St. Petersburg Theological Academy On November 5, 2013, on the day of commemoration of the holy Apostle James, brother of the Lord, the rector of the St. Petersburg Orthodox Theological Academy, Bishop Ambrose (Ermakov) of Peterhof, led the service of the Divine Liturgy according to the order of the Apostle James, brother of the Lord in the academic church of the Apostle John and Evangelist Theologian. His Grace was co-served by all interested teachers and students in the priesthood, clergymen of the St. Petersburg diocese. All students of the academy participated in the liturgy.
As Bishop Ambrose said in a sermon during the liturgy, this divine service is somewhat different from the rites of the later Byzantine liturgies of St. Basil the Great and John Chrysostom. In the liturgy of the Apostle James, the reading of Holy Scripture is performed in the center of the church, facing the people, and communion of parishioners is performed separately with the Body and separately with the Blood of Christ, as was customary until the 5th century. In the early years of Christianity there was no established pattern for worship. In each Christian community, the liturgy was celebrated with its own characteristics. Gradually, the experience of performing prayers was consolidated, and the liturgical order was formed..
In the 70s-80s of the XX century in the St. Petersburg Theological Academy, a similar practice of serving the liturgy of the Apostle James arose on the initiative. For a long time, the Liturgy of the Apostle James was an integral part of the liturgical life of the theological academy of the Northern capital, but in the 90s the celebration of this liturgy ceased. For the first time after a long break, on November 5, 2010, in the academic church in honor of the holy Apostle and Evangelist John the Theologian, the Liturgy according to the order of the Apostle James, brother of the Lord, was celebrated by Bishop Ambrose of Gatchina. Since then, the tradition of the annual service of this Liturgy within the walls of SPbPDA has not stopped.
Liturgy of the Apostle James: commentary on the site "Holy Fire"
The Russian Orthodox Church celebrates divine services in accordance with the current liturgical charter set forth in the Typicon, which strictly stipulates which liturgies should be performed on which days. The Liturgy of the Apostle James is not provided for by the Typikon. The fact that the practice of celebrating the non-statutory liturgy of the Apostle James arose on the initiative of the venerable does not yet give grounds for repeating such liturgical innovations and is a daring violation of the church charter and a manifestation of church modernism. The purpose of such liturgical experiments, in our opinion, is to consolidate in the minds of believers the possibility of variability of statutory prescriptions and changeability of liturgical traditions, and thus of church tradition. Under the slogan "return to the practice of the Ancient Church" within the walls of the St. Petersburg Theological Academy, a liberal revision and reformation of the liturgical traditions of the Russian Church are proposed. Let us recall that calls for a return to the practice of the Ancient Church have always been on the banners of all Protestant movements (Luther and others), and more recently the Renovationists.
According to the website of the St. Petersburg Theological Academy on November 4, 2016, on the eve of the memory of St. James, the brother of the Lord, in the academic church of the Apostle and Evangelist John the Theologian, the rector of the St. Petersburg Orthodox Theological Academy, Archbishop Ambrose of Peterhof the apostle James, brother of the Lord. "
The Liturgy of the Apostle James differs from the rites of the Byzantine type of Liturgy - St. Basil the Great and John Chrysostom. The difference between this "liturgy" is that most of the secret prayers are read aloud, and not in a whisper or silently, as in the Liturgies of John Chrysostom, Basil the Great and the Presanctified Gifts. The litanies and Holy Scripture are read by deacons facing the people, not the altar. In addition to the Apostle and the Gospel, the Old Testament is read. At this "liturgy" it is not necessary to perform Proskomedia, since this is a later custom, and if Proskomedia is not performed, then the 3rd and 6th hours are not read either. The priests celebrate the liturgy of the Apostle James without pectoral crosses.
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in the photo: on the left - communion at the Liturgy of St. Jacob, on the right - communion at the Catholic Mass
In the 70s and 80s of the 20th century, in the St. Petersburg Theological Academy, a similar practice of serving the “Liturgy of the Apostle James” arose on the initiative of the modernist Metropolitan Nikodim (Rotov), \u200b\u200bbut in the 1990s the celebration of this liturgy ceased. For the first time after a long break, on November 5, 2010, in the academic church in honor of the holy apostle and evangelist John the Theologian, "the liturgy according to the order of the apostle James, brother of the Lord," performed bishop of Gatchina Ambrose (Ermakov)... Since then, the service of this "liturgy" within the walls of SPbPDA has been held annually.
Such an annual celebration of the “liturgy of the Apostle James” has become a kind of “renovation tradition”. First of all, it should be said that this rite of the liturgy is absent in the Typicon, and therefore is non-statutory. Translations of the Liturgy of the Apostle James into Russian were made in the 19th century, but they were not of a liturgical nature, and in the Russian Orthodox Church, the Liturgy of the Apostle James was not used.
The Russian Orthodox Church celebrates divine services in accordance with the current liturgical charter set forth in the Typicon, which strictly stipulates which liturgies should be performed on which days. The Typicon does not provide for the celebration of the “liturgy of the Apostle James”. The fact that the practice of performing the non-statutory "liturgy of the Apostle James" arose on the initiative of metropolitan Nikodim (Rotov), does not yet provide grounds for repeating such liturgical innovations and is a daring violation of the church charter and a manifestation of church modernism. The purpose of such liturgical renovation experiments, in our opinion, is to consolidate in the minds of believers the possibility of variability of statutory prescriptions and the changeability of liturgical traditions, and thus of church tradition. Under the slogan "return to the practice of the Ancient Church" within the walls of the St. Petersburg Theological Academy, a liberal revision and reformation of the liturgical traditions of the Russian Church are proposed. Let us recall that calls for a return to the practice of the Ancient Church have always been on the banners of all Protestant movements (Luther and others), and more recently the Renovationists.
In order not to indulge the spread of the vicious renovationist liturgical practice under the guise of the anti-canonical "liturgy of the Apostle James", we can recommend that Orthodox believers refrain from visiting churches where such liturgical modernist experiments are carried out.
According to tradition, on the day of commemoration of the Apostle James (November 5th according to the present), instead of the usual liturgy of St. John Chrysostom in the church of the St. Petersburg Theological Academy, the Divine Liturgy is celebrated according to the ancient order of the Jerusalem Church, dating back to its founder - the holy Apostle James, the brother of the Lord. We publish the rite of the liturgy of the Apostle James, the brother of the Lord, the first bishop of Jerusalem.
(In the middle of the church an ambo is placed, similar to the one on which the bishop stands at the beginning of the divine liturgy of St. John Chrysostom or Basil the Great, and one or two lecterns are placed on this pulpit, facing the west. If the bishop is liturgizing, then the seats are placed on the same ambo : one on the highest step, in the middle, for the bishop, and one step below, on both sides, for the elders, east of the analogion, facing west.
When the time for divine service comes, then a person who wants to celebrate the Liturgy with fellow presbyters and deacons comes and, entering the church, kisses St. icons, without saying anything, and then enters St. altar. Having bowed to St. to the throne, all put on all the sacred garments, also without saying anything, and the deacons girded with their orarion and so remain during the entire service.
[Attention! The saint does not put on a sakkos, but in a presbyter's phelonion, and on top of it he puts a great omophorion, which is not deposited until the end of the divine service. Neither a cross, nor a panagia, nor a mitra are placed. Neither a trikiri with a dikiri, nor an eagle is needed here, but only a pastoral bishop's rod, and that one without payment, that is, a sulka.]
St. the throne together with the Holy Gospel, on both sides of it, are placed the books of the divine Scriptures: the Book of the Apostolic Scriptures and the Book of the Prophetic Scriptures.
When everything is ready, one of the elders goes into the sentence and prepares St. diskos and St. chalice. Without saying anything, he removes the lamb from the prosphora and dissolves it in St. chalice wine with water, according to the custom of the liturgy of Chrysostom and St. Basil, but also without saying anything. And having finished the preparation, without covering the vessels, he goes to St. the throne.
[Let it be known that if a proskomedia is commanded, then it is decent to do it here. It is performed according to the custom of the liturgy of Zlatoust or St. Basil, but only the ninth particle is taken out by the priest in honor of St. the glorious apostle James, brother of God and the first hierarch of Jerusalem. Further, the prayer of the offering "God our God", like the release of the proskomedia, does not say, but covers the vessels as usual, although this is something new and is not indicated in the ancient manuscripts, and therefore is not accepted in Jerusalem.])
Order of the Liturgy of the Apostle James LITURGY OF THE SPECIFIED
The Deacon comes out and stands to the left of the royal doors, facing the people, i.e. west. The holy doors and veil are closed. The Primate rises before the holy throne, the presbyters who serve him surround him according to the degree of seniority. Standing in front of the throne and looking to the east, the Primate says a prayer in a low voice, but so that the concelebrants can hear: The Primate's Prayer for himself.
Primate: Desecrated by many sins, but do not despise me, Master Lord our God. Behold, those who are approaching this divine heavenly mystery, not as the only One is worthy, but looking at your benevolence, I let the voice of Ti: God, be merciful to me, a sinner; those who have sinned against heaven and before you, and I am worthy to look at this holy and spiritual meal, on which your only begotten Son and our Lord Jesus Christ, by me sinful and scorched with all filth, is secretly sacrificed. For this sake of You, I offer prayer and thanksgiving, even send down the Spirit of Your Comforter, which strengthens me for this service, and from You, proclaimed by me a voice uncondemnedly preach by people, in Jesus Christ our Lord, with Him you are blessed with the All-Holy, and good, and by your life-giving Spirit, now and forever and forever and ever.
Co-workers: Amen.
After prayer, the curtain and the Holy doors are opened.
A prayer of anticipation.
The Primate (standing before the holy throne and looking to the east, proclaims when everyone has already rebelled): Glory to the Father and the Son and the Holy Spirit, the threefold and singular light of the Divine, existing in the Trinity individually and inseparable. The heavens will tell its glory, the earth is its dominion and the sea is its dominion, and every sensual and intelligent creature its majesty preaches to it. Like that, all glory, honor, power and splendor deserve to be, now and ever and forever and ever.
People: Amen.
Primate (praying aloud to the co-workers): To the Benefactor and King of Ages, and to the Creator of all creatures, accept Your Church, which comes through Your Christ. Fulfill something useful, bring everyone to perfection and make us worthy of the grace of Thy sanctification, mating us into Thy holy catholic and apostolic Church, You have acquired with the honest blood of Thy Only Begotten Son, our Lord and Savior Jesus Christ, with Him you are blessed, with the Most Holy and by Your Good and Life-giving Spirit, now and forever and forever and ever. Co-workers: Amen.
Deacon (standing in the middle of the salt, facing the people): Let us pray to the Lord! (and enters the altar)
The people don't answer. The Primate receives the censer from the Deacon, who is given it by the sexton and censes the holy throne three times from the front, that is, the eastern side, reciting a prayer loudly: Prayer of the entrance to the temple to the censer
Primate: God, who accepted Abel's gifts, Noah's and Abraham's sacrifice, Aaron's and Zakhary's censer, accept this censer from the hands of us sinners in the stench of fragrance and for the remission of our sins and all Your people, and create with our entry, the entrance of the saints, an angel of being and co-serving with us and glorifying Your goodness. For blessed art thou, and glory befits Thee, the Father and the Son and the Holy Spirit, now and ever and forever and ever.
Co-workers: Amen.
Deacon (quietly): Lord, bless!
The Primate (quietly blessing the Deacon): Our Lord and God, Jesus Christ, was crucified for the sake of His abundance of goodness and exceeding His love, and did not prevent Him from piercing with a spear and nails; But this secret and terrible offering is ever taught to us for eternal memory for the sake of, bless your deaconhood in Christ God, and bless our entrance, and may deserve us, this presentation, to perform this service, according to His ineffable mercy, now and ever, and in eyelids of centuries.
Deacon: Amen.
Deacon (quietly answering to the Primate): The Lord bless and merit us, like the seraphim, to bring these gifts and sing this trisacular, highly praiseworthy and divinely inspired song and, all perfect and full of every consecration of That perfection, now and ever, and forever and ever.
Primate: Amen.
The Primate gives the censer to the Deacon, who gives it to the sexton.
The people: the Only-begotten Son and the Word of God are immortal and willing to save our lives for the sake of incarnate from the Holy Theotokos and the Ever-Virgin Mary, immutably incarnate, God crucified in Christ, righting death by death, the One Holy Trinity, glorified by the Father and the Holy Spirit, save us.
