The quantitative volume of this cycle, its liturgico-theological value and the place in the church calendar did not determine immediately.
If we talk about the internal content and structure of triodes, then three groups of memories differ in it. First, it is a passionate saddemic, which goes after the post of the four preceding three pre-weeks. Secondly, the triode of the chair included the memory of the Sunday Days of the United States, who are now seized from liturgical practice: they are reported only in the content of self-person and in some Sunday canons. In accordance with them, for example, in the second week I remember the parable of the prodigal son, to the third - about Mytar and Pharisee, etc. And finally, a special reservoir constitutes a group of ministerial memories - transferred to a movable liturgical circle from a fixed one.
The most ancient of these structural-meaning elements is not three preparatory seats, as it could be assumed, and the Easter post, that is, the post to the passionate saddemita. Undoubtedly, it is still installed by the Apostles on the commandment of Christ - to fast on that day, "when they take away from them the bridegroom" (Matt. 9: 15). Durability in various places was unequal. Uniformity probably prevented the fact that not all Christians celebrated Easter at one time. In the same way, not immediately installed in all churches and full cycle Memo to passionate saddemitsa. Previously, it seems that it was done in Jerusalem.
It is fundamentally important that it is the expansion of the Easter post made the beginning of the post of the third. True, the existence of the 69th Apostolic rule encourages the birth and this post to the Apostolic Epoch: "In someone who is a bishop, or presbyter, or deacon, or an IPODIAC, or reader, or a singer will not fumble in the Holy Fourteen before Easter, or on Wednesday, or Wednesday In the heels, besides the obstacles from bodybuilding, it will be erupted, the same laity, and it will be late. " But this testimony is not reliable, because "Apostolic rules, together with the collection of apostolic decisions, the conclusion of which they make up, were formed only in the second half of the IV century," whereas the time of formation of the third one should count from the end of the III - the beginning of the IV centuries. The place of its establishment should be seen, most likely, in Syria, in Rome and Alexandria she was a phenomenon came.
The earliest "indisputable testimony of an easter-day post (including a passionate saddemita), according to most researchers, should be considered the 2nd festive (Easter) message (330) of St. Athanasia Great," where the United States is considered as a ascetic preparation for the Easter holiday .
Clarifications requires a very controversial issue of the method of calculating the third. In the IV century, there were at least two of them in the east. One of them, Palestinian, is indicated in the writings of Eusevia "On Easter", in the Easter messages of St. Athanasius, as well as in the announcements of St. Cyril Jerusalem. It is considered more ancient. Another way, Antioch, arose later. The mention of it can be found in the apostolic decisions, in the creations of St. John of Zlatoust. In essence, both of these calculus agree among themselves, the difference was originally only in the quantitative interpretation of the Easter post.
According to Esesship, the United States - with the inclusion of passionate weeks, six weeks continues. But hence it follows that it consists of 42 days, and not out of 40. The last figure is obtained, if you exclude Friday and Saturday from Easter post. The Saint Athanasius does not make such a truncation. And in this regard, it is not quite clear, according to which system - Palestinian or local - it calculates the third agent, because in Alexandria, in the first half of the III century, with the Holy Donia, the Easter post really continued for a whole week.
As part of the anti-school calculus, the prepastern post included a full semist, and special six weeks were appointed for the Federation.
At the same time, it is impossible to go around the next fact: Initially both methods of calculus necessarily led to the fact that there were less than 40 percent days in the third day, as Sundays were freed. At the direction of St. Athanasia, the Great, in Alexandria, in addition, from this number of lesn days later and Saturdays were subtracted, with the exception of Saturday passionate saddemitsa. Thus, it turns out that only 31 remained together with the Easter post. All forces it to assume: the number 40 is taken according to the examples of historically witnessed 40-day posts. On them, as is known, the Sacred Scripture has repeatedly indicated: these are the prophets of Moses and Elijah, and, of course, Jesus Christ himself.
The desire to bring a quarter in strict compliance with its name, that is, in order to actually consisted of exactly 40 lean days, with the time it caused the emergence of new ways to calculate. To facilitate further reasoning, it is worth repeating again: the Palestinian method did not give the desired figure, because even if it's not to separate the Easter post from the four hundred and to recognize the Saturdays, anyway total number Lenten days will be only 36.
A more satisfactory is antiochih calculus. But, again, you need to perform the condition of the fusion of the Easter post and the third. True, in this case, the number of lean days - with the exclusion of resurrection - will be 42. If the post of a post of the Federation is separately, as it was accepted in the IV century, the number of days will be reduced to 36.
It should be taken into account that in the second half of the IV century in the East is approved by the custom, in addition to Sunday, read Saturday. She becomes the day of liturgical assembly, it is forbidden to fast on Saturday. Supreme Saturdays, in addition to Saturday, passionate weeks are also exempt from the post, as a result of which the number of lesn days in the quarter is declining even more.
The new methods of calculation have originally to correct the specified shortcomings. Rome retained the ancient Palestinian Federation longer than everyone. The amendment was made only in the VII century: then the beginning of the post was postponed on Wednesday of the seventh week before Easter, that is, four more few days ago were added to the previously 36 days, so it turned out exactly 40 days.
Previously, attempts to correct the calculus of the United States appeared where she, in fact, originated - in Syria. Eight weeks are followed here before Easter. At the same time, in Syria did not fasten on Sundays and Saturdays, excluding the Great Saturday, which implies an Easter vision. In other words, if from eight weeks to subtract eight Sundays and seven Saturdays, there are 41 per day, which are called holidays here.
A similar method of calculation was distributed in the East quite wide. At the beginning of the IV century, he existed as a solid custom in the Antioch church. However, among the Orthodox inhabitants of the East, he, contrary to his antiquity, was not established. So, in Jerusalem, where he existed at the end of the IV century, in the 6th century, Patriarch Peter in its Easter message calculates the Federation already on the Antioch method.
At the same time, the practice of an eight-week post existed in the east for a long time - almost to the IX century. In the VII century, it was extremely widespread due to the next circumstance. According to the Alexandrian chronicles of the Patriarch of Evtichia, at the end of the Iraqi of the Persian war (629), the inhabitants of Jerusalem appealed to him with a request to execute the Jerusalem Jews for the fact that the latter during the war did a lot of violence over Christians and were in intercourse with Persians. The ruler fluctuated on the execution of their petitions and agreed to it only when the subjects promised that they would take all the blame for themselves and that they would take another week every year, because they still observed her half, abstaining from meat and using meat Cheese and eggs. Over the death of Irakli, the promise was forgotten, and the residents of Syria returned to the previous custom. Only Copts continued to observe a strict post and in a cheese week, calling her by Irakli's post. It is not excluded, however, that the eighty post has developed much earlier - following the example of Syrian monophysites.
In addition to the application of the eighth week, another attempt was made to correct the calculation of the post - by assigning the first three days of passionate saddemits to it. Such a system exists now Nestorian: they have the above days are called last days post.
Most likely, the Greeks pretty quickly forgotten, which order was installed in Heraclia. But the legend that some addition to the quarter made in his rule was made, still kept. This can be explained by the presence already in the VIII century in the Greek Church of the tradition of semi-subsoge preparation, that is, cheese, saddimitsa. In other words, a certain compromise was found between the post from eight weeks, which was practiced earlier, and post from seven weeks. The introduction of the cheese week is possible to consider both the form of protest of Orthodox against monophysites.
Be that as it may, but the specified inset is of great importance for the formation of lenger triodes in general and its local editions in particular. So, in Palestine, the number of preparation days to a four-pitched semist and limited himself. In Constantinople, on the contrary, over time, their number has increased by two weeks. In the Konstantinople Evangelials of the IX-X centuries, a week about the prodigal son preceding meat support, is usually already noted. Consequently, here it is considered a saddime, preparatory to the post. The reason for the change in its liturgical status was likely to be the content of the Gospels of this week: their tendency is clearly visible to celebrate the last weeks before the post of special readings. In this part of the year, the Gospel of Luke is relying. In previous weeks, it is conceived successively: 66 (26th week), 71, 76, 85, 91, 93, 94; On the two last resurrection - Mytar and Pharisei, as well as the prodigal son - order returns back: 89 and 79. It is not already from the Evangelist on Luke on meat and cheese weeks, but from Matthew (106 and 17).
