ᐉ Prayer Most Holy Theotokos save and have mercy on us

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What is the “Mother of God Rule”? How and when to use it? Do I need to take the blessing of a priest to read these prayers? Why are they repeated 150 times?

About how the formation of this rank took place; Archpriest Oleg Kruchinin told how the name of Christ is invisibly present in prayer to the Mother of God and how to fulfill a seemingly complex pattern of petitions.

Prayer Save and Preserve

The distinctive ability of man from animals is that he is able to strive for the ideal, to reflect God's perfection in nature.
Prayer helps people along this very path. A request is made to the Blessed Virgin Mary for help or guidance.

You can establish spiritual contact with the saint through one of the most famous prayers, Save and Preserve.

Other prayers to the All-Merciful Savior

Prayerful appeals to the Savior are read by all believers of the Christian Church. Pure prayer, coming from the heart, helps in our turbulent times to live harmoniously, have righteous thoughts and abide in God's grace.

Troparion

The Troparion to the All-Merciful Savior, tone 8, calls on the mercy of Christ and the Mother of God for deliverance from sins and cleansing of the souls of believers.

“Looking down from the Highest, accepting the wretched, / visit us, embittered sins, O Lord, All-Merciful, / through the prayers of the Mother of God, grant great mercy to our souls.”

Translation: “Looking mercifully from heaven, receiving the poor, visit us, exhausted from sins, O All-Merciful Lord: through the prayers of the Mother of God, grant our souls great mercy.”

Troparion

The troparion to the All-Merciful Savior, tone 4, offers glory and gratitude for Divine mercy and peace.

“Lamp of the sun, O All-Merciful Savior, / by the illumination of Your radiance, give us the word, / that with a clear conscience we may praise / Your most divine celebration, / You, the Only Begotten Son, / as one You are with the Spirit, glorifying, // for you grant us peace and great mercy" .

Translation: “Lamp of the sun, O All-Merciful Savior, by the illumination of Your radiance give us the word, so that with a clear conscience we may praise Your most divine holiday, glorifying You, the Only Begotten Son, consubstantial with the Spirit, for You grant us peace and great mercy.”

Kontakion

Kontakion to the All-Merciful Savior, tone 4 is a call to the Lord for forgiveness and a request for help in moments of despair.

“All kinds of filth, O All-Merciful Savior, I was the doer,/ and the pit fell into despair,/ but I groan from my heart, and cry to You, the Word:/ hasten, O Generous One, and strive for our help,/ / as I am merciful.”

Translation: “I, the All-Merciful Savior, was the doer of every bad deed, and I fell into the pit of despair; but I groan from my heart and cry to You, Word: “Hurry, O Compassionate One, and turn to us for help, like the Merciful One!”

Prayer

The prayer to the All-Merciful Savior unites everyone who has one faith, one baptism and one Orthodox Church of Christ. Simple words cleanse the soul from sins, filling it with tenderness and the blessing of the Lord.

“O Holy Lord, you live in the Highest and look upon all creation with your all-seeing eye! We bow to You, soul and body, We pray to You, Holy of Holies, stretch out Your invisible hand from Your holy dwelling, and bless us all, and forgive us every sin, voluntary and involuntary, in a word or deed done. Grant us, Lord, tenderness, grant tears of a contrite soul to cleanse our many sins, grant Thy great mercy to Thy world and to us, Thy unworthy servant, as He has blessed This is Your name, and it is glorified, now and forever, and to the ages of ages. Amen".

The meaning of the prayer Save and Save

Prayer allows us to deliver a person from the evil one - the enemy of human society, who has a negative impact on us and creates evil. All the tricks of the devil appear in the form of serious obstacles on the long path of life. Turning to the Mother of God allows you to get rid of temptations. There are very, very many of them in the modern world.

Everyone should at least once a day mention the words: “God, save and preserve” and simply must say the words of prayer out loud or silently in order to receive strength that would allow one to abstain from human sins. Neither the devil, nor corruption, nor evil can overcome a believer.

The Prayer to Save and Preserve is gratitude to God for all his creations and deeds, so it must be said with deep devotion and faith, fully imbued with the thought of the greatness of God. Only then will the words of petition acquire their true purpose and achieve certain goals.

