What is the service in Orthodox churches like today? When and what time does the church service start? How long does the service last?

” M. Leontyeva

Orthodox worship is unusual! Some of its distinctive features are noticeable as soon as you cross the threshold of the temple, and can be confusing. Its other features become obvious over time. I will provide some background information that may help you feel more confident at an Orthodox service: twelve facts that you need to know when you find yourself in an Orthodox church for the first time.

1. What kind of mess is this?

At the very beginning of the service, you may get the impression that there is confusion in the church: people go to the front of the church, pray in front of the iconostasis (a row of icons standing in front of the altar), kiss various objects, light candles, despite the fact that the service is already in progress. In general, when you entered, the service was already in progress, although it was clearly written on the door: “The Divine Liturgy begins at 9:30.” You were clearly embarrassed that you were late, but these people arrived even later and are now moving around the temple. What's going on here?

On Sundays in the Orthodox Church there is one Eucharistic service * - it is preceded by Matins [in the Greek and Slavic Churches the liturgy is served after Matins - ed.]. There is no break between these services; as soon as one ends, another begins, so the start time of the service is indicated tentatively. In total, during a Sunday service, the clergyman spends more than three hours in the altar, “being in the light,” as one priest put it.

Because everyone is constantly on the move, there is never a moment when everyone is sitting in the pews, meekly waiting for the opening verse to begin and watching the hands of the clock approach 9:30. Orthodox believers can arrive at different times of Matins or the beginning of the Liturgy, that is, somewhere within the hour. Whenever they arrive, the service is probably already underway, but this does not prevent them from performing the personal prayers required upon arrival at the temple.

This is distracting for newcomers and can even be perceived as disrespectful, but you soon begin to understand that this is not just a formality, but a deeply personal expression of faith. Of course, this does not justify those who are late, but, unfortunately, punctuality is often absent from the list of virtues of many Orthodox believers.

2. Stand for Christ!

In the Orthodox tradition, believers stand for almost the entire service. Indeed. Some Orthodox churches don't even have chairs, except for a few around the edges of the room for those who need them.

In any case, if you find it too difficult to stand all the time, you can sit down. No one will object, and hardly anyone will pay attention to it. Over time, you will get used to standing for long periods of time.

3. Sim win

It is no exaggeration to say that we often... We make the sign of the cross at the mention of the Holy Trinity, when we venerate the cross or an icon, and many more times during the Divine Liturgy.

But this does not mean that everyone should behave the same.

Some cross themselves three times in a row, others, having crossed themselves, touch the ground with their right hand. Upon entering the temple, some believers can approach the icon and perform “throwing” - cross themselves, touch the floor with their right hand, and, having done this twice, kiss the icon, and then repeat “throwing” again.

Over time it won't be difficult, but at first it seems like it's only for the initiated and you're afraid of doing something wrong. Rest assured, you don't have to follow their lead immediately.

We cross ourselves with our right hand from right to left, unlike Catholics and Protestants - High Church Anglicans. We fold our fingers in a special way: the thumb and the next two are joined together, and the remaining two fingers are pressed against the palm.

As with all our actions, with this Orthodoxy encourages us to confess our faith. Try to guess what symbol is behind this? (Three fingers folded together symbolize the Trinity, two fingers lowered to the palm - the two natures of Christ, as well as His descent to earth).

This also requires training. But if at first you don’t put your fingers together accurately, no one will accuse you of doing it.

4. Kneeling

As a rule, we do not pray on our knees. Sometimes we fall on our faces. But not in the same way as Catholics fall prostrate on the floor. We kneel, rest our hands on the floor and touch it with our foreheads.

It looks like in photographs from some Central Asian worship service, and to representatives of Western culture it seems unprecedented. At first you feel awkward, falling on your face, but everyone else does it naturally and eventually the awkwardness goes away. Women notice that it is more convenient to bow to earth in wide skirts, and it is more comfortable to stand in shoes without heels.

Sometimes we bow to the ground and immediately rise, as during, which is often pronounced during. It happens that we worship and linger for a while, as they do in some communities in some places of the Eucharistic Prayer.

Not everyone prostrates. Some believers kneel, others stand with their heads bowed, and those seated may lean forward and sit hunched over. Standing timidly is also not forbidden. Nobody will pay attention if you don't fall on your face. For Orthodoxy, various forms of expressing personal religiosity are more characteristic than the feeling that you are being watched and may be offended if you do something wrong.

One of the former priests of the Anglican Church in America admitted that his decision to become Orthodox was most influenced by the sight of believers bowing to the ground. He thought then that this is how he should stand before God.

5. I love you and kiss you.

We kiss the shrines.

When we enter church, we kiss (it is customary for Jesus to kiss the feet, and for saints the right hand). You soon notice that some kiss the Holy Chalice, some kiss the hem of the priest's vestments when he comes by, the clerics kiss his hand when they hand him the censer, at the end of the service we all line up to kiss the cross.

When we say that we “kissed” something, it means that we made the sign of the cross and kissed this object.

Another reason why we protect the Eucharist from public access is that we take it more seriously than many other Christian denominations. We believe that this is truly the Body and Blood of Christ. We do not begin communion without confessing our sins to the priest and making peace with other members of the Church. We abstain from food and drink, even our morning cup of coffee, from midnight before communion.

So, we come to the topic. When newcomers learn about this Orthodox tradition, they usually have a hard time believing it. We abstain from meat, fish, dairy, wine and vegetable oil every Wednesday and Friday, as well as during four periods of the year, the longest during Lent before Easter. In total it takes about six months.

Here, as elsewhere, variations are possible. After consulting with the priest, people decide to what extent they can maintain these fasts, both from a physical and spiritual point of view - excessive strictness can soon lead to frustration and depression. Fasting is a personal matter for each person. As he said, this is a holiday for everyone who fasted and who did not fast: “abstinent and careless, honor this day equally; you who have fasted and those who have not fasted, rejoice now!”

It is important to note that fasting is not a strict rule, breaking which puts you in terrible danger, and it is not a punishment for sins. Fasting is an exercise for our growth and strengthening, a medicine for the soul.

After consulting with a priest, as a spiritual doctor, you can develop a measure of fasting that will keep you in good shape, but will not break you. Perhaps next year you will be able to handle more. Over time, after experiencing fraternal fasting with a loving community, many people find that they begin to enjoy fasting.

7. Why is there no general confession?

We believe that we do not have the same sins, they are all individual. There is no separate prayer of confession during the liturgy. Orthodox Christians must regularly visit the priest in person.

The role of the priest is more reminiscent of the role of a spiritual father than in other faiths. They do not simply address him by name, but pronounce him “father” before the name. His wife also has her own specific role as the mother of the parish, and she is also called by a special name, depending on the culture: in Arabic “Khouria”, in Greek “Presbytera”, both of which mean the priest’s wife, and in Russian “ matushka" which means "mother".

Another feature is the Creed, which is recited or sung, depending on the parish. If you say out of habit or intentionally, “And from the Son who proceedeth,” no one will support you. appeared in the Creed six centuries after its composition, and we adhere to the original version. Visitors from High Church communities note that we do not bow or kneel at the words “and he who became incarnate.”