The order of making the small entrance: The Primate, while singing the troparion "Only Begotten Son ..." gives the Deacon the Holy Gospel in his right hand, the Book of the Apostolic Scriptures in his left hand, he himself takes the prophetic Scriptures and holds them on the left side of his chest. And then the entrance is made: 1. in front are the sexton-bearers, 2. after - the deacon, 3. and then - the primate. They leave through the north doors and go to the west wall of the temple. Coming to the lectern, which stands on the pulpit in the middle of the church, the Presbyter ascends to the pulpit and lays the Gospel on the lectern, taking from the Deacon, then receives the Apostolic Book, then the Prophetic Book and also places them on the lectern. And everyone goes on to the steps of salt and here they stand, waiting for the end of the singing of the troparion "Only Begotten Son". At the end of the chant, the Primate, looking to the east, loudly says a prayer:
Prayer entrance:
The Primate (in front of the holy doors says): God Almighty, Great Name the Lord, giving us the entrance to the Holy of Holies for the coming of Thy Only Begotten Son, Lord and God and our Savior Jesus Christ! We ask and pray for Thy goodness, in fear of the content of Esma and trembling, although even to present Thy Holy Altar, for this sake, for the sake of Thy goodness, send down upon us, God, and sanctify our souls and bodies and breath, and change our fleshly wisdom to piety, as if in With a clear conscience, let us bring Ti gifts, gifts, fruits for the remission of our sins and for the cleansing of all Thy people.
Deacon: Amen.
Primate (at the entrance to the altar from the High Place): Peace to all!
People: And give your perfume!
Primate: God bless all of us, and bless us at the entrance and ascension of the divine and most pure Sacraments, peace and blessed souls with the saints and righteous. By His grace and love for mankind, now and ever, and forever and ever.
People: Amen.
Peaceful litany
(The deacon goes out to Solea and pronounces in Sole, facing the people)
Deacon: In peace let us pray to the Lord.
People: Lord, have mercy.
- For the sublime world, the love of God, and for the salvation of our souls to the Lord let us pray. - Let us pray to the Lord for the peace of the whole world and the unification of all the holy Churches of God. - For the salvation and intercession of our Great Lord and Father, His Holiness Patriarch Kirill and our Lord and Father Metropolitan Vladimir, for all the clergy and Christ-loving people, let us pray to the Lord. - For the forgiveness of sins and forgiveness of our sins, and deliverance from all sorrow, anger, misfortune and need, and the attacks of enemies, let us pray to the Lord. - Most Holy, Most Pure, Most Glorious, Blessed Lady of our Theotokos and Ever-Virgin Mary, St. John, the glorious prophet, Forerunner and Baptist, divine and all-praised apostle, glorious prophet and victorious martyr, and all the saints and righteous remembering them and praying all of us have mercy on being.
Prayer before the singing of the Trisagion:
Primate: Generous and merciful, long-suffering, and many-merciful, and truly Lord! Look from Thy dwelling place and hear us, your servant, who pray to Thee, and deliver us from every temptation of the devil and man, and do not take away Thy help from us, and do not impose punishment on us that exceeds our strength. We cannot overcome the stumbling block, but Thou art strong, O Lord, to save us from all these opposition. Save us, O God, from the calamities of this world, for Thy goodness, as if we, too, with a clear conscience to Thy holy altar, may enter, blessed and trisacred singing from Thy heavenly Power, unconditionally send Ty, and having performed this auspicious Ty and this divine service , let us be worthy of eternal life. As if you are Holy, O Lord our God, and live and rest in the saints, and to You and the glory and the Trisagion Song we send to the Father, and the Son, and the Holy Spirit, now and ever, and forever and ever.
People: Amen.
Trisagion
People: Holy God, Holy Mighty, Holy Immortal, have mercy on us. (3 times) Glory to the Father and the Son and the Holy Spirit, now and always, and forever and ever. Amen. Holy Immortal, have mercy on us. Holy God, Holy Mighty, Holy Immortal, have mercy on us.
Deacon: Let us hear
Primate: Peace to all!
People: And perfume yours.
The people (immediately begins to sing - slowly and with a sweet sop): Alleluia. (Three times) The Primate with his associates leaves the altar through the holy doors and goes to the middle of the temple, and ascends to the pulpit-pulpit. The Reader takes a blessing from the Primate and stands in front of the analogue on the pulpit, facing the west.
Reader: Prophecies (name) reading.
Deacon: Let us listen.
The reader reads the prophecy; (everyone is sitting)
People: Alleluia. (Three times)
Sermon from the Primate.
The Primate (reads a prayer to the censer, which the Deacon holds in his hands, the Primate blesses, and the Deacon censes this Gospel, the Primate, the co-workers, the people while reading this prayer): To You, filled with every fragrance and joy, O Lord our God. From them Thou hast given us this censer to offer before Thee, so that Thou may ascend from our thin hands into Thy holy and heavenly altar in the stench of the spiritual fragrance and for the remission of our sins and all Thy people. With the goodness, generosity and love of mankind of Thy Only Begotten Son, with Him blessed be you, with the Most Holy, Good and Life-giving Thy Spirit, now and forever and ever.
People: Amen.
Prayer before reading the Gospel
Primate: Shine in our hearts, Human-loving Master, Your incorruptible light of God-mind, and open our minds in Your Gospel sermons understanding: put in us the fear of Your blessed commandments, yes, all fleshly lusts are better, we will pass the spiritual life, all, even for good Yours is both wise and effective. Thou art the enlightenment of our souls and bodies, Christ God, and we glorify Thee, with Thy Beginning Father, and Thy All-Holy and Good and Life-giving Spirit, now and ever and ever and ever.
People: Amen.
Deacon: Wisdom, forgive me, let us hear the Holy Gospel.
Primate: Peace to all.
People: And perfume yours.
Primate: Reading from (name of rivers) Holy Gospel.
Deacon: Let us heed the holy reading.
And the Primate, facing the people, reads the holy Gospel to everyone standing
People: Alleluia (thrice).
Sermon from the Primate.
Deacon: Name of the Epistle of the Holy Apostle Paul reading. Let's take it.
Sermon from the Primate.
People: Alleluia (thrice).
Primate: gives the holy books to the Deacon, he himself also takes the book of prophecies, just as they made the small entrance, they go back to the altar.
People (slowly): Glory to You, Lord, glory to You!
And everyone stands in their places, the Deacon is on the sole, facing west, as they stood at the beginning of the divine service. The Holy Gospel is placed on the holy throne in the upper side of it, while other books are put aside.
Augmented litany
Deacon (facing the people): Rtsem all: Lord, have mercy.
People: Lord, have mercy.
- Lord, the Almighty, Most Heavenly, God our father, pray, hear and have mercy. - We also pray for a sublime world and for the salvation of our souls. - We also pray for the peace of the whole world and the unity of the holy Churches of God. - We also pray for the salvation and intercession of our Great Lord and Father, His Holiness Patriarch Kirill and our Lord and Father, Metropolitan Vladimir, of all clergy and all Christ-loving people, we pray to Thee, hear and have mercy. - We also pray for deliverance from all sorrow, anger, misfortune and need, captivity, grievous death and our iniquities, we pray to You, hear and have mercy. - We also pray for the people who are coming and expect great and rich mercy from You, we pray to You, be gracious and have mercy.
Primate (addressing the people from the holy doors and blessing them): Save, God, Thy people and bless Thy heritage.
Deacon: Visit the world with Thy mercy and bounties, strengthen Christians with the power of the holy and life-giving Cross, the prayers of the Most Holy, Blessed Lady of our Theotokos, Forerunner and Thy apostles, and all Thy saints, we pray to Thee, most merciful Lord, hear us praying to Thee, and have mercy on us.
People: Lord, have mercy (three times).
Supplicatory litany
Deacon: Let us hear it earnestly: let us pray to the Lord in peace.
- For the forgiveness of our sins and sins, to deliver us from all sorrow, anger, misfortune and need, and the attack of the enemy, let us pray to the Lord. - Day of everything is perfect, holy, peaceful and sinless, we ask the Lord.
- An angel is peaceful, a faithful instructor, keeper of our souls and bodies, we ask the Lord. - We ask the Lord for forgiveness and forgiveness of our sins and sins. - We ask the Lord for the good and useful to our souls and peace of the world. - The rest of our life in peace and repentance, we ask the Lord. - The Christian end of our life is painless, not shameful, and we ask for a kind answer at the terrible Judgment of Christ. - Most Holy, Most Pure, Most Blessed Lady Our Lady and Ever-Virgin Mary, having remembered all the saints and righteous, ourselves and each other, and we will give our whole life to Christ God.
People: For you, Lord.
Primate: God, who announced us with your divine and salutary words, enlighten the souls of us sinners to the perception of the foreseen, as it is not only the hearers who will reveal to ourselves spiritual utterances, but also the creators of good deeds, containing unfeigned faith, the belly is incorruptible, living unrepentantly, in Christ Jesus the Lord ours, with Nimzhe, blessed be you, with Your All-Holy and Good and Life-giving Spirit, now and forever and forever and ever.
People: Amen.
LITURGY OF THE FAITHFUL
Primate: Peace to all.
People: And perfume yours.
Deacon: Bow down your head to the Lord.
People: For you, Lord.
Prayer of admiration, faithful.
Primate (before the holy throne): Master of Life-giving and good to the Giver, giving people the blessed hope of eternal life, our Lord Jesus Christ, worthy, Better, in sanctification and this divine service, in the pleasure of wanting to be bliss.
(And together with the elders, he reveals the antimension, pronouncing these words of praise :)
As if under Thy power we always keep, and guide us into the light of truth, we glorify Thee, the Father and the Son and the Holy Spirit, now and ever, and forever and ever.
People: Amen.
Deacon: Let us sing to Christ in peace: yes, no one from the catechumens, no one from the uninitiated, and no one from the unfit to pray with us. Get to know each other. Doors. Forgive everyone.
And he enters the altar through the small doors [Entrance Song of the Liturgy of the Faithful
The people (the singers begin slowly and with sweet sings): Yes, all human flesh is silent ...]
While this song is being sung, the Primate takes the censer and censes the holy throne from all sides, the entire altar, as well as holy icons and people, according to custom. The primate kisses the holy altar after censing and, having bowed to the people, goes out with the Deacon in a proposal, and here they wash their hands, wash their hands and the fellow presbyters. Also, the Primate gives the Deacon the holy diskos, without saying anything, while the Deacon does not take the diskos on his head, but holds it at his chest. The presbyter takes the holy chalice and makes the entrance, as prescribed for the entrance with the books of the divine Scriptures. Ahead are the sextons with candles, and the eldest of them is blessed for burning incense with a censer, and with it he follows two candle-bearers before the gifts brought by the Deacon and the Primate and censes the offered gifts.
Having reached the pulpit, which is in the middle of the church, the presbyter and the Deacon stand on its lower step, facing the west, and here they commemorate those for whom the holy sacrifice is made, the living and the dead:
Primate: Our Great Lord and Father Kirill, His Holiness Patriarch of Moscow and All Russia, and our Lord and Father Vladimir, Metropolitan of St. Petersburg and Ladoga, may the Lord God always remember, now and forever, and forever and ever.
Abbot and servants in this holy temple: the archpriest (name), etc. (commemorates all those praying by name, if he wishes ...)
Deacon: May the Lord God remember all of you in His Kingdom always, now and ever, and forever and ever.
People (drawn out): Amen.
Prayer suggestions:
Primate (at the royal gates, when placing holy gifts on the throne): God, our God, heavenly Bread, food to the whole world, sending our Lord Jesus Christ, Savior, and Deliverer, and benefactor, blessing and sanctifying us. Bless this offer yourself and accept it into your heavenly Altar.
(Primate: enters the altar with the Deacon, and they erect relics on the holy throne, as at the liturgy of Zlatoust. All the veils are removed, and the prayer continues before the holy throne):
Remember, as it is good, and the Man-lover, who brought them also for the sake of bringing; and preserve us uncondemned in the priesthood of Thy Divine Mysteries. As if holy and glorified be your most honorable and glorious name, Father and Son and Holy Spirit, now and ever and forever and ever.
People: Amen.
[(The singers are singing the 2nd part of the opening song :) The same goes ...]
Prayer over incense.
