral of the Holy Mother of God. Combining Christmas carols with hymns glorifying the Mother of God, he points to Mary as the person who made the Incarnation possible. The humanity of Christ—concretely and historically—is that humanity which He received from Mary. His Body is first of all Her body, His life is Her life. The feast of the Cathedral of the Most Holy Theotokos is probably the most ancient feast in the Christian tradition in honor of the Virgin Mary, the beginning of Her church veneration.
The six days of after-feast continue until December 31 and end the Christmas period. During these days, at divine services, he repeats hymns and hymns glorifying the incarnation of Christ, reminding us that the source and foundation of our salvation can only be found in Him Who, being the eternal God, came into the world for us and was born as a little Baby.
One of the important Christian holidays- Nativity. For this celebration, the Orthodox have been preparing for 40 days with prayers and fasting.
The Orthodox celebrate the Feast of the Nativity of Christ on the night of January 6-7 - on this day the Christmas fast ends, and after the service in the church, the faithful sit down at the table. Attending a Christmas service is a separate important ritual for a Christian.
Features of Christmas Eve 2019, which fell on Sunday this year
The strictest day of Advent is Christmas Eve, January 6th. Up to the appearance of the first star (a reminder of the Star of Bethlehem, which the Magi once saw), it is necessary to refrain from eating meat, entertainment and other pleasures. Special attention should be devoted to righteous thoughts and preparation for service in the temple. Only after returning from the liturgy can you sit down at the festive table, but it is advisable to do without frills - Christmas is celebrated not in order to eat and drink.
“Christmas Eve falls on Sunday, so Vespers, which is usually celebrated on this day in the morning and is combined with the Liturgy, will also be celebrated in the morning, but after the Liturgy,” says Vsevolod Chaplin. - On the very day of Christmas, the liturgy of Basil the Great will be performed. It is more spacious, longer in time, they serve twice in the morning and at night. This is the main service, it is very important to come to it, confess, partake of the holy mysteries.”
Patriarch of Moscow and All Russia Kirill, by tradition, will lead the festive service in the Cathedral of Christ the Savior. We will show the broadcast of the night service. The beginning is at 23.00 Moscow time.
When does the Christmas service begin in the churches of Moscow
The Russian Orthodox Church celebrates Christmas on the night of January 6-7. Christmas is the second most important holiday after Easter.
On this night, Patriarch Kirill of Moscow and All Russia usually leads a festive Christmas service in the Cathedral Church of Christ the Savior, where thousands of believers will gather.
The Feast of Christmas, according to the teachings of the Church, symbolizes the reconciliation of man with God. Christmas heralds the redemptive feat of Christ and the renewal of human nature, struck by the fall of the forefathers.
What time does the Christmas service begin in the churches of Moscow
Cathedral of Christ the Savior. January 6: confession will begin at 8 am, the first all-night vigil will begin at 17:00, the second all-night vigil will begin at 23:00, after the end of the all-night vigil, the night liturgy of Basil the Great will take place.
Church of St. Nicholas in Khamovniki. An all-night vigil will take place on January 6 at 17:00. On January 7 at 00.00 a solemn liturgy and confession will take place.
Temple Tikhvin icon Mother of God in Alekseevsky. An all-night vigil will take place on January 6 at 17:00. On January 7, at 00:00, a Divine Liturgy will take place, at 7:00 in the morning - an early liturgy, at 10:00 - a late liturgy.
Temple of the Transfiguration in Tushino. On January 6, at 17:00, an all-night vigil will be held, confession will begin at 23:00. On January 7 at 00.00 the beginning of the liturgy will take place, at 8.40 the late liturgy will take place.
Church of the Intercession of the Holy Mother of God in Yasenevo(Litovsky boulevard, building 7a). On January 6, at 17:00, the All-Night Vigil will begin, the rule for Holy Communion is at 23:00. On January 7 at 00.00 the beginning of the festive liturgy will take place, the late liturgy will begin at 8.40.
Liturgical instructions for January 6, 2019
32nd week after Pentecostbefore Christmas, holy fathers . Voice 7th. Prefeast of the Nativity of Christ. Eve of the Nativity of Christ (Christmas Eve).
Prmc. Evgeniya.
The service is performed according to the Mark chapter of the Typicon on December 24: “It is necessary to know if the Week before the Nativity of Christ will happen, holy fathers, dekemvria on the 24th day.” The service of the Week before the Nativity of Christ, holy fathers, is in the Menaion on December 1863.
Calendar Notes:
The order of readings, according to the calendar:
Morning – Ev. 10th, In., 66 credits, XXI, 1–14. Lit. - Weeks before the Nativity of Christ: Heb., 328 credits, XI, 9-10, 17-23, 32-40. Matt., 1 credit, I, 1-25.
At Vespers (celebrated separately from the Liturgy): Heb., 303 credits, I, 1-12. Lk., 5 credits, II, 1–20.
On the great vespers "Blessed is the husband" - the whole kathisma.
On “Lord, I have called out” stichera on 1064: fathers, tone 6 - 6: “Appear at the end of the world ...”, “Decorated with glory ...”, “Shedding merrily ...” (each stichera - twice), and prefeasts, the same voice – 4: “The never-setting Sun…” (twice), “Wearing on the splashes of the Cherubim…”, “In the wordless manger…”. “Glory” - of the fathers, the voice is the same: “Daniel, the husband of desires ...”, “And now” - the pre-holidays, the voice is the same: “Den, be well-beautified ...” (the dogmatic voice is not sung).