We also do not stop exclaiming “Hallelujah” during Great Lent, as the nuns of the Anglican Communion do; moreover, Lenten Matins are especially replete with this exclamation.

8. Music.

About seventy-five percent of the service is occupied by parishioners singing. Orthodox Christians do not use musical instruments during services. The singing is usually led by a small a cappella choir, and the degree to which parishioners participate in the singing varies from parish to parish. The musical style also varies, ranging from single-voice singing in the eastern traditions of the Arab Church to the European sound of four-part harmony in the Russian Church, with many variations in between.

This continuous singing is overwhelming at first, it seems as if you are stepping onto a rapidly moving escalator, and you are carried for an hour and a half until you get off it. Someone rightly noted that the liturgy is one continuous song.

Almost the same thing is sung every week, and this prevents fatigue. Each subsequent Sunday the service changes very slightly, the main prayers and chants are in the same order, and soon you will already know them by heart. Then you will begin to feel the presence of God, which is almost impossible to do at that stage when you switch, now to reading the prayer book, now to the text of the liturgy, now to studying the parish leaflet.

9. Editors are powerless

Isn't it possible to say this more briefly? Why these extra epithets? Is it possible to once again condense this text, even if it is quite accurate and apt? But then it will no longer be an Orthodox service. Orthodox Christians will always try to express themselves as broadly as possible. In the Orthodox faith, there is never too much prayer, and this also applies to its other aspects. When a priest or deacon exclaims: “Let us fulfill our ** prayer to the Lord...”, be sure that you will have to stand for another fifteen minutes.

Initially, the liturgy lasted more than five hours, this shows that people in those days were on fire with their hearts for the Lord. in his edition of the liturgy, he reduced its duration to two and a half hours, and later (about 400) St. John Chrysostom further reduced this time to one and a half hours. Usually on Sundays the Liturgy of St. John Chrysostom, but on some days (Sundays of Great Lent, Epiphany Eve), we serve a longer liturgy of St. Basil the Great.

10. Chosen Voivode

An unchanging feature of Orthodox worship is the “Invincible Voivode” of all Christians. We also call her the Theotokos or Mother of God. She contributed to our salvation by making the incarnation of God into man physically possible. But, despite Her veneration, as it is said in the Gospel: “Behold, from now on all generations will bless Me” (Luke 1:48), this does not mean that we believe in the magical powers of Her or other saints or consider them demigods. When we sing “Most Holy Theotokos, save us,” we do not expect that She will grant us salvation in eternity, but we ask Her prayers for our intercession and growth in faith.

We ask for the prayers of the Virgin Mary and other saints just as we ask for the prayers of each other. They didn’t die, they simply went to another world. We surround ourselves with icons to remind us that all saints participate invisibly in our prayer.

11. Three gates.

In every Orthodox church there is a . Iconostasis means “stand for icons” and it can simply represent a large icon of Christ on the right and an icon of the Virgin and Child on the left. In a more well-equipped church, the altar may be a partition decorated with icons. Some types of iconostases block the altar from view, except for those moments when the central gate is open.

The simplest version of the iconostasis with two large icons has three entrances. The central one, directly in front of the altar, is called the Holy or Royal Doors, because during the Eucharist the King of Glory himself comes out to the worshipers through them. The Holy Gates are used only by a priest or deacon with the Chalice in his hands.

On both sides of the icons, if this is a simplified iconostasis, there are doors with angels depicted on them; they are called the Deacon's Gate. They are used by altar servers and other ministers, but it is not allowed to enter or leave the altar unless absolutely necessary. Altar servers - priests, deacons, altar servers - can only be male. Women can participate in all other areas of church life. Women's contributions have been valued on an equal basis with men's since the time of the first martyrs; looking towards the altar, you can always see the Mother of God and other holy women. In many Orthodox churches, women work equally with men: they direct the choir, paint icons, teach lessons, read the Apostle and participate in the parish council.

12. Where should an American go?

Flipping through the Yellow Pages of any metropolis, you can find a large number of Orthodox churches: Greek, Romanian, Russian, Antiochian, Serbian and many others. Is Orthodoxy really that nationally oriented? Are these divisions evidence of theological divisions and schisms? Not at all. All these Orthodox churches are one Church. Nationality indicates under whose jurisdiction the parish falls and to which bishop it reports.

With 6 million Orthodox Christians in North America and 250 million worldwide, the Orthodox community is the second largest of all Christians.

Despite such national diversity, it is striking that Orthodoxy is united on theological and moral issues. Orthodox Christians throughout the world unanimously adhere to the fundamental Christian principles preached by the apostles, which are passed down from generation to generation by bishops - the apostolic successors. In addition, they are faithful to the apostolic principles of morality: sexual relations outside the family are also considered a sin from an Orthodox point of view.

Some might explain this unity as a historical accident. However, we attribute this to the influence of the Holy Spirit.

Why then such a variety of national churches? This nationality clearly reflects geographical features. North America is also a geographical entity; someday we will also have one national church: the American Orthodox Church. This should have been the case initially, but due to complex historical background this did not happen. Instead, each Orthodox ethnic group that emigrated to the United States produced its own church structure. This diversity of Orthodox jurisdictions is nothing more than a temporary misunderstanding; intense prayers and a lot of work are being done to overcome these unnecessary barriers.

Currently, the largest jurisdictions in America are the Greek Orthodox Metropolis, the Orthodox Church in America (Russian origin) and the Antiochian Metropolis (Arab origin). The liturgies in all of them are basically the same, perhaps with some differences in language and music.

At first, Orthodoxy strikes you with its unusualness, but over time this feeling passes. More and more you begin to feel at home in it, and gradually it will lead you to your true home - to the Kingdom of Heaven.

Translation from English of the article First Visit to an Orthodox Church: Twelve Things I Wish I’d ​​Know especially for the portal “” by M. Leontyeva

* This applies to churches with one altar (Editor's note).

** “We will fulfill” means we will complete (Editor’s note).

Liturgy is the main Church service. What time does the liturgy begin and how long does it last? Why and when does the liturgy take place in the evening or at night?

Below is the main thing you need to know about the time and duration of the Liturgy in Orthodox churches.

Liturgy takes place in every church

The Divine Liturgy is the central service, since during it the Sacrament of the Eucharist and the Sacrament occur (or rather, the Liturgy itself accompanies these Sacraments). All other services in one way or another precede the Liturgy - although they can take place the night before or even earlier.

Liturgy takes place at least every Sunday

The regularity of services depends on the temple: the location where the temple is located and the number of parishioners. In other words, the Liturgy takes place in the church as often as is actually needed.

Icon of the Mother of God “It is Worthy to Eat” at the Moscow Compound of the Holy Trinity Sergius Lavra

How long does the liturgy last in church?

The duration of the liturgy may vary depending on the day or temple. But this does not mean that the composition of the service changes radically. For example, on especially solemn days, part of the prayers, which are sometimes read by the reader, are this time sung in chorus.