Primate (offered by the Gifts): Master Almighty, King of Glory, knowing everything before their existence, come to us at this holy hour calling for Thee, and deliver us from sinful shame, cleanse our minds and thoughts from impure lusts and worldly delights and every devil actions, and accept from the hands of us sinners this incense, as if you accepted the offering of Abel, Noah, Aaronic, and all Thy saints, delivering us from every evil deed, and saving us in a hedgehog always to please, and worship and glorify Thee, Father and Thy Only Begotten Son, and Thy All-Holy Spirit, now and ever and forever and ever.
People: Amen.
The deacon stands on the solo, facing the people.
Primate: Peace to all!
Deacon (facing east): Lord, bless!
Primate: Blessed be God, bless and sanctify all of us in the offer of divine and pure sacraments, and blessed souls rest from the holy and righteous, now and ever, and forever and ever.
Deacon (turning again to the people): Wisdom, let us behold.
Symbol of faith
The people (singing): I believe in one God, the Father, Almighty, Creator of heaven and earth, visible to all and invisible. And in the one Lord Jesus Christ, the Son of God, the Only Begotten, Who was born of the Father before all ages, Light from Light, God is true from God, true, born, uncreated, consubstantial with the Father, Who is all. For us for the sake of man and ours for the sake of salvation descended from Heaven, and incarnated from the Spirit of the Sow and Mary the Virgin, and became man. Crucified for us under Pontius Pilate, and suffered and was buried. And he rose again on the third day according to the Scriptures. And ascended into Heaven, and is seated at the right hand of the Father. And packs of the coming with glory to judge the living and the dead, His Kingdom will have no end. And in the Holy Spirit, the Lord, Life-giving, Like the outgoing Father, Like the Father and the Son, we are worshiped and glorified, who spoke the prophets .. In the One Holy Catholic and Apostolic Church. I confess one Baptism for the remission of sins. I tea the resurrection of the dead and the life of the century to come. Amen.
Deacon (addressing the people): Let's be kind! Let us become reverent, let us stand with the fear of God and contrition! Let us pray in peace to the Lord. Prayer before kissing peace and love
Primate: God and Master of all, we are worthy to make this hour unworthy, so that we are cleansed of all deceit and hypocrisy, let us unite to each other in love and peace in union, approved of Your knowledge of God by the sacred, for the sake of Your Only Begotten Son Jesus Christ, with whom you are blessed, with the Most Holy and By Your Good and Life-giving Spirit, now and ever and forever and ever. As if you were the God of peace, mercy, love and bounty and love for mankind, and we glorify you, the Father, and the Son, and the Holy Spirit, now and ever, and forever and ever.
People: Amen.
Primate: Peace to all.
People: And perfume yours.
Deacon: Let us love one another with a holy kiss.
People: I will love Thee, O Lord, my fortress, the Lord is my refuge and my deliverer.
The Primate kisses the edge of the diskos, the edge of the chalice and the holy throne. Conceiving elders do the same. Then they kiss the primate's hand, and each other's lips, as we usually do on the holy day of Easter. The same is done by the Deacons, who are standing on the sole, and all co-serving among themselves.
Deacon: Let us bow our heads to the Lord.
Prayer adamantly
Primate (bowing the head with the people): Only Lord and merciful God, to those who bowed their necks before Your holy altar and ask You for spiritual gifts, send Your good grace, and bless all of us with every spiritual and inalienable blessing, Alive and in the highest despise. Like it is praiseworthy and worshiped, and glorified is Thy name, the Father, and the Son, and the Holy Spirit, now and ever, and forever and ever.
People: Amen.
Deacon: Lord, bless.
Primate: The Lord bless all of us, and may hasten to us, and will deserve to create us the future of His Holy Altar and the coming (marks the cross-shaped discos) of His Holy Spirit (marks the cross-like chalice) His grace and philanthropy always, now and ever, and forever and ever ...
People: Amen.
Universal (catholic) litany, great.
Deacon (facing the people): Let us pray to the Lord in peace.
People: Lord, have mercy (for every petition)
(turning to the altar) - Save, have mercy, have mercy, save and harbor us, God, with Your grace.
(face to the people) - For the sublime peace and God's love for mankind and for the salvation of our souls to the Lord let us pray. - For the peace of the whole world and the unity of all the holy churches of God, let us pray to the Lord. - For the holy universals and apostles of the Church from the end of the earth even to the end of it Let us pray to the Lord. - For the salvation and intercession of the Great Lord, the Most Holy Father and our Patriarch Kirill, and our Lord, His Eminence Metropolitan Vladimir, for all the clergy and for Christ-loving people, let us pray to the Lord. - For the God-protected country of our Russian, Mr. President, the entire chamber Let us pray to him, to the Lord. - For the place of rulers, teachers and students, let us pray to the Lord. - For this city, every city and country, and for those who live in them in the Orthodox faith and piety, for their peace and serenity, let us pray to the Lord. About those who bear fruit and those who are good in God's holy churches, and those who remember the poor, widows and orphans, strange and in need, and about those who have commanded us, that let us remember them in our prayers, let us pray to the Lord. in old age and in the weakness of those who are, sick, toiling, and from unclean spirits who are cold, and from God that they will soon be healed and saved, let us pray to the Lord. - For a hedgehog in virginity and pure labors, and in an honorable brother who abide, and a hedgehog in the mountains, nativity scenes and abysses of earthly ascetic saints, fathers and brethren, let us pray to the Lord - For the sailing, traveling, wandering Christians, and for the hedgehog in captivity and exile, and in dungeons and in the hard work of our brothers, the peaceful return of the one to his house with joy, Let us pray to the Lord. - For those who come and pray to us at this holy hour and at all times, the fathers and brothers, their diligence, labor and zeal, let us pray to the Lord. - And for every soul of Christians, grieving and embittered, requiring God's mercy and help, and for the conversion of the lost, for the health of the sick, for the freedom of the captives, for the repose of those who have prematurely, father and brothers, let us pray to the Lord. tongue, let us pray to the Lord. - More expansive about the goodness of the air for peaceful rain, good dew, fruits of abundance, perfect fertility and the crown of summer, let us pray to the Lord. - For the hedgehog to hear our prayer before God and send us his rich mercy and mercies, the Lord let's pray. - Most Holy, Most Pure, Most Glorious, Blessed Our Lady Theotokos and Ever-Virgin Mary, saints and blessed John, the glorious prophet, Forerunner and Baptist, Stephen the First Deacon and First Martyr, Moses, Aaron, Elijah, Elisha, Samuel, David, Daniel We will remember all the holy and righteous, as if by their prayers and prayers and intercessions we will all have mercy. - About the forthcoming honest and heavenly, ineffable, pure, glorious, terrible, terrible divine Darekh and about the salvation of the one who is coming and bringing this: honest (name of the rivers of the coming), we pray to the Lord God.
People: Lord, have mercy. (three times)
Primate: Glory to God in the highest, and on earth peace, goodwill in men (three times). Lord, open my mouth, and my mouth shall declare Thy praise (thrice). May my mouth be filled with Thy praise, O Lord, as I sing Thy glory, all day Thy splendor (three times). Glory to the Father, and the Son, and the Holy Spirit, now and ever, and forever and ever.
People: Amen.
The Primate with the Deacon goes out through the holy doors to Solea and, facing the people, sings this together with the Deacon, and after the people have answered, he bows and returns to the holy throne. Having made a bow to the co-workers, he sings with them in the 5th voice, with sweet humming:
Primate: Exalt the Lord with me, and let us exalt his name together.
People (same voice): The Holy Spirit will find on you, and the power of the Most High will overshadow you.
Prayer of St. Jacob of Jerusalem
Primate (quietly): He looked upon us with mercy and bounty, Lord Lord, and bestowed boldness on us as a humble and sinful and unworthy servant of Yours, to stand before Your holy altar and offer You this terrible and bloodless sacrifice for our sins and human ignorance, inappropriate, unworthy Thy servant, and blot out my sins of goodness for Thy sake, and cleanse my mouth and heart from all defilement of the flesh and spirit, and forsake me from all shameful and foolish providence, and satisfy me with the power of Thy All-Holy Spirit, into this service, and accept me for the sake of Your goodness, approaching the holy altar, and grace, O Lord, the pleasant being offered to You by this gift with our hands, condescending to my weakness, and do not reject me from Your face, abhor my unworthiness below, but have mercy on me, O God, and according to the multitude of Your mercies despise my iniquity, as if I came without condemnation before Your glory, I will be worthy of the cover of Your only-begotten Son and the illumination of Your All-Holy Spirit, and not like a slave of sin I will be rejected, but as Thy servant I will find grace and mercy and remission of sins, in this and the future.
Exclamation: She, Master Almighty, Omnipotent Lord, hear my prayer: you are all acting in all, and from You we all need help and intercession in all, and from Your Only Begotten Son, and the life-giving Spirit, now and ever and forever centuries.
People: Amen.
Primate: God, who, for the sake of Thy many things, for the sake of Thy inexpressible love of man, send Thy Only-begotten Son into the world, may the lost return the sheep, do not turn away us sinners, who entrust Thi this terrible and bloodless sacrifice: we are not hoping for our righteousness, but in Thy mercy , (face to the people): observe our race with it. And now we pray and ask Thy goodness: may not be for condemnation by Thy people this sacrament arranged for us for salvation, but for the remission of sins, for the renewal of souls and bodies, for the benefit of You, God and the Father, by the mercy and love of mankind of Thy One-born Son, with him Blessed are you, with the Most Holy, and your good and life-giving Spirit, now and forever, and forever and ever.
People: Amen.
Prayer in the altar ("behind the veil"):
Primate: We thank Thee, our Lord our God, for you gave us boldness in the entrance of the saints, you renewed it for us a new and living way through the veil of the flesh of Thy Christ. Having been vouchsafed to inculcate Thy glory into the place of the settlement, and the veil inside the same being, and the holy of holies to behold, let us fall to Thy goodness, O Lord, have mercy on us, even before we fear and tremble, even though we still have to face Thy holy altar, and offer You a terrible sacrifice about this bloodless and human ignorance. Send down on us God, Thy good grace, and sanctify souls and bodies and souls, and our thoughts for piety, as if with a clear conscience we will bring You mercy, peace, a sacrifice of praise. By the grace and mercies of Thy Only Begotten Son, with Him blessed be you, with Thy Most Holy and Good and Life-giving Spirit, now and ever and forever and ever.
People: Amen.
Pre-anaphoral part.
Primate: Peace to all!
People: And perfume yours.
Deacon: Let's be kind. Let's become more godly. Let us become with the fear of God and contrition. Let us understand: bring the holy offering in the world to God.
The deacon, entering the holy altar with small doors, takes a ripida and blows over the gifts.
People: Grace of the world, sacrifice of praise.
Primate (aloud to the co-servants): Opening the veil of fortune-telling that is significant for the sacred rite, show us clearly, and our clever eyes fulfill Your unusual light, and having cleansed our poverty from all filthiness of the flesh and spirit, we are worthy to make us this terrible and awful future, as if we were God is merciful, and we glorify Thee, the Father and the Son and the Holy Spirit, now and ever and forever and ever.
(Coming out of the royal gates, standing on the upper step of the salt, facing the people, and raising his right hand, blesses the people):
Love God and the Father, and the grace of the Lord and God and our Savior Jesus Christ and the communion and gift of the All-Holy Spirit, wake you with all of you.
People: And with your spirit.
Primate (raising his eyes upward and raising his hands, facing the people): We have woe and hearts.
People: Imams to the Lord.
Primate (folding his arms in a cross on his chest, bows to the people and returns to the Throne): We thank the Lord.
People: Worthy and righteous.
ANAPHORA
Primate (bowing his head and slightly raising his hands in front of him): It is truly worthy to eat and righteously, but it is lepo and necessary, Praise you, Ty petit, bless you, bow down to you, glorify you, thank you all creatures visible and invisible creator, the treasure of the eternal blessings, the source of life and immortality, of all God and the Lord, Heaven and the heavens of heaven sing to Him, and all their powers, the sun and the moon and all the starry face, the earth, the sea and everything else in them, the heavenly Jerusalem, the triumphant council of the elect, the Church of the first born written in heaven, the dusi of the righteous and the prophet, the souls of the martyr and the apostle, the angels, the archangels, the thrones, the dominion, the beginnings and powers, and the terrible powers, with cherubs of many readings, and six-krilat seraphims, like two krilam cover their faces, two feet and The two flyingly call out to each other with vigilant lips, ceaseless praises, the victory song of Thy splendid glory, singing in a bright voice, crying out loud, crying out and saying:
People: Holy, Holy, Holy is the Lord of hosts, fill heaven and earth with Thy glory! Hosanna in the highest, blessed is he who comes in the name of the Lord, hosanna in the highest!
