A place of prayer, a community, the people of God... - the word Church has many meanings. How did the word Church come about? Every language has its own history. For example, you know that in Luther's translation of the Bible German there is no word "Church"? The German word Die Kirche is not there. When talking about the temple, Luther used the word Tempel, and in other cases - the word Gemeine, which means “community”, “parish” in German.

What is the reason for this very strange circumstance? The fact is that, having rejected the Roman Catholic Church and not recognizing the Orthodox Church, Luther made all the New Testament statements about the Church as the pillar and affirmation of the truth, about its steadfastness, etc. began to be classified only as a community of laity, in which, in fact, there is no hierarchy or hierarchy.

However, this Lutheran innovation still did not survive in German, and the word Die Kirche remained in full use as a designation for the Church. By the way, it is this German word that is related to the Old Slavic tsrky and Russian word"church". Their common ancestor is the Greek word το κυριακόν (kyriakon). So the Greeks of the 4th and 5th centuries. denoted a church in the sense of a building or temple. Derived from the Greek word for "Lord" ( TOύριος ), literally it means “House of the Lord.” By the way, many peoples began to call the Church a word that denoted a place of worship. Thus, the Romanian word for “Church” biserica was formed from basilica. And among the Hungarians, the word egyhäza (church) means house, building. Or the Polish kos'ciol, from the Latin castellum (fortress, walls), also refers to the building or architecture of a church.

But actually in the New Testament, another ancient Greek word is used for the Church as God’s people and the body of Christ (which is translated into German as Die Kirche). Moreover, it has an interesting semantic resonance with the Greek word denoting pagans.

CHURCH

CHURCH

(from Greek kyriakon - house of the Lord)

In the course of history, the Christian church has experienced divisions, which resulted in many churches within the framework of a common religious one. The Nestorians and (the so-called pre-Chalcedonian churches) fell away from the eastern (Byzantine) church, and in 1054 the final division of the eastern and western (Roman) churches took place. During the Reformation of the 16th century. Protestant churches separated from Rome, which began the process of formation of many different Protestant denominations. As a result, we can talk about three main types of churches: Eastern Orthodox - national, in practice state, churches united by a single doctrine and communion in the sacraments; Roman Catholic - the universal church, subject to the jurisdiction of the Pope; Protestant - the church as a congregation of believers in Christ belonging to a certain confessional tradition (it should be noted that there are also state, national churches, ideologically dating back to the Reformation).

In the era of confessionalism, churches turned out to be as alienated from each other as possible, the expression of which was differences in doctrine, worship and organization, and the consequence was mutual accusations of “anti-churchism” and religious wars. In the modern era, when the church, due to secularization, has gradually lost its influence in society, it is limited to satisfying the religious needs of individuals, as well as preserving Christian values. An indirect result of this was the emergence in the 20th century. the worldwide ecumenical movement (see Ecumenism), which is the rapprochement of various Christian churches and their reunification before a non-religious world. A number of theologians and church leaders proposes to reconcile the Christian faith with modern science and culture and adapt church practice to the changed historical conditions(see Religious Modernism). In turn, conservative church circles speak out, on the one hand, against ecumenism, defending their confessional faith, and on the other hand, they call for a return to a social structure in which the church will again play the role of a determining force in the field of worldview and morality (see Fundamentalism).

A. I. Kyrlezhev

New Philosophical Encyclopedia: In 4 vols. M.: Thought. Edited by V. S. Stepin. 2001 .

Synonyms:

See what “CHURCH” is in other dictionaries:

Husband. church, south, west, new place, building for Christian worship, temple, temple of God. Our church differs from a house of prayer in the consecration of the altar, which is replaced in a camping, portable church by an antimension. The church is not in logs, but in... ... Dictionary Dahl

- (church region), churches, plural. churches, churches, churches (simple churches), women. 1. The building in which worship takes place. Stone Church. Wooden church. Five-domed church. Tent church. Use the church as a club. 2. Christian... ... Ushakov's Explanatory Dictionary

Church- A church visible somewhere in the distance foreshadows disappointment in events expected for a long time. If in a dream you entered a church immersed in darkness, you have vague prospects ahead. Apparently you've had enough time... ... Large universal dream book

There is no salvation outside the church. Augustine the Blessed Church is more a hospital for sinners than a museum of saints. Abigail Van Beuren The Church, by binding, gives freedom. Stephen of Napier Church is a place where gentlemen who have never been to heaven... ... Consolidated encyclopedia of aphorisms

Cm … Synonym dictionary

Church, temple - a building intended for worship. Sometimes a part can be called a temple civil building, used for worship. If the temple is two-story (with an altar on each floor), then it is customary to talk about the floors: upper temple, ... ... Catholic Encyclopedia

The word “church” in Greek is “ekklesia,” which means “assembly.” Initially, the church meant a collection or community of Christian people, that is, the church, in essence, was the Christians themselves.

In the New Testament, the church is also called the temple of the Holy Spirit, since, according to Christian teaching, all believers in Christ, in His Redemptive Sacrifice on the cross for the sins of the world, have in their hearts the Holy Spirit, whose presence helps a person to live according to God’s Will, that is, to fulfill commandments of Jesus Christ. The apostles in their teachings call all people belonging to the church, that is, those who believe in Christ and have the Holy Spirit in their hearts, the chosen ones, saints, brothers.

Thus, the church is a community of people united one faith. The essence of this faith is set out in the prayer “Creed” (it is given in the appendix).

The Bible says about the Church: “You are therefore not strangers or strangers, but fellow citizens with the saints and members of God’s household, being built on the foundation of the apostles and prophets, Jesus Christ himself being the chief cornerstone, in whom the whole building, being fitted together, grows into a holy temple in Lord, in whom you also are being built into a habitation of God through the Spirit.”

(Eph. 2:19–22).

According to Christian teaching, it is believed that there is only one church throughout the world. It is called universal. On earth, the church is represented by various denominations, which, in turn, consist of local communities, which are also called churches.

Thus, there are three main faiths or denominations called the Catholic, Orthodox and Protestant churches. Each denomination is represented by local churches located in different countries and cities.

In addition to the above division, there is a distinction between the visible and invisible church. The visible church is the one that people see it as. The name “invisible church” suggests that people cannot always distinguish a truly believing person from a nominal Christian. The fact is that unbelief may be hidden behind the external fulfillment of church rules and rituals. Both Jesus Christ and his apostles warned about this very often (this is reported in the books of the New Testament), saying that in the Christian environment many will behave like Christians, but will not actually be such and will be rejected by the Gods in the coming court And yet there is only one church, only it is not visible to people in its entirety.

Christian teaching enjoins all Christians to engage in activities local church, attending meetings for the worship of God, sharing its teachings, and submitting to church discipline and sharing the church's ministry in this world through the fulfillment of God's commandments.

The Law of God says: “The Church is the totality of all Orthodox Christians, living and dead, united among themselves by the faith and love of Christ, the hierarchy and the holy sacraments. Each individual Orthodox Christian is called a member, or part of the Church.

Consequently, when we say that we believe in one holy catholic and apostolic Church, then here by the Church we mean all the people who profess the same Orthodox faith, and not the building where we go to pray to God, and which is called the temple of God.”

“So those who gladly accepted his (Apostle Peter’s) word were baptized, and about three thousand souls were added that day. And they constantly remained in the teaching of the Apostles, in fellowship and breaking bread and in prayers... Yet all the believers were together and had everything in common.

And they sold estates and all kinds of property, and distributed them to everyone, depending on each person’s need. And every day they remained in the temple with one accord and, breaking bread from house to house, ate their food with joy and simplicity of heart, praising God and being in the love of all the people. The Lord added daily those who were being saved to the Church.”

(Acts 2: 42, 44, 46, 47).

And again: “The Church of Christ is one, because it is one spiritual body, has one head, Christ, and is animated by one Spirit of God. It has one goal - to sanctify people, the same Divine teaching, the same sacraments.”