In addition, how long the liturgy lasts can be influenced by such seemingly insignificant factors as the speed with which the priest and deacon serve: one leads the services faster, the other slower, one reads the Gospel at the same pace, the other more measuredly . And so on.

But speaking in general terms, on days the Liturgy lasts longer than on ordinary days - sometimes up to two hours.

On Easter night or Christmas Liturgy lasts no longer than usual, but the night service itself turns out to be many hours long - since the Liturgy is preceded by a long All-Night Vigil.

Night service in the Cathedral of Christ the Savior, photo: patriarchia.ru

What time does morning service start in church?

On the one hand, the answer to this question is most often the same as to the question: “What time does the Liturgy begin,” since in almost all non-monastic churches the only morning service is the Liturgy.

Another thing is that in some churches (where there is only one priest) sometimes it takes place not during the service, but before it, and therefore those who want to confess or receive communion come earlier.

But in monasteries, morning services begin much earlier, since a full daily cycle of services is held there.

For example, before the liturgy in monasteries, the Hours are necessarily read (this is a small service that includes the reading of certain prayers and individual psalms), and on most days a midnight office is also served, which can begin at 6 a.m. or earlier.

In addition, the charter of some monasteries also stipulates, for example, the daily morning reading of akathists, and a prayer rule, which will also take place in the temple. Therefore, in some monasteries, morning services, in fact, stretch for several hours, and the Liturgy, as expected, crowns this cycle.

This does not mean that the laity receiving communion need to be present at all monastic services - they are intended primarily for the inhabitants of the monastery (monks, novices and laborers). The main thing is to come to the beginning of the Liturgy.

What time does the evening service start in church?

As in the case of morning services, the specific start time of the evening service is determined by the charter of the temple or monastery (they can always be found either on the website or on the doors of the temple). As a rule, evening worship begins between 16:00 and 18:00.

The service itself, depending on the day or the foundations of a particular temple, lasts from one and a half hours to three. In monasteries, on special days, evening services can last much longer.

Evening worship is obligatory for those who are going to receive communion the next morning. This is due to the fact that the Church has adopted a daily cycle of services, which begins in the evening, and the morning Liturgy crowns it.

Read this and other posts in our group at

The Orthodox service is a complex and strictly structured action, which is the center of a believer. The worship of the Orthodox Church has a clear sequence, and for the most part is performed in the temple under the direction of a bishop or priest. Lay people can take part in the Orthodox service, praying in church, and beginning various rites and sacraments of worship: communion, anointing. The service is divided into circles: daily, seven-week (weekly), eight-week, annual moving and annual stationary. In addition to these circles, the priest can perform individual sacraments and services, which are also divine services: baptism, wedding, consecration of oil, consecration of real estate, cars, etc.

The service in the Orthodox Church has liturgical and theological significance: during it, the most important church sacrament takes place: the offering of bread and wine into the Body and Blood of Christ, and, in addition, many dogmatic issues are clarified with the help of reading the Gospel and the Acts of the Apostles.

Orthodox service: daily circle

Closest and most understandable to the average citizen daily service cycle of the Orthodox Church. In monasteries it is performed daily, in parish churches it is obligatory on Sundays and major holidays, as well as on special days for the church: on the days of a patronal feast day, a particularly revered temple saint, an icon.

If there are many priests serving in a parish Christian church, then Orthodox services are held there daily, as in monasteries. So, the daily cycle of services includes:

1. Midnight Office - as the name suggests, this service used to take place at midnight, but today it is read either late in the evening or early in the morning. True, in some monasteries with strict regulations (for example, on Mount Athos) it is read exactly when it is supposed to;
2. Matins is an inherently joyful Orthodox service dedicated to the new day that has come. Served in honor of a holiday or saint;
3. 1st hour - according to the current measurement, it begins at 7 o’clock in the morning, and it is at this time, as a rule, that the 1st hour service is held in monasteries and churches. Usually comes immediately after Matins;
4. 3rd hour - according to modern time - 9 o'clock in the morning. Dedicated to the Holy Trinity;
5. The 6th hour is a service of the Orthodox Church, during which thanks are given to God for allowing us to live comfortably for half the day. In addition, the service of the 6th hour is dedicated to the Savior - according to legend, it was at this time that he was brought to Golgotha ​​and crucified;
6. The 9th hour is an Orthodox service commemorating the death on the cross of the Lord Jesus Christ: it is believed that it was at this time (3 o’clock in the afternoon in our opinion) that He gave up His soul to the Heavenly Father;
7. Vespers - from Vespers the daily circle of services is counted, since it was from the evening, according to Scripture, that the world began to exist: and there was evening, and there was morning: the first day (Genesis). This service is of a penitential nature;
8. Compline is a service of the Orthodox Church, read after dinner, before going to bed. During it, believers ask God to bless the coming night, to let it pass without misfortunes and troubles;
9. Divine Liturgy is the most important, beautiful, musical and solemn Orthodox service, which is the center of daily worship. During it, the Eucharist (Sacrament of Communion) is celebrated.

What services of the Orthodox Church does a believer need to attend?

Of course, an Orthodox Christian does not have the opportunity to pray at each of these Orthodox services, and there is no such need. It is not without reason that there is such a thing as home prayer and church prayer.

Schedule of public services in churches.

What time does the early and late morning service in church begin and end?

Important: each temple creates its own schedule of public services! There is no general schedule for all temples!

Two liturgies, early and late, are served on major Christian holidays and Sundays in churches with large parishes.

The early service is held at 6-7 am, the late service at 9-10 am. In some churches, the time is shifted to 7-8 a.m. for early services and 10-11 a.m. for late ones.

The duration of public worship is 1.5-2 hours. In some cases, the duration of the morning liturgy can be 3 hours.

What time does the evening and night service in the church begin and end?

Evening public worship is served no earlier than 16:00 and no later than 18:00. Each temple has its own schedule.

The duration of the service is 2-4 hours and depends on the significance of the upcoming holiday. According to the Rule, Vespers can be daily, small and great.

Every day is performed on weekdays, unless a holiday with a polyeleos or vigil falls on them.

Malaya is part of the All-Night Vigil. The Great Service is served on major holidays and can be performed separately or combined with Matins.

The world is changing, and these changes affect, among other things, the Church Charter. Night or all-night vigils rarely last from three to six hours (for monasteries). In ordinary churches, the duration of the night service is 2-4 hours.

The night service begins at 17:00-18:00 depending on the parish Charter.

What time does church service begin and end today: Monday, Tuesday, Wednesday, Thursday and Friday?

The daily cycle of church services consists of nine different services. This includes:

• Vespers - from 18:00 - the beginning of the circle,
• Compline,
• Midnight Office - from 00:00,
• Matins,
• 1st hour - from 7:00,
• 3rd hour - from 9:00,
• 6th hour - from 12:00,
• 9th hour - from 15:00,
• Divine Liturgy - from 6:00-9:00 until 12:00 - is not included in the daily cycle of services.

Ideally, in every functioning church these services should be held daily, however, in practice, the daily cycle is performed only in large churches, cathedrals or monasteries. In small parishes it is impossible to ensure constant worship in such a rhythm. Therefore, each parish determines its own pace, coordinating it with its real capabilities.

