The irmos of the ninth ode of the canon of Matins, which resounds on the Luminous Night, is also called the "Decent". This hymn is sung as part of the Eucharistic canon during the liturgy instead of the Theotokos song “It is worthy to eat” on the Twelfth Feasts, Pascha (from the day of the feast to the day of giving), Mid-Pentecost, Great Thursday and Saturday.
"An angel crying out of grace: Pure Virgin, rejoice, and again the river: Rejoice! Your Son is risen three days from the tomb and raised up the dead: people rejoice.
Shine, shine New Jerusalem, the glory of the Lord is exalted upon Thee. Rejoice now and rejoice, Sione. You, Pure One, show off, Mother of God, about the rise of Your Nativity.
This joyful Paschal chant is full of hidden meaning. In its significance for confessing the victorious truth of Christianity, it can only be compared with the troparion: "Christ is risen from the dead, trampling down death by death and bestowing life on those in the tombs."
The angel Gabriel, who rolled away the stone from the tomb of Jesus Christ, appears a second time to the Virgin Mary and a second time (“packs”) proclaims his Gospel to Her, the witness of the Resurrection: “Rejoice!”. This is the meaning of this jubilant hymn.
As John of Damascus writes:
“... The Mother of God received the joyful news of the Lord's Resurrection first of all, as it was proper and fair for Her. She saw Him resurrected first of all and enjoyed His divine conversation…”
Let us turn to the 18th Omilia of St. Gregory Palamas:
"So, all the wives came after the earthquake and the flight of the guards, and found the coffin open, and the stone rolled away, but when Mati Deva appeared, then there was an earthquake and the stone fell off, and the coffin opened, and the guards were present, although they were shocked with horror, so that after the earthquake, having come to their senses, they immediately rushed to flee. The Mother of God, not feeling fear, rejoiced at seeing what was happening. I think that for the sake of Her, the Life-bearer first opened this tomb. Through Her, the first, and through Her revealed to us everything that is in heaven above and what is on the earth below. And for Her sake He sent an Angel to shine like lightning, so that while it was still dark, thanks to the abundant light of the Angel, She would see not only an empty tomb, but also shrouds laid in order and testifying in various ways about The same angel Gabriel was the herald of the Resurrection, for he who at first said to her: “Do not be afraid, Miriam, for thou hast found grace with God” (Luke 1:30), the same when he saw her come on the coffin and now she hurries and descends again to proclaim the same to the Ever-Virgin, and to announce the Resurrection from the dead Who was born of Her without seed, and to roll away the stone, and show the empty tomb and burial covers, and thus make the gospel reliable for Her.
The temple is alreadyRussian and ready for service,but everyone needs to get out of it. And the doors must be closed. Now in our minds the temple is the Life-Giving Sepulcher of the Savior. And we ourselves go to him, as once myrrh-bearing women.
Solemn bell
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The basis of the world is the week. The number six indicates the created world, and the number seven reminds us that the created world is covered with blessing. Here is the key to understanding the celebration of the Sabbath. On the seventh day, i.e. on Saturday, God blessed what He had created, and, resting on Saturday from daily affairs, a person had to reflect on the affairs of the Creator, praise Him for the fact that He arranged everything miraculously. On Saturday, a person was not supposed to show his hair.
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Without faith in the Risen Christ, there is no Christianity. That is why all the opponents of our faith are persistently trying to shake the truth of the Resurrection.
The first objection: Christ did not die on the cross: He only fell into a deep faint, from which he later woke up in a cave, got up from His bed, rolled away a huge stone from the doors of the tomb and left the cave ... To this ...
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Hello! Today I saw an announcement in the temple that there is a website near our Resurrection Cathedral. It is so joyful and pleasant to visit the site, every day now I will go to the site of our temple and read soulful literature. God save all the workers in the temple! Thank you very much for your care and hard work! Julia
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Troparion of the holiday
Common resurrection assuring - certifying that there will be a general resurrection of the dead; before your passion - before your suffering; raised up thou - You resurrected; same -
that's why; like boys - like children. Children, along with adults, met Christ with tree branches and glorified Him. Bearing signs of victory - wearing the signs of victory. Here, under the sign, or signs, of the victory of Jesus Christ over death, we mean the branches of the trees with which we stand in the temple. Let's cry - exclaim; blessed is He who comes in the name of the Lord - worthy of praise Going to the glory of the Lord
10. Descent of the Holy Spirit on the apostles (Pentecost) , or Day of the Holy Trinity- on the fiftieth day after Easter.
As usual, the Church begins the celebration of the Holy Spirit with an evening service after the Liturgy on Trinity Day. At this divine service, with kneeling, the three touching prayers of St. Basil the Great are read, in which we confess our sins before the Heavenly Father and, for the sake of the great sacrifice of His Son, we ask for mercy; we also ask the Lord Jesus Christ to grant us the Divine Spirit, for the enlightenment and affirmation of our souls, and, finally, we pray for our departed fathers and brothers, may the Lord rest them in a place of light, greenery and peace./div>
On the feast of Pentecost, it is customary to decorate the temple and one's dwellings with tree branches and flowers, and to stand in the temple with flowers in one's hands. The decoration of temples and dwellings on this day with greenery and flowers is, firstly, a confession of the creative power of the Life-Giving Spirit; and secondly, by the proper consecration of the firstfruits of spring to Him./div>
The next day after Trinity Day is called Spiritual Day and is dedicated to the glorification of the Holy Spirit.
Troparion of the holiday
During the all-night service (at matins) there is a removal of the Cross for veneration. After a great doxology, the priest, dressed in all priestly robes and holding the Holy Cross decorated with flowers over his head, while singing "Holy God" takes it out of the altar to the middle of the temple and puts it on the lectern. During the three-time singing of the troparion "Save, O Lord, Thy people," the priest incenses the Holy Cross. Then, while singing "We bow to Thy Cross, Vladyka, and we glorify Thy Holy Resurrection," everyone bows and kisses the Holy Cross. The Holy Cross is decorated with greenery and flowers as a sign that through it (i.e. through the suffering and death of the Savior on it) eternal life has been given to us./div>
Following the clergy, they approach the Cross, worship and kiss it all the believers. At this time, the choir sings stichera, which express reverent Christian feelings at the memory of the crucifixion of Christ./div>
At the Liturgy of this day, instead of the Trisagion, they sing the song " We bow to Your Cross, Lord", from the Apostle one reads about the word of the cross, which "there is foolishness to the perishing", and "there is the power of God" to those who are being saved; and from the Gospel of the crucifixion of Jesus Christ. For the sake of remembering the suffering and death of the Lord, this day is supposed to be spent in strict post. This Feast is celebrated in memory of the finding of the Holy and Life-Giving Tree of the Cross of the Lord by Queen Elena Equal-to-the-Apostles (326), and since the 7th century, the memory of the return of the Life-Giving Cross from Persia by the Greek Emperor Heraclius (629) has been associated with this day. Both at the acquisition and at the placement of the Cross returned from Persia, the patriarch, in order to enable all those gathered for the celebration to see the Holy Icon, erected (i.e. raised) the Cross, turning it to all four sides, and every time the people bowed reverently, calling out: "Lord have mercy!"
1) From St. Thomas Week until Easter, all church services and services are preceded by three singing or reading of the troparion “Christ is risen from the dead ...” (see also in paragraph 5).
2) At the all-night vigil, “Christ is risen from the dead ...” (three times) is sung, according to tradition, instead of “Come, let us bow down ...” and after “The blessing of the Lord upon you ...”, before the start of the Six Psalms (cf .: p. 5).
3) At the Sunday All-Night Vigil, at the end of the stichera of Pascha, at Vespers, the troparion “Christ is risen from the dead…” (once) is sung: it enters the last stichera, being its conclusion.
4) At the Liturgy, “Christ is risen from the dead…” (three times) is sung after “Blessed is the Kingdom…”.
- Note. Usually, at the beginning of the All-Night Vigil and the Liturgy, the clergy sing the troparion 2 times in full, and the 3rd time, ending with the words: “…trampling death by death,” and the singers end: “And bestowing life on those in the tombs.” In some churches, the troparion "Christ is Risen ..." (once) is sung by the clergy, and then (once) it is repeated by both choirs. Before the Six Psalms, the choir usually sings “Christ is Risen…” three times.
5) “Christ is risen from the dead ...” (three times) is read at the beginning of the hours, Vespers, Compline, Midnight Office and Matins: at the 3rd, 9th hours, Compline and Midnight Office - instead of “King of Heaven ...”, and at 1- m, 6 o'clock and Vespers (if the 9 th hour is read immediately before its beginning), according to tradition, instead of "Come, let's worship ...".
6) At the Liturgy, “Christ is risen from the dead…” is sung (once) instead of “We have seen the True Light…”. Entrance: "Come, let's bow... resurrected from the dead...".
7) At the end of the Liturgy, after the exclamation: “Glory to Thee, Christ God, our hope, glory to Thee”, the singers sing: “Christ is risen from the dead…” (three times). At all other services, after the exclamation: “Glory to Thee, Christ God, our Hope, glory to Thee,” the ending is customary. The dismissal at all services begins with the words: "He is risen from the dead ...".
8) On Sunday, after the dismissal of the Liturgy, ancient custom, the priest three times overshadows the people with the Cross and proclaims: “Christ is risen!”, As in the days of Bright Week. The singers sing the final "Christ is risen from the dead ..." (three times), "And we have been given the gift of eternal life, we worship His three-day Resurrection" (once). There is no fall of the Holy Cross on the seven days.
9) The troparion "Christ is risen from the dead ..." is also sung at the beginning of prayers, requiems, Baptism, funerals and other rites.
10) “O Heavenly King…” is not read or sung until the day of the Holy Trinity.
11) The services of the saints who have happened on all Sundays of Holy Pentecost (except for Great Martyr George, the Apostle John the Theologian, St. Nicholas, Sts. Equal-to-the-Apostles Constantine and Helena, temple and polyeleos feasts) are not combined with the Sunday service, but are performed at Compline together with the canon of the Theotokos from Oktoech and the triodes of the Colored Triodion (placed in the appendix of the Triodion).
12) “Seeing the Resurrection of Christ ...” is sung three times on Sunday morning, and on other days at matins, before the 50th psalm, once.
13) The canon of Pascha is sung on Sunday morning in the Week of the Myrrh-Bearing Women, the paralytic, about the Samaritan woman and about the blind man, with all the troparia and the Theotokos, without the final “Christ is risen from the dead ...” for each song and without refrains on the 9th song of the canon. On weekdays (at weekday services), the canon of Pascha is not supposed to be sung. On the Week of Antipascha and on holidays, with great doxology, it is necessary to sing Easter irmos (except for Mid-Pass and its giving).
14) In all Weeks (i.e., Sundays) until the giving of Pascha on Sunday morning, “Most Honest” is not sung. Incense of the temple on the 9th ode of the canon is performed.
15) The exapostilary "Flesh asleep ..." is sung on Sunday morning in the Week when the canon of Pascha is supposed to be.
16) At the 1st hour, on all days from Fomin's Week to the Ascension, it is customary to sing the kontakion of Pascha, tone 8, instead of "The Chosen Governor ..."
17) At the Liturgy, on all the days before the Ascension, except for the feast of the Midsection and its celebration, the merit is sung: "Angel crying out ..." and "Shine, shine ...".
18) Communion of Pascha “Receive the Body of Christ…” is sung on all days until Easter, except for the week of St. Thomas and Midnight with afterfeast.
19) Earthly prostrations until the day of the Holy Trinity are canceled by the Charter.
In the sequence of Monday of the 2nd week, the beginning of Matins is shown as follows: “Glory to the Saints, and of the same essence ...”, “Christ is risen ...” (three times). And "abie" (immediately) according to "Christ is Risen ..." - "Glory to God in the highest" and the usual six psalms. At the same time, it was noted that such a beginning of Matins should be "even before the Ascension."
See: Valentine, Hierom. Additions and amendments to the book of the archpriest “A guide to the study of the Charter of Divine Services Orthodox Church". 2nd ed., add. M., 1909. S. 19.
See: Rozanov V. Liturgical Charter of the Orthodox Church. S. 694.
See: Rozanov V. Liturgical Charter of the Orthodox Church. S. 676. There is an opinion that “Christ is risen…” at the beginning of the 1st hour is read only if there was a dismissal at matins; after the daily Matins, the 1st hour, according to this point of view, as an attached service, begins immediately with “Come, let us worship ...” (see: Michael, hierome. Liturgy: Course of lectures. M., 2001, p. 196).
