On Maundy Thursday in the evening, or rather, on the night of Good Friday, a special service is performed according to the order of matins with the reading of the 12 Gospels about the Passion of the Lord, alternating with the corresponding hymns. The 12 Gospels to be read set forth the entire history of the Lord's suffering, from the farewell conversation with the disciples at the Last Supper to the removal from the Cross and the burial of the Body of the Lord by Joseph and Nicodemus in the presence of the myrrh-bearing women. Let us consider in more detail the content of this service, which takes us to Golgotha.

Jerusalem. Calvary

Matins begins in the usual way. After the Six Psalms and the Great Litany, "Alleluia" is sung with sweet singing and the troparion "When the disciples are glorious," as on the eve of Great Wednesday. The temple is filled with candles in the hands. At the end of the troparion and a small litany, according to the Gospel of John, the farewell conversation of the Lord with His disciples is read in full: “Now the Son of Man is glorified and God is glorified in Him ...” Despite the duration of the conversation, she listens with unflagging attention and tenderness every time as something new. The author of these lines has the happiness and great joy during his 40-year priesthood to read this conversation of the Savior 37 times, and each time with the same tenderness and consolation. A detailed account of the Lord's farewell discourse was made by us elsewhere in our manuscript, and we will not repeat it. Between the first six Gospels, 15 hymns called antiphons are sung, with three antiphons between the Gospels. After every three antiphons, a small litany is pronounced and a sedalion is sung. The first antiphon begins with the words: "The princes of the people gathered together against the Lord and against His Christ." “You put the word of the law upon Me, Lord, Lord, do not leave Me.” “Let us present our feelings pure to Christ,” is sung in the first antiphon, “and, as friends, let us sacrifice our souls to Him. Let us not, like Judas, be crushed by worldly cares, but from the depths of our hearts let us pray: Our Father, who art in heaven, deliver us from the evil one!

“Judas hastens to the lawless scribes. – What will you give me and I will betray Him to you? In the midst of those conferring, invisibly stood the One about Whom they conferred: Knower of the hearts, Lord, have mercy on our souls!

“Let us serve God with love, like Mary at the supper, and let us not be greedy like Judas: may we always be with Christ our God!”

“After the resurrection of Lazarus, the Jewish children exclaimed: Hosanna to you! But the lawless Judas did not want to understand this.”

“At the Last Supper You foretold to Your disciples: one of you will betray Me. But lawless Judas did not want to understand this!”

“When asked by John, who will betray you? “You pointed out a traitor with bread, but the lawless Judas did not want to understand this!”

“Washing the feet of the disciples, You commanded them, Lord: and you do what you see. But lawless Judas did not want to understand this!”

“Watch and pray so as not to fall into temptation,” You told Your disciples, but lawless Judas did not want to understand this!

The Second Gospel is also read from John: about the taking of Christ in the garden of Gethsemane, about His interrogation by the high priest Anna, and about Peter's threefold denial. The opposite psychology of the two apostles is involuntarily contrasted - the gloomy Judas, frozen in his motionless despair, and the penitent, weeping, soft and pure-hearted Peter! Touching hymns are sung on further antiphons: “Today Judas leaves the Teacher and accepts the devil, is blinded by the love of money, falls away from the light; and how can he see, having sold the Source of Light for thirty pieces of silver? But, who suffered for the world, shine upon us, crying out to You: who suffered and sympathized with people, glory to You!

“Today the Creator of heaven and earth said to His disciples: The hour is at hand, Judas is coming to betray Me. Let no one deny Me, seeing Me on the Cross between two thieves: I suffer as a man, and as a Lover of mankind I will save those who believe in Me!”

“Today, the Jews are nailing to the Cross the Lord, who cut the sea with a rod and led them into the desert. Today they pierce His side with a spear, Who covered Egypt with ulcers for their sake. And they gave bile to drink the manna that waited for them to eat.”

“Walking on a free Passion, You said to the disciples: if you could not watch with Me even for one hour, then how do you promise to die for Me? Look at Judas, how he does not sleep, trying to betray Me to the lawless. Stand up, pray, let none of you refuse Me when you see Me on the Cross.”

At the next saddle, the Church sings: “What reason has made you, Judas, a traitor? Have you been excommunicated from the apostolic countenance? Or were you deprived of the gift of healing? Or with others, sharing food, you were removed from the meal? Or, washing the feet of others, you were bypassed? How many blessings are you forgetting! In all this, your ungrateful disposition and the infinite long-suffering of the Lord are revealed!”

The Third Gospel is read from Matthew - about the judgment of the Lord at Caiaphas, about the testimony of false witnesses: about the direct question of the high priest: “I conjure you by the living God, tell us, are you the Christ, the Son of God?” And about the affirmative answer of the Lord; about the indignation of the high priest, and about the unanimous decision of the Sanhedrin to put Christ to death for blasphemy. mockery of Christ. Renunciation of Peter.

After the third gospel, antiphons 7, 8 and 9 are sung.

Then the fourth gospel is read - from John: Christ is led from Caiaphas to Pilate, but they enter Pretoria so as not to be defiled in view of the upcoming Easter. Pilate went out to them. Interrogation of Christ by Pilate. Pilate does not find any fault in Him and wants to let Him go according to custom for the sake of the Easter holiday. The Jews demand not to release Christ, but Barabbas. Pilate subjects Christ to scourging and abuse. In desecrated form, he leads Him to the Jews. But they even more fiercely demand the death of Christ. After some resistance, Pilate "delivered him to them, that he might be crucified."

Antiphons 10, 11 and 12 are sung, corresponding in their content to the read Gospel.

“He who dresses with Light as with a garment, stands naked in judgment and receives blows on the cheek from the hands He created. On the Cross they nail the Lord of Glory. The veil of the church is torn, the sun is dimming, not enduring outrage at God, before Whom everything trembles - let us worship Him!

“For the good that You did to the Jewish race, they condemned You to crucifixion, gave You bile and vinegar to drink. But reward them, Lord, according to their deeds, because they did not understand Your condescension.

“Neither the shaking earth, nor the broken stones, nor the curtain of the church, nor the resurrection of the dead convinced the Jews. Repay them, O Lord, according to their deeds for the evil they have done."

“Thus says the Lord to the Jews: My people! What have I done to you? Or what offended you? Healed your blind, cleansed your lepers, raised up the weak... My people, what have I done to you? And what did you give Me? For manna - bile; for water - otset; instead of loving Me, they nailed Me to the Cross!.. I can’t stand it any longer – I will call on My pagans, and they will glorify Me with the Father and the Spirit, and I will give them eternal life.”

After the saddle, the Fifth Gospel of Matthew is read - about the suicide of Judas and about the further trial by Pilate. The intervention of Pilate's wife. Pilate washes his hands. “His blood is on us and on our children!” Departure to the place of execution. After the Gospel, the last antiphons 13, 14 and 15 are sung. “Christ, the Power of God and the Wisdom of God, before Whom everything is terrified and trembling, and Whom every people sings, the priests strike on the cheek and bile is given to Him. And He is ready to endure everything in order to save us from our iniquities with His own blood.”

“Lord, You have chosen as Your companion a robber who defiled his hands with blood: receive us also according to Your love for mankind!”

“The robber on the Cross said few words, but he acquired great faith, in an instant he was saved, and the first, having opened the gates of paradise, entered them: Glory to Thee, who accepted His repentance!”

“Today hangs on a tree, hanging the earth on the waters. The King of Angels is crowned with a crown of thorns, he is clothed with a false scarlet, covering the sky with clouds. Accepts the temptation that freed Adam in the Jordan. The bridegroom is nailed with nails. The Son of the Virgin is pierced by a copy. We worship Your Passion, Christ! (3 times). Show us your glorious Resurrection!” After a small litany, a sedal is sung: “You redeemed us from the oath of the law with Your most pure Blood, nailed to the Cross and pierced by a spear, and gave people immortality! Glory to Thee, our Savior!”

Then the Sixth E in the Gospel of Mark is read. Describes the mockery of the soldiers over Christ in the courtyard of Pilate and the procession to Golgotha. Along the way, the Cross is laid on the oncoming villager Simon of Cyrene. On Golgotha, the garments of the Lord are divided among the soldiers by lot. They give Him to drink wine "esmirnismeno" - mixed with myrrh. "He's not nice." Two thieves are crucified on both sides of Him and an inscription of His guilt is placed over Him: "King and Jews". Passers-by and priests mock Him: “He saved others, can’t he save himself?” “Come down from the Cross, and we will believe You!”

The singing of the antiphons has ended. The beatitudes are sung with stichera. After a small litany, instead of a luminary, a prokeimenon is sung: “You will divide My garments for yourself and about My clothing, metasha lots.” - "God! Oh my God! get out mi! Thou hast left Me!” Feeling abandoned by God as a result of taking on all the burden original sin burdened the soul of the Crucified.

The Seventh Evangelion of Matthew is read. It speaks of the arrival of the soldiers with Christ on Golgotha ​​and everything else, as in the previous account of Ev. Mark. From the 6th hour until the 9th, darkness covers the earth. At the 9th hour, Jesus cried out with a loud voice: "Either, Or, lima savahthani." These words were not clear to everyone. One of the soldiers, having soaked a sponge in vinegar, brought it on a cane to the lips of Jesus. With another loud cry, Jesus expires. The veil of the church is torn, the earth is shaking, the stones are falling apart. The tombs are opened - many dead are resurrected and appear to many in the city. The centurion and others with him, seeing what is happening, say: “Truly, this Man was the Son of God!” The 50th psalm is read, giving some respite to the heavy Calvary experiences. After the psalm, the Gospel is read again - the eighth, from Luke, again about the crucifixion. Jesus prays, “Father, let them go! They don't know what they're doing!" Again mockery from the people, warriors and chiefs. One of the robbers also takes part in them, but the other robber holds him back and prays to Jesus, who promises him paradise with Himself. Meanwhile, darkness covers the earth - from the sixth hour to the ninth. At the ninth hour, Jesus loudly exclaimed, "Father, into your hands I commend my spirit." And died. Seeing what was happening, the centurion, who stood at the Cross, said: "Truly, this man was a righteous man." And all the people who had gathered for the spectacle, seeing what was happening, went home, beating their chests. All who knew Him, including the women who accompanied Him from Galilee, stood and watched from afar.

After the Eighth Gospel, the singing of the Three Songs begins (i.e., a canon with a reduced number of songs - instead of nine, only three), composed by Cosmas of Maium: fallen, Lover of mankind." “Having washed your feet and having been cleansed by the communion of Your Divine Mystery, Your servants, O Christ, ascend with Thee from Zion to the great Mount of Olives.” “Look, friends, you said to them, do not be afraid: the hour has come for me to be taken and killed by the hands of the lawless. You will all be scattered and leave Me, but I will gather you together so that you can preach about My love for mankind.”

Kondak: “Come, let us glorify the Crucified for us! Seeing Him on the Cross, Mary said: although You endure crucifixion, You are both the Son and My God!”

And to s: “Seeing His Lamb drawn to the slaughter, Mary, having loosened her hair, followed Him with other women, exclaiming: where are you going, Child? Why the haste? Does the second marriage take place in Cana of Galilee? And You hasten there to turn the water into wine? Shall I also go with you? Or wait for you? Say a word to Me, do not silently pass by Me, whom You have kept pure: for You are both the Son and My God!

Song 8: “The pillar of malice of the God-opposing divine youths is exposed: the vain council of the staggering lawless assembly advises on Christ, the belly of the one holding the hand is taught to kill: with it all creation will bless, glorify forever.”

“Drive away sleep from your eyes,” Christ said to the disciples, “do not weaken in prayer, so as not to fall into temptation, and especially you, Simone! Stronger more temptation! Understand, Peter, Me, Whom all creation blesses and glorifies forever!”