Entrance. Prokeimenon of the day, tone 6: “The Lord reigns ...”, with verses (according to custom). Parimii of the fathers - 3.
On the litiya are the stichera of the fore-feast, tone 5: “Wear the sign of Adam…”, “Child, incarnated from Nei…”, “She is slavishly pure…” (see in the Menaion on December 24 on “Lord, cry out”). “Glory” - of the fathers, voice 3: “Forefathers’ Cathedral ...”, “And now” - pre-holidays, the same voice: “Beautified, Bethlehem ...” (see in the service of the fathers).
On the stichera of the pre-feast, tone 2: "House of Euphraths ...", "Bethlehem, land of Judah ...", "Come all, Christmas of Christ ..." (with their refrains; see in the service of the fathers). “Glory” - of the fathers, the same voice: “Rejoice, honest prophets ...”, “And now” - prefeasts, the same voice: “Behold the time draw near ...” (see in the service of the fathers).
According to the Trisagion - the troparion of the fathers, tone 2: "The greatness of the faith of correction ..." (twice), and the troparion of the pre-feast, tone 4: "Written sometimes ..." (once; see in the Menaion on December 24).
In the morning to “God is the Lord” - the Sunday troparion, tone 7: “Thou hast destroyed death with Your Cross ...” (twice). “Glory” is the troparion of the fathers, tone 2: “The greatness of the faith of correction ...”, “And now” - the troparion of the pre-feast, tone 4: “Written sometimes ...” (see in the Menaion on December 24).
Kathismas 2nd and 3rd. Small Litanies.
According to the 1st verse66 - saddle of the fathers, voice 4: "In the father, God ...". "Glory, and now" - the same saddle.
According to the 2nd verse - the sedal of the fathers, tone 8: “We celebrate the feast, believe ...”. "Glory, and now" - the same saddle.
Immaculate67 (see Typicon, ch. 17). "Angelic Cathedral ...". Sedalen of the fathers, tone 8: "Abraham, Isaac and Jacob ...". “Glory, and now” – in sedalen, the voice is the same: “From the bowels of the Father came down…”. Power and prokeimenon - an ordinary voice (in this case - the 7th). Sunday Gospel 10th. “Seeing the Resurrection of Christ…”. According to the 50th psalm: "Glory" - "Prayers of the apostles ...". Sunday stichera, tone 6: “Jesus is risen from the tomb…”.
Canons: fathers with irmos for 8 (irmos twice each) and prefeasts (see in the service of the fathers) for 6.
Note. In the canon of the Fathers (tone 6, irmoses: “By the wave of the sea…”) the first two troparions in each song are Sunday, so the Sunday canon of the ordinary voice of Oktoech is not sung (see Typikon, December 24, Mark’s chapter).
Biblical songs "Sing to the Lord ...".
Katavasia "Christ is born ...".
According to the 3rd song - ipakoi of the fathers, voice 8th (once).
According to the 6th song - kontakion ("Have fun, Bethlehem ...") and icos of the fathers, tone 1st.
On the 9th song we sing "The Most Honest".
According to the 9th song - "Holy is the Lord our God." Svetelen ottsov69: “From the seed it is introduced…”. “Glory” is the luminary of the fathers: “The chosen patriarchs ...”, “And now” is the luminary of the forefeast: “Rejoice, Bethlehem ...” (see in the service of the fathers).
"Every breath ..." and laudatory psalms.
On the praise of the stichera on 6: Fathers, voice 5 - 3: “Lift up your voice ...”, “Come, sometimes sitting on the fiery, Elijah ...”, “Appear, I am from the age on earth ...”, and forefeasts, voice 4 th - 3: “Isaiah’s voice is fulfilled…”, “Having written from the servant of the Master…”, “A bright and animated cloud…”. “Glory” - of the fathers, voice 8: “Legal teachings of the class ...”, “And now” - “Blessed be Thou ...”.
Great praise. According to the Trisagion - the Sunday troparion: "Today is salvation ...".
Before the 1st hour on "Glory, and now" - the Gospel stichera 10th.
Note. The reading of the hours of the evening is moved to Friday (December 22). On Christmas Eve of the Nativity of Christ (December 24), the usual three-psalm hours are performed.
On the clock is the Sunday troparion, tone 7: “Thou hast destroyed death with Thy Cross…”. “Glory” is the troparion of the fathers: “The great faith of correction ...”. The kontakia of the fathers: “Rejoice, Bethlehem…”, and the prefeasts: “Virgin today is the Pre-eternal Word…” (see in the Menaion on December 24, at Matins after the 6th ode of the canon), are read alternately.
Note. According to V. Rozanov (see. his"Liturgical Ordinance Orthodox Church", from. 279), the troparion on the clock reads as follows: “the Sunday troparion on all hours, Glory- fathers and prefeasts alternately (there is no mention of the troparion of the prefeast, but it should be by analogy with other prefeast days).
Liturgy St. John Chrysostom.
Blessed are the fathers72, ode 3 - 4 (with irmos), and forefeasts, ode 6 - 4.