It follows from this that you need to find out the exact schedule of services in the temple you are going to visit.

Approximate times for morning and evening services are given at the beginning of the article.

What time does Saturday church service begin and end?

Having carefully read the previous part of the article, you most likely noticed the fact that the beginning of the liturgical day corresponds not to 00:00 (as is customary in secular life), but to 18:00 (the previous calendar day).

What does it mean?

This means that the first Saturday service begins on Friday after 18:00, and the last one ends on Saturday before 18:00. The most important Saturday service is the full Divine Liturgy.

As a rule, Saturday services are dedicated to the venerable fathers and mothers, as well as to all the saints, to whom they turn with appropriate prayers. On the same day, the commemoration of all the dead takes place.

What time does church service start and end on Sunday?

The first Sunday service begins on Saturday after 18:00, and the last service ends on Sunday before 18:00. Sunday services are filled with the theme of the Resurrection of the Lord. That is why Sunday services, especially the Divine Liturgy, are the most significant in the weekly cycle of services.

Check with the temple you are planning to visit for the exact schedule of services.

What time does the festive service in the church begin and end: schedule

You can find approximate times for morning and evening services at the beginning of the article.

Each temple draws up its own schedule of public services, including holiday ones. There is no general schedule for all temples!

As a rule, the Charter prescribes the so-called “all-night vigil” to be served on holidays - a particularly solemn service, which in modern interpretation has retained the division into Vespers and Matins.

In addition, on the days of the twelfths and other major holidays, the Liturgy necessarily takes place, during which believers receive communion.

At the same time, each holiday service has accompanying texts and rituals unique to it, which cannot but affect the duration of the service.

What time does the Christmas service in church begin and end?

• 1st hour service. Time - from 7:00. Stichera are read about the fulfillment of the prophecy about the birth of the Messiah.
• 3rd hour service. Time - from 9:00. The stichera about the Incarnation are read.
• 6th hour service. Time - from 12:00. The stichera with the call to meet Christ are read, and the Gospel is read.
• 9 o'clock service. Time - from 15:00. Stichera are read. At the end they read figuratively.

• Depending on the day on which Christmas Eve falls, one of the evening Liturgies is celebrated: St. Basil the Great or St. John Chrysostom. Time: depending on the temple from 17:00.
• Celebration of the Great Vespers of the Nativity of Christ.
• Celebration of the All-Night Vigil of the Nativity of Christ. Time: depending on the temple - from 17:00 to 23:00.

There is no strict sequence in conducting the festive service. In large churches and monasteries, Christmas services (evening, the most solemn part) last 6-8 hours, in small ones - 1.5-2 hours.

Find out about the exact time of the service at the temple you are going to visit.

You can read about the folk traditions of celebrating Christmas.

What time does the service in the church on Epiphany Eve begin and end?

Services on Epiphany Eve are very similar to Christmas services.

On this day, the hours are read in the morning, and in the evening the Liturgy of St. Basil the Great is celebrated. After the Liturgy, as a rule, the first blessing of water occurs.

Depending on the day on which Epiphany falls, the order of services may differ.

On January 19, morning and evening services are held with the obligatory subsequent blessing of water.

The exact time of the services will be told to you directly in the temple.

What time does the festive service in the church for Candlemas begin and end?

Meeting completes the Christmas circle of Orthodox holidays. The date of celebration is February 15.

After the solemn morning liturgy, the rite of consecration of water and candles is performed.

Be sure to check the time of the liturgy in the church.

What time does the festive service in the church for the Annunciation begin and end?

The Annunciation is celebrated on April 7. However, believers should attend the evening service on April 6. In some churches, all-night vigils are held from April 6 to 7.

On April 7, early and/or late liturgies are served with mandatory confession and communion for the laity.

What time does the festive service in church on Palm Sunday begin and end?

The date of Palm Sunday celebration depends on the date of Easter celebration and is determined according to the lunisolar calendar.

Festive services begin with the evening service and subsequent all-night vigils on Lazarus Saturday. Lazarus Saturday is the day before Palm Sunday. During the evening service, palm branches are necessarily blessed.

On Palm Sunday, early and/or late liturgies are performed, followed by the consecration of the willow tree.

The time of services depends on the internal regulations of the temple.

What time does the festive service in church on Easter begin and end?

Everything depends on the internal regulations of the temple. Be sure to check the time of services!

As a rule, holiday services begin on Saturday with an evening service (16:00-18:00). In some churches, after the evening service, a blessing of Easter cakes is held.

Then all-night vigils begin with a mandatory religious procession at 24:00.

After vigils and matins, the Divine Liturgy is served, followed by the blessing of Easter cakes. As a rule, the blessing occurs at the first rays of the sun.

In the evening of the Bright Resurrection of Christ, an evening service is celebrated. However, Easter cakes are no longer blessed.

Beautiful Easter greetings can be found.

What time does the festive service in the church on Radonitsa begin and end?

Radonitsa is a special holiday that connects the past and the future. On this day it is customary to remember deceased relatives and friends.

Radonitsa is celebrated on the ninth day after Easter Sunday.

The evening before, an evening service is held, and in the morning there is an early and/or late liturgy. A full memorial service is served either after the evening service or after the morning services - it all depends on the internal rules of the temple.

In addition, the charters of many churches require that Easter funeral services be held in city cemeteries.

More information about Radonitsa.

What time does the festive service in the church for Trinity begin and end?

The date of the celebration of Trinity or Pentecost depends on the date of Bright Resurrection.

Important: on the eve of the holiday of Trinity, Trinity Parents' Saturday is always held, the peculiarity of which is a special funeral service. This is a special Funeral Liturgy, after which you can and should visit the cemetery and remember the dead.

The evening of Parents' Saturday is marked by a festive All-Night Vigil.

On Sunday, early and/or late holiday liturgies are celebrated. In many temples, bouquets of twigs and medicinal herbs are blessed.

Be sure to check the time of services directly with the temple you want to visit!

Tips on how to talk to children about the Trinity.

Goda will help you not to miss significant services.

Video: How to behave in the Temple?

In the life of every Orthodox person, sometimes there is a need to come to church. The reasons for this can be completely different: sometimes a person goes to a large, famous temple out of curiosity, or he, although rarely, comes to church on major holidays such as Christmas or Easter, but some have a sincere desire to regularly attend services, that is become a churched, full-fledged and equal member of the Orthodox Church. The churching of every person begins not only with attending services, but also with knowledge and observance of certain church rules that must be followed in order to consciously fulfill the requirements of the church charter, ongoing services and prayer services, and most importantly, so as not to offend the feelings of deeply believers and praying people with one’s behavior parishioners When newcomers first appear in the church, they can be identified by their confused look, frequently asked questions, and sometimes deviations from established church rules. Or women will come without a scarf, in trousers, light a candle at the wrong time, and even forget their pectoral cross at home. And then the all-knowing grandmothers, who undoubtedly exist in any temple, attack them with condemnation. Sincerely wanting to follow church canons and rules, they mercilessly, albeit in a whisper, scold such newcomers. It can be very sad to watch how poor newcomers, quite embarrassed, leave the church, and perhaps forever, leaving a negative attitude not only towards this church, but also towards Orthodoxy in general. It becomes sad to look at such a picture. After all, the completely normal impulse of the human soul to join the religion of its ancestors - Orthodoxy, the need to communicate with God were severely interrupted due to some elementary violations of the rules of behavior in the temple.