“I will never say a single bad word to You, Vladyka! I will die with you, even if everyone turns away from you,” exclaimed Peter. “Not flesh and blood, but Your Father has revealed You to me, Whom all creation blesses and glorifies forever.”

“You have not fully experienced the depth of divine wisdom and reason, and you have not comprehended the abyss of My destinies, man,” said the Lord. “Being flesh, do not boast: you will deny me three times, whom all creation blesses and glorifies for all eternity.”

Song 9: “The most honest Cherubim and the most glorious without comparison Seraphim, without the corruption of God the Word, who gave birth to the Mother of God, we magnify Thee.”

After the three odes, the famous luminary is sung, especially revealing the art and feelings of our church singers and especially touching the prayers: “Thou hast vouchsafed the wise thief in one hour of paradise, O Lord: and enlighten me with the wood of the cross and save me!” Listening to the three hymns and luminaries, we enter into a special depth of feelings and experiences that are evoked in us by the Divine Liturgy of Passion Week.

Each moment of these experiences resonates deeply in our hearts, but does not give rise in us either a sense of horror and fear of the coming wrath of God, or a feeling of expectation of a terrible, merciless execution. On the contrary, our heart, overflowing with deep compassion and love, remains filled with deep peace and joy, plunging into the immense abyss of Divine love and indulgence for the human race!

After the lamp, the Ninth Eve in the angel is read (from John). At the Cross of the Lord stood His Mother, and Mary Kleopova, and Mary Magdalene, and the beloved disciple John. The Lord entrusts His Mother to John, and John adopts His Mother. And from that day John took the Mother of his Lord into his house. Jesus Christ was thirsty. One of the soldiers dipped a sponge in vinegar and stuck it on a cane and quenched His thirst. Having said: “It is finished,” the Lord gave up his spirit.

Since it was Friday and Saturday was coming, which coincided with Easter that year, the Jews, not wanting to leave their bodies on the crosses on such a day, asked Pilate for permission to kill the crucified legs and remove their bodies from the crosses. Pilate approved. The robbers, who were still alive, had their shins broken. But Christ, who had already died, was not broken in the legs, but only one of the soldiers struck Him with a spear, and blood and water flowed from the wound. Thus the prophecies were fulfilled: "The bone will not be broken because of Him" ​​and "they will look at the One whom they pierced."

After the 9th Gospel, laudatory psalms are read and laudatory stichera are sung: “My first-born son Israel did two evil deeds: He left me, a source of living water, and dug himself a worthless well. He crucified me on a tree, and begged Barabbas and let me go! The sky was horrified by this, and the Sun hid its rays, but you, Israel, were not ashamed and put me to death: forgive them, Holy Father, for they do not know what they are doing.

Each member of Your most pure Flesh suffered a scolding for us: the head is thorns; face - spitting; lanitis - stupefaction; the mouth took bile diluted with vinegar; ears are wicked blasphemy; shoulders - scourging; hands - cane; the whole body is spread on the cross; hands and feet are nails; ribs are a copy. Who suffered for us and freed us from our passions, who came down to us in mercy and exalted us, almighty Lord, have mercy on us!”

“Seeing You crucified, the whole creation trembled; the foundations of the earth shook from the fear of Your power… The Jewish race perished, the church veil was torn in two, and the dead rose from the tombs… The centurion, seeing the miracle, was horrified; and Your Mother, weeping loudly, exclaimed: “How can I not weep and torment my heart, seeing You naked, like a criminal hanging on the Cross! Crucified, buried and risen from the dead, Lord, glory to Thee!”

After the stichera, the Tenth Gospel of Mark is read: Joseph of Arimathea dared to go in to Pilate and ask for the body of Jesus. Pilate was surprised that He had already died, and, having called the centurion, he learned from him that Christ had indeed died, and allowed Joseph to take the Body. Joseph bought a shroud, removed the Body from the Cross, wrapped it around Him with a shroud, and laid Him in a new coffin, carved from stone, in his garden. And he rolled a stone to the doors of the coffin. At the same time, Mary Magdalene and Mary Josieva (that is, the Mother of God) were present and watched where He was laid.

The Great Doxology is not sung on this day, but read. After the petitionary litany, the Eleventh Gospel is read, according to John. According to this gospel, Joseph, the secret disciple of Christ, "for the sake of the Jews," asks Pilate for the Body and soul. Pilate allows you to take. Nicodemus also came and brought fragrances with him. They took the body of Jesus, wrapped it in clothes with fragrances, as is customary among the Jews. There was a garden in that place, and in the garden there was a new coffin in which no one had yet been laid. There, for the sake of Jewish Friday, since the tomb was near, they laid Jesus.

After the Gospel, verse verses are sung: “The whole creation changes from fear, seeing You hanging on the Cross: the sun has darkened, the foundations of the earth have shaken, everything sympathizes with the Creator of everything; who endured everything for us, glory to Thee!”

“Lord, when You ascended the Cross, fear and trembling seized all creation; You forbade the earth to swallow up those who crucify You, but you commanded hell to release the prisoners, Judge of the living and the dead, who came to renew people, to give them life, not death, - Lover of mankind, glory to You!

“The reed for judgment is already wetted, Jesus is judged by the unrighteous judges and condemned to the Cross; the whole creation suffers, seeing the Lord on the Cross. But, having accepted our bodily nature and suffering for me, good Lord, glory to Thee!”

The Twelfth Gospel according to Matthew is read. “In the morning of the next day, after Friday, the priests and Pharisees gathered to Pilate and said: we remembered that this deceiver promised to rise on the third day. Order to guard the tomb until the third day, so that His disciples, coming at night, do not steal the Body and tell people that He has risen from the dead And the last deception will be worse than the first. Pilate answered: You have guards - go, guard as you know. They went and sealed the coffin and posted guards!” After the reading of the Trisagion, the troparion of the day is sung: “You redeemed us from the oath of the law by Your Most Pure Blood, nailed to the Cross and pierced by a spear, and granted immortality to people, glory to You!” This is followed by the usual end of Matins, without the first hour, which is carried over to the next morning.

The 12 Gospel Service has central importance in worship throughout Holy Week. It describes and recalls all the amazing events of Maundy Thursday, the nights of Good Friday and Good Friday.

Before us is a series of great events: the Last Supper, the washing of the feet, the establishment of the Sacrament of Communion, prayer in the Garden of Gethsemane, the arrest and the whole painful night of interrogations, mockery, abuse and beatings inflicted on the Lord, the denial of Peter, the condemnation of the Lord to death, the confirmation of the sentence Pilate, the procession to Golgotha, the crucifixion and death of the Lord, the burial of His Body in the garden of Joseph of Arimathea, the sealing of the grave and guarding it. The liturgical chants almost do not touch on the dogmatic meaning of Golgotha, do not give its dogmatic interpretation, but it is clearly felt by a believing and loving heart. There is no question of the wrath of God, no fear of the punishing hand of God. One feels only the sacrifice of boundless love for humanity, and, moreover, the love not only of the Suffering Son of God, but also of God the Father who sent God the Father to this suffering. “God did not send his Son into the world to judge the world, but that the world might be saved through him” (John 3:17). This is what Evnagelio says, and this is what the Divine Liturgy of Holy Week says even in its most mournful and shocking moments. Such is the Orthodox perception of Golgotha.

"My soul, my soul, wake up!" Open your eyes and rise from the bed of hell; dare to serve God alive and true, as you have served as an idol of passions until now; and everything else is already ready for your salvation. The Gospel is ready to admonish you in all situations of life; the precious garment of the merits of Christ is ready to cover your spiritual nakedness; the Body and Blood of the Son of God is ready to saturate your gladness; oil and balm are ready to heal your wounds; the almighty grace of the Holy Spirit is ready to strengthen your weak forces; Gogov is the very crown to crown your small deeds. “Rise up, then, may Christ God have mercy on you.” You hear how He speaks with the voice of the Gospel from His most heavenly supper: “And there is still a place” (Luke 15:22). This is the place for you and me, my soul! Let us hasten to become worthy of it, before midnight comes, the doors of the chamber are closed, the oil in the lamp of our life is not extinguished! Amen.

Innocent, apxiep. Kherson

Our hearts are filled with forgiveness, peace and love for each other

After Little Compline, Father Methodius said a short word and asked everyone on their knees for forgiveness:

“Beloved fathers, brothers and sisters, bless me on behalf of Vladyka Pankratii to ask for forgiveness. On this majestic day, the Lord gave us the opportunity to reconcile with God, with our guardian angel, our neighbors, especially with those people whom we really offend, seduce, and embarrass with our behavior. But the Lord gives us such days as the Holy Forty Day - the most wonderful time for human soul, the golden time of repentance, which we can bring to our merciful and all-forgiving Lord.

Bless and forgive me, holy fathers, brothers, sisters, your most unworthy brother for sins, which I created in word, deed, thought and all my

In the Valaam Monastery, during this continuous Shrovetide week, a lot of pancakes are also baked to treat the brethren and numerous guests. Every day, the monastery cooks with joy and love prepare 450 large pancakes for a fraternal meal, and many more - for addition and distribution to everyone. Pancakes with condensed milk and sour cream are a consolation for all the inhabitants of the monastery, because it is so necessary to refresh yourself before a strict multi-day fast.

On February 16, 2019, Abbot Methodius, a resident of the Valaam Monastery, has a birthday. The brethren of the monastery and numerous guests came to congratulate their beloved spiritual father and friend, who arrived on the island despite the winter and not the most favorable weather conditions.

Hegumen Methodius, who arrived with Bishop Pankratius to the dilapidated Valaam Monastery in 1993, made a special contribution to the revival of the monastery. His obedience and labors brought abundant fruit in the field of the church. Father Methodius, thanks to his boundless love, managed to unite a huge number of people around him, managed to help them come to God, to the Church, to faith. Communication with Father Methodius radically changed their lives. Through his labors, many have found firm hope in the will of God and embarked on the right path of salvation, ascending the rungs of the ladder of life to the Kingdom of Heaven.

On February 15, 2019, on the day of the feast of the Meeting of the Lord, Abbot of the Valaam Monastery, Bishop Pankraty visited the sick man in Lately monk Anthony and presented him with a commemorative commemorative medal in honor of the "30th anniversary of the withdrawal of Soviet troops from Afghanistan."

"About your path to God in thorns afghan war Monk Anthony also told me today, whom I came to visit today and present a jubilee medal in memory of the 30th anniversary of the completion of the withdrawal of troops from Afghanistan. They commemorated all the leaders and warriors who laid down their lives. Monk Anthony (Sergei Machulin) was then the commander of a special forces unit and participated in dangerous operations behind enemy lines," writes Bishop Pankraty of Trinity, Abbot of the Monastery.

On Maundy Thursday evening, Good Friday Matins is served, or the service of the 12 Gospels, as this service is usually called. All this divine service is dedicated to the reverent remembrance of the saving sufferings and death on the cross of the God-man. Every hour of this day there is a new feat of the Savior, and the echo of these feats is heard in every word of the service.

In it, the Church reveals to the faithful the full picture of the sufferings of the Lord, from the bloody sweat in the Garden of Gethsemane to the crucifixion at Golgotha. Carrying us mentally through the past centuries, the Church, as it were, brings us to the very foot of the cross of Christ and makes us quivering spectators of all the torments of the Savior. Believers listen to the Gospel narratives with lit candles in their hands, and after each reading through the lips of the singers thank the Lord with the words: "Glory to Thy long-suffering, Lord!" After each reading of the Gospel, the bell is struck accordingly.