Full text of the prayer in Russian

Christians listen to the solemn doxology in honor of the All-Merciful Savior and the Most Holy Theotokos while standing. The Akathist to the All-Merciful Savior, the wonderful Renewal of His Image Not Made by Hands, was compiled by Metropolitan Nikodim (Rusnak) in 1997.

Kontakion 1

Chosen and unchangeable by the Divinity, / Of the glory of the Father, the indescribable Word, Christ our God, / who is in the image of the Divine Hypostasis, This God, / for the Divine mercy, the image of You appeared to the world. / This is the most wonderful outline of Your Image. Savior,/ the land of Slobozhanskaya, like Tabor sometimes, is most wonderfully leafy./ We, rejoicing in this Thy goodwill, / gratefully call Thee/: Glory to Thee, Savior of the world. Renewing Your Divine Image in our souls.

Ikos 1

Archangels and Angels in heaven around Your fiery Throne, encircling with fear. They magnify Your Trisagion name, O Christ our God. Here, in the earthly lot, like watchful guards: the archangels Michael and Raphael glorify Your Image, not made by hands, renewed by immaterial fire. We, however, worship this Most Pure Image of Yours. We all joyfully magnify You, our Creator and God, who created us in Your image and likeness: Glory to You, who renews us with the Image of Your Divine Face; Glory to You, who has risen above the rays of the sun in our land. Glory to Thee, by the washing of Thy Face, Thy image was written to the world; Glory to Thee, for this Divine healing was granted to Abgar. Glory to You, the Word of God, Who does not turn Your face away from us; Glory to Thee, who pray before Thy gracious Face to grant spiritual and physical healing. Glory to Thee, by the fire of the fireproof Bush, Thy image has been renewed; Glory to Thee, by the renewal of this the source of Thy love is overflowing for us. Glory to You, Savior of the world. Renewing Your Divine Image in our souls.

Kontakion 2

Seeing Thy Divine Image, O Christ the Savior, most red with ineffable kindness, Abgar, Prince of Edessa, by faith knowing Thee, the Son of God, was healed. Bless, sanctify and illuminate with sin the darkened apples of our eyes, O Lover of Mankind, and inscribe Your sweet image in our hearts, so that we may love You, our Lord, who wonderfully visited us in the Renewal of Your Most Pure Image, incessantly crying out: Alleluia.

Ikos 2

Understand Your all-good will, O Savior, accomplished in this mystery among our long-suffering Orthodox people in the days of grave turmoil, grant to us, Lord of Heaven and earth, that we may not disgrace the piety of the faith of our fathers and God-loving forefathers, who sanctified our land with the blood of their confession. With prayers and intercession, we believe, You most graciously visited us, and amidst the sorrows and misfortunes of many, we cried out to You: Glory to Thee, You did not despise the suffering of Avgarius in a distant land; Glory to You, this one who trusted in You was greatly consoled by You. Glory to Thee, in the light of Thy Face our feet are corrected; Glory to Thee, in the renewal of Thy Image our faith is confirmed. Glory to Thee, in this all evil heresy is overthrown; Glory to You, Who seeks the salvation of our perishing souls. Glory to You, who delivers us from every evil misfortune; Glory to You, Savior of the world, Renewing Your Divine Image in our souls.

Kontakion 3

The power of Your Right Hand, O All-Blessed Lord, truly rested on this Icon Not Made by Hands, when the fierce invasion with fire and sword devastated our land, which set on fire the temple of Your God-loving servant Alexandra, in the weight of Krasnye Polyany, where the blessing of her ancestors is piously kept - this holy Icon. Oh, great miracle! The fiery flame that has burnt everything to ashes, I will not touch Your face, O Lord, in the fiery furnace, for Your grace is not on it. Marveling at this, we cry out loudly to You: Alleluia.