Orthodox church

In Russia the most numerous denomination is Orthodox Church. In Russia, a church is also often called not a community of people, but an Orthodox church - a building in which services are held. It is believed that there is a special grace at work there, manifested through the ministry of special people - ordained clergy who conduct services.

In addition, the Orthodox church is called the house of God, suggesting that God is present in it, and the house of prayer, which is the biblical name of the temple in Jerusalem, defining its main purpose.

Orthodox churches are often built in such a way that their plan resembles a ship, a circle or a cross. The first symbolizes that the temple is a ship on which you can sail across the sea of ​​life, the circle symbolizes eternity, and the cross symbolizes resurrection.

Domes rise above the temple, reflecting the sky and looking like candles, pointing to the heavens. The domes are crowned with chapters on which crosses are installed. The crosses mean that Jesus Christ, crucified on the cross and resurrected, is glorified in this place.

A bell tower is being built above the entrance to the Orthodox church. According to the sound of bells, believers gather at a certain time for worship and prayer. The ringing of bells also announces the most important parts of the services performed inside the temple.

There are two types of church bells. The first is called an evangelist; it calls believers to worship in church. First, the large bell is struck slowly 3 times, then more frequent measured strikes follow. Blagovest can be ordinary (frequent), which is produced by the largest bell, and Lenten (rare), produced by the smaller bell. The Lenten gospel occurs on the weekdays of Great Lent.

“Don’t you know that you are the temple of God, and the Spirit of God dwells in you?”

(1 Cor. 3:16).

The second type of bell ringing is called “ringing”. It is produced by all existing bells. The ringing is divided into trezvon (repeated three times), double ringing (repeated twice), chime (repeated several times) and busting (slow alternating strikes on each bell, starting with a small one, then a strike on all bells at once; this is repeated many times). The porch or area near the entrance to the temple is called the porch.

Inside, the temple is divided into three parts (following the example of the Old Testament temple in Jerusalem): the vestibule, the middle part, and the altar.

To raise the alarm, an alarm (alarm) ringing was used, characterized by very frequent striking of the bell.

In ancient times, the porch was intended for people preparing for baptism and repentant people. Currently, candles, icons, prosphora, etc. are usually sold in this place.

In the middle part of the temple there are people praying, and in the part called the altar, the clergy perform divine services.

The church building is built so that the altar must face the east, since the Bible says that salvation came from the east. In addition, it comes from the east in the morning sunlight, bringing life-giving warmth.

The altar contains the holy throne, which is considered the most important place in the Orthodox church. The sacrament of Holy Communion is celebrated here. The throne represents the place of the mysterious presence of Jesus Christ himself. Only clergy may touch or kiss him.

On the throne there are also a Gospel, a cross, an antimension, a tabernacle and a monstrance.

An antimension is a silk scarf that depicts the position of Jesus Christ in the tomb. Particles of the relics of some saint must be sewn into it. This is done in honor of the fact that in the first centuries of Christianity, liturgy (communion) was celebrated at the graves of martyrs for the faith. Without an antimension, a liturgy cannot be held in an Orthodox church.

During times Old Testament Jews who believed in the true God worshiped Him in the only temple located in Jerusalem. This temple consisted of three parts - the courtyard, the sanctuary and the holy of holies. In the courtyard there was an altar on which sacrificial animals were burned. Only the priests and the Levites who assisted them were allowed into the sanctuary. Incense was burned here and priests performed rituals. In the Holy of Holies there was the Ark of the Covenant of God, which, in fact, was a symbol of God's presence. The high priest alone could enter here once a year to sprinkle the blood of the animal sacrificed for the sins of the entire people on the mercy seat.

A tabernacle is a small box in which the Holy Gifts are kept for the communion of the sick. Sometimes the tabernacle is made in the form of a casket, shaped like a church.

The monstrance is a small box in which the priest carries the Holy Gifts when he visits the sick and gives them communion.

Behind the throne are a seven-branched candlestick (a candlestick with seven lamps) and an altar cross. The altar also contains icons of the most revered Orthodox saints and apostles - Sergius of Radonezh, Seraphim of Sarov, Andrew the First-Called, and the apostles Peter and Paul. Icons of the saints whose name the temple bears, as well as the icon of the Holy Trinity, must also be present here.

The pulpit symbolizes the stone at the Holy Sepulcher, which was moved aside by angels and near which the Good News (Gospel) of the resurrection of Jesus Christ was first proclaimed.

The altar is separated from the middle part of the temple by a wall consisting of icons and called the iconostasis. There are several rows of icons and three gates here. The gate located in the middle is called the Royal Gate; no one except the clergy can pass through it. The iconostasis, in essence, is a symbol of the heavenly Church. All the main stories from the Gospel are depicted here.

Along the iconostasis there is a solea - a small elevation on which Orthodox Christians take communion. The middle part, slightly protruding in a semicircle, is called the pulpit, or ascension. From this place, the deacon reads the Gospel, says prayers, and the priest reads sermons.

Along the edges of the sole there are singers and readers. These places are called kliros. Near them are placed banners - panels with the image of Christ, which are taken out of the temple during religious processions and carried ahead of the procession.

In front of the altar in the middle of the temple there is a lectern, which represents high stand, on which icons and church books, such as the Gospel, are placed during evening services. The icon on the lectern is changed depending on the holiday.

On the walls of the temple there are icons of various saints. Inside the dome, as a rule, Pankrator is depicted - the Lord Almighty.

Order of church services

In the Orthodox Church, all services are divided into three circles: daily, weekly and annual.

Daily cycle of worship

It includes services that are performed throughout the day. Such services include:

– Vespers (takes place in the evening with offering thanks to God for the past day);

– Compline (takes place before nightfall with the reading of prayers for the forgiveness of sins and peace for the body and soul for the coming sleep);

– Midnight Office (takes place at midnight with the reading of the prayer of Jesus Christ, pronounced by Him in the Garden of Gethsemane on the night before being taken into custody; the service is designed to prepare believers for the day Last Judgment which will come suddenly);

– Matins (takes place in the morning, before sunrise, with gratitude for the past night and requests for the blessing of the coming day);

– the first hour (takes place at 7 o’clock in the morning with the offering of prayer for the day that has already come);

– third hour (takes place at 9 o’clock in the morning with the memory of the descent of the Holy Spirit on the apostles);

– sixth hour (takes place at 12 noon with the remembrance of the crucifixion of Jesus Christ);

– ninth hour (takes place at 3 o’clock in the afternoon, it remembers the death of Jesus Christ on the cross);

– Divine Liturgy (takes place in the morning, before lunch. This service is the most important service of the entire day. At it, the entire earthly life of Jesus Christ is remembered and the sacrament of Holy Communion is performed).

Currently, for convenience, all these services are combined into three groups, making up three services:

– evening (ninth hour, vespers and complines);

– morning (midnight office, matins and first hour);

– daytime (third and sixth hours, liturgy).

On the eve of Sundays and major holidays, the evening service combines Vespers, Matins and the first hour. This service is called an all-night vigil.

Weekly circle of services

This circle includes services that take place throughout the week. In the Orthodox Church, every day of the week is dedicated to some event or saint:

– Sunday – remembrance and glorification of the Resurrection of Christ;

– Monday – glorification of the Angels;

– Tuesday – glorification of St. John the Baptist;

– Wednesday – remembrance of the betrayal of the Lord by Judas and service in memory of the Cross of the Lord;

– Thursday – glorification of the holy apostles, as well as St. Nicholas the Wonderworker;

– Friday (fast day) – remembrance of the sufferings on the cross and death of Jesus Christ, service in honor of the Cross of the Lord;

– Saturday (day of rest) – glorification of the Mother of God, forefathers, prophets, apostles, martyrs, saints, righteous and all saints, as well as remembrance of all departed Orthodox Christians.

Annual circle of services

This circle includes services held throughout the year. IN Orthodox tradition Every day of the year is dedicated to the memory of a saint, holiday or fast.