Passion Gospels: 1) John 13:31-18:1 (Farewell conversation of the Savior with the disciples and His prayer at the Last Supper). 2) John 18:1-28 (The arrest of the Savior in the Garden of Gethsemane and His suffering at the High Priest Annas). 3) Matthew 26:57-75 (The suffering of the Savior at the high priest Caiaphas and the denial of Peter). 4) John 18:28-40, 19:1-16 (The suffering of the Lord at the trial of Pilate). 5) Matthew 27:3-32 (Despair of Judas, new sufferings of the Lord at Pilate and condemnation to crucifixion). 6) Mark 15:16-32 (The Lord's way to Golgotha ​​and His suffering on the Cross). 7) Matthew 27:34-54 (On the suffering of the Lord on the Cross; miraculous signs that accompanied His death). 8) Luke 23:23-49 (The Savior's prayer for enemies and the repentance of the prudent thief). 9) John 19:25-37 (The words of the Savior from the cross to the Theotokos and the Apostle John, death and perforation of the rib). 10) Mark 15:43-47 (The removal of the body of the Lord from the cross). 11) 19:38-42 (Nicodemus and Joseph bury Christ). 12) Matthew 27:62-66 (The setting of guards at the tomb of the Savior).

In the intervals between the Gospels, antiphons are sung, which express indignation at the betrayal of Judas, the iniquity of the Jewish leaders and the spiritual blindness of the crowd. “What reason made you, Judas, a traitor to the Savior?” it says here. “Did He excommunicate you from the apostolic person? Or did He deprive you of the gift of healing? "Oh, how many blessings you, ungrateful, have been rewarded with." And then, as if on behalf of the Lord, the choir addresses the ancient Jews:

"My people, what have I done to you or offended you? I have opened sight to your blind, cleansed lepers, raised a man on a bed. My people, what have I created for you and what have you repaid Me: for manna - bile, for water [in the desert] - vinegar, instead of loving Me, they nailed Me to the cross; I will not endure you anymore, I will call on My peoples, and they will glorify Me with the Father and the Spirit, and I will give them eternal life.

After the sixth Gospel and the reading of the "blessed ones" with troparia, the canon of three hymns follows, conveying in a compressed form the last hours of the Savior's stay with the apostles, the denial of Peter and the torment of the Lord, and is sung three times voluminous. We present here the irmos of this canon.

Song one:

"To You in the Morning, for the sake of Your mercy, exhausted immutably, and bowed to the passions, the Word of God, give peace to me who has fallen, Lover of mankind."

“I dedicate the morning to You the Word of God. Remaining unchanged, You humbled Yourself out of mercy [to us] and dispassionately descended to the enduring of torment. Give me peace to the fallen, Lover of mankind.”

Song Eight:

"The pillar of malice of the God-opposing Divine youths is exposed; in Christ, the shattering assembly of the lawless council advises the vain, the belly of the Keeper of length is taught to kill. All creation will bless him, glorify forever."

"The pious youths [in Babylon] dishonored the pillar with the vile [idol], and the assembly of the wicked [leaders] who are rampant against Christ are plotting in vain, intending to kill Him who holds life in His hand, Whom all creation blesses, glorifying forever."

Song nine:

"The most honest Cherubim and the most glorious Seraphim without comparison, without the corruption of God the Word, who gave birth to the Existing Mother of God, we magnify Thee."

"More revered than the Cherubim and incomparably more glorious than the Seraphim, who painlessly gave birth to God the Word, the true Mother of God, we magnify Thee."

After the canon, the choir sings a touching exapostilary, which recalls the repentance of the robber.

"The prudent thief in a single hour of paradise, Thou didst honor, O Lord, and enlighten me with the wood of the cross and save me."

"You immediately honored the prudent thief with paradise, Lord! And enlighten me with the tree of the cross and save me."

Before the end of the service (vacation), the choir sings the troparion: "Thou hast redeemed us from the curse of the law(You delivered us from the curses of the [Old Testament] law) nailed to the cross with your honest blood and pierced with a spear; You exuded immortality by man, our Savior, glory to Thee.

Exists ancient custom after the last Gospel, do not extinguish your candle, but bring it home burning and with its flame make small crosses at the top of each door of the house (to save the house from all evil, Ex. 12:22). The same candle is used to light the lampada in front of the icons.

Maundy Thursday. Sermon by Metropolitan Anthony of Surozh

Before us is a picture of what happened to the Savior out of love for us; He could have avoided all this if only he had retreated, if only he had wanted to save himself and not complete the work for which he came!.. Of course, then he would not be what he really was; He would not be Divine love incarnate, He would not be our Savior; But what is the cost of love?

Christ spends one terrible night face to face with coming death; and He struggles with this death, which comes upon Him inexorably, as a man struggles before death. But usually a person simply dies defenselessly; something more tragic happened here.

Prior to this, Christ had said to His disciples: No one takes life from Me - I give it freely... And now He gave it freely, but with what horror He gave it... For the first time He prayed to the Father: Father! If it can pass me - yes blowjob!.. and fought. And the second time He prayed: Father! If not this cup can pass me by - let it be ... And only for the third time, after new struggle He could say: Thy will be done...

We must think about this: it always - or often - seems to us that it was easy for Him to give His life, being God become man: but He, our Savior, Christ, dies as a Man: not by His immortal Divinity, but by His human , a living, truly human body...

And then we see the crucifixion: how He was killed by a slow death, and how He, without a single word of reproach, surrendered to the torment. The only words addressed by Him to the Father about the tormentors were: Father, forgive them - they do not know what create...

This is what we must learn: in the face of persecution, in the face of humiliation, in the face of insults - in the face of a thousand things that are far, far away from the very thoughts about death, we must look at a person who offends us, humiliates us, wants to destroy us, and turn our souls to God and say: Father, forgive them: they do not know what they are doing, they do not understand the meaning of things ...

The last trial of Jesus Christ by Pilate. (Chapter from "The Law of God" by Archpriest Seraphim Slobodsky)

When the Lord Jesus Christ was again brought to Pilate, many people, leaders and elders had already gathered at the Praetorium. Pilate, having called together the chief priests, the rulers, and the people, said to them: “You have brought this Man to me as a corrupter of the people; and behold, I examined you, and did not find Him guilty of anything of which you accuse Him. I sent Him to Herod, and Herod also found nothing worthy of death in Him. The Jews had a custom of releasing one prisoner for the Passover feast, who was chosen by the people. Pilate, taking this opportunity, said to the people: "Do you have a custom that I release one prisoner to you at Passover; do you want me to release the King of the Jews to you?" Pilate was sure that the people would ask Jesus, because he knew that the leaders betrayed Jesus Christ out of envy and malice.

While Pilate was sitting in the judge's seat, his wife sent him to say: "Do nothing to that Righteous One, because today in my sleep I have suffered much for Him."

Meanwhile, the chief priests and elders taught the people to ask for the release of Barabbas. Barabbas, on the other hand, was a robber who was put in prison, with his accomplices, for the indignation and murder carried out in the city. Then the people, taught by the elders, began to cry: "Let Barabbas go to us!"

Pilate, wanting to let Jesus go, went out and, raising his voice, said: "Whom do you want me to let you go: Barabbas, or Jesus, who is called Christ?" Everyone shouted: "Not Him, but Barabbas!" Then Pilate asked them: "What do you want me to do with Jesus, who is called the Christ?" They cried out: "Let him be crucified!" Pilate said to them again: what evil has he done? I found nothing worthy of death in Him. So, having punished Him, I will let Him go.” But they shouted even louder: “Crucify Him! May he be crucified!" Then Pilate, thinking to arouse compassion for Christ among the people, ordered the soldiers to beat Him. The soldiers took Jesus Christ into the courtyard and, having undressed Him, they severely beat. ), and weaving a crown of thorns, they put it on His head, and gave Him right hand cane, instead of the royal scepter. And they began to mock Him. They knelt down, bowed to Him and said: "Hail, King of the Jews!" They spat on him and, taking a reed, they beat him on the head and on his face.

After that, Pilate went out to the Jews and said: "Behold, I bring Him out to you, so that you may know that I find no fault in Him."

Then Jesus Christ came out wearing the crown of thorns and purple.

Pilate said to them, "Here is a man!" With these words, Pilate seemed to want to say: "Look how tormented and desecrated He is," thinking that the Jews would take pity on Him. But such were not the enemies of Christ. When the chief priests and ministers saw Jesus Christ, they shouted, "Crucify Him!"

Pilate says to them: "You take him and crucify him, but I find no fault in him."

The Jews answered him: "We have a law, and according to our law He must die, because He made Himself the Son of God."

Hearing these words, Pilate was even more frightened. He entered with Jesus Christ into the praetorium, and asked Him: "Where are you from?"

But the Savior did not give him an answer. Pilate says to Him: "Don't you answer me? Don't you know that I have power to crucify You and I have power to let You go?"

Then Jesus Christ answered him: "You would not have had any power over Me, if it had not been given to you from above; therefore, there is more sin on the one who delivered Me to you."

After this answer, Pilate was even more willing to release Jesus Christ. But the Jews shouted: "If you let Him go, you are not a friend of Caesar; everyone who makes himself a king is an adversary to Caesar." Pilate, having heard such words, decided it would be better to put an innocent Man to death than to undergo the royal disgrace himself. Then Pilate brought Jesus Christ out, sat down himself on the place of judgment, which was on the Liphostoton, and said to the Jews: "Here is your King!" But they cried out, "Crucify Him!" Pilate says to them: "Shall I crucify your king?" The chief priests answered: "We have no king but Caesar."

Pilate, seeing that nothing helped, and confusion increased, took water, washed his hands in front of the people and said: "I am innocent of shedding the blood of this Righteous; look at you" (i.e., let this guilt fall on you).

Answering him, all the Jewish people with one voice said: "His blood is on us and on our children." So the Jews themselves took upon themselves and even for posterity their responsibility for the death of the Lord Jesus Christ. Then Pilate released the robber Barabbas to them, and handed over Jesus Christ to them to be crucified.

On the Thursday of Holy Week, in the evening, the Great Friday Matins are followed with the reading of the Twelve Passion Gospels. This service contains readings and hymns of the deepest meaning and edification, the careful consideration of which will bring the greatest benefit.

Accompanying her Bridegroom to Golgotha, the Church provides the narration to the Evangelists, while she herself sings and interprets what she reads between readings.

The Passion is celebrated on the night of Thursday to Friday. This night is the Gethsemane night of the Savior, not yet crucified, but already betrayed and immersed in mortal sorrow and melancholy. On the Paschal night, when all the peaceful inhabitants of Jerusalem indulged in a deep sleep, only the high priests and elders of the people could not fall asleep from the gloomy thought that tormented their souls: "How to kill the Innocent." They waited impatiently for Judas Iscariot to fulfill his promise to them, and for the implacable accuser, Jesus Christ, to be in their hands at last.

Friday of Holy Week in ancient Christian monuments is called "Great Friday", "the day of salvation par excellence", "Pascha of the Cross", "day of the Cross", "day of suffering". The memory of the saving death of Christ on this day goes back to the times of the apostles. The veneration of this day from ancient times was distinguished by the fact that everyone revered "the day when the Bridegroom was taken away", the Church strictly treated those who broke the fast on this day. In churches on this day, permission was made for the penitents under penance, which emphasized that our sins are forgiven solely for the sake of the atoning and saving Sacrifice of Christ the Savior. In some places, divine services on Good Friday were celebrated outside the city in memory of the fact that the Lord Jesus Christ, according to the remark of the apostle, deigned to suffer outside the gates(Heb. 13 , 12).