Before the service starts

Approaching the temple, pious Christians, looking at the holy crosses and domes of the church, make the sign of the cross three times and bow from the waist. On the way to the temple, you do not need to be distracted by worldly conversations with your companions, but read the prayer: “I am going to Your house, I will worship Your holy temple, with reverence for You.” If you don’t know it, you should repeat the publican’s prayer: “God, be merciful to me, a sinner.”

Rising to the porch, before entering the doors, they again make the sign of the cross with a bow three times. You should stop at the door of the temple and make three bows from the waist with prayers:

“God, be merciful to me, a sinner.”
“He who created me, O Lord, have mercy on me.”
“Lord Jesus Christ, Son of God, for prayers
Your Most Pure Mother and all the saints, have mercy on us. Amen."

But you can read “Our Father.” If you don’t know this prayer, you can simply cross yourself and say: “Lord, have mercy.”

When entering the porch, you must cross yourself again. This is where you leave all thoughts about extraneous topics and focus on spiritual things.

But at the same time, you should not pray for a long time and for show while standing on the street.

Before entering the temple, turn off your mobile phone so as not to disturb the spiritual atmosphere of the temple with ringing sounds. Moreover, it is unacceptable to talk on the phone in church.

When you go to the temple of God, prepare money at home for candles, prosphora and church fees. It is inconvenient to change them when buying candles, because this interferes with both the Divine service and those praying.

On our sinful land, the Holy Temple is the only place where we can take refuge from the storms and bad weather of life, from everyday moral dirt. The temple is like heaven on earth. In the temple, “invisibly the powers of heaven serve with us.” Remember and know the Holy Temple is the house of God, in which God Himself invisibly dwells, and therefore our behavior in the temple must correspond to its holiness and greatness. It is necessary to enter the Holy Temple with humility and meekness in order to leave the Temple justified, like the humble Evangelical tax collector.

When you enter the Temple and see the Holy Icons, think that the Lord Himself and all the Saints are looking at you, so be especially reverent at this time and have the fear of God. What is meant here is not fear itself, but the deepest respect and love for the Lord.

Parishioners are summoned to the service by the ringing of bells 15 minutes before it starts. Therefore, by arriving early, you will have time to purchase church books, icons, candles, crosses, talk with the clergyman, submit notes, buy and put candles and venerate the icons. All this can be done only before the start of the service or after it. Only candles can be purchased during the service. By the way, do not try to light candles to all the icons at once in one visit, so that your walking around the temple does not distract other parishioners from their prayers. Better visit the church again. For the same reason, it is undesirable to ask those in front to pass a candle to place in front of the icon. Wait until the end of the service and place the candle yourself where you want.

Arriving at the temple, you need to venerate the main holiday icon, which is located opposite the Royal Doors in front of the salt. To do this, you need to cross yourself three times, and then kiss the corner of the icon or the edge of the clothing of the depicted image, cross yourself again and quietly move away without disturbing the others. Waist bows are also performed in front of the icons of the Lord Jesus Christ, the Most Holy Theotokos and the saints (if the service has not begun at this time). All this must be done in advance so as not to interfere with prayer during the service.

Women are not allowed to kiss icons with painted lips. During the service, many people will venerate the icon, so what will it look like at the end of the service if women smack it with their painted lips? It should also be remembered that when kissing an icon, we are not kissing the board with paint on it, but through a kiss we are addressing our love and respect to the image depicted on it.

Before the start of the service, you can also light several candles for health or repose. It doesn’t matter with which hand you do it, you just need to do it with sincere prayer for the one for whom you light this candle. A candle is a sacrifice to God, and it burns without a trace only for His sake.

You are not supposed to pass between the Royal Doors and the lectern, but if you pass in front of the lectern, make a small bow, making the sign of the cross. When we visit the temple of God, let us remember that we are in the presence of the Lord God, the Mother of God, Angels and saints. Be afraid, wittingly or unwittingly, to offend with your behavior those praying and those shrines that surround us in the temple of God. When choosing a place for prayer in a church, you need to take into account that some elderly parishioners who constantly visit this church and usually stand in the same place begin to consider this place “theirs.” If you accidentally stand in “someone’s” place and are asked to vacate him, do not argue and quietly move to another place—do not disturb your prayerful mood with an argument.

Anyone who is late for the start of the service should enter quietly, not disturb other parishioners, take the free seat closest to the exit, trying not to block the passage.

When you see acquaintances in the temple, a silent bow as a sign of greeting or a quiet greeting is enough. Kissing, hugging, shaking hands, talking loudly is not worth it. Do not shake hands in the Temple and do not ask about anything; be truly modest in the Holy Temple.

You are not supposed to hold hands in church. It is strictly forbidden to laugh, chew, keep your hands in your pockets and talk loudly. You are not allowed to take photographs or use mobile phones. It is better to turn them off before entering the temple.

It is forbidden to sit in an Orthodox church, the only exception being the parishioner’s ill health or severe fatigue.

When coming to church with children, you need to make sure that they behave quietly. If a small child bursts into tears in the temple, the mother should immediately take him out. Children should never be allowed to eat anything in the temple other than blessed bread and prosphora (and care must be taken that the child does not lose crumbs of these holy items).

In a temple, it is indecent to show curiosity and look at others. It is unacceptable to condemn and ridicule the involuntary mistakes of employees or those present in the temple. It is forbidden to talk during the service.

It is customary to perform divine services in the temple 3 times. If you get to church at a time when there is no service, then you can stand quietly and pray, light candles. If you decide to attend the liturgy (daytime service), then remember that you need to arrive in advance, about 10-15 minutes before the start. Different churches begin services at different times, so check in advance. During worship there are many people praying in the church, and there is no need to disturb them. Try to find a place that is convenient for you, where you can clearly see and hear everything. And this is not without common sense: a simple unchurched person will not immediately understand what is happening, he will not even understand what is being said and sung (because the service takes place in Church Slavonic), so it makes sense to at least see what is happening.

During the service

When coming to church to pray, it is better to leave everyday matters at home. On average, the service lasts 2-3 hours; if you are not used to it, it is difficult to spend so much time on your feet, so if you are tired, you can sit on the benches that stand in the vestibule or inside the temple. You can’t sit with the Royal Doors open; even if weak, sick old women get up, let alone the young and strong. You also cannot turn your back to the altar; of course, this does not oblige you to back away like a lob when leaving, but you should not demonstratively turn your back to the altar during the service. If for some reason you cannot stay in the church until the end of the service, then you need to quietly leave, crossing yourself at the exit and in front of the church itself.

In church, pray as one participating in the Divine service, and not just present, so that the prayers and chants that are read and sung come from your heart. Follow the service carefully so that you can pray for exactly what the whole Church is praying for. Make the sign of the cross and bow at the same time as everyone else. For example, during the Divine service it is customary to be baptized during the praises of the Holy Trinity and Jesus, during the litanies - to any exclamation “Lord, have mercy” and “Give, Lord,” as well as at the beginning and at the end of any prayer. You need to cross yourself and bow before approaching the icon or lighting a candle, and when leaving the temple. You cannot hastily and inattentively sign yourself with the sign of the cross, because at the same time we appeal to the Lord’s love and grace.

They prepare for Communion by prayer and fasting, abstaining from various entertainments and pleasures (the duration of preparation is determined by the blessing of the priest). Those preparing for Communion read the canons and rules for Holy Communion according to the prayer book, which for beginners is better not to do on the last day, but to distribute the reading of these prayers over all days of preparation for Communion. Before Communion, you cannot eat or drink anything, starting from twelve o’clock at night. An exception is made for those who need to eat or drink something as prescribed by a doctor.

Before Holy Communion, it is necessary to make peace with your neighbors, to be the first to ask forgiveness for sins, voluntary and involuntary.

One approaches Holy Communion after repentance of sins in confession and the priest’s prayer of permission. Only children under seven years of age are allowed to receive communion without confession. Approach Holy Communion humbly and reverently, one at a time, without jostling, with your arms crossed over your chest (right to left). With the fear of God, partake of the Holy Mysteries. Without crossing yourself, so as not to accidentally push, kiss the cup, and silently move away to the table with a drink. Participants listen to prayers of thanksgiving for Holy Communion in church or read them at home according to the prayer book. At the end of the Liturgy, come and venerate the Cross, which the priest gives to the believers to kiss. When leaving the Temple, cross yourself reverently.

Don't miss Sunday and holiday services in the church. Teach your children to go to the Temple, teach them to pray and behave reverently in the Temple.

After all, the Monk Barsanuphius of Optina said: “A sure sign of the death of the soul is evasion from church services. A person who grows cold towards God, first of all, begins to avoid going to church, first tries to come to the service later, and then completely stops visiting the Temple of God.”

Church notes

During the Divine Liturgy, the main Christian service, Orthodox Christians submit notes about the health of their living relatives and, separately, about the repose of the dead. Notes are given before the start of the service, usually in the same place where candles are bought.

If you want the memorial note you submitted to the altar to be read carefully and slowly, remember the rules:

1. Write in clear, understandable handwriting, preferably in block letters, trying to mention no more than 10 names in one note.
2. Title it “about health” or “about repose.”
3. Write names in the genitive case (the question “who”?).
4. Use the full form of the name, even if you are remembering children (for example, not Seryozha, but Sergius).
5. Find out the church spelling of secular names (for example, not Polina, but Pelageya; not Artyom, but Artemy; not Yuri, but Georgiy; not Svetlana, but Fotigna).
6. Both men and women can be named by names such as Evgeny, Alexander, so you need to indicate the gender of the person being remembered next to the name.
7. Before the names of the clergy, indicate their rank, in full or in an understandable abbreviation (for example, Priest Peter, Archbishop Nikon).
8. A child under 7 years of age is called a baby, from 7 to 15 years of age is called an adolescent.
9. There is no need to indicate the last names, patronymics, titles, professions of those mentioned and their degree of relationship in relation to you.
10. It is allowed to include in the note the words “warrior”, “monk”, “nun”, “sick”, “travelling”, “prisoner”.
11. On the contrary, there is no need to write “lost”, “suffering”, “embarrassed”, “student”, “grieving”, “maiden”, “widow”, “pregnant”.
12. In the funeral notes, mark the “newly deceased” (deceased within 40 days of death), “ever memorable” (deceased who have memorable dates on this day), “killed.”

There is no longer a need to pray for those whom the Church has glorified as saints (for example, Blessed Xenia, Saint and Righteous John of Kronstadt). By canonizing them as saints, the Church implies that they are already in the Kingdom of Heaven.

They remember health for those who have Christian names, even those who have not been baptized, and for repose only those who have been baptized in the Orthodox Church.

Notes can be submitted at the liturgy:

For proskomedia - the first part of the liturgy, when for each name indicated in the note, particles are taken out of special prosphoras, which are subsequently dipped into the Blood of Christ with a prayer for the forgiveness of the sins of those commemorated;

At mass - this is what people call the liturgy in general, and the commemoration of it in particular. Usually such notes are read by clergy and clergy before the Holy See;

At the litany there is a commemoration for all to hear. It is usually performed by a deacon. At the end of the liturgy, these notes are commemorated a second time in many churches, at services. You can also submit a note for a prayer service or memorial service.

Sign of the Cross

It is necessary to be baptized slowly, joining together the first three fingers of the right hand, and the remaining two (a symbol of the two natures, the Divine and human of Jesus Christ) - folded and pressed to the palm. With the right hand folded in this way, one should successively touch the forehead (to sanctify the mind), then the womb of the belly (to sanctify the feelings), the right and left shoulders (to sanctify the bodily forces) and bow. Why? We depicted a cross on ourselves, now we worship it.

When in church people are blessed with a cross or the Gospel, an image or a Chalice, then everyone puts the sign of the cross on themselves, bowing their heads.

You only need to bow your head without crossing yourself when the bishop overshadows those praying with candles (dikirium or trikirium), or when the priest blesses with his hand, consecrating us with the power of God’s grace, and also when they burn incense to those who are coming.

Only on Holy Week of Easter, when a priest censes with a cross in his hand, exclaiming: “Christ is risen!” - everyone makes the sign of the cross and exclaims: “Truly he is risen!”

We must make the sign of the cross and worship before a shrine (cross, Gospel, icon, Chalice with the Holy Mysteries) or when pronouncing the Easter greeting.

During the Divine service, it is customary to be baptized during the praises of the Holy Trinity and Jesus Christ, during the litanies - to any exclamation “Lord, have mercy” and “Give, Lord,” as well as at the beginning and end of any prayer. You need to cross yourself and bow before approaching the icon or lighting a candle, and when leaving the Temple.

The sign of the cross gives us great power to drive away and defeat evil and do good, but we must remember that the cross must be laid correctly and slowly, because at the same time we appeal to the Lord's Love and grace, otherwise there will not be an image of the cross, but a simple waving of the hand, what only demons rejoice at. By carelessly performing the sign of the cross, we show our disrespect for God - we sin, this sin is called blasphemy.

When we are baptized not during prayer, then mentally, to ourselves, we say: “In the name of the Father and the Son and the Holy Spirit, Amen,” thereby expressing our faith in the Most Holy Trinity and our desire to live and work for the glory of God. The word “amen” means: truly, truly, so be it.

Blessing

Every believer considers it obligatory to ask for a blessing when meeting with a priest or bishop, but many do this incorrectly. Of course, there are no strict canons on this issue, but the traditions of the Church and simple common sense tell us how to behave.

