Liturgy. What is an all-night vigil in a church

The morning from the first centuries of the emergence of Christianity was considered an auspicious time for. A person who wakes up after a night's rest must turn to God with prayers before the beginning of the coming day. In the history of Christian worship, matins (in the morning) could begin with the appearance of the first rays of the sun, followed by a liturgy, followed by the faithful communing of the mysteries of the body of Christ. On major holidays, the service in the temple was held at night on the eve of the solemn event. The all-night vigil lasted for several hours, and by dawn the liturgy began. Now this practice is very rare. Only on Christmas, Easter and Epiphany does the service begin at night. On weekdays, Vespers with Matins is held in the evening, and the Liturgy begins the next day in the morning.

What time do morning services begin in modern churches

Depending on the day of the week, the status of the temple, and the total number of clergy serving in it, morning worship can begin at different times. In large cathedrals, where services are held daily, on weekdays, the liturgy usually begins at 8 or 9 o'clock in the morning. There are liturgical periods when the Eucharist is not supposed to be celebrated (Great Lent, except Wednesday and Friday, Holy Week until Thursday). At this time, a Matins service is held in churches, which can begin at 7 o'clock in the morning. In monasteries, an even earlier start of serving God is practiced, since the duration of Matins or Liturgy is much longer.

In church liturgical practice, it is ascribed to celebrate the Liturgy no later than 12 noon. In order to finish by this time, the service begins at 8 or 9 o'clock in the morning. However, there are some indications that if the Liturgy begins, then the Eucharist may be celebrated later. This happens on the eve of the feasts of the Nativity of Christ and the Epiphany. The usual time for the beginning of the morning service in the parish church is nine o'clock after midnight.

I would especially like to note that in large cathedrals and temples with numerous clergy on Sundays and holidays, the Liturgy can be served twice in the morning. Thus, the first liturgy is early and begins at approximately 6 or 7 o'clock in the morning. During this time, a person can visit the church before the start of the working day (if it is a church holiday that falls on a weekday), confess and receive the Holy Gifts. After that, with a feeling of spiritual joy from communion with God, the believer can go to work.

The second morning liturgy is called late and usually begins at 9 am. A special place in the liturgical practice of the Church is occupied by services in which the ruling bishop takes part. The Liturgy at the episcopal service is a separate meeting of the bishop and the service itself. In such cases, the beginning of the service can take place at 9.30.

The church life of a Christian is subject to special laws. Its rhythm is largely determined by the schedule of services - both annual and daily. It is very important for a person who has recently come to faith to understand this.

At one time, all these services took place separately, but later, to make it more convenient for the parishioners, they were combined into three services: evening, morning and afternoon. The first in this list is precisely, because the counting of time differs from the mundane, the beginning of the day is not morning, but evening. This is in line with the Hebrew tradition of time counting inherited by the Christian Church.

The ninth hour, Vespers and Compline are combined in the evening, Midnight Office, Matins and the first hour - in the morning, and the third hour, the sixth and Divine Liturgy - in the afternoon.

Each service is dedicated not only to certain events described in the Bible, but also to various aspects of a person's relationship with God.

Service time

The starting point of the daily circle of services is the ninth hour, which corresponds to 15.00 Moscow time. This service is dedicated to thanksgiving for the day lived and remembering the sufferings of Jesus Christ. This is followed by Vespers, dedicated to repentance and forgiveness, and Compline. The midnight office, dedicated to the prayer of Jesus Christ in the Garden of Gethsemane, was celebrated at midnight.

The earliest service, if we proceed from the secular reckoning of time, can be considered the first hour that sanctifies the day that has come - 7 o'clock in the morning. The third hour corresponds to 9.00, the sixth to 12.00, and the Divine Liturgy - the most important of the services, during which the holy sacrament of the Eucharist takes place - was performed during the day.

This was the order of services in Orthodox churches in the Middle Ages.

At present, such a richness has survived only in monasteries, because monks completely devote their lives to serving God. For the laity, however, such an order of church life is impracticable, therefore, in most parish churches there are two services: evening - at 17.00 and morning - at 9.00.

Sometimes the times of services in individual churches are changed at the discretion of the rectors, who are trying to take care of the interests of the parishioners.

In the Orthodox Church, Sunday is a special day of the calendar. This is the focus of the entire liturgical week, a special holiday, the very name of which indicates the miraculous event of the Resurrection of the Lord Jesus Christ. It is no coincidence that every Sunday in Orthodoxy is called Little Easter.

All Orthodox divine services are divided into certain services from the daily circle, departing at a fixed time. Over the hundreds of years of the formation and development of Orthodox worship, a charter has been developed that determines the order and characteristics of each service.

The day of the service begins on the evening of the day on the eve of the celebrated event. Therefore, the Sunday church service begins on Saturday evening. Most often, Saturday evening is marked by Sunday Great Vespers, Matins and the first hour.

At Sunday Vespers, among other standard chants, the choir performs certain stichera dedicated to the risen Lord. In some churches, at the end of Sunday Great Vespers, lithia is celebrated with the consecration of bread, wheat, oil (oil) and wine.

On Sunday morning a special troparion is sung to one of the eight tones (tunes); the polyeleos is performed - a special chant "Praise the name of the Lord", after which the choir sings the Sunday troparia "The Cathedral of the Angel". Also on Sunday morning special canons are read: the Sunday canon, the honest cross and the Mother of God (sometimes, depending on the order of the connection of the Sunday service with the memory of the revered saint, the canons may change). At the end of Matins, the choir sings a great doxology.

The Saturday evening service ends with the first hour, after which the priest performs the sacrament of confession for those who wish to commune of the holy Body and Blood of Christ during the Sunday liturgy.

On Sunday itself, the service in the Orthodox church begins in the morning. Usually at half past eight. First, the successions of the third and sixth hours are read, and then the main Sunday service - the divine liturgy - follows. The liturgy itself usually begins at nine in the morning. Most often, in Orthodox churches on Sunday, the liturgy is celebrated, compiled by the great St. John Chrysostom, Archbishop of Constantinople. This order is standard, except that the choir performs special Sunday troparia, depending on the current voice (there are eight of them).

Usually, at the end of the liturgy, a prayer service is performed in churches, during which the priest solemnly prays for the needs of believers: for health, for healing in diseases, blessings on a journey, etc.