As for the initial preparatory week of Mytar and Farisay, it was ranked at the preparations of a much later week of a prodigal son. At the same time in the XII century the first week is already firmly occupied by its current place. The main reason for joining it was, according to I.A. Karabinov, not so much the content of her gospel conceived as an ideola-polemical base. We are talking about the cornement of Armenians, conducted by this sadmitz in a strict post, called "Arachavork", which means "first". Such a post is respected by all Eastern Alpine Christians called Ninevyan's post. As can be seen, the method of criticizing the Armenian custom was elected the Greeks the same as in relation to the eight-week of the Monophizite Federation: he was a fundamental liberation in the sadmits of Mytar and the Pharisee of the Wednesday and Friday from the post.
Miner memory in triodes
We now consider the memory of the third agents who are transferred to it from a fixed one - the circle.
The transfer of memo, probably began to practice from the first days of the existence of the United States and therefore it has an obvious explanation: if the famous memory fell on a weekday post, then, according to an ancient custom, it was impossible to celebrate it. Saint Athanasius (Sakharov) wrote: "In general, the memories of the last weeks of the great post are the minimum memories and as such cannot have organic communications with the rest of the world's local service." The given prohibition in turn was affected by the distribution of mined memo to the Saturdays and weeks. An exception, I must say, very later, made on the definition of the Trulle Cathedral, was made only for the Annunciation: full liturgy was put on it - regardless of the day of the week.
The custom to transfer the memory of the saints to the Saturdays and the week to existed in all Eastern churches. From the now the most ancient, probably the memory of the affected with Maximian and Maximina of the Amazi martyr of Theodore Tyrona. In antiquity, he enjoyed large reverence in the east. The reason for the establishment of the holiday is indicated by the well-known miracle of 362, when the Holy Feodor, which was in the dream of Konstantinople bishop, warned him from the use of Christians of edible supplies, according to Julian's orders secretly desecrated by sacrificial blood.
Similar origin to worship the Holy Cross of the third week of the post.
In the fifth week in Triodi, there are two memory, which remained not transferred. The first of them, being little supported by prayers, is almost not noticeable. On Wednesday, on the sixth hour, the tropear of prophecy is assumed: "Saints's diseases, imži about you will suffer." This is the memory or 42 Martyrs of the Amorisian (March 6th. - Here and next memory days are indicated by the Julian calendar. - Ed.), or 40 martyrs of Sevastia (March 9). The second of these memories is indicated by the famous Canon of St. Andrew Cretan, but to say what kind of memory is not easy. Immediately it is necessary to exclude the celebration of the most independent, as it happens on July 4th. It should be assumed here by the memory of St. Mary Egyptian, laid on April 1, but it is hardly likely. For it is possible to accurately define, you need to refer to the Sinai Triodyx of the XI century. In it, this day was recorded self-aware sealer, which can be considered the path (voice 6th): "God's possession moves to us, where we will run, whom we will beg? We are captured by our disasters. Watching us, the most terrified and shuddered the mountains, the sea saw and ran and all the creature shook. Angelic Lik begs you and savages the world that you created, holy, holy, three-minded Lord, save us. " It is clear that it is narrating about a earthquake. In a month after March 9, there are two coward memory: March 17 and April 5th. I.A. Karabinin is inclined to assume that in the given trapar, we are talking about the first memory. It is important and this circumstance: in this case, the earthquake is remembered, and not some other event. Agregate this thesis helps the tropear of prophecy to the fifth fifth week, who describes a serious disaster: "Luduth, long-suffering, the Almighty of the Lord, the grace of your mercy on your people" . Even more evidenced parimia from being of the specified day. It is served by the conversation of Abraham with God about the upcoming death of Sodom and Gomor, where the Lord promises him not to destroy these cities if they have at least ten righteous. This allusion is too transparent and sends to Constantinople. On Monday, the sixth week in the tropary of the prophecy also clearly says: "This there is a terrible day, you don't care about the evening, I do not care about the video of the VIRTO, the trisyled, glory to you.
A lot of differences causes the origin and the subject of the Sabbist of the Akathist's Saturday Fifth, who, as well as the memory of St. Mary of Egypt, is finally established only after the XI century.
An even more new, from the point of view of the final liturgical fixation, is the celebration of St. John the Distiller (on the fourth week): it appears from the XIV century. Both festivities are undoubtedly postponed from monthly, where the first was first on April 1, and the second - March 30. It is noteworthy that "Saints St. John the Distiller and Maria Egyptian ... In the Slavic Donikonovsky triode ... they didn't even be placed - they were recommended to contact Mineam."
The last, the most late, memory is St. Gregory Palama in the second week of the post, - according to the testimony of Greek trotter, is blessed by the Patriarch of Philofey at the Cathedral of 1376.
A few words should be said about two special triode dimes - Saturday meat suction and cheese. The first one is going on "the memory of all from the century of the departed", and in the second - "Memory of all reverend and the gloomy father, in the fool of the resulting". The memory of the cheese Saturday, apparently, appeared somewhat earlier meat. The transformation of the latter a lot contributed to the reading of the gospel of meat-supersonal week about the terrible court, indicated on this Sunday by the Charter of the Great Constantinople Church. Relatively late origin of both these memories prove the liturgical monuments of other churches. So, in the Armenian Church there are no such services at all.
In modern triodes, there are two main composite and meaningful plates: the Easter post (passionate saddemic), which follows the post of the four preceding three preparatory weeks, as well as a fairly extensive group of mined memos moved to a movable range from a fixed one. The historically considered liturgical book included also the memory of the Sunday Days of the United States, the remnants of which are considered self-person and some Sunday canons.
The most ancient composition and semantic components is, of course, the Easter post, the transformation of which in the direction of the expansion laid the beginning of the post of the third. The latter for several centuries associated with a different calculus system, and therefore included an unequal number of days.
There is no doubt the fact of the late inclusion in the triode of a lean three preparatory sadmits. At the same time, the latter in the worship book under consideration found its place about Mytar and Pharisees.
On the contrary, the transfer of memories from a fixed circle to the movable should be attributed hardly at the time of the establishment of the third. It was associated with the impossibility of everyday celebration during the post. It is this limitation that led to the distribution of mined memo on Saturdays and weeks of the third.
The formation of a great parimium
The main genre and the meaningful components of the triodes permanently, with the help of which the external and internal composition of the Easter post is being implemented, the four-mentioned, as well as the preparatory weeks, are parium and chants. True, the first are made in the litrorship book under consideration only from the XII century, until the same time, they are usually placed in special arches, that is, parchins - collectors of parium round year.
In addition to variable parts of worship, in Triodi there is another third element of the perfect other kind, associated with purely disciplinary and functional tasks. We are talking about articles from the church charter, which are introduced into constant use from the XI-XII centuries.
The comparative analysis of the handwritten parchins cannot give any answer to the question of where and when a system of triode-like parimies has been developed, since even the most ancient of them usually contain the current selection of readings in question.
It is clear that the oldest parts of the named system are considered pariary of the passionate saddemic, and in particular, the great heels and Saturdays. Listurgian parimies last, actually belong to the Easter service, or, more precisely, are the transition from Easter the godfather to Sunday. They belong to the ancient Christian discount, accomplished on the night of Saturday on Sunday in the memory of the Resurrection of Christ. The parimies under consideration are clearly divided into three groups: some of them are ordinary, others talk about the Easter holiday, the third is addressed to the baptism performed on the Easter Distribution. Compare in this regard, the words of Archpriest Alexander Schmeman: "Triodi's chants were drawn up by the greatest one after the actual disappearance of" announced "(baptized in adulthood and requiring preparation for baptism). Therefore, they are mainly said and the baptism is also allocated, but repentance. "
Private readings are undoubtedly the first (Gen. 1: 1-13) and partly the second (Is. 60: 1-16) parium. In ancient times, liturgia readings were necessarily taken from both covenants - dilapidated and new. According to the custom, who passed into Christianity from Jewry, the first relied on the law and the prophets. In modern worship, the Rudimiment of this order is all the triode birch of the evening. The first parimmy of the Great Saturday from Being is also ranked with ordinary readings from the law. Second parium from IP. 60: 1-16 to some extent conjugated with the baptism of announced.