Blessing has many meanings. The first of these is greeting. When meeting and saying goodbye to a priest, it is not customary to say hello or goodbye, but they say: “Bless.” The blessing is received from a priest or bishop (bishop), but not from a deacon (they can be easily distinguished by their attire).

Only someone equal in rank has the right to shake hands with a priest; everyone else, even deacons, receive a blessing from him when they meet the priest. To do this, you need to put your palms together, the right one on top of the left, in order to receive the blessing hand in them and kiss the right hand (right hand) of the blessing as a sign of respect for the sacred office. And for nothing more! The folding of the palms has no mysterious meaning. There is no need to be baptized. Greeting is only one meaning of blessing, the second is permission, permission, parting words.

• ♦ Father, bless me to go on vacation.
• ♦ Father, bless me to pass the exams.
• ♦ Father, bless me to begin the fast.

You can be blessed by a priest not only when he is in church clothes, but also in civilian clothes; not only in the temple, but also on the street, in a public place. However, you should not approach an unveiled priest who does not know you for a blessing outside the church.

In the same way, every layman says goodbye to a priest. If several priests are standing nearby, and you want to be blessed by everyone, then first you need to approach the senior one.

The second meaning of a priestly blessing is permission, permission, parting words. Before starting any responsible business, before traveling, as well as in any difficult circumstances, we can ask the priest for advice and blessings and kiss his hand.

Finally, there are blessings during the church service. The priest, saying: “Peace to all,” “The blessing of the Lord is upon you...”, “The grace of our Lord...”, makes the sign of the cross over the worshipers. In response, we humbly bow our heads without folding our hands—after all, it is impossible to kiss the blessing right hand.

If the priest overshadows us with sacred objects: the Cross, the Gospel, the Chalice, the icon, we first cross ourselves and then bow.

You should not approach the blessing at an inopportune moment: when the priest is giving communion, censing the temple, anointing with oil. But you can do this at the end of confession and at the end of the liturgy, while kissing the Cross. You should not abuse the blessing by approaching the same priest several times a day. The words “bless, father” should always sound joyful and solemn to a layman, and they should not be turned into a saying.

Candle

A person who crosses the threshold of the temple, as a rule, approaches the candle box. Our practical Christianity and initiation into the ritual begins with a small wax candle. After all, it is impossible to imagine an Orthodox church without lit candles.

The candles are lit one from the other and placed in the socket of the candlestick. The candle must stand strictly straight. If on the day of a great holiday a minister extinguishes your candle in order to light the candle of another, do not be disturbed in spirit: your sacrifice has already been accepted by the All-Seeing and All-Knowing Lord. You can light a candle with either hand. But only the right one needs to be baptized.

The interpreter of the liturgy, Blessed Simeon of Thessaloniki (XV century), says that pure wax means the purity and innocence of the people bringing it. It is offered as a sign of our repentance for perseverance and self-will. The softness and pliability of wax speaks of our willingness to obey God. The burning of a candle means the deification of a person, his transformation into a new creature through the action of the fire of Divine love.

In addition, a candle is a testimony of faith, a person’s involvement in the Divine light. It expresses the flame of our love for the Lord, the Mother of God, angels or saints. You cannot light a candle formally, with a cold heart. External action must be complemented by prayer, even the simplest one, in your own words.

A lit candle is present at many church services. It is held in the hands of those newly baptized and those united in the sacrament of marriage. Among many burning candles, the funeral service is performed. Covering the candle flame from the wind, pilgrims go to the religious procession.

There are no mandatory rules about where and how many candles to place. Their purchase is a small sacrifice to God, voluntary and not burdensome. An expensive large candle is not at all more beneficial than a small one. Candles should only be purchased from the temple where you came to pray.

Those who regularly visit the temple try to light several candles each time: to the festive icon lying on the lectern in the middle of the church; to the image of the Savior or the Mother of God - about the health of your loved ones; to the Crucifixion on a rectangular table-candlestick (eve) - about the repose of the departed. If your heart desires, you can light a candle to any saint or saints.

Sometimes it happens that there is no free space in the candlestick in front of the icon; everyone is occupied by burning candles. Then you shouldn’t put out another candle for the sake of your own; it’s more appropriate to ask the minister to light it at a good time. And don’t be embarrassed that your half-burnt candle was extinguished at the end of the service - the sacrifice has already been accepted by God.

There is no need to listen to talk about how you should light a candle only with your right hand; that if it goes out it means there will be misfortunes; that melting the lower end of the candle for stability in the hole is a mortal sin, etc. There are many superstitions around the church, and they are all meaningless.

God is pleased with a wax candle. But He values ​​the burning of the heart more. Our spiritual life and participation in worship are not limited to a candle. By itself, it will not free you from sins, will not unite you with God, will not give you strength for invisible warfare. The candle is full of symbolic meaning, but it is not the symbol that saves us, but the true essence - Divine grace.

Cloth

Believers come to the temple in attire appropriate to their gender. What is acceptable to wear on the street or on the beach is completely unacceptable in church. Under no circumstances should you come to worship services in this form. Immodest clothing disrupts the splendor of the temple environment. A temple is not only a house of prayer, but also a place of God’s special presence. When coming to Church, we should remember Who we are coming to and Who is looking at us. A person who carefully monitors the state of his soul will definitely notice that his behavior, thoughts, and wishes also depend on his clothes. Formal clothing obliges you to do a lot.

Women should dress decently and modestly in church. Calm, dark colors are preferred, flashy ones are unacceptable. You cannot wear a miniskirt, shorts, a transparent blouse, clothes with a deep neckline, or too open tops and T-shirts to church.

It is customary for women to be in the temple with a covering (this can be a headscarf, scarf or just an outer headdress), a skirt below the knees and a long-sleeved jacket. Only virgins can come to church with their heads uncovered - keep this in mind. You should not use cosmetics. Lipstick on the lips is especially unacceptable. When receiving Holy Communion, it is unacceptable to venerate shrines, icons or crosses with painted lips.

At communion and confession, a woman must wear a skirt, and if she doesn’t have one, then in many churches you can rent a headscarf and a skirt with strings to wear directly over a miniskirt or jeans.

Perfume should be applied very carefully or not at all, as it can become stuffy during church services. Therefore, deodorant will be quite sufficient, and only provided that it does not have a strong odor.

It is highly undesirable to come to the temple with makeup. At the very least, make sure it is as inconspicuous as possible.

Men are required to remove their hats before entering the temple. You cannot appear in church in T-shirts, shorts, or untidy sportswear. Clothing should cover the body as much as possible. During Holy Week and days of mourning, people wear dark-colored clothes, but on solemn religious holidays they come to church in light-colored clothes.

You cannot come to church wearing clothes decorated with non-Christian symbols.

Other church rules

The main thing is the mutual love of the parishioners and understanding of the content of the service. If we enter the Temple of God with reverence, if, standing in the Church, we think that we are in heaven, then the Lord will fulfill all our requests.

It’s good if there is a place in the Temple where you are used to standing. Walk towards him quietly and modestly, without fuss, and when you get up, make three bows. If there is no such place yet, do not be embarrassed. Without disturbing others, try to stand so that you can hear the singing and reading. If this is not possible, stand in an empty place and pray carefully within yourself.