The biggest holiday among Christians is Svetloe Christ's Resurrection, or Easter. Her day is calculated by lunar calendar- this is the first Sunday after the spring full moon (on one of the Sundays from April 4 to May 8).

– Entry of the Lord into Jerusalem ( Palm Sunday) – celebrated a week before Easter;

– Ascension – celebrated on the 40th day after Easter;

– Trinity – celebrated on the 50th day after Easter;

In addition, there are holidays in honor of great saints and angels. In this regard, all holidays are divided into the Lord's, Theotokos and Saints' holidays.

As can be seen from the dates of the celebration of the twelve holidays, they are divided into fixed and mobile. Fixed holidays take place every year on the same days, while moving holidays can take place on the same days of the week, but on different days of the month.

Holidays also differ in solemnity into great, medium and small. Great holidays are always preceded by an all-night vigil.

Life in the Church is a grace-filled communion with God - love, unity and a spiritual path to salvation. Not everyone knows what liturgy is.

The Divine Liturgy is more than prayer. It represents action both general and personal. Liturgy involves a structure that includes prayers and readings from holy books, celebratory rituals, and choral singing, in which all parts are tied together. Understanding worship requires spiritual and intellectual effort. Without knowing the rules, regulations and statutes, it is difficult to experience the new, wonderful life in Christ.

History of the Divine Liturgy

At the hour of the main and most important divine service for believers, the Sacraments of the Eucharist, or. Sacrament of Communion It was done for the first time by our Lord Himself. This happened on Maundy Thursday before his voluntary ascension to Golgotha ​​for our sins.

On this day, the Savior gathered the apostles, delivered a speech of praise to God the Father, blessed the bread, broke it and distributed it to the holy apostles.

Commitment Sacraments of Thanksgiving or Eucharist, Christ commanded the apostles. They spread the covenant throughout the world and taught the clergy to perform the liturgy, which is sometimes represented by mass, since it begins at dawn and is served until noon, before lunch.

Eucharist- this is a Bloodless sacrifice, because Jesus Christ made a blood sacrifice for us on Calvary. The New Testament abolished the Old Testament sacrifices, and now, remembering the sacrifice of Christ, Christians offer God a Bloodless Sacrifice.

The Holy Gifts symbolize the fire that burns away sin and defilement.

There have been cases when spiritual people, ascetics, at the hour of the Eucharist saw the appearance of heavenly fire, which descended on the blessed Holy Gifts.

The origin of the liturgy is the Sacrament of Great Holy Communion or the Eucharist. Since ancient times it has been called liturgy or common service.

How the main liturgical rites were formed

Ritual Divine Liturgy did not form immediately. Starting from the second century, a special examination of each service began to appear.

• At first, the apostles performed the Sacrament in the order that the Teacher showed.
• In the time of the apostles, the Eucharist was combined with meals of love, during the hours during which believers ate food, prayed and were in fraternal communion. The breaking of bread and communion took place after.
• Later, the liturgy became an independent sacred act, and the meal was served after a joint ritual action.

What are the liturgies?

Different communities began to create liturgical rites in their own image.

The Jerusalem community celebrated the Liturgy of the Apostle James.

In Egypt and Alexandria they preferred the liturgy of the Apostle Mark.

In Antioch the liturgy of the holy enlightener John Chrysostom and St. Basil the Great was celebrated.

United in meaning and original meaning, they differ in the content of the prayers that the priest says during the consecration.

The Russian Orthodox Church celebrates three types of liturgy:

Saint of God, John Chrysostom. It takes place on all days except Great Day. John Chrysostom shortened prayer requests Venerable Basil the Great. Grigory Dvoeslov. Saint Basil the Great very much asked the Lord for permission to perform the Divine Liturgy not according to the prayer book, but in his own words.

After spending six days in fiery prayer, Basil the Great was awarded permission. The Orthodox Church celebrates this liturgy ten times a year:

• When is it celebrated? Christ's Nativity and on Holy Baptism on Christmas Eve.
• In honor of the saint's feast day, which takes place on January 14th.
• On the first five Sundays of Lent before Easter, on Great Maundy Thursday and Great Holy Saturday.

The Divine Liturgy of the Holy Presanctified Gifts, compiled by Saint Gregory the Dvoeslovos, is served during the hours of Holy Pentecost. According to the rules of the Orthodox Church, Wednesdays and Fridays of Lent are marked by the liturgical rules of the Presanctified Gifts, which are consecrated during Communion on Sunday.

In some areas, Orthodox Churches serve the Divine Liturgy to the Holy Apostle James. This happens on October 23, his memorial day.

The central prayer of the Divine Liturgy is the Anaphora or repeated petition to God to perform a miracle, which consists of the application of wine and bread, symbolizing the Blood and Body of the Savior.

“Anaphora” translated from Greek means “exaltation”. While saying this prayer, the clergyman “offers” the Eucharistic Gift to God the Father.

There are a number of rules in Anaphora:

1. Praefatio is the first prayer that contains thanksgiving and glorification to God.
2. Sanctus, translated as saint, sounds like the hymn “Holy...”.
3. Anamnesis, in Latin means remembrance; here the Last Supper is remembered with the fulfillment of the secret words of Christ.
4. Epiclesis or invocation - invocation of the lying Gifts of the Holy Spirit.
5. Intercessio, intercession or intercession - prayers are heard for the living and the dead, in remembrance of the Mother of God and the saints.

In large churches, the Divine Liturgy occurs daily. The duration of the service is from one and a half to two hours.

Liturgies are not held on the following days.

Celebration of the Liturgy of the Presanctified Gifts:

• Preparation of the substance for the creation of the Eucharist.
• Preparing believers for the Sacrament.

The performance of the Sacrament, or the act of consecrating the Holy Gifts and Communion of believers. The Divine Liturgy is divided into three parts:

• the beginning of the sacrament;
• liturgy of catechumens or unbaptized and penitents;
• Liturgy of the Faithful;
• Proskomedia or offering.

Members of the first Christian community brought bread and wine themselves before the liturgy for the Sacrament. The bread that believers eat during the liturgy is called in church language prosphora, which means offering. Currently, in the Orthodox Church, the Eucharist is celebrated on prosphora, which is prepared from kneaded yeast dough.

Sacraments

In the sacrament of proskomedia, five prosphoras are used in tribute to the memory of the miracle of feeding 5 thousand people with Christ.

For communion, one “lamb” prosphora is used and the proskomedia is done at the beginning of the ritual in the altar during the reading of the hours. The proclamation “Blessed is our God,” which precedes the 3rd and 6th hours, is associated with the coming of the Holy Spirit to the apostles, the crucifixion and death of the Savior Christ.

The third hour is the initial exclamation of the proskomedia.

Liturgy of the Hours

The Divine Liturgy of the Hours is a prayer said on behalf of the entire People of God. Reading the prayer of the hours is the main duty of priests and those who must pray for the prosperity of the Church. The Liturgy of the Hours is called the voice of the Teacher Christ. Every believer must join in choral praise, which in the liturgy of the Hours is continually offered up to God. By church traditions The Liturgy of the Hours is not obligatory for parishioners, but the Church advises the laity to participate in the reading of the Liturgy of the Hours or to independently read the Hours according to the prayer book.

Modern church practice involves the priest performing a proskomedia at the altar during the Third and Sixth hours of reading.

Proskomedia is an important and main component of the Divine Liturgy; it takes place on the altar, because the Gifts of Consecration carry a special symbolic meaning.

The priest uses a copy to cut out a cubic shape from the middle of the Lamb's prosphora. The cut out part is called the Lamb and testifies that the Lord, as an inherently blameless Lamb, offered himself to the slaughter for our sins.

The preparation of the Gifts has several main meanings:

• Memories of the birth of the Savior.
• His coming into the world.
• Golgotha ​​and burial.