Turning to the parimies of the watches of the Great Friday, you must first indicate their undoubted Jerusalem origin, as, however, and the whole service. In Constantinople, instead of her was supposed to be the usual great submission of the third and sixth clock with pariasis. 11: 10-13. It seems that the selection of the parley in the named watches is rooted in deep antiquity.
The same statement will be faithful to choosing the first hour of the Great Fourth (Ier. 11: 18-12, 15) and the uterine of the Great Saturday (Ier. 37: 1-14). The meaning of the specified prophecies is extremely transparent: the first - about the suffering of Christ and about the evil against him, the Jews, and the second - about his resurrection.
The remaining pariums passionate weeks are in close connection with the paria of the third. From the outside, this attitude is manifested in the order of the proliments under them. The latter are removed from the psalms in the continuous sequence, in which they are located in Psaltiri: Parisia of the sixth hour of Monday, the first week is a prokimen from the first Psalm, and the last parimony of the Great Wednesday is a prokimen from the 137th Psalm. Of course, such logic was adopted after the entire parimine system of the third and the first half of the passionate week was already determined.
The reasons for which the books of Being, Exodus, Proverbs and Job were appointed for reading the post, do not cause serious disagreements from liturgists. The outcome is taken for a passionate week in view of the fact that the identity of Moses, the event event of Jews from Egypt and the establishment of the Old Testamental Easter holiday is the protothes of Christ, committed by their salvation and New Testament Easter.
The choice of the Book of Genesis can be justified diverse. First of all, it is the most appropriate from the legislative books for continuous reading during such an extensive liturgical cycle as a third-party. The content of Genesis is concentrated mainly around historical events with universal importance, while in other sources, legislative elements are clearly dominated, which were intended exclusively for Old Testament Jews. In addition, the scenes of the fall, the flood and others are the most relevant repentant character of the third. At the same time, the identity of the patriarchs, the events of their life give a mass of the edification material in a clear, convex, narrative form. In addition, the subject-head component refers not only to the past time, but also contains the samples of New Testament and events. In other words, historical didacticity is closed with symbolic. Such a symbiosis becomes even more significant and indicative if you consider that the edification is done on the days, preparatory for Easter - the holiday in memory of the main events of human salvation.
Condakes of the Holy Roman Sladkopevtsa
Another extremely extensive and diverse Plast Triodie lean is chants, the number of which exceeds 500. They are very different from each other genesis, form, volume, name, language. I.A. Carabinins, during the study of a huge number of handwritten and printed trouting, found that the first dated chanting in triodes belongs to V, and the last one to the XIV centuries. It means that the formation of its genre originality falls on the Byzantine stage of the Greek church poetry (from the first - ancient Christian - the period in its composition did not enter any work). Despite the specified diversity, all the triode chants have one general origin: they began their origin from the chorus, which the first Christians accompanied the execution of biblical psalms and the song.
The nature of the sources of the Byzantine gymography has already largely contributed to ensuring that its works produce the shape of a tonic verse, based primarily on the semantic parallelism and logical stress.
All this was quite coordinated with the ancient Christian way of singing Psalms and the song. It is customary to be called an antiphon, as it lies in the alternately comprehensive performance of chants by two choirs. The chorus consumed at the same time are called antifones. Another no less ancient of their name is translated as "poem". The third term - Ipacoi is also distinguished by known instability. Approximately from the V century appear the paths, under which the brief chants are understood in their own sense, and not just the chorus. But it is likely that this name has passed to them still from the latter, because even in later monuments you can find similar prayers, consisting of one verse of any Psalm. So, the name "Tropar" began to be used mainly for chants connecting with Psalm 117 ("God Lord") and with biblical songs.
The ancient chants of Triodi lean are some of the prophecies' trails, which, although they were not designed specifically for a good service, began to be used in it from the VIII century.
The naming of "Ipaos" retained individual chants, laid on the uterine after Psalms 134-135 (the so-called rapid), 118 (impossible) and on the third biblical song.
But for a long time, the listed hymographic terms were used mixed. Moreover, and in the current liturgical books you can find a lot of examples when some chant is called the path in one case, and in the other - the seal. Thus, the Fominar of the Fomina of the Week "Sealed the Coffin" serves as the second seventh Sunday Surrender Speed \u200b\u200bSpeed \u200b\u200bService; The tropharps of the Apostles Peter and Paul (June 29) "Apostles of the Popper" stands on Wednesday (voice 4).
In other words, all kinds of works of the Byzantine church poetry in the end genetically reduced to the ancient chisels, which Christians accompanied the singing of biblical psalms and the song. The only exception to this is an ancient Kondak. Haming of this kind represents a long series of stained, united by acrostic. That is, the poetic form of Kondak can be qualified as a stubbic poem (from 18 to 40 stanza) of asymmetric size, bonded by the interconformicular osyllabia (equity, the division of verse on rhythmic units, equal to each other by the number of syllables) and humotonia as the same number of intonation segments in each verse .
Internal connection of content corresponds to this external unity. In contrast to the canons, where each tropear is properly, in Condakes the plot is developing consistently, ranging from the first acrostic storage and ending the latter, so that dividing them on segments is required not so much meaning logic as a practical necessity - convenience for singers. The disunity of the trails in the canons is explained by the fact that they, as in general, all other Byzantine chants are only chipped to biblical chants. Kondaki also sang completely independently after the sixth of the song of the canon, the stanzas followed alone by one another without inserts of any intermediate poems. According to its form, Kondak is a series of sealrooms, somewhat more extensive compared with the introductory, with consistently developing content. Consequently, to explain the emergence of this form of Byzantine liturgical poetry, it is necessary to find a cause that instead of one Sadalna required a number of stanz.
To solve this problem, it is necessary to focus on the location of Kondak in the rank of uterus. He wakes up on the sixth of the Canon's song and precedes the main reading of the uterus: it is after him that or a synaksar, or the lives of the saint celebrated. Kondak in most cases is also a tale of the celebrated memory - it is only outlined in poetic form. All this causes indispensable associations with lives, then with legends, then with the goomy. Thus, it can be assumed that the initial task of Kondak was or serve as a poetic parallel to the next reading after it, or complement the latter, or even completely replacing it. It is quite clear that such an extensive content could not be placed in the narrow framework of one single, but required a certain set of such stanz.
The first Condar songs, the personality and the works of which are better clarified and to which most of the triode kondakov belongs, is the Holy Roman Sweetkopev. He is attributed to the following candy and ICOS: on weeks - the prodigal son (the author's attribution of which, however, is of doubts), meat-minded, casponoclon and Wai, on Saturdays - the saints of Feodor and Lazar, as well as on the fifth fifth week and the great Monday and heels.
Researchers (theologian, philologists, etc.) are unanimous in the opinion that this gymnographer was not the creator of Kondaka, but brought his form and content to perfection and entered the story as a brilliant author of works written in the framework of one genre.
To fully understand the creative phenomenon Roman Swekopevts, you need to pay attention to an important personal factor - its origin. Rev. was an outcomes from Syria. His creative activity began in his life deacon of the Church of the Resward of the city of Berita (modern Beirut). It is not surprising that in the conditions of bilingual culture, the novel turns to the antgistant sources, although he himself wrote exclusively in Greek. The language of his Kondakov, despite the classical education of the author, mixed nature: It is adjacent to antique and medium-growing forms. But in general, it uses the so-called Koine - a general dialect available to wide masses. In the style of the reverend, there are rhetorical and conversational elements, which corresponds to the teacher tasks of its poetry. The heyday of the gymography associated with the name of the Holy Roman was ultimately due to the need of the Greek church audience in such, poetic, forms of religious didactics.