If you are late, be careful not to disturb the prayers of others. When entering the Temple during the reading of the Six Psalms, the Gospel, or after the Cherubic Liturgy (when the Transubstantiation of the Holy Gifts takes place), stand at the entrance doors until the end of these most important parts of the service.

An ancient church custom states that if there is a service, men stand on the right side, women on the left, clearing the central aisle.

When the clergyman censes the Temple, you need to step aside so as not to disturb him, and while censing the people, bow your head slightly.

In the Temple, pray as a participant in the Divine service, and not just as someone present. It is necessary that the prayers and chants that are read and sung come from your heart. Follow the service carefully so that you can pray for exactly what the whole Church is praying for. Make the sign of the cross and bow at the same time as everyone else.

In addition, to this day in many churches one can observe the pious rule when women let men pass ahead during anointing, communion, and application to the holiday icon and to the Cross. And children or parents with children are allowed in at all churches.

If you come with children, make sure that they behave modestly and do not make noise, teach them to pray. If children need to leave, tell them to cross themselves and quietly leave, or take them out yourself.

If a small child bursts into tears in the Temple, immediately take him out or carry him out.

Until the end of the service, never, unless absolutely necessary, leave the Temple, for this is a sin before God.

Never allow a child to eat in the Temple except when the priests are distributing the blessed bread. Parents sometimes give a whole prosphora even to very young children, who crumble it all over the floor. People walk on these crumbs and unwittingly trample the sacred bread. Isn’t it better for parents to give their children a piece of prosphora themselves and make sure they don’t crumble it? Sometimes children come to church with chewing gum in their mouths. This is completely unacceptable.

Only the clergyman and the male person whom he blesses can enter the altar.

Every church has a fundraiser. You can participate in this if you wish. You can donate not only money, but also food, dishes, fabric, candles, etc. This can also be a fee for carrying out rituals - weddings, baptisms, funerals, commemorations.

When you are in the Temple, do not condemn or ridicule the involuntary mistakes of those serving or present in the Temple; It is more useful and better to delve into your own mistakes and shortcomings and earnestly ask the Lord for the forgiveness of your sins.

You need to reprimand a neighbor who has violated the rules of good behavior quietly and delicately. It is better to refrain from making comments altogether, unless, of course, there is an insolent, hooligan action. After participating in a temple service, try to maintain a reverent state at home: be courteous to your parents and kind to your children. Devote your free time to works of mercy or reading spiritual literature. This especially applies to those who have received the Holy Mysteries of Christ. These rules of pious behavior in church are not difficult for those who participate in church services every Sunday and on holidays.

And finally, probably the most important advice: during the service, do what everyone else is doing. If believers are baptized, be baptized with them; if they bow, bow too. Each bow or sign of the cross is made in response to some words or actions of the clergy. And believe me, most of those present in the temple do not know why they cross themselves and bow at this particular moment and not at another. But behind every action there is a deep tradition that has developed over centuries. And you should not violate them, trying to show your liberality or independence from the rules. After all, we enter the church to pray, but this will not bring us truth and benefit if we enter the temple without humility.

One should not condemn or reprimand a newcomer who does not know the church rules. It is better to help him with polite and kind advice. A reprimand can only be made to someone who grossly violates piety by interfering with common prayer.

Your correct behavior in an Orthodox church is not only an indicator of your upbringing, but also a demonstration that you respect Orthodox traditions and rituals. At the same time, maintain silence, behave modestly, and do not disturb believers and other visitors. Therefore, before visiting an Orthodox church, be sure to familiarize yourself with the rules of behavior in it; this will save you from awkwardness and those around you from inconvenience.

At the end of the service

The service is over. Everyone who submitted notes can again go to the candle box and receive prosphora - white wheat bread baked with yeast, with the addition of holy water. Prosphora is a Greek word, it means “offering”... It was the custom of the first Christians to bring bread from home to perform the sacrament of Communion. Now prosphora is baked in bakeries at churches. During the Liturgy, particles are taken out of the prosphora in memory of those whom we commemorate in our notes, and after the particles are taken out, the prosphora is returned to us. This is holy bread and should be eaten on an empty stomach, with holy water and prayer.

Here is the text of such a prayer: “Lord my God, may Your holy gift be: prosphora and Your holy water for the remission of my sins, for the enlightenment of my mind, for the strengthening of my mental and physical strength, for the health of my soul and body, for the subjugation of passions and my infirmities according to Your boundless mercy, through the prayers of Your Most Pure Mother and all Your saints. Amen".

After the morning service, prayer services are held in churches. What is a prayer service? A short prayer for our specific needs. “Keep it short and hot,” St. Ambrose of Optina taught us. Just at the prayer service we’ll pray... Are you sick? Let us pray for the sick. Have something important to do? Let's ask for God's help. Are we heading out? There is a farewell prayer. You can order a prayer service at the same candle box where we bought candles and left notes. You just need to indicate the name of the person for whom the prayer service is being performed. There is such a practice: they order a prayer service and go home. Of course, it is better to stay and pray with the priest.

There are also prayer services and public ones. The church prays during bad weather or during drought, there is a New Year's prayer service, there is a prayer service for unclean spirits, and there is a prayer service for the disease of drunkenness. But we especially need to remember about thanksgiving prayers. The Lord helped, choose a time, come to church, serve a prayer service, and give thanks. It’s not a bad idea to teach children: I passed the exam at school, let’s go and order a prayer service, for example, to St. Sergius of Radonezh, he helps us with our studies...

The day we were in the temple was not a day wasted. We remember our relatives and friends, we participate in divine services, we pray for those who feel bad, and we give thanks for God’s mercy. We learn to humble ourselves and be better, we learn to repent and rejoice, endure and rejoice. And there is no need to look around in confusion, be embarrassed and, even more so, angry if you suddenly did something wrong and got “wrong” beyond measure for it.

How to deal with beggars

Orthodox canons provide for the giving of alms to the beggars sitting at the entrance to the church.

When doing good to one's neighbor, everyone must remember that the Lord will not abandon him. “Do you think that the one who feeds Christ (that is, the poor), wrote St. Augustine, “will not be fed by Christ?” After all, in the eyes of the Lord, because of our sins, perhaps we look more terrible and insignificant than all these unfortunate people who live on alms.

But at the same time, if you see that there are beggars in front of you, spending all their money on drinking, give them not money, but food: an apple, cookies, bread, etc.

You should not tempt yourself with the thought that the poor “earn” no less than us, and sometimes are dressed no worse. Everyone will be asked first of all for their deeds. Your job in this case is to show mercy.

It is in relation to us, who can see Christ Himself in the asking brother, that the words of the Savior spoken by him at His Last Judgment apply: “Come, ye blessed of My Father, inherit the Kingdom... I was hungry, and you gave Me food; I was thirsty and you gave Me something to drink; I was a stranger and you accepted Me; I was naked and you clothed Me; I was sick and you visited me; I was in prison and you came to Me... truly I say to you, just as you did it to one of the least of these brothers of Mine, you did it to Me.”