The cooked Lamb and the parts that are taken out from the other four prosphoras signify the fullness of the heavenly and earthly Church. The cooked Lamb is placed on a golden plate, the paten.

IN second prosphora n intended for worship of the Mother of the Blessed Virgin Mary. A particle is cut out of it triangular shape and is placed to the right of the particle of the Lamb.

Third Prosphora formed as a tribute to memory:

• John the Baptist and the holy prophets,
• apostles and blessed saints,
• great martyrs, unmercenaries and Orthodox saints who are remembered on the day of the Liturgy,
• righteous holy parents of the Mother of God, Joachim and Anna.

The next two prosphoras are for the health of the living and the repose of departed Christians; for this, believers put notes on the altar and the people whose names are written in them are awarded the piece taken out.

All particles have a specific place on the paten.

At the conclusion of the Divine Liturgy, the parts that were cut from the prosphora at the hour of sacrifice, poured out by the priest into the Holy Chalice. Further, the clergyman asks the Lord to take away the sins of the people mentioned during Proskomedia.

Second part or Liturgy of the Catechumens

In ancient times, people had to carefully prepare to receive holy baptism: study the basics of the faith, go to church, but they could only get to the liturgy until the Gifts were transferred from the altar to the church altar. At this time, those who were catechumens and excommunicated from the Holy Sacrament for grave sins, had to go out onto the porch of the temple.

In our time, there is no announcement or preparation for the Holy Sacrament of Baptism. Today people are baptized after 1 or 2 conversations. But there are catechumens who are preparing to enter the Orthodox faith.

This action of the liturgy is called the great or peaceful litany. It reflects aspects of human existence. Believers offer prayer: about peace, the health of the holy churches, the temple where the service is held, a prayer word in honor of bishops and deacons, about the native country, the authorities and its soldiers, about the purity of the air and the abundance of fruits needed for food and health. They ask God for help for those traveling, sick and in captivity.

After the peaceful litany, psalms are heard, which are called antiphons, because they are alternately performed on two choirs. While singing the Gospel commandments Sermon on the Mount, the royal doors open, a small entrance occurs with the Holy Gospel.

Clergyman lifts the gospel up, thereby marks the cross, saying: “Wisdom, forgive!”, as a reminder that one should be attentive to prayer. Wisdom carries the Gospel, which is carried out from the altar, symbolizing Christ's coming out to preach with the Good News for the whole world. After this, pages are read from the Epistle of the Holy Apostles, or the book of the Acts of the Apostles, or the Gospel.

Reading the Holy Gospel ends with an intense or intensified litany. At the hour of the special litany, the clergyman reveals the antimension on the throne. Here there are prayers for the deceased, a request to God to forgive their sins and place them in the heavenly abode, where the righteous are.

After the phrase “Catechumens, come forth,” unbaptized and repentant people left the church, and the main sacrament of the Divine Liturgy began.

Liturgy of the Faithful

After two short litanies, the choir performs the Cherubic Hymn and the priest and deacon transfer the consecrated Gifts. It says that there is an angelic army around the Lord, which constantly glorifies Him. This action is the entrance of the Great. The earthly and heavenly Church celebrate the Divine Liturgy together.

The priests enter the royal doors to the altar, places the Holy Chalice and paten on the throne, the Gifts are covered with a veil or air and the choir finishes singing the song of the Cherubim. The Great Entrance is a symbol of the solemn procession of Christ to Golgotha ​​and death.

After the transfer of the Gifts has taken place, the litany of petition begins, which prepares parishioners for the most important part of the liturgy, for the sacrament of the consecration of the Holy Gifts.

All those present sing the Creed prayer.

The choir begins to sing the Eucharistic canon.

The Eucharistic prayers of the priest and the singing of the choir begin to alternate. The priest talks about the establishment by Jesus Christ of the great Sacrament of Communion before His voluntary suffering. The words that the Savior spoke during the Last Supper are reproduced by the priest loudly, at the top of his voice, pointing to the paten and the Holy Chalice.

Next comes the Sacrament of Communion:

In the altar, the clergy crush the Holy Lamb, administer communion and prepare Gifts for the faithful:

1. the royal doors open;
2. the deacon comes out with the Holy Chalice;
3. the opening of the church royal doors is a symbol of the opening of the Holy Sepulcher;
4. the removal of the Gifts speaks of the appearance of the Lord after the resurrection.

Before communion, the clergyman reads a special prayer, and the parishioners repeat the text in a low voice.

All those receiving communion bow to the ground, fold their hands in a cross on their chest and near the chalice they say the name received at baptism. When communion has taken place, you must kiss the edge of the Chalice and go to the table, where give prosphora and church wine, diluted hot water.

When everyone present has received communion, the cup is brought into the altar. The parts that were taken out from the brought and service and prosphoras are lowered into it with a prayer to the Lord.

The priest then reads the blessed speech to the faithful. This is the last appearance of the Blessed Sacrament. Then they are transferred to the altar, which once again recalls the Ascension of the Lord into heaven after his Holy Resurrection. On the Last Time, believers worship the Holy Gifts as if they were the Lord and offer gratitude to Him for Communion, and the choir sings a song of thanks.

At this time the Deacon puts a short prayer, giving thanks to the Lord for Holy Communion. The priest places the antimension and altar gospel on the Holy Altar.

Loudly proclaiming the end of the liturgy.

End of the Divine Liturgy

Then the clergyman says the prayer behind the pulpit, giving a final blessing to the praying parishioners. At this hour, he holds the cross facing the temple and dismisses it.

Church word "Dismissal" comes from the meaning of “to let go.” It contains a blessing and a short petition from God for mercy by a clergyman of the Orthodox people.

Vacations are not divided into small and great. The Great Dismissal is complemented by the commemoration of the saints, as well as the day, the temple itself and the authors of the liturgy. On Holidays and Great Days of Easter Week: Maundy Thursday, Friday, Holy Saturday commemorates the main events of the holiday.

Release procedure:

The priest proclaims:

1. “Wisdom”, which means let us be careful.
2. Then there is an appeal to the Mother of the Blessed Virgin Mary.
3. Thanks to the Lord for the service being done.
4. Next, the clergyman pronounces the dismissal, addressing the parishioners.
5. After this, the choir performs a multi-year performance.

The Liturgy and the main Sacrament served by Holy Communion is the privilege of Orthodox Christians. Since ancient times, weekly or daily Communion was provided.

Anyone who wishes to receive communion during the Liturgy of the Holy Mysteries of Christ must clear his conscience. Before Communion liturgical fast must be performed. The meaning of the main Sacrament of Confession is described in the prayer book.

Preparation is necessary for the privilege of Communion

He prays to work diligently at home and to be present as often as possible church services.

On the eve of the communion itself, you need to attend the evening service in the Temple.

On the eve of communion they read:

• The sequence that is prescribed in the prayer book for the Orthodox.
• Three canons and: a canon of repentance to Jesus Christ our Lord, a prayer service to the Most Holy Mother of God and to our Guardian Angel.
• During the celebration of the Holy Resurrection of Christ, which lasts strictly forty days, the priest blesses them instead to turn to the Easter canons.

Before Communion, the believer needs to hold a liturgical fast. In addition to restrictions on food and drink, he suggests giving up various types of entertainment.

On the eve of communion, from twelve o'clock midnight, you must perform complete refusal of food.

Before communion, Confession is required, to open your soul to God, repent and confirm your desire to improve.

During confession, you should tell the priest about everything that lies heavily on your soul, but do not make excuses and do not shift the blame onto others.

Most correct take confession in the evening in order to participate in the Divine Liturgy in the morning with a pure soul.

After Holy Communion, you cannot leave until the hour when the altar cross held in the hands of the priest is kissed. You should listen with insight to the words of gratitude and prayer, which mean a lot to every believer.