In the service of Good Friday, as in a strikingly sad picture, the whole Gospel story of the suffering and death of our Lord is depicted: this is a consistent description of the Savior's Way of the Cross from the moment of kissing and betraying by Judas in the garden of Gethsemane to the crucifixion on Golgotha ​​and burial in the garden of Joseph of Arimathea. On this day, the Holy Church brings us to the very foot of the Cross of Christ erected on Calvary, and makes us quivering spectators of all the torments of the Savior. “A terrible and glorious sacrament is seen today in action: the intangible is held back; it binds, resolving Adam from the oath; test the hearts and wombs, it is unjustly tested; it shuts itself in prison, Who closes the abyss; the tree is condemned, judge the living and the dead; the destroyer of hell is in the tomb "(TP. L. 461). “On the Holy and Great Heel,” says the Holy Church in the synaxar, “we perform the holy and saving and terrible passions, the Lord and God our Savior Jesus Christ, for the sake of our will, spitting, beating, spitting, vexation, ridicule, scarlet clothes, a cane, a lip, an ocet, a nail, a spear, and for all of them, the cross and death, even all done on the heels "(TP. L. 443).

Following the words of the Savior, spoken on the night before His suffering in the Garden of Gethsemane: Watch and pray, but do not enter into misfortune(Mt. 26 41), the Church, wanting us to spend this terrible night in vigil and prayer, begins "following the holy and saving passions of Christ our Lord Jesus Christ" even the day before, from Thursday to Friday (in fact, if you follow the daily cycle of worship, which starts every day on the evening before, this is understandable). The custom of reading the Gospel accounts of the Passion of the Lord on Good Friday has existed in the Orthodox Church since the beginning of its foundation. According to the words of St. John Chrysostom, this touching gospel is done so that "unbelievers - pagans - could not say that we preach only about the glorious and noble deeds of Christ, like about signs and wonders, but we hide about shameful things." “On the day of the Cross,” says the same hierarch, “we read everything related to the Cross. The grace of the Holy Spirit so arranged that everything related to the sufferings of the Lord is read with us on a national holiday, namely, on the Great Easter evening.” In the hymns set between the readings of the Gospels, the Holy Church speaks of the terrible events of that time and reveals their spiritual meaning. In the Jerusalem Church in the first centuries of Christianity, this service was performed all night and the Gospel was read in five places: on the Mount of Olives, where the Lord taught the disciples before His sufferings, in Gethsemane, where He was taken, and on Golgotha, where He was crucified. In the darkness of the night, with lamps in their hands, the believers followed in the footsteps of the Lord in unceasing prayer.

Let us also follow the church hymns that lead us in the footsteps of the Savior, and delve into the meaning of what is done in the temple. “Having carefully listened to the story of the sufferings of Jesus Christ,” says Archpriest Valentin Amfiteatrov, “you will understand that<...>sins created the cross. The nails with which He was nailed are our sins, the thorns from which His crown was woven are all our sins!" . "Everything that happened on the tree of the cross," writes St.<...>Therefore, wood for wood, and hands for a hand, hands masculinely outstretched for the hand stretched out intemperately, nailed hands for the hand that cast out Adam. Therefore, the ascension to the cross is for a fall, gall is for eating, the crown of thorns is for evil dominion, death is for death, darkness is for burial and return to the earth for light. " And St. Athanasius the Great explains: "If Jesus Christ came for this to bear our mortal sins and our curse, how else could He take the curse upon Himself?<…>if he had not suffered the death meant for the damned? And this is the Cross, for it is written: damned before God[any] hanged[on the tree] (Deut. 21 , 23)" .

Reading of the 12 Passion Gospels

This reading is compiled from all four Evangelists. The hymns of 15 antiphons in the intervals between readings only supplement and explain the course of the Gospel events. The entire service, except for the Gospel readings, is sung as a sign of great spiritual triumph. The gospel readings are chosen to highlight the suffering of the Savior with different parties, present their successive stages.

Before showing Christ bloody, naked, crucified and buried, the Holy Church reveals to us the image of the God-Man in all His majesty and beauty. Believers must know Who is being sacrificed, Who will endure "spitting, and beatings, and beatings, and the cross, and death": Now the Son of Man is glorified, and God is glorified in Him...(In. 13 , 31). To comprehend the depth of Christ's humiliation, one must understand, as far as it is possible for a mortal man, His height and His divinity. Therefore, the First Gospel of the Holy Passion is, as it were, a verbal icon of God the Word, reclining at the "Easter of the Crucifixion" and ready for death. Seeing the immeasurable humiliation of her Lord and Savior, the Church at the same time sees His glory. Already first gospel begins with the words of the Savior about His glorification: Now the Son of Man is glorified, and God is glorified in Him. This glory, like a kind of light-like cloud, envelops the exalted Cross now standing before us. Like Mount Sinai and the ancient tabernacle, it surrounds Golgotha ​​as well. And the stronger the sorrow that the Gospel story tells about, the stronger the glorification of Christ in hymns sounds.

The essence of God is love, therefore it is glorified even in the sufferings of the Savior. The glory of love is its sacrifice. Not more than that love, as if a man lay down his life for his friends(In. 15 , thirteen). Christ lays down His soul for His friends and calls them: You are my friends(In. 15 , 14). The Lord brought people the fullness of knowledge. The bodily fullness of the Godhead dwelling in Him, through the unity of those who love in Him, reveals knowledge about the most important and valuable — about God. Those who love one another in Christ receive a revelation of the essence of God. For, while they are in Christ's love, they are thereby in the trinitarian Divinity. Whoever loves me will keep my word; and My Father will love him, and We will come to him and make Our abode with him(In. 14 , 23). The Holy Spirit is sent by the coming of the Father, which comes from the Father and testifies of the Son (cf. Jn. 15 , 26).

However, it is impossible to love being alone. Therefore, the image of God is reflected in human society— in the Church of Christ. The hymns call us to common prayer and to the common glorification of the Lord in order to perceive together "I devour Pascha, which is sacred in us": Christ Az, cry out: glorious be glorified Christ our God "(TP. L. 424). "Christ establish the world, Heavenly and Divine Bread. Come, O Christ-lovers, with mortal lips, pure hearts, let us faithfully eat Pascha, which is sacred to us" (TP. L. 423).

Thus, the unity of God is reflected in the unity of the Church, and vice versa. Jesus Christ prays for him in His episcopal prayer: May they all be one: as You, Father, are in Me, and I in You, that they also will be one in Us; Yes, and the world has faith, as You sent Me. And Az glory, thou hast given me, give them, that they may be one, as we are one. I am in them, and You are in Me: that they may be perfected in one, and that the world may understand that You sent Me, and that You loved them, that You loved Me(In. 17 , 21-23). What is the meaning of the Church in reading this gospel? This text leads us to recognize intercom teachings about the person of Christ as the God-man, about the Church as the body of the God-man, and about the nature of the Godhead as consubstantial (omoousia) of the Father, Son and Holy Spirit. Moreover, the above prayer is a prayer for salvation, for to abide in the Father and the Son means to be saved.

Emphasizing the importance gospels read and the entire service of Holy Week, church hymns encourage us to be especially attentive and concentrated, leaving at least for a while care worldly: "Our feelings are pure of Christ, and as if we are friends of Him, we will devour our souls for His sake, and we will not be oppressed by the cares of life like Judas, but in our cages we will cry out: Our Father, who is in heaven, deliver us from the evil one" (TP. L. 436).

encouraging us to special attention, The Holy Church again in her hymns glorifies the woman who anointed the Lord with myrrh, and cites as an example the betrayal of the wicked money-lover Judas, reminding us that the root of all evil is the love of money(1 Tim. 6 10): “Let us serve the mercy of God, like Mary at the supper, and we will not acquire the love of money, like Judas: let us always be with Christ our God.

On thirty pieces of silver, Lord, and on a flattering kiss, kill Thee to the Jew. Lawless Judas does not want to understand "(TP. L. 436).

In the following antiphons, the lesson of humility is again heard, the washing of the feet by the Savior is again recalled: “In the washing of your Christ God, you commanded your disciples: do this, as you see. Lawless Judas does not want to understand” (TP. L. 437). Further, it is again said about the need to be awake: "Watch and pray, lest you enter into misfortune, Thy disciple, Christ our God, said thou. Lawless Judas does not want to understand" (TP. L. 437), since in the next Gospel it will be read about the treacherous taking of the Savior into custody. The theme of spiritual wakefulness is very important. Directly these words of the Savior are addressed to His disciples, but through them - to all Christians. Since Peter turned out to be too bold in words, as well as other disciples, Christ exposes their infirmity as people who spoke thoughtlessly, and in particular turns his speech to Peter, saying that it will be difficult for those who could not stay awake even for one hour . But, having reproved, he again calms them, because they dozed off not due to inattention to Him, but due to weakness. And we, if we see our weakness, we will pray so as not to fall into temptation. All Christians are called to this constant spiritual vigilance; without this constant bearing of their Cross there can be no salvation, for Through many tribulations we must enter the Kingdom of God(Acts. 14 , 22). Therefore, we hear again: “Having set up thirty pieces of silver, the price of the Precious One, You will appreciate Him from the sons of Israel.

But the reading of the second Passion Gospel, which tells of the Savior's arrest, is approaching. The solemn procession of ancient Christians, spending Holy Week in the Holy Land, at that moment was once approaching the Garden of Gethsemane, where the betrayal was committed. Therefore, in order to remind those who pray that the Lord suffers for us and that everything happened according to the ineffable Providence of God, the Holy Church sings: although, as if by will, you gave yourself up, but the world is heeded from a stranger: long-suffering glory to Thee "(TP. L. 437).

Having thus prepared those who pray for a correct understanding of what is being read, the Church brings to our attention second Passion Gospel , which speaks of the capture of the Savior by the soldiers of the high priest under the leadership of Judas the traitor, of the denial of Peter, of the torture of Jesus in the court of Caiaphas and of His imprisonment in the praetoria of Pontius Pilate.

The antiphons following the reading of the Gospel again stop at the fall of Judas: “Today Judas leaves the Teacher, and accepts the devil, is blinded by the passion of the love of money, the Darkened Light falls away: how can you see, the Luminary that sells on thirty pieces of silver; but we exalt the Suffering for the world. : suffering and compassionate man, Lord, glory to Thee "(TP. L. 437). It is obvious that it is no coincidence that so much attention is paid to the vice of the love of money and the act of Judas. The Holy Fathers are very decisive in this regard. "Whoever began to serve Mammon, he has already refused to serve Christ." That is why this theme arises again and again: “Today Judas pretends to be pious, and gifts are alienated, this disciple is a traitor: in the usual kiss, flattery covers, and prefers the Dominion to love to work senselessly for the love of money, the mentor of the former congregation of the lawless; we, however, have the salvation of Christ, let us glorify him" (TP. L. 437-438). In contrast to the act of Judas, faithful followers of Christ are called to virtues that are opposite to his sinful illness: “We will acquire brotherly love as brothers in Christ, and not unmerciful hedgehogs to our neighbors: let us not be condemned as a servant, unmerciful, for the sake of penalties, and as Judas repentant, we use nothing "(TP. L. 438).

Addressing the speech of the Savior to His disciples, the Holy Church in the following antiphons again encourages and strengthens the followers of Christ in this difficult time; but we, separated from the events described in the Gospel for centuries, are moved to patience and perseverance in temptations: “Today, the Creator of heaven and earth has spoken to His disciple: the hour is near, and Judas, betray Me, so that no one will reject Me, seeing Me on the cross in the middle of two thieves : I am suffering as a man, and I will save as a Lover of mankind, believing in Me ... Lord, having come to a free passion, thou didst cry out to Your disciples: if not even for a single hour you could keep watch with Me, as you promised me to die for my sake; see Judas, how does not sleep, but strives to betray Me to the lawless. Arise, pray, that no one will reject Me, in vain I am on the cross, long-suffering, glory to Thee "(TP. L. 438).

read third Passion Gospel , which tells how the Savior in the courtyard of the high priest Caiaphas Himself testifies of Himself as the Son of God and accepts mutilation and spitting for this testimony. It also depicts the denial of the Apostle Peter and his repentance. The antiphons following the Gospel emphasize that the Divine Sufferer endures these torments voluntarily - for the sake of saving His creation: angels. But I will be longsuffering, that they may be fulfilled, even if I have revealed to you My prophets, unknown and secret: Lord, glory to Thee "(TP. L. 438-439).