At the entrance: "... Risen from the dead ...".
At the entrance - the Sunday troparion, tone 7th: "Thou hast destroyed death with Your Cross ...", troparion of the fathers, tone 2nd: "Great faith of correction ...", troparion of the pre-feast, tone 4th: "Written sometimes ..." (see . in the Menaion on December 24). “Glory” – kontakion of the Fathers, tone 1: “Rejoice, Bethlehem…”, “And now” – kontakion of the pre-feast, tone 3: “Virgin today is the Pre-eternal Word…” (see in the Menaion on December 24, at Matins on 6th ode of the canon).
The Trisagion is sung.
Prokeimenon - Song of the Fathers, voice 4: “Blessed are you, O Lord God of our fathers ...”, verse: “For thou art righteous about all ...”.
Apostle - Weeks before the Nativity of Christ (Heb., end. 328).
Alleluia - of the Fathers, voice 4: "God, we hear our ears..."
Gospel - Weeks before the Nativity of Christ (Matt., beginning 1).
It is sung "It is worthy to eat ...".
Communion - Sunday: "Praise the Lord ..."; and fathers: "Rejoice, righteous ones ...".
Let go of the Sunday: "He is risen from the dead ...".
Note. “Be it known: If it happens on the eve of the Nativity of Christ on Saturday or the Week, there is no fasting ...” (Typicon, December 25, 2nd “look”). This prescription of the Charter means that on Christmas Eve, which coincided with Saturday or Sunday, after the celebration of the Liturgy (before Vespers), it is allowed to refresh yourself a little with food without oil: “After the dismissal [of the Liturgy of St. John Chrysostom - Comp.] we eat a piece of bread, and we eat little of the wine, and we depart in our cells. At the hour of the 7th day we begin Vespers” (Ibid.; cf. Typikon, January 6, 2nd “behold”).
According to established church practice, immediately after the end of the Liturgy, 9th hour And great vespers feast of the Nativity of Christ. According to the Rule, the divine service should begin “at the hour of the 7th day,” i.e., in our opinion, at the 1st hour of the day (see Typicon, December 25)73. Thus, according to the Typicon, Great Vespers is celebrated separately in order to ensure a more solemn service for it. There is a ringing in the great campaign and in all hard(cf. Typikon, 25 December).
After the completion of the 9th hour, the priest pronounces the initial exclamation of vespers: "Blessed is our God ...". Reader or choir: "Amen." Reader75: “Come, let us bow down…” (three times).
Note. If the 9th hour before Vespers was not celebrated, then the usual beginning should be read at the beginning of Vespers. Priest: "Blessed be our God...". Reader or choir: "Amen." Reader: “Glory to Thee, our God, glory to Thee”, “King of Heaven…”, Trisagion. According to "Our Father ..." the priest - an exclamation: "As Yours is the Kingdom ...". Reader: “Amen”, “Lord, have mercy” (12 times), “Glory, and now”, “Come, let us bow down ...” (three times).
Psalm 103 (read). (The priest, during the initiatory psalm, according to custom, reads the prayers of the lamp in front of the royal doors.) The Great Litany.
"Blessed is the husband" - 1st antiphon. Litany small (exclamation: "Like your power ...").
On "Lord, I have called" the stichera of the feast, tone 2 - 8 (each stichera - twice). "Glory, and now" - the holiday, the voice is the same: "August is the sole commander of the earth ...". (The usual censing is performed.)
Entrance with the Gospel. "Light Quiet". Prokeimenon of the day, tone 8: “Behold, now bless the Lord…”, verse: “You who stand in the temple of the Lord…”76.
Reading of the eight parimias of the holiday. After the 3rd parimia, according to custom, the royal gates are opened. The reader proclaims: "The voice of the sixth" and he himself sings the troparion: "You were secretly born in a den ...". According to the Charter, both troparia and psalm verses should be sung. But usually, according to the established practice, recorded in the Synodal musical editions, only last words troparion. Therefore, the performance of these troparia with verses is performed in the following order:
Reader the troparion proclaims: “You were secretly born in a den, but Heaven preached to everyone, as if by mouth, offering a star, Savior, and bring the magi to You, worshiping You by faith”, and he himself sings: “Have mercy on us with him.”
singers
Reader says the 1st verse: “His foundations are on the holy mountains, the Lord loves the gates of Zion more than all the villages of Jacob, speaking gloriously about you, the city of God. I will remember Rahab and Babylon leading Me. And bring the Magi to Thee, worshiping Thee by faith.”
singers they sing the end of the troparion: “Have mercy on us with nothing.”
Reader says the 2nd verse: “And behold the foreigners, and Tire, and the people of Ethiopia, these were there. Mati Zion says: Man, and Man was born in him, and That is the foundation and the Highest. And bring the Magi to Thee, worshiping Thee by faith.”
singers they sing the end of the troparion: “Have mercy on us with nothing.”
Reader pronounces the 3rd verse: “The Lord made a story in the Scriptures of the people, and of these princes who were in it, as if they were all rejoicing, a dwelling place in you. And bring the Magi to Thee, worshiping Thee by faith.”
singers they sing the end of the troparion: “Have mercy on us with nothing.”