Matthew 18.17; Acts 12.5; Rom 16.4,5; 1 Cor 7.17; 14.34; 16.19) - this word currently means:

a) a worldwide religious organization or separately each of more than 200 different modern “Christian” confessions, movements, denominations, led by a professional religious hierarchy similar to other earthly religions;

b) a local community of believers, a parish, included in this hierarchical system as its lowest structural unit, headed by an appointed person, and for the conduct of whose services there is a special building or premises (similar to secular clubs);

c) the church building or house of worship itself, in Zech 11.13; Matthew 27.6 This word is mistakenly used to describe a temple in the Russian Bible.

A small group of believers or even an individual family (see Rom 16.4; 1 Cor 16.19) is no longer called a church. The monopoly of the central government cannot allow this. Every “church”, even the smallest one, is already considered a part of the general organization, its representative, even at its appearance. All modern churches, in their organizational structure, form and methods of action, as well as financially and in relation to service personnel, repeat the state and party institutions that surround them. The earthly church is now largely represented by three major "Christian" religious structures: the Catholic Church (450 million members), Protestant (300 million) and Orthodox (150 million), which, together with other denominations, now comprise about a third of the population globe. Each of them, of course, believes that it most faithfully reproduces the teachings of Christ (!) (for comparison, let us recall that there are currently more than 600 million Muslims on earth).

In the earthly church, two main parts are easily distinguished:

a) a strictly organized leadership team consisting of professionals, and

b) the mass of ordinary believers or parishioners.

Part a) with persistence worthy best use, strives to strictly preserve established traditions, forms of “service”, rituals, holidays, etc., protecting itself, as from a deadly infection, from any interference or critical approach. Part b), taught and cared for by part a), does not seek anything, does not study the Scriptures, but considers going to church, performing rituals and obeying traditions sufficient.

The current position of the church and the true nature of its witness cannot be understood without a detailed and critical study of its entire history, which, for obvious reasons, no one in the church is doing now.

It is characteristic to note that nowhere in the New Testament is a general organization called a church, but only individual communities and groups of believers. And in this early period of Christianity the character of these first churches (which are sometimes called " apostolic church", giving rise to error and incorrect terminology) is radically different from the character of the modern church. Then there was mortal danger from the world and the hostile environment of other beliefs, now there is friendship, legality and cooperation with the world; then - purity, sincerity, true love for each other, now - self-satisfaction, unapproachable politeness, participation in all worldly problems. At that early period there were no New Testament writings known to us, and when they began to appear (60-100), they were not widespread and, moreover, they had to fight for survival from the very beginning with the apocryphal and apocryphal writings that appeared at the same time. even false scriptures, so the word has not yet become a fetish, a quotation. Christians lived by pure faith, supported by the instructions of wise teachers and prayer. The spirit was completely different and this is important to understand!

Among the first believers, of course, very soon various human vices entered (Acts 5.1-2; 3 John 9; 1 Cor 5.1; 6.6-8), they began to be tormented by “wolves in sheep’s clothing” from the outside and inside (Matthew 7.15; Acts 20.29; 2 Pet 2.1; 1John 4.1), but she did not “cover them with love” and was alien to all falsehood and hypocrisy.

The Apostles of Christ, in the complete absence of New Testament writings (more precisely, in the process of their appearance), in difficulties and experiences, proclaimed the good news throughout the world. For this, the Apostles themselves and all the first Christians were subjected to severe persecution. And this is not a historical feature, but an unchangeable property of true faith (and not religion - see 2 Tim. 3.12).

The persecution of Christians began almost simultaneously with the emergence of the Jerusalem community of believers (Acts 8.1; 12.1-3) and reached its greatest extent under Nero (54-68), who accused them of setting fire to Rome in 64. Thousands of Christians were then tortured and burned , torn to pieces by wild animals in circus arenas. Ap. Paul was at this time arrested a second time (possibly in Troas, 2 Tim 4.13), returned to Rome and executed.

After the death of Nero, the persecution subsided somewhat, but under Domitian (81-96) it flared up with new strength. The number of those executed was again in the thousands. Ap. John, already a very old man, was exiled to the island of Patmos.

Under Trajan (98-117), among others, Simon, the brother of Jesus, teacher and mentor of the Jerusalem community, was crucified, and Ignatius, the mentor of the Antioch community, was thrown to wild beasts.

The persecution was especially fierce under Decius (249-251) and Valerian (253-260), which spread throughout all the provinces of the empire. Cyprian wrote: “The world has become depopulated...”

Diocletian (284-305) introduced systematic, and not occasionally, as before, persecution of Christians. They were literally hunted. He set out to eradicate this name from the earth. In the Roman catacombs, stretching for hundreds of kilometers under Rome, in which a huge number of Christians hid throughout the ancient period of Christianity, up to 7 million graves have now been found.

Despite severe persecution from the outside and the harsh struggle of believers against heresies in their midst (and perhaps thanks to them), in these first centuries Christianity maintained a purity that it (or rather, the later formal “Christianity”) no longer had in all subsequent centuries.

At this time lived the most outstanding teachers or “fathers of the church,” as they are now called in religious literature.

Polycarp (69-156), student of the ap. John, bishop of the Smyrna community, was burned alive. (Modern religious literature calls “bishops” teachers and mentors in the first communities of believers, but do not let this mislead the reader - they were not the same bishops who later, after the recognition of Christianity official religion Roman Empire, appointed from Rome.)

Ignatius (67-110), student of the apostle. John, bishop of the Antiochian community, was taken to Rome and thrown to wild beasts.

Papias (70-155), student of the apostle. John, bishop of the Hierapolis community, wrote the book “Explanation of the Lord’s Conversations,” in which he collected additional eyewitness accounts of Christ’s conversations. He died as a martyr in Pergamon.

Justin Martyr (100-167), originally from Shechem. Having turned to Christ, he traveled a lot in the garb of a philosopher, studied himself and tried to convert many to the true faith. He wrote the book “Defense of Christianity.” He also owns one of the earliest descriptions of meetings of believers: “Everyone gathered on Sunday. We read from the messages and prophets as much as time allowed. The elder (leader) spoke instructions and admonitions. Then everyone stood up and prayed. Bread and wine were distributed. The deacons carried them to those who were absent. Each, according to his wealth, donated to the poor, and the eldest gave from this to widows, orphans, strangers and prisoners.” He died as a martyr in Rome. (Note that the word “deacons” - ministers, assistants - was introduced here by later translators and at that time it did not have a modern, official meaning.)

Irenaeus (130-200) from Smyrna, disciple of Polycarp and Papias, bishop of Lyon. Known for his books against Gnosticism. He often repeated: “I remember well the place where Polycarp sat, talking about his conversations with John about all the works and miracles of the living Word, which appeared in the flesh in exact accordance with all the Scriptures.” He died a martyr.

Origen (185-254), the most gifted of the early teachers, writer, traveler. More than two-thirds of the entire contents of the New Testament are quoted in his books. For a long time lived in Alexandria, where his father Leonidas was executed. He barely escaped execution under Maximus, but under Decius he was imprisoned and tortured.

Tertullian (160-220) from Carthage, lawyer, pagan, after his conversion the most outstanding teacher of the Roman Church, an ardent defender of the purity of Christian teaching, who wrote the words: “What does Jerusalem have in common with Rome and the Church with the Academy?”

Eusebius (264-340), bishop of Caesarea, “the father of church history,” who wrote several historical books, had great influence on Emperor Constantine.

John Chrysostom (345-407) from Antioch, an unsurpassed orator and preacher, Patriarch of Constantinople, reformer of a church that had begun to become very rich, was expelled and died in exile. (He lived already in the official period of the church and bore the title bestowed upon him by the emperor.)

Jerome (340-420), the most learned of the "fathers" of the Roman Church, translated the Bible into Latin language(Vulgate).

Augustine (354-430), bishop (now official) of Hippo in northern Africa, writer, founder of systematic theology.