The seventh antiphon says about the apostle Peter: "Three times Peter rejected, even though his mind spoke, but bring to Thee tears of repentance: God, cleanse me, and save me" (TP. L. 439). Here we briefly speak of events that have a very deep, enduring moral significance. Obsessed with fear, Peter forgot his promises to the Master and submitted to human weakness. But this event also has a higher meaning. Peter is convicted by a servant girl, that is, human weakness, this little slave. The rooster means the word of Jesus, which does not allow us to sleep. The awakened Peter went out of the bishop's court, that is, from the state of his blinded mind, and wept. While he was in the courtyard of the blinded mind, he did not cry, because he had no feeling; but as soon as he came out of it, he came to his senses.

The theme of repentance is very important, and in the hymns of Passion Week it is revealed more vividly than anywhere else. According to the holy fathers, if even the wicked Judas could fall before the Cross of Christ and bring sincere repentance for betrayal, he would hear from the pure lips of the Lord: "Your sins are forgiven." However, "the lawless Judas did not want to understand" God's mercy. He did not turn, like the apostle Peter, to the good and merciful Lord. The traitor came to the Pharisees, but did not find sympathy with them. Throwing them pieces of silver, he went and hung himself - a terrible end!

What lesson can an Orthodox Christian learn from the denial of the Apostle Peter? Many, probably, had a question: how could he renounce the Savior? And how do we renounce every minute in word and deed?.. Love for sin keeps us from following Christ and makes our soul dead, not knowing Christ.

In the eighth antiphon, the hard-nosed Jews are reproached for not recognizing their Messiah and Law-giver in Christ: our souls" (TP. L. 439). Those to whom the Law and the prophets were granted, those who saw so many miracles, did not recognize their Savior and their Messiah: “Let him be crucified, crying out to Your gifts, ever enjoying, and a villain instead of a benefactor, please accept the righteous murderers: thou Christ was silent, enduring their severity, suffer though save us, like a philanthropist "(TP. L. 439).

It's time to read fourth Passion Gospel . It describes the dialogue between the Savior and Pilate, the scourging of the Lord, putting on Him a crown of thorns and scarlet, the insane cries of the crowd: "Crucify, crucify Him!" and handing him over to be crucified. Once again, already at the threshold of death, He testifies to Himself as the Truth, to which unbelieving skepticism in the face of Pilate answers: "What is truth?" and betrays Christ to torture and abuse.

What is striking in this Gospel passage is the cry of the crowd, thirsting for the death of their Creator: "Let him be crucified, those who enjoy your gifts forever, and the villain, instead of the benefactor, accept the righteous murderers" (TP. L. 439). The Lord performed so many miracles in the entire history of the Israeli people, and this people, for the most part, did not accept Him: “This says the Lord to the Jews: My people, what will I do to you; My people, what will I do to you: and what will you repay; for manna bile: for water otset: for a hedgehog to love Me, nail Me to the cross! .. "(TP. L. 440). And if only he hadn't received... His blood is on us and on our children (Matt. 27 , 25) ... What terrible words! .. And with what insane frivolity the people pronounce them. The Blood of the Righteous that he took upon himself burned the cities with fire, betrayed the Israelites into the hands of enemies, and finally scattered them over the face of the earth… But we receive the same Blood in the sacrament of Holy Communion, it is for us the source of immortality and Eternal Life… But His Blood will also be on us, and on our children into condemnation and destruction, if even after we have been renewed by this most holy blood, we continue to commit the same sins.

But in the midst of terrible sorrow, the words of church hymns are heard, put into the lips of the Savior: "To those who do not tolerate anything else, I will call on My tongues, and they will glorify Me with the Father and the Spirit: and I will give them eternal life" (TP. L. 440). It speaks of the Holy Church of Christ, which will also be gathered from sheep, I am not of this court. But and you shall bring Mi, and my voice will be heard, and there will be one flock and one Shepherd.(In. 10 , 16).

In the next, tenth and eleventh, antiphons, menacing natural phenomena are mentioned that accompanied the sufferings of Christ. If people turn out to be insensitive, then inanimate nature cannot help but sympathize with its Creator: “Clothe yourself in light like a robe, standing naked in judgment, and on your cheeks the emphasis is received from the hands of their own creation: the lawless people nailed the Lord of glory on the cross: then the veil of the church was torn apart , the sun is darker, not enduring the sight of God is vexed, Whom everyone trembles, Let us worship Him.

Below, the earth seemed to shake, below the stone, as if unraveled, admonishing the Jews, below the church curtain, below the dead, the resurrection. But give them, Lord, according to their deeds, as if in vain, they have learned from You.

Today, the church veil is torn apart to expose the lawless, and the sun hides its rays, the Lord is crucified in vain "(TP. L. 439-440).

Fifth Passion Gospel tells about the death of the traitor Judas, about the interrogation of the Lord in the praetorium of Pilate and about His condemnation to death. The thirteenth antiphon speaks of the robber-murderer Barabbas, whom the distraught crowd preferred to the Savior: "The assembly of the Jews asked Pilate to crucify Thee, O Lord; L. 440). And again the Church reminds us that the Savior suffers for us: "He is all terrified and trembling, and every tongue sings, Christ of God's power and God's wisdom, hitting the priests on the cheek, and giving Him gall: and all suffer, if you please, save us at least from our iniquities with His Blood, like a Lover of mankind" (TP. L. 440).

Suddenly, in the midst of the sorrow and majesty of this day, a faint human cry is heard. This is the cry of the thief, crucified at the right hand of Christ and comprehending the Divinity of the God-Man who was crucified with him and who sympathizes with him. “The thief on the cross let out a small voice, gain great faith, be saved in a single moment, and open the first gates of paradise inside, even repentance received, Lord, glory to Thee” (TP. L. 441).

As the heartfelt sigh of the whole world, the Church picks it up, and in the hearts of its faithful it grows into a whole song about the prudent thief, sung three times before the 9th Gospel: save me" (TP. L. 446).

The words of the last antiphon are imbued with special force: “Today he hangs on a tree, hung the earth on the waters, is crowned with thorns, even the King of angels; he dresses in a false scarlet, dressing the sky with clouds; the ear is pleasant, even in the Jordan freed Adam; the Bridegroom of the Church is nailed with nails The Son of the Virgin was pierced with a copy. We bow down to Your passion, Christ; we bow down to Your passion, Christ; we bow down to Your passion, Christ, show us also Your glorious Resurrection" (TP. L. 441). And here, among the suffering that darkens the consciousness, like a thin ray of light, there appears a mention of why all these sufferings are for: "Show us also Your glorious Resurrection"!

Having thus strengthened those who pray, the Church offers reading sixth Passion Gospel , which speaks of the crucifixion itself. In the hymns following this Gospel and immediately preceding it, the saving meaning of the sufferings of the God-man is revealed: “Your Cross, O Lord, is life and intercession for your people, and hopefully, we sing to you our crucified God, have mercy on us” (TP. L. 441 ). In the hymns one hears: "Thou hast redeemed us from the legal oath, by Thy honest Blood, nailed on the cross, and pierced with a spear, exuded immortality by man, our Savior, glory to Thee" (TP. L. 441). The Lord redeemed us, did everything for our salvation, but this salvation can only be found in Christ's Church. Therefore, immediately after reading the Gospel account of the crucifixion, we hear consoling words about the Church, which has made the whole world drunk with Divine grace: “Your life-giving ribs, as if from Eden, your Church, O Christ, as if it were a verbal one, will solder paradise, from here it is divided as in the beginning, in the four Gospels, soldering the world, rejoicing the creature, and faithfully teaching tongues to bow to Thy Kingdom "(TP. L. 442). Only in the Church, as in a saving ark, can one find peace and salvation from eternal death. But peace and salvation can only be obtained if you follow Christ: “You were crucified for my sake, let me exude resignation, you were pierced in the ribs, but you exude drops of life: you were nailed with nails, but I assure you with the depth of your passions to the height of your power , I call Ty: Life-giver Christ, glory to the Cross of the Savior, and to Your passion "(TP. L. 441). Only those who fulfill gospel commandment: If anyone wants to follow Me, let him deny himself and take up his cross and follow Me(Mt. 16 , 24).

What else can be added, what else can be useful for oneself from the proposed chants? "Our handwriting on the cross was torn to pieces, O Lord, and imputed to the dead, you bound the tormentor there, deliver us all from the bonds of death by Your resurrection, and we will be enlightened, O Lord of mankind, and we cry out to You: remember us, Savior, in Your Kingdom" (TP L. 442).

Seventh and Eighth Passion Gospels repeat the events of the crucifixion of the Savior, supplementing them with some details. After the eighth gospel, the three odes of Cosmas of Maium are read, in which, in particular, it again speaks of the disciples of Christ. The eighth ode of this triode contains an important idea that a stronger temptation is sent to those who are stronger: Simone: to the strongest bo bo boly art. Understand Me Peter: Whom all creation will bless, glorifying forever "(TP. L. 445). Further, we are reminded that we can never rely on ourselves, since only with the help of God we can do something good: The wretched flesh did not boast, for having rejected Me three times, Whom all creation will bless, glorifying forever "(TP. L. 446). Moreover, Peter was afraid not of the soldiers, but of the maid: “Rejecting Simone Peter, you will do it soon, as if speaking, and the maiden who comes to you alone will frighten Thee, the Lord speaks. (TP. L. 446).

The exapostilary of the triode, sung just before the reading of the ninth Gospel, depicts the prudent thief who came to the knowledge of the Truth at the eleventh hour. This teaches the lesson that it is never too late to repent and come to Christ the Savior: "The prudent thief, in one hour of paradise, Thou didst honor me, Lord, and enlighten me with the wood of the cross, and save me" (TP. L. 448). Jesus welcomes everyone, giving the same denarius to those laborers who came about the eleventh hour. Amen, I say to you, today you will be with me in paradise(OK. 23 , 43).

read ninth Passion Gospel , which speaks of the Savior's dying cares for His Mother and His death. The Lord, hanging on the cross, adopts His mother to His beloved disciple. "This was the answer to Her boundless sorrow, the spectacle of which was one of the sharpest thorns of the Savior's martyr's crown."

And here it is, it's done. The Lord, the Creator of heaven and earth, hanging on the cross, gave up his spirit. "Splash My wounds, but My face did not turn away from spitting, I appeared before Pilatov, and suffered the cross for the salvation of the world" (TP. L. 447). The work of the redemption of the human race by His sufferings on the Cross was accomplished, in everything in accordance with the Old Testament prophecies and foreshadowings. Even inanimate nature could not remain indifferent to the death of its Creator. In the midst of the darkness, a strong underground rumble was heard, and the earth began to tremble: “All creation, changing with fear, see You hanging on the cross of Christ: the sun is darkened, and the earth’s foundation is shaking, all compassion for the Creator. L. 447).

Terrible phenomena of nature have ceased. Calvary is empty. Terrible rumors began to spread throughout the city that an earthquake had damaged the temple, and the veil that separated the Holy of Holies from the Sanctuary was torn from top to bottom. This event marked the end of the Old Testament and the establishment of a new relationship between man and God.