Reader says: “Glory to the Father and the Son and the Holy Spirit. And bring the Magi to Thee, worshiping Thee by faith.”
singers they sing the end of the troparion: “Have mercy on us with nothing.”
Reader says: “And now, and forever, and forever and ever. Amen. And bring the Magi to Thee, worshiping Thee by faith.”
singers they sing the end of the troparion: “Have mercy on us with nothing.”
Reader the troparion proclaims: “You were secretly born in a den, but Heaven preached to everyone, as if by mouth, offering a star, Savior, and bring wise men to You, worshiping You by faith”, and he himself sings its ending: “Have mercy on us with him.”
The royal doors are closed. The troparion is also performed according to the 6th parimia. On the kliros, the final words are sung: “Giver of life, glory to Thee.”
At the end of the 8th parimia, the royal gates are opened. Little litany. Exclamation: “For Thou art holy, our God, and we give glory to Thee…”. Choir: Amen. (The Trisagion is not sung.) Deacon: "Let us listen." Priest: "Peace to all." Reader: "And your spirit." Deacon: Wisdom. Reader: Prokeimenon, tone 1: “The Lord spoke to Me: Thou art my son, I have given birth to Thee today”; verse: "Ask from me, and I will give you tongues, your inheritance, and your possession the ends of the earth."
Apostle - Heb. 303.
Alleluia, tone 5: “The Lord said to my Lord: sit at my right hand, until I make your enemies your footstool”; verse: “The Lord will send the rod of power to Thee from Zion, and rule in the midst of Thy enemies”; verse: “From the womb before the daylight, I gave birth to you, the Lord swears, and he will not repent.”
Note. There is a tradition of burning incense before reading the Gospel (as in the full Liturgy).
Gospel - Lk. 578. (According to custom, the gospel is read by the deacon on the pulpit.)79 After the reading of the gospel, the royal doors are closed.
A special litany: "Rzem all ...". "Give me, Lord." Litany of supplication: "Let's fulfill the evening ...", exclamation: "Like a good and philanthropist ..."; the prayer of head bowing and the exclamation: "Be the power of Thy Kingdom..." 80.
Then the deacon: "Wisdom." Chorus: "Bless." Priest: "Blessed be you...". Choir: "Amen. Confirm, God ... ". Priest: "Most Holy Theotokos, save us." Chorus: "The most honest Cherub ...". Priest: "Glory to Thee, Christ God...". Chorus: "Glory, and now", "Lord, have mercy" (three times), "Bless". Let go (short holiday) is pronounced in the open royal gates81: “Also born in the den and reclining in the manger, for our salvation, Christ, our True God, through the prayers of His Most Pure Mother and all the saints, will have mercy and save us, as He is Good and Lover of mankind.”
After the dismissal of great vespers, a burning lamp is delivered in the middle of the temple, and near it, the clergy who left the altar sing the troparion of the feast of the Nativity of Christ, tone 4: “Your Christmas, Christ our God ...”, “Glory, and now” - the kontakion of the holiday, voice 3rd: “Today the Virgin gives birth to the Supreme Being…”. (The magnificence is not sung.) Then the long-term ones are sung: “Great master…”82.
Note. “And we enter the meal, and we eat completely: we don’t eat fish, but with wood oil, and boiled juicy, or kutia with honey: we also drink wine to the glory of God: in poor countries we drink beer; reading is also offered - the teaching of Cyril, Archbishop of Jerusalem, he began: As if in Jesus Christ we hope..."(Typicon, December 25, 2nd "behold").
63 See: Menaion-December. M., 2002. Part 2. S. 50–73.
64 The stichera of the Octoechos are not sung.
65 The stichera are not sung on the poem of Oktoeh.
66 Sedals of the Octoechos are not sung.
67 The 118th psalm (17th kathisma) is sung to the 5th tone, regardless of the weekly tone, and immediately after it the troparion "Angelic Cathedral ...". In parish practice, polyeleos are usually sung instead of the Immaculates at Sunday vigils.
68 In those churches where the prescription to combine the canon with the singing of biblical prophetic songs remains difficult to fulfill, it is permissible to use the refrain to the Sunday troparia of the canon of the fathers: "Glory, Lord, to Thy holy Resurrection."
69 The Sunday Exapostilary of the Octoechos is not sung.
70 Laudatory stichera are sung with the corresponding verses of laudatory psalms (from the mark “to 6”), additional verses (“Blessed are you, Lord God of our fathers…”, “For thou art righteous about all…”), indicated in the Menaion to the stichera of the fathers, are omitted . The stichera of the Octoechos are not sung.
72 Blessed is the Octoechos not sung.
73 There is an opinion that the articles of the Typicon under December 25 have a Russian edition, so the time calculation is presented according to the modern account. See: Nativity of the Lord God and our Savior Jesus Christ. SPb., 1993. S. 44.
74 For troparia and kontakion at the 9th hour, see above.
75 According to the Charter, “Come, let us bow down ...” and the initial (103rd) psalm is read by the primate, according to established practice, by the reader.