After the end of the prayer service in the temple, a memorial service for the dead and a funeral service can be performed. Thus, the Church on Sunday does not forget to pray especially not only for the health of living people, but also for deceased relatives.

Perhaps all people want to be happy and joyful, to get rid of laziness and sadness, to protect their loved ones from hardships. All this can be achieved by participating in the life of the Orthodox Church. Faith in the heart alone is not enough for Orthodox Christians - one must regularly attend Divine services and participate in the Sacraments of Penance and the Eucharist. And then, whatever the external conditions of life, in any situation a person will be able to maintain a joyful and calm state of mind. And you can start the path to such a worldview by attending divine services.

Daily services, schedule

The daily range of services of the Orthodox Church consists of nine services.

In ancient times, in monastic and hermitic life, they were performed each separately, strictly in time. But over time, they were combined into evening, morning and afternoon services to make it easier for believers to attend services. As in the Bible, the Lord began the creation of the world in the evening, also approximately from the time of sunset over the horizon, the day begins and the day in the Orthodox Church.

Evening service:

The ninth hour (15 noon)
Vespers
Compline

Morning service:

Midnight Office (midnight)
Matins
First hour (7 am)

Day service:

Third hour (9 am)
Sixth hour (12 days)
Liturgy

Diagram of the daily circle of Orthodox worship

According to the Byzantine reckoning of time, a day consists of 12 day and 12 night hours, which are grouped into 8 guards, also day and night. Since in summer the night hours are shorter than the daytime, and in winter it is the other way around, the schedule shown in the diagram is correct only during the spring and autumn equinoxes.

The daily circle of worship, its meaning and content

The ninth hour is the memory of the most important event - the death of the Savior on the Cross.
Vespers is gratitude to the Lord for almost the past day.

At Compline, believers ask God for forgiveness of sins, for preservation from devilish intrigues and for the granting of peace to the soul and body during sleep.
The Midnight Office is the memory of the faithful about the prayer of Jesus in the Garden of Gethsemane. The symbolism of the service calls on everyone to be always ready for the onset of the Last Judgment.
Matins is gratitude to the Lord for the past night and prayer for the coming.
The first hour is prayers for the day that has already begun.
The third hour is the remembrance of the descent of the Holy Spirit upon the apostles.
The sixth hour is the memory of the crucifixion of the Savior.

The Liturgy is the most important divine service, a memory of the entire period of Jesus Christ's stay on earth. It is at the Liturgy that Communion is celebrated - the Sacrament established at the Last Supper by Jesus Christ himself.

Annual weekly and daily circle of worship

The order of the services of the Orthodox Church throughout the year is called the annual circle of worship. All days, without exception, are dedicated to the memory of one of the Saints, fasting or holidays.
Among all the holidays, the greatest is Holy Easter.

There are also 12 great (twelve) feasts in honor of the Savior and the Mother of God, as well as celebrations in honor of saints and angels. The great ones are always accompanied by a special service - the All-night Vigil.
Holidays are fixed and mobile (calculated from the day of Easter).
The weekly circle is the order of church services throughout the week. All days are dedicated to especially revered saints or biblical events.
Resurrection is a remembrance of the Resurrection of the Savior.
Monday is dedicated to angels.
Tuesday - remembrance of John the Baptist and other prophets.
Wednesday and Friday are fast days, in which the Cross torments of the Savior are remembered.
Also Wednesday is dedicated to the Mother of God.
Thursday is the day of remembrance of the apostles and saints.
On Saturday, the apostles are also remembered, as well as the martyrs, forefathers, prophets, the righteous, the saints and all the saints. All deceased Orthodox Christians are also commemorated.
The daily circle is nine consecutive divine services. This includes Vespers and Matins, Compline and Midnight Office, hours (first, third, sixth, ninth), and Liturgy.

Is the Liturgy included in the daily circle of worship

The daily circle of worship ends with the Divine Liturgy.

Church Service Liturgy, a brief summary with explanations

The main thing that happens at the Liturgy is the transformation of the ordinary into Christ's Body and Blood of ordinary bread and wine, as well as the Eucharist - the Communion of the faithful.
The service begins with the preparation of the items necessary for the Sacrament of Communion, then the preparation for the Sacrament and the Communion itself take place. Conventionally, the Divine Liturgy consists of three parts:

1. Proskomidia. It requires five prosphora (this is a special bread for the liturgy). They symbolize the five loaves with which Jesus fed 5 thousand people. From each, symbolic particles are taken out, and the priest asks the Lord to bless them.

Also, wine mixed with water is poured into the bowl as a symbol of the fact that blood and water were poured out of the wounds of Jesus Christ.

2. Liturgy of the catechumens. Baptized believers can pray on it, as well as those who are only undergoing the preparation process for this rite. First, the deacon asks for a blessing at the beginning of the service. Then, after the priest has glorified the Holy Trinity, he recites the Great Litany. This hour ends with the phrase of mass with the phrase "Announcements, go out."
3. Liturgy of the faithful is served only for baptized Orthodox Christians. Gifts are transferred to the throne from the altar and sanctified. Communion of believers, thanksgiving for the Eucharist and dismissal take place.

Liturgy what is it in simple words

This is the most important divine service in the Orthodox Church, in which God is glorified and believers who partake of the Sacrament are united with Jesus Christ.

Liturgy with explanations video

Types of Liturgy in Orthodoxy

There are three types of Divine Liturgy:

1. Liturgy of the Presanctified Gifts. On it, believers partake of the Holy Gifts consecrated earlier. Such a mass is celebrated on part of the days of Great Lent. On it, believers partake of the Holy Gifts, consecrated earlier, at other types of Liturgies.

2. Liturgy of Basil the Great. This type of Mass is celebrated on certain Lenten days, on the eve or on the days of the feasts of the Nativity of Christ, and also of Epiphany. It is also served on the feast day of St. Basil the Great.
3. Liturgy of John Chrysostom. It takes place on all other days of the year.

When the Liturgy is served

The second name of the Liturgy is Mass. This service bears this name, since it should be performed in the pre-dinner time, before noon, between the sixth and ninth hour. Sometimes the liturgy drags on until lunchtime - for example, during fasting and holidays, when a huge number of people begin Communion.

How long does the Liturgy last

On average, the Liturgy lasts up to 4 hours, but may be limited to two hours. The duration increases if, for example, many parishioners confess and receive communion, if the rite of introducing babies and mothers into the temple after childbirth is performed, if the service is minimally reduced (usually in monastery churches it lasts much longer than in ordinary churches). Much depends on the choir and directly on the choir director, on the chosen chants. The length of the sermon is also important. As a rule, on holidays, Sundays and fasting days, the service lasts longer.

Schedule of Liturgies in the Church

To be late for the liturgy is a sin. Therefore, in order to arrive on time, parishioners should familiarize themselves with the schedule of the liturgies. It is usually posted on the bulletin board and / or on the temple website. In churches with a small number of parishioners, Liturgy is often served only on Sundays and holidays, as well as every day during Holy Week before Easter. In large churches, in cathedrals with a large number of parishioners and in monasteries, Liturgy is served daily. On holidays and Sundays in such churches (especially if several churches are located on the same site) there are 2-4 Liturgy.
An example of a schedule of liturgies in a monastery:
6.30 Liturgy in the Holy Protection Church.
8.00 Liturgy in the Church of St. Nicholas.
9.30 Liturgy in the Holy Protection Church.

Liturgy on Parents' Saturday

Parental Saturdays are days of special commemoration of the departed Orthodox. They are distinguished primarily by funeral services - lithiums, requiems, parastases. The main prayers for deceased Christians are offered on Friday eve. However, according to the troparia, canons and stichera read, the liturgy of parental Saturdays is also different. On these days, most parishioners try to submit notes and light candles for repose, pray for deceased relatives and all formerly deceased Orthodox Christians.

Liturgy during Great Lent

On Lenten days, Mass often lasts much longer than in other periods, because a huge number of believers want to confess and receive communion. Special sermons, extraordinary services on Palm Sunday and Holy Week - all this encourages many even unchurched people to attend church.

What does it mean to order the Liturgy

In the Orthodox Church, some services can be ordered everywhere - for example, a requiem for the deceased or a funeral litiya. In some churches today it is possible to "order a liturgy". It is served separately from the general one specially for the person who ordered it and, for example, his relatives, and is often associated with the commemoration of the dead. Sometimes the phrase "Custom Liturgy" refers to a special requirement. For each name indicated in the note, a particle is removed from the Holy Bread (prosphora), at the end of the Liturgy, placed in a cup with the Blood of Christ; they are also commemorated during the augmented litany.

Communion at the Liturgy

Communion is the culmination of the Liturgy, its main action is the partaking of the Holy Mysteries of Christ by the faithful. Participants in this Sacrament merge with God, receive healing from physical and spiritual illnesses, strength for self-improvement, struggle with their own shortcomings and passions. Of all the numerous church services, communion takes place only at the Divine Liturgy, which greatly enhances its significance.

Christians prepare for Communion at the Liturgy by fasting, reading special prayers and participating in the Sacrament of Confession. As for small children, they receive communion without much preparation; as it increases, it is possible to introduce a minimum fasting measure.

Confession at the Liturgy

Confession, in contrast to Communion, can take place not only during the liturgy, but also before it, and at the evening service. Since repentance purifies the soul and prepares it for the reception of the Holy Gifts, confession at the Liturgy is often chosen by those parishioners who are afraid of sinning in the time interval before Communion.

To confess at the Liturgy, before this service, believers carefully analyze their past behavior, and then in their minds or in writing they make a list of their sins. The priest reads a prayer of repentance over the confessors, and then the Sacrament itself begins. During Confession, the Orthodox take turns approaching the analogue (a special table) and tell the priest their sins, after which the priest reads a prayer of permission over each one. Some penitents may not be admitted to the Sacrament. The rest of the parishioners are blessed to receive the Holy Communion.

Festive Liturgy, briefly with explanations

The liturgy on the holiday is distinguished by a special selection of prayers and hymns. For example, the Liturgy on the feast day of St. Nicholas is distinguished by the commemoration of this saint, by the reading of special prayers addressed to him.

What time does the Liturgy begin

Liturgy is always served in the morning until noon, but in all churches and cathedrals it is different. Most often it starts at 8.00 or 9.00, but it can also start at other hours (for example, at 5.30 or 9.30). Before informing parishioners, each church has a Schedule of Services, most often weekly updated.

What time does the church service start on Sunday

Liturgy is always served in the morning until noon, but in all churches and cathedrals at different times. Most often it starts at 8.00 or 9.00, but sometimes at other hours (for example, at 5.30 or 9.30). To inform parishioners, each church has a Schedule of Services, which is most often updated weekly.

One or more services may be served on Sunday. In all churches on this day at least one Liturgy is served in the morning, more often two, early and late. In addition to her, there can be Vespers, Matins and Hours, in monastery churches - Compline and Midnight Office. The sacraments of the wedding and baptism, for example, are also among the services. They are often scheduled after the liturgy.

To find out the starting time of services, you need to look at the schedule of services in the temple, ask the priest, or visit the church's website.

What time does the service in the church begin today, on weekdays

In many churches, evening and morning services are served on weekdays. The time of their beginning is indicated in the Schedule of Services, most often posted on the notice board near the temple. You can find out directly from the priest about the time of the beginning of baptisms, weddings and other services (private services).

What time does the service start in the church on holidays

As a rule, most of the parishioners attend church on holidays. More often there are more services than usual these days. The starting time of services in each church is different, and it is best to find out the schedule directly on the spot.

What time does the church service start on Saturday

It is on Saturday evening in the church that Sunday Matins is served with anointing. This ritual of depicting a cross on the forehead of believers symbolizes the outpouring of God's mercy on the anointed one. Therefore, such a service is especially crowded, often parents bring small children. This service usually begins in the evening, for example, at 17.00, 18.00 or another time fixed in the temple. The Sabbath Liturgy is served in the morning until noon, usually at the same time as on weekdays.

How long is the service in the church

The service can last for several hours or several tens of minutes - it all depends on the type of service. For example, the Liturgy can last from early morning until almost noon, while the memorial service after it can be relatively short.

What time does the evening service in the church begin

The evening service in parish churches usually consists of Vespers, Matins and the First Hour. Sometimes this includes, for example, the Akathists. Usually the evening service starts at 17.00, 17.30 or 18.00, but it can also be at other times.

What time does the service in the church end

The daily circle of services in some monasteries can be called continuous. But in many small churches there can be only a few services per day: in the morning - Divine Liturgy, later - Vespers and Matins. The Liturgy ends before about noon - for example, at 10 or 12 o'clock. The evening service most often ends at about 19-20 hours.

Does the church have a day off

Services in large churches take place daily. In small towns and villages, it is easy to find churches that do not have services on weekdays. However, these days, you can easily turn to a priest, say, with a request to help prepare for Baptism or give advice in a difficult life situation. Most likely, despite the absence of a service, the priest will make an appointment for the questioner in the church. Requests (weddings, funerals, etc.) in such churches can also be scheduled for a weekday. So it's safe to say that the church has no days off.

What days the church may not work

One of the conditions necessary for the celebration of the Liturgy is the presence of parishioners. So if only a priest and choristers attend church on a weekday, the Liturgy in such churches is not daily. Matins and Vespers may not be served, so that the church on weekdays, for example, in a small village may be closed. However, on Saturday evenings and Sunday mornings, services are held in all churches.

Church visit schedule

If services are performed in all 12 months of the year, weekly and daily, is it really obligatory for an Orthodox Christian to attend all without exception? Of course it is not. The Bible mentions that the main thing is to attend Sunday services, that is, they are performed on Saturday evening and Sunday morning. It is also of great importance to attend services on Orthodox holidays, during Holy Week on Lent - it is advisable not to miss them without special reasons.

It is important to regularly sincerely confess and receive communion, and then, as he becomes a Christian, he will have a desire to attend services more and more often. After all, the Orthodox who tries to live according to the Commandments of God, who pays special attention to prayer and participating in the Sacraments, feels a special Divine Grace in the church. It is she who calls on millions of believers to hurry to church at every opportunity and without fatigue, with joy to pray at long services. So the timetable for going to church is a very individual, personal matter.

Of course, from the first days in the Orthodox Church, the believer will not be able to understand the peculiarities of the numerous services, will not understand and will not remember all the subtleties. However, if a person makes efforts and does not retreat on the path of churching, following the path of life under the guidance of a spiritual father, over time, the complex and confusing church life at first glance will become more and more understandable, and the Lord Himself will support and strengthen on the path.

According to the Russian Orthodox tradition, God is in everyone's soul, and in order to ask him for something, it is not necessary to go to church, since the text of the prayer reaches God through the word. The order of ministry in the church is only the earthly embodiment of faith. You can come here, repent and receive a blessing.

It is very important for many people not only to feel the support of God in their souls, but also to see his embodiment in the icons that are in the temple. Divine services are held in the church according to certain canons. The duration and start time differ depending on the church holiday.

Liturgies schedule

For church monasteries, there is no general rule for conducting Divine Liturgies, Matins, especially on weekdays. The temple opens early in the morning. The timing is determined by the priest himself depending on the desires of the people visiting it.

On major Christian holidays, evening and morning liturgy is held. In addition, a prayer service is held on Sunday. The beginning of services in the church on Sundays, as a rule, occurs at 7-8 o'clock in the morning. In some churches, Matins and Matins can be rescheduled an hour later or an hour earlier. That's why about matins, you need to check with the ministers of the temple, in which you go, how long the liturgy lasts in the morning, they decide. Vespers at 19-20 hours. There is also a night service, but only on major holidays: Epiphany, Easter. In addition, a procession of the cross is held to the glory of God.

How long the service in the church lasts depends on the significance of the holiday. On weekdays, it can be held for a maximum of 2 hours, and the Sunday service in the Orthodox Church reaches three hours.

What time the evening service begins in the church also depends on the scale of the holiday. The earliest start can be at 16:00, the latest at 18:00. Such a service takes place within 2-4 hours. If church holidays are celebrated, then it is divided into daily, small and great. is carried out using the all-night vigil language.

Types of worship

Regardless of who conducts it and in what place, all services are divided into daily, annual and weekly. Services are held in full in monasteries, and it is the monks who follow all the canons of the church. Monks fully comply with the rules of church services, but in small churches they are held depending on the schedule created by the ministers.

Every day of the week is celebrated in the church and dedicated to certain moments:

Sunday is Little Easter, on this day the resurrection of Christ is remembered.
You can pray to the angels on Monday.
John the Baptist hears prayers on Tuesday.
On Wednesday, they remember the betrayal of Judas and the memory of the Cross.
Thursday is considered an apostolic day and is dedicated to St. Nicholas.
On Friday, services are held dedicated to prayer for the suffering of Christ.
Saturday is dedicated to the Mother of God.

Therefore, if you do not have the opportunity to go to church regularly, then you can read prayers every day, depending on who they will be intended for.

Church services on weekdays

Believers visit the temple not only on Saturday or Sunday, but also on weekdays. You can go to church when it is convenient for the believer. At the same time, a Christian parish should always be open. The daily circle of worship is divided into 9 different parts, and it includes:

The start of the circle starts from 18:00.
Compline is the reading of prayers in the evening.
From 12:00 at night, there is a midnight office.
Matins are divided into the following: the first hour - from 7:00, the third hour - from 9:00, the sixth hour - from 12:00, the ninth hour from 15:00.

The Liturgy held from 6:00, 9:00 and until 12:00 is not included in the daily circle of the church service. Speaking of ideal worship, each temple should work at this time, and all of these services should be held.

The peculiarity of their conduct depends solely on the chief priest of the church. In villages, early and late readings of prayers occur only in large temples.

Service in the temple

As already mentioned, the service is held in each temple, the only thing that there is a difference in time and duration. During the day, the main service is the Divine Liturgy.

At the service, a prayer is read, Christ is remembered, and it ends with an invitation to all who wish to undergo the sacrament of the Sacrament. It takes place between 6 and 9 o'clock.

On Sunday, as a rule, one service is held, and it is called the Eucharist. The service on this day goes on one after another. Matins gives way to mass, and mass, in turn, gives way to evening services.

Not so long ago, there were changes in the Church Rite, and now the Compline is held only during the beginning of Great Lent. If we are talking about church holidays, then the service may not stop, and one replaces the other.

In addition to large services, rituals and sacraments, reading evening and morning prayers, reading akathists in the temple and much more can be held in the church. All divine services, regardless of the time, are conducted by a minister of the temple, and visitors become its participants.

Attending church, reading a prayer at night or during the day is exclusively everyone's business. Nobody can force a person to go to the temple and pray. Only the person himself decides for himself what to do, what to visit and how to convey his prayer to God.

The most important service is the Divine Liturgy. The great Sacrament is performed on it - the laying of bread and wine into the Body and Blood of the Lord and the Communion of the faithful. Liturgy translated from Greek means joint work. Believers gather in church in order to glorify God and partake of the Holy Mysteries of Christ together with “one mouth and one heart”. So they follow the example of the holy apostles and the Lord Himself, who, having gathered for the Last Supper on the eve of the Savior's betrayal and suffering on the Cross, drank from the Chalice and ate the Bread that He gave them, reverently listening to His words: “This is My Body ...” and “This is there is my blood ... ”.

Divine Liturgy

Christ commanded His apostles to perform this Sacrament, and the apostles taught this to their successors - bishops and elders, priests. The original name of this Sacrament of Thanksgiving is the Eucharist (Greek). The public service at which the Eucharist is celebrated is called the liturgy (from the Greek lithos - public and ergon - service, business). Liturgy is sometimes called Mass, since it is usually supposed to be celebrated from dawn to noon, that is, in the time before lunch.

The order of the liturgy is as follows: first, the items for the Sacrament (the Offered Gifts) are prepared, then the believers prepare for the Sacrament, and finally, the Sacrament itself and the Communion of the believers are performed. Thus, the liturgy is divided into three parts, which are called:

Proskomidia
Liturgy of the catechumens
Liturgy of the faithful.

Proskomidia

The Greek word for proskomidia means offering. This is the name of the first part of the liturgy in memory of the custom of the first Christians to bring bread, wine and everything needed for the service with them. Therefore, the very bread used for the celebration of the Liturgy is called prosphora, that is, an offering.

The prosphora should be round, and it consists of two parts, as an image of two natures in Christ - the Divine and the human. Prosphora is baked from wheat leavened bread without any additions, except for salt.

A cross is imprinted on the upper part of the prosphora, and at its corners the initial letters of the Savior's name: "IC XC" and the Greek word "NI KA", which together means: Jesus Christ conquers. For the celebration of the Sacrament, red grape wine is used, pure, without any additives. Wine is mixed with water in remembrance that blood and water were poured out of the Savior's wound on the Cross. For proskomedia, five prosphora are used in remembrance that Christ fed five thousand people with five loaves, but the prosphora that is prepared for Communion is one of these five, because there is one Christ, Savior and God. After the priest and the deacon perform the entrance prayers in front of the closed Royal Doors and put on the sacred garments in the altar, they approach the altar. The priest takes the first (lamb) prosphora and makes a copy of the cross three times on it, saying: "In remembrance of the Lord and God and our Savior Jesus Christ." From this prosphora, the priest carves the middle in the shape of a cube. This cubic part of the prosphora is called the Lamb. It is placed on the diskos. The priest then cuts the Lamb in a cruciform manner on the lower side and pierces its right side with a spear.

After that, wine mixed with water is poured into the bowl.

The second prosphora is called the Mother of God; a particle in honor of the Mother of God is removed from it. The third is called nine-fold, because nine particles are taken out of it in honor of John the Baptist, prophets, apostles, saints, martyrs, saints, unmercenaries, Joachim and Anna - the parents of the Mother of God and the saints of the temple, day saints, as well as in honor of the saint whose name the liturgy is celebrated.

From the fourth and fifth prosphora, particles are removed for the living and the dead.

On the proskomedia, particles are also removed from the prosphora, which are served by believers about the repose and health of relatives and friends.

All these particles are laid out in a special order on the diskos next to the Lamb. Having finished all the steps to prepare for the celebration of the Liturgy, the priest places a star on the diskos, covering it and the bowl with two small covers, and then all together covers it with a large veil, which is called air, and censes the Offered Gifts, asking the Lord to bless them, to remember those who brought these Gifts and those for whom they are brought. During the performance of the proskomedia in the temple, the 3rd and 6th hours are read.

Liturgy of the catechumens

The second part of the liturgy is called the liturgy of the "catechumens", because during its celebration not only the baptized, but also those preparing to receive this sacrament, that is, the "catechumens", may be present.

The deacon, having received the blessing from the priest, leaves the altar on the pulpit and loudly proclaims: “Bless, Master,” that is, bless the assembled believers to begin the service and participate in the liturgy.

The priest in his first exclamation glorifies the Holy Trinity: "Blessed is the Kingdom of the Father, and the Son, and the Holy Spirit, now and ever, and forever and ever." The singers sing "Amen" and the deacon pronounces the Great Litany.

The choir sings antiphons, that is, psalms that are supposed to be sung alternately by the right and left chorus.

Blessed art thou, Lord
Bless, my soul, the Lord and all my inner, His holy name. Bless, my soul, the Lord
And do not forget all His recompenses: He who cleanses all thy iniquity, who heals all thy ailments,
delivering your belly from decay, crowning you with mercy and generosity, fulfilling your desire for good: your youth will be renewed like an eagle. Generous and merciful, Lord. Long-suffering and merciful. Bless, my soul, the Lord and all my inner name is His holy. Blessed are you, Lord

and "Praise, my soul, the Lord ...".
Praise, my soul, the Lord. I will praise the Lord in my belly, I sing to my God, as long as I am.
Do not rely on the princes, on the sons of man, there is no salvation in them. His spirit will go out and return to his land: and on that day all his thoughts will perish. Blessed is his God Jacob his helper, his trust in the Lord his God, who made heaven and earth, the sea and all that is in them; keeping the truth in the age, doing judgment to the offended, giving food to the hungry. The Lord will decide the fettered; The Lord makes the blind men wise; The Lord raises the overthrown; The Lord loves the righteous;
The Lord protects the strangers, he will receive the sire and the widow, and he will destroy the path of sinners.

At the end of the second antiphon, the song "Only Begotten Son ..." is sung. This song expounds the entire teaching of the Church about Jesus Christ.

The only begotten Son and the Word of God, He is immortal, and who delighted in our salvation for the sake of incarnation
from the Holy Theotokos and Ever-Virgin Mary, immutably incarnate, but crucified for us, Christ God, trampling on death, the One of the Holy Trinity, glorified to the Father and the Holy Spirit,
save us.

In Russian it sounds like this: “Save us, the Only-begotten Son and the Word of God, the Immortal, who has deigned for our salvation to incarnate from the Holy Mother of God and the Ever-Virgin Mary, who has become a man and has not changed, crucified and corrected death by death, Christ God, one of the Holy Faces Trinity, glorified together with the Father and the Holy Spirit ”. After the Lesser Litany, the choir sings the third antiphon - the Gospel "Beatitudes". The Royal Doors open for the Small Entrance.

In Thy Kingdom, remember us, Lord, when you come in Thy Kingdom.
Blessed are the poor in spirit, for those are the Kingdom of Heaven.
The blessedness of crying, for they will be comforted.
The blessedness of crotzia, for they will inherit the earth.
The blessedness of hunger and thirst for righteousness, for they will be satisfied.
Blessedness of mercy, as there will be mercy.
Blessed are those who are pure in heart, for they will see God.
Blessed are the peacemakers, for they will be called the sons of God.
Be blessed to drive out the truth for the sake of those who are the Kingdom of Heaven.
Be blessed, naturally, when they revile you, and be worn out, and rekut every evil verb against you, lying for Me's sake.
Rejoice and rejoice, for your wages are many in heaven.

At the end of the singing, the priest with the deacon, who carries the altar Gospel, goes to the pulpit. Having received the blessing from the priest, the deacon stops at the Royal Doors and, holding up the Gospel, proclaims: “Wisdom, forgive me,” that is, reminds believers that they will soon hear the Gospel reading, therefore they must stand upright and attentively (forgive means straight forward).

The entrance to the altar of the clergy with the Gospel is called the Lesser Entrance, in contrast to the Great Entrance, which is performed later at the liturgy of the faithful. The Little Entrance reminds believers of the first appearance to preach Jesus Christ. The choir sings “Come, let us worship and fall to Christ. Save us, Son of God, risen from the dead, singing Ti: Alleluia. " After this, the troparion (Sunday, holiday, or saint) and other hymns are sung. Then the Trisagion is sung: Holy God, Holy Mighty, Holy Immortal, have mercy on us (thrice).

The Apostle and the Gospel are read. When reading the Gospel, believers stand with their heads bowed, listening to the holy gospel with reverence.

After the reading of the Gospel at the Augmented Litany and Litany of the dead, the relatives and friends of the believers praying in the church are commemorated from notes.

They are followed by the litany of the catechumens. With the words “Proclamation, go out,” the liturgy of the catechumens ends.

Liturgy of the faithful

This is the name of the third part of the liturgy. It can be attended only by the faithful, that is, baptized and not prohibited by a priest or bishop. At the liturgy of the faithful:

1) the Gifts are transferred from the altar to the throne;
2) believers are preparing for the consecration of the Gifts;
3) the Gifts are sanctified;
4) believers prepare for Communion and receive Communion;
5) then thanksgiving is performed for Communion and dismissal.

After the recitation of two short litanies, the Cherubic Hymn is sung “Like the cherubim, secretly forming the Life-giving Trinity, the Trisagion song is humming, we will postpone all everyday care. Let us raise the King of all, with angelic invisibly monstrous rites. Alleluia, alleluia, alleluia "... In Russian it reads as follows: “We, mysteriously portraying the Cherubims and singing the trisagion song to the Trinity, which gives life, will now leave our concern for all life, so that we glorify the King of all, Whom invisibly angelic ranks solemnly glorify. Alleluia ".

Before the Cherubic song, the Royal Gates are opened and the deacon performs incense. The priest at this time secretly prays that the Lord would cleanse his soul and heart and deign to perform the Sacrament. Then the priest, raising his hands up, in an undertone three times recites the first part of the Cherubim song, and the deacon also finishes it in an undertone. Both of them go to the altar to transfer the prepared Gifts to the throne. The deacon has air on his left shoulder, he carries a diskos with both hands, placing it on his head. The priest carries the Holy Cup in front of him. They leave the altar with the northern side doors, stop at the ambo and, turning their faces to the believers, say a prayer for the Patriarch, bishops, and all Orthodox Christians.

Deacon: Our Great Lord and Father Alexy, His Holiness the Patriarch of Moscow and All Russia, and our Lord His Eminence (the name of the rivers of the diocesan bishop), the Metropolitan (or: the archbishop, or: the bishop) (title of the diocesan bishop, Lord God in the everlasting reign , now and ever, and forever and ever.

Priest: May the Lord God remember all of you, Orthodox Christians, in His Kingdom always, now and ever, and forever and ever.

Then the priest and deacon enter the altar through the Royal Doors. This is how the Great Entrance is made.

The Gifts brought are placed on the throne and covered with air (a large shroud), the Royal Doors are closed and the curtain is pulled back. The singers end the Cherubic Canto. During the transfer of the Gifts from the altar to the throne, believers remember how the Lord voluntarily went to suffer and die on the cross. They stand with their heads bowed and pray to the Savior for themselves and their loved ones.

After the Great Entrance, the deacon pronounces the Supplicatory Litany, the priest blesses those present with the words: "Peace to all." Then it proclaims: "Let us love one another, that we confess with one mind," and the chorus continues: "The Father, and the Son, and the Holy Spirit, the Trinity, Consubstantial and Inseparable."

Following this, usually the entire temple, the Creed is sung. On behalf of the Church, he briefly expresses the whole essence of our faith, and therefore should be pronounced in joint love and like-mindedness.

Symbol of faith

I believe in the One God, the Father Almighty, Creator of heaven and earth, visible to all and invisible. And in the One Lord Jesus Christ, the Son of God, the Only Begotten, Who was born of the Father before all ages. Light from light, God true from God true, born not created, consubstantial with the Father, Who was all. For us, man, and ours for the sake of salvation descended from heaven, and incarnate from the Holy Spirit and Mary the Virgin, and incarnate. Crucified for us under the Pontic Pilate, And suffered, and was buried. And he rose again on the third day according to the scriptures. And he ascended into heaven, and is seated at the right hand of the Father. And packs of the coming with glory to judge the living and the dead, His Kingdom will have no end. And in the Holy Spirit, the Lord Life-giving, Who is from the Father who proceeds, Who is with the Father and the Son is worshiped with glory, the verb-step of the prophets. Into one Holy Catholic and Apostolic Church. I confess one baptism for the remission of sins. I tea the resurrection of the dead, and the life of the century to come. Amen.

After the singing of the Creed, the time comes to bring the “Holy Offering” with the fear of God and certainly “in the world”, having no anger or enmity against anyone.

"Let us become good, let us stand with fear, let us behold, bring the holy offering in the world." In response, the choir sings: "Mercy of the world, sacrifice of praise."

The gifts of peace will be a grateful and laudatory sacrifice to God for all His good deeds. The priest blesses the believers with the words: "The grace of our Lord Jesus Christ and love (love) of God and the Father, and the communion (communion) of the Holy Spirit, be with you all." And then he calls: “Woe we have hearts,” that is, we will have hearts directed upward, towards God. To this, the singers, on behalf of the believers, answer: “Imams to the Lord,” that is, we already have hearts aspiring to the Lord.

The priest's words “We thank the Lord” begin the main part of the liturgy. We thank the Lord for all His mercies and bow down to the ground, and the singers sing: "It is worthy and righteous to worship the Father, and the Son, and the Holy Spirit, the Trinity of Consubstantial Inseparable."

At this time, the priest in prayer, which is called Eucharistic (that is, thanksgiving), glorifies the Lord and His perfection, thanks Him for the creation and redemption of man, and for all His mercies, known to us and even unknown. He thanks the Lord for accepting this bloodless Sacrifice, although He is surrounded by higher spiritual beings - archangels, angels, cherubim, seraphim, "a victory song that sings, crying, crying and speaking." The priest speaks these last words of the secret prayer aloud. The singers add to them an angelic song: "Holy, holy, holy, Lord of hosts, fill (that is, filled with) heaven and earth with Thy glory." This song, which is called "Seraphim", is supplemented by the words with which the people greeted the Lord's entry into Jerusalem: “Hosanna in the highest (that is, he who lives in heaven) Blessed is he who comes (that is, walking) in the name of the Lord. Hosanna in the highest! ”.

The priest utters an exclamation: "The victory song is singing, blatant, crying and verbing." These words are taken from the visions of the prophet Ezekiel and the Apostle John the Theologian, who saw in the revelation God's Throne surrounded by angels having different images: one was in the form of an eagle (the word “singing” refers to it), the other in the form of a calf (“flagrantly”) , the third in the form of a lion (“calling out”) and, finally, the fourth in the form of a man (“verb”). These four angels cried out incessantly: "Holy, holy, holy, Lord of hosts." When singing these words, the priest secretly continues the prayer of thanksgiving, he glorifies the good that God sends to people, His infinite love for His creation, which manifested itself in the coming to earth of the Son of God.

Remembering the Last Supper, at which the Lord established the Sacrament of Holy Communion, the priest loudly pronounces the words spoken by the Savior: “Take, eat, this is My Body, even for you that is broken for the remission of sins”. And also: "Drink all of her, this is My Blood of the New Testament, which is shed for you and for many for the remission of sins." Finally, the priest, remembering in secret prayer the Savior's commandment to take Communion, glorifies His life, suffering and death, resurrection, ascension to heaven and the second coming in glory, loudly pronounces: "Yours is from Yours, bringing You for everyone and for everything." These words mean: "Your gifts from Your servants we bring to You, Lord, because of everything we have said."

The singers sing: “We sing to you, we bless you, we thank you, Lord. And pray, our God. "

The priest in secret prayer asks the Lord to send His Holy Spirit on the people standing in the church and on the Offering Gifts, so that He would sanctify them. Then the priest reads the troparion three times in an undertone: "Lord, like Thy Most Holy Spirit, at the third hour of Thy Apostle sent Thy goodness, do not take us away from us, but renew us who pray." The deacon recites the twelfth and thirteenth verses of the 50th psalm: "Create a pure heart in me, O God ..." and "Do not reject me from Thy presence ...". Then the priest blesses the Holy Lamb lying on the diskos and says: "And make this bread the honest body of Thy Christ."

Then he blesses the cup, saying: "And in this cup is the honest Blood of Thy Christ." And finally, he blesses the gifts along with the words: "Having transfused with Thy Holy Spirit." In these great and holy minutes, the Gifts become the true Body and Blood of the Savior, although they remain in appearance the same as before.

The priest with the deacon and the faithful bow down to the earth before the Holy Gifts, as to the King and God himself. After the consecration of the Gifts, the priest, in secret prayer, asks the Lord that those who receive communion be strengthened in all good, that their sins be forgiven, that they commune with the Holy Spirit and reach the Kingdom of Heaven, that the Lord would allow them to turn to Himself with their needs and not condemn them for unworthy communion. The priest remembers the saints, and especially the Blessed Virgin Mary, and loudly proclaims: “Fairly (that is, especially) about the Most Holy, Most Pure, Most Blessed, Glorious Our Lady Theotokos and Ever-Virgin Mary,” and the choir responds with a song of praise:
It is worthy to be, as truly blessed Thee, Mother of God, Ever-Blessed and Most Immaculate and Mother of our God. The most honest Cherubim and the most glorious without comparison Seraphim, who gave birth to God the Word without corruption, we magnify the Mother of God.

The priest continues to secretly pray for the dead and, moving on to prayer for the living, aloud loudly commemorates the “first” of the Holy Patriarch, the ruling diocesan bishop, the choir replies: “And everyone and everything,” that is, asks the Lord to remember all believers. The prayer for the living ends with the exclamation of the priest: "And grant us with one mouth and one heart (that is, with one heart) to glorify and chant Thy most honorable and glorious name, the Father, and the Son, and the Holy Spirit, now and ever, and forever and ever."

Finally, the priest blesses all those present: "And may the mercies of the great God and Savior Jesus Christ be with you all."
A supplicatory litany begins: "Remembering all the holy things, packs and packs in peace let us pray to the Lord." That is, having remembered all the saints, let us again pray to the Lord. After the litany, the priest proclaims: "And grant us, O Lord, with boldness (boldly, as children ask a father), dare (dare) call upon Thee Heavenly God the Father and speak".

Prayer "Our Father ..."

The prayer "Our Father ..." is sung after this, usually by the whole church

With the words “Peace to all,” the priest once again blesses the believers.

The deacon, standing at this time on the pulpit, is girded crosswise with an orarion, so that, firstly, it would be more convenient for him to serve the priest during Communion, and secondly, to express his reverence for the Holy Gifts, in imitation of the seraphim.

At the exclamation of the deacon: “Let us behold,” the curtain of the Royal Doors is pulled back to remind of the stone that was rolled over to the Holy Sepulcher. The priest, raising the Holy Lamb above the diskos, loudly proclaims: "The holy to the saints." In other words, the Holy Gifts can be given only to saints, that is, to believers who have sanctified themselves by prayer, fasting, the Sacrament of Repentance. And, realizing their unworthiness, believers answer: "One is holy, one is Lord, Jesus Christ, to the glory of God the Father."

First, the priests take communion in the altar. The priest breaks the Lamb into four parts as it was cut on the proskomedium. The part with the inscription “IC” is lowered into the bowl, and warmth, that is, hot water, is poured into the same to remind that believers accept the true Blood of Christ under the guise of wine.

The other part of the Lamb with the inscription "HS" is intended for communion of the clergy, and the part with the inscriptions "NI" and "KA" for the communion of the laity. These two parts are cut with a copy according to the number of those who receive communion into small parts, which are lowered into the Chalice.

While the clergy are taking communion, the choir sings a special verse called “sacramental,” as well as some appropriate chant. Russian church composers wrote many spiritual works that are not included in the canon of divine services, but are performed by the choir at this particular time. Usually a sermon is delivered at the same time.

Finally, the Royal Gates are opened for the communion of the laity, and the deacon with the Holy Chalice in his hands says: "With the fear of God and faith, come near."

The priest reads the prayer before Holy Communion, and the believers repeat it to themselves: “I believe, Lord, and I confess that you are truly the Christ, the Son of the Living God, who came to the world of sinners to save, from them I am the first. I still believe that this is Thy Most Pure Body and this is Thy Most Honest Blood. I pray to You: have mercy on me and forgive me my sins, voluntary and involuntary, even in word, even in deed, even knowledge and ignorance, and grant me uncondemned communion of Thy Most Pure Sacraments, for the remission of sins and for eternal life. Amen. Thy secret supper today, Son of God, accept me a partaker, we will not tell Thy secret with Thy enemy, I will give Thy kissing, like Judas, but, like a robber, I confess Thy: remember me, Lord, in Thy Kingdom. May the communion of Thy Holy Mysteries, O Lord, be not for judgment or condemnation, but for the healing of soul and body. "

The sacraments bow down to the ground and, folding their hands on their chest in a cross-like manner (right hand over the left), approach the bowl with reverence, telling the priest their Christian name given at baptism. It is not necessary to cross in front of the cup, because you can push it with a careless movement. The choir sings "Receive the Body of Christ, taste the source of the immortal."

After communion, they kiss the lower edge of the Holy Chalice and go to the table, where they wash it down with warmth (church wine mixed with hot water) and receive a particle of prosphora. This is done so that not a single smallest particle of the Holy Gifts remains in the mouth and so that you do not immediately start with ordinary daily food. After everyone has received the Holy Communion, the priest brings the chalice to the altar and lowers into it the particles taken from the service and brought prosphora with a prayer that the Lord with His Blood washed away the sins of all who were commemorated at the liturgy.

Then he blesses the believers who sing: "By seeing the true light, receiving the Heavenly Spirit, having gained the true faith, we worship the indivisible Trinity: That has saved us."

The deacon transfers the diskos to the altar, and the priest, taking the Holy Cup in his hands, blesses the worshipers with it. This last appearance of the Holy Gifts before being transferred to the altar reminds us of the Lord's Ascension to heaven after His Resurrection. Having bowed to the Holy Gifts for the last time, as to the Lord Himself, the believers thank Him for Communion, and the choir sings a song of thanks: “May our lips of Your praise be filled, O Lord, as let us sing Your glory, as you have vouchsafed us to partake of Your Divine Saints, immortal and life-giving Mysteries; observe us about Thy sanctity, all day learn Thy righteousness. Alleluia, alleluia, alleluia. ”.

The deacon delivers a short litany in which he thanks the Lord for Communion. The priest, having risen to the Holy See, folds up the antimension, on which stood the bowl and the diskos, and places the altar Gospel on it.

Shouting loudly “Let us depart in peace,” he shows that the liturgy is ending, and soon the believers can quietly and in peace go home.

Then the priest reads the prayer behind the ambo (because it is read behind the ambo) prayer “Bless the blessing You, Lord, and sanctify those who trust in You, save Your people and bless Your heritage, keep Your Church fulfilling, sanctify the loving splendor of Your house, You will glorify those who are Your Divine strength and do not leave us, who trust in Thee. Grant peace to Thy, Thy Churches, priest and all Thy people. For every gift is good and every gift is perfect from above, come down from You, the Father of lights. And to You glory, and thanksgiving, and worship we offer, to the Father, and to the Son, and to the Holy Spirit, now and forever, and forever and ever. "

The choir sings: "Blessed be the name of the Lord from now on and forever."

The priest blesses the worshipers for the last time and pronounces dismissal with a cross in his hand, facing the temple. Then everyone approaches the cross in order, kissing it, to confirm their faithfulness to Christ, in whose remembrance the Divine Liturgy was performed.

The peculiarity of the Divine Liturgy is that it is during this service that the Holy Sacrament of the Eucharist (communion) is celebrated. This sacrament contains the essence of Christianity - the restoration of the unity of man with God.

The Liturgy consists of three parts - the Proskomedia, the Liturgy of the Catechumens and the Liturgy of the Faithful.

Proskomidia

The priest and deacon, before the closed royal doors, read prayers called "entrance", then enter the altar and put on the sacred vestments.

The priest performs over five special loaves - - actions symbolizing the sacrifice. It is at this time that the Transubstantiation takes place - wine and bread become the Holy Gifts, the blood and flesh of Christ.

At the end of the Proskomidia, the priest blesses the censer and asks God to bless the Holy Gifts - bread and wine. All this time, the altar remains closed, and the reader on the kliros reads the Book of Hours.

Liturgy of the catechumens

Announced is a person who undergoes catechism - preparation for the Sacrament of Baptism, during which he learns the basics of the Christian faith. At present, people are most often baptized in infancy, so the question of the announcement is not raised, but the name of the second part of the liturgy has been preserved. Everyone is allowed to attend this part of the liturgy - both baptized and unbaptized.

The zone directly in front of the iconostasis, at the entrance to the altar, is called “Solea”, in front of it is the “pulpit”, which literally means “I enter” in Greek. It is here, on the pulpit, towering in the middle of the temple, that the priest reads out those main words that mark the beginning and end of the service.

On both groans from the pulpit, directly at the walls, there are kliros, or places for singers, there are also banners, icons, arranged on a long one attached to the shaft.

You can enter the iconostasis only through the "royal" ones, only the priests themselves are authorized to do this. The iconostasis itself, as a rule, consists of five rows or tiers, which from bottom to top are “local”, “festive”, “deesis”, “prophetic” and “forefathers”, dedicated to the patriarchs of the whole people, such as Abraham himself and Isaac, Noah and Jacob.