Syrian sources of his work are also spoken about it eloquently. In the Motherland of the Holy Roman, in the II century, there was a custom of pronounced poetted homies written by verses using simple sizes. The actual influence - and direct, and indirect - on the formation of his Kondaka was provided by Syrian liturgical poetry, represented by three genres: Mimra (researchers use other transliterations - "Speech"), Midrash ("Weekly") and Sugita ("Song"). Mimra is a poetic romel, which was pronounced on the morning after reading the Gospel. That is, it is a poetic periprase just listened to reading. Midrash qualifies as a multi-row poetic work with acrostichum and refrain. Finally, Sugita is a product of a descriptive nature in which the drama of the development of action was created by introducing monologues and dialogues. At the same time, Kondak cannot be identified with any of the listed works. As ND rightly notes. Assumption, "From Memra Roman Sladkopevets borrowed the most principle of communication of the poem with the Gospel, from Madrash - a multi-robust form, refrain and acrosth, and from the destructions - receptions of drama."
Holy Roman made a lot of creative changes in the composition of Kondaka. It should be considered through the prism of the most significant for this genre of formal elements: the stubbic distribution of the text and the functional load of the chorus. Roman Sladkopev, of course, was not their inventor, but he synthesized Syrian sources. As a result, the Kondak is poured into a stable stubbic structure combined by the chorus. The inevitable contradiction between the storytime of the plot and the determined isolation of each stanza, always crowned chorus, is removed in the semantic level, which combines all the work. That is, the main method of interpretation performs in the holy novel, parallelism - compositional and semantic, internal and external, since "Condags consist of a structure identical to the rhythmic figure, they have althery and unchanged refrain."
The architectonics of the Poem - according to the sample of the song and, at first glance, is quite traditional. But the saint novel managed to combine a purely external structure with a functional idea-forming component. Text membership generates the interconformic and intracresses of various nature: it is the resistance between verses, and integration relationships. The repeatability of the refreven plays at the level of the structure of the same role as the repeat element in the rhyme: at one time there is opposite and the resistance to the structure with their mutual projection, which forms a complex semantic and thematic integer. The logical composition of the work is built in the Kondake not contrary to the system, but with its help. Introduction is usually placed in one or several first eggs, and the conclusion is concentrated in one or several of the last ikos. The main part, naturally, is built on construction, which is very successful for dramatic development. The special admission of the holy novel, unmistakably defining its authorship, is a dialogue (external or internal). Replicas are also built on construction. Thus, it is used by the principle known since ancient times, but directly preceded by the Holy Roman in the Syrian Midraces and Sugita. In the described case, the refrain is addressed to one, then another performer. Built dialogue is the easiest, but the most systemic case of the functioning of poetic parts. However, Kondakov, having a purely dialogic structure, is small in the novel, mostly dialogue is placed in a complex narrative context. Another case is also fairly common in the work of the Rev., is associated with non-compliance with the dialogue or minima. Here the main burden assumes the refrain, which in Kondak is structurally connected with Ikos, and in terms of the point of view of the point of view fastens the whole poem.
A novel mansion is a profimon (small stanza at the very beginning of the poem). He, it was likely to evoke from the Porva himself in cases where the latter was too short, so that the people could catch him, and therefore repeated after each Ikos. The profithon may not even be associated with the plot of Kondak, but gives the topic special lighting, usually in extremely elastic and compressed form.
All of the above does not make it possible to agree with the opinion that Kondak "did not imagine an organized, consistent congregation of a song on a specific topic."
So, for the formation of triodes, the next most important is the following individual-author's innovation of the novel Swekopevts: to exclusively prayer hymnography, cultivated earlier, it, on the basis of the foregoing of the predecessors, who took the Condak to a completely definite liturgical place, adopts the preacher component. In this syncretic context, a complex genre is produced, combining the narrative nature of the homium with pure poetic means of both expressiveness and the organization of the text and having a religious education of Christians as a paramount.
Many works of the Holy Roman were originally intended for them for the Great Post, but began to be used by the Church these days later.
About the three main motives of the lean trio and the meaning of the Great Removal Canon PRP. Andrei Cretan Portal "Orthodox Life" tells the regent of the academic choir of Kiev spiritual schools, Candidate of theological sciences Archimandrite Leonthi (Tupoblo).
The post is not an end in itself, but one of the means to achieve the goal - Easter
With the beginning of a lean trio, with Vigil vigil On the eve of the week about Mytar and Pharisees, we started their movement towards Easter. Is it so?
Yes, indeed, the Holy Church, wanting to show the believers, what is the essence and the true meaning of the Christian post, long before the beginning of the most great post calls upon the liturgical texts of Triodi to enter into a favorable time for the soul - "spiritual spring". The content of worships is very figuratively shows the essence of the post.
The post is not an end in itself, but one of the means to achieve the goal - Easter, passing by sin. The post leads to a meeting with Christ, which is a true Easter - "Easter Christ is a great and all-way."
Rev. Feodor Studit, the author of the stimir on the "Lord is called ..." of the weeks of Syroshtsky, and says: "Legend will begin with light, we will clean the soul, clean the flesh, fasting from any passion, enjoy virtues and will be able to see the all-wing passion of Christ of God and the Holy Easter "
Three main motive of all chants included in the lean triode: repentance, prayer and post
Failing triodi includes chants of different songs, about 20. The most wonderful of them reached us from VIII and IX centuries: Andrey Cretan, Kosma Mauman, John Damaskin, Joseph, Feodor and Simeon Studips, Emperor Lion Wise, Feofan, and DR .
What do they unite them, why exactly their songs entered into a lean triode? And why does the post begins with the canon of St. Andrei Cretsky?
The three main and main motifs constitute the content of all chants included in the lean triode: repentance, prayer and post. All of them are perfectly composed of sainted brothers Studitals and other Christian ascetias. These fathers their own experience had an invaluable benefit of virtues and told us through this benefit of this benefit.
High poetic creativity, which of nature, the famous Brothers Joseph, Feodor, Simeon, gave rise to a whole range of deep thoughts and sublime feelings. It's not surprising that these creations church are compared with an angel song. Almost at the very beginning of the lean trio, we read the following verses: "Rainseer and ridiculous, triizvyuty, Songs from Angels: Tripess and from human people."
Triododi Lachy
The main idea of \u200b\u200bthe canon PPP. Andrei Kritsky - a call for repentance in sins and repentance
The Holy Church is especially honored by the Cretan archpastor - Rev. Andrei. In the days of special repentance, what are the great post, in their liturgical rank church gives the Great Canon central place. His church reading is performed: on Monday, Tuesday, Wednesday and Thursday, the first week of the post in parts and completely in the morning on Thursday fifth week of the post.
Thursday synaksari fifth sadmitsa gives a wonderful characteristic of the canon: "Along with many other useful for salvation, PRP. Andrei composed this great canon, immensely comfortable, for he folded these pleasant songs, finding and gathering various stories from the Old and New Testament - that is, Adam even before the ascension of Christ and the preaching of the apostles. By this, he teaches every soul to try its strength to imitate all the good, described in the story, but avoid all the evil and always resort to God through repentance, tears, confession and other really pleasing to him. "
"I will begin to pay the poster of Okyannago my lives of acts? Do I put a beginning, Christ, current sobbing? But, Jaco, the merciful, gaze of the missile defense, "represented the Rev. Andrei to the sinful soul. From his mouth, it is sometimes heard of damage, threats, cautions, instructions for the sinful soul and consolation, which is sometimes moving into a lunizing from contemplating a walking soul. The main idea of \u200b\u200bthe canon is a call for repentance in sins and the instruction on the effective means of repentance.
The Great Removal Canon in the Academic Church reads the Rector of Kdais Metropolitan Borispolsky and Brovar Anthony
In the texts of lenger triodes, the fruits of humility, patience and love are depicted, which are born in the virtues of the post and prayer
- What does "triode" mean? What is the most important thing in it? What is its climax?
Received his name a lean trioode mainly because the most important texts - canons Morning and evening - on weekdays for the whole of the great post consist only of three (from here and the name "Triododi") songs. And the last two songs - the eighth and ninth - always invariably retain their places in the canon, and the first song changes every day in this order: on Monday - the first one, on Tuesday - the second, on Wednesday - the third, on Thursday - the fourth, on Friday - the fifth And on Saturday - the sixth and seventh.
The liturgical texts of Triodi focuses on the fact that only by the post, repentance and prayer, all the forces of the human spiritual and physical nature of a person are separated from the borders of passions and enter the closest unity with God. First of all, the prayer for the human mind, especially the final, gives true knowledge, serves as a real enlightenment, "repentant honey, which gives thoughts and delays his thoughts." With the help of prayer, the mind of the Christian gradually adores, becomes involved in the divine properties.