Primate: Holy Thou (marks the X discos) to the King of Ages and every shrine to the Lord and the giver (marks the X cup),
Holy and only-begotten Thy Son, our Lord Jesus Christ, with whom you created everything (marks the diskos and the cup together X),
Holy is also Thy All-Holy Spirit, perceiving all things, and Thy depths, God and the Father.
Holy art, the Almighty, omnipotent, fearful, nicer, more blessed, fearful, merciful, most compassionate to your creation. Whoever created man from the earth in Your image and likeness, and gave him the pleasure of paradise, having transgressed your commandment and fell away, you have not despised, you have left you lower, Better, but you punished him like a merciful Father, you called him through the law, you gave through the prophets, follow the Samago of Thy only begotten Son, our Lord Jesus Christ, Thou hast sent down into the world, and Thy cometh Himself will renew and erect an image.
He descended from heaven and incarnate from the Holy Spirit and Mary, Holy Ever-Virgin and Theotokos, if you live as a man, arrange everything for the salvation of our family.
Although still a free and life-giving death for three days by the cross, accept, sinless, for us sinners, at night, in nude surrender, even more so to Himself for the life of the world and salvation
(The primate takes the holy bread from the diskos with his left hand and holds it, slightly lifting it)
receiving bread into His holy and immortal and immaculate hands, looking up to heaven, and showing you to God and the Father, giving thanks, blessing, sanctifying,
(marks the holy bread, X takes it in his hands and holds it with the extreme fingers of his right hand, raising it slightly)
having broken, given to the holy and blessed His disciple and apostle, rivers:
Take, eat, this is My body, the hedgehog for you, broken for remission of sins. (and puts the holy bread on the diskos).
People: Amen.
Primate: (takes the holy cup and holds it, raising it a little, and proclaims): So in the evening, receiving the cup, diluted with wine and water, seeing to heaven, showing you to God and the Father, and giving thanks, sanctifying (blesses the X cup), fulfilling Holy Spirit, give to the saints and blessed His disciple and Apostle, rivers:
Drink from her all: this is My Blood of the New Testament, even for you and for many, shed and given up for the remission of sins. (puts the bowl on the throne).
People: Amen.
Primate: Do this in remembrance of Me: if you eat more bread and drink this cup, you proclaim the death of the Son of Man and confess His resurrection, until you come.
Deacon (turning his face to the Holy Trapeza): We believe and confess.
The people (in the 8th voice, with sweet sop and slowly): Thy death, Lord, we proclaim and we confess Thy resurrection.
Primate: Remembrance for the sinful life-giving of His suffering, the saving cross, and death, and burial, and His three-day resurrection from the dead, and the hedgehog ascent to heaven and at the right hand of You God and the Father, and the second glorious and terrible His coming, when He will come with glory to judge the living and the dead, when he wants to repay something according to his deeds:
Have mercy on us, Lord God (three times),
especially for our goodness, we offer Ty, Lord, this terrible and bloodless sacrifice, praying, but not for our sin, lower in our iniquity, repay us, but according to Your condescension and Your ineffable philanthropy, despising and blotting out the handwriting of those praying to us about us, give us Your heavenly and eternal gifts, their eye is not in sight, and the ear is not hearing, and the human heart is not ascending, God, you have prepared for those who love Yours for the sake of goodness, and not for the sake of my sins have Thy people rejected, more humane Lord, may I not return with them I am humbled and put to shame,
(And sings with the co-workers in voice 5): For Thy people and Thy churches all pray.
People: (answers in the same voice): Have mercy on us, Lord God, Father Almighty.
(Repeated three times)
Primate: Have mercy on us, God Almighty, have mercy on us, God, our Savior, have mercy on us, God, according to Thy great mercy and send down on us and on the present Holy Gift this All-Holy Spirit of Thy One, (praying, bowing his head)
The Life-giving Lord, co-throne with You, God and the Father and Thy only-begotten Son, co-king, consubstantial and co-consummate, who spoke the law and the prophets and Thy new covenant, descended in the form of a dove on our Lord Jesus Christ in the Jordan River and abides on Him, descended on Your apostles, in the form of fiery tongues in the upper room of holy and glorious Zion on the day of Holy Pentecost, sent down this All-Holy Spirit of Yours, O Lord, on us and on the present Holy Gifts, (raising his head, he reads)
and having visited with His holy and good and glorious influx, he will sanctify and create bread for this Holy Body of Christ.
(blesses Holy Bread X)
People: Amen.
Primate: And this cup is Honest Christ's Blood. (blesses the Holy Chalice X)
People: Amen.
Primate: May it be to all those of their ilk who receive communion for the remission of sins and eternal life.
People: Amen.
Primate: (marks the holy diskos and holy chalice together X)
As if it will be for all those who receive communion of them, for forgiveness, for the forgiveness of sins and for eternal life, for the cleansing of souls and body, for the fruition of good deeds, for the confirmation of Your holy conciliar and the apostles of the Church, the stones of faith are also founded, like the doors of hell do not overcome Her, deliver Yu from all heresies and temptations and those who commit lawlessness, preserving Her even to the end of the age. (marks the X disc and the X bowl separately).
We bring Ti, Vladyka, and about your holy places, you blessed them with the manifestation of Your Christ and the influx of Your All-Holy Spirit, especially about the holy and glorious Zion, the mother of all churches, and about the hedgehog throughout the whole universe of Your holy cathedrals and apostles of the Church, rich gifts Thy all-holy Spirit, and now give it to her, Master.
People: Come on, Lord. (on the 6th voice).
Primate: Remember, Lord, and those like her are our holy fathers and our brothers and bishops, like in the whole universe the Orthodox ruling word of Thy truth.
People: Remember, Lord, our God. (after each petition) In the first place, remember, O Lord our God, the Reverend Father of our Most Holy Patriarch Kirill, give him an honest old age, preserve him for many years, shepherding your people in all piety and purity. Remember, O Lord, here and everywhere honest presbytery, hedgehog in Christ, deaconism, every other ministry, the whole church order, and in Christ our brotherhood and all Christ-loving people. Remember, O Lord, the presbyters who are in front of us, who serve in this holy hour before your holy altar to offer your holy and bloodless sacrifice to them And to us the word for the opening of our lips, for the glory and praise of Thy all-holy name. Remember, O Lord, those who govern here, teach and learn. Remember, O Lord, according to the abundance of Thy mercy, and less than the humble, and sinful, and unworthy of Thy servant, and look down on me with mercy and compassion, and deliver and free me from those who persecute me, O Lord, Lord of forces, and do not enter into judgment with Thy servant, and sin will multiply in me, so Thy grace may abound. me, O Lord, and Thy holy altar of the surrounding deacons, grant them immaculate residence, preserve their pure ministry, and grant them higher degrees. Remember, O Lord, our God-protected country of Russia, Mr. President, the whole chamber and his army, and help from heaven and victory. Touch the arms, and defend, and rise up to help them, subjugate them all hostile and barbaric languages, establish them in the Orthodox faith. Arrange all of their advice, as if let us live a peaceful and quiet life in all piety and purity. Remember, O Lord, our God-protected city, and the capital city of Moscow, and every city and country, and in the Orthodox faith and piety living in them, peace and serenity Remember them, O Lord, those who sail, travel, itinerant Christians, and in bonds and in dungeons, and others like them in captivity, and in confinement, and in ores, and in torments, and in the bitter works of those who exist, the father and our brothers of our home Return him in the world. Remember, O Lord, in old age and weakness, who are sick and suffering, and from unclean spirits who are cold, as if from You, God they will receive quick healing and salvation. Remember, Lord, every Christian soul, insulted and oppressed, mercy and help from Thee, God, demanding, and the conversion of the lost. Remember, Lord, who are in virginity and reverence and fasting, and those who are in the mountains and in the caves and abysses of the earth, all the monks, our father and our brothers, who are in different places, Orthodox collected, and others like that with Our warfare; remember, O Lord, the fathers and our brothers who labor and serve us, for the sake of Thy holy name. Remember, Lord, all for good, have mercy on all, Vladyka, reconcile all of us, subdue the multitude of Thy people, observe in good faith, exterminate temptations, abolish warfare, subdue the church divisions, destroy the heresy of rebellion soon, overthrow the pride of the tongue, lift up the horn of Orthodox Christians Grant your peace and your love to us, O God, our Savior, the hope of all the ends of the earth. Remember, Lord, the goodness of the air, peaceful rains, good dew, abundance of fruit, perfect fertility, and bless the crown of the summer of Thy goodness, the eyes of everyone look at You. And you give food in good times, open your hand, and fulfill every animal goodwill. Remember, Lord, those who bear fruit and bear fruit in God's holy churches and who remember the beggars, widows, sires, strangers and all who are in need and who have not commanded us. Honor them in prayers. Also remember this, O Lord, and this offerings that have been brought to Thy holy altar this day, and I will offer them the same, or in the thought of having, and I have read to You Remember, Lord, our living parents, and brothers, and friends, and relatives. [(here the Primate of the living remembers, how many and whom he wants by name)] Remember, Lord, and their remembrance, Orthodox: reward them instead of the earthly heavenly, instead of the perishable, instead of the temporal, eternal, according to the promise of Thy Christ, after the life and death of the region Imash.Even to commemorate, Vladyka, and others like you from time to time who have pleased you in generation and generation: holy fathers, patriarchs, prophets, apostles, martyrs, confessors, teachers, saints, and every righteous spirit who has died in faith. who says: Rejoice, Blessed, the Lord is with You, blessed are You in wives and Blessed is the Fruit of Your womb, as if you gave birth to our souls of the Savior, the Most Holy and Most Blessed, Our Most Pure Lady Our Lady and Ever-Virgin Mary.
(The deacon commemorates the dead).
[the choir sings "It is worthy to eat" and "Rejoices in You"]
Saint John, the glorious prophet, forerunner and baptist, holy apostles, holy prophets and patriarchs, and the righteous, holy martyrs and confessors.
[Saints Peter and Paul, Andrew, James and John, Philip, Bartholomew and Thomas, Matthias, James and Simon, Jude, Matthew, Mark and Luke, evangelists. Holy prophet, patriarch and righteous. Saint Stephen the First Deacon, the first martyr, saints martyr and confessor, those who tortured themselves for Christ God and confessed a good confession, the saints babe, beaten by Herod the Tsar. Remember, Lord, and the saints martyr: Procopius, Theodore, Cyrus, John and Sergius, Leontius and Bacchus, Cosmas and Damian, Savinian, Paul, Babylon, Agathangel, Clement, Eustratius, and those who suffered with them. Remember, Lord, the holy martyr forty, and forty-two, and sixty and three, thirty and three, holy myrrh-bearers , and the holy First Martyr Thekla, and the holy martyr women: Tatiana, Fevronia, Anastasia, Euthymia, Sophia, Barbara, Juliana, Irina, Elpidia, Epistemia, Agathia, Mary, Catherine. Remember, Lord God, and our holy fathers, the Archbishop in Saints James the Apostle, brother of God and the first Archbishop, and even before Theophilus and Nicephorus, John, Leontius. Remember, Lord, and the holy fathers of our teachers: Clement, Timothy and Ignatius, Dionysius Irenius, Peter, Gregory, Alexander and Eustratius, Athanasius , Vasily and Gregory, and John, Ambrose, Amphilochius and Liveria, Damasus, John, Epiphanius, Theophilus, Celestine, Augustine, Cyril, Leontius, Proclus, Filik, Protas, Ermis. Eulogy, Ephraim, Anastasia, Theodora, Martin, Agathon, Sophronius. Remember, O Lord, all the saints Father: Anthony, Pachomius, Macarius, Pimen, Arcadia, Savva, Euthymias, Onuphriya, Paphnutia, Anastasia, Cosmos and John , the holy fathers of those who were slain by the barbarians in Mount Sinai and in Raifa and other venerable fathers of ours, Orthodox fasting and all saints. Not as if we are worthy to commemorate their blessedness, but as those who stand before the terrible and trembling throne of Thy praying for our curse. Remember, O Lord, the elders and deacons and subdeacons and readers, servants, and singers, and monks, and virgins, and widows, and orphans, and abstentions, and those who are in an honorable brother, and those who have died with faith in the sacrament of the saints of Your Church, who have died. Remember, O Lord, the pious and faithful kings: Constantine and Helen, Theodosius the Great, Theodosius, Markian, Leontius, Pulcheriu Justinian and Constantine, and others like these who reigned piously and faithfully, and all those who were like in the faith and the seal of Christ who had previously departed Christ-loving men. Remember, O Lord, our parents and brothers, and friends, and relatives, too.