The most famous and influential opponents of Christianity among scientists were Celsus (2nd century), philosopher, Platonist and mystic, author of the book “The True Word,” criticizing Christian teaching, which has not reached us and is known only from Origen’s book “Against Celsus”; and Porphyry (233-304), philosopher, Neoplatonist, author of the voluminous work “Against the Christians,” burned in 448 (only fragments have survived).

The early period of Christianity is characterized by the absence of the organizational structure familiar to us. There were no special rooms for meetings or “worship services”. The church (to use this modern word) was a society of disciples (followers) of Christ, who had their own presbyters (elders) and bishops (guardians, mentors) in their places, around whom they gathered for prayers, instructions, breaking bread (common meals), and who if necessary, they went to the death for the community. Such a community lived among many other beliefs, almost everywhere surrounded by anger and attacks. Such a church (community) could well be called one body (1 Cor. 12). The faith and purity of life of the first Christians now seem unattainable!

But under Emperor Constantine (303-337), the attitude towards Christianity changed dramatically, because he himself became a “Christian”. They say it happened like this. On the eve of the decisive battle near Rome on October 27, 312, at sunset, he saw a clear vision in the form of a cross and the inscription: “This way you will win” (or something like that). Immediately deciding to fight under the "Christian" banner, he won a complete victory. After this, Constantine declared himself a “Christian.” In 313, he issued an edict according to which everyone was allowed to profess the religion that he himself chose, but he began to give advantages to Christians when appointed to government positions, exempted them from taxes and military service, etc. Since the Roman aristocracy did not agree to completely abandon their pagan beliefs, he decided in 325 to move the capital to the city of Byzantium, renamed Constantinople in 330, which he wanted to make the capital of the new “Christian empire”. (Now we will write the word “Christian” with a small letter!)

On his orders, 50 large Bibles were produced under the supervision of Eusebius, of which two are believed to have survived to this day (Codex Sinaiticus and Codex Vaticanus). By special decree, the seventh day of the week (in Russian “Sunday”) was declared a day of rest. Although the first church building was built under Emperor Severus (222-235), under Constantine they began to appear everywhere. Under him, the following were prohibited: slavery, gladiatorial fights, the killing of unwanted children and crucifixion as a form of execution.

But Emperor Theodosius (378-398) dealt a mortal blow to everything that still remained pure in the new Christianity. It has not recovered from this blow to this day. He buried in one fell swoop all the good things done by Constantine. By a special decree under Theodosius, Christianity was made the state religion, and the conversion of everyone to Christianity was mandatory. Moreover, all other religions were “banned” and crowds of new “Christians” began to destroy old pagan temples.

Having become state-owned, the church and Christianity were completely transformed. The Roman spirit subjugated everything. Priests appeared (following the example of the former Jerusalem temple and the temples of pagan deities). Bishops and presbyters from elders and mentors turned into religious officials, now appointed “from above” (and not from above, as before) and accountable to higher authorities. Richly decorated churches, theatrical “worships,” and magnificent receptions eclipsed everything seen before at court, and the church hierarchy began to compete with the imperial one. Emperor Leo 1 (440-461) forbade priests to marry, and this position (“celibacy”) remains in the Catholic Church to this day.

The Goths, Vandals and Huns who flooded the Roman Empire converted to Christianity en masse, but this “conversion,” of course, was formal and only led to the mixing of old paganism with new Christianity.

Along with the influx of “converted” but not regenerated barbarians, many pagan things entered Christian customs and rituals: worship of the dead (saints and relics), worship of the Virgin Mary and objects (the cross and icons), church “sacraments” and confession. From the cult of the sun god came halos around the heads of “saints” in their images, a shaved circle on the back of the head of Roman priests (tonsure) and small round breads (provira). Even the holiday of the birth of this sun god was transformed into the Nativity of Christ, which is still celebrated with great joy throughout the world. Holy objects, holy water, scheduled fasts, penances (self-punishment), memorized prayers just in case, etc. and so on. were borrowed from paganism without any modification.

The Roman Empire was always tolerant of all kinds of religions that filled it, but it demanded that they be loyal to it. Of course, the new state religion was not supposed to be an opponent of the imperial spirit, and it very soon submitted to it. Thus began the captivity of the Christian Church (or rather, what was now called by this word) by the Roman Empire, the spirit of which completely permeated it and it turned out to be completely down to earth. It has become forever one of the earthly religions, albeit no less successful than others!

Many believers, seeing the decay and decline (that is, wealth and self-aggrandizement) of the church, fled to the desert, to secluded places. This is how monasticism arose.

The first monk was Anthony (250-350) from Egypt, who was soon followed by many others from Asia Minor and Europe. At first the monks lived alone, but then they began to live together. Monasteries appeared with their own rules, charters, hierarchy, and when they began to get rich, their life began to be marked by immorality and predation.

The first “Pope” appeared in the 6th century. The statement that ap. Peter was the first bishop of Rome, has no basis (see Lin). Although after Constantine the church became an organization that had the opportunity to influence the course of state and political affairs, the bishop of Rome initially did not stand out in any way in this regard. In the 4th century. The bishops of the five main centers of the empire - Rome, Constantinople, Antioch, Jerusalem and Alexandria - were proclaimed patriarchs with equal powers, but after the split of the empire in 395, rivalry between the Roman and Constantinople patriarchs for influence over the rest of the "Christian" world became noticeable.

Innocent 1 (402-417) claimed the role of head of the entire church and insisted on his right to lead the life of other communities (churches). Around this time, Augustine's book The City of God appeared, in which he envisioned a united, spiritual Christian kingdom on earth. But the influence of this book turned out to be the opposite. The desire to subordinate all churches to one leadership (of course, Roman) intensified. Then the earthly church began to formally turn into an ecclesiastical Roman empire.

Leo 1 (440-461) is already considered a pope. In 445 he received appropriate official recognition from Emperor Valentine. He declared disobedience to himself a sin and introduced death penalty for heresy.

In 476, Rome fell and the western part of the empire now represented fragmented small kingdoms, among which the figure of the pope began to stand out noticeably. He had real power over the churches of Italy, Spain, France and England. The lands and then the army came under the rule of the pope.

In the 7th century. Islam arose. Its spread was like a fire in the dry steppe. Muslim troops penetrated into Spain and the Balkans. There was a very great danger that they would capture all of Europe, but in the battle of Tours (in France) in 732, their troops were completely defeated and the capture of Europe ceased.

Pope Leo 3 (795-816), under the patronage of Charlemagne, King of France, officially formed the “Holy Roman Empire” (which was “abolished” by Napoleon 1000 years later in 1806).

Pope Nicholas 1 (858-867) was the first to wear the crown. He issued a decree of excommunication of the Patriarch of Constantinople, Photius, who in turn excommunicated him.

The period from Nicholas 1 to Leo 9 (lasting about 200 years) is called in history “midnight in the dark kingdom.”

In the church (in the entire structure, not only in the papal residence or among the highest church officials) bribery, violence, and debauchery reigned.

Pope Sergei 3 (904-911) had a mistress, Marozia. She, her mother and sister turned the papal palace into a brothel. The following popes were appointed according to their will and passions. Marozia personally strangled Pope John 10 (914-928) and elevated Leo 6 (928-929) to the papal throne. He was followed by Stephen 7 (929-931), then John 11 (931-936), who was her son. The next four popes were also her sons. Her grandson, Pope John 12 (955-963) was guilty of every possible crime and was finally killed by an enraged husband while committing adultery with his wife.

Pope Boniface 7 (984-985) killed Pope John 14 (983-984) and bought his papacy with stolen money. The Bishop of Orleans, speaking of John 12, Leo 3 and Boniface 7, called them “monsters and criminals, mired in atrocities, antichrists sitting in the temple.”

With Pope Benedict 8 (1012-1024), the papacy began to be officially purchased.

Pope Benedict 9 (1033-1045) was installed as papacy (at the expense of his parents) at the age of 12. He subsequently became so mired in crime and debauchery that the people drove him out of Rome.