In the texts of lenger triodes, spiritual fruits are also depicted, which are born in the soul of the devotee through improving the virtues of the post and prayer. The most often focused on the fruits of humility, patience and love. These qualities are born under the influence of prayer not separately, but in a harmonious combination.
According to Triodi, a Christian, having arched in a ascetic-prayer business, does not deserve or "earns" the events, which is the gift of God, and is preparing as much as possible to adequate this gift. God, God, in grateful, manifests the initiative in the living process of mutual dialogue leading to unity.
This event concerns the most intimate and impregnable soul depth. Without openness, this meeting is impossible without a prayer person's life. The liturgical texts of Triododas focus that the burden is not something metaphorical, but a real transformation and glorification of the whole human nature.
***
Note:
1. "Sinaksar (Greek. Συναξάριον) - a collection; from Greek. ΣυνάΓΩ - I collect, and Greek. σύναξις - meeting; At first, the collection of believers on the holiday, in the future - a collection of information, a short live language, interpretation of holidays "// See Dal V. I. Explanatory dictionary of the living Great Russian language. T. 4. SPb.: Ed. T-Va M. O. Wolf, 1909. S. 158. Synaksari led trio, compiled in the XIV century church writer Nikifor Xanfopul, disclose the reader the logic, order, the content of the celebrations established by the Church in the Prepass and Easter period / cm. Synaksariya lean and Color trident. M.: Orthodox Holy Tikhonovsky Humanitarian University, 2009. P. 5-12.
Directory orthodox man. Part 4. Orthodox posts and holidays Ponomarev Vyacheslav
Triododi Lachy
Triododi Lachy
Preparatory for the Great Post and Sedmians
1. Week (without prior to her semist) mytar and Farisay.
2. Week about the prodigal son And the saddemic preceding it.
3. Saturday meat support, parental (that is, Saturday before the week (Sunday) meat sundement, carnival) and preceding the saddemic.
4. Week about terrible court (meat support).
5. Sadmitsa cheese (carnival).
7. Week syropus. Memories of Adam's Exile. Forgiveness Sunday.
Great post (holy quarter)
1. Week 1 of the Great Post. Celebration of Orthodoxy.
2. Week 2nd Great Post. Memory st. Gregory Palama, Archbishop Solunsky.
3. Week 3th Great Post. Crosspillar.
4. Week 4th Great Post. Reverend John the Districter.
5. Week 5th Great Post. Reverend Maria Egyptian.
6. Lazareva Saturday. Resurrection of righteous lasquary(Saturday is the 6th week of the Great Post).
7. Week 6th Great Post. Palm Sunday. Entrance of the Lord in Jerusalem.
8. Passionate sadmitsa:
a) the great Thursday. Memories of the mystery of the evening;
b) Great Friday. Memoirs of the saints of the saving passions of the Lord of our Jesus Christ.
c) Great Saturday. Descent Christ to hell.
From the book notes Poplay: Features of the life of the Russian clergy author Sysoeva JuliaLenten meal. Stunning and dealing What is a lean table and what is spending and talking? As already mentioned, only food of plant origin is permitted posts. Many Orthodox mistresses very seriously approach this ban and, having come
From the book a great post Author Shmeman Archpriest Alexander4. Triode a great post has its special liturgical book: the triode is lean. This book includes all the chants (stimites and canons), biblical readings for every day of the post, starting from the resurrection of Mytar and Farisay and ending with the evening holy and great Saturday. Triodi songs
From the book inner kingdom Author Bishop Diocilia CallistSpring Lean Genuine Repentance Nature will become clearer if we consider the three characteristic expressions of repentance in the life of the Church: first, very short, the liturgical expression of repentance during the Great Post period; Then, more, its sacramental expression in
From the book, the Days of the Services of the Orthodox Catholic Eastern Church of the authorTriododi. The rustic and ridiculous robberies, a three-way Song of the Angels: Tripesman, and from people with arrived. These verses begins Sinaksar for the triode. Triodion, or triodion, is in Greater, it means Tripess ,. So called a book containing a chin of worship in continuation 18
From the book of the Directory of the Orthodox person. Part 4. Orthodox posts and holidays Author Ponomarev VyacheslavTriododi lean preparatory for the great post of week and sadmitsa1. Week (without prior to her) Mytar and Farisay.2. Week about the prodigal son and the preceding Sedmian. Saturday meat support, parental (that is, Saturday before the week (Sunday)
From the book of Christ - the winner of hell of the author Alfeev Ilarion.Treed color 1. Light resurrection - Easter. Bright saddimians.3. Week 2nd for Easter (Ayatipasha). Memories of the assurance of the apostle Foma.4. Radonitsa, the day of a special mercy of the deceased (Tuesday 2nd week for Easter) .5. Week 3rd for Easter, Holy Female Mironositz. A week
From the book Orthodox post. Recipes lebid dishes Author Prokopenko IolaantaThe triode is lean by led to triodion (Greek. Triodion), containing the liturgical texts of the period from a week about Mytar and Pharisees to the Great Saturday inclusive. Thematic triode, lean disintegrates on two unequal parts: The first contains a good service, leitmotif
From the book Monastic kitchen Author Stepasheva IrinaThe triode is a color Easter middleman, which is performed right before the start of the Easter morning, begins the triode of color (Greek. Pentikostarion), hugging the period from Easter to the 1st week in Pentecost. In triodes, color is much less than the original material than in the octyhery and
From the book of the authorRussian lean chowder for 4 servings of "Russian lean schobs" You will need: potatoes - 550 g, cabbage - 350 g, onions - 100 g, carrots - 100 g, pearl cereal - 90 g, salt, dill fresh greens. Rinse and boil the croup until half ready. Add small
From the book of the authorLebid Botvinya Schowel to go through, allowed, adding some water. The same with spinach separately. Sorrel and spinach wipe through a sieve, cheese to cool, breed by kvass, add sugar, lemon zest, put it in cold. Dispense a bumping on plates, adding slices to taste
Triodion (Dr. Greek. τριῴδιον, from Dr.-Greek. τρία three and ᾠδή, ᾠΔά song) - the liturgical book of the Orthodox Church, containing three-touchanons (Tripess), from where it is called.
Triodi covers the circle of moving holidays of the year, the dates of which are depending on the day of the Easter celebration: from the preparatory weeks to the great post (that is, from the week about Mytar and Pharisees) until the first Sunday after the Holy Trinity holiday (that is, until the week of all saints). The first two preparatory weeks triode is used only in Sunday service a week about Mytar and Pharisees and a week about the prodigal son, and starting with service on Saturday before the week about the terrible court - daily.
Initially, the triode existed in the form of a single collection, and then was divided into two parts - the triode of the lean and triode color.
The triode is lean (from Greek. Triodion - Tripen) - a liturgical book containing prayers for days, prepared for the Holy Fourth, for the most great post, as well as for the passionate week. It covers the first half of the liturgical circle, ranging from the week of Mytar and Farisay and ending with the Great Saturday.
This section of the site contains information on the readings of the Great Post, the liturgical and celon (home) charter, the texts of the canons readable during this period are given. On our site you can download and listen to triothy's chants.
About great post.
The brightest, beautiful, instructive and touching time in the Orthodox calendar is the period of the Great Post and Easter. Why and how should it be fast, how often should the temple and commitory go to the great post, what are the features of worship during this period?
Some answers to these and other questions about the great post reader will be able to find below. This material is based on several publications dedicated to various sides of our life to the Great Post.
I. Meaning of the post
The great post is the most important and most ancient of multi-day posts, this is the time of preparation for the main orthodox holiday - Light Resurrection.
Most people no longer doubt in the beneficial effect of the post per soul and human body. The post (truth, as a diet) even secular doctors, noting the beneficial effect on the body of the temporary abandon from animal proteins and fats. However, the meaning of the post is not at all to lose weight or bodily shade. Saint Feofan The rejuppon calls the post "by a course of saving healing of shower, a bath for the wasy of all the old, unwasply, dirty."
But whether our soul will clear if we do not eat, say, meat cutlets or salad with sour cream on Wednesday or Friday? Or maybe we will immediately fall into the kingdom of heaven just for what we do not eat rampant at all? Hardly. It would be too easy and easy then, then, for what the Savior took a terrible death on Calvary. No, the post is primarily a spiritual exercise, it is an opportunity to compare with Christ and in this sense - our small sacrifice of God.
It is important to hear the appeal in the post, requiring our answer and effort. For the sake of his child, we could hunger people close to us if you had a choice to give the last piece. And for the sake of this love are ready for any sacrifices. The post is the same proof of our faith and love for God to be protected by himself. So do we love the true Christians, God? Do you remember that he is at the head of our life, or, having passed, forget it?
And if you do not forget, then what is this small sacrifice to our Savior - post? The victim of God is a crushed spirit (Ps. 50, 19). The essence of the post is not to abandon some types of food or entertainment, and even from pressing affairs (as they understand the victim of Catholics, Judaists, pagans), but in order to abandon what fully absorbs us and removes from God. In this sense, and says Rev. Isaiah Hermit: "The mental post is in the curing of the care." The post is the time of serving God with prayer and repentance.
The post drowshes the soul for repentance. When passion is littered - spiritual mind enlightens. A person begins to see his drawbacks better, he has a thirst to clean his conscience and repent before God. According to St. Basil the Great, the post is done as if wings, ascending prayer to God. St. John Zlatoust writes that "prayers are committed with attention especially during the post, because then the soul is easier, it does not unhaps anything and is not suppressed by a disastrous pleasure burden." For such repeated prayer post - the most gracious time.
"Abstraining from passions during the post, as far as we have enough strength, we will have a useful body post," Rev. John Cassian teaches. "The inunder of the flesh, connected to the defendant of the Spirit, will make a pleasant sacrifice to God and a worthy abode of holiness." And indeed, "Is it possible to call the post only to comply with some rules about the invuition of the rapid twin days? - The rhetorical question is the saint of Ignatius (Bryanchaninov), "Will there be a post by post, if, except for some change in food, we will not think about repentance, no abstinence, or about the purification of the heart through reinforced prayer?"
The Lord Himself is our Jesus Christ for example, for example, we fastened forty days in the desert, from where he returned to the power of the Spirit (Lux. 4, 14), defeated all the temptations of the enemy. "The post is a weapon prepared by God, writes Rev. Isaac Sirin. - If the legputor himself fastened, then how not to fast any of the obligations to comply with the law? .. Before the post, the human genus did not know the victory and the devil never experienced defeats ... Our Lord was leading and the firstborn of this victory ... and how Soon, the Divol sees this weapon on some of the people, this opponent and the tormentor immediately comes in fear, thinking and remembering the defeat in the desert by the Savior, and his strength is crushed. "
Post is installed for all: both monks and laity. He is not a mantle or punishment. It should be understood as a saving remedy, a kind of treatment and medicine for each human soul. "The post does not push not women, nor old people, nor young men, no small children," Saint John Zlatoust says, "but everyone opens the doors, everyone takes everyone to save."
"You see, what makes a post," the Saint Athanasius writes the Great: "Diseases of Doctors, demons runs, seea messengers removes and makes the heart clean."
"Feeding is extensively, you are doing a carnal man, the Spirit has no, or the flesh of the soulless; And try, attract the Spirit of the Holy Spirit and you are doing spiritual, "writes Holy Righteous John Kronstadt. Saint Ignatius (Bryanchaninov) notes that "the body underwent the body gives the human spirit freedom, strength, sobriety, purity, subtlety."
But with incorrect attitude to the post, without understanding its true meaning, it can, on the contrary, to become harmful. As a result of the unreasonable passage of lean days (especially multi-day), irritability, burglariness, impatience or vanity, self-conceit, pride are often appear. But the meaning of the post is precisely in the eradication of these sinful qualities.
"One body post cannot be sufficient to perfection of the heart and the purity of the body, if there is no mentally connected to him," said Rev. John Cassian. - For the soul has its own harmful food. Hero, soul and without excess of bodily food flows into solitiousness. The glooming is harmful food for the soul, and more pleasant. Anger is also food her, although not easy, for it often feeds it unpleasant and poisonous food. The vanity is food, which for a time hesitates the soul, then empty, deprives all the virtues, leaves fruitless, so not only ruins merit, but also brings great punishment. "
Purpose of the post - Eradication of the detrimental manifestations of the soul and the compassion of virtues, which is promoted by prayer and frequent visit to worship in the temple (according to St. Isaac Sirin - "Wake-up in the service of God"). The saint of Ignatius on this occasion also notes: "As on Niva, carefully treated with agricultural tools, but not inhabited useful seeds, the Plelevians grow strongly, so in the heart of fasting, if he, satisfying one bodily feet, does not protect the mind of the spiritual There is a prayer, densely and greatly grow by the spillings of the self and highness. "
"Many Christians ... They consider to eat sin, even by the physical hectares of bodily, twice a day, and without a revelation of conscience, despise and condemn the near, such as familiar, offend or deceive, hang out, measure, indulge in carnal clearance, - writes holy righteous John Kronstadt. - Oh, hypocrisy, hypocrisy! Oh, the misunderstanding of the Spirit of Christ, the Spirit of the Faith of Christian! Isn't the internal purity, do not the meekness of whether and humility requires us first of all the Lord God God? " The feat of the post is not charged by the Lord if we, as saint Vasily Vasily, "Do not eat meat, but eat your brother," that is, do not respect the Lord of the Commandments about love, mercy, dedicated service to the near, word, the whole that asked From us on the day of a terrible court (Matt. 25, 31-46).
"Whoever limits the post with one abstinence from food, he will extremely disgracing him," Saint John Zlatoust instructs. - There are no lips to fast, - no, let both the eye, and rumor, and hands, and all our body ... post there is a removal from evil, curbing language, posture of anger, tamping, lust, stop slander, lies and oaths. .. Will you fast? Write hungry, weighing thirsty, to visit patients, do not forget the prisoners in the dungeon, spares exhausted, you comforting the mournful and crying; Be merciful, meek, kind, quiet, long-suffer, compassionate, unlockamyatien, awe and a degrees, pious, so that God takes and your post, and abundance gave the fruits of repentance. "
The meaning of the post "In improving love for God and near, because every virtue is based on love. Rev. John Cassian Romanman says that we "do not believe the hopes for one post, but, while maintaining it, we want to achieve the purity of cardiac and apostolic love through it." Nothing - the post, nothing - mobility in the absence of love, because it is written: God is love (1 in. 4, 8).
It is said that when the saint Tikhon lived on peace in the Zadonsky Monastery, once on Friday, on the sixth week of the Great Post, he visited Mitrofan monastic Skimnik. At the Skimnik, at this time there was a guest, whom the saint loved for his pious life. It happened that on this day a familiar fisherman brought the father of Mitrofan for the Palm Sunday of Live Verreme. Since the guest did not expect to stay until Sunday in the monastery, the Schermnik ordered immediately to prepare the ear and cold from the Veresuba. Behind these disasters and found the saint Father Mitrofan and his guest. Schermnik, frightened by such an unexpected visit and considering himself guilty of violation of the post, fell to the legs of the saint of Tikhon and begged him about forgiveness. But the saint, knowing the strict life of both friends, told them: "Sit down, I know you. Love is the above post. " At the same time, he sat down at the table and became ear.
About St. Spiridon, Trimifuntsky Wonderworker, it is described that during the Great Post, who held the saint very strictly, a certain traveler went to him. Seeing that the wanderer is very tired, the saint Spiridon ordered his daughter to bring him food. She answered that there was no bread or flour in the house, since there were no food on the eve of a strict fasting. Then the saint prayed, asked for forgiveness and ordered her daughter to squeeze the salty pork meat left from the meat suite. After its manufacture, Svyatwer Spiridon, putting a wanderer with him, began to eat meat and treat them his guest. The wanderer began to refuse, referring to the fact that he is a Christian. Then the saint said: "The less hopefully refuse, for the Word of God has been realized: for clean, everything is pure (Tim. 1, 15)."
In addition, the Apostle Paul said: if some of the wrong will call you and you want to go, then all the offered you eat without any research, to calm the conscience (1 Cor. 10, 27) - for the person who has enjoyed you. But these are special cases. The main thing is that at the same time there is no debris; And then it is possible to spend the whole post: under the pretext of love for the neighbor to go to friends or take them at home and there is a unworn.
Another extreme is an excessive post that dare to take the Christian unprepared to such a feat. Speaking about this, St. Tikhon, the Patriarch of Moscow and All Russia, writes: "Unproval people are jealous of the post and works of saints with the wrong intelligence and intention and think that they pass virtue. The devil the same, energizing them as its prey, will plunge the seed of joyful opinions about themselves, from which the inner pharyes originate and raises and betrayed those perfect Gordin. "
The danger of such a post, according to Rev. Avwe Dorofoy, is as follows: "Who will fasten on vanity or considering that he makes virtue, he will be fastened unreasonable and therefore begins to root his brother, considering himself someone significant. And who wops wisely, he does not think that he wisely makes a good deed, and does not want him to praise, like a post room. " The Savior himself ordered to commit virtue in secret and hide the post from others (Matt. 6, 16-18).
An irritability may also appear from an excessive post, instead of a sense of love, which also testifies to the misunderstanding of his passage. Each has its own measure of the post: monks one, the laity may have another. In pregnant and lactating women, the elderly and patients, as well as in children, with the blessing of the confessor, the post can be significantly weakened. "To suicians should be counted who does not change the strict abstinence rules and then when you need to back up the weakened forces by the adoption of food," says Rev. John Cassian Roman.
"The post room is such," the Saint Feofan does, "in God, the mind and heart to stay with the abnormality of everything, having cut off for himself, not in the body only, but also in spiritual, doing everything in the glory of God and the benefit of the neighbor, carrying willingly and With the love of the works and deprivation of postnings, in food, a dream, rest, in the consolations of the relationship, everything is as much as modest, so that this in the eyes did not have thought and did not deprive the strength to fulfill the prayer rules. "
So, fasting calf, let's post and spiritually. Connect the post exterior with the post internal, guided by the humble dancer. Cleansing the body of abstinence, clean and the soul of the repentant prayer for gaining virtues and love to the neighbor. This is the true post, a pleasant God, and therefore, for us saving.
II. About nutrition in the great post
From the point of view of cooking, posts are divided into 4 degrees established by the church charter:
∙ "Support" - that is, bread, fresh, dried and quashed vegetables and fruits;
∙ "Abreares without a bare" - boiled vegetables, without vegetable oil;
∙ "Wine permission and firberry" - wine is performed by measure to strengthen the forces of fasting;
∙ "Fish permission."
General Rule: During the Great Post, it is impossible to eat meat, fish, eggs, milk, lean oil, wine and there are more than once a day.
On Saturdays and Sundays, you can lean oil, wine and eat twice a day (except Saturday on a passionate sadmice).
In the great post, the fish can only be in the celebration of the Annunciation (April 7) and in Palm Sunday (Entrance of the Lord in Jerusalem).
Saturday in Lazarev (on the eve of Palm Resurrection) is allowed to eat fish caviar.
The first week (sadmitsa) of the Great Post and the Last - Passionate Sedmian - the most rigorous time. For example, in the first two days of the first, the first-graded week of the church charter, a complete abstinence from food is prescribed. Supported to the passionate saddemice (food is not brewed and not fried), and on Friday and Saturday - complete abstinence from food.
It is impossible to establish a single post for monks, clergy and laity with different exceptions for older, sick, children, etc. Therefore, in the Orthodox Church in the rules of the post, only the most stringent norms are indicated, to which all believers should, if possible, seek. Formal division in the rules for monks, clergy and laity does not exist. But you need to approach reasonably. It is impossible to be taken for the fact that we cannot. Inexperienced in the post should start it gradually and prudently. The laity often facilitate their post (this should be done on the blessing of the priest). Patients and children can fast fast post, for example, only in the first week of the post and to the passionate saddemice.
In prayers it is said: "Fall by the post of pleasant." This means that you need to adhere to such a post that will be spiritually pleasant. It is necessary to move their strength and not to fast too hard or, on the contrary, quite aptive. In the first case, the execution of the rules that we can not cause harm and the body, and the soul, in the second case we will not reach the right bodily and spiritual tension. Each of us should determine their bodily and spiritual possibilities and to impose a sacrificent bodily abstinence, reversing the main attention to the cleansing of his soul.
III. On the organization of spiritual and prayer life, visiting worst and communion in the great post
For each person, the time of the Great Post individually decays to many of its special little feats, small efforts. Nevertheless, some, common for everyone, the directions of our spiritual and ascetic and moral efforts to the Great Post can be distinguished. These should be efforts to organize our spiritual and prayer life, efforts to cut off one or other external entertainment and care. And finally, it should be efforts to make our relationship with neighbors to make deeper, meaningful. In the end, filled love and sacrifice on our part.
The organization of our spiritual and prayer life to the great post is different, which implies (both in the church charter and in our celon rule) is a great measure of our responsibility. If, in other times, we, we are fascinating yourself, are conducive to ourselves, we say that we are tired, that we work a lot or that we have home care, reduce the prayer rule, do not reach the all-night under Sunday day, We leave the worship earlier, "everyone will gain this kind of self-assemblement," then the great post should be started with the fact that all these sites arising from self-indulgence to prevent.
The one who has already read the skill of the entire morning and evening prayers, he should try to do it every day at least the whole great post. It would be good for everyone and at home too add prayer sv. Ephraim Sirina: "Lord and Mother's belly of my belly." It is repeatedly read in the temple on everyday days of the Great Post, but naturally it would be to enter the homely prayer rule. For those who already have a great measure of the church and somehow it makes up to an even greater extent of the admission to a great system of prayer, you can recommend and subtracting a home at least some parts from the daily sequences of Triodi. For every day of the Great Post in Triodi, there are canons, tripesters, bubbers, four-ways, which are sake of meaning and content of every week of the Great Post and, most importantly, we have to repent.
For those who have such an opportunity and prayer diligence, read well at home in their free time - along with morning or evening prayers or separately from them, - canons from Triodi lean or other canons and prayers. Suppose if it was not possible to visit morning worship, it is good to read the stimensions that come around at the evening or in the morning of the relevant day of the Great Post.
It is very important to go to the great post not only on Saturdays, Sundays, but also necessarily - on weekly worship services, because the features of the liturgical system of the Great Post are known only on everyday service. On Saturday, the liturgy of St. John Zlatoust is served, the same as at another time of the church year. On Sunday, the liturgy of St. Vasily of the Great is performed on Sunday, but it differs from the point of view (at least, the surrounding) sound is distinguished by almost one chant: instead of "worthy," it is rejoiced "about you." There are almost no visible differences for parishioners. These differences are obvious primarily for the priest and those who are in the altar. But on the everyday service, we are opening as it were for the entire system of the Supreme Service. Multiple repetitions of the prayer of Ephraim Syrian "Lord, and the lord of my belly", the dying singing of the hours of the hour - the first, third, sixth and ninth hours with earthly bonquers. Finally, the Liturgy of the requested gifts herself, together with her darkened hearts, crushing even the most fired heart: "Yes, my prayer will be corrected, I cadulted before you Him, we will not understand what spiritual wealth opens to us in good service.
Therefore, everyone should try at least several times for the Great Post to push the life circumstances - work, study, everyday care - and get out of the weekly services.
The post is the time of prayer and repentance, when each of us should ask the Lord for the forgiveness of their sins (sense and confession) and adequately coming up the Holy Taine.
During the Great Post, we are confessed and approached at least once, however, you should try to talk and take the holy secrets of Christ three times: on the first week of the post, on the fourth and for passionate - to the great Thursday.
IV. Holidays, Sadmitsy and Features Worship Great Post
The Great Post includes St. Fourth (the first forty days) and a passionate sadmitz (more precisely 6 days before Easter). Lazareva Saturday (Verbal Saturday) and the Entrance of the Lord in Jerusalem (Palm Sunday) is located between them. Thus, the great post lasts seven weeks (or rather, 48 days).
Last Sunday, in front of the great post, called "Syropoust" (this day, the cheese, oil and eggs are erected on this day). On the liturgy, the gospel is read with a part of the Nagorno Protection, which speaks about the forgiveness of the offense by our neighbors, without which we cannot get sorry for sins from the Heavenly Father, about the post, and about collecting heavenly treasures. In accordance with this evangelical reading, Christians have a pious custom to ask on this day each other for the forgiveness of sins, led and unknown offensive. This is one of the most important preparatory steps towards the Great Post.
The first week of the post, together with the latter, is distinguished by its rigor, and worship duration.
St. Twenth, which reminds us of forty days spent by Jesus Christ in the desert, begins from Monday, called the same. Not counting the Palm Resurrection in the entire Federation remains 5 Sunday days, of which everyone is dedicated to a special memory. Each of the seven weeks is called, in order of the offensive: the first, second, etc. The saddis of the Great Post. Worship is characterized by the fact that, in all the continuation of St. Series, on Mondays, Tuesdays and Thursdays does not happen liturgy (if these days it does not happen a holiday). In the morning there are morning, hours with some plug-in parts and evening. In the evening instead of the evening, a great vortex is performed. On Wednesdays and Fridays, the liturgy of the paid gifts is performed, in the first five Sundays of the Great Post - Liturgy St. Vasily of the Great, which is also committed in the great Thursday and the Great Saturday of the passionate week. On Saturdays in the period of St. Fourth, the usual liturgy of John of Zlatoust is committed.
The first four days of the Great Post (Monday-Thursday) in the evening in Orthodox churches are read by the Great Canon of St. Andrei Crytsky - an inspired work that is emitted from the depths of the crushed heart of a holy man. Orthodox people always try not to miss these striking exposure to the soul of services.
In the first Friday of the Great Based on this day, the statutory liturgy of the required gifts is not completely usually. Reading canon sv. The Great Martyr Theodore of Tiron, after which the middle of the temple is taken by a colomile - a mixture of boiled wheat and honey, which the priest blesses with reading a special prayer, and then cologly heard the believers.
On the first Sunday of the Great Postthe so-called "Celebration of Orthodoxy" is performed, established under Queen Feodore in 842. On the victory of Orthodox at the seventh universal cathedral. During this holiday, in the middle of the temple in a semicircle, on the anals (high tables for icons), temple icons. At the end of the liturgy, the priests make prayer singing in the middle of the temple in front of the icons of the Savior and the Mother of God, praying to the Lord on approval in faith of Orthodox Christians and appeal to the path of the truth of all those who retold from the church. Diacon then loudly reads the symbol of faith and pronounces Anafeme, that is, announces the separation from the Church of all who dares to distort the truth of the Orthodox faith, and "eternal memory" to all the defendants of the Orthodox faith, and "many summer" - living.
On the second Sunday of the Great PostThe Russian Orthodox Church recalls one of the great theologians - St. Gregory Palam, Archbishop of the Fassalonian, who lived in the XIV century. According to the Orthodox faith, he taught that the Lord's fee and prayer feathers the believing of his fearful light, which Lord shone on Favor. For the reason that St. Gregory revealed the doctrine of the power of the post and prayer and was established to make his memory on the second Sunday of the Great Post.
In the third Sunday of the Great Postfor the all-in-bed, it is made after the great Slav's Sword and the Holy Cross and is offered for worshiping believers. When worshiping the cross, the church sings: your crosses are paying, Vladyko, and the Holy Resurrection is yours. This song will be on the liturgy instead of the "trisvyaty". The church exhibits in the middle of the fourth of the believer of the cross in order for the reminder of the suffering and the death of the Lord to inspire and strengthen the fasting post. St. Cross remains to worship within a week before Friday, when he, after hours, in front of the liturgy is brought back to the altar. Therefore, the third Sunday and the fourth week of the Great Post are called Crescent.
The Wednesday of the Fourth, the Cross Protractory Snorisy of the "babes" of St. Fourth, in the surrounding "medigation").
On the fourth Sundayi remember St. John the Distrownger, who wrote an essay in which she showed the routing or the order of good deeds leading to us to the throne of God.
On Thursday on the fifth weekthe so-called "standing St. Mary of Egypt" (or Maryano standing is the folk name of the utilization committed on Thursday, the fifth week of the Great Post, which reads the Great Canon St. Andrei Cretsky, the one that is read in the first four days of the Great Post, and Life of Rev. Maria Egypt. Woman on this day lasts 5-7 hours.). The life of St. Mary of Egyptian, before the Great Sin, should serve for all the example of true repentance and convince everyone in the inener mercy of God.
Annunciationit falls most often for the period of the Great Post. This is one of the most significant and exciting Christian soul of the holidays dedicated to the news that the Virgin Mary Archangel Gabriel brought, that soon she will become the mother of the Savior of mankind. This day is facilitated by the post, it is allowed to eat fish and vegetable oil. Annunciation day sometimes coincides with the Easter holiday.
Saturday on the fifth weekmakes "praise the Most Holy Virgin". The solemn Akathist of the Virgin Mary is read. This service is installed in Greece in gratitude to the Virgin for repeatedly deliverance to the Tsargrad from enemies. Our Akathist "praise the Virgin" is committed to the approval of believers in the hope of heavenly intercession.
On the fifth Sunday of the Great Postthe follow-up to the Rev. Maria Egyptian. The church gives represented by the St. Mary of the Egyptian, a sample of true repentance and, for encouraging spiritual and communicating, shows an example of the inequalous mercy of God to smoking sinners.
Sixy sadmitsait is devoted to the preparation of fastening to a decent meeting of the Lord with branches of virtues and to the memory of the passions of the Lord.
Lazareva Saturdayfalls on the 6th week of the Great Post; Between the quarter and the entrance of the Lord in Jerusalem. Worship service in Lazarev Saturday is distinguished by extraordinary penetration, significance, it is remembered by the resurrection by Jesus Christ of Lazar. On this day, the Sunday "Troparies in Impair" are sang on this day: "They are blessed by the Lord, teach your justification of yours," and on the liturgy instead of "Holy God", "Elitsa in Christ are baptized, in Christ. Alliluia.
In the sixth Sunday of the Great Postthe great two-month holiday is a lord in Jerusalem. This holiday is differently called Palm Resurrection, Wairy and Flower Show. The "Resurrection of Christ" does not come on the Vigrosive after reading the Gospel ..., and reads the 50th psalm directly and is consecrated, the prayer and sprinkling of St. Water, blooming Willow branches (Vaia) or other plants. Consecrated branches are distributed with praying, with whom, with burning candles, believers stand until the end of the service, marking the victory of life over death (resurrection). From the evening to Palm Resurrection begins with the words: "Grocery Lord on the free passion of our sake of salvation, Christ is our true God," etc.
Passionate sadmitsa
This week is devoted to memories of suffering, death on the Cross and the burial of Jesus Christ. All this week, Christians should be held in post and prayer. This period is mourning and therefore robes in the church are black. According to the greatness of informable events, all days of the passionate week are called great. Especially desiccable with memories, prayers and handles last three days.
Monday, Tuesday and Wednesday of this week are devoted to the memory of the last conversations of the Lord Jesus Christ with the people and disciples. Features of the worship service of the first three days of passionate saddimians are as follows: on the uterine, after Sixopsalmia and "Allilia" there are a tropari: "The semi-fiance is coming in the middle", and after the canon there is a song: "Your Damn Break. My deasses. " All these three days are made by liturgy of theced gifts, with reading the Gospel. The gospel is read on the morning.
In the Great Medical Protection Week, the betrayal of Jesus Christ Juda Idariotsky is remembered.
To the Grand Thirdwear for the All-Night (which is the morning of the Great Friday) are read by twelve parts of the Gospel of the suffering of Jesus Christ.
In the Great Friday, evening time (which serves 2 or 3 days) is taken out of the altar and relies on the middle of the church of the Cloak, i.e. The sacred image of the Savior lying in the coffin; Thus, he is made to the memory of the removal from the Cross of the Body of Christ and the burial.
In the Great Saturday morning, with the burial ring of the bells and with singing "Holy God, the Saint Strong, Holy Immortal, Merry Us", - the Cloak is applied around the temple into the memory of the Descent of Jesus Christ to hell when he was in the coffin, and his victory Hell and death.