V tenth and Eleventh Passion Gospel tells about the burial of the Savior. The secret disciples of Christ—Joseph of Arimathea, the "good adviser"—and Nicodemus, no longer hiding, are giving their last honors to their Teacher. These Gospels, like the twelfth, refer to the events of Great Saturday, therefore church hymns are imbued with already undisguised joy and expectation of the Light. Christ's Resurrection: "People of wickedness and lawlessness are taught in vain; in the belly of everyone they condemn to death; a great miracle, as the Creator of the world is betrayed into the hands of the lawless, and the Lover of mankind rises up on a tree, even in hell the bondsmen will free those who call: long-suffering Lord, glory to Thee.

Lord, ascending Thee to the cross, fear and trembling attack the creature, and forbid the earth to devour those who crucify Thee, but you commanded hell to emit the slaves, for the renewal of people, Judge of the living and the dead, life has come, thou hast come, and not death: Humane, glory to Thee." (TP. L. 447)

Twelfth Passion Gospel ends the story of the saving Passion of Christ. It talks about how the Jews, fearing deceit from the disciples of the Lord, sealed the Tomb and placed guards over it.

The last Passion Gospel was read, the Lord was laid in the tomb, the disciples of Christ dispersed ... The follow-up of the holy and saving Passion of our Lord Jesus Christ is also ending, and with lit candles, Christians leave the temple, grieving from what they have experienced, but in the depths of their souls already expecting the Resurrection.

Following the Royal Hours

On Holy and Great Friday, in commemoration of deep sorrow and contrition for our sins, which brought the Only Begotten Son of God to the cross, the Holy Church established not to celebrate any liturgy as a solemn divine service (with the exception of the coincidence with this day of the feast of the Annunciation). But "about the second hour of the day" (that is, at 8 o'clock in the morning) the following of the "Hours of the Holy and Great Heel" is performed. The compilation of this rank is attributed to St. Cyril, Archbishop of Alexandria (5th century), who most likely only stated it "according to the Apostolic tradition". This can be confirmed by the fact that information about this following was found in the monument of the fourth century, known as the "Pilgrimage of Etheria": "From the sixth hour to the ninth nothing happens except reading in the following order: first it is read from the psalms, which speaks of sufferings of the Lord, passages are read from the Epistles or from the Acts of the Apostles, where they speak of the sufferings of the Lord, also from the Gospels of the place where He suffers, then it is read from the prophets, where they say that the Lord will suffer. readings and songs are sung in order to show all the people<...>that nothing happened that was not foretold, and nothing was foretold that would not be wholly fulfilled. Prayers that are adapted to the day constantly alternate with readings. "In view of the importance of this service, from ancient times in the Greek Church, and then in the Russian, tsars were usually present at it, which is why the worship itself received the name "Royal Hours".

In general, the Hours are a service that is intended for the liturgical glorification of sacred times and dates connected with the work of our salvation. From a liturgical point of view, the Great Heel Hours are one with the vespers of this day, which is already vespers on Great Saturday, which emphasizes the continuity of the events of sacred history in accordance with the gospel narrative. Thus, at the first hour, the condemnation of the Savior and His surrender to Pilate are prayerfully remembered. On the third - the torment of the Lord in the praetorium of the Roman procurator; on the sixth - the crucifixion of Jesus Christ in the midst of two thieves and His suffering on the Cross; on the ninth - the death of the Savior, the miraculous events that accompanied it, and the defeat of eternal death. An attentive and thoughtful consideration of the Great Heel Hours can be of great benefit, since it, like all other services of Holy Week, reveals to us the meaning of the saving sufferings of our Lord Jesus Christ.

On the first hour I remember mainly the events of the night of Gethsemane: the taking of the Savior, the scattering of the disciples and the denial of the Apostle Peter. After the usual psalm at the first hour (Ps. 5 ) two psalms are read containing a prophecy about the futile uprising of the princes of the earth on the Lord and on His Christ(Ps. 2 , 2) and about the sufferings of the Savior on the Cross (Ps. 21 ). The suffering of the God-man is depicted so vividly that it cannot but strike: All those who see Me have scolded Me, speaking with their lips, nodding their head: trust in the Lord, that he will deliver Him, that he will save Him, as if he wants Him(Ps. 21 , 8-9); As if bypassing Me, psy many, the host of the evil ones possessed Me, digging My hands and My nose, scouring all My bones: they looked and despised Me. Divide my garments for yourself, and about my clothes metasha lots(vv. 17-19). The following verses (20-22) have a different character: But you, Lord, do not remove your help from me, look out for my intercession. Deliver my soul from weapons, and from the hand of the dog my only begotten. Save me from the mouth of the lion, and from the horn of the unicorn my humility. Further, it is already said about the glory of the Lord, following His humiliation: All the ends of the earth will remember and turn to the Lord, and all the tongues of the fatherland will bow before Him. As the Lord's is the Kingdom and He possesses tongues(vv. 28-29). It is foreshadowed about the Holy Church of Christ, which will call all people who do not have the wealth of theology and piety: My praise is from Thee, in the church we will confess thee great, I will repay my prayers before those who fear Him. The wicked eat, and they will be satisfied, and those who seek Him will praise the Lord; their hearts will live forever and ever.(vv. 26-27). This is a prophecy about the mysterious meal of the life-giving Body and Blood of Christ. Following the psalms, the troparion is read: “I will burst to Thee, Christ, perish the torment, the enemy’s power was trampled down: lower is the angel, lower is the man, but the Lord Himself saved us, glory to Thee” (TP. L. 449), which emphasizes the Divinity of the Savior . In the proverb of the first hour, we hear the prophecy of Zechariah about the betrayal of the Savior to suffering and death for thirty pieces of silver (see: Zech. 11 , 10-13). With the Apostolic Reading, the Church glorifies the power of the Cross: Brethren, let me not boast, except in the Cross of our Lord Jesus Christ, through whom I have crucified the world, and I to the world. In Christ Jesus, neither circumcision is possible, nor uncircumcision, but a new creation. And the fir trees live by this rule, peace and mercy be upon them, and on the Israel of God(Gal. 6 , 14-16). And the Gospel tells us about the Savior's surrender to Pilate for trial, about suffering, death, and the removal of the Lord from the cross (see Matt. 27 , 1-56).

In touching songs third hour The Church either reproaches the ungrateful Jews, or remembers the rejection and repentance of Peter, or depicts the astonishment of the heavenly armies, looking at the sufferings of the Creator, or conveys to us the last words of the Savior Himself.

The psalms of this hour contain a prophecy about the unrighteous judgment of Jesus Christ: Rise up on Me, a witness of iniquity, even if you do not know, ask Me. Rewarding Me, the evil one, is good, and the childlessness of My soul(Ps. 34 , 11-12) and about the death of a traitor (see: Ps. 108 ). The prokeimenon depicts the greatest obedience of God the Son to the Heavenly Father: "As if Az is ready for wounds, and my illness is taken out before me" (TP. L. 453). In paroemia, the reading of the prophet Isaiah depicts that greatest righteous man who goes to free death meekly and unquestioningly: My splashes are in the wounds and bow mine on the ears, but I did not turn my face away from the cold of spitting, and the Lord is my helper; for this sake you were not ashamed, but lay down your face like a hard stone and understanding, as if I would not be ashamed(Is. 50 , 6-7). By reading the Apostle, the Church reveals the mystery of the death of the God-man, showing its cause and results: Christ existing to us weak, according to time for the ungodly died. Barely for the righteous who will die<...>God composes His love for us, as if Christ were still a sinner for us, and died for us. Much more than that, justify now by His blood, let us be saved by Him from wrath. If you have previously fought, let us be reconciled to God by the death of His Son, multiplying the reconciliation, we will be saved in His belly(Rome. 5 , 6-10). The Gospel of Mark, like the first hour, tells of the betrayal, suffering, and death of the Lord of glory.

Depicting the work of our salvation accomplished by the Son of God, the Church, as a child-loving mother, does not leave us without teaching and offers moral lessons, teaching us to see in worship not only a prayerful remembrance of the Gospel story, but also useful for our personal salvation. So, in the troparia of this hour, the theme of repentance is again heard, our personal repentance, which should be warmed up by the example of the Apostle Peter: “For the sake of the Jews, your friend and neighbor Peter rejected You, Lord, and crying out loudly: do not stop my tears, rech keep the faith generously , and did not keep: and our repentance so accept, and have mercy on us "(TP. L. 453).

On the sixth hour The Holy Church fixes our gaze on the depiction of the state of the soul ascended to the Cross and exhausted on it under the weight of our sins, the Divine Sufferer. In the psalms of this hour (cf. Ps. 53 and 139 ) again prophecies are heard about the sufferings of the Savior on the Cross, and again the glory that follows them sounds. The words of the "Old Testament evangelist" - the prophet Isaiah, who depicted Christ's suffering for 800 years so vividly, as if he himself stood at the cross, shake with their power: ... There is no sight to Him, below glory; and I saw Him, and not the name of the form, nor kindness, but His form is dishonorable, smaller than all the sons of men ...(Is. 53 , 2-3). Moreover, the prophet also says that the sufferings of the Lord are for our sake, because of our sins and for the sake of our salvation: This wears our sins, and it hurts about us<...>The same ulcer was for our sins and we were tormented for our iniquities, the punishment of our world is on Him, by His ulcer we are healed<...>in His humility His judgment will be taken, but His generation is confessed; as if his belly is taken up from the earth, for the sake of the iniquities of my people leading to death<...>and I was imputed with the lawless, and you took away the sins of many, and for their iniquities I was betrayed(Is. 53 , 4-5, 8, 12). The Old Testament reading ends with a prophecy about the multitude of His followers saved by the sufferings of the Lamb of God: Rejoice, barren fruit, exclaim and cry out, not sick, as many children are more empty than the possessions of a husband(Is. 54 , 1), which can be understood as a foreknowledge of the Church of Christ.

The apostolic reading says that the Son of God became incarnate, yes, by death he will abolish the one who has the power of death, that is, the devil; and deliver them, the feasts of the fear of death through all life, blame the besha for work<...>may the high priest be merciful and faithful in those who are to God, in a hedgehog to cleanse the sins of men. In it, more suffering, He himself was tempted, maybe tempted help(Heb. 2 , 14-18).

Gospel narrative (see: Lk. 23 , 32-49) again describes the crucifixion, suffering and death of the Savior, but in this narrative we see repentance - the repentance of the prudent robber, the repentance of the centurion and the repentance of the people "who came down to this spectacle." Here we hear the words of the Savior, spoken by Him from the cross: Father, let them go, they don't know what they're doing(OK. 23 , 34). The Lord teaches us this love - love not only for our neighbors, but even for enemies. Church hymns draw our attention to this God's forgiveness, contrasting it with human malice and cruelty: "Come, Christ-bearing people, we see that Judas is a traitor, with lawless priests, on our Savior: today is guilty of death, having created the Immortal Word, and betraying Pilate, on And this suffering cried out to our Savior, saying: Forgive them, Father, this sin, that the Gentiles from the dead may understand My Resurrection" (TP. L. 456).

The following edification is offered to us in the prayer of the sixth hour, compiled by St. Basil the Great. It once again says that the Lord suffered for the sake of our salvation, and we can only accept this salvation: “God and Lord of hosts, and of all creatures to the Creator, even for the mercy of Thy unapplied mercy, Thy Only Begotten Son, our Lord Jesus Christ, sent down for the salvation of our race: and by His Honorable Cross the handwriting of our sin has been torn to pieces, and thereby conquering the beginnings and powers of darkness, the Lord Himself is Humane<...>hurt our souls with your love ... "(TP. L. 456). This prayer is read not only as part of the Great Heel Hours, but throughout the entire church year, always reminding us of what the Lord has done for us.