77 In the Apostle: "...the footstool of thy feet."
78 "In Moscow Church Gazette, 1900, No. 50, in the article On the Reading of the Apostle and the Gospel at Vespers on the Eve of the Nativity of Christ on Saturday and Sunday(See this article in the 2001 Liturgical Instructions, pp. 632–641. – Comp.) it has been noticed and thoroughly proved that there is a mistake in our Charter and that it must be corrected in this way: on the eve of the Nativity of Christ always should be read from the Epistle to the Hebrews, conception 303 and the Gospel of Luke, conception 5, and if the eve happens on Monday, Tuesday, Wednesday, Thursday and Friday, then read at the Liturgy of Basil the Great, merging into one composition with Vespers; if the eve takes place on Saturday or Sunday, then at the great Vespers celebrated separately from the Liturgy of Chrysostom. Therefore, the feast readings (Heb. 303 and Luke 5) should never, under any condition, be abolished and replaced by others.
On the Saturday before the Nativity of Christ, if at the same time it is the Saturday before the Sunday of the Holy Fathers, before the Nativity of Christ, that is, if it happens in the period from December 18 to 23, Gal. 205 and Lk. 72. If this Saturday follows the Week before the Nativity of Christ, that is, if it happens on December 24, then at the Liturgy of Chrysostom it is necessary to read Gal. 207 and Matt. 53; at Vespers, as said above, Heb. 303 and Lk. five; As for Gal. 205 and Lk. 72, then in this case they are read on the Saturday preceding the Week of the Holy Fathers, before the Nativity of Christ" ( Rozanov V. Liturgical Rule of the Orthodox Church. pp. 379–380).
79 At the same time, the liturgical dialogue between the deacon and the priest before reading the Gospel (“Bless, master, the evangelist…”, “God, through the prayers of the glorious saint…”) is not pronounced. After the alleluia - "Wisdom, forgive me, let us hear the holy gospel ...", and further according to custom.
80 Compare: Rozanov V. Liturgical Rule of the Orthodox Church. S. 84.
81 At the pronouncement of dismissal, the royal gates are opened.
The Divine Liturgy of the Nativity of Christ: Traditions, the Sequence of the Liturgy, and the History of the Feast of the Nativity. Read more on the Pravmir portal.
Christmas Traditions: The Divine Liturgy of the Nativity of Christ
Κοντάκιον. Ποίημα Ῥωμανοῦ τοῦ Μελῳδοῦ.
Ἡ Παρθένος σήμερον, τὸν ὑπερούσιον τίκτει, καὶ ἡ γῆ τὸ Σπήλαιον, τῷ ἀπροσίτω προσάγει. Ἄγγελοι μετὰ Ποιμένων δοξολογοῦσι. Μάγοι δὲ μετὰ ἀστέρος ὁδοιποροῦσι. Δι´ ἡμᾶς γὰρ ἐγεννήθη, Παιδίον νέον, ὁ πρὸ αἰώνων Θεός.
(E parfenos semeron ton uperousion tiktei, kai e ge to spelaion tw aprositw prosagei. Angeloi meta Poimenon doxologousi. Magoi de meta asteros oidoporousi. Di emas gar egennete Paidion neon, O pros aiwnwn Teos.)
Today the Virgin gives birth to the superexistent, and the earth brings a cave to the Unapproachable; The angels glorify together with the shepherds, while the wise men travel after the star, because for our sake the young Infant, the Eternal God, was born.
Kontakion, the creation of Roman the Melodist
Christmas is a holiday celebrated by people all over the world. Why are they happy? Just because that day began new era"from the Nativity of Christ", because the Christmas tree is decorated, because we receive gifts? But what does this event, which happened 2000 years ago, have to do with people living today? What are the traditions of celebrating Christmas.
Christ is the Savior, but do we need to be saved from something, do we face any danger? And can we really meet God? How the liturgical tradition of the Church answers these questions, says Nikolai DERZHAVIN, who has been commenting on television broadcasts of festive services for 20 years now.
What is the meaning of Christmas
The great ecumenical teacher calls the Nativity of Christ "the beginning of all holidays." “Whoever calls this holiday the mother of all holidays will not sin ... In this holiday, both the Epiphany, and the sacred, and have their beginning and foundation. If Christ had not been born according to the flesh, then he would not have been baptized, and this is the feast of the Epiphany; and would not have suffered, and this is the Passover; and would not send the Holy Spirit, and this is Pentecost. So, from the feast of the Nativity of Christ, our holidays began, as from the source of various streams.
The birth of Christ - the Messiah - the Anointed One, who will save the world, was predicted Old Testament prophets and has been expected for centuries. This happy event happened more than 2000 years ago: Jesus Christ was born in Bethlehem of Judea. We, Christians, annually again and again experience this joy, proclaimed by the Angels to the shepherds: “I proclaim to you great joy that will be to all people: for today a Savior, who is Christ the Lord, has been born to you in the city of David,” says the Holy Gospel.
God becomes Man so that man becomes God by grace. But, at the same time, the Creator, taking the image of His creation, "is humiliated." What is being done is what in Greek is called "kenosis", and in Slavic - "exhaustion" of the Son of God. And his highest point it reaches on the Cross. And yet, at Christmas we rejoice, for we know what rich fruits this exhaustion has borne. We rejoice, for the day has dawned for the beginning of our salvation, salvation from sin and death. And salvation from death and meeting with God, the source of life, is the greatest reason for thanksgiving and joy.
Christmas and Magi
According to the teaching of the Church, the fact that “for our sake a young child, eternal God was born” is a cause of joy for those who love God. By the fact that God wanted to be born in the form of a man, He gave deliverance from corruption and death, “healed the wounds of Eve”, “forgave sins”, “gave immortality”, “fulfilled the prophecies”, “attracted the fallen primordial Adam”, “replaced lies with faith” in the truth, “led everyone to the life-giving light,” as the Christmas service says.
So, what does this event have to do with each of the people living today? The Church speaks about this through the lips of her poets in church hymnography. The main and most frequently sung hymns on the holiday are. Troparia - short hymns glorifying the holiday, belong to the most ancient type of church hymns, from which ancient times Christian hymnography began its development. The troparion of the Nativity could have been created as early as the 4th century. In Russian, the text of this chant sounds like this: Your birth, O Christ our God, shed light of knowledge on the world: for those who served the stars were taught by the star to bow to Thee, the Sun of Truth, and to know Thee, O East from on high. Lord, glory to Thee".
Kontakion "The Virgin Today" was written by St. Roman the Melodist, and is considered one of the pinnacles of church poetry. In ancient times, lengthy theological poems that were part of the Christian liturgy were called kontakions. But, over time, they were replaced by another genre of church hymnography - the canon. Kontakions were preserved in worship in the form of the initial stanzas of previous poems (and also gave rise to – a hymn during which one is not supposed to sit, "non-saddle singing").
Let's get acquainted with the text of the kontakion : “Today the Virgin gives birth to the super-existent, and the earth brings a cave to the Unapproachable; The angels glorify together with the shepherds, while the magi travel after the star, because for our sake the young Infant, the Eternal God, was born. The invisible God became incarnate and became a Man - this is what the feast of the Nativity of Christ, the feast of the Incarnation, proclaims.
If we turn our attention to the texts of chants, we will notice one salient feature: frequent repetition of the words "today" and "now". Today, now, "The Virgin of the Substantial gives birth." The event happened more than 2000 years ago, but what happened then has a direct bearing on us living today. Therefore, the Church, with her hymns and all her divine services, introduces us into a special reality. We become spiritual participants and witnesses of events taking place before our mind's eye.
Birthday of Christ
Christians have been celebrating Christmas since ancient times. How did they do it before? Modern liturgists believe that Christmas is one of the oldest Christian holidays, along with the Annunciation and Easter. It is celebrated exactly 9 months after the Annunciation, on December 25, according to the old style. Initially, it was connected with the feast of the Epiphany, which appeared in the 3rd century, and this common feast was called the Feast of Lights in a different way. Christmas has separated from the West. In the ancient Roman calendar, dating from the year 354, under December 25 (or January 8 calendar) it is written: “ Birthday of Christ in Bethlehem».
The church charter calls Christmas the "second Easter" and gives it an exclusive place among the days of the liturgical year. This is a holiday twelfth, belonging to the category of the most important 12 Christian holidays. Usually before these holidays one day of forefeast is supposed, before Christmas there are five such days. For the sake of the Nativity of Christ, fasting is canceled, even if the holiday falls on weekly fast days- Wednesday and Friday. After the holiday comes "", which will last until Epiphany Eve (January 18). The period of Christmas time, from the point of view of the liturgical charter, is, as it were, one day, joyful and jubilant. At Christmas time, however, as at any other time, and during these holidays- especially, people are called to “sanctify”, to sanctify the holiday with good deeds.
Our history knows many examples of truly Christian celebration of holy Christmas days. In pre-Petrine Russia, pious sovereigns visited prisons on the very night of the Nativity of Christ and freed repentant criminals, distributed alms with their own hands, but did all this in such a way that royal mercy was not made public. The exits of the sovereign from the palace these days were called "secret".
The feast of the Nativity of Christ, perhaps like no other, brought to life many folk customs. Christmas, the glorification of the Divine Infant, the arrangement of nativity scenes - likenesses and images of the Bethlehem cave - all these are indispensable signs of the holiday, and it is wonderful that many of these customs are being revived today.
The reflection of the Star of Bethlehem lit up our secular culture. And today it is especially appropriate to recall the lines of our wonderful writer, who in his book “Summer of the Lord” showed Christmas morning in old Moscow through the eyes of a child: “Christmas ... This word seems to have strong frosty air, icy purity and snowiness. The very word seems bluish to me. Even in the church song - Christ is born - praise! Christ from heaven - hide!- a frosty crunch is heard. The bluish dawn turns white. The snowy lace of trees is as light as air. The church rumble floats, and in this frosty rumble the sun rises like a ball. It is fiery, thick, more than usual: the sun at Christmas. Floats out in flames behind the garden. The garden is in deep snow, brightens, turns blue. Here, it ran along the tops, the hoarfrost turned pink, the checkmarks turned black pink, they woke up; splashed with pinkish dust, the birch trees turned golden, and fiery golden spots fell on White snow. Here it is, the morning of the Holiday - Christmas.
On the Slavic and Russian languages in worship
We will repeatedly refer to liturgical texts dedicated to the Nativity of Christ, both in Church Slavonic and in Russian. And in this regard, I would like to say a few words about ours. The whole world knows beauty Orthodox icon painting, this "theology in colors", and our churches have become national symbols harmony and perfection.
These masterpieces are joined by a huge poetic heritage - hymnography and Ancient Russia. The works of Byzantine religious poetry, such as canons, stichera, troparia and kontakia, are distinguished by a special theological depth and expressive language. Indeed, their perception is often hampered by the language barrier. And in connection with these difficulties, some people have a question: “Why doesn’t the Church abandon the Church Slavonic language, why doesn’t it switch to Russian?” But the easiest way is not always the best one. The Slavic texts were themselves translated from Greek by the holy Equal-to-the-Apostles brothers Cyril and Methodius, but they are consecrated by the thousand-year-old tradition of Slavic literacy.
To solve the language problem, it is not necessary to sit down at a desk, it is enough to visit the temple regularly and participate in divine services. After all, many of the texts that we heard today are constantly present in our worship. Gradually, these texts will become recognizable to us. Then you can turn to translations, clarify incomprehensible words and expressions. The texts of the festive services are also quite accessible today. They come out in separate editions, with a parallel text in Russian. It would be useful and correct if our preparation for the holiday (and most people go to temples on holidays) included a preliminary acquaintance with liturgical texts and with their deep theological content. And you can start with those prayers that are read daily: from the morning and evening rules.
All-night vigil
How is the Patriarchal Christmas Liturgy celebrated?
Let's say a few words about the order and sequence of its celebration on Christmas Day using the example of the main Christmas service performed by Patriarch Kirill of Moscow and All Russia in Moscow. The patriarchal service is slightly different in form from the usual parish service, but in essence it is one and the same service, so our story is also applicable to the parish service. We will talk about these differences in those places where they will appear.
The service of the Orthodox Church consists of services of the daily cycle: Matins, Vespers, Compline, Midnight Office, Hours And liturgies. Before the holidays, morning and evening worship is combined into the so-called "", that is, a prayer that continues all night. In practice, such a prayer happens only twice a year, on the greatest holidays - Christmas and Easter. The All-Night Vigil is a liturgical service that consists of Vespers and Matins. These church services got their name from the time they were performed. But today the composition of the All-Night Vigil is changing: the place of Vespers is taken by great compline- a service that takes place after Vespers, hence its name.
According to the tradition that has developed over the past 20 years, before the start of the service, the Patriarch, who is in the altar, addresses the viewers with Christmas greetings.
Here the veil and the holy gates open, we see how the clergy, led by the Patriarch, come out of the altar into the middle of the temple. The archdeacon with candles goes to the pulpit and proclaims: Bless the lord". Vladyka blesses those assembled and exclaims: Blessed be our God always now and forever and forever and ever The all-night vigil begins.
The primate, who is preceded by an archdeacon or protodeacon with a candle, burns the feast icon, which is located in the center of the church on the lectern. The prayer "King of Heaven" is addressed to. This prayer begins many liturgical services of the Orthodox Church. The patriarch burns the throne and the altar incense. This ancient form worship of God, which existed in the Old Testament, before the coming of the Savior into the world. spiritual meaning censing reveals to us verses from the Psalms: May my prayer be corrected, like a censer before you”- let my prayer, like incense smoke, ascend to heaven, and the prayerful uplift of hands will be like the evening sacrifice.
After the exclamation follows the litany and the famous hymn " God is with us". This song is based on the prophecy of Isaiah. This prophet, who lived 700 years before the birth of Christ, announced the future birth of the Savior from the Virgin, prophesied about the events of His earthly life, as well as about the suffering that the Son of God would have to accept for the salvation of the human race. The prophet, enlightened by the Holy Spirit, saw with spiritual vision the coming events of the New Testament so clearly that he is often called the "Old Testament Evangelist." At the end of Compline, the troparion and kontakion of the Nativity are sung.
A hymn is heard in the temple, completing the rites of Compline. This is the song of the holy righteous Simeon the God-bearer, sung by him at the time of the Infant Jesus, brought by the Virgin Mary and the righteous Joseph on the fortieth day after birth to the Jerusalem temple for consecration to God, as custom required. The righteous Simeon and the prophetess Anna are an example of the last righteous of the Old Testament era, who lived in the hope of the coming into the world of the Messiah - Christ, and at the end of the day they saw this hope come true. The text of the hymn is taken from the Gospel. In Russian translation, it sounds like this: “Now you release Your servant, Lord, according to Your word in peace, for my eyes have seen Your salvation, which You have prepared before the face of all peoples, the Light to enlighten the Gentiles and the glory of Your people, Israel.” This episode from the Gospel narrative is the meeting of the Divine Infant in the Jerusalem temple, in view of his special significance celebrated by the Church as a great feast. It is celebrated on February 15 according to the new style. And the event itself, according to the Gospel chronology, took place after the shepherds worshiped the Born Divine Infant, but before worshiping Him, Eastern sages came from a distant country.
people of good will
Meanwhile, Matins begins in the temple. It, of course, should be performed in the morning, but since the Church prays to God at night on Christmas, it begins around midnight. At the beginning of the Six Psalms, the famous words of the Angelic Song are sung, which we will hear many times today in a variety of hymns both in the gospel and in the sermon: Glory to God in the highest, peace on earth, goodwill towards men.
Blessed Theophylact of Bulgaria, Father of the Church, who lived in the 12th century, interprets this part of the Gospel of Luke in this way: “What does the song of the Angels mean? Without a doubt, the gratitude of the high ranks and the joy that we, who live on earth, have been blessed. For they say: thank God, peace has now come on earth. Previously, human nature was at enmity with God, but now it has become so reconciled that it has become in union with God and united with Him in incarnation. So, do you see God's peace with man? It can be understood in another way. The Son of God Himself is the world, just as He speaks of Himself. And so, the very world, the Son of God, appeared on earth. And “good will in men,” that is, the repose of God. For now God has rested and found pleasing God in people, while before He did not favor and did not find pleasing in people.”
These words of an angelic song have interesting fate in the history of mankind. The fact is that in different Christian traditions of recording these gospel verses, the word "favor" - good will - was used in two forms - in the nominative case, and then the words meant that God's favor is in people, as we just read. But this word can be genitive case and then the meaning changes a little, it turns out “in people of good will”, or in other words, in people of good, good will, there is peace. This expression "in people of good will" has become winged. It is used by both Christians and non-Christians, and even people far from religion.
After the solemn proclamation and singing of "God the Lord and appear to us" begins polyeles(in translation - "many mercy"). This part of Matins got its name from the content of Psalms 134 and 135, which glorify the mercy of God. The verses from these psalms are sung by the choir during the polyeleos: Praise the name of the Lord, praise the servant of the Lord. Alleluia. Blessed be the Lord from Zion, who lives in Jerusalem. Alleluia.
Majesty sounds under the vaults of the temple - a short chant glorifying the celebrated event: “We magnify, we magnify Thee, Life-Giver Christ, for the sake of us now in the flesh Born of the Blessed and Most Pure Virgin Mary.”
Patriarch Kirill descends from the pulpit - a special elevation in the middle of the temple, where he has been since the beginning of the service, to burn the icon of the holiday.
The image of the Nativity of Christ, which is now on the lectern, is special. IN anniversary year On the 2000th anniversary of the Nativity of Christ, it was brought by His Holiness Patriarch Alexy II from Bethlehem, the city where Christ was born. This icon is an exact copy of the image located in the cave of the Nativity of Christ.
We see how the deacon enters the altar and takes the Gospel from the throne. Choir performs degree And power antiphon. These hymns are part of the festive matins. They are compiled in imitation of the so-called. "powerful psalms" (Ps. 119-133), which in the days of the Old Testament were sung by pilgrims on the steps of the Jerusalem temple. antiphons- chants performed alternately, in imitation of the incessant angelic choir that glorifies the Creator, the name indicating the way the chants are performed (from the Greek - “to sing alternately, alternating into two choirs”).
Orthodox Christians traditionally celebrate the feast of Christ's birth starting on January 6th. The magi were among the first to know about the birth of the Savior. Seeing bright star in the sky, they went to bow to the newly-appeared Messiah with symbolic gifts. They brought him tree resin as an ordinary person, frankincense as a messenger of the Lord, and gold as a king. Herod also learned about the birth of the Savior, he could not adequately accept this news, he was afraid of the messenger of God and ordered to kill all the babies who were under 2 years old. Parents fled to Egypt with Christ and thus were able to save him.
Christmas is rightfully considered one of the greatest holidays in Orthodoxy. In the established hierarchy in terms of importance, it is in second place, second only to . In order to properly prepare for it, you need to find out when Christmas 2019 is celebrated. Its date is unchanged - all ritual festivities begin with the rising of the star on January 6th. On this evening it is customary to gather big families at one table, on which, according to tradition, there should be 12 dishes. The main attribute of the holiday is kutya. The basis for it is porridge, nuts, dried fruits, honey, poppy seeds are also added to it. It is noteworthy that Orthodox believers, although they set rich tables, do not eat until the first star rises.
Many churched people do not think about how to celebrate Christmas on January 7, 2019. On the 6th they go to church for the all-night service. It begins with Great Compline and lasts all night. Afterwards, congratulations are heard from everywhere on the arrival of the great holiday and the glorification of the born Jesus.
If you want to see all the mystery holiday service, then you are wondering what time the Christmas service starts on January 6th. In many churches, the service begins an hour before midnight, and the service itself will last until about 4 in the morning. But in order not to be late, it is better to check the exact time with the ministers of the temple where you plan to go.
On Christmas Eve, mummers traditionally walk the streets. They carol under the windows of houses and entertain everyone they meet. This period is considered successful for, despite all church prohibitions, they have always been popular. It is also good to know the signs from January 6 to 7. For example, people say that the starry sky on this night - to the harvest of berries, frost on the trees - to an excellent harvest of cereals, and warmth on Christmas Day will bring a cold spring.
But on the eve of the holiday, it is important not only to remember the signs and traditions, but also not to forget to say a few kind words or to everyone you know. In addition to traditional praises of the Savior, you could say the following to them:
Happy big day! Peace and goodness to you!
Merry Christmas! I wish you to live according to the testaments of Christ, because only in this way grace and peace will reign in your soul!
Happy Birth of the Savior! May his teachings on love and forgiveness bring peace to your soul!
Of course, the date is not so important for going to church. But it is on this day that one can feel special reverence, because services are held solemnly, in detail, they are filled with prayers. And from the people around comes joy and happiness from the realization of the coming of a great holiday.