Ikos 3

Having this invaluable treasure, the servant of God Alexandra, fifty-four years old, hid this in secret, fearing that self-interested kidnappers would take her away from her. When the time has come for Your good pleasure, Lord, to light the lamp of faith in our people, the monastery of St. Boris-Gleb has opened; The Spirit removed moves His servant to bring the treasure given to her by God - to the Holy, newly erected monastery. With the Immaterial Fire you have shone upon This One from the smoke of the material fire, so that all our kin may worship before Her, crying out: Glory to Thee, seated in glory on the fiery Throne, Glory to Thee, seated at the right hand of the Father of Lights. Glory to You, Who has deigned to renew the Face of Your Face among our people; Glory to You, for You grant us to rejoice in You. Glory to Thee, who loved us, weak and reviled; Glory to You, who has strengthened us against the trials coming upon us. Glory to Thee, who turned away the fiery flame from the Cathedral of the city of Kharkov; Glory to Thee, the holy relics of Thy saints resting in it for the joy of the faithful who preserved them. Glory to You, Savior of the world. Renewing Your Divine Image in our souls.

Kontakion 4

Through a storm of malice, the spirit of malice in heaven, with the passions of wickedness raging, rushes to desecrate and enslave our Orthodox peoples, and You, Lord, from ancient times, protected them with the sign of the Cross, which Saint Andrew the First-Called raised above our land; Now, as a firm guarantee for those who trust in You, with the appearance of Your Image not made by hands in the land of Slobozhanstye, you illuminate all the faithful, so that we will not be afraid, let us not fear those who hate us. Your Divine Image is brightly glorifying, crying out: Alleluia.

Ikos 4

Hearing those near and far about the wondrous renewal of Thy Most Pure Face, Master, greatly rejoicing, proclaiming to all: you see, this wonderful thing, people, rejoice spiritually, Christ glorifyingly, who has given us like valuable wealth. Updating Your Image. To this God-inscribed image, the fragrance of the Holy Spirit incessantly exudes, bowing with tenderness, crying out silently: Glory to Thee, Source of heavenly fragrance; Glory to You, the Peacemaker of Divine Anointing. Glory to You, heavenly and earthly rejoice in You; Glory to You, the forces of hell are afraid of Your Name. Glory to Thee, in the greatness of Thy glory incomprehensible; Glory to Thee, the generous Giver asking for mercy from You. Glory to Thee, blessed Seeker lost in the wilds of sin; Glory to You, Savior of the world. Renewing Your Divine Image in our souls.

Kontakion 5

The divine radiance, as on Tabor, sometimes illuminated the faithful in the church of the holy Passion-Bearers Boris and Gleb, when during the Gospel reading the Light of the Night from Your Image, not made by hands, O Savior, rose most glorifiedly, for the salvation of our people, bestowed upon us, so that we may understand more than our minds Your miracles, O Lord, what You have done and do for us who trust in You. Enlighten all of us, Master, with the image of Your face, and grant the grace of the saints to those who gratefully sing to You: Alleluia.

Ikos 5

Seeing Your holy icon, O All-Merciful Savior, at the Holy of Holies, in a place on high, blessed with the flame of the Holy Spirit, from it Your Most Divine Face filled the Holy Temple with a heavenly fragrance, when angels and people cherubically “Beared Thee”, and, like the apostles: Peter, James and John on Tabor, illuminated by the illuminating radiance of this phenomenon, fell down, - with fear and tears of tenderness, they hurriedly sang a song of praise to their Deliverer: Glory to Thee, Who delivered the three youths from the flame of the Chaldeans; Glory to Thee, Who saves us from the fire - the flame of life. Glory to You, who has enveloped us in the flame of the Holy Spirit; Glory to You, Who has blessed us with the Never-Evening Light. Glory to Thee, Who turned Thy Face to our people; Glory to Thee, who took upon ourselves our fall from sin. Glory to You, who did not love us because of our works; Glory to You, like the house of Zacchaeus, who mercifully visited us. Glory to You, Savior of the world, Renewing Your Divine Image in our souls.

Kontakion 6

The Kharkov Orthodox pasture confesses and glorifies the mercy of God, for the sake of which the Lord visited our land, like the Three Heavenly Wanderers, the forefather Abraham at the oak of Mamriysk, where he received news of the multiplication of his family. Now the Lord has deigned to glorify His Holy Name among our people, who have raised for the Heavenly Church an inexhaustible host of saints of our land, so that together with them we may magnify His goodness to us, singing: Alleluia.