On the ninth hour the psalms depict the actions of the crucifiers, who gave says the prophet on behalf of the Lord, in my food bile, and in my thirst give me water to drink(Ps. 68, 22), and the dying prayer of the Savior (see: Ps. 69 ). The prophecy of Jeremiah, in addition to the sufferings of Christ, symbolically predicts vengeance for the death of the Righteous. The reading of the Apostle says that now those who believe in Christ have received boldness to enter into the Holy Blood of Jesus Christ, a new and living way, which he renewed for us as a veil, that is, with His flesh(Heb. 10 , 19-20). The gospel narrative from John once again describes in detail the feat of the Cross of the Son of God. The following of the hours of the Great Heel ends with the reading of the prayer of the ninth hour, exceptional in depth and content: "Lord Lord Jesus Christ our God<...>On the life-giving tree hanging, prudent thief, even though you made the entrance to paradise, and by death you destroyed death, cleanse us, sinful and unworthy servant of yours<...>leave us our sins<...>Yes<...>we will reach eternal rest, where there is a dwelling for all who rejoice ... "(TP. L. 460). The words of this prayer remind us why God the Word was incarnated, and emphasize that it is in salvation, precisely in the perception of what the Lord has done for us, and is the meaning of our life.

Thus, the following of the Great Heel Hours teaches us that "everything foretold by the prophets about the sufferings of the Lord turns out to be<...>accomplished" for our salvation. detailed analysis This part of the Divine Service of Holy Week shows us what great wisdom of God, preserved by the Holy Spirit in the Church of Christ, is contained in any of its parts, even if not so significant at first glance. From this it is necessary to draw a conclusion about how attentively an Orthodox Christian should treat church service, which is truly the treasury of the Church.

Great Friday Vespers

The removal from the cross and the burial of the most pure and life-giving body of our Lord Jesus Christ by Joseph and Nicodemus followed, at the direction of the Evangelist, already late(Mk. 15 , 42). Therefore, the evening service was also established to be celebrated on this day "about the tenth hour of the day," that is, at four o'clock in the afternoon. It glorifies and blesses the suffering, death, and burial of the Savior. In the first centuries of Christianity, Holy and Great Friday was called the Easter of the Crucifixion or the Easter of the Cross, according to the words of the Apostle Paul: for our Passover was devoured for us by Christ(1 Cor. 5 , 7). Only from the 2nd century did the Pascha of the Resurrection, the Pascha of common triumph and joy, begin to separate from this Pascha.

At the evening service, the Church remembers the sufferings and death that have already taken place and glorified the Lord. The very first hymns of Vespers take us to the events that took place on Golgotha. "The terrible and glorious sacrament is seen today in action: the Intangible is restrained; it binds, resolving Adam from the oath; testing the hearts and wombs is unjustly tested: in prison it shuts up, Who shuts the abyss; Pilate is in front, Heavenly forces are coming to Him in trembling; the Creator is suffocated by the hand of creation; on the tree is condemned Judge the living and the dead; the Destroyer of hell is in the tomb" (TP. L. 461).

Stichera on Lord cry contain two main thoughts: the glorification of the Savior's suffering on the Cross as the greatest and in its essence incomprehensible miracle and the depiction of the suffering of the Mother of God, by whom the precious body and life-giving Blood of the Lord are prepared for believers. Using the example of the Mother of God, the Holy Church teaches us a very important lesson: “Just as God the Father sends the immaterial Son and the Word, born by Him without a mother, to earth for salvation, so the Mother of the God-Man gives for the slaughter of the only and only Son of Her firstborn, born by Her without a father. God the Father gives an example of complete opposition to sinners who are ready to destroy the whole world in order to give their children sinful and transient carnal "happiness". Following the example of God the Father, the Most High Sovereign, the Mother of God, overshadowed by His glory, also acts: She gives to the crucifixion and in food for the faithful of His beloved Son — in contrast to other mothers, who are ready for the sinful carnal happiness of giving their children to them for cruel tearing and eating the flesh and blood of "strangers". For God and the Mother of God there are no strangers. Through the word spoken from the cross: Woman, behold, your son and Behold, your mother(In. 19 , 26-27) - all mankind believing in Her is adopted by Her.

At the entrance with the Gospel, the prokimen is proclaimed: Divide my robes for yourself, and about my clothes metasha lots(Ps. 21 , 19) with the verse: God, my God, take me out, have you left me for nothing?(Ps. 21 , 2). The last dying cry of the Son of God, who was dying on the cross, pierces our hearts with unbearable pain: O God, my God, take me away, leave me alone. The Son of God was left to His Heavenly Father. His God-forsakenness is full of great tragedy. All this should remind us how He suffered and what the Lord endured for us. Each person, each of us, had to go through these torments, but the Savior took all the torment and all death upon Himself - for the sake of all of us, for me. Can we knowingly sin after what God has done for us, can we knowingly violate God's ordinances and oppose His holy will? Of course not!..

On paremias, the Old Testament righteous rise before us: Moses, praying for the criminal people of Israel, as a prototype of the Great Intercessor for the whole human race (see: Ex. 33 , 11-23), and Job, after his hardships and sufferings, crowned with the great mercies of God and representing the Divine Sufferer, who ascended into His glory through sufferings and returned us to God (see: Job. 42 , 12-16). In the third reading from the Old Testament, the prophet Isaiah, again describing the sufferings of Christ, already speaks of His glorification: Thus says the Lord:<...>behold, My Servant shall understand, and he shall be exalted and greatly glorified. As many are terrified of You<...>Thus the tongues will marvel at Him, and the king will stop his mouth. For if they do not announce Him, they will see, and those who do not hear, they will understand(Is. 52 , 4, 13-15).

After the prophetically representative prokeimn: "Lay Me in the ditch of the underworld, in the dark and the shadow of death" (TP. L. 463), also taken from the life of the Old Testament righteous Joseph the Beautiful, the apostolic word is read about the Cross, as the power and glory of Christians: But we preach Christ crucified, the Jews are a stumbling block, but the Greeks are madness; Himself called a Jew and a Greek of Christ, God's power and God's wisdom(1 Cor. 1 , 23-24). The meaning of this reading lies in the recognition of the insignificance of worldly, purely human wisdom before the crucified God-man, "God's power and God's wisdom."

Then the Gospel is read, composed of the narrations of various Evangelists, in which all the most important things that are said in the Gospel about the suffering and death of the Lord Savior are repeated and concentrated. It is customary to listen to this gospel reading with lighted candles. In the stichera following him, Joseph of Arimathea is depicted removing the most pure body of the Lord from the cross. And immediately after that comes the verse: The Lord reigns, clothed in splendor. The Lord reigns, and "all-laughing hell" (the next verse) is horrified at the sight of Him: its gates are broken, the tombs are opened, and the dead rise rejoicing. The 2nd and 3rd stichera are dedicated to this mysterious descent of the Lord into hell and His glorification. Having thus received edification, believers are called again to follow the Savior, crucified, but terrible for the forces of hell.

The last stichera from the heavenly heights and from the infernal underworld leads us again to the tomb of our Savior. The Holy Church, as it were, mentally transports us to that time and to the place where these sacred events of our salvation took place - to Golgotha ​​and to the garden of Joseph of Arimathea, preparing us by singing the touching stichera: , and seeing the dead naga unburied, we perceive merciful lamentation, weeping, saying: alas for me, Sweetest Jesus, His little sun on the cross hangs beholding darkness, and the earth trembles with fear, and the church veil is torn apart: but now I see Thee, for the sake of my will, death has risen How will I bury You, my God, or with what kind of shroud will I wrap around; with which hand will I touch Your incorruptible body, or will I sing songs to Your exodus Generous; 464). In these stichera, ending the Great Heel and beginning Great Saturday, the events of the coming day are already audible: Christ’s stay in the flesh in the tomb, but in the soul in hell and victory over him: indefinite, thou hast made treasures of death, and thou hast exhausted all hell, O Christ, of the kingdom; then also this Saturday of divine blessing and glory, and thou hast vouchsafed thy grace "(TP. L. 463-464).

At the end of these hymns, before the removal of the Shroud, depicting the removal of the deceased God-Man from the cross and His placement in the coffin, the dying song of the righteous Simeon the God-Receiver is sung or read, who foretold the Most Pure Mother of God and that terrible hour when Her soul " will pass the weapon".

After that, while singing the troparion "Noble Joseph", the clergy, accompanied by the laity (depicting Joseph with Nicodemus), raise the Shroud from the Throne and carry it into the middle of the Church. During the removal of the Shroud, the choir sings the troparion: “The noble Joseph will take down Your Most Pure Body from the tree, wrapping it in a clean shroud, and covering it with stench in a new tomb, put it down” (TP. L. 464). At the end of this hymn, the Shroud is kissed, around which the breath of angelic wings is already visible: “An angel appeared to the myrrh-bearing women at the tomb crying: world dead the essence is decent, but Christ is a stranger to corruption "(TP. L. 464).

The Lord is laid in a tomb. The place of execution is empty. The disciples, except for the beloved John, scattered in fear. And now, as if making up for what the Gospel narrative was silent about, the Church at Little Compline, which is customary to celebrate immediately after Vespers, offers its children the canon "on the crucifixion of the Lord, and on the weeping of the Most Holy Theotokos," the creation of Simeon Logothetes. The God-Man Jesus Christ, during His inner sufferings, grieved so deeply that an Angel appeared to strengthen Him (see: Lk. 22 , 43). The Lord of life and death said to His disciples: Mournful is my soul unto death(Mt. 26 , 38). The women who accompanied the Lord to Golgotha ​​wept and wept so bitterly that the suffering Lord consoled them: Daughters of Jerusalem, do not weep for me, but weep for yourself and your children(OK. 23 , 28). Could the Blessed Virgin Mary remain indifferent and calm, looking at the inexpressibly terrible torment of Her Son? At this terrible time, the prophecy of the Righteous Simeon the God-Receiver, which he had uttered in the days of Her Divine Son’s infancy, was fulfilled over Her with all its might: and weapons will pierce your very soul(OK. 2 , 35) is a weapon of unspeakable sorrow and sorrow. This deepest grief and lamentation of the Mother of God was expressed by Simeon Logothete in the canon of Compline of Great Friday. In the troparia of this canon, the Holy Church puts mournful words into the immaculate lips of the Mother of God, which could only come from the depths of a mother’s wounded heart at the sight of the Son and God, “drawn to the slaughter”, and then - “dead and lifeless”: “Kamo go, Child, why are you making a quick flow? Is there food for another marriage in Cana? .. am I going with you, child, or shall I wait for you more? (TP. L. 466).

“I see Thee now, My beloved and beloved Child, hanging on the cross, and I am stung with a bitter heart,” for “Now My aspirations, joy and joy, My Son and Lord are deprived of the former. Alas, I am sick in heart” (TP. L. 464 ).

The Gospel says little about the sufferings of the Mother of God at the cross. At the cross of Jesus stood His Mother and His Mother's sister, Mary Cleopova, and Mary Magdalene(In. 19 , 25). And that's it. Only according to the words of the adoption to the beloved disciple, to whom the Mother of God was entrusted: Woman, behold, thy son(In. 19 26), one can see what sorrow the Mother of God endured, having lost everything with her Son. The Evangelist, completely absorbed in the central image of Christ, could not say more. But even in what they said, the depth of the suffering of the Ever-Virgin is hidden.

The Mother of God, although she saw Her Son dead on the cross and was humanly tormented, but, as once in Cana of Galilee, she believed in the Divinity of Her Son: “Now heal my spiritual wound, My child, Most Pure crying tears: rise, and quench My illness and sorrow, you can, Lord, if you wish, and do it, if you were buried by your will "(TP. L. 466-467). And at the very end of the canon, which is all a monologue of the Mother of God, the answer of Her Divine Son is heard: “Oh, what an abyss of bounty is hidden for You, the Lord spoke in secret to the Mother; although I save My creature, I will die. like the God of heaven and earth" (TP. L. 467). Hearing "in secret" this answer, the Ever-Virgin exclaims: "I will sing to Thy merciful Humanity: and I bow to the wealth of Thy mercy, Lord: although Thy creation, Thou didst raise death, speech Most Pure, but by Thy Resurrection, Savior, have mercy on us all" (TP. L 467). The canon ends with this mysterious conversation between the Son and the Mother. Compline also ends, and with it the services of the Great Heel.

“You, Lord, on the Cross tore up our debt receipt and, numbered among the dead, defeated the demon (in hell) there, delivering everyone from the shackles of death by Your Resurrection, by which we were enlightened, philanthropic Lord, and we cry out to You: “Remember us, Savior, in Your Kingdom!"

“You, Christ, now said to the disciples: “Drive away sleep from your eyelashes, watch in prayer, so as not to be in danger.” And especially to Simon (because the strongest is a greater test): “Peter, be sure of Me, Whom all creation will bless, glorifying forever.

"" The depth of Divine wisdom and reason you have not known all, man. And I have not comprehended the multitude of My decrees,” the Lord said.

“You deny, Simon Peter, and you do it as soon as you are recognized. And the servant girl, coming up to you alone, will frighten you,” said the Lord. praise forever."

Ilyin V.N. Sealed coffin. Easter of incorruption. Sergiev Posad, 1995. S. 56.

"The whole creation changed from fear, seeing You, Christ, hung on the Cross: the sun grew dim and the foundations of the earth shook - everything sympathized with the Creator of the world. Voluntarily suffered for us, Lord, glory to You!"

“Why is a wicked and criminal people plotting vain things? Why was the Life-Giver condemned to death? It is a great absurdity that the Creator of the world is betrayed into the hands of the pagans and the Lover of mankind is put on the cross in order to free the prisoners who are in hell, crying out: “Long-suffering Lord, glory to Thee!”.

"For many dogs surrounded Me (like a mad dog does not recognize the owner), a crowd of wicked people surrounded Me. (Tormentors) counted all My bones, and the people looked and hated Me. They divided My clothes among themselves by lot."

"But You, Lord, do not deprive Me of Your help, hasten to intercede for Me. Deliver My life from the sword and from the dogs - My only one. Save Me, the humiliated one, from the mouth of lions and from the horns of unicorns." (The unicorn is a symbol of strength and ferocity.)

"All the ends of the earth will remember and turn to the Lord, and all the tribes of the Gentiles will bow down before Him, for the Lord's kingdom is, and He rules over the nations."

“My praise is about You, I will solemnly glorify You in the Church of Christ; I will lift up my prayers before those who fear Him. and their hearts shall be made alive to the future eternal life."

"Christ, when we were still weak, at a certain time died for the wicked, for hardly anyone will die for the righteous (...). But God proves His love for us by the fact that Christ died for us when we were still sinners. Therefore, more now, being justified by his blood, let us be saved by him from wrath: for if, when we were enemies, we were reconciled to God by the death of his Son, much more, having been reconciled, we shall be saved by his life.

"Because of the fear of the Jews, Your closest friend Peter denied You and sobbed: "Do not leave my tears without attention, for I promised to keep faith in You, Generous, and did not keep." And accept our repentance and save us ".

"There is neither form nor majesty in Him. And we saw Him, and there was neither pleasant appearance nor attractiveness in Him. But He was despised and humiliated more than all people."

"He took our sins upon Himself and suffers instead of us (...) He was wounded for our sins and tormented for our iniquities. The punishment of our world (was) on Him, and by His wounds we were healed (...) In humiliation His love for people is revealed But no one knew His origin, so His life was taken from (His) people. For the crimes of My people, he goes to death (...) and is counted among the evildoers, and bore the sins of many, and for their crimes he was executed.

"Rejoice, you barren woman who does not bear children, shout and cry out, you who were not tormented by childbirth, because the one who is left behind has many more children than the one who has a husband."

“In order to deprive by death of the power of those who have the power to destroy souls, i.e. the devil, and to deliver those who, from the fear of death, were subject to slavery throughout their lives (...) in order to be a merciful and faithful High Priest before God to cleanse the sins of the people. For, as He Himself suffered, was tempted, so He can help those who are tempted."

"Come, Christ-bearing people, let's see what agreement Judas, the traitor, entered into with the criminal priests against our Savior: today they recognized the Immortal Word as worthy of death and, betraying (Him) to Pilate, crucified him on a skull. And, enduring this, our Savior loudly exclaimed: "Father, forgive them this sin, so that the Gentiles may know My Resurrection from the dead!"

"God and Lord of the (heavenly) powers and Creator of all creation, for the sake of Thy mercy and unchanging mercy, Thy Only Son, our Lord Jesus Christ, sent to save the human race, and with His Honorable Cross tore the list of our sins, and thereby conquered demons; Himself Lord, Lover of mankind (...) inflame our souls with love for Thee."

"And they gave Me bile for food, and in My thirst they gave Me vinegar to drink."

The same as is read at the 1st hour on Maundy Thursday.

"Boldness to enter into the sanctuary through the blood of Jesus Christ, the new and living way, which He again revealed to us through the veil, that is, His Flesh."

“A terrible and incredible mystery is apparently taking place today: the Intangible is delayed, the one who frees Adam from the curse is bound, the one who tests hearts and innermost thoughts is subjected to unrighteous interrogation, the One who closes the abyss of hell is locked up in prison, Pilate faces the One Whom the Heavenly Forces are coming with trembling, the Creator is tortured by the hand of creation ( His), the Judge of the living and the dead is sentenced to crucifixion, the Conqueror of hell is laid in the coffin.

Ilyin V.N. Decree. op. S. 66.

"... My God, hear Me! Why did You leave Me?"

“Thus says the Lord: “Behold, my servant will prosper, and he will be exalted, and exalted.” and they will know what they have not heard."

"They placed me in the depths of hell, with people condemned to torment."

"But we preach Christ crucified, for the Jews a stumbling block, and for the Gentiles foolishness, for the very called ones, Jews and Gentiles, Christ - God's power and God's wisdom."

"The Lord reigns, clothed with splendor."

Joseph and Nicodemus, having taken you down from the Cross and seeing you dead, naked, unburied, dressed in light as clothes, wept in deep compassion and sobbed, saying: “Woe to me, dearest Jesus! The sun was not able to look at You hanging on the Cross for a long time, and soon it darkened, and the earth trembled with fear, and the curtain of the church was torn. But now I see You voluntarily accepting death for me. How will I bury You, my God? What kind of shroud will I wrap? With what hands shall I touch Your incorruptible body? What songs will I sing at Your death, Merciful One? I glorify Your sufferings and sing of Your burial (together) with the Resurrection, exclaiming: "Lord, glory to You!"

"The eminent Joseph, having removed Your most pure Body from the Cross, wrapped (It) with a clean shroud and anointed it with incense, laid it in a new tomb."

The troparion "Noble Joseph" is pronounced secretly by the priest in the altar after the great entrance at each liturgy of St. John Chrysostom and Basil the Great, since the great entrance means the Savior's entrance on the Cross, and the placing of the Gifts on the throne and covering them with air is His burial.

"The angel, appearing at the tomb to the myrrh-bearing women, exclaimed: "Myrrh (befits) to bring the dead, but Christ turned out to be a stranger to corruption."

12 GOSPEL READING SERVICE
(Passionate Gospels)

Service "12 Gospels" - Lenten service, performed on the evening of Holy Thursday with the reading of the 12 Passion Gospels dedicated to the suffering of Jesus Christ.

It has as its content the gospel of the suffering and death of the Savior, chosen from all the evangelists and divided into twelve readings, according to the number of hours of the night, which indicates that believers should spend the whole night listening to the Gospels, like the apostles who accompanied the Lord to the Garden of Gethsemane.

Passion Gospels:

1) In. 13:31-18:1 (Farewell conversation of the Savior with the disciples and His High Priestly Prayer for them).

2) John 18:1-28 (The taking of the Savior in the garden of Gethsemane and His suffering at the high priest Anna).

3) Matthew 26:57-75 (The suffering of the Savior at the high priest Caiaphas and the denial of Peter).

4) John 18:28-40, John 19:1-16 (The suffering of the Lord at the trial of Pilate).

5) Matthew 27:3-32 (The despair of Judas, the new sufferings of the Lord at Pilate and His condemnation to be crucified).

6) Mark 15:16-32 (Leading the Lord to Golgotha ​​and His sufferings on the Cross).

7) Matthew 27:34-54 (Continuation of the story of the sufferings of the Lord on the Cross, miraculous signs that accompanied His death).

8) Luke 23:32-49 (The Savior's prayer on the Cross for enemies and the repentance of the prudent thief).

9) John 19:25-37 (The words of the Savior from the cross to the Theotokos and the Apostle John and a repetition of the story of His death and perforation).

10) Mark 15:43-47 (The removal of the body of the Lord from the Cross).

11) John 19:38-42 (Participation of Nicodemus and Joseph in the burial of the Savior).

12) Matthew 27:62-66 (The attachment of guards to the tomb of the Savior and the sealing of the tomb).

The reading of the Passion Gospels is furnished with some peculiarities: it is preceded and accompanied by singing corresponding to their content: "Glory to Thy long-suffering, Lord," proclaimed by the gospel, listened to by believers by burning candles.

***

On Maundy Thursday evening, Great Friday Matins, or the service of the 12 Gospels, is served. , as this worship is usually called. All this divine service is dedicated to the reverent remembrance of the saving sufferings and death on the cross of the God-man. Every hour of this day there is a new feat of the Savior, and the echo of these feats is heard in every word of the service.

In him The Church reveals to the faithful the full picture of the sufferings of the Lord, from the bloody sweat in the Garden of Gethsemane to the crucifixion at Golgotha. Carrying us mentally through the past centuries, the Church, as it were, brings us to the very foot of the cross of Christ and makes us quivering spectators of all the torments of the Savior. Believers listen to the gospel narratives with lit candles in their hands, and after each reading through the lips of the singers thank the Lord with the words: “Glory to Thy long-suffering, Lord!” After each reading of the Gospel, the bell is struck accordingly.

In the intervals between the Gospels, antiphons are sung, which express indignation at the betrayal of Judas, the iniquity of the Jewish leaders and the spiritual blindness of the crowd. “What reason made you, Judas, a traitor to the Savior?- says here. - Has He excommunicated you from the apostle? Or deprived you of the gift of healing? Or, while celebrating the Supper with the rest, did he not allow you to eat? Or did he wash the feet of others, but despised yours? Oh, how many blessings you, ungrateful, have been rewarded with.

“My people, what have I done to you or offended you? He opened sight to your blind, cleansed your lepers, raised up a man on a bed. My people, what have I created for you and what have you repaid Me: for manna - bile, for water[in desert] - vinegar, instead of loving Me, they nailed Me to the cross; I will not endure you any longer, I will call My peoples, and they will glorify Me with the Father and the Spirit, and I will give them eternal life.”

After the sixth Gospel and the reading of the “blessed ones” with troparia, the canon of three hymns follows, conveying in a compressed form the last hours of the Savior’s stay with the apostles, the denial of Peter and the torment of the Lord, and is sung three times voluminous.

There is an ancient custom after the last Gospel not to extinguish your candle, but to bring it home burning and with its flame make small crosses under the top bar of each door of the house ( cf. Ref. 12:22). The same candle is used to light the lampada in front of the icons.

S. V. Bulgakov, Handbook for clergy