All-Light Exaltation of the Holy and Life-Giving Cross of the Lord- one of the panskie (like the word "yansky" twelve" - twelve), then the greatest, installations on the riddle about those like the Queen of the Apostles Olena, mother of the emperor Kostyantina, I knew the cross, on which our Lord Jesus Christ rose. This event, together with the church transfer, became the 326th day in Jerusalem around the mountain of Golgotha - the place of the crucifixion of Christ. Holy Exaltation of the Cross of the Lordє intransitive, always marked 27th Veresnya(September 14 according to the old style). In May, one day is before the Holy Day (26th Spring) and the same day is dedicated (from the 28th Spring to 4 Holy Days). Veddannya is holy - 4 zhovtnya. In addition, the Holy Exaltation is preceded by the Saturday and Day (week), which are called the Saturday and the Holy Day before the Exaltation.
Day Exaltation of the Honorable and Life-Giving Cross of the Lord- one of the oldest Orthodox saints. There is a riddle about two parts of the history of the Cross of the Lord: the riddle about the arrival of the Lord in the 4th century and the riddle about the turn of the Persians in the 7th century. The Holy Cross of the Lord, forever after the removal from the new Savior, was buried in the ground by the Jews at once from the crosses of two robbers. This place was forgotten by the pagan temple. On the day of Chrest's birth, he was born in 325 or 326. According to the reports of church historians of the 4th century, the mother of the emperor Kostyantina, Rivnoapostolna Olena, went to Jerusalem in order to know the place associated with the earthly life of Christ, as well as the Holy Cross. For information, Saint Olena tried to find out about the place where the Cross was buried from the Jews of Jerusalem. They put it in that place, supposed to be the pagan temple of Venus. The excavations were soon underway and the excavations began. Nareshti found three crosses, a sign with the inscription “ Jesus of Nazareth, King of Judea"that tsvyakhi. In order to find out on which of the three crosses the Lord stood, they were then reported to a seriously ill woman. If she then aimed until one of the crosses, everyone who had gathered glorified God, pointing to the majestic shrine of the Holy Cross of the Lord, which was raised by the bishop for a sacred inspection. It is impossible to speak the same way about the miracle of the resurrection flicker, which was carried to the funeral, through the pillbox to the Chrest.
Sts. Kostyantin and Olena. Feofan Kritsky. Fresco. Meteori (Mikola Anapafsa). 1527 rub. If the reverent veneration of the Cross and the kissing of him began, then through the abundance of people there was no one who could not only kiss the holy Cross, but rather to kiss him, then the Patriarch of Jerusalem Makariy showing the influx of Chrest to the people. For whom did I stand on my height and lift it up (“ sporudjuvav") Chrest. People worshiped the Cross and prayed: “ Lord have mercy!“The discovery of the Cross was close, and the first discovery of the Cross took place on the next day of the Great Day. After the Feast of the Holy Cross, Emperor Kostyantin began the life of the temples on Golgotha. Right in the middle of Golgotha and the oven of the Holy Sepulcher a great basilica was born. Martyrium that rotunda Sunday(Trune of the Lord). The consecration took place on June 13, 335. Tsikavo, the consecration of the temple coincided with the holy date. The bishops, who were present in these areas, celebrated the holy day in honor of the creation and creation of the Cross of the Lord on the 14th of spring, and not on the 3rd of May, as it had been in the past. So, from the life of the saint Ioanna Zolotoust It is clear that at Constantinople the holy day of the Holy Cross was held on the 14th of Wednesday. At 614 rubles, for the Persian king Boss, the Persians destroyed Jerusalem and at the same time, along with other treasures, they stole the Holy Cross of the Lord from the temple. The shrine was lost in the hands of the pagans 14 rocks, and more than 628 rubles, for the Greek emperor Iraklia, The cross was turned to Jerusalem. Beginning from the 7th century. Exaltation of the Honorable and Living Cross of the Lord it became especially tractable.
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This is holy, at the same time solemn and dark, it recalls not only the greatness and triumph of the Lord’s victory over death, but also about His suffering on the Cross. Head peculiarity Divine service for the Holy Exaltation of the Lord's Cross At the end of the evening service of the Holy Cross from today for reverent worship. After the Great Doxology, the priest places the Cross on his head and near the front lamps, and continues to sing. Holy God carry it out through the outside doors from today. Then, after finishing the song, she says: “ Wisdom vibach" The singers sing: “ Save, Lord, Your people" The priest venerates the Holy Cross in preparation with a lectern in the middle of the temple and a caden is performed in front of it. After this, the clergy worship the Cross while singing:
We worship Your Cross, Vladiko, and glorify Your Holy Resurrection.
The gloom of the clergy at the holy Exaltation of the Chrest becomes dark, plaintive, and the women put on dark hoodies. For the riddle about the horseradish of the Lord’s suffering on this day of the establishment of the fast, a hedgehog is given only with olive. The sacred stichera express their feelings about the sense of Christ’s suffering. The suffering of Jesus Christ killed us, and by killing us, then. the devil, and revived people killed by sin; The cutting of the ancient serpent was covered with the blood of Jesus Christ. The verses and canon of the Exaltation were laid down by the creators of church hymns - Feofan, Kozma and others. The stench showed a connection between the New Testament and the Old Testament, showing prototypes of the Cross of the Lord. So, in one of the poems on the summer we feel:
When you create your curse, the patriarchs and the troikas, even the blessed gifts, create rice in the sections of change.
With a high spiritual mood, the Wikonian stichera are sung during the hour of veneration of the Cross at the end of the evening service:
Come, faithfully, to the living tree of worship, let us honor the Church of glory, the river of glory that has spread everywhere, and bring us to the first friendship. You will come, people, more glorious than you can see Crete and bow down to1msz. Let us create, and let glory come to fruition, and try our ribs. Zhovch i 3 no taste, licorice tsRkvnaz. ... І3 is hung with a bern hand, and 4 with a hand they make bangs. Here it is not the same as the torn іstotami, the more torn me buvaє. і3 suffering stria, freedom mz t stpe1y.
In proverbs I am holy Exaltation There are such thoughts: in the first paremia (Bikh. XV, 22–27; XVI, 1) it is said that Moses, at the hour of the deserting of the Jews, healed the deposits of a dzherel tree, in which there was hot water. The whole tree, which salted the girka water, satisfied the power of the Cross of the Lord. In another proverb (Appendix III, 11–18) people are pleased, as they say about the addition of the tree of wisdom, which is “ tree of life“For those who awaken to this, our wisdom and our tree of life are the Cross of Christ. The third paremia (Isaiah LX, 11–16) contains the prophecy of Isaiah about the greatness and glory of the city of the Lord, holy Jerusalem, which the Lord will bestow greatness on the eyelids and joy on the canopies.
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The canon depicts the power of the Cross, which appeared in the Old Testament passages of the Cross (Moses, who raised his hands like a Cross in the hour of battle and thus begged for victory; the tree that made the waters of Merry sweet, etc.), and in the New Testament miracles - through the Cross Lord. The Apostles say (I Cor., I, 18–24), that the Cross, that is. The sufferings of Jesus Christ represent God’s power and God’s Wisdom. The Gospel (Ivan XIX, 6–11, 13–20, 25–28, 30–35) tells the story of the suffering of Christ the Savior.
Troparion of the Exaltation of the Lord's Cross. Church Slovenian text:
For the sake of our people, and the blessings of our worthy people, the victories of the Russian state to the contrary, we saved our people.
Russian text:
Save, Lord, your people and bless us, Your supplication, giving our land I will overcome the opponents, the enemies of Your kingdom and saving my people by the power of Your Cross.
Kontakion holy. Church Slovenian text:
In the place taken to the crit, the same name does not exist for you2. grant your generosity to b9e. rejoiced2 with the strength of our land, the victories of the 4th in comparison, the help of your fruit, the light's invincible victory.
Russian text:
Ascension to the Cross voluntarily, grant Thy mercy to the people under Your name, O Christ God; Make our land glad with Your power, giving it victory over its enemies, so that I can help you in a small way, I will protect the world, I will overcome you beyond your power.
In Russia Rite of the Exaltation of the Holy Cross Coming back to the 13th century, an unknown part of the divine service of the Holy Exaltation of the Cross. It has a rich history. The oldest record of this rite was preserved in the so-called Erosalim canonary, which dates back to the hour of its march until 634-644. In various monuments, there is variability in the descriptions of this rite: some describe how the rite is observed during the service of the Patriarch with a host of clergy, others - between a priest and a deacon. holy Cyprian of Moscow In his messenger from 1395 to the Novgorod clergy he wrote that on the day of the Exaltation of the Cross the Cross should be celebrated in any church, let there only be one priest there. The old-fashioned Moscow Typikon has 1641 rubles. There was a remark from the fact that the Cross is only venerated in cathedral churches and monasteries, and in the most important parish churches on the Exaltation of the Cross there is only veneration of the Cross, following the rite of the veneration of the Cross. Donina saved this name: rite of the Exaltation of the Cross It is committed only in cathedral churches, where the metropolitan or bishop serve.
The Bishop, having taken the Cross and standing on the descent (until tomorrow), begins the first time - raising the Cross up the mountain. In front of the Cross, on the singing platform, a deacon stands, holding a candle in his left hand, and a censer in his right, and voices: “ Have mercy on us, God" Singers sing a hundred times: “ Lord have mercy" On the cob I'll sing " Lord have mercy The Bishop of the trichy overshadows the Cross at the gathering, and at the end of the first half of the hundred, completely bows his head with the Cross as low as possible, “ an inch above the ground" Towards the hour of sleep, the other half of the hundred wines rise completely. When singing for the 97th time " Lord have mercy“The bishop straightens up and, standing straight, again points three times with the Cross as he descends. The bishop makes another point, turning to set, the third - to the day, the fourth - to the day, the fifth - again to the way out. Singers at this hour also sing: “ Lord have mercy! Then the veneration of the Cross begins, at the hour of recess the original verses are sung.
Byzantine mysticism based its iconography on the saint Exaltation of the Cross of the Lord It was based not on the real historical episode of the creation of the Cross, but on the depiction of the rite of the Exaltation of the Cross, which took place shortly before the Cathedral of Hagia Sophia in Constantinople. That is why the Cross on icons is often depicted as a throne. The first such images date back to the end of the 9th century - the beginning of the 11th century. This iconographic version was also used by Russian icon painters.
Exaltation of the Lord's Cross The most extensive plot Icons of the Exaltation of the Lord's Cross famous in Russian iconography in the 15th-16th centuries. The Cross of Christ is already monumental. At the center, on a high similar hump, stands the Patriarch with the Cross raised above his head. The deacons support his hands. Inodi Cross of embellishments with sprouts. Behind you can see the great single-domed temple. Often in the first plan there were people praying and a large number of people who came to worship the shrine. Figures of Tsar Kostyantin and Queen Olenya - on both sides of the Patriarch, with outstretched hands in prayer, or right-handed.
Holy in Russia Exaltation of the Honorable and Living Cross of the Lord having embraced church and folk traditions. Long ago, on the day of the Exaltation, the call was made to build chapels and small churches, and also to put ridges on the churches that would be built. They placed crosses at the Holy Exaltation and roadside ceremonies on guard against the adversity of the sea. On this day, icons were taken to walk around the fields, praying for the upcoming harvest.
27th Veresny was also called third autumn or else Stavrіv day. This is the final day of the woman's summer, the third and last day of autumn. In Russia Vozdvizhennia was also called Vsuvannyam or else Destroyed- in words that signified ruin, change, I will become. It was important, for example, that on this day the grain from the field was “destroyed” to the threshing floor, because before the first spring the harvesting of grain would naturally end and threshing would begin. They said that destroy the zipun, put on the fur coat", or what about Vozdvizhennia " the captan with a fur coat was destroyed and the hat was pulled down».
The Holy Exaltation was a song. It was appreciated that " Whoever fasts on Vozdvizhenna will say goodbye to these sins" Most of the day we ate cabbage and herbs from it. " On Vozdvizhennia, a good fellow has cabbage and ganka" or " Speak, woman, about cabbage.“, - people said. All over Russia, villagers believed that the Day of the Exaltation would have to wait until the end, since there was no time to begin an important and significant task, because everything that had begun on this day would end in failure, or else it would be bad and bad.
However, according to various popular beliefs, the villagers did not know at all what the true sense and meaning of the church’s holy Exaltation of the Lord’s honorable and living cross was. The people firmly believed that on the day of the Exaltation one should not go into the forest in any way. evil spirits You can beat him, otherwise he’ll just send the man to the next world. According to the villagers, on the Day of the Exaltation all the frogs “gather together”, so that they unite in one place, under the ground, to their mother, where they spend the whole winter, right up to the first thunder of spring. On the Holy Exaltation, the men carefully locked the gates, doors and doors all day long, out of fear, so that the vipers would not return to their door and hide there under the pus, among the straw and bunks. At the same time, the villagers believed that since the 27th spring, then from Vozdvizhennia, snakes do not bite, because the skin reptile that bit a person at this hour will be severely punished: all autumn, until the first snow and snow will continue, for free, without knowing walking on your own , the docks won’t be able to withstand the frost, or you won’t be able to pierce the men with a pitchfork.
For a long time in Russia there were churches in honor of the Exaltation of the Holy Cross. So, according to the Suponevsky chronicle, the foundation of the cathedral was founded around 1283. Church in the name of the Exaltation of the Lord's Cross near the metro station Romaniv-Borisoglebsk (lower Tutaev) on the left birch of the river, “ against Borisoglibskaya Sloboda».
Holy Cross Cathedral, metro Tutaev (Romaniv-Borisoglebsk) Behind the orders, the first official of the Kremlin was the Prince of Uglich, the noble Roman Volodimirovich Svyatiy(1261-1285). Faceless attacks for their history, having recognized the child. The rest of the cover of the Romaniv Kremlin began at the end of the war in 1612. During the battles, one third of the townspeople perished due to epidemics, but the spirit of the people was lost alive. In early times, the church housed a local history museum and, later, a warehouse. In 1992, the cathedral was turned into a Russian Orthodox Church, and since 2000 years ago it has been a living temple.
The temple was founded in 1640 on the cob of a deep yar on the left birch of the Moskva River. The stone temple on the wooden site was built on the 18th century. The head throne was consecrated in 1658. Over the course of two centuries, the temple was gradually rebuilt, its current image having emerged in 1894–1895.
Church of the Exaltation of the Lord's Cross on Chistye Vorozhka. Moscow In 1918, the temple began to be plundered. Vlada brought over 400 poods of raw materials. In 1930, the temple was closed, the dome and the dungeon were destroyed, and a hut was built in the area adjacent to the temple. The wall painting was stuffed, and if it started to show through the whitewash, it was beaten. Ale 70% of the painting is complete. Until the end of 2000, after the church was turned over to the Russian Orthodox Church and a long restoration, it once again acquired a unique architectural similarity.
Khrestovozdvizhensky Monastery The chronicles first guess the year 1547. Roztashovuvsya in Moscow, in the White Town, on Vozdvizhentsya Street (the street between Mokhovaya and Arbat Brama Square). Pochatkova name - monastery of the Exaltation of the Honorable Life-Giving Cross of the Lord, located on the Island.
Church of the Exaltation of the Holy Cross of the Exaltation Monastery. 1882 r_k At the hour of Napoleon's attack, the monastery was plundered by the death guards. In 1814, their faces were mowed down, and the cathedral church was turned into a parish church. The Church of the Exaltation of the Holy Cross was closed in 1929, and was demolished in 1934. At the site of the church they remembered the Metrobuda mine.
Temple of the Exaltation of the Lord's Cross at metro station Kolomna bilya Pyatnitskih gates of the Kolomna Kremlin vineyard at the 15th century. U 1764 r. On the site of a wooden spore, a double-tiered church with a dzvinitsa was erected.
Temple of the Exaltation of the Lord's Cross. Kolomna Kremlin In 1832–1837 pp. The church was radically rebuilt as a house of the Sharapov sisters, Holy and Throne, and also for the human Manuyl Belokrinitsy Monastery (Romunia) and the temple of the village and metropolitan area of the Sverdlovsk region.
Chapel of the Exaltation of the Holy Cross of the Lord. Nev'yansk So today is altar holy for the Moscow Preobrazhensky community (Fedosievskaya zgoda). Yak and Rogozka hromada, Preobrazhensky vinikla in 1771, the connection with the plague epidemic, if a tsvintar was founded behind the Kamer-Kolezhsky shaft, then Catherine II was finally allowed to visit the temples. Here the merchant played a special role Illya Kovilin, having organized an almshouse and sponsored a large-scale community service. Oskіlky Kovilіn buv fedosіїvtsem, Preobrazhensk community became the center of the confession.
Church of the Exaltation of the Holy Cross of the Fedosiev Year on the Transfiguration Center At the beginning of the 19th century, the bulk was divided into two parts - a man's and a woman's door. The skin half was lined with a jagged stone wall with hipped roofs. In fact, two monasteries appeared here. In 1811, a church was founded in the women's yard in the name of the Exaltation of the Holy Cross, in which the Fedosians still pray. This temple does not have an ancient apse, fragments of the Liturgy of the Old Believers during the priestless years of their service.
The service of the Holy Exaltation of the Lord's Cross has many special features. The main points will be outlined here, and they will be sufficiently clear.
The saint’s first duty is the very place that lay in his sleep. In addition to other saints, there was a great deal of recognition for those sacred acts that are described in the Gospel and are associated with the housekeeping of our salvation, then. all the deeds that the Lord has done for us and for our salvation. The reason for the establishment of this saint was the discovery by Queen Deer of the tree of that same Cross on which Christ was crucified. The idea is insanely memorable, it is depicted in the name. However, the texts do not focus much on the fact of the creation of the Cross, but rather focus on the Great Day - on the chrism of suffering, death and the Triday Resurrection of our Lord Jesus Christ. Therefore, the deeds of the hymn can already remember the hymn of the services of the Great Friday. Another special feature of the holy service is the great number of Old Testament images of the Cross, the Holy Death and the Resurrection of the Savior, and the collection of all the best for any helper to explain and show with directness Old Testament before Christ, whose significance is illuminated.
As the Church is so holy, the Day of the Exaltation is marked by the All-Nights and Liturgy. The sawing process is carried out every day, so for the whole night. However, such a service is carried out for a variety of reasons, not in spite of it, and even in some churches and monasteries it is carried out more clearly within the power of the Statute; We follow the tradition of “chuvannyam”.
Small Vechernya, as a necessary part of the All-Veneral Services itself, is practically not observed, Crimea is quiet in temples, such a service is still, and quiet, de for the sake of embellishing the Christmas service of Divine Liturgy, to add to the Small Vecherny (they told me about this practice of one monastery, a long time ago, It is possible to serve there at the same time and maintain all-day habits). Tim, an hour after the Small Vechern, Christ is transferred to the throne, which is the hour of the chuvannya, there will be guilt for the sacramental worship of that kiss. The action is small, but it comes with a second cob, then. blessing of the priest, Trisvyate according to Our Father, with the sound of the troparion and kontakion is holy, with the cadins, for example, they are taken out of the void. Since there is no Small Vechirn at the majority of churches, the transfer of Christ to the throne takes place immediately before the Christmas Eve service. It’s a pity that it’s not possible to treat someone - everything is taken care of by the clergy, you can hardly feel it, so that you can come to the temple before the service in advance.
Exalted to the so-called twelve saints of the Lord. This means that the service of the holy one does not start with another service, bring on a week, as if it were holy in a week. So, on the same day the great saint John Chrysostom died at Vignanna, but his memory is not remembered for the sake of the saint, but is transferred to another day.
Great Vespers begins to ring. Vershi to the evening psalm "Lord, raise up ..." 6th voice, indirect to 2nd, on whose voice the final verse is written, to Glory, and nin. Tya stichera “Come with the tongue, bow down to the blessed Tree” in short words reveals the church dogma about peace: “The forefather of Adam is attached to the tree, Calm down with the Cross” ... After the summer, reading from the works of St. Fathers (where there is also a reading) Matins is celebrated.
The first characteristic feature of the morning is that the Gospel is read not in the middle of the church, as the saint says, but at the church. On the week after reading the final lesson from the Gospel about the resurrection of Christ, the kissing of the Gospel begins, and hence the anointing of oil. At the Holy Exaltation there is adoration of the Cross and kissing of him, so the Gospel cannot be worshiped. There is another reason for reading the Gospel in the Old Testament: it is for the specialness of the saint. The Vivtara has a special priesthood, so in order to enhance the special purity of the saint, the Gospel is read in the Vivtara. After this, the weekly song “The Resurrection of Christ, what happened...” is sung, no matter what day it became holy, because in it the holy death and resurrection of Christ will be remembered.
The Canon of Saints is written by St. Kosma, Bishop of Mayumsky. What is special about this canon is that it has two 9th songs. Request to confirm that once the Rev. Kosma visited the Holy Exaltation in another place and felt that his canon would not be consecrated in the same way as he wrote it. He noted that the canon should be sung differently, but his respect was not lost. Once they said that he was the author of this canon, they would draw evidence from him. Todi prp. Kosma immediately wrote a 9th song to his friend, similar to the first one. Especially this version seems more and more incredible, because of the idea of some of the descendants, who respect the 9th song too much of the ancient canon, although this is also possible. As the so-called twelve saints are called, on the 9th song the song of the Mother of God “Magnify the Lord by my soul...” with the chant “Most pure to the cherubs...” is not sung, but the chant of the saint is sung. So since there are two 9th songs, then there are also two verses.
The main feature of the holy service is the veneration of the Cross and the veneration of Him. As it is said in the Statute, “to the one who is sung with a doxology,” then at the hour the choir of the great doxology begins, which begins with the voice of “Glory to Thee, who has shown us the light,” the primate (the first priest or bishop) carries the Holy Cross before the Royal Brahma and checks for the end of the praise. In this case, it is always important, as during the current Liturgy, for the sake of the special purity of the service and the special veneration of the Cross. There, where the rite of consecration takes place, approximately the same things take place that happened in those distant hours on the outskirts of Jerusalem: with the great escape of the people, it was not possible for everyone to go and bow to the Cross, so Patriarch Mac Arya raised the Cross so that everyone could see him (t ..i.e. having erected his exaltation - in Slovakian), the people performed veneration of the Cross and prayed: “Lord have mercy!” And according to the rank, the primate sings “Lord have mercy” 5 times per hour (100 times) and strengthens the cross on the 4 sides of the world: on the way out, on the way out, on the day, on the day before, and on the way back. Then all the prayers kiss the Cross and anoint themselves with the holy olive after the sound. During the veneration of the Cross, a special troparion is sung: “We worship Your Cross, Vladiko, and glorify Your Holy Resurrection.” This troparion once again speaks to the inextricable link between the sufferings of God and the resurrection of the Savior.
The rite of consecration does not take place in all churches, but even more so in cathedrals. There, where the dispute does not take place, there is only the wine of the Cross during the hour of praise, standing on the lectern in the middle of the temple with the chanting of the troparion of the Holy Trinity, then, omitting the rite of worship, and the verses are sung on the kiss of Christ.
At the Liturgy on Holy Day, before the reading of the apostolic epistles, the tropar “We worship Thy Cross, Vladiko...” is sung not the Trisagion, as before, but the tropar “We worship Thy Cross, Vladiko...” However, this does not at all mean that everyone at this moment is about to worship the earth. The simplest and most surprising thing is that at this moment the clergy are robbing the church (the Royal Brahma is at this moment closed): if they are worshiping the earth, then everyone should do the same, if they do not timid, then the underground order will be destroyed and, melodiously, not varto, and make provisions for this moment of the Liturgy of the primary bow. After the end of the Liturgy, however, call all the clergy to go out to the middle of the church, and while singing the troparion, the trichs bow to the ground. Everyone who prays together with them, bows to the ground. This is the only vipadok, if it is necessary to bow to the earth in the Lord's Twelve Holy Days, but a week's day after communion of the Holy Mysteries of Christ.
Such a rite of worship to the Cross (without a ring) is more than twice on the river: at Tizhden of the Great Lent, and at the Holy Vinesennia of the Holy Trees of the Cross of the Lord, as if on the first day of the Dormition Fast.
The cross is located in the middle of the temple until the holy day, so that the mustache could, if it were, bow to the new. On the day of the Holy Day of the Holy Liturgy of the Holy Cross, be brought back until tomorrow and put in your place.
In order to tell about the hellish suffering of the Savior of this day, a post was introduced: meat, milk, eggs, fish, and only vegetables and other growing products are not accepted on the day of the Exaltation.
Exaltation of the Honorable and Life-Giving Cross of the Lord - to lay down until twelve saints. Installed on the riddle about the cross of the Lord, which was seen, zgіdno with church order, 326 roku in Jerusalem, Golgotha is the place of the Resurrection of Jesus Christ.
The exaltation of the Cross of the Lord is the glorification of the Cross of Christ. This one is twelve holy, at the basis of which lies not only the New Testament hour, but the last of the queen of history. The feast of the Mother of God, as it was celebrated six days earlier, is the eve of the mystery of God's instillation on earth, and the Cross is telling about Yogo the future sacrifice. That holy Christ also stands on the cob of church fate.
The history of the creation of Khrest
Christianity did not immediately become a secular religion. In the first century of our land, Jewish clergymen, and especially the rulers of the Roman Empire, fought with him, and Palestine became a warehouse. Roman emperors-pagans tried more and more to help the people, and tell them about the sacred places, and having suffered for the people, our Lord Jesus Christ was resurrected. Emperor Adrian (117 - 138) having punished Golgotha and the Throne of the Lord with earth and put on a piece of a hump a temple of the pagan goddess Venus and a statue of Jupiter. Pagans gathered at this place and performed idol sacrifices. However, after 300 years, by the Providence of God, the great Christian saints - the Throne of the Lord and the Life-Giving Cross were found by Christians and were used for worship.
Kostyantin the Great - the first Christian emperor
This was the hour of the rule of the holy equal-to-the-apostles, which was after the victory in 312 over Maxentius, the ruler of the Western part of the Roman Empire, and over Lykinin, the ruler of the Skhidnoy її part, in 323 rose to become the sole ruler of the great Roman Empire. In 313 generations, having received such titles, the Christian religion was legalized and the persecution of Christians in the Western half of the empire began.
Khrest Kostyantyn - a monogram, like "Xi-Ro" ("хі" and "ro" - the first two letters of the name of Christ in Greek). Legend has it that Emperor Kostyantin crossed the sky on his way to Rome, and at the same time wrote the inscription “Sim victorious.” According to another legend, he raised his cross in his dreams the night before the battle and felt a voice: “With this sign you will overcome”). It seems that this very transfer turned Kostyantin into Christianity. The monogram became the first universally accepted symbol of Christianity - as a sign of victory and victory.
Holy Apostolic Emperor Kostyantin, having won the blessing of God in three wars, I will overcome the enemies, displaying in the sky the sign of God - the Cross with the inscription “In this way we will overcome” (τούτῳ νίκα).
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With fervent desire to see the Cross upon which our Lord Jesus Christ was born, Holy Apostle Kostiantyn sent his mother, the pious Queen Olena, to Jerusalem (21 May), providing her with a letter to the Patriarch of Jerusalem Macarius.
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Olena started in Jerusalem archaeological excavations, as was necessary, the fragments in the 4th century were practically impossible to show anyone either the place of Christ’s crucifixion or the place of His burial. BMost of the first Christians - those who could from generation to generation pass on information about the places associated with the earthly lives of Christ - were Jews. And the Roman government, dissatisfied with the constant uprisings of the Jews for independence, expelled them from Palestine in the 2nd century. (This, before speaking, became the main reason for the spread of Jews throughout the world).
The ordered Queen Olenya had written Gospel documents, with a precise description of how the life of Christ was like, and the place where they were found. For example, Mount Golgotha, on which Christ was crucified, was visible to any resident of Jerusalem. Another food that the place has collapsed and rebuilt more than once. During the hours of Christ's passions, Golgotha was located near the walls of Jerusalem, and at the time of the excavations, the Deer fell asleep in the middle of them.
The filthy temples and idol statues that reminded one of Jerusalem, the queen ordered to be deprived. Listening to the Life-Giving Cross, she nurtured Christians and Jews, but for a long time her searches were unsuccessful. They found that they pointed to an old Jew in the name of Yuda, who told them that the Cross was buried there, where the temple of Venus stood. They tore down the temple and, having said prayer, began digging the ground. Golgotha was excavated in the same place, as a result of which the oven of the Holy Sepulcher was revealed - the same place where Christ was buried, and also a bunch of crosses.
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At that time, the ridge was deprived of the stratagems, and Mount Golgotha was the primary place for bringing down mortal heroes among the viconn. And how difficult it was for Queen Deer to understand the crosses of Christ found on earth.
The Cross of the Lord was recognized, firstly, by a tablet with the inscription “Jesus of Nazareth, King of the Jews”, or, in another way, by the laying of a sick woman, as Mitta was sick. In addition, it is a proverb that as a result of the death of this Cross, the dead were resurrected—whom the funeral service carried out. Stars and names Life-Giving Cross.
Elder Yuda and other Jews believed in Christ and received Holy Baptism. Yuda reclaimed the name Cyriacus and was then consecrated to the Bishop of Jerusalem. The reign of Julian the Advocate (361 – 363) suffered martyrdom for Christ.
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Once the Christ was found (and then on this very day), the head of the Jerusalem Church raised him up and then spores More expensive), through the wild to all sides of the world, so that all believers might not reach the shrine, then I would like to help them.
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In places connected with the earthly life of the Savior, Queen Olena had over 80 churches.
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Church of the Holy Sepulcher
By a special decree of Emperor Kostyantin in Jerusalem, the majestic, even beyond all worlds, majestic Church of the Resurrection of Christ, which is most often called Church of the Holy Sepulcher . By turning on both the oven, which is called the lament of Christ, and Golgotha. The temple was built for approximately 10 years - a record-breaking term for our time - and was consecrated on the 13th of April 335, next to the great basilica of the Martyrium, and also at the site of the Resurrection and Resurrection of the Savior. Renewal Day (This is the consecration, the Greek term enkainia (renovation) means the consecration of the temple) having celebrated the holy day with great purity, and the blessing of St. The Holy Day was the occasion of a celebration in honor of the Renewal, and of little other significance.
The installation is holy
For example, IV Art. Holy Renewal was at the Jerusalem Church one of the 3 main saints, next to the Great and Epiphany. At the thought of the low predecessors, the holy Renewal became a Christian analogue. Old Testament holy Kushchiv , one of the 3 main saints of the Old Testament divine service, especially since the consecration of Solomon’s temple also took place during the hour of Tabernacles. It lasted for 8 days, during which “the rite of Baptism began”; Today the Divine Liturgy was celebrated; the churches were decorated just like on Epiphany and Great Day; Innumerable people came to the holy city of Jerusalem, including from distant regions - Mesopotamia, Egypt, Syria. On the 2nd day of the Holy Renewal of St. The cross was shown to all people. Tim himself, from the very beginning, the Exaltation was established as additionally sacred, which accompanies the main significance in honor of the Renewal - similar to the saints in honor of the Mother of God on the coming day after the Feast of Christ or St. John the Baptist on the coming day after the Baptism of the Lord.
Beginning from the VI century. The creation gradually became more and more sacred, and less sacred than the Renewal. For example, in the Life of St. Mary of Egypt (VII century), to go to the one who Ven. Mary flew to Jerusalem for the Holy Day of the Exaltation.
Turning of the Chrest
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Then the Rukh itself became the main saint and the emergence of a great expansion at the Gathering, especially after the victory of Emperor Heraclius over the Persians and the locality. turning to St. The cross is full in Bereznya 631 fate. The Christian shrine was broken by the Persian king Khozr II, who broke the Greek army and buried it full. It was only possible for them to fight after 14 rocks, when the Greeks defeated the Persians. The Life-Giving Cross with great purity and reverent offerings to Jerusalem. He was accompanied by Patriarch Zechariah, who was at the mercy of the Persians and was constantly entrusted with the Cross of the Lord. Emperor Heraclius himself desecrated the great shrine. For instructions, he says, through which it was necessary to go to Golgotha, the emperor stammered and, without trying, could not earn money. The Holy Patriarch explained to the princess that my path is blocked by an angel, even the One who carried the Cross to Golgotha to hide the light from sins, having completed his Christian path, being humiliated and persecuted. Then Irakli took the crown, his royal entrustment, dressed in simple clothes and... without fail he went to hell.
This also relates to the establishment of calendar commemorations of the Cross on the 6th week of the Holy Week of Lent. The Holy Renovation of the Jerusalem Temple, although Sunday was preserved in the liturgical books right up to the present hour, became the day before the Holy Day before the Exaltation. People still call it holy "Sunday Dictionaries" fragments of wine may fall on any day of the year, otherwise called (to be famous for) "Sundays". Let us begin the tradition of serving this day with great rites in churches, where the throne is holy.
About further share The Cross of the Lord is different thoughts. For some dzherels, the Life-Giving Cross was lost until 1245, that is. before the seventh crusade, it looks like he was in St. Deer. And behind the retellings, the Cross of the Lord was split into small parts and scattered throughout the whole world. Insanely, a great part of Him is preserved to this day in Jerusalem, in a special casket at the ancient Church of the Resurrection, and belongs to the Greeks.
The rite of the Sporugenya of the Chrest
For the riddle about the cherry, the suffering of Jesus Christ on Holy Day is set suvory post . One of the peculiarities of the saint is rank of the Sporugenya of the Chrest . At the hour of the holy service, the cross is placed on the throne and then brought to the middle of the temple for worship.
The meaning is holy
The Holy Exaltation has even deeper significance in the parts of this world. The Cross may be carried forward until the next coming of the Savior, for after the untruthful word of Christ, the Last Judgment will be the foreshadowing of the banner of the Cross of the Lord, which will appear as if to “other” Exalted Ones: “Then the banner of the Sin of man will appear in heaven; And then all the tribes of the earth will pay, and pray for the Son of man, that he will come into the gloom of heaven with power and great glory.”(Mt.24:30).
Therefore we, Orthodox Christians, submit to the protection of the Cross of Christ and pray:“Impossible and unbreakable and the Divine power of the Honorable and Life-giving Cross, do not deprive us, sinners!”
Material prepared by Sergey SHULYAK
for the Temple of the Life-Giving Trinity on Sparrow Hills
Film by Metropolitan Hilarion of Volokolamsk dedicated to the Holy Exaltation of the Lord's Cross. Vladika tells us about the history of the establishment of sanctuaries in the Church, about the peculiarities of the liturgical service of this day, about the theological tradition of the veneration of the Cross. Look at the sight of the Holy Cross near Moscow, in the Italian Lucca, at the ancient Vidensky Abbey of Heiligenkreuz. Leopold V in 1188 donated the largest part of the Life-Giving Cross to the monastery, having taken it away from the Crusades. This cross was given to the Duke in Jerusalem, and then he gave it to his hometown.
Film by Metropolitan Hilarion (Alfeev)
Studio "NEOFIT" for the charity fund named after Gregory the Theologian 2014
Troparion, tone 1
Save, O Lord, Thy people, / and bless Thy supremacy, / overcome [the good king]* by giving to the contrary, / and Thy preserving life through Thy Cross.
The words “to the blessed king” appear in the final text of the troparion composed by the Venerable Cosmas of Maium in the 8th century. This short song expresses faith in the all-powerful power of the Cross, and an inscription on His banner in the sky, like Tsar Kostyantin the Great and his warriors. U ancient Russia, as in the published text, was sung in full by “the king,” without a name, but Russian Empire they began to sing of “our pious emperor.” This stock was then inherited by other Slavic powers. In connection with the rise of Christian sovereignty, different approaches to the troparion emerged, which called for different changes.
Kontakion, tone 4
Ascend to the Cross by your will, / grant to your so-called new life / your generosity, O Christ God, / your faithful people rejoice in your power, / giving us victories in their sleep, / a helper to those who hold your blessed light, / have overcome beyond all means u.
Photo report:
Due to the liturgical speciality of the Holy Exaltation of the Cross of the Lord, which ranks him among the other great saints of the Lord, wine is placed in the middle of the Temple of the Cross for the veneration of him, which is celebrated after the end of the Great Doxology. I sing “Holy God...” for an hour. The “rite of the consecration of the Cross” is still being observed. Having risen from the Cross to the middle of the temple, the bishop and priest places it on the analogue, censer like a cross and make three bows before him; Then, having seen the Cross from the analogue and holding it with both hands, he begins to run away. The deacon, who serves him, holding a candle in his left hand and a censer in his right, says: “Have mercy on us, O God, with Thy great mercy we pray to Thee, feel us, O Lord, and have mercy with our lips.” The singers begin to sing the first hundred “Lord, have mercy.” The Primate of the tricha makes a sign of the Cross at the gathering and then, before the end of the first half of the century, he completely swells, like a typical icon, “like an inch of your head from the ground.” Having bowed so low, he again walks at full speed, while the singers sing to each other half a hundred, raises his head, straightens up and offers the Cross to “mountain”, and then, while singing the final “Lord, have mercy,” he touches three What's going on? After this, the primate begins to face accusations at sunset. The deacon moves to the back and, standing in front of the Cross, says: “We are still praying for our country, its government and its army.” The singers sing a hundred “Lord, have mercy” to each other, and the primate puts up the Cross, just as he did before. Then the primate denounces the day and after the deacon’s funeral: “We again pray for the excess of the sins of the Great Pan and our Father Alexis, Holy Patriarch Moscow and all Russia, and all our brotherhood in Christ, about health and order, with a smile on our lips,” the third exaltation is in progress, and the third hundred “Lord, have mercy” is being sung. Then follows the fourth exaltation, denunciations at the top, which is preceded by the deacon’s lamentation: “We pray again for every Christian soul, sorrowful and embittered, health, repentance and freedom from sins, with all our hearts.” So it seems that the fifth day of the re-establishment of the gathering will begin again, according to the deacon: “We are still praying for all the ministers and fathers and our brothers who served at the holy monastery (or temple), for health and salvation and deprivation. their sins, our hearts mustache " Having sung the fifth centenary of “Lord, have mercy,” the singers sing: “Glory and the Nines,” the holy kontakion: “I ascended to the cross by will...” The primate of the treasure of the Holy Cross on the lectern and at the same time, from the spy services, sings the tricha: “ To Your Cross..." Three songs are sung, after which the worship of the Holy Cross and kissing begin. The rite of the creation of the Chrest, first from the beginning of its proper appearance, was formed in the rich history. In early science, the record of this rite was preserved in the so-called Jerusalem Canonary, which dates back to the hour of its march until 634-644 (1). “On the day of the Judgment of the Cross, in memory of the third year, ring the bell before the service, enter before the deacon; The priest, to serve the liturgy, dresses up, decorates three crosses, or one only, and places them on the Throne; before the Throne they say the litany and prayer and say: “Our Father”, stichera voice 2: “We adore Christ, who carried out the copy...”; Versh: “Giving a sign to those who fear You.” Ipakoi Khresta; The deacon says the litany: “Have mercy on us, O God...”; the priest takes up the Cross and at one hour sings 50 times “Kirie, Eleison”, chanting yogo (to the people); like a prayer. “About the beast...” and they sing the stichera, voice 6: “Enlighten us to the cross of Thy convergence...”, verse: “Revealing the heavens of Thy glory.” So, tone 6: “Come, return, we know...” Say the litany: “Have mercy on us, O God...” Verse three, tone 2: “We worship Thy Cross”; verse: “Make a banner with us”; Litany: “Have mercy on us, O God...” Consecrate the entire rite of descriptions. After this, wash the Cross, smear it with aroma and speak like the Cross; the people venerate the Cross, and honor the Cross on the Throne” (2).
The first peculiarity of the laid order, aligned with the current one, consists of living in the new not one, but three crosses, from which only one is embellished and lifted and anointed with the aroma. Another feature of the rite is not the fivefold presentation of the Cross, but, judging by the three litanies, three times. The third feature is the washing of the spruced Christ, anointing it with aroma and kissing. All these peculiarities, unknown to the current rite, are nothing less than the creation of the form of liturgical rites in these historical settings, which are small, according to the reports of Greek historians, at the dawn of time Aunt of the Lord's Cross.
Like Socrates Scholasticus (V century), the mother of Emperor Kostyantin the Great, Holy Apostle Olena, having arrived in Jerusalem, after intensive excavations there, found the Cross of the Lord, lying on the ground at the same time as the crosses of two robbers. The testimony of the mountain revealed the Cross of the Lord. The crossbones were found to have been placed on a terminally ill woman, when the third crosshair was aimed at her (3). Sozomen (V art.) adds one more detail to this story. It seems that Bishop Macarius of Jerusalem began to place the crosses on the sickness one by one, “having made a prayer in advance and letting the beholders know that the Divine Cross may be the one that, being placed on a woman, will heal her from illness.” (4).
In the order of dispute, as reflected in the Jerusalem Canonary, it is not important to recognize the historical circumstances. True, in both cases, in the context of the discovery of the Cross of the Lord and in the current order of the dispute, we are on the right with three crosses. It’s so unusual in this order and the three-fold dispute of the cross and crosses. It shows us two historical settings: the erection of the Cross of the Lord by Patriarch Macarius, on one side, and the erection of three crosses for an ill woman, on the other. The litany and the fifty-fold “Lord, have mercy” on the skin of three erections of the goiter were repeated to their followers at that moment, since, according to the recitations, Patriarch Macarius erected the Life-giving Cross, and the people of the ox: “Lord, have mercy”; Song about how to accompany the skin from heroic deeds, talk about the situation of putting crosses on a sick woman. True: in the rite, if the priest begins before the presentation of the Cross, the lyric sings a stichera that is not carried up to the Cross of the Lord, as before this, but to another order of his stratum - “We worship, Christ, the copy that has perforated...” So the same thing with another cart kah The singers sing the stichera, so as not to go directly to the Cross of the Lord, but to speak in earnest about the significance for us of the Calvary passion of Christ: “Enlighten us to Thy Cross…”, and only at the third erection of the stichera, we feel to your place without any middle ground brutalized to the living tree - “We worship Your Cross, Vladiko.”
Quite simply the arrival of the Lord's Cross is far away. Although historians do not want to talk about this, it is doubtful to remember that the Cross of Christ, which lay under the ground for perhaps three centuries, was covered in dust after its discovery. It is necessary to think that there will be a thorough cleansing of the ashes, hugs, perhaps, anointing with aroma, and then kissing those present. This is all we need from the current establishment.
It’s miraculous that those things that have been predicted - the washing and anointing of the Cross with aroma and its kissing - appear at the end of the day. Insanely, this was the order in which the furnishings of the discovery of the Lord’s Cross proceeded. It is important that Patriarch Macarius, having dug up three ridges, cleansed them from the dust, anointed them, and then began to put them in the ailment. It is worth wondering what was blessed to the tree of life after its succession to Christ was established.
Well, in the early rites of the creation of the Cross, we are essentially the creation of the historical foundation of the rise of the Lord’s Cross and its first creation. This historical process itself, with this rank, gave birth to the rank of controversies.
How long ago the rite of the creation of the Cross was established, as it is described in the canon of the 7th century, is unknown. Obviously, the adoption of the order of the creation of three crosses in other churches has little place in the later hours, since the order of the establishment has lost a look close to the present day. The breviary of the 13th century, which belongs to the Novgorod St. Sophia Cathedral, says that after the completion of the rite of the consecration of the Cross, “the saint carried the cross on his shoulders and the priests carried the cross with him” (5). In Moscow, the wine from the birth of the Exalted Cross was accompanied by the removal of the altarpiece and the image of the Mother of God, about which the official of the Assumption Cathedral says: “I will lay down the deacons of the ripid, and the bordering priests the image of the Most Pure Altarpiece and the cross of the letter, and the Patr. Iarch ustakadi. And for the words to begin to sing the Holy God and the Patriarch on the head and to carry the honorable cross on the head and to walk through the doors..." (6), This practice existed here even before the middle of the 17th century, when a letter appeared on the field of this official “And wear one cross, the image of the Mother of God, and the cross of writing” (7).
As the order of creation changed, why did two crosses appear in the new one?
This furnishing, of course, was not casual and has little historical significance. It appears that in 614, when the Persians devastated Palestine and Jerusalem, Patriarch Zechariah was taken away, and at the same time, Persia and the Cross of the Lord were taken away. Following the peace treaty between the Persians and Greeks in 628, Patriarch Zechariah was released from fullness, and the Cross of the Lord was turned (8).
The Way of the Life-Giving Cross, which has been a journey of many years, has become an uninterrupted triumph for the glory of the Lord’s Cross. Here, during the procession of the Life-Giving Tree, prayers and worship of the Cross of the Lord were performed. After arriving in Jerusalem, the Holy Cross was placed at the right place and stood until it was full. The holy day of this day was set for the 14th of the spring, the other day after the day of the creation of the Cross of the Lord by Saint Olena (9).
The veneration of two different events in the history of the Cross of the Lord in two days, which followed directly one after the other, served to separate these events from the knowledge of people, so that the 14th of the month became holy and the rebirth of the Cross took place. The environment, Yakimi, was a soriority, the remaining remained, Tobto turned the Holy Khres with Pereski, being in the Pam'yati people of the Svizhiy, NIZH 300 Rock, Mali Masitz, wounded for the Chin of the Sprajenni of the Fuck Yogo Zmіni.
Two crosses are lost in rank, one is lost, which is no longer divided into three sides, but into four sides. According to the Sinai Kanonari X Tsaritta Nakrikinsky morning, the Great Great Grandfish, the priests went to the amvon, were tropari: “Vyatuy, Lord, your people ...”, “Live -up, your good ...”, “Prophet ...” I, “Dyakuvati's Dyakuvati ...” , and the people standing at the temple repeated these troparia. At the hour of chanting the rest of the troparion on the pulpit, the bishop stood up at the Cross before him. The bishop bowed before the Cross and destroyed it on the way out, on the day, on the day, on the day. The deacon did not listen to the daily laments, but sang with the people a hundred times in the courtyard: “Lord, have mercy.” Tsikava one detail of the rite that the viconan “Lord, have mercy” stands for. The canonar instructs to chant “Lord, have mercy” three times in a drawn-out manner in every hundred, then switch to a violent sing-along, and end the hundred “with a cry.” According to the verse of four exaltations, they sang: “I ascended to the Cross by will...” This troparion was sung richly until the kissing of the Cross took place (10).
The saying of the Sinai canoner is to sing “Lord, have mercy” at first in full, then in a destructive sing-song, and then shout at first glance, it can seem wondrous. Alas, we know that “Truly he is risen” will roll under the crypts of the temple, if the priest on this great day tells us with the words: “Christ is risen.” It can be noted that such a kind victor in the rite of the creation of the Cross “Lord, have mercy” had its own tradition that followed these religious ovations, which accompanied the passage of the Life-Giving Tree from the Persian fullness to Jerusalem.
Therefore, the reversal of the Lord’s Cross gave their winnings to the rank of controversies. The remaining one accepts new look, The remarkable result of what was written in the Jerusalem Canonary of the 7th century. The adoption of one cross, its expansion on all sides, meaning an increase in the number of times “Lord, have mercy,” aligned with greater frequency, is the axis of its main rice.
This whole new order of rank obviously had its own limitations, and the significance of local peculiarities was of little importance. Thus, just as the Sinai Canon indicates the erection of the descent, day, sunset and day, then “afternoon”, then other monuments indicate a cross-like order of erection, so the descent, day, day Ich i zakhid (11). Other monuments indicate not four, but five erections, and again in a different order: others for departure, evening, entry, evening and exit (12), others for exit, evening, exit Yes, today and back again , then be against the sun” (13). In certain statutes, each person is given a special hymn as a deacon, and after the act of lifting a special troparion is sung (14).
The rite of the raising of the Cross, as stated in the Sinai Canonary of the 10th century, can be given official names. From the 11th to the next centuries, right up to the 15th, they are afraid of testing the real possibilities of its direction until a real change occurs. In some cases, these changes go to a more complicated rank. In this regard, we note the order of the dispute under the Dresden List of the Statute of St. Sophia of Constantinople. At the Church of St. Sophia, the Cross was located at the katikhumena - located at the back part of the temple until the Great Praise. At the hour of singing the praises, the Patriarch of Ishov stood at the Katichumen, censeing the Holy Cross there and kissing him. Skevophylax is a village person, close to the current keykeeper, raising the Cross and carrying a candle in front of him to the temple. Patriarch of Yishov before the Cross and Kadiv. At the entrance of the process, the archdeacon met with the Gospel. The clergy, who were in the church, paid veneration to the Cross and the key, at the candle in front and in front of the patriarch, bringing the Cross to the pulpit, and like a choir sang: “Bear, O Lord, Thy people...” The Cross was placed on the pulpit for the day. to the little table. The Patriarch made three bows before him, took the honorable Cross, fell to his deathbed and labored. At this hour, the deacons who stood at the pulpit gatherings shouted to the people: “Lord, have mercy,” and sang this a hundred times. The Patriarch blessed the Throne three times as he descended and turned to the present side and raised the Cross, thus blessing the three people with it. Then, just like that, he fought the Cross, turned to go in, and then turned back and turned again to go out. After this fifth revolution and the end of the fifth hundred, “Lord, have mercy,” the troparion was sung, tone 6: “The day of prophecy is ending...” The Patriarch sat on the chair and rested. The Klyuchar brought the Cross to the Vivtar, after kissing everyone who was there, again bringing him to the pulpit. The Patriarch was still lifting five steps, with this sacristy, so that on each of them they sang: “Lord, have mercy” not for a hundred, but for eighty. After these five exaltations, the Cross was laid down for a kiss to those who prayed, as the choir sang the troparion, tone 6: “As the tree rose up...”, and the Patriarch stood up. After being kissed by the people of the Cross, the Patriarch will die by performing five exaltations, for which they sang to everyone: “Lord, have mercy” sixty times. Then the sacristan carried the Cross in front of the Patriarch at the Vivtar and placed him on the Throne, while the choir sang: “I am ascended by the will...” At the Vivtar the Patriarch rested for a little while and then began the liturgy, without antiphons And the litanies, right after the chanting “To Thy Cross...” The keys washed the Holy They wiped the cross with warm water and towels. Water and towels, like a shrine, were then carried to the emperor’s palace, and the Cross was placed at the priest’s special table (15).
Well, the Constantinople rite was established, as it was added to the Dresden list of the Statute of the Great Church, there were not five, but fifteen labors, which were accompanied by the chant “Lord, have mercy” some 1200 times. After the first and the other five feats, the Cross was laid down for kissing.
Folding on the side of its ceremony and the inscription of the rite of celebration, as it is included in the Dresden List, when it is celebrated at such a temple as the Cathedral of Hagia Sophia, where there is a numerical staff of clergy and legal celebrants iv, or in the temple of St. Sophia of Thessalonica, which was famous for its beauty drinking. . In one of the Greek typikons of the 14th century, when singing “Lord, have mercy” at the ceremony, it is said: “It is necessary to know that “Lord, have mercy” at the place (Thessaloniki) in churches and monasteries is sung on the fifth cart 50 times, and in St. Sophia of Thessalonica 1271 times” (16). Why St. Sophia of Thessalonica sang: “Lord, have mercy” 1271 times - it is impossible to explain, but the respect for the typicon is clear from those in whose temple there were especially friendly minds for the Viconnian statutory inscription, then Masters of spivaks, build exactly like this trivaly spiv.
In other churches, however, there were no such opportunities for the erection of the Cross, which are transferred to the rank of the Sinai Canoner of the 10th century, so that after hundreds of “Lord, have mercy,” the Cross was erected in a simplified rite. One Serbian statute of the 14th century says: “Come out wearing the garlic tree and stand in the middle of the church, bowing down to the banner of people with a cross. Also here to the left and to the left, at sunset, God save your people and put an end to kissing. The singers sing to your Cross” (17). Axle whole rank. No one has more than one autumn cross: on the descent, day, evening and sunset, and there are no deacon laments, no chants of “Lord, have mercy.” The priest, who overshadows the Cross, himself at this very hour sings: “Hold, Lord...” The singers sing: “To Thy Cross...” after the Cross lays down for kissing.
One of the Georgian statutes of the 11th century contains two rules of dispute. The first rank of the Zagalnye rices is similar to the image of the Sinai canoner of the 10th century. No one has any deacon’s lamentations, but five exaltations and, apparently, five hundred “Lord, have mercy.” The second rite begins with a few troparions and three paremias, after which there are five exaltations followed by five hundred “Lord, have mercy,” also without the deacon’s lamentations. Having established two orders in this way, obviously due to the fading of the real possibilities of their local government, the statute begins with the famous words: “Saints of God! On the Holy Mountain in other glorious monasteries, the creation of the Cross is observed in the most described rites; “See what you want” (18).
The diversity of the rites of the establishment is explained by the fact that the rite of the establishment of the Cross has become an indispensable and out-of-church feature of the holy service. This can be seen from the scene of the service of the Holy Exaltation of the Lord's Cross. They are happy to solve the rich riddles about the future of the creation of the Cross, preparing these believers for great purity. Already the first stichera on “The Lord cried out”, at the Little Vespers, begins with the words: “The Cross is offered up...” The Great Vespers comes, and the first stichera is sacred to us: “We raise the Cross, on the new one offered the passion of the Most Pure Petya punishes all creatures...” Those same mi I feel like the words of another stichera. Calling the cross the praise of the faithful, the stronghold of the martyrs, the good apostles, the champion of the righteous and the warrior of all the venerables, the Church says: “... we bring you here, seeing the creature to have fun.” At the Vespers Lithuania, the Church reminds us again that “today the Cross is being celebrated.” And the closer the message becomes to the believers of the Cross, the more powerfully the call of the Church to the prayerful and joyful contemplation of the shrine is heard, which is proclaimed: “The Cross is being erected...”, “The Most Holy Cross is being raised to the heights today...”, “The day the Cross is being seen.” Lord..." Rite of Exaltation The Cross, in its own way, is the culmination of the holy service, just as the great consecration of water becomes the central point of the service of the Holy Epiphany of the Lord, and like the prayers about the infusion of the Holy Spirit, which are read at vespers at Holy Pentecost, it becomes the specialness of the divine service of this saint. One of the most famous long-standing Russian liturgical activists, Saint Cyprian, Metropolitan of Moscow, wrote to the clergy who were converted to the Novgorod clergy: “And for the sake of the creation of the honorable Christ in every church, throughout the whole earth, where Christians should live , Erect a cross, if only one pіp buv, for glory. and the living Christ” (19). Obviously, this setting is inspired by the name of the Holy Exaltation of the Lord's Cross.
Looking at the history of the rite of the erection, it is impossible to ignore the inscription of the current typicon from this drive: “Since it is not in cathedral churches, and the consecration of the cross does not take place, then the veneration of the cross, as is designated for the period of the 3rd holy fast ", bout tsia vkazivka to be in super-eternity, let’s say more.
Here, first of all, we need to respect that there are no inscriptions in the same handwritten statute, both Greek and Slovenian, not in other types of typography of 1610, 1633, 1641. There is no such thing in the current Greek typicon. Finally, after the presentation of the ceremony of the ceremony there is a note: “It is known that such a ceremony of the ceremony of the cross occurs in the great church, because the bishops celebrate holy day in it. If there is no patriarch or bishop, then the priest maintains the same rules as others parish churches"(20).
It appears that the Church of Constantinople was often widowed due to the minds of the Turkish revolution and the frequent changes of patriarchs. At Constantinople, at one time there was no bishop, so the timely administration of the Church was entrusted to the epitropes, or to the priests of the local clergy. The statute, which certifies the possibility of such a difficult situation, does not exclude the rites of elevation, but orders them to be performed at the Patriarchal Council in the same manner as is followed in all parish churches that support the city everywhere yogo direction.
A more detailed statement of our typicon has been made about the construction of the rite of consecration, especially in cathedral churches, which first appeared in the year 1682. The stars could see the typikon's reference books and the note, and how did they themselves find out what was the reason for its inclusion in the typikon? Light is shed on this text by the handwritten statute of the large Synodal Library No. 391/335, which dates back to the beginning of the 17th century and from the side of its place, at the same time from the church regulations that reflect the localities and liturgical orders of various monasteries: Trinity-Sergius Lavra, Joseph-Voloko and others . In this statute, on the basis of the order of the establishment of the fortress, it is noted: “A decree has been issued about the embargo. In cathedral churches there is a decree that the presentation of the cross takes place, but in other churches it is not in the cathedral that it is otherwise to be kept holy on Saturday or on the weekday, then the presentation of the cross occurs, and not at all times” (21). This decree does not replace the fence at all and does not respect the rite of erection of the cross in non-cathedral churches, but rather demarcates its administration between Saturday and week - “although it is holy on Saturday or on weekdays.” The mental nature of this exchange is naturally echoed by nutrition: “Why is it possible to maintain the rite of worship on Saturday and every week in a non-cathedral church, but on other days it is not possible?”
Turning back to the Greek statutes, we find there at the service of the Exaltation of the Holy Cross a riddle about Saturday and Sunday, and in another matter. The statutes seem to say that before the exaltation of the priest, it is appropriate to incense the analogue of the Cross and, having made three prostrations to the ground, whether it be on Saturday or a week, then take the honorable Cross and, standing before the holy temple, the accusations are on the way out. The first erection is explained (22).
This vase of Greek typikons stands in the context of modern bows. It appears that church canons advocate working on Saturday and during the week of prostration, during the period of Lent. How can we work in the Holy Exaltation of the Lord’s Cross, since we run away from Saturday and week? If we don’t hesitate to bow, then this super-readable idea is holy and the hymn “We worship Thy Cross, Vladiko...”, so why, then, should we timidly bow, then there will be no violation of church canons?
This food, of course, attracted the Greek statues and withdrew its permission for the majority of the Caspians to worship the Cross regardless of the day on which the Holy Exaltation occurs. And the very same expression of this expression with the partially repeated conjunction “i” - “and the priest censes like a chrest, then, having made three prostrations to the ground, and since it is Saturday every day, and having taken the garlic tree” - unknown to Galusa new church liturgical discipline as a statement The rite was established because of the reason that the Sabbath and the week are sacredly observed.
In this way, I will give an inscription of the Greek typicon, and having taken note of the fact that the current rite has been established in all churches every day of the year, from the time it came to the resurrection, the rite of establishment has been created in a crazy manner. in a row only in cathedrals, and in other churches, it is especially holy on Saturday or Week. The decree was announced: “In cathedral churches, the decree is to swear the cross beforehand, but in other churches, not in the cathedral or otherwise, it is holy on Saturday or on weekdays. Then there is the offering of the cross, and not at all times.” It is entirely possible that this introduction introduced a divergence in the liturgical practice, and while in some churches they continued to observe the rite of setting up the shorok, in others they began to celebrate the death of the saint on Saturday or a week .
The predecessors of the typicon of 1682 went further from this fate. Her instructions did not include the editing of liturgical rites to follow the establishment of historical truth. The reason for correcting the typicon, as can be seen from the previous edition, was “a lot of slaughter and adversity... and there is a lot of poverty in the temples of the Lord. Absolute rule and Svaville will not be everywhere... and whoever in any monastery or church initiates any order, so in the local places they work.” In short, the tasks of the predecessors of the typicon of 1682 included putting an end to the diversity of liturgical orders and introducing uniformity of order. Tse stinky and timid, including or changing those that seem to them to be super sensitive to the unity of the divine service, contemplating the order of the cross, establishing its function in cathedrals and, madly, squeezing it in non-conciliar churches x.
N. Uspensky, professor Lyon. spirit. Academy (http://vozdvizhenie.paskha.ru/istoria/vozdvizhenie/)
This rite is observed in cathedrals and parish churches, with the blessing of the diocesan bishop.
After bringing the Cross to the middle of the temple that three times, the rector bows three times to the ground before the Holy Cross. Then, having taken the head of the Chesny Khrest with living quests, he stands ready to mark the place (department) for denunciations to descend and begins the first debate.
In front of the Cross, on the singing platform, a deacon stands (holding a candle in his left hand and a censer in his right) and loudly says:
“Have mercy on us, O God, for Thy great mercy, we pray to Thee, feel us, O Lord, and have mercy with your lips.”
The choir sings: “Lord, have mercy (100 times).
From the beginning of the chant “Lord, have mercy,” the abbot of the tricha overshadows the Cross as he descends, and when the first half of the “hundred” sings, he completely bows his head under the Cross, as low as possible, “an inch to the ground.” In the world of the lowering of the Cross, the sound of the choir decreases and subsides. At the hour when the other half of the “hundred” is singing, the abbot rises completely. With the same behavior, the choir switches to higher and stronger sounds and ends with a loud and clear “Lord, have mercy!” When singing “Lord, have mercy” for the 97th time, the abbot stands up straight and again makes three signs of the Cross as he descends. During the cathedral service, two officiating priests support the rector under the hands of the worshiper, and the other two priests water the Cross with scented oil, which symbolizes the grace of the Holy Spirit.
After this, the abbot of Iz Khrest opens up to denunciations as he sets in. The deacon moves to his back, and standing in front of the Cross, he says:
“We also pray for the forgiveness of the sins of the Great Pan and our father Alexy II, the Holy Patriarch of Moscow and All Russia, and our (name of river) bishop... and all our brotherhood in Christ, for health and salvation Yinya, with a smile "
The rector operates another establishment, as before.
The third call is for denunciations for the day. The deacon says:
“We continue to pray for our country, its government and its army. Rtsem usi.”
Chorus - “Lord, have mercy” (100 times).
The quarter of the hour is for the accusations on the pivnich. The deacon says: “We also pray for every Christian soul, sorrowful and embittered (that is in trouble and rot), healthy, saved and free from sins, which is in our mouth.”
It's time to ring again - I'll call the denunciations to the gathering. The deacon says: “We also pray for all the ministers and servants of this holy monastery (and whose temple), fathers and our brothers, for health, and for salvation, and for the removal of sins from their entire lives.”
After the fifth exaltation of the Cross of the Lord, “Glory and Ninies” is sung and the kontakion: “Ascend to the Cross by will, to Thy so-called new life grant Thy generosity, O Christ God: make us glad by Thy power, giving us strength in comparison, “To yours, I will overcome” .
When singing the kontakion, the abbot venerates the cross of the analogue. Then “To Thy Cross...” is sung (three times with prostrations to the ground), stichera for the veneration of the Cross and everything is given in order.
As soon as the rite of the Exaltation has been completed, the ektinya is lowered and the prokhacha says: “We are concluding Rank's prayer ours." Since the rite of the Exaltation was not celebrated, then after the veneration of the Cross and the sticheron to the Cross, offended litanies are felt - this is purely a scam.
At the liturgy there is a holy antiphon.
Input verse: “Offer the Lord our God and worship His foot, for He is holy.”
Immediately after the entrance verse - the troparion and kontakion are holy.
Replacement of the Trisagion - “We worship Your Cross, Vladiko...” (sung on Holy Day).
Prokeimenon, tone 7: “Lift up the Lord God...”
Apostle (Corinthians, beginning 125), Gospel according to John, beginning 60.
Honors: chant: “Magnify, my soul, the most precious Cross of the Lord” and irmos: “Mystery, O Mother of God, paradise...”.
Prayer: “Reveal us with light by reproaching You, O Lord.”
The Holy Exaltation is the only holy thing of the Lord, which does not allow any special release into the Servant. Letting go of the ecumenical feeling and liturgy is as holy as Wednesday and Friday of the week, only without the riddle of Saints Menaea, who celebrate holy day. In practice, it is customary to say at the end of a week-long day: “Christ has risen from the dead...”, since the service is dedicated not only to the Cross, but to the resurrection of Christ (singing the troparion: “The Resurrection of Christ, when it began...” in the morning and so on. ) .
On the day of the Holy Exaltation, a fast was established, similar to what happens on Wednesday and Friday (fish are not allowed). It is based on the riddle about the suffering of the Lord, who recognized the death on the Cross, and to evoke the fact that the sacrifice of the Cross is connected with the mortification of the flesh (div.: Typikon, inheritance of the 14th spring and section 33).
At the sanctuary liturgy, after entering, the following is sung: “Come, let us worship...” with the sanctuary ending: “Hold us, Son of God, recognize in your body the sleeping ones: Hallelujah.”
The living Cross, placed at the Holy Exaltation, lies at the temple on a lectern until the dedication of the saint. On the day of the Exaltation, after the release of the Liturgy, the priest sits near the analogue of the Cross of the Cadine (tricha) and, during the chanting of the troparion and kontakion, introduces the Cross and the Vivtar, respecting it on the Holy Altar (div.: Types) con, inheritance 2 sickles).
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history is holy
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The particularity of the divine service is holy
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Vinesennya khresta
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The order of ordinary reading of kathismas in the summer and winter periods
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A little more about preparation for the future
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Week and week about the prodigal son
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Week and week of the year
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Vechernya
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More information about the Great Divine Service
During this great period, the Church places great purity in the liturgical services. And right now, we are not celebrating the most pure Christian worship - a new liturgy on the weekdays.
Evening of syrupy day
The Holy Pentecostal service begins in the evening (week). The week of forgiveness is also called Forgiveness week. Evening
The rite of forgiveness
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Great Matins
1. The ear of the wound - up to the sixth psalm inclusive - is the same as any other wound. 2. Instead of “God the Lord,” “Hallelujah” is sung (3) behind the voice of Octoechos and the Trinity Troparions to the voice, and to the first
Order follows the canon
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Reading order for the Lenten Yearbook
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Y, 6th and 9th year old
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Educational
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Vechernya
Everyday vespers, which are celebrated on Mondays, Tuesdays and Thursdays of the Holy Lent, do not suffer from cob viguk. After the image-making prayers of St. Ephraim the Sirin, the reader reads: “
Liturgy of the Presanctified Gifts
Under the heading of the Liturgy of the Rededication of the Gifts is understood the liturgy in which believers receive the Holy Gifts, consecrated by us before the next new Liturgy and preserved
Celebration of the Liturgy of the Presanctified Gifts
The beginning of the liturgy of the rededicated gifts marks the beginning of the first century of Christianity. Saint Simeon of Thessalonica says: “The liturgy has been rededicated since ancient times and under the apostolic advances.” Mikhailo Ker
Blessing of the Holy Gifts for the Liturgy of the Presanctified Gifts
The Holy Gifts for the Liturgy of the Pre-Consecrated Gifts are prepared in the week when the new Liturgy is celebrated. At the proskomedia, the priest exhorts all the proskomedia actions over the first Lamb,
Order of the Liturgy of the Blessed Gifts
The Liturgy of the Blessed Gifts always transmits the reading of the yearbook, an exemplary and vespers, with which it is directly connected, and consists of sacred rites and prayers: 1) vespers, t
The first week and day (week) of Lent
From Monday evening to Thursday of the first week of Lent, the canon of St. Andrew of Crete is read at the Great Supper. In the troparions of whose canon all spontana before fasting and repentance are laid out, with
Another week and day (week) of Lent
On Saturday of another year, as well as on Saturday of the 3rd and 4th year of fasting, a funeral service is held. Orthodox prayer about fasting as a blessing to the blessed blessing with special power
Third day and day (week) of Lent
The third week of Lent is called the veneration of the Cross: in the service of this week, the Church glorifies the Holy Cross and the fruits of the Savior’s death in Christ. I would especially like
The fourth day and day (week) of Lent
During the liturgical week (week), the Church presents to us the high example of fasting life in the person of the ascetic of the 6th century - St. John Climacus (Comm. 30
Fifth day and day (week) of Lent
The fifth day and the week of Lent are characterized by the fact that on the fourth day of the week the entire Great Canon of St. Andrew of Crete is read, which is read in parts
Liturgical features of the reading of the Great Canon
Following the Statute, on Wednesday evening of the 5th century, the service begins with a double psalm. After the sixth psalm and the Great Litany there is “Hallelujah” and three stream voices, then kathisma (8-a), sedals of Octoechos, “Glory”
on Saturday Vaiy
Daily service is similar to weekly, but without duty. "God the Lord", troparion "Sleep Resurrection". The 16th and 17th kathismas begin on the morning, after which they are sung for a week
Entry of the Lord to Jerusalem
All four evangelists speak about this idea (Matt. 21:1-11; Mark 11:1-11; Luke 19:29-44; John 12:12-19). This is sacredly called the Tizhny Vaiy (gilok), or Tsveton
Statutory features of worship
During the Day of Vay - in the evening and in the morning - two troparions are sung: the first - “Sleep Sunday...” (two) and the other - “Having buried Your baptism, Christ our God, immortal life will be worthy of the Resurrection
Maundy Monday
On Holy Monday, the Old Testament Patriarch Joseph will be remembered, since the brothers sold to Egypt, suffered, and then glorified and thus, prefiguring the suffering of Christ
Statutory features of the divine service of the first three days of Holy Day
In the first three days of the Holy Day, the Statute forbids the reading of the entire Psalter, except for the 17th kathisma, which is read on the morning of Holy Saturday. At Weekend (week), evening, service begins
Great Four
On this day the liturgical service will recall the most important moments from the life of Christ the Savior: the Dark Supper, on which the Lord established the New Testament sacrament of the Holy Eucharist; O
Features of the service
The day before (on Wednesday evening) there is a small supper with the Tripist of St. Andrew of Crete. In the morning, after “Hallelujah,” the top guards of the guards sing (three) a special troparion:
Holy Friday service
On Great Friday there are three main services: Matins, Great Anniversary and Great Vespers with Little Supper. Liturgy on this day is not celebrated through deep prayer and daily fasting
Great Saturday
On which day the Church remembers the veneration of the Lord Jesus Christ, the veneration of His body in travail, the descent of His soul into the inferno for the consecration there of victory over death and the liberation of souls who, with faith, counted His
Great day. Holy Sunday of Christ
Great Day of Christ is the triumph of the natural world. Saint Epiphanius of Cyprus speaks about this in his own words: “The Holy Great Land is holy for all things: it will become for the whole world a triumph of renewal and
history is holy
The Holy Majesty was already established in the Apostolic Church and was celebrated at that hour. The ancient Church, under the name of the Great Day, celebrated two major days: the first day of Sunday and the day after it. For both
Peculiarities of the Great Day service
The Easter service is celebrated especially on the first day of the Great Day, and throughout the Holy Day. In the evening in the temple the Acts of the Apostles are read to form indestructible testimonies
Midnight Office
This service will continue until the Song Triod. It starts a year or two before the great morning. Before this, the clergy say the entrance prayers and join the outside assembly. N
Easter Matins. Cob Spіvu Colorovy Triodi
Easter Matins is preceded by a natural cherry procession around the temple, so that Christ will follow him, like the myrrh-bearing woman who followed the risen Lord to Jerusalem. Before on
Great Anniversary
The stench smells like the first day of the Great Day, and throughout the Holy Day. During the Light Year, the 1st year is slept after morning, the 3rd and 6th years - before the Liturgy, and the 9th year - before Vespers. 1st year on nd
Liturgy
The liturgy on the day of the Holy Majesty is “wounded”, “pratsi for the sake of the vigil”. The beginning of the liturgy is the same as the Great Morning. Deacon: “Bless, Vladiko.” Priest: “Blessed
The rite of consecration of artos
For example, at the end of the liturgy on the day of the Great Day, after the prayer outside the pulpit, the consecration of artos (translated from Greek as “bread”) is consecrated. A large prosphora in the form of Artos is called
Great Vespers on the first day of Great Day
Vespers marks the 9th anniversary of the great rite. At this hour the priest (and during the cathedral service, the primate) dresses in the entire priestly garment. After completion
Statutory features of divine services in the Great Tyzhni
All this day, the titles of the Great and the Light, as if one great light is holy, the Great. The Fathers of the Church and the church rules of the VI Ecumenical Council (66th rule) punish all believers
Statutory features of the Antipascha Day
The service is dedicated with the main rite to the revelation of Christ after the Resurrection to the apostles, including Khoma. According to the Statute, on the Day of Antipascha the week-long hymns from Octoechos are not sung, all
Peculiarities of services from Fomina to the Great Day
The range of weekly services from St. Thomas to Pentecost includes the following hymns: 1) Great Days; 2) week (after the voice of the year); 3) Color Triode.
Divine services of the skin type on the Holy Day before the anniversary
There are six years until the Great Day, and seven until Pentecost. 1st week - Easter; 2nd - Fomina; 3rd – Holy Myrrh-Bearing Women; 4th - about relaxation;
The fourth week is about relaxation
What year does the Church predict? miracle healing relaxed by Jesus Christ to another river of His Gospel sermon, on the day of Jewish Pentecost. On the middle of the 4th week it is holy day
Sixth week - about the blind man
How long ago is it remembered that Christ the Savior bestowed the sight of the blind man in Jerusalem at the third river of His great service, at the holy restoration of the temple (Matthew, beginning 67). Vіddannya
history is holy
Holy Ascension seems like a long time ago. Thus, the Apostolic Decrees already punish the marriage of the Lord on the fortieth day after the Great Day (book 5, section 18). Particularly important in your relationship
Features of the service
The Holy Ascension of the Lord will remain until the fallen saints of the Lord. In May there is one day before the Holy Day, which is celebrated with the tributes of the Great Holy Day, and all days of the Holy Day. The Holy Day is in full swing
This week after the Great Day of the Holy Fathers of the First Ecumenical Council
In this year, the Holy Church commemorates the 318 Fathers of the First Ecumenical Council in Nicaea, which was the cry against Arius and arose on the day of Pentecost, 19 June 325. Cathedral, how to bathe in Sinaks
history is holy
The Holy Pentecost was established by the apostles themselves. After the Holy Spirit, the apostles celebrated the day of Pentecost with great celebration and commanded all Christians to remember it (1 Cor. 16:8; Acts 20:1).
Statutory features of worship
At Great Vespers, in the middle of the verse stichera, before Holy Saturday, the stichera is sung: “To the King of Heaven...” (it is sung at Matins, according to the 50th Psalm, and at praises, at “And Nina”). According to “Nina Lets Go”
Day of the 1st day after Pentecost – All Saints
In the hymns of the Ten All Saints, the Church reminds us of the inheritance of the exploits and honors of the saints. This week (week) of All Saints the Kolyor Triod will end and the Holy Triode will begin
Petriv post
On the Monday after Easter (week) the Feast of Peter begins for all saints, in honor of the supreme apostles Peter and Paul, whose memory is celebrated on the 29th of Hearts.