Ikos 6

The Light of Your Face has risen, O Lord, the Eternal Light, the Father’s fulfillment of the image of the King in Heaven and earth, announcing the coming judgment of the world: about sins and about righteousness. About sins - for God cannot be mocked; about truth - that the Lord will not abandon His faithful to the end, so that among the sorrows of this world and its temptations the son of iniquity will not destroy us: “For God is with us”! To Him, in the light of His wondrous Image, we cry out with all joy: Glory to Thee, the invincible King; Glory to You, Unquenchable Light. Glory to You, Unspeakable Love; Glory to You, Incomprehensible Truth. Glory to Thee, impartial Judge; Glory to Thee, Most Gracious Physician. Glory to Thee, our All-Good Comforter; Glory to Thee, hell and death to the Winner! Glory to You, Savior of the world, Renewing Your Divine Image in our souls.

Kontakion 7

Thought the hidden secret of Thy ineffable and inexhaustible love to be revealed to us, O our Lord and our God, at the end of the two-thousand-year anniversary of the existence of Thy Holy Church, by the insurmountable forces of hell. You gave us the image of Your heavenly beauty, which the Cherubim and Seraphim cover with glory. What shall we repay to Thee, our inexpressible Joy, for which Thou hast so loved us, and so before the whole world Thou hast blessed us, weak and unjustified before Thee, except with a contrite heart and soul, crying out for forgiveness, crying out to Thee without falsehood: Alleluia!

Ikos 7

A new and indescribable miracle, like Moses in the fireproof bush, appeared to us

Your miraculous Image, Master, appeared unburnable in material fire, and in the Immaterial Fire of the Holy Spirit appeared unburnt in the brilliance of the Divine. Faith now flows to this source of Heavenly gifts from the East and the West: those who mourn and are burdened, in need and sorrow, and in the bitterness of those who exist, to ask Thy mercy, O All-Merciful Lord. With them and for them, we diligently beg Thee: Glory to Thee, Giver of life and resurrection; Glory to Thee, before the Heavenly Father, for the salvation of the world, the Intercessor. Glory to You, who opens the doors of Paradise to us; Glory to You, who gloriously destroyed the doors of hell. Glory to You, who calls us to repentance; Glory to Thee, forgive the repentant one who promised seventy times seven. Glory to You, Son of God - Son of Man; Glory to Thee, Heir of the Throne of Heavenly Glory. Glory to You, Savior of the world, Renewing Your Divine Image in our souls.

Kontakion 8

The terrible day of Your coming, Master, whoever does not fear and will not be afraid when all our deeds are exposed, the imams will judge about them. The judge is impartial and incorruptible, but the court is of righteous and eternal reward. Who will then deliver us from Gehenna, unquenchable fire and the torments of hell, if not You, Lord, who were crucified for us? For this reason, upon Thy Image, which Thou hast bestowed upon us, looking upon us, we call Thee: look down and have mercy on us then, who cry out: Alleluia.

Ikos 8

All that is heavenly and earthly now sees Thee, God and Savior, in the outline of Thy Face not made by hands, wonderfully Renewed, marveling at it: the belly was lifted up to the dead, sight was given to the blind, medicine was opened to the weak, and salvation was brought nearer to all - the font of Siloam of heavenly healing was opened to all . Blessed is the Name of God's glory, known to those who exist on earth, for we know that the Lord Almighty is with us, our intercessor God Jacob, to Him we cry out in joy: Glory to Thee, wonderful and glorified God; Glory to You, who crowned us with the beauty of life. Glory to Thee, Who adorned the Sky with the sun, stars and moon; Glory to You, who has enriched the earth with bread, wine and water. Glory to Thee, who corrupted the fields of the field under our feet; Glory to You, who created the air for our breathing. Glory to Thee, the human race is satisfied with the grains of the earth; Glory to You, who have placed all things at the service of man. Glory to You, Savior of the world. Renewing Your Divine Image in our souls.

Kontakion 9

All the faithful of the Orthodox Church rejoiced and gave thanks to the Lord, who has done this wondrous and glorious thing with us, so that the pagans may understand and submit to nothing evil: One God, one faith, one Baptism, and One, Holy, Catholic and Apostolic Church, now witnessed to the world by the image of a radiant Face The Son of God, as His Soul favors us, who keep the pearls of faith intact. We rejoice in this, we regard reproach, slander and false slander as nothing, we all joyfully cry out to God: Alleluia.

Ikos 9

To those who are florid and malicious, tearing apart the sