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Praise of the Blessed Virgin Mary

(Saturday of the Fifth Week of Great Lent)

The Akathist to the Most Holy Theotokos is a laudatory hymn in honor of the Blessed Virgin Mary, composed in Byzantium, according to various assumptions, between the 5th and 7th centuries, or, in any case, in the early Byzantine era. The authors could be Rev. Roman the Melodist (VI century), George of Pisidia (VII century), Patriarch Sergius (VII century), and others. indicates its original liturgical application. However, the term "akathist" did not immediately become a designation for the hymnographic liturgical genre (like the troparion, stichera, canon, etc.). This happened after, following the model and in imitation of the first and for a long time the only one of its kind, “Akathist to the Most Holy Theotokos”, they began to compose other hymns repeating its formal structure, which also began to be called akathists - to the Lord Jesus Christ, the Mother of God in connection with various Her icons and feasts, as well as saints, are very different in their theological and poetic value. Especially akathist creativity developed in the 2nd Christian millennium, including in Orthodox Russia, retaining its significance to this day.

In the modern liturgical life of the Orthodox Church, the Byzantine Akathist to the Most Holy Theotokos continues to occupy a preeminent and exclusive position, as evidenced by the fact that he, the only one of all the akathists, is inscribed in the liturgical charter. His firm place is in the Lenten Triodion, on the morning of Saturday of the fifth week of Great Lent, in connection with which this Saturday is called the "Saturday of the Akathist" or "Praise of the Most Holy Theotokos."

In compositional terms, the Akathist is a large and complex, but at the same time very harmonious work. It consists of thirteen kontakia (shorter, to a certain extent completed stanzas) and twelve ikos (more extended stanzas, the beginning of which is similar to kontakia). Kontakion and ikos alternate with each other. The main feature and main content of the ikos lies in twelve different appeals to the Mother of God each time, beginning with the word "Rejoice" - the Greek greeting "haire" (or "here"). These appeals are prayerful and poetic variations on the theme of the greeting that the Archangel Gabriel addressed to the Blessed Virgin Mary on the day of the Annunciation: “Rejoice, Blessed One! The Lord is with you” (Lk. 1:28). The poet puts them into the mouth of one of the participants in the gospel or church history: the Angel Gabriel, the baby John the Baptist, who is still in the womb of Elizabeth, shepherds, sorcerers, believers, the Church, etc. Each ikos ends with the same refrain “Rejoice , The bride is not a bride. The kontakia end with "Alleluia" (Heb. "Glory to Thee, God"), with the exception of the first kontakion, which has the ikos ending: "Hail, Bride of the Bride." It was precisely such a scheme that was taken by subsequent poets as an object of imitation, which is why it became a form of a genre filled with various content.

The inner richness and beauty of the Akathist - both in theological and dogmatic, and in prayer and liturgical, and in artistic and poetic respects - are evaluated only in superlatives. It can be said that it is an amazing combination of things that seem difficult to combine: dogmatic accuracy and depth, comparable to the accuracy and depth of the creeds of the Ecumenical Councils, and amazing poetic elegance, which makes the Akathist a literary and artistic masterpiece. In general, such a combination is characteristic of the best works of Christian hymnography of the Byzantine era, which are used in the worship of the Church up to the present day.

At the same time, all this at the same time makes it somewhat difficult to perceive the meaning of the Akathist - especially for someone who is not familiar with the dogma of the Church, and even if we take into account that the Akathist, like all prayers in the Russian Orthodox Church, is read or sung in Church Slavonic . Plus, the Church Slavonic text of the Akathist, being a literal translation of the Greek original, accurately reproduces its complex, ornate syntactic structure, characteristic of early Byzantine poetry.

True, a number of inherent features of the original, i.e., the Greek text of the Akathist, could not have been lost in the translation, features associated with its rhythm and phonetic correspondences (alliterations) within each pair of hayretisms (i.e., greetings beginning with “Rejoice ”), and they are really grouped in pairs, so that six pairs are formed in each ikos, not counting the repeated final “Hail, Unbrideed Bride.” By the number of syllables, the first and last pair are always the shortest, and they lengthen towards the middle. By the way, the specified paired structure of hayretisms in the Russian liturgical tradition is expressed at least musically: all kontakia, except for the first and sometimes the thirteenth, as well as all the beginnings of ikos, are usually read by the priest, and the khairetisms themselves are sung by the choir, and for two (or four) all time repeating melodic lines.

But the most amazing feature of the Greek text of the Akathist is probably the phonetic play on words. Of course, it turns out to be completely impossible to preserve it in translation, so that only the ideological correspondence of the hairetisms within the pairs is retained. For example, already the first pair of hayretisms of the first ikos, which is translated in Slavic as “Rejoice, through which joy will shine;

Rejoice, Eyuzhe the oath will disappear, ”in Greek (in Russian transcription) it will sound like this:“ Haire, di hes he hara eklampsey; Haire, di hes he ara ekleipsei" (stressed syllables are underlined), where "hara" (joy) ara" (oath) and "eclampsei" (shine) "ekleipsei" (disappear) form alliterations, and the hairetisms as a whole rhythmically correspond to each other . Similar correspondences are found in many in the Greek text of the akathist (some of them will be indicated).

In addition, the Akathist in the Greek original has an alphabetic acrostic, according to which alternating kontakia and ikos begin each time with a new letter of the Greek alphabet in their strict order - from alpha (“Protector Angel ...”) to omega (“O all-singing Mati .. .” – in Slavonic this can only be seen on the example of the first ikos and the last, thirteenth kontakion).

The main, recurring hayretism is the greeting “Rejoice, Bride of the Bride” - an expressive example of how difficult it is to translate into modern language a Church Slavonic phrase, the meaning of which is generally understandable, but to convey which, while maintaining the height of style and reverent respect, is almost impossible. And yet, we are talking about the ever-virginity of the Mother of God - one of the most precious mysteries for the Church associated with the Incarnation, about which the creed says: "and incarnate of the Holy Spirit and Mary the Virgin ..." The Virgin Mary is the Bride, whose there is no bridegroom, or husband, in the carnal sense (this is precisely the meaning of the word “Non-bride”), but Who, without a husband, without seed, became the Mother of our Lord Jesus Christ.

Akathist has a great apologetic significance for the Church - both for the Orthodox and, by the way, for the Catholic. The fact is that the veneration that surrounds the personality of the Most Holy Theotokos in the Orthodox Church directly stems from the main, original and unique Christian dogma - the dogma of the Incarnation, that the Word (Son of God) became flesh, man (John 1: fourteen). The Incarnation takes place with the free participation of the Virgin Mary, more precisely, with her humble, but conscious consent to contribute to the “eternal counsel”, that is, the implementation of the eternal plan of God: “Behold, the Servant of the Lord; let it be done to me according to your word” (Luke 1:38). One of the first to draw attention to this important side of the coming of Christ was the apostle and evangelist Luke - that is why only in the Gospel of Luke we read the story of the Annunciation to the Virgin of Nazareth, “betrothed to a husband named Joseph, from the house of David; the name of the Virgin is Mary” (Luke 1:27). Following St. Luke expresses her joy at the condescension of God to man in the veneration of the Most Holy Theotokos, with whose person and ministry it is so logical to connect all aspects of the Christological mystery of the Incarnation without exception. The Akathist to the Most Holy Theotokos is a vivid and, perhaps, unsurpassed example of how, with all the extensive praise addressed, it seems, exclusively to the Virgin Mary, everything in it is subordinated to the mystery of human salvation in Christ and in no one else.

Akathist

Kondak 1

The chosen Voivode is victorious, as if having got rid of the evil ones, thankfully we will write down Thy servants, the Mother of God, but as if having an invincible power, free us from all troubles, let us call Ty: rejoice, Bride Unbetrothed.

Ikos 1

An angel of intercession from heaven was sent to quickly say to the Mother of God: Rejoice, and with a bodiless voice incarnate You in vain, Lord, terrified and standing, calling to Her like this:

Rejoice, Yehuzhe joy will shine;
Rejoice, Eyuzhe oath will disappear.

Rejoice, depth incomprehensible and angelic eyes.

Rejoice, Star that manifests the Sun;

Rejoice, Unbrided Bride.

Kondak 2

Seeing the Holy One in purity, she speaks to Gabriel impudently: the most glorious of your voice is inconvenient for my soul: the birth of a seedless conception is what you say, calling: Alleluia.

Ikos 2

Seek the incomprehensible mind, the Virgin, cry out to the servant: from the side I am clean, what is the Son to be born powerfully, the people of Mi? To Neizha, he speaks with fear, both calling sitse:

Rejoice, advice of the inexpressible Mystery;
Rejoice, silence of those who ask faith.
Rejoice, beginning of Christ's miracles;
Rejoice, for His commandments are supreme.
Rejoice, heavenly ladder, where God descends;
Rejoice, bridge, lead those who are from earth to heaven.
Rejoice, angels' verbose miracle;
Rejoice, demons' mournful defeat.
Rejoice, Light inexpressibly gave birth;
Rejoice, thou who didst teach not a single one.
Rejoice, thou who surpasses the mind of the wise;
Rejoice, thou who illumines the meanings of the faithful.
Rejoice, Unbrided Bride.

Kondak 3

The power of the Most High autumn then to the conception of Brakoneyskull, and the prosperous Toy is lying, like a sweet village showing, to everyone who wants to reap salvation, always sing to the song: Alleluia.

Ikos 3

Having the God-pleasing Virgin's womb, rise to Elizabeth: the baby onoya abie knowing Sey's kiss, rejoicing, and playing like songs crying out to the Mother of God:

Rejoice, unfading branches of the rose;
Rejoice, acquisition of the fruit of the immortal.
Rejoice, making the Worker the Lover of mankind;
Rejoice, Thou who gavest birth to our life-giver.
Rejoice, nivo, growing bounty of bounty;
Rejoice, table, carrying an abundance of cleansing.
Rejoice, for you flourish like a food paradise;
Rejoice, for you are preparing a haven for souls.
Rejoice, pleasant prayer censer;
Rejoice, purification of the whole world.
Rejoice, God's good will towards mortals;
Rejoice, boldness of mortals towards God.
Rejoice, Unbrided Bride.

Kondak 4

Having a storm inside, having doubtful thoughts, the chaste Joseph is confused, to Thee in vain unmarried, and thinking of a spoiled one, Immaculate; having taken away your conception from the Holy Spirit, he said: Alleluia.

Ikos 4

Hearing the shepherd of the angels singing the carnal coming of Christ, and flowing as if to the Shepherd, they see This, like a lamb without blemish, in the womb of Mary, having fled, Deciding more singing:

Rejoice, Lamb and Shepherd Mother;
Rejoice, yard of verbal sheep.
Rejoice, torment of invisible enemies;
Rejoice, opening of heavenly doors.
Rejoice, for the heavenly ones rejoice in the earthly;
Rejoice, for the earthly ones rejoice in the heavenly ones.
Rejoice, silent mouth of the apostles;
Rejoice, invincible insolence of the passion-bearers.
Rejoice, firm faith affirmation;
Rejoice, enlightened knowledge of grace.
Rejoice, Yehuzhe bare hell;
Rejoice, we have clothed ourselves with glory.
Rejoice, Unbrided Bride.

Kondak 5

The divine star was seen by the Volsvi, then following the dawn, and like a lamp holding me, then I will test the strong King, and having reached the Incomprehensible, rejoicing, crying out to Him: Alleluia.

Ikos 5

Seeing the children of the Chaldeans at the hand of the Maiden, Who created the hands of men, and the Lord understanding Him, if even a slave, the ghost is pleasant, daring to serve Him, and cry out Blessed:

Rejoice, Stars of unsetting Mother;
Rejoice, dawn of the mysterious day.
Rejoice, quenching the charms of the oven;
Rejoice, enlightener of the Holy Trinity.
Rejoice, sweeping away the inhuman tormentor from the authorities;
Rejoice, thou who didst show Christ the Lord, Lover of mankind.
Rejoice, deliverer of the barbarian ministry;
Rejoice, timenia that removes deeds.
Rejoice, quenching the fire of worship;
Rejoice, changeling flame of passions.
Rejoice, faithful teacher of chastity;
Rejoice, joy of all kinds.
Rejoice, Unbrided Bride.

Kondak 6

Preachers of God-bearing, formerly Volsvi, returning to Babylon, having finished Your prophecy, and preaching Thee Christ to all, leaving Herod like a bible, not leading to sing: Alleluia.

Ikos 6

Resplendent in Egypt, the enlightenment of truth, drove away the darkness of lies: idols of him, Savior, not tolerating Your fortress, fallen, who were delivered crying to the Mother of God:

Rejoice, correction of men;
Rejoice, downfall of demons.
Rejoice, having corrected the charms of the state;
Rejoice, thou who exposed idol flattery.
Rejoice, sea that drowned the mental pharaoh;
Rejoice, stone that gave drink to those who thirst for life.
Rejoice, pillar of fire, instruct beings in darkness;
Rejoice, cover of the world, broader than the clouds.
Rejoice, food, receiver of manna;
Rejoice, sweetness of the holy servant.
Rejoice, land of promise;
Rejoice, honey and milk flow from nothing.
Rejoice, Unbrided Bride.

Kondak 7

Wanting Simeon to pass away from the present age, the charming one, thou hast gone away like a baby to him, but thou hast known to him the perfect God. The same wonder at Your indescribable wisdom, calling: Alleluia.

Ikos 7

Show the new creation, the Creator to us who were from Him, from the seedless womb of the womb, and having preserved Yu, as if, imperishable, but seeing a miracle, let us sing Yu, crying:

Rejoice, flower of incorruption;
Rejoice, crown of temperance.
Rejoice, the image of the resurrection, covering;
Rejoice, manifesting angelic life.
Rejoice, brightly fruitful tree, faiths feed on worthless things;
Rejoice, blessed-leaved tree, by which many are covered.
Rejoice, carrying the Redeemer to the captives in the womb;
Rejoice, giving birth to the Mentor of the lost.
Rejoice, Judge of the righteous supplication;
Rejoice, forgiveness of many sins.
Rejoice, garment of naked boldness;
Rejoice, love, conqueror of every desire.
Rejoice, Unbrided Bride.

Kondak 8

Having seen a strange Christmas, let us move away from the world, the mind has gone to heaven: for this reason, for the sake of a high God, a humble person appears on earth, even if you draw to the heights of Tom crying: Alleluia.

Ikos 8

All in the lower and higher, the indescribable Word does not depart: the descent of the Divine, not the passage of the local was, and the Nativity from the Blessed Virgin, hearing this:

Rejoice, God's incapable receptacle;
Rejoice, honest mystery of the door.
Rejoice, doubtful hearing of the infidels;
Rejoice, well-known praise of the faithful.
Rejoice, chariot of the Most Holy Existing One on Cherubim;
Rejoice, glorious village of the Existing on Seraphimeh.
Rejoice, you who gathered the opposite in the same way;
Rejoice, combination of virginity and Christmas.
Rejoice, Yehuzhe resolved the crime;
Rejoice, paradise opened up to you.
Rejoice, key to the Kingdom of Christ;
Rejoice, hope of eternal blessings.
Rejoice, Unbrided Bride.

Kondak 9

Every angelic nature marveled at the great work of your incarnation; impregnable for like God, who sees all the approaching Man, so dwells for us, hearing from everyone: Alleluia.

Ikos 9

Vetia is multi-talked, like a silent fish we see about You, the Mother of God, they are perplexed to say, even if the Virgin is still, and you were able to give birth. We, marveling at the mystery, truly cry out:

Rejoice, friend of the wisdom of God,
Rejoice, treasure of His providence.
Rejoice, revealing the unwise wisdom;
Rejoice, sly wordless denunciator.
Rejoice, for you have wrapped yourself in a wicked seeker;
Rejoice, for the fabulists have withered.
Rejoice, tearing Athenian weaving;
Rejoice, fulfilling fishermen's tricks.
Rejoice, thou who drawest from the depths of ignorance;
Rejoice, enlightener of many in the mind.
Rejoice, ship of those who want to be saved;
Rejoice, haven of life's voyages.
Rejoice, Unbrided Bride.

Kondak 10

At least save the world, Who is the Decorator of all, to this he is self-promised to come, and this Shepherd, like God, for the sake of us, a man appears for us: likewise calling like that, as God hears: Alleluia.

Ikos 10

Thou art a wall to the virgins, Virgin Mother of God, and to all who resort to Thee: for the Creator of heaven and earth arrange Thee, Most Pure One, dwell in Thy womb, and teach Thee to invite all:

Rejoice, pillar of virginity;
Rejoice, door of salvation.
Rejoice, head of the mental building;
Rejoice, giver of Divine goodness.
Rejoice, thou hast renewed thy conceived with cold;
Rejoice, for you punished those who were robbed by the mind.
Rejoice, exercising corruption of meanings;
Rejoice, giving birth to the Sower of purity.
Rejoice, devil of seedless dismay;
Rejoice, thou who united the faithful of the Lord.
Rejoice, kind nursemaid of the virgins;
Rejoice, bride-groom of the souls of the saints.
Rejoice, Unbrided Bride.

Kondak 11

All singing is conquered, striving for the multitude of Thy many bounties: even if we bring Thee, the Holy King, we bring nothing worthy of the sand, even though Thou hast given us, Thee crying out: Alleluia.

Ikos 11

The light-receiving light that exists in the darkness, we see the Holy Virgin, the immaterial bo burning fire, instructs the whole to the Divine mind, the dawn enlightens the mind, and is honored by the title, by these:

Rejoice, ray of the clever Sun;
Rejoice, luminary of the unstoppable Light.
Rejoice, lightning, enlightening souls;
Rejoice, for fear of thunder is the enemy.
Rejoice, as you shine enlightenment with many light;
Rejoice, for you exude a multi-flowing river.
Rejoice, font painting the image;
Rejoice, sinful defilement.
Rejoice, bath, washing conscience;
Rejoice, cup, drawing joy.
Rejoice, smell of Christ's fragrance;
Rejoice, belly of secret joy.
Rejoice, Unbrided Bride.

Kondak 12

Desiring grace to give, debts of the ancients, all debts, the Resolver of man, having come by Himself to those who have departed from That grace, and tearing apart the handwriting, hears from all sitse: Alleluia.

Ikos 12

Singing Thy Nativity, we praise Thee all, like an animated temple, the Mother of God: in Thy womb, for dwelling in the womb, hold the whole hand of the Lord, sanctify, glorify and teach you to cry out to you all:

Rejoice, village of God and the Word;
Rejoice, great holy of holies.
Rejoice, ark, gilded with the Spirit;
Rejoice, inexhaustible treasure of life.
Rejoice, honest crown of pious people;
Rejoice, honest praise of the reverent priests.
Rejoice, unshakable pillar of the church;
Rejoice, unbreakable wall of the Kingdom.
Rejoice, victories will be erected by her;
Rejoice, foes fall down on her.
Rejoice, healing of my body;
Rejoice, salvation of my soul.
Rejoice, Unbrided Bride.

Kondak 13

Oh, All-singing Mother, who gave birth to all the saints, the Most Holy Word! Having received the present offering, deliver everyone from every misfortune, and future torment, crying out about You: Alleluia.

(This kontakion is read three times, then the 1st ikos and the 1st kontakion)

PRAYER FIRST

Oh, Most Holy Lady Theotokos, exalt all the Angel and Archangel, and all the most honest creatures, helper of the offended, hopeless hope, poor intercessor, sad consolation, hungry nurse, naked robe, sick healing, sinful salvation, Christians of all help and intercession. Oh, All-merciful Lady, Virgin Mother of God, Lady, by Your mercy, save and have mercy on the most holy Orthodox patriarchs, His Grace Metropolitans, archbishops and bishops and the entire priestly and monastic rank, and all Orthodox Christians, protect Your honest robe; and beseech, Madam, from you without a seed incarnate Christ our God, may he gird us with His power from above, against our invisible and visible enemies. Oh, all-merciful Lady Lady Mother of God! Raise us up from the depths of sin and deliver us from famine, destruction, from cowardice and flood, from fire and sword, from finding foreigners and internecine warfare, and from vain death, and from the attack of the enemy, and from corrupting winds, and from deadly ulcers, and from all evil. Grant, Madam, peace and health to Your servant, all Orthodox Christians, and enlighten their minds and eyes of the heart, hedgehog to salvation; and vouchsafe us, Thy sinful servants, the Kingdom of Thy Son, Christ our God; as if His power is blessed and glorified, with His Beginningless Father, and with the Most Holy, and Good, and His Life-Giving Spirit, now and forever, and forever and ever. Amen.

PRAYER TWO

O Blessed Virgin Mother of the Lord, Queen of Heaven and Earth! Hear the many-painful sigh of our soul, look from the height of Thy saint upon us, with faith and love, worshiping Thy most pure image. Behold, we are immersed in sins and overwhelmed with sorrows, looking at Your image, as if You live with us, we offer our humble prayers. No imams for any other help, no other intercession, no consolation, only to You, O Mother of all those who grieve and burdened. Help us weak, quench our sorrow, guide us on the right path, the erring ones, heal and save the hopeless, grant us other time of our belly in peace and silence, give us a Christian death, and at the terrible judgment of Your Son, the merciful Intercessor will appear to us, yes always we sing, magnify and glorify Thee, as the good Intercessor of the Christian race, with all those who pleased God. Amen.

CANON

(Praise of the Most Holy Theotokos)

Troparion, tone 8

The secretly commanded reception in the mind, in the blood of Joseph, with diligence, appears incorporeal, saying Unskillful: having bowed the descent of Heaven, it invariably fits all into You. Seeing him in Thy beds, having received the servile sign, I am horrified to call Thee: Rejoice, Bride, not bride.

Canon, Tone 4

Canto 1

Irmos: I will open my mouth, and the Spirit will be filled;

Chorus:

The book of Christ animated, sealed by Thee by the Spirit, the great Archangel, Pure, in vain proclaimed to Thee: Rejoice, friend of joy, Her motherly oath will be resolved.

Holy Mother of God, save us.

Adam's correction, rejoice, Virgin Bride of God, hellish mortification; rejoice, all-immaculate, Chamber of all the King; Rejoice, Throne of fire of the Almighty.

Glory:Unfading flower, rejoice, One vegetative Flavored Apple; rejoice, giving birth to the fragrance of the One King; Rejoice Unskilful, save the world.

And now:Treasure of purity, rejoice, Her from the fall of our resurrection; Rejoice, sweet-smelling krine, mistress, fragrant of the faithful, fragrant censer and myrrh of great value.

Canto 3

Irmos: Your hymnologists, the Mother of God, a living and unenviable source, the face of your copulation, spiritually affirm: in Your Divine glory, vouchsafe the crowns of glory.

Holy Mother of God, save us.

Klas, the vegetative Divine, like a field untouched by reality, rejoice, animated Meal, holding the Bread of the animal; Rejoice, inexhaustible source of animal water, Lady.

Holy Mother of God, save us.

Yunice Youngster who gave birth to the immaculate, rejoice in the faithful; rejoice. the Lamb, who gave birth to the Lamb of God, who takes up the world of all sin; rejoice, warm purifier.

Glory:Brightest morning, rejoice, One of the sun bearing Christ of light dwelling; Rejoice, destroying the darkness, and driving away the gloomy demons by no means.

And now:Rejoice, the door of the One, Whose Word passed through the One, the faiths and the gates of hell, the Lady, who crushed Your Christmas; Rejoice, Divine entrance of the saved, God-breasted.

Lord have mercy. (thrice)

Sedalen, voice 1

The great warrior of immaterial Angels, having appeared in the city of Nazareth, proclaims Thy King, Pure One, and the Lord of ages: Rejoice, speaking to Thee, blessed Mary, incomprehensible and inexpressible Deep, man's appeal.

Glory, And now: Same.

Canto 4

Irmos: Sit in glory, on the throne of the Godhead, in a cloud of lightness come the Most Divine Jesus, incorruptible hand, and call for salvation: glory, Christ, to Your power.

Holy Mother of God, save us.

In the voice of singing, Virgin, we cry out to you, All-singing: Rejoice, obese Goro and drunk with the Spirit; Rejoice in the Sveshchniche, and Stamno-bearing manna, delighting all pious feelings.

Holy Mother of God, save us.

Purifier of the world, rejoice, Most Pure Lady; rejoice in the Ladder, which exalted all with grace from the earth; rejoice in the Bridge, truly bring all those who sing Thee from death to life.

Holy Mother of God, save us.

Higher than the heavens, rejoice, the foundation of the earth in Your beds, Most Pure One, who easily bore; Rejoice in the Chervlenitsa, who dipped the divine scarlet from the blood of Your Tsar to the forces.

Glory:The lawgiver who gave birth to the true one, rejoice in the Mistress, who cleanses the iniquity of all the tuna; unfamiliar Deep, Highly unspeakable, unskillful, It is the way we adore ourselves.

And now:Thee, who weaved the worldly crown, we hymn, rejoice, the Virgin calls to you: the repository of all and the fence, and the affirmation, and the sacred refuge.

Canto 5

Irmos: Terrified of all about Your Divine glory: You, O Unsophisticated Virgin, had you in the womb over all God and gave birth to a flightless Son, who gives peace to all who sing about You.

Holy Mother of God, save us.

The path that gave birth to life, rejoice, Immaculate One, who saved the world from the flood of sin; Rejoice, God's Bride, terrible hearing and speaking; rejoice in the stay of the Lord of creation.

Holy Mother of God, save us.

Fortress and affirmation of people, rejoice, Most Pure, place of consecration of glory, mortification of hell, O All-Lighting Devil; rejoice Angels Joy; rejoice in the help of those faithfully praying to you.

Holy Mother of God, save us.

Fiery Chariot of the Word, rejoice, O Mistress, animated by Paradise, a tree in the midst of the possessions of the life of the Lord, whose sweetness enlivens those who partake in faith, and bow down aphids.

Glory:Strengthen by Your strength, we faithfully cry out to You: Rejoice, City of all the King, glorious and well-heard about Neizha, the words of the former reality, Goro insect: Rejoice, Deeply immeasurable.

And now:A spacious village of the word, rejoice, Most Pure, vessel, the Divine beads produced; Rejoice, all-wonderful reconciliation to God, always blessed Theotokos.

Canto 6

Irmos: This divine and all-honorable feast, the Wisdom of God, Mother of God, come, let us clap our hands, we glorify the God who was born from Her.

Holy Mother of God, save us.

Drawing the Word of the Innocent, the fault of all deification, rejoice, Most Pure, the announcement of the prophets; Rejoice, fertilizer of the apostles.

Holy Mother of God, save us.

From Thee I will wipe away the dew, extinguishing the flame of polytheism; with that cry of Thee: Rejoice, Animated Fleece, hedgehog Gideon, Virgo, foresee.

Glory:Behold Thee, Virgin, rejoice, we call: be a haven for us who are weary, and rest in the abyss of sorrows and temptations of all the fighter.

And now:The joys of wine, grace our thought, hedgehog call Thee: rejoice, burning Cupino, All-bright cloud, unceasingly overshadowing the faithful.

Lord have mercy. (thrice) Glory, And now:

Kontakion, tone 8

The chosen governor is victorious, as if having got rid of the evil ones, thankfully we will write down Thy servants, the Mother of God, but as if having an invincible power, free us from all troubles, let us call Ty: rejoice, Bride of the Bride.

Ikos

An angel intercessor from heaven was sent to speak to the Mother of God: Rejoice! And with an incorporeal voice, You are embodied in vain, Lord, horrified, and standing, calling to Her like this:

Rejoice, Yehuzhe joy will shine;
Rejoice, even the oath will disappear.
Rejoice, call of fallen Adam;
Rejoice, deliverance of Evin's tears.
Rejoice, height inconvenient for human thoughts;
Rejoice, depthless and angelic eye.
Rejoice, for thou art the Tsar's seat;
Rejoice, for you carry the Whole Bearer.
Rejoice, star that manifests the sun;
Rejoice, womb of the Divine incarnation.
Rejoice, through which the creature is renewed;
Rejoice, we worship the Creator.
Rejoice, Unbrided Bride.

Canto 7

Irmos: Do not serve the creature of God's wisdom more than the Creator, but the fiery rebuke is masculinely correct, rejoicing singing: venerable fathers, the Lord and God, blessed be thou.

Holy Mother of God, save us.

We sing to Thee blatantly: Rejoice, the Chariot of the Smart Sun, the true Vine, Who cultivated the mature cluster, exuding wine, gladdening the souls with the faith of Thee glorifying.

Holy Mother of God, save us.

Having given birth to the doctor of all people, rejoice in the Bride of God, Secret wand, Blooming unfading flower, rejoice in the Lady, We are filled with joy, and we inherit life.

Holy Mother of God, save us.

The ornate tongue cannot, Lady, hymn thee, more than the Seraphim, thou hast exalted, having given birth to the King Christ; He pray to this city to be delivered from many temptations.

Glory:The blissful ends praise Thee, and love calls Thee: Rejoice Switch, in it with a finger the Father's Word, Pure, was written; Pray him, in the books of animals, to be written as Your servant to the Theotokos.

And now:We pray, Thy servants, and bow the knee of our hearts: incline Thy ear, O Pure One, and save those who are always immersed in sorrow, and keep from all enemy captivity Thy city of the Theotokos.

Canto 8

Irmos: The youths of the pious in the cave Christmas Bogorodino saved to eat; then what was formed, now active, lifts up the whole universe to sing to You: Sing to the Lord the deeds and exalt Him to all ages.

Holy Mother of God, save us.

Thou hast received the Word of the false, thou hast carried all the bearer, nourished thou with milk, nourishing the whole universe with mania, Pure, We sing to Him: Sing the deeds of the Lord and exalt forever.

Holy Mother of God, save us.

Moses understood in the bush the great mystery of Your Nativity, the youths foreshadowed this more clearly in the midst of the fire standing, and not scorched, incorruptible holy Virgin; we honor Thee for all eternity.

Holy Mother of God, save us.

Formerly exposed to charm, clothed in the robe of incorruption with Thy Nativity, and sitting in the darkness of sins, We saw the Light, Light dwelling, Otrokovitsa; to Thee we sing for all eternity.

Glory:The dead are revived by Thee, Thou hast given birth to Hypostatic Life, nemia before, there are good words, leprosy are cleansed, ailments are driven away, many spirits of the air are defeated, Virgo, salvation of people.

And now:Who gave birth to Salvation to the world, He was taken from the earth to a height, rejoice, All-blessed, Protection and Power, Wall and Affirmation to those who sing, Pure: Sing the deeds of the Lord and exalt forever.

Canto 9

Irmos: Let every earthly one leap, Enlighten with the Spirit, let nature triumph of the incorporeal minds, honoring the sacred triumph of the Mother of God, and let it cry out: Rejoice, All-Blessed Theotokos, Pure Ever-Virgin.

Holy Mother of God, save us.

Yes, faithful to Thee, rejoice, we call, by Thee the joy of the formerly everlasting partaker, deliver us misfortunes, barbaric captivity, and all other wounds, for the multitude, Otrokovitsa, of sins that find a person sinning.

Holy Mother of God, save us.

Thou hast appeared, our enlightenment and affirmation; the same cry to Ty: Rejoice, unsetting Star, introducing the great Sun into the world; Rejoice, We go, opening the prisoner, Pure; Rejoice, Vessel, inexhaustible peace poured out on Thee, who received it.

Holy Mother of God, save us.

Let us stand reverently in the house of our God, and cry out: Rejoice, mistress of the world; hail Mary, Lady of us all; Rejoice, One Immaculate in wives and kind; Rejoice, Pillar of Fire, leading humanity into the higher life.

Glory:Dove, who gave birth to the Merciful, rejoice Ever-Virgin; reverends of all, rejoice Praise, martyrs wedding; Rejoice, all the righteous Divine fertilizer, and salvation to us faithful.

And now:Have mercy, O God, on Thy heritage, despising all our sins now, having praying to Thee, on the earth without seed You have given birth, great for the sake of mercy, who wished to be imagined, Christ, into humanity.

The Saturday service of the fifth week of Great Lent is called "Praise of the Most Holy Theotokos."

This is an amazingly warm, kind and joyful holiday, like the first news of the coming Easter, the end of Great Lent and the beginning of the celebration of the Resurrection of Christ. On this day, the Church “will recreate praiseworthy singing” to the Lady, in memory of the triple deliverance of the reigning city of Constantinople from the attack of enemies by Her all-powerful intercession (Avars - in 626, Persians - in 677, Arabs - in 717).

The reason for the establishment of the holiday was the attack on Constantinople by the enemy fleet. It is difficult to say exactly when this happened. Historians differ in their opinions, indicating various dates for the period from the 6th to the 9th century. The position of the Orthodox Greeks at that time was desperate. Feeling the weakness of their forces, the Greeks turned with a prayer to God and the Intercessor zealous for the Christian race - the Mother of God. A procession was made around the city, and when the procession approached the sea, the patriarch plunged the robe of the Mother of God into the water. The sea, hitherto quiet and calm, suddenly became very agitated, a terrible storm arose and sank the ships of the enemies.

Then all that night, the grateful people, who were in the Blachernae Church, proclaimed to the Defender of the city a victorious, all-night and non-sedal (akathist - Greek letters. non-sedal) song: Since then, it has been decided annually on this day, i.e. on Saturday of the 5th week of Great Lent, to celebrate a particularly solemn service in honor of the Blessed Virgin.

The miraculous Blachernae Icon of the Mother of God, painted by the holy Evangelist Luke, and objects associated with her earthly life - a robe and a belt were kept in the Blachernae Church. Emperor Constantine the Great, the founder of Constantinople, dedicated it to the Mother of God. He revered the Blessed Virgin as the patroness of his own and of his new capital, erecting many churches in Her honor.

At first, the feast of the akathist was celebrated in Constantinople in the Blachernae Church, but later the feast was included in the typicons (charters) of the monasteries of St. Sava of Studius and then in church liturgical books, and from that time became common to the entire Eastern Church.

The Akathist got its name from the fact that on that night people stood up and sang the song of the Mother of God the Word; and while at other (services) according to the charter you can sit, on the present feast of the Mother of God we all listen to (praise) standing.

Akathist consists of 24 hymns, or songs: 12 kontakia and 12 ikos, arranged according to 24 letters of the Greek alphabet. Each hymn begins with a letter corresponding to it, each kontakion ends with the Psalm "Alleluia", each ikos ends with the greeting of the archangel "Rejoice ...". The main theme of the akathist is the Annunciation of the Most Holy Theotokos and the Incarnation of the Son of God. It is believed that the Sabbath Akathist was a kind of fore-feast of the Annunciation There is another name for it - "Akathist of the Annunciation", although later another one will be written to the Annunciation.

At the festive morning, the entire akathist is read in four steps, each time 3 icos and 3 kontakia. Each reading begins and ends with the singing of the kontakion to the Chosen Governor. For each reading, the clergy go through the royal gates to the middle of the temple in blue vestments. There is a parish tradition to read the akathist in turn before the venerated icons of the Mother of God of the temple.

Icon of Praise of the Most Holy Theotokos (Kyiv)

On the theme of the Akathist, the icons "Praise to the Mother of God" were painted, the main theme of which is the glorification of the Virgin Mary, who, according to Old Testament prophecies, became the mother of the incarnate God. The iconography is based on the words of the song of the canon to the prophets, compiled in the 8th century by the Patriarch of Constantinople Herman: “From above, the prophets foreshadow thee, Otrokovitsa: a stamen, a rod, a tablet, a kivot, a candlestick, a meal, a mountain without insects, a golden censer and a tabernacle, an impenetrable door, a chamber, and the ladder, and the throne of the Kings. Based on this song, the icons depict the following Old Testament prophets holding certain objects in their hands: Jacob with a ladder, Moses with the Burning Bush, Balaam with a star, Gideon with a rune, Ezekiel with a gate, Jeremiah with a tablet, Isaiah with tongs and coal, Jesse and Aaron with flourishing rods, David and Solomon with models of the Jerusalem Temple, Daniel and Habakkuk with mountains.

The most ancient icon of the Praise of the Mother of God in Russia is the icon "Praise of the Mother of God with the Akathist" from the Moscow Assumption Cathedral, created by a Greek master in the second half of the 14th century.

On the Day of Praise, the Saturday of Praise, the Holy Prince Alexander Nevsky defeated the German knights on the ice of Lake Peipus. This is reported in the annals, that year April 5 - coincided with the Sabbath day of Praise of the Mother of God.

In honor of the Praise of the Mother of God, "Praise Churches" were built.
Cathedral of Christ the Savior and Church of Praise of the Blessed Virgin (1912-1915)

Praise to the Vladimir Icon of the Mother of God - Tree of the Russian State

In the Epiphany Cathedral in Moscow, it has become a pious tradition every year for the Praise of the Mother of God to bring out for worship the miraculous icon of the Mother of God “Tenderness”, the very one in front of which Father Seraphim prayed in his cell. The last Russian Emperor, Passion-bearer Nicholas II, who deeply revered the Monk Seraphim, donated a gold frame adorned with precious stones, the work of the famous jeweler Faberge, to the miraculous image of the Mother of God. During the years of persecution against the Church, it was preserved by believers, and now it is in the Patriarchal Sacristy.

Praise to the Theotokos, apostles; XVI century; Cretan school; location: Italy. Venice. Museum of the Hellenic Institute of Byzantine and Post-Byzantine Studies; 87 x 68 cm

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What is the significance of the Praise of the Mother of God in the spiritual life of an Orthodox Christian?

Pious Christians spend the time of fasting in prayerful deeds of abstinence and struggle with their passions and lusts, with the temptations of the devil. It is not difficult for such a long time to lose heart, to become exhausted in body. And so the Holy Church, desiring to support her faithful children, reminds them of the miraculous help and intercession for us of the sinful Mother of God.

Chants of Saturday Akathist

Troparion, tone 8: Secretly commanded reception in the mind, in the blood of Joseph with diligence, the incorporeal one, the verb Unskilful: Having bowed the heavens with convergence, invariably fits all in Thee. Seeing him in Thy beds, having received the sign of a slave, I am horrified to call Thee: Rejoice, Bride, not Bride.

Translation: Having understood the mysterious meaning of the command of God, the incorporeal [Archangel] hastily appeared in the house of Joseph and said to the Unmarried Woman: “He who has bowed the heavens by [His] descent, without changing, is all contained in You. And seeing Him in Your bowels, assuming the form of a slave, I exclaim in amazement: Rejoice, Virgin, who did not enter into marriage!

Kontakion, tone 8: To the chosen Voivode, victorious, as if we had got rid of the evil ones, with thanksgiving, we will describe Ty, Thy servants to the Theotokos: but as if having an invincible power, free us from all troubles, let us call Ty: Rejoice, O Bride of the Bride.

Translation: To you, the supreme Commander, having got rid of troubles, we, Your unworthy servants, Mother of God, sing a song of victory and thanksgiving. You, as having invincible power, free us from all troubles so that we cry out to You rejoice (an ancient greeting, the current "hello"), Bride who has not entered into marriage!

On Saturday of the fifth week of Great Lent, the Orthodox Church glorifies the Mother of God with special solemnity. Praise of the Most Holy Theotokos is a holiday established more than a thousand years ago, in the 9th century, in gratitude for the numerous miracles of saving Constantinople from enemies.

The new capital of the Roman Empire - Constantinople - was founded by Emperor Constantine the Great in the 4th century and dedicated (as a gift) to the Mother of God. Throughout the history of the city, the Mother of God was considered its intercessor and patroness. In 626, under the emperor Heraclius, the city was subjected to a heavy siege by the Persians and obrams (Avars) from the sea and from land. The inhabitants of the city, taking the great shrine - the robe of the Mother of God, with a prayer made a procession along the city walls. Patriarch Sergius himself then carried in his hands the Hodegetria icon (written, according to legend, by the Apostle Luke himself and kept in Constantinople in the Blachernae Church). That night, after the robe of the Most Holy Theotokos was lowered into the sea, a terrible storm arose and sank the enemy ships. The enemies that attacked from the land fled in terror. Glorifying and thanking the Most Holy Intercessor for the salvation of the city, the people spent the whole night at prayer in the temple, proclaiming an unsedal song (akathist).

Initially, the Praise of the Most Holy Theotokos (or the Saturday Akathist) was served only in the same Blachernae church, where the attributes of the earthly life of the Virgin (a belt and a robe), as well as an icon painted by the Evangelist Luke, were kept. However, later the service was included in the statutes of many monasteries, and today it is performed in all Orthodox churches around the world. Thus, the prophecy was fulfilled: “Behold, from now on, all birth will please Me.”

An image of absolute love

The Virgin Mary is the heart of Humanity. Not much attention is paid to her on the pages of the Gospel. We practically do not know what She was thinking and talking about with people around, what She was doing at the time when Her Son went out to preach, how She lived. But we know that She was always close to Her Son, until the very last minute. She was always with God and loved Him so much that she gave Her only begotten Son…

This is not only the Mother of the Lord, but also His faithful Daughter. The whole path of the Most Holy Theotokos is an unconditional “Yes” to God (“Let it be to me according to your word”), an undoubted, unshakable trust in Him.

She is the Mother of not only God, but of all people on earth, absolute purity and love. We know that She was always near the apostles, participated in the common lot. At Her deathbed, the disciples will miraculously come together again. And after death She will be next to the Son. Once holding the baby Jesus in her arms, now She, little Mary, is in the arms of God. And now, being close to Him, She continues to pray for all mankind — for all Her children.

Idols and ideal

What does the Praise of the Most Holy Theotokos mean for us, the inhabitants of the modern world?

Today, this ideal of absolute purity, motherly love and unconditional faith, so inviolable and sacred, is lost among hundreds of idols. For the average person, he is uninteresting, incomprehensible and unattractive; to be chaste, modest, self-sacrificing, faithful is unfashionable and senseless. Time offers a lot of other avatars…

But in the Church it is different. The Mother of God is glorified by thousands of voices - people, angels, seraphim and cherubim. Magnificent poems and songs are dedicated to Her, thousands of icons and paintings depict Her face and moments of Her earthly life, millions of candles burn in Her memory, millions of hearts are turned to Her every day - as an ideal and perfection, as an Intercessor and Mother of all people.

Prayers to the Most Holy Theotokos

Troparion, tone 8

The dedicated person in Razum,/ in Khov, the thoroughness of the idea of the fair, is the verbal, which is inexhaustible:/ leaning similarly to the whole,/ he is not in the false,/ I am terrified,/ I am terrified.

Kontakion, tone 8

To the chosen Voivode, victorious, as if having got rid of the evil ones, thanksgiving we will write down Thy servants, the Mother of God; but as if you have an invincible power, free us from all troubles, let us call Thee: rejoice, Bride of the bride.

On Saturday, in the fifth week of Great Lent, the holy Church solemnly proclaims the prayer singing of the akathist, or thanksgiving praise to the Most Holy Theotokos.

History of the holiday

The Feast of the Praise of the Mother of God, accompanied by the reading of an akathist (laudatory texts), was established in the 7th century, and starting from the 9th century. This holiday is celebrated on Saturday of the fifth week of Great Lent. It is based on the memory of the salvation of Constantinople from the Avars in 625. In that year, the emperor Heraclius went on a campaign against the Persians. The Avars took advantage of this and laid siege to the city from the sea. Then Patriarch Sergius brought the miraculous icon of the Mother of God Hodegetria (according to some versions - the robe of the Mother of God) to the shore of the Bosphorus and immersed it in the waters of the bay. And then a storm began at sea, scattering the enemy fleet, after which the siege of Constantinople was lifted. In memory of the miraculous deliverance, a holiday was established. The icon that saved Constantinople from the Avars is now kept on Athos, in the monastery of Dionisiat. And the memory of these events was preserved in the chant "The Chosen Voivode", which eventually became the chant to the Akathist of the Mother of God (thanksgiving non-sedal hymn).

At first, the feast of the akathist was celebrated in Constantinople in that Blachernae church, where the miraculous icon of the Mother of God and the sacred objects of her earthly life - the robe and belt were kept; but later the feast was included in the typikons (charters) of the monasteries of St. Sava of Studius and then in church liturgical books, and from that time became common to the entire Eastern Church.

This is the most ancient Akathist to the Theotokos and it is the only one intended by the church charter for worship. The akathist was written in the middle of the 7th century, according to many, by the deacon of the great Church of Constantinople, George of Pisidia, and served as a model for all subsequent akathists written in honor of the Lord, the Blessed Virgin, saints and church holidays. Subsequently, Joseph the Studite wrote a canon on the Saturday of the akathist, and others added prayers of thanksgiving to this in remembrance of the same all-powerful voivodeship of the Mother of God.
Its name "Akathist" ("non-sedal") received from the fact that on that night people standing sang the song of the Mother of God the Word; and while at other services, according to the charter, you can sit, on the present feast of the Mother of God, we all listen to the Praise standing.

Features of worship

Akathist- this is the sacred praise of the Blessed Virgin. It consists of 24 hymns, or songs: 12 kontakia and 12 ikos, arranged according to the 24 letters of the Greek alphabet. Each song begins with a letter corresponding to it, each kontakion ends with the Psalm "Hallelujah", each ikos - with the greeting of the archangel "Rejoice ...". All creation ends with a brief prayer to the Blessed Virgin that She save Christians from troubles and misfortunes. In this form, the akathist is read on other days; but on Saturday of the fifth week of Great Lent, it is part of the divine service and is sung at Matins (usually the day before, on Friday evening) not in its entirety, but separately, in the interval of other songs, in four different performances. Each section begins and ends with the singing of the first kontakion: “To the Chosen Voivode ...”, etc.

“From now on, all generations will please Me (Luke 1:48).” These words of the Mother of God are read during the Divine Liturgy on the days of the Mother of God feasts. They are also heard at our evening services. By thought professor - theologian K.E. Skurata they have a deep prophetic meaning. “Nothing natural could affirm Her in the hope that She would not only be known, but also glorified by “all generations”! Nothing earthly could move Her to such a prophecy! The Spirit of God Himself, whose deed She blessed in prayer, enlightened Her mind, opened Her heart and moved Her lips to speak what was predestined about Her in Heaven and which, according to this predestination, the Holy Universal Church joyfully accepted.

The Most Holy Virgin herself, during Her earthly life, shunned glory and avoided it. When the people admired the Divine words of Her Son, when they glorified Him for the miracles He performed, when they solemnly met Him, the Mother of God was, as it were, on the sidelines during these days of glory. She did not come to share the glory with Her Divine Son. But when they mocked Him, when they crucified Him, dishonored Him, then the Mother of God was next to Him. The glory of the Mistress of the world was revealed by Divine grace itself.

Iconography of the Praise of the Virgin

In the XIV-XV centuries. the iconography of the “Praise of the Virgin” is also taking shape, a kind of hymn in colors, in which, like in the Akathist, the theme of the glorification of the Virgin Mary, who, according to Old Testament prophecies, became the mother of the incarnate God, is revealed.

The iconography is based on the prophecies and prototypes of the Mother of God in the Old Testament. If the very history of the life of the Theotokos as the history of the earthly Virgin Mary begins with her birth, which took place at a certain moment in the city of Nazareth, then the idea of the eternal Divine plan about Her appearance among mankind and “preparation” for the incarnation of the Lord permeated, according to the Christian interpretation, all the sacred books of the Old Testament. St. Andrew of Crete believes that “there is not a single place in all of the Inspired Scripture where an attentive researcher would not see various indications scattered about Her (the Mother of God) everywhere.” Explaining the words of the Lord addressed to King David: “From the fruit of your womb I will plant on your throne” (Ps 131:11), St. John of Damascus notes that “from the tribe of David” the Virgin Mary “vegetated”, “predetermined by the Pre-eternal ... Council of God and through the Holy Spirit, both presented and foreshadowed by various images and words of the Prophets.”

The centerpiece of the icon depicting the "Praise of the Mother of God" and its hallmarks, illustrating the Akathist, form one theme, are connected by common images and symbols. The iconography of the "Praise" was formed under the influence of several hymnographic works, first of all, the text of the song of the canon to the prophets, compiled in the 8th century by Patriarch Herman of Constantinople: " From above, the prophets foreshadow thee, Otrokovitsa: a stave, a rod, a tablet, a kivot, a candlestick, a meal, a mountain that cannot be crossed, a golden censer and a tabernacle, an impenetrable door, a chamber, and a ladder, and the throne of the Tsar».

One example is the icon "Praise of the Mother of God" with an akathist in twenty-four hallmarks. (Mid 16th century, Moscow. Comes from the local row of the iconostasis of the Assumption Cathedral of the Kirillo-Belozersky Monastery. The State Russian Museum).

In the Old Testament, many foreshadowings of the most important circumstances of the life of the Most Holy Theotokos were given: Her descent from the lineage of David, moral perfection, Mother of God majesty, ever-virginity, glorification - all this is predestined by the holy prophets.

In the iconography of the “Praise of the Theotokos” around Mary, seated on the throne, we see eleven figures of prophets, holding out unrolled scrolls with the texts of their prophecies dedicated to the miracle of the Incarnation of Christ, and attributes-symbols with which she is compared in the Old Testament texts.

Habakkuk with the "Autumn" Mountain, Jeremiah with the stone Tablets of the Covenant;

One of the most significant prototypes of the Mother of God is the Ark of the Covenant. This is the greatest shrine, as it contained the Tablets of the Covenant. And what were the Tablets of the Covenant? This is the stone on which the Word of God was inscribed. The Tablets of the Covenant are the image of Christ. Just as the Word became visible on the rock when God wrote the commandments, so Christ is the Word Incarnate. And just as in the Old Testament there was nothing higher than the Tablets of the Covenant, so in the New Testament there is nothing higher than Christ. The Ark was always interpreted by the Fathers of the Church as a prototype of the Mother of God: the Divine Word was embodied in her, She was His bearer.

The prophet Habakkuk sees the mysterious mountain: "God will come from the south, and the Holy One from the mountain of autumn thickets"(Hab. 3:1-3).“Mountain of Thee, shaded by the grace of God, seeing the seer Habakkuk, from Thee come out of Israel proclaiming to the Holy One, for our salvation and renewal,” the Church sings the Mother of God in irmos 4 songs of the Sunday canon 1 tone.

Ezekiel with closed gates, Jacob with a ladder;

Among the prototypes of the ever-virginity of the Mother of God can be attributed the gates of the temple, which were shown in a vision by the prophet. Ezekiel “They will not open, and no man will enter by them, for the Lord God of Israel has entered by them, and they will be shut up”(Ezekiel 44:1-2). In this antitypical vision, the whole dogma of the Ever-Virginity of the Theotokos. "Virgin praise", "combining virginity and Christmas" that the iconography is depicted in three stars on the maphoria: "before Christmas the Virgin, at Christmas the Virgin, and after Christmas the Virgin."

Jacob, who fell asleep on the way to Haran, saw a ladder that "it stands on the earth, and its top touches the sky"(Gen. 28:10-16). The angels of the Lord, and ascending and descending along it, and the voice of the Lord to Jacob, who was afraid of this vision, the staircase itself, as if in the distant future, foreshadowing the union of two worlds, “earthly and heavenly”, humanity and the Divine - all this is a weak foreshadowing of the coming deliverance and salvation, about the image of the Most Pure Theotokos, about whom it was predicted to the exiled Adam even in paradise.

Aaron with a flourishing rod;

In the ark of the covenant, by God's command, Aaron's rod was laid and miraculously vegetated and flourished: “And Moses spoke to the children of Israel, and all their rulers gave him, from each ruler a rod, twelve rods according to their tribes, and Aaron's rod was among their rods. The next day Moses [and Aaron] entered the tabernacle of revelation, and, behold, the staff of Aaron, from the house of Levi, blossomed, budded, gave color and brought almonds.(Num. 17, 6-8). This wand represented the Blessed Virgin Mary. She came from barren parents, just as a dry rod flourished: “the growth of a dry rod indicated to Israel the pre-election of a priest; and now the glorious birth of the Virgin from the barren woman miraculously reveals the bright dignity of those who gave birth. “From the root of the vegetative David and Jesse, Anna now begins to grow the divine rod, the vegetative mysterious flower - Christ, the Creator of all.”

Gideon with rune;

Gideon, the fifth judge of the people of Israel, having heard from the Angel the will of God - to go and deliver the fatherland from the power of the Midianites, wished to receive a sign as evidence that there was a blessing of God on this matter. The sign chosen by him was this: on the fleece (sheep skin) laid by him on the threshing floor, abundant dew descended at night, while all the land around was dry; on the other night, the earth was wet with dew, and the fleece lying on the threshing floor remained completely dry (Judg. 6: 33-40). All the circumstances of this miraculous event are related to the face of the Most Holy Theotokos. The threshing floor, in a mysterious sense, signified the chosen people of God. Fleece - the Blessed Virgin, according to St. Churches. “Rejoice, animated fleece, which Gideon foresaw” (stichera of Saturday of the 5th week of Great Lent). Animated fleece - the Virgin was abundantly watered by the grace of God; while, at the same time, the Gentiles and the Israelites themselves were spiritually dry from the heat of superstition and unbelief. The fleece of Gideon was dry, and the earth was wet with dew: so the Virgin, after the birth of the Lord, did not suffer change, while the earth was moistened with the dew of true faith.

Moses with Kupina;

The naming of the Blessed Virgin "Burning Bush" finds its explanation in the prophet Moses' vision of a burning, but not burned bush (glory. "bush") - Ex. 3.2, where the bush itself acts as a prototype of the motherhood and virginity of the Mother of God at the same time. “It seems to me,” writes St. Gregory of Nyssa, - (that) the great Moses also foresaw this secret during the Epiphany in the fire that was to him ... ". And he adds, “What there (i.e., in the Old Testament) was foreshadowed by a flame and a bush, then, over time, it was clearly revealed in the mystery of the Virgin; just as the bush burns there and does not burn out: so here (that is, in the New Testament) the Virgin gives birth to light and remains incorruptible. For this reason, St. The Church calls the Mother of God "the burning bush", and Christian art often depicts Her surrounded by a fiery radiance.

Daniel with the mountain;

The book of the Prophet Daniel (Dan. 2, 31-35) describes an amazing vision of King Nebuchadnezzar: he saw a great body composed of various substances - gold, silver, copper, iron, clay - and now “Tear off a stone from a mountain without hands, and strike the body in a nose of iron and scanty, and wear them to the end ... Then, rubbing together scanty, iron, copper, silver and gold, and it was like dust from a summer threshing floor; and I was taken away by a great wind, and it found no place; but the stone that struck the body, be a great mountain, and fill the whole earth.” Such was indeed the fate of the four great kingdoms: Babylonian, Medo-Persian, Macedonian and Roman. The stone (Lord Jesus Christ), separated without hands from the mountain (the Most Holy Theotokos), crushed the mixture from which the ancient pagan world was composed, and laid the foundation for a new kingdom, "it will not crumble forever." “A stone not hand-carved from the unseen mountain to Thee, Virgo, the cornerstone is cut off, Christ, the copulation of the dispersed nature” sings the Church of the Mother of God in irmos 9 songs of the Sunday canon 4 tones).

David with the ark;

Psalm 86, vv. 3 says: “glorious saying about you, the city of God.” The City of God is Jerusalem, the capital of the Kingdom of Judah. From the beginning, Jerusalem was an unimportant city in the country of the Jebusites, one of the tribes of Canaan. Then, when King David conquered it, made it the capital of his kingdom and built a house for himself in it, his fame grew more and more. David's successor, Solomon, erected in Jerusalem a magnificent and the only temple in the whole world to the true God, and in touching words, at the consecration of the temple, he asked the Lord to listen to the prayers here not only of the Israelites, but of the Gentiles and foreigners. From that time on, not only Jews, but also pagans began to flock to Jerusalem in multitudes, and about the city of God, which the Lord was pleased to make His dwelling, they proclaimed great things throughout the world. The Blessed Virgin in relation to Her glory, according to the teaching of St. The Church is like the city of Jerusalem. She is “the city of all the King, the most glorious and well-heard about Neizha, the verb of the former reality”, “the chamber and throne of the King, the chosen city”. Coming from the royal family of David, the Most Holy Virgin at first, like Jerusalem, did not have any external glory, she was the most humble of the virgins of her people. But having become the God-chosen Mother of the Savior of the world, She acquired the only and universal glory. The Mother of God, according to Her prediction, blesses all childbirth.

Isaiah with ticks.

Isaiah is one of the four great prophets, also called Old Testament evangelist by the clarity of their prophecies. According to the text of the book, in Isaiah's vision, the Lord appears on the throne, surrounded by the Powers of Heaven. And Seraphim is sent to the Prophet as to a man with unclean lips: “Then one of the Seraphim flew to me, and in his hand was a burning coal, which he took with tongs from the altar, and touched my mouth and said: behold, this touched your mouth, and your iniquity is removed from you, and your sin is cleansed”(Isaiah 6:6-7) In the interpretation of Isaiah, St. Basil the Great says: the fact that Seraphim took coal with tongs symbolizes the impregnable holiness of the altar, and coal means the Incarnation as a combination of fire and earthy, rough substance; the nature of this fire is the same as the baptism with the Spirit and fire (Matthew 3:11). Hieromartyr Methodius of Patara calls the hands of the Mother of God the pincers that carry Christ to Simeon; the hymnographer John the Monk says that the Mother of God is mental, mental pincers, carrying flaming coal, that is, the true Christ; St. Sophronius of Jerusalem concludes that the tongs, as said by the prophet Isaiah, signify the Virgin who lifts up the Heavenly Bread. The Lord Jesus Christ and church hymns are called coal, while the hands of the Mother of God are called ticks. 2nd troparion of the 5th ode of the canon of St. Cosmas of Mayum at the Candlemas: “Fire, - speech, carry, Pure / I’m afraid to embrace God / Light of the Nightless and dominating the world”; 3rd troparion: “You, like ticks, enlighten me with your hands, giving it, wear it”. An excerpt from the Menaine reading at the Candlemas: “Coal, manifest / to the Divine Isaiah, - Christ, like tongs, / by the hands of the Virgin / is now given to the elder”. Isaiah's memorial song speaks of the Nativity and the Incarnation: “Coal of the Mind, Pure Bride of God, Isaiah, carry His sight on your hand, Bogomati, united to our vision and lightly giving salvation to the world, we all magnify Thee.”

Shown at the bottom center kneeling prophet Balaam pointing to a star. His prediction is one of the Old Testament prophecies about Christ, His incarnation from the Mother of God: “I see Him, but not yet; I see Him, but not close. A star rises from Jacob and a scepter rises from Israel and crushes the princes of Moab and crushes all the sons of Seth” (Numbers 24:17)

The images of all representative symbols include blue medallions with the image of the Mother of God.

For the semantics of the image of “Praise”, both the pose of the Mother of God, represented sitting on a throne with her palm open in front of her chest (similar to how She is depicted in the scene of the Annunciation), and the motif of the escape, forming the figure of eight and framing the figures of Christ and the Mother of God, are essential. These features, as well as the texts of the expanded prophetic scrolls, emphasize the main theme of the Divine Incarnation, predicted by the prophets and accomplished through the Virgin Mary.

The half-figure of the Savior Emmanuel above Her is a symbol of the incarnate Eternal Christ. The branches of the blue shoots surrounding the Mother of God and the Savior are reminiscent of the Tree of Jesse (Is. 11.1) and correspond to the numerous poetic likenings of Christ to the Tree of Life, and the Mother of God to a vine, a flowering paradise. The Tree of Jesse symbolized the unity of the Old and New Testaments, and the glorification of the Mother of God - "the mediator of the law of grace ... the clearest fulfillment of every prophecy" - revealed the main dogma of the New Testament church about the incarnate God.

Along the perimeter of the icon there are hallmarks that convey the content of the Akathist kontakia and ikos. The image of the Annunciation in various iconographic versions is often repeated several times as illustrations, as a rule, for the first 3 ikos. The iconography of the first 12 compositions of the cycle was equally based on the traditional images of the Lord's feasts and episodes of the cycle of the Life of the Mother of God in accordance with the Gospels and the apocryphal Protoevangelium of James. The following 12 illustrations, not related to the gospel narrative, depict the glorification of the Mother of God (or Her icon) and Christ by heavenly powers and the earthly race (apostles, martyrs, saints, saints, kings, faithful). However, in the second part of the Iconography of the Akathist to the Theotokos, there are images of the Lord's holidays, for example, the Descent into Hell.

The composition of the compositions and the completeness of the illustrative narrative of the Akathist to the Mother of God varied significantly in different medieval monuments. Various versions of the cycle of the Akathist to the Theotokos received a unified structure in post-Byzantine manuals and originals. For example, in "Ermina" Dionysius Fournoagrafiot, early XVIII century, it is prescribed to illustrate each of the ikos of the Akathist to the Theotokos as follows:

To the first 3 ikos “An angel of the Representative from heaven was sent to speak to the Mother of God: Rejoice! ...”, “Seeing the Holy One in purity ...”, “Misunderstood mind, understand the Virgin seeking ...” - "Annunciation" in different iconographic versions

4th "The Power of the Most High autumn then to the conception of a marriage-inexperienced ... " - the descent of the Holy Spirit on the Mother of God, (in Russian versions, this icon was illustrated with the image of the "Annunciation" - for example, the Cathedral of the Nativity of the Virgin in the Ferapontov Mon-re);

5th “Having a God-pleasing Virgin womb, rise to Elizabeth ...” – meeting of Mary and Elizabeth, Joseph and Zechariah (chapel of St. Gregory the Theologian of the Church of St. Clement in Ohrid);

6th "Having a storm inside doubtful thoughts, the chaste Joseph was troubled ... " – Doubts of Joseph (chapel of St. Gregory the Theologian of the Church of St. Clement in Ohrid);

7th "Hearing the shepherd angels singing the fleshly coming of Christ…” - Nativity of Christ (Church of St. Nicholas Orfanos in Thessalonica);

8th "God star having seen the Volsvi, then following the dawn ... " — Magi riding horses who saw the Star of Bethlehem (the Church of St. Nicholas Orfanos in Thessalonica);

9th “Videsha the youths of the Chaldees into the hand of the Maiden, who created the hands of man ... " - Adoration of the Magi (Church of St. Nicholas Orfanos in Thessalonica);

10th “The Preachers of God-bearing were the Volsvi…” — Journey of the Magi (Church of St. Nicholas Orfanos in Thessalonica);

11th "He who hath illumined the truth in Egypt..." - flight to Egypt (Church of Pantokrator in Dechany);

12th “I want Simeon from the current age, the lovely one is gone ... " – Meeting (Church of Pantocrator in Dechany);

13th "A new showing of the creature be the Builder, who was from Him to us ... " - Christ blesses, under him the faces of all the saints (the refectory of the Great Lavra on Athos);

14th "Seeing a strange Christmas, let's get rid of the world ..." - The Mother of God with the Child, She faces the face of the saints (the icon "Praise of the Mother of God with the Akathist" from the Assumption Cathedral of the Moscow Kremlin);

15th “All be in the lower ones, and the indescribable Word does not depart from the upper ones ...” - Christ in heaven blesses the apostles and people (the church of St. Nicholas Orfanos in Thessalonica);

16th "Every nature is angelic marvel at the great work of your incarnation…” - Christ blesses among the angelic faces (chapel of St. Gregory the Theologian, the church of St. Clement in Ohrid);

17th “Vetia of the many-talked, like a silent fish, we see the Mother of God about You ...” - The Virgin and Child surrounded by "vitii" (orators) (chapel of St. Gregory the Theologian, Church of St. Clement in Ohrid);

18th "Save the world though..." - The theme of free suffering is revealed. For example, Christ, talking with the apostles, goes through the mountains. In medieval monuments, usually or "Descent into Hell", for example, in the church of St. Demetrius Markov Monastery, or "Christ in Glory", for example, in the Church of Pantokrator in Dechany);

19th "Wall to the virgins Virgin Mother of God, and to all who resort to You ... " - The Virgin and Child surrounded by virgins (Church of St. Demetrius of the Markov Monastery);

20th “Every song is conquered by the one who strives for the multitude of Thy many bounties…” - Christ on the throne, surrounded by angels, blesses, below the saints and reverends (the church of St. Demetrius of the Markov Monastery);

21st “The light-receiving candle that appears in darkness, we see the holy Virgin ...” - The Mother of God with the Child (or a candle) on a cloud, light shines around her, kneeling people in the cave, looking at her (Church of St. Demetrius of the Markov Monastery);

22nd “Grace to give voskhetev debts of the ancients…” - Christ tears apart the charter with the inscriptions of the manuscript of Adam (the church of St. Demetrius of the Markov Monastery);

23rd “Singing Your Nativity, we all praise Thee, like an animated temple to the Mother of God ...” - The Virgin and Child, around her singing bishops, priests, deacons (chapel of St. Gregory the Theologian, Church of St. Clement in Ohrid);

24th "Oh All-Singing Mother .." - The Virgin and Child, around Her are kings, priests, bishops, reverends (the refectory of the Great Lavra on Athos).

Already in the Paleologian era, a stable tradition of historicized illustration of the 23rd and 24th ikos (in the Russian tradition of the 12th icos and 13th kontakion), and sometimes other ikos of the 2nd half of the Akathist to the Theotokos or proimia (beginning, introduction ) "To the Chosen Voivode... ". Such illustrations depicted the very service of A. the Mother of God with a litiya or worship of the icon of the Mother of God, which reflected the real Constantinople processions with icons of the Mother of God. This tradition spread in the illustrations to the Akathist to the Mother of God already in the end. XIII-XIV centuries.

In the cycles of the Akathist to the Mother of God of the Paleologian era, the 2nd proimium was illustrated relatively infrequently, but already at that time there were 2 main iconographic types: the image of the Mother of God or lithium with the icon of the Virgin, as well as the image of the siege of Constantinople, which included elements of the sieges of the city of different years. This second type of illustrating the proimium also took root in Russia and is known from the paintings of the 16th-17th centuries, as well as from some icons of the 17th century: Smolensk Cathedral of the Novodevichy Convent in Moscow, end. XVI century; Assumption Cathedral of the Moscow Kremlin, 1642-1643; Church of the Deposition of the Robe of the Moscow Kremlin, 1644; Assumption Cathedral of the Kirillo-Belozersky Monastery, 1641; "Annunciation with Akathist" from the Church of the Holy Trinity in Nikitniki (Moscow), 1659

T. N. Mikhelson suggested that starting from the 15th century. in the monuments of the Moscow school, when depicting the siege in the Akathist to the Mother of God, a tradition could have developed of comparing the Avars with the Mongol-Tatars and Constantinople with Moscow.

Bibliography:

Pivovarova N. V., Icon "Praise of the Mother of God" with an akathist in twenty-four hallmarks // The Russian Museum presents: Holy Russia / Almanac. SPb. , 2011.
Orthodox encyclopedia, 5 volumes. Church Scientific Center of the Russian Orthodox Church "Orthodox Encyclopedia", 2002
“We worship your Most Pure Image…”. The image of the Mother of God in works from the collection of the Russian Museum. State Russian Museum, 1995.
Tales about the earthly life of the Most Holy Theotokos with a presentation of the prophecies and types relating to Her, the teachings of the Church about Her, miracles and miraculous icons of Her. On the basis of Holy Scripture, the testimonies of St. Fathers and church giving. Moscow, 1904 http://deva-maria.narod.ru/zitie9.htm
Purification of the mouth of the prophet Isaiah, almanac "Alpha and Omega", No. 24, 2000. Author - Yulia Sadovskaya.
http://uspenie.paskha.ru/word/Testament/&job=print according to the article by archim. Cyprian (Kern)

Prepared by Veronika Afanasieva

Today is the Praise of the Most Holy Theotokos (Saturday Akathist). This is an unusual day, and worship on this day is special. Below we invite you to find out what is the difference between today's worship and also learn about the history and significance of the celebration of the Saturday Akathist.

Saturday of the 5th week is called the Saturday of the Akathist (because this is the only day when, according to the Charter, the reading of the Akathist is required in the service), and the service itself was called the Praise of the Most Holy Theotokos.

On this day, at Matins, an akathist to the Mother of God is read in memory of Her intercession and deliverance of Constantinople during these days of fasting from the Saracens and Scythians in 626.

The akathist is read in four steps, each time 3 ikos and 3 kontakia: after the kathismas (16th and 17th) and after the 3rd and 6th odes of the canon. Each reading begins and ends with the singing of the kontakion to the Chosen Governor. For each reading, the clergy go through the royal doors to the middle of the temple.

In the morning it is necessary to sing the Great Doxology.

Praise of the Most Holy Theotokos (Saturday Akathist) in the Valaam Monastery.

On the history and significance of the celebration of the Sabbath Akathist

When the priest comes to the pulpit and pronounces these words: "In the name of the Father, and the Son, and the Holy Spirit," this means that we are glorifying the Holy Trinity. And the whole temple says it's true - says "Amen."

Today, brothers and sisters, is the Saturday of the fifth week of Great Lent. And according to the charter of the Orthodox Church, a special service is always performed on this day. You and I are used to the fact that during fasting we hear prayers of repentance, the Church is clothed in mourning (the vestments of the priests are black during the week, purple on Saturday and Sunday). But today the Church has put on festive clothes and glorifies the Most Holy Theotokos. Today is Saturday Akathist. This is how the day is called in the charter. It is so called because on the eve of the evening worship is performed in the temples and the akathist to the Most Holy Theotokos is read in a special rite. The same akathist that you all probably know and which begins with the kontakion "The Chosen Victorious Voivode."

During Great Lent, as you know, akathists are not read, the canons are read. But today the Church highlights and in a special rite blesses the reading of the akathist to the Most Holy Theotokos. If we look at history, we will see that it is not so easy to find out what caused the establishment of such a day.

Some church historians say that Byzantium in the VI-VII centuries. suffered very frequent attacks by barbarians. Sometimes they were Persians, sometimes Saracens, sometimes even our ancient Slavic ancestors. Orthodox Byzantium always, of course, prayed to the Mother of God. And from Her various miracles were revealed. So, through the prayers of the Byzantines and their emperor, the Patriarch, of the entire clergy, when the Hodegetria icon was carried out, a storm suddenly arose, which sank enemy ships. The Byzantines saw such intercession more than once. And this served to establish a day of special veneration for the Mother of God. But if you and I carefully read the akathist and listen to the prayers of today, then we will not hear memories of armed conflicts, thanksgiving for victory. No, on the contrary, on Saturday Akathist, the feast of the Annunciation to the Most Holy Theotokos is remembered.

Other historians say that the Saturday of the Akathist was once the pre-feast of the Annunciation of the Most Holy Theotokos. The holiday was not always set on one specific day (as it is in our time - April 7th, according to the new style), it was also a transitional one and was postponed to Sunday. And then the Sabbath of the Akathist became a prefeast.

But whatever the real history of the establishment of this holiday, we celebrate this service with joy and thanksgiving. Especially during Great Lent, when there is not so much joy that is expressed precisely in divine services. And of course, always, when we serve the Mother of God, we remember that She is our most important Representative, Intercessor. It is to Her that we offer our most fervent prayers, we ask for help in our most important needs. Once we were adopted by the Lord Jesus Christ himself in the person of the Apostle John the Theologian, who stood at the Cross of the Lord, when the Lord said: “Behold thy Mother,” addressing the Apostle John, and, addressing the Mother of God, said: “Behold thy son.” And now we are all children of the Heavenly Queen of the Most Holy Theotokos.

When spiritual laziness, despondency finds itself on you, call on the Most Holy Theotokos: “Most Holy Theotokos, help me! Holy Mother of God, save me!” and strain your spiritual strength, go to church, pray to God, repent of your sins, partake of the Holy Mysteries of Christ.

Save everyone Lord! Amen.

Materials used: sermon by Archpriest Peter Bornovalov.