(here the Primate commemorates the deceased by the names, he also wants to remember them)
Remember all of these, Lord, God of spirits and all flesh, Orthodox, like remembrance and not remembering, from the time of the righteous Abel, until the present day. Rest them Himself, in the land of the living, in Thy Kingdom, in the heaven of delight, in the bosom of Abraham and Isaac and Jacob, our holy fathers, sickness, sorrow and sighing are by no means running away, where the light of Thy face is always seen and seen. The end of our belly is Christian and pleasing, and correct the sinlessness in the world, Lord, and grant us the gums of your chosen ones to receive them, we wish them, whenever we want and as we do, only one without shame and sins, for the sake of Thy Only Begotten Son, the Lord and God and Savior of our Jesus Christ, that more one sinless appear on earth. In the first, remember, Lord, the Father and Metropolitan of our Vladimir, grant him to your holy church in the world whole, honest, healthy and lasting, the ruling word of your truth is right.
Deacon: (Turning his face to the people :) On the peace and prosperity of the whole world and the holy churches of God, and about them and for them, you will bring anybody, or in your thoughts, and about the people coming, and about everyone and everything.
People: And about everyone and for everything.
Primate: Give them and us, as a good and philanthropist, Vladyka.
The people: (sings in the 6th voice) Loosen up, forgive, God, our sins, free and involuntary, even in word, even in deed, even in knowledge and ignorance, even in days and nights, even in mind and thought, all forgive us, as Good and Humanitarian.
Primate: Grace, and bounty, and love of mankind of Thy Only Begotten Son, with Him blessed be you, with Thy Most Holy and Good and Life-giving Spirit, now and ever and forever and ever.
People: Amen.
Primate: Peace to all.
People: And perfume yours.
Deacon: Packs and packs, let us incessantly pray to the Lord in peace.
- For those brought and sanctified, honest, heavenly, inexpressible, pure, glorious, terrible, terrible divine Dareh to our Lord God, let us pray.
People: Lord, have mercy. (for each application).
- Like yes, our God is a man-lover, if I accept him as a holy and heavenly and mental Altar, he will bestow upon us Divine grace and the Gift of the All-Holy Spirit, let us pray. - The unions of faith and the communion of the All-Holy and worshiped His Spirit, having asked for ourselves, and for each other, and we will give our whole life to Christ our God.
People: For you, Lord.
Primate: God and Father of the Lord and God and our Savior Jesus Christ, great name to the Lord, blessed Nature, unenviable Goodness, all God and Lord, Who is blessed forever and ever, sit on Cherubmech and glorified by Seraphim, Thousands of angels and darkness are coming to Him and the archangel of the host, the gifts brought to you, gifts, offerings in the stench of fragrance, accept them, sanctify them and fulfill them, Better, with the grace of Thy Christ and the influx of Thy All-Holy Spirit. Sanctify, O Lord, our souls and bodies and dusi, and touch our thoughts, and try our conscience, and reject from us every evil thought, every shameful thought, every shameful passion and lust, every unpleasant word, every envy, and superstition, and hypocrisy and every lie, every deceit, every laziness, every temptation of life, every covetousness, every evil, every rage, every anger, every malice, every slander, every love of money and negligence, every movement of evil flesh and spirit, alien to Thy shrine.
And vouch for us, Vladyka, loving mankind, Lord, with the boldness of an uncondemned pure heart, an enlightened soul, an unashamed face, sweep away your lips with sanctified lips, call upon Thee, Who is in Heaven the holy Father God, and say:
People: Our Father, Who art in Heaven, hallowed be Thy Name, Thy Kingdom come, Thy will be done, as in Heaven and on earth. Give us this day our daily bread: and forgive us our debts, as we also leave our debtors: and do not lead us into temptation, but deliver us from the evil one.
Primate: And do not lead us into temptation, Lord, but deliver us from the evil one and from his deeds and from every insult and intrigue of that, for the sake of Your holy name, named in our humility. Thine is the Kingdom and power and glory, the Father and the Son and the Holy Spirit, now and forever and forever and ever.
People: Amen.
Primate: Peace to all.
People: And perfume yours.
Deacon: Let us bow our heads to the Lord.
People: For you, Lord.
Primate: Thy servants bow down to Thee, O Lord, their necks before Thy holy altar, longing for rich mercy from Thee: Thy grace and blessing have been sent down to us, O Lord, and sanctify our souls and bodies and dusi, as we may be worthy to be partakers and participants of Thy holy Mysteries for the remission of sins and eternal life. (blessing the discos and the cup X) Thou art the worshiped and glorified our God, Thou and Thy Only Begotten Son, and Thy All-Holy Spirit, now and ever and forever and ever.
People: Amen.
Primate: (on a solo, raising his hands): And may there be grace and mercy, holy and consubstantial and uncreated and indivisible and worshiped Trinity with you all.
People: And with your spirit.
Deacon: (addressing the people, raising his right hand) With the fear of God, let us listen.
The Primate (lifts up the holy Bread with the extreme fingers of his right hand, holds it up a little and says a prayer in a low voice, silence ensues in the church, and the people bows their heads):
Holy and rest in the saints, Lord, sanctify us with the word of Thy grace and the inspiration of Thy all-holy Spirit. You are a great river, Master: you will be holy as I am Holy; O Lord our God, incomprehensible God, the Word, the Father and the Spirit, consubstantial, eternal, indivisible, accept the pure song in Thy holy bloodless sacrifices from cherubim and seraphim and from me a sinner, crying and saying:
(Voiced): Holy of Holies.
People: One is Holy, One is Lord, to the glory of God the Father with the Holy Spirit, to Him be glory forever and ever. Amen.
Deacon: On the salvation and intercession of our Holy Father and our Patriarch ALEXY and our Father Archbishop VICENTIUS, and every grieving and embittered soul, requiring God's mercy and help, and on the conversion of the lost, the healing of the sick, the liberation of the captives, the repose of those who were awake and the father and brothers, zealously repent: Lord, have mercy.
People: Lord, have mercy (12 times).
While the Deacon is speaking these petitions, the Primate breaks the holy Bread, which he holds with both hands, into two parts, first commemorating it. The part he holds in his left hand puts it back on the diskos. The same one he holds in his right hand, again refracts in two, that is, holding the part with the XC seal in his right hand, puts the part with the CA seal with his left hand on the diskos, and shifting the part of the XC to the left, he again marks it with his right hand, and then with the right with his hand he places it in the holy chalice, saying:
Primate: The union of the all-holy Body and the precious Blood of the Lord and God and our Savior Jesus Christ.
After crushing, he divides particles into each bowl, saying:
Primate: Unite, be sanctified and made perfect, in the name of the Father, and the Son, and the Holy Spirit, now and ever, and forever and ever.
He also refracts in two the part with the seals IS and NI, which was at first in his left hand, saying:
Primate: Behold the Lamb of God, Son of the Father, take away the sin of the world, slain for the life of the world and salvation.
He also crushes parts of the IS, NI and KA with his hands so that there is enough for everyone who wants to receive communion
Primate: The holy part of Christ, filled with grace and truth, the Father and the Holy Spirit, his glory and power forever and ever. (Further you can read Ps.22, 33, 144 and 116)
When the people finish singing "Lord, have mercy", and the Primate crushes the Holy Gifts, the Deacon, turning his face to the east, says:
Deacon: Lord, bless!
Primate (raising his hands): The Lord bless us and keep us uncondemned during the communion of His most pure Gifts, now and ever, and forever and ever.
People: Amen.
Deacon: (also): Lord bless!
Primate (usually): The Lord bless and deign us to take a burning coal with clean ticks of fingers and put it in the mouths of the faithful, in the purification and renewal of their souls and bodies, now and always, and forever and ever.
People: Amen.
The Primate (looking at the people through the holy doors exclaims): Taste and see, like Christ the Lord, divided and inseparable, and distributed to the faithful, and indefatigable, for the forgiveness of sins and eternal life, now and ever, and forever and ever.
Deacon: In the world of Christ, let us sing!
The deacon enters the altar with small doors and stands near the throne. The royal doors and the curtain are closed.
People: Taste and see how good the Lord is. Alleluia.
The Primate (pronounces a prayer so that its words could be heard by the servants and elders in the altar): O Lord Christ our God, heavenly bread, the food of the whole world, who have sinned into heaven and before You, and is worthy to partake of Your holy and most pure Mysteries, but for the sake of Thy goodness and inexpressible longsuffering is worthy to create me and uncondemned not shameful, to partake of the All-Holy Body and Honest Blood for the remission of sins and eternal life. Communion of the priests of the Holy Mysteries of Christ.
The Primate partakes of the Holy Body, saying in himself: the Body of Christ, then he partakes of the Deacon, saying: The Body of Christ, the Deacon answers: Amen.
When the Primate communes with the Deacon, he takes the holy chalice with a dress, as usual, and communes according to custom, saying: The Blood of Christ, the cup of Life, communes with the Deacon: the Blood of Christ, the cup of Life. The Communion Deacon answers: Amen. This is how communion takes place.
Both the Primate and the Deacons receive warmth and wash their lips according to custom, and only one Deacon, who wants to consume the Shrine, does not receive the warmth. When communion is completed in the whole altar and the time for communion of the laity comes, the Deacon, standing to the right of the throne, says:
Deacon: Lord, bless!
The Primate gives the cup to the Deacon, saying:
Primate: Glory to God who sanctified and sanctifies all of us!
The deacon, accepting the holy cup from the primate:
Deacon: Ascend to heaven, O God, and throughout all the earth Thy glory, and Thy kingdom abide forever and ever.
Primate: Blessed is the name of the Lord our God forever and ever.
Also, the Primate takes a diskos with the Holy Bread, and the Deacon goes out with a bowl through the holy doors and, showing the bowl to the people, proclaims:
Deacon: With the fear of God, and faith, and love, approach!
People: Blessed is the One Coming in the name of the Lord.
The deacon stands facing the people at the icon of the Most Holy Theotokos, and the Primate with a diskos stands in the holy doors. And the communing laymen humbly approach the Primate, and he, holding in his left hand a diskos with the Holy Bread, says: the Body of Christ. And the one who comes answers: Amen. The Primate puts a particle of the Holy Bread into his mouth, and he eats it and approaches the Deacon, who says: the Blood of Christ, the cup of Life. The newcomer answers: Amen. And the Deacon gives him a little to drink from the cup. This is how the people receive communion. At the end of communion:
Deacon: Lord, bless.
Primate (blessing the people with a diskos): Save, God, Thy people, and bless Thy heritage. Glory to God who sanctified us all.
The Primate and Deacon enter the altar and place the Shrine on the holy throne: the Primate is the diskos, and the Deacon is the holy chalice.
Primate (when placing the cup on the holy throne): Be the name of the Lord blessed from now until ever.
The Primate places parts of the Holy Bread in a bowl and wipes, according to custom, the holy diskos with a sponge and, taking the censer, censes the Shrine, reciting the prayer of incense.
Deacon and people: May our mouth be filled with your praise, O Lord, as let us sing of your glory, all day your splendor.
People: We thank Thee, Christ our God, as if you gave us permission to partake of Your Body and Blood for the remission of sins and eternal life, we are not condemned to save, we pray, as it is Good and Humanitarian.
Incense prayer of thanksgiving at the last entrance
Primate (kadya Holy Gifts): Thou art rejoiced us, O God, in Thy unity, and we offer You a song of thanksgiving, the fruit of the mouth, confessing Thy grace, with this censer, let him aspire to Thee, O God, may not return vain, but give it to us for its sake the fragrance of your all-holy Spirit, most pure and inalienable world, fill our lips with praise, and with the mouth of joy, and heart with joy and joy, in Christ Jesus our Lord, with Him blessed be you, with Your All-Holy Spirit, now and ever and forever and ever.
People: Amen.
The Primate carries, without saying anything, the Shrine from the throne to the altar: the deacon carries the diskos, without incense; The Primate folds the antimension. And the deacon, leaving through the northern doors, at the entrance to Solea, pronounces a doxology, turning to the altar:
Deacon: Glory to Thee, glory to Thee, glory to Thee, the King Christ, the only begotten Son of the Father, as if Thou art honored us, sinful and unworthy Thy servant, to enjoy Thy most pure Sacraments, forgiveness of sins for the sake of Eternal Life, glory to Thee!
The deacon, turning his face to the people, pronounces petitions:
Deacon: Packs and packs, and incessantly let us pray to the Lord.
- As if there will be communion of His holy things for us in disgust of every evil deed, in the way of the eternal belly, in communion and the gift of the Holy Spirit let us pray. - Most Holy, Most Pure, Most Glorious, Blessed Our Lady Theotokos and Ever-Virgin Mary, remembering all the saints and righteous, ourselves, and each other, and we will give our whole life to Christ God
People: For you, Lord.
Primate (before the holy throne): God, for the great for the sake of and unspeakable benevolence, condescending to the weakness of Your servants, heal, and who has honored us to partake of sowing disdainful meals, do not condemn us, Vladyka, sinners about the communion of Your most pure Mysteries, but preserve, Blessing as if you were worthy of your former all-holy Spirit, who will find a part and inheritance with all the saints who have delighted You from time immemorial, in the light of Your face, by the bounties of Your Only Begotten Son, with Him you are blessed, with the all-holy and good, and life-giving Your Spirit, now and with and forever and ever.
People: Amen.
Primate: Peace to all!
People: And perfume yours.
Deacon: Let us bow our heads to the Lord.
Prayer adamantly
Primate: Great and wondrous God, look upon Your servants, as if You bow down, and stretch out Your sovereign hand, full of blessings, and bless Your people, and preserve Your heritage, as we glorify You, the one living and true God of ours always and without ceasing , Holy and Consubstantial Trinity, Father and Son and Holy Spirit. All praise, honor, worship and thanksgiving, to the Father and the Son and the Holy Spirit, now and forever, and forever and ever, befits you and owes from all of us all praise, honor, worship and thanksgiving.
People: Amen.
Deacon: In the world of Christ let us sing! Let us depart in the peace of Christ!
People: In the name of the Lord. Lord bless!
Deacon: (dismissive prayer from the deacon, to the east). Stretching from glory to glory, we praise Thee, Savior of our souls! Glory to the Father, and the Son, and the Holy Spirit, now and forever, and forever! We sing to Thee, Savior of our souls!
The Primate, leaving the altar through the holy doors and becoming among the people, recites this prayer, looking to the east:
Prayer behind the ambon, or from the throne to the vessel
Primate: From strength to strength, ascending, and all the while in Thy temple, having fulfilled the divine service, and now we pray to You, O Lord our God: grant us perfect love of mankind, correct our path, root us in Thy passion, have mercy on all, and show Thy heavenly Kingdom worthy of showing In Christ Jesus our Lord, glory, honor, power, together with the All-Holy Spirit, now and ever, and forever and ever, befits you with him.
Icon painter: artisan, painter or theologian
Why should an icon painter receive a special art and theological education, understand technology? How to correctly determine where is the "canon" and where is the "creativity" in icon painting? We talked about the main thing in the icon and our attitude towards it with Andrei Pavlovich Zharov - the first graduate of the Icon Painting Department, and today his teacher.
According to the website of the St. Petersburg Theological Academy () on November 4, 2016, on the eve of the memory of St. James, the brother of the Lord, in the academic church of the Apostle and Evangelist John the Theologian, the rector of the St. Petersburg Orthodox Theological Academy, Archbishop Ambrose of Peterhof (Ermakov) again performed “Liturgy after the order of the apostle James, brother of the Lord. "
In the past few years, there has been an unexpected surge of interest in the liturgy of the Apostle James. The non-statutory rite, which had never served in the churches of our Church since the time of the Baptism of Rus, suddenly began to be held in some parishes, in some monasteries and even in some educational theological institutions. This phenomenon cannot be called either canonical or traditional. There is a kind of reformist epidemic, and this "renovationist renaissance" is gaining momentum in the Russian Church before everyone's eyes. Moderate advocates of modernist practice hold the Jerusalem rite on the feast day of St. James the Apostle on October 23. More active reformers-neo-reformers add to it the week after the Nativity of Christ (when the memory of James, the brother of the Lord is celebrated together with the memory of King David and the righteous Joseph the Betrothed) and the Council of 70 Apostles (among whom James, the first bishop of Jerusalem is honored). The most unbridled followers of Gardner (about him will be discussed below) serve the Liturgy of the Apostle James almost every week. Information about this is publicly available on the Internet.
The urge to liturgical “creativity” is a consequence of an internal crisis, which makes us look for a source of disorder not “in oneself,” but in external conditions, that is, “to correct the Church”. The reasons for the audacious rejection of the canonical statutory requirements may vary. Sometimes the renewal itch is caused by satiety with service according to the customary rite or dissatisfaction with peaceful and benign church prayer. Another reason may be prideful ignorance, expressed in insufficient knowledge and understanding of the charter. Quite often, modernists and liturgical reformers are driven by the desire for originality, the search for new sensations. The most dangerous for Orthodoxy is the tendency of some people to deliberately undermine the church tradition, to "enrich" it with outside influences. This sin of foreign wickedness is provoked by the reformatory (in fact - rebellious Protestant) spirit, hiding behind a pseudo pious motive to serve "as in the ancient Church."
In those churches where the liturgy of the Apostle James is "legalized" and practiced regularly (as in the St. Petersburg Church of the Feodorovskaya Icon of the Mother of God), there is a noticeable modernist desire to abolish the iconostasis and reduce the Royal Doors to Lilliputian sizes - so that they are practically absent and do not close at all altar. This tendency was previously demonstrated by the renovationists of the 1920s and 90s (Bishop Antonin Granovsky, priest Kochetkov), who more than once stated that they perceive the iconostasis and the Royal Doors as a "hindrance". This should be seen as a manifestation of the moderate iconoclasm of the Protestant reformers (it is known from church history that if icons were destroyed during active iconoclasm, then during moderate iconoclasm they were moved away or abolished).
Adherents of the service of the Liturgy of the Apostle James present it as a "revival of a 2000-year tradition" and a "return" to the Eucharistic origins. However, they turn a blind eye to the fact that these slogans are very far from the truth. Too many lies are said about this liturgy, which is repeated word for word by various Internet sites: as if the liturgy of the Apostle James is completely “statutory”, originally “apostolic” (but this is not so, since it is one century with the liturgies of Basil the Great and John Chrysostom), that her ministry “was not interrupted for two thousand years” (not so, since it had a thousand-year break), as if the service of this liturgy was completely “traditional” (not so, since its modern distribution is the fruit of the artificial activity of Greek and Russian reformers). It is noted that the rite of the liturgy of the Apostle James is replete with many unusual "oddities." At the same time, they are “embarrassed” to give a principled spiritual assessment of frank manifestations of wickedness, as discussed below.
At this "liturgy", in addition to the Apostle and the Gospel, the Old Testament is read, it is not necessary to perform the Proskomedia. The priests celebrate the liturgy of the Apostle James without pectoral crosses. 
In the rite of the liturgy of the Apostle James, the bishop is invited not only to abandon the Cross and Panagia, but also it is forbidden to use such sacred objects as the Savage, Triciri, Ripids and Orlets: "The savage with Triciri does not need the essence at this liturgy, below Orletsy." As it is noted in the rite of the liturgy of the Apostle James, the sacred vessels - Diskos and Chalice - are not patronized: “without covering the vessels, it departs”. The traditional service book indicates the need for the next symbolic action. After crushing the particles of the Lamb for the communion of the laity and immersing them in the Chalice, the priest "covers the Holy Chalice with a veil." Thus, after the opening of the Veil and the Royal Doors, the Participants look to the Risen Christ, clothed in the garment of God's glory (which is symbolized by the veil), "with the fear of God and faith". In the same image of Divine Glory, Jesus the Carpenter performs His Ascension when the chalice decorated with a patron (containing the "IS" particle!) Is transferred from the Altar to the Altar, located in the depth of the altar, impenetrable for the eyes of those who pray. In the church tradition, patrons and air have been used for many centuries, and it is not clear how they can interfere with the celebration of the liturgy according to the new rite.
In the rite of the liturgy of the Apostle James, the use of the Lie and the Copy is not provided. The liar symbolizes a cane with a lip (John 19:29) saturated with vinegar and bile. In this image, she is placed next to the Altar Cross - the image of the Crucified Savior. The liar serves as a means of communion for the laity. Then she is associated with ticks, with which the flaming coal of the Eucharistic Shrine is put into the mouths of men (“I take communion with fire, the grass is dead”). Finally, she represents the image of the Most Holy Theotokos, the "Mysterious Ticks" (the service of the Presentation), through which sinners are vouchsafed forgiveness of sins and sanctification. The Spear is a thin knife of a special shape, symbolizing the Spear with which the side of the crucified Savior was pierced. It is impossible to carve the Lamb out of the prosphora without the Copy. On proskomidia it is also used when cutting sacred bread with the words: "The Lamb of God is eating, take away the sin of the world." In addition, the Lance is used in the symbolic action of piercing the rib of the Savior with the utterance of the Gospel words: One from the warrior is a copy of the rib of His perforation ... (John 19:34). During the conciliar service, the copy will be solemnly worn out of the altar, which emphasizes the symbolic meaning of the Great Entrance - the procession of the Lord Jesus into voluntary mortal Suffering. At the end of the Entry, a Copy is placed on the Throne. Together with the Liar, it makes the canonical pair of attributes "Spear and Cane" near the Altar Cross. This visual image of the Passion of Christ is preserved on the throne until the completion of the anaphora.
The rite of the Liturgy of the Apostle James does not provide for the infusion of warmth into the Chalice before communion. According to the generally accepted order in the Church, it is necessary to add boiling water - warmth - to the Chalice. This water is blessed and poured into the Chalice with the words: "Warmth of faith, fill the Holy Spirit." By the way, in the Gardnerian (see about Gardner below) rank it is noted that on the island of Zakynthos "warmth flows into the Holy Chalice." This indicates that the ubiquitous Orthodox custom, if desired, could still (and should!) Be observed, and not rejected.
The bishop should not dress in either Sakkos or Mithra. All elements of the hierarchal rite are carried out "according to a simplified scheme." This clearly deprives the service of that deep symbolic content that occurs in the traditional bishop's divine service. In the ordinance, it is prescribed for the bishop and priests to sit in the middle of the church with their backs to the throne with the Royal Doors open: the seat of the bishop and the “seat of the presbyter” are set “in sight to the west”. During the reading of the paremias and the Apostle: "And the saint will sit down in his place and command him to sit down as a presbyter, while the deacons stand behind, that is, from the eastern country of the ambo, in both his country, two two, seeing to the west." Everyone, even the participants in the liturgy, calls this custom “strange” and “unusual”. We would dare to call it contrary to the generally accepted norms of Orthodox piety. Note that the expressions "back to the throne" or "back to the altar" are more accurate when describing the sitting of the clergy at the liturgy of the Apostle James than the expression "facing the people" or "seeing to the west." In the Orthodox (and, by the way, also in the Catholic) tradition, during the reading of the Apostle and the Paremias, the bishops and elders sit on the High place of the altar - “facing the people”, but not “with their backs to the Throne”! 
In the rite of the liturgy of the Apostle James, the Small Entrance is performed immediately after the initial exclamation and two short priestly prayers. The singing of antiphons, troparion, or kontakion is not provided, the deacon at the liturgy of the Apostle James proclaims all prayer calls, standing with his back to the Throne and facing the people (“to the people”). (“And the deacon speaks before the Holy doors, in vain to the people, the litany.”) It is not possible to check whether this was the case in the ancient Church. But in the Orthodox tradition, it has long been customary to invite to prayer in the form of joint action: do not "pray!", But "let us pray!" (with the exception of "Pray to the proclamation of the Lord!", "To the proclamation, go out!"). Traditionally, the role of the deacon is reduced to the fact that he gives a pious example of prayer, involving all the faithful in the spiritual aspiration to the Almighty. 
In the 70s and 80s of the 20th century, in the St. Petersburg Theological Academy, a similar practice of serving the “liturgy of the Apostle James” arose on the initiative of the modernist Metropolitan Nikodim (Rotov), \u200b\u200bbut with his death the celebration of this liturgy stopped. For the first time after a long break, on November 5, 2010, in the academic church in honor of the holy Apostle and Evangelist John the Theologian, “the liturgy according to the order of the Apostle James, brother of the Lord,” was performed by Bishop Ambrose of Gatchina (Ermakov). Since then, the service of this “liturgy” within the walls of SPbPDA has been held annually. The book regulating Orthodox worship is called the Typikon or Rule. It provides for the service of one of three liturgies - Basil the Great, John Chrysostom and the Presanctified Gifts. The typicon determines which of them should be served on each day of the church year. The Typicon does not allow for the possibility of influencing the choice of liturgy by local traditions or patronal feasts. The Typicon does not make the choice of liturgy dependent on local traditions. The peculiarities of the divine service on the days of patronal feasts are indicated in special “temple chapters”, providing for the service according to the solemn order “with vigilance”. All these cases are regulated by the Typicon, and therefore they are not any "exceptions". So, if the feast day of Great Lent is celebrated on Monday, Tuesday or Thursday, the Liturgy of the Presanctified Gifts should be served.
This means that in all Orthodox churches, every certain holiday is supposed to serve the same liturgy. And this is the manifestation of the liturgical unity of the Church.
The Typicon does not allow the substitution of one liturgy for another on the principle “if the abbot wills”. This rule does not apply to the choice of the type of liturgy. The purpose of the liturgy is not determined by human arbitrariness. The Rule does not allow any substitution of one rite of the liturgy for another at the discretion of the prior. In the event of the forced impossibility of serving, the Liturgy can be canceled - but not replaced with another one! So it is indicated in the Typicon in the section: "If there is something great for the sake of the memory of the great saints of the polyeleos, there will be no Presanctified Liturgy" (February 24, 11th Markov chapter, 5th Behold). It is also noted in the section "During the Holy and Great Week of Easter" of chapter 50: "If there will be no liturgy when there is no need" (1st Behold). In some other matters, the Charter allows for discrepancies and alternatives. But the type of liturgy is clearly regulated by the current Typicon, leaving no freedom of choice for anyone: neither the rector of the church, nor the father dean, nor the diocesan bishop have the power to arbitrarily change this requirement of the church charter. The Typicon's instructions on the choice of the liturgy are binding on all parishes, monasteries and cathedrals, so everyone must obey them - from the Patriarch to the laity.
Serving the Liturgy according to a wrongly chosen rite is a canonical violation. The wrong choice of the rite when serving the Divine Liturgy is considered a serious sin. It is comparable to such canonical violations similar to it, as if the performer of the liturgy would be a person who does not have a holy dignity or is under a ban; or if instead of red grape wine, another liquid would be poured into the Chalice (for example, berry juice or honey syrup); or if instead of wheat prosphora, another bakery product would be used (for example, unleavened or barley bread); or if a “correct” liturgy would be served on a day when it is prohibited by the Rule (for example, on the Wednesday of Cheese Week or on the first Monday of Great Lent). The transubstantiation of the Holy Gifts takes place, according to the faith of the Church of Christ, only at a properly performed Eucharistic service. The grace of the Holy Spirit does not work where they deliberately commit to a canonical crime. The sacrament is performed in the Church only on condition of reverent observance of her canonical rules, and not where the liturgical Rule is violated. No one will force Orthodox people to believe that bread and wine are transubstantiated into the Body and Blood of Christ at the anti-statutory liturgy ... Of course, the Tradition of the Church contains examples of miraculous exceptions, when no human sins and canonical violations could interfere with the celebration of the sacrament. The Lord is able to give grace to His faithful always and everywhere - both during persecutions and in places of confinement. The Spirit, which breathes where it wants (John 3: 8), can, according to the faith of the righteous, give him communion "not in judgment and not in condemnation" of the true Holy Gifts - even from the hand of the most illiterate and unworthy priest who serves "not so" , “Not then” and “not that”. However, one should not forget the Gospel commandment: Do not tempt the Lord your God (Matt. 7, 4, see also Deut. 6, 16)! Those who deliberately overthrow the Rule of the Holy Orthodox Church anger God. He must be held personally accountable before the Church Court. When Archimandrite Zinon (Theodore) on August 15, 1996, at his own discretion in the Mirozh Monastery, instead of serving the liturgy of John Chrysostom, celebrated the Mass according to the Catholic rite and himself participated in it, he was banned from serving by the ruling bishop Eusebius, Archbishop of Pskov, for this canonical crime.
What liturgy, according to the Typicon, should be served on the feast day of the holy Apostle James? Liturgy of John Chrysostom. On what day in the circle of the church year, according to the current Statute of the Russian Orthodox Church, should the Liturgy of the Apostle James be served? There is no such day in Monthslov. In the Typicon no "Liturgy of the Apostle James" is provided. The corresponding rite is not contained in any officially published priestly Service Book or in any of the bishop's Officials. We do not find indications of the service of such a “liturgy” either in the Menaion, or in the Octoichus, or in the Triodi. In the centuries-old liturgical tradition of the Russian Church, there was no such liturgy at all until very recently. Therefore, the service of the liturgy of the Apostle James is an unconditional canonical violation.
The text of the so-called "Liturgy of the Apostle James" is certainly not a historical monument of the 1st (apostolic) century. The text of the Eucharist, known by this name and existing in several different Syrian and Greek versions that have come down to us, was formed, probably in the same 4th century, on the basis of more ancient Eucharistic rites that have not come down to us. Tradition attributes its authorship to the first bishop of the Mother of Churches, James the brother of the Lord, who was mentioned by the Apostle Paul (Gal. 1:19). However, one should not forget that all the time from the destruction of Jerusalem in the 1st century by the troops of the Emperor Titus to its restoration in the 4th century under the holy Equal-to-the-Apostles Emperor Constantine the Great, neither the city itself nor even its name existed: at the beginning of the 2nd century it was renamed Elijah -Adrian "and turned into a pagan temple. Until the IV century, there was no local “Jerusalem Church” with its special “apostolic” tradition - otherwise, in the diptych of the Churches, it would not have been in fifth place after the Roman, Constantinople, Alexandria and Antioch. The name of Saint James of Jerusalem is rather not an indication of historical authorship, but a symbol of the apostolic origin of the Eucharist.
Until the 4th century, there is no reliable information about the liturgy of the Apostle James. After the 5th century, along with the liturgies of Basil the Great and John Chrysostom, it was preserved as a local Jerusalem rite. In other provinces of the Roman Empire, it was never widespread. But in the Holy Land, too, it was served only once a year, and therefore was not considered statutory and normative, equal in importance to the Byzantine liturgies. By the 10th century, even in Jerusalem, her ministry had practically ceased. 
The Liturgy of the Apostle James is widespread in heretical communities outside the Catholic Church. The formation of their own liturgical tradition, in parallel with Byzantium, took place in those local churches that separated from Catholic Orthodoxy in the era of the Ecumenical Councils. In particular, this liturgy took root among the Copts, Syro-Jacobites and other Monophysites. Dozens of different Syrian editions of it are known, dating from the Council of Chalcedon. Among the heretics - Nestorians and Monophysites - the process of forming their liturgical canon proceeded independently and independently. In doing so, they always insisted on the apostolic antiquity of their liturgical tradition. It is noteworthy that both of them attribute their own Eucharistic tradition to the liturgy of the Apostle James (perhaps, under the influence of these claims, the version about its “apostolic” origin arose? ..). It is not surprising that the liturgy of the Apostle James found refuge in heterodox communities.
The Liturgy of the Apostle James was never used in Russia. By the time of the reign of the Holy Equal-to-the-Apostles Grand Duke Vladimir, the Byzantine canon had already been fully formed. The Liturgy of the Apostle James was not included in this canon. Until the 20th century (!), It was not even translated into the Church Slavonic language, and therefore the Slavs did not serve it either on the Balkan Peninsula or in Russia. There is no mention of her in any Typicon. On the contrary, the liturgies of Basil the Great and John Chrysostom were established both in the Russian Church and in the entire Orthodox world. They are included as an integral part in all Typicons and, in the proper sense of the word, have become an expression of the church liturgical tradition.
By the beginning of the second millennium, the liturgy of the Apostle James in the Orthodox world (in contrast to the non-Chalcedonian churches) ceased to serve. As noted in her rite, "such is the extinct tradition of sowing divine service." Until the middle of the 19th century, her ministry was not renewed. The Greeks themselves remembered this rank only a millennium later, when the reformist revival of their church life began, which had fallen into decay during the reign of the Turkish sultan in the Balkans and Asia Minor.
The reason for the remembrance of the long-forgotten liturgical rite was the Renovationist reformation in the Church of Constantinople. It began in 1838 when a new Typicon was drawn up. A similar "tradition" appeared at the same time on the Greek island of Zakynthos on the initiative of the modernist archbishop Dionysius II Latas (+ 1894), who was inspired by the reformist idea of \u200b\u200bserving a long-vanished liturgy and arbitrarily revived the forgotten ancient worship in his island diocese. Similar attempts were made in some other places, but, in general, they remained a rare and rather marginal phenomenon. A sketch made by translator Gardner, who was then in the rank of hieromonk, is quite consistent with the end of the 19th century: "In Jerusalem, once a year, on October 23, on the feast day of the holy Apostle James, the brother of the Lord, the Divine Liturgy of the Holy Apostle James is celebrated." However, the situation changed in the 20th century. In 1937, when these words were written, they were already very far from the historical truth. Soon there was no one to support the new initiative. In the 20th century, the Liturgy of the Apostle James was not celebrated in Jerusalem for many years.
Let us present a testimony from the magazine of the Russian Church Abroad for 1936, which describes the first celebration of this liturgy by His Beatitude Patriarch Timothy of Jerusalem: “The last time this liturgy was celebrated in Jerusalem 35 years ago, and if His Beatitude the Patriarch had not restored its celebration, there would have been a danger that the tradition of how to do it will be forgotten and cease. " This exotic liturgy was more like a show for the curious or a museum performance in the style of a retro church performance rather than a prayer rite. Two elders and four deacons took part in the service. The Patriarch served without the Cross, Panagia and Mithra. Many spectators gathered to look at the outlandish rank. Hieromonk Philip (Gardner) was among those present. Having attended an unusual divine service once, he fired up the idea of \u200b\u200btranslating it into Church Slavonic.
Neither Saint Tikhon, nor his successors, the Holy Patriarchs, blessed in our Church the official publication of the liturgical translation of the liturgy of the Apostle James. The situation was different in Russian emigre circles. 
The text of the liturgy of the Apostle James was translated from the Greek by ROCOR cleric Hieromonk Philip (Gardner) and published in pre-revolutionary Russian spelling on February 10, 1937 in Jerusalem. A year later, on July 27, 1938, he, but already in the rank of hegumen, carried out the second edition of this liturgy, printed in Church Slavonic type “in Vladimirova in Pryashevskaya Rus” (Carpathossia). As the translator noted, he was the first compiler of this service in the Church Slavonic language: "The Russian Church does not know more about this service, lower than the other Churches of the Slovenian peoples." Thus, this Liturgy has never been served in Church Slavonic before either in the Serbian or Bulgarian local Churches, or on Athos. For the first time, this Liturgy was conducted in Church Slavonic in the Russian Church of the Life-Giving Trinity in Serbia, in Belgrade on January 18, 1938 - that is, six months before the publication of its Slavic text. It is somewhat strange that the chosen day has nothing to do with the remembrance of St. James of Jerusalem, but for some reason coincided with the day of remembrance of Saints Athanasius and Cyril, the patriarchs of Alexandria. The performer of the liturgy was the same initiator: "To the Liturgical Holy Hegumen Philip (Gardner), who was then offered this liturgy from Greek into Slovenian." One protodeacon participated in the concelebration. Four bishops of the ROCOR, headed by Metropolitan Anastassy (Gribanovsky), were invited to this liturgy, but they did not take any part in the service, but are only mentioned as "present." This new liturgy was obviously not popular among the Russian people, “in the scattering of beings,” since it did not in the slightest way connect the emigrants either with the Fatherland or with the native Orthodox church tradition.
The further church career of the translator of the Liturgy of the Apostle James into the Church Slavonic language and its first minister was indicative. On June 14, 1942, in Berlin, during the height of the Great Patriotic War, hegumen Philip (Gardner) was ordained Bishop of Potsdam, vicar of the Berlin and German Diocese of the ROCOR. The further zigzag of fate turned out to be like this. Two years later, Gardner took off his monastic and episcopal dignity ... and married. In 1944 he was dismissed from his post as Berlin Vicar and Rector of the Cathedral of the Resurrection Cathedral in the German capital. Six years later, he was officially deprived of his episcopal dignity by the ROCOR Synod.
It is not our business to condemn other people's slaves (Rom. 14: 4). But how not to remember in connection with this inglorious story that shortly before renouncing monastic vows and finally removing Panagia and the Cross from himself, “Holy Hegumen Philip” first took off the Cross for the sake of serving the non-statutory liturgy? After all, the condition "not to impose" on oneself the Cross with his hand is written as a mandatory requirement for all priests who begin serving the liturgy of the Apostle James: "He does not place the Cross on him like that." Spiritual fornication and rejection of the Cross of Christ led Gardner in a few years to carnal fornication and betrayal of the church pastoral ministry.
Let us note in this connection one undoubted superiority of the Slavic text of the Byzantine liturgies over the Slavic version of the liturgy of the Apostle James. The translation of the liturgies of Basil the Great and John Chrysostom was made for us by divinely inspired men - Equal-to-the-Apostles Cyril and Methodius. It is important that we, the Slavs, accepted the liturgical heritage of the ancient teachers of the Church as Holy Tradition from the hands of the Saints. In contrast, the “liturgy of the Apostle James” was translated into Slavic by the defrocked Gardner, driven by dubious motives and not remaining faithful to the pastoral ministry in the Church. The current initiators of the introduction of this rite into the everyday life of the Russian Church should think hard: is it worth so trustingly to accept spiritual food from the hands of such a “mentor” (compare: Heb. 13: 7)?
Each of these differences is not just a rejection of technical innovations such as the use of electricity or a gas lighter. All of the above and rejected by Gardner is an organic part of a single sacred rite, formed by the centuries-old tradition of Orthodox worship. All liturgical elements are interpreted symbolically, distinguished by grace and perfection of form. The rejection of Tradition makes Christians defenseless against external spiritual influences, since many rituals are approved for the sake of confessing Orthodox principles, as opposed to heretical false teachings (Docetism, Monophysitism, iconoclasm, etc.). The rejection of Crosses, icons, symbolic actions has no justification after the Church, in response to yet another dogmatic distortion, approved them. It is a commendable undertaking to prepare for the academic publication of ancient written monuments, accompanied by careful work on their translation. However, Gardner's rank offers something completely different: "This edition is not a scientific-archeological edition, but is a publication of a liturgically living order." At the same time, there is not an in-depth disclosure of the Orthodox tradition, but the impoverishment of the symbolic meaning of many rituals, the robbery of the great liturgical wealth accumulated by the Church. The main driving motive of the supporters of the liturgy of the Apostle James is the desire to join the ancient apostolic worship. Commendable desire. At the same time, it looks strange that, with the preservation of individual archaic forms, an essential part of the order is made up of fragments of a deliberately later work.
Other editions of the rite of the liturgy of the Apostle James in the Church Slavonic language in the 20th century are known. The third edition of the rite of the liturgy of the Apostle James in Church Slavonic, identical to the second, was published in 1970 in Rome. The beginning of the service of this liturgy in Russia is directly related to the mentioned Roman edition, and this is a very remarkable story. In this city, more precisely in the Vatican, the chairman of the Department for External Church Relations of the Moscow Patriarchate, Metropolitan Nikodim (Rotov) of Leningrad and Ladoga, often visited due to his official duties. Soon after the Roman publication of the liturgy of the Apostle James, he initiated its annual service at the Leningrad Theological Seminary and Academy. This innovation continued until the death of Vladyka, which followed in 1978 in Rome, and ceased immediately after his death. Thus, through the emigre Diaspora and the Catholic West, cut off from their native soil, the rite of the liturgy of the Apostle James for the first time in history entered the bosom of our Church. As a result, this strange liturgy was held several times on Russian soil. During the reign of His Holiness Patriarchs Pimen and Alexy II, the service of this extravagant liturgy was not renewed in any diocese of the Russian Orthodox Church.
How should Orthodox people relate to the celebration of the Liturgy according to the wrongly chosen rite (if this suddenly happens)? Clergy and laity who fear God should prudently avoid participating in obviously anti-statutory liturgical activities, especially if they are presented under the guise of “correct”. Otherwise, there is a high probability of becoming unwittingly guilty of blasphemy or other sins against the Holy Spirit. Serving the "wrong" liturgy is comparable to such unacceptable actions as performing the sacrament of a wedding over monks, or holding an all-day service with the Royal Doors closed on Bright Easter Week, or serving the usual water-blessing prayer service instead of the Great Blessing of Water on Epiphany Eve. Grace is not given from God when committing such atrocities. Participation in them is a sin. 
In order not to indulge the spread of the vicious renovationist liturgical practice under the guise of the anti-canonical "liturgy of the Apostle James", we can recommend that Orthodox believers refrain from visiting churches where such liturgical modernist experiments are carried out.
No need to wait or look for miracles. There is only one miracle
which is always with us. This is the Divine Liturgy.
The Monk Nectarios of Optina
Divine Liturgy is a service around which all the prayers and rites of the Orthodox Church are concentrated. Currently, three types of Liturgy are celebrated: the Liturgy of St. John Chrysostom, the Liturgy of St. Basil the Great, and the Liturgy of the Presanctified Gifts of St. Gregory the Divine. However, from the first half of the 20th century, the little-known, the most ancient Liturgy of the Holy Apostle James began to enter the liturgical practice again. This is the treasure of the ancient Church that has come down to us through the millennia, born in its cradle - the Jerusalem Christian primordial community.
Jerusalem origins
This Divine Liturgy of the holy glorious apostle James, brother of God and the first bishop of Jerusalem from the Holy Orthodox Church of Jerusalem, priyakhom ...
In the early years of Christianity, there was no set pattern for worship. In each Christian community, the Liturgy was celebrated with its own characteristics. Gradually, the experience of performing prayers was consolidated and the liturgical order was formed. Thus, the rites of the Liturgies were formed, "crystallized", which bore the names of the Apostles: for example, the Antiochian Liturgy of the 12 Apostles, the Liturgy of the Apostle Mark and the Liturgy of the Apostle James.
Saint James, the compiler of the liturgical rite, which will be discussed below, was the son of Joseph the Betrothed by his first wife, and therefore in the Gospel he is called the brother of the Lord. According to Tradition, the Lord Jesus Christ appeared to him after His Resurrection and made him the bishop of the Jerusalem Church. Thus, a special activity fell to the lot of the Apostle James: he did not travel to preach in different countries, like the rest of the apostles, but taught and served in Jerusalem, a city that is very important for the Christian world. He ended his life about 64 years of martyrdom: the Jewish leaders threw him from the portico of the Jerusalem temple.
It is to the Apostle James, the brother of the Lord, that Tradition ascribes the compilation of the ancient rite of the Divine Liturgy, which in the first centuries of Christianity, up to the 9th century, was extremely widespread: the Liturgy of the Apostle James was celebrated in Palestine, Antioch, Cyprus, southern Italy and Saint Mount Sinai. However, starting from the 9th century, it is almost everywhere supplanted by the Liturgies of St. Basil the Great and John Chrysostom, more solemn and consonant with the splendor of the imperial divine services of Constantinople. That is why it remained unknown to the Slavs, who received services from their enlighteners in a purely "Constantinople" form. The only two places on earth where this liturgical pearl was carefully preserved for almost the entire second millennium are the Jerusalem Church and the island of Zakynthos in Greece, where the Liturgy of the Holy Apostle James was constantly celebrated all these centuries (in Jerusalem - three times a year, on the days of the memory of the saint Apostle James, Relatives of the Lord and 70 Apostles, and in Zakynthos - at any time of the year, at the request of the abbot).
In the Russian Church
The Church of Russia does not know more about this service, lower than the other Churches of the Slovene peoples: from the tsar's city of Constantinople, you have received the divine service ...
This Liturgy was hardly known in Russia until the 20th century. Only in 1938, in the Russian diaspora, Abbot Philip (Gardner), with the blessing of Metropolitan Anastasia of Kishinev and Khotyn, prepared her liturgical translation, as well as hymns in Church Slavonic. For the first time in translated form, this Liturgy was celebrated in Belgrade. It is noteworthy that the most difficult period for the Russian Church began to celebrate the Liturgy of the Apostle James. These are the amazing lines, filled with pain and hope, we find in the afterword to the Church Slavonic translation: “We imagine that in our sorrowful days, when the Russian Church is found in persecution and scattering, this Liturgy befits very well: we pray many times in her for a hedgehog in persecution, in confinement, in hard work and in the many different sorrows of existence, the essence of these prayers is touching and expansive, the ancient Christians uttered them, always enduring persecution and sorrow for the faith.
Since that time, the revival of this rare rank begins: first in Russian churches abroad, then in the 70s and 80s at the St. Petersburg Theological Academy, where a similar practice arose on the initiative of the outstanding hierarch of the 20th century, Metropolitan Nikodim (Rotov). For a long time, the Liturgy of the Apostle James was an integral part of the liturgical life of the theological school, but in the 90s the celebration of this Liturgy ceased.
Since 2002, with the blessing of His Eminence Theophanes, Archbishop of Berlin and Germany, the Liturgy of St. James the Apostle has been regularly celebrated in the Church of St. Michael the Archangel of God in the city of Göttingen. Over time, it became clear that this pearl needed a new musical "frame". Therefore, on the basis of ancient chants, which with their purity and transparency surprisingly fit her strict style, new music was written for this Liturgy, which His Eminence Archbishop Theophanes blessed on November 5, 2005 for liturgical singing in the Berlin diocese.
At present, the Liturgy of the Apostle James is celebrated, as a rule, in cathedrals and monasteries of some dioceses. For example, in the Tomsk and Yekaterinburg dioceses, in St. Nicholas Cathedral in New York and in other places.
Unusual rank
... It is not usual to eat the titmouse in our days ...
In the afterword to the Church Slavonic translation of the Liturgy of the Holy Apostle James, it is said: “Let me know, that this rite has changed little from the days of the apostles. Our holy fathers have established, yes, some songs are sung, they were not the same in the days of the holy apostles, that is, the only begotten Son, the Trisagion, the same Symbol of the Orthodox faith, and others. These God-bearing fathers are our leaders in teaching Christians the faith for the sake of ".
This rank has a number of significant features. For example, when the Bishop celebrates the Liturgy of the Apostle James, he does not vest in a sakkos, but in a presbyter's (priestly) phelonion. Subdeacons do not participate in divine services. Consequently, the dikiri and triciri, as well as the eagles - inalienable attributes of the episcopal divine service - are not used, while the bishop's rod is not tied with a board (sulk).
Deacons proclaim litanies, facing the people, to the west. The Holy Scriptures, even not during the Bishops' ministry, are read in the middle of the church, also facing the west. After reading the Gospel, a sermon immediately follows. During the Great Entrance, instead of the usual chant " Like Cherubim secretly forming ..."Sung Let all human flesh be silent and let it stand with fear and trembling ...»The great entrance is through the entire temple.
Another feature of this Liturgy is that not only the clergy, but also the laity partake separately of the Body and separately of the Blood of the Lord Jesus Christ. It happens this way: the bishop (or priest) comes from the altar to the pulpit, holding a diskos with the Body of Christ in his hands, the deacon brings out a chalice with the Holy Blood. “And even if the essence of the lay people taking communion, they come with humility to the Bishop (or priest), and that, holding in a shuyts (left hand - Auth.) diskos with Holy Bread, says: Body of christ... And he answers come: Amen. And the Bishop (or priest) puts part of the Holy Bread into his mouth, and it eats it and comes to the deacon, and the deacon says: Blood of Christ, Chalice of Life... And he answers come: Amen... And the deacon gives him a little drink from the cup. And people receive communion on this ...
… And people leave in peace to their homes, the priests put off their holy clothes, the deacon also creates the same, having consumed the saint, and go to their homes thanking God. "