Despite the ongoing enmity between the two centers - Rome and Constantinople - for power and the terrible decay of Rome, the church remained externally (organizationally) unified and all the first councils were common. There were seven cathedrals in total:

1. in 325 in Nicaea (Arianism, creed),

2. in 381 in Constantinople (Arianism, Trinity),

3. in 431 in Ephesus (Nestorianism),

4. in 451 in Chalcedon (Monophysitism, abolition of the decisions of the “robber” council of Monophysites in 449 in Ephesus),

5. in 553 in Constantinople (Monophysitism),

6. in 680 in Constantinople (monothelitism),

7. in 787 in Nicaea (iconoclasm, legalization of the worship of icons).

At the council in 869, a schism occurred in Constantinople, so the Orthodox Church still recognizes only the previous seven councils. Subsequently, councils were held separately. However, the final official division of the churches did not occur until 1054.

Since then, the eastern wing of the church (“Orthodox”), permeated with a more mystical and contemplative spirit, played a very passive role in world history, while the western (“Catholic”, that is, universal), permeated with a conquering and teaching spirit, played a very active role.

Beginning with Pope Gregory 7 (1073-1085), there was a desire to cleanse the papacy of corruption and the purchase of almost all positions of bishops and priests. At the same time, the stubborn struggle between the papal throne and European emperors for power over each other continued.

Pope Urban 2 (1088-1099) organized the first crusade to liberate the Holy Land and Jerusalem from Muslims. There were seven crusades in total:

1. 1095-1099 (capture of Jerusalem)

2. 1147-1149 (delayed the fall of Jerusalem)

3. 1189-1191 (did not reach Jerusalem)

4. 1201-1204 (capture and plunder of Constantinople),

5. 1228-1229 (capture of Jerusalem)

6. 1248-1254 (unsuccessful),

7. 1270-1272 (faded).

Pope Innocent 3 (1198-1216) is considered one of the most powerful popes. Almost all European monarchs obeyed his will. He declared himself "the vicar of Christ", the highest authority in the church and in the world. For the first time he introduced the concept of “papal infallibility,” which has not been canceled (!) to this day. He forbade the laity from reading the Bible. Established the Inquisition. Organized the beating of heretics. Based on the amount of blood shed, he was considered a beast, Nero resurrected.

The Inquisition was one of the most terrible acts of the papacy. In the name of Christ and under the leadership of the “vicars of Christ”, tens of thousands of innocent people were tortured, killed, and burned in all European countries over 500 years.

Pope Boniface 8 (1294-1303) declared with his bull that “salvation is impossible without complete submission to the Pope.” Dante, who visited the Vatican at this time, called it "the lowest part of hell."

In retaliation for the terrible massacre of the Albigensians, Philip, King of France, in 1305 moved the papal residence to Avignon, where it remained until 1377. After the residence returned to Rome, for another 40 years (until 1417) there were two popes at the same time - in Rome and in Avignon, where they continued to elect themselves.

Pope John 23 (1410-1415), while still a cardinal in Bologna, had 200 seduced women on his account, and after becoming pope (having bought this title), he continued to rape girls and nuns, openly sold the positions of cardinals and rejected the future life.

Pope Pius 2 (1458-1464) preached ways to seduce women, and recommended (and was even ready to demonstrate) ways of self-satisfaction to young people.

Pope Paul II (1464-1471) filled his house with concubines.

Pope Sextus IV (1471-1484) first proclaimed redemption from purgatory through money. Was involved in the murder of Lorenzo de' Medici. Appointed eight of his nephews as cardinals back in childhood. He surpassed the most noble families of Rome in wealth.

Pope Innocent 8 (1484-1492) had 16 illegitimate children (although celibacy remained a strict requirement for Catholic priests).

Pope Julius II (1503-1513) personally commanded armies on several campaigns. Introduced indulgences. During his reign, M. Luther visited the Vatican and was frightened by what he saw there.

Pope Leo 10 (1513-1521), under whom the Reformation process began, was appointed archbishop at age 8 and cardinal at age 13. Later, he had 27 more different church positions, which gave him huge income.

In the middle of the 16th century. The Jesuit Order was invented and organized - an even more terrible body of papal power than the Inquisition. His goal was, using any means, to suppress and subjugate everyone, from the commoner to the king, to the papal will. His task was, ahead and ahead of God, to work on souls. This order arose as a counteraction to the Reformation. His spirit and methods (mostly secret) soon became firmly established in the way of thinking and actions of other worldly organizations, parties, and governments. Jesuitism is a worthy expression of the character of this end time and of all its organizations.

Pope Clement 11 (1700-1721) again issued a decree prohibiting the reading of the Bible. The “infallible” Clement 13 (1758-1769) and Clement 14 (1769-1774) banned the Jesuit order forever, and the “infallible” Pius 6 (1775-1799) and Pius 7 (1800-1820) This order was restored again and the reading of the Bible was again prohibited. Pope Leo 12 (1821-1829) cursed all religious freedoms, Bible societies and all translations of the Bible (Pope Gregory 9 even prohibited the possession of the Bible). Pope Pius IX (1846-1878) cursed the separation of church and state.

The papacy, having become a political force and striving to subjugate everything in the world, could not help but arouse widespread opposition already in the Middle Ages, which it always called heresy, against which it waged a fierce struggle.

Albigensians, Waldensians (entire popular movements), John Wycliffe, Jan Hus, Savanarola (individual outstanding personalities) long before the Reformation fought against the dominance of the papacy in the life of communities and in the very thinking of believers. Anabaptists - separate groups of Christians under different names, but always rejected the baptism of children, church hierarchy, formal rituals, the prohibition of reading and studying the Bible, etc., appeared in the Middle Ages, but the historical beginning of the Reformation is October 31, 1517, when Martin Luther, a Catholic priest from Wittenberg, posted the famous 95 theses on the door of his church, directed mainly against indulgences. While still a teacher at the University of Wittenberg, from which he himself graduated, M. Luther began to read sermons intended for the study Holy Scripture, to which crowds of listeners flocked. (Note that later active self-proclaimed “preachers” began to call preaching “proclamation of the good news,” “evangelization,” etc., elevating themselves, therefore, to the rank of “apostles” and laying the foundation for yet another lie.) Now M. Luther made an open break with the papacy. Pope Leo 10 excommunicated him and threatened him with death, but M. Luther publicly burned his bull on December 10, 1520. In 1521, he was summoned by Charles 5, King of the Holy Roman Empire (which then included Germany, Spain, Austria and the Netherlands), to the court in Worms, where he uttered his famous words: “In this I stand and cannot do otherwise, so help me God!” At the trial, at the insistence of the papal envoy, he was cursed, but the death sentence was not imposed on him, since he already had many friends and adherents from the highest nobility. One of them hid it in his castle for a year and during this time M. Luther translated the Bible into German (see Bible).

By 1540 the entire north of Germany had become Lutheran. Pope Paul 3 (1534-1549) gave troops to Charles 5 and forced him to start a war against the “Protestants”. It lasted from 1546 to 1555 and ended in victory for the latter.

Famous followers of M. Luther were Zwingli (1484-1531) and Calvin (1509-1564). His teaching soon penetrated into all countries of Europe, giving rise to more and more new churches and movements, the common thing for which was: a departure from Catholicism, icons, indulgences, celibacy, etc., and the recognition of the Holy Scriptures as the only authority.

This movement gave rise to many wars in the 16th and 17th centuries. Among the Protestants themselves, persecution began. Calvin, Bishop of Geneva, executed Selvester for “heresy.” In Holland, Calvinists executed several Arminians for the same reasons. In Germany, King Edward 6 executed two Catholics. In America, three Quakers were hanged by the Puritans for differences of doctrine and another 20 for “witchcraft.” But by 1700, these terrible facts of persecution among those who rebelled for complete freedom of religion ceased.

And yet, despite the depth and scope of the changes that took place in the reformed churches, the Reformation did not fundamentally change the captive position of the church, did not lead it out of the world, out of the spiritual Roman empire, but only significantly transformed its external forms in spirit and in accordance with the demands of culture and the morality of society as a whole. Moreover, Protestantism, in a certain sense, sinned even more than Catholicism, considering itself worthy of propaganda, “preaching” the Gospel, replacing the Apostles, hypocritically placing them in the position of not fulfilling the Lord’s order to proclaim the Gospel throughout the world. The captive church everywhere continued to remain associated with the state and economic structure of nations, the ethical and “sanctifying” appendage of civilized peoples. She didn’t become “not of this world,” everything just began to look a little more decent and more acceptable for a society that had become more enlightened! In other words, and reformed, “Christianity” did not cease to be a religion.

Over time, the church has become deeply bogged down in all the affairs of the world, and proof of this is the complete agreement of all modern Christians with the fact that this is exactly what it should be - the spiritual layer of everything. human society, a native and necessary part of this society, the keeper of its “best traditions”, the purifier of the entire society, taking care of its “lost” (from the bosom of the church) members. It is now almost impossible to open anyone's eyes to this universal delusion. From the pulpit (in words) we hear a worked out program of a limited and well-chosen number of passages from the Bible (although all Scripture is inspired by God - 2 Tim. 3.16), and in practical life we see widespread participation of the church in the struggle for peace, in the class struggle (“liberation theology” - South America), simply in war (Northern Ireland, Lebanon), in the trade union movement (religious-trade union societies in the USA), in the movement to protect the environment environment (let's save the world!), in politics (Christian Democratic parties in many developed countries), etc. and so on. The ideas of equality, humanism, and emancipation are widely included in the church and in religious thinking. Everyone seemed to have forgotten that “friendship with the world is enmity against God” (James 4.4; 1 John 2.15-16). One of the glaring indicators of the perversity of the spirit seems to be the beginning of the ordination of women as bishops, that is, the ordination of women as men (nothing wonder-in-the-world after all, the first weddings in church between a man and a man have already taken place)! The earthly church has long and universally considered its task to improve public morals and manners. She now already offers faith, Christianity as a means, for example, for healing from alcoholism, drug addiction, and crime. She praises technical and scientific progress and is ready to “bring heaven to earth” to meet the urgent needs of man. A man imperceptibly became a self-idol and a self-idol in the church as well as in the world. Happy church holidays, anniversaries and birthdays, attracting young people to church, entertainment in the church buildings themselves, all sorts of external blessings have become the ultimate dreams of believers, overshadowing even thoughts about true faith and the future life. In sermons, speeches and printed works, the calming thought began to appear more and more often: “Everything is wonderful, the whole world will be saved!” (settled, improved), although Scripture clearly says that the whole world will perish.

The earthly church has long ceased to teach that only those who lose their soul in this life for the sake of the next will find it (John 12.25). Modern church(community), not only in big cities, but following their example and in any remote corner, is no longer one body (1 Cor. 12) living a common life, but its house of worship, the “temple,” has turned into a religious club, into which “Christians” and “good Christians” sometimes briefly visit ", to "relax your soul and spiritually refresh yourself." Therefore, the Christian church no longer understands or accepts many of the clear and strict words of Scripture, for example, about the position of women in the church (1 Cor 14.34; 1 Tim 2.12), about confessing sins to each other (James 5.16), about giving priority to the benefit of others (1 Cor 10.24 ), about public reproof in the community (1 Tim 5.20), etc. Scholarly theologians reassure: “This was acceptable in the 1st century, but now it’s the 20th!” The earthly church no longer teaches separation from the world - 2 Cor 6:14-18. On the contrary, it speaks of the “high citizenship” of its members and calls for it! A little more and the earthly church will merge with some humanistic or social movement or make the whole world “Christian”! And then “it will turn out” how wrong the Savior was when he said: “But when the Son of Man comes, will he find faith on earth?” (Luke 18.8). Oh, woe to the people, how terribly they are deceived!

In the most “developed” and rich countries of the West, there is currently religious printing, the printing of all kinds of religious brochures, posters, badges, decorations, etc. is experiencing simply unprecedented prosperity, only all this production is too sweet, cheerful and propaganda to be true, and their numerous religious educational institutions are filled with simply bare practicality.

Christianity appeared in Russia at the end of the 10th century, when Prince Vladimir of Kiev, having examined in detail Judaism, Mohammedanism and Christian teaching, decided to focus on the latter. He himself married the daughter of a Byzantine king and was touched by the wedding ceremony. For this wedding, he, a pagan, had to be baptized and after that he decided to baptize “all of Rus'.” In the summer of 988, all of Kyiv was driven into the Dnieper and all images of former idols were ordered to be destroyed. (Later, Rus' and the peoples associated with it were driven more than once to places from which they still cannot completely escape.) After this Kievan Rus Priests from Byzantium flooded in, and the construction of temples began. Rus' also became “Christian”.

Orthodoxy in Russia from the very beginning strictly adhered to the order of worship, rituals and traditions that were adopted from Byzantium, although over time many changes accumulated in Byzantium itself. In the 17th century Patriarch Nikon of Moscow decided to bring church service books and all rituals into line with those practiced in the rest of the Eastern churches (mainly in Greece), which led to the so-called “schism”. Raskolniks who did not agree with the reforms began to be persecuted, expelled, and burned. But the Old Believer movement has survived and is still alive.

Until the 15th century. The Russian Church was governed from Constantinople and later became independent, but within the country it was always subordinate to the tsarist authority. To govern the church in 1721, Peter 1 established a Synod headed by a president (later chief prosecutor), appointed by the emperor.

At the end of the 19th century. Baptist, Malokansky, Stundist, Mennonite, and Pentecostal communities of Reformed believers appeared in the south of Ukraine and the Caucasus, and at the same time an evangelical movement arose in Petrograd.

After the revolution, the Orthodox Church in Russia, like all other denominations, was almost completely destroyed and completely subordinated to the atheistic state (party) that monopolized all spheres of human activity. This situation has not changed to this day, and, no matter what the “ministers” of the Orthodox, Baptist (officially allowed again after the war) and other churches who served in “certain bodies” say, the state of them (these churches) all these last decades is a particularly pathetic sight. Completely suppressed and completely controlled and directed by the authorities, they did not take a single step on their own, did not make a single appointment. Since Metropolitan Sergius wrote in “his” decree in 1927: “Your (that is, atheists’) joys are our joys” (cf. 3C 22.4), this has become the basis of the state’s relations with the church (churches). And they, as if not noticing this horror, pray for “their government” (and not about individual rulers, as Scripture says - 1 Tim 2.1-2), seek official recognition from the state, as if a state that has rejected God could recognize anything unprofitable for yourself, etc. Adaptability and the principle of “coupling” in the activities of church leadership are presented as wisdom, and the desire to maintain calm and a “tranquil life” (giving good income to leaders) is presented as rationality.

And so, without being embarrassed at all, their leaders call this church (churches) the house of God and teach others this unthinkable lie. They fight for peace, develop an ecumenical movement, sit with rulers at round tables, go on frequent and interesting business trips abroad, carry suitcases and boxes of all sorts of junk to their homes (but not to the community, with whose funds all this is done), while “righteousness has become far off, and truth has stumbled in the marketplace” (Isaiah 59:4,14). But God says: “What will you do after all this?” (Jer 5.31; Mt 7.23).

So, there is a true Church, and there is an earthly church - formal and fake, recognized and prosperous in the world, now receiving its reward. But when the Son of Man comes, only One will be taken, and the other will remain - see. Matthew 24.40-41; 25.33. (See also Bible, Babylon, faith, deacon, deaconess, bishop, heresy, woman, Japheth, idolatry, missionary, prayer, people, Nicolaitans, excommunication, captivity, tradition, religion, Rome, priest, synagogue, word of God, temple , Christians, Christianity, blasphemy, Church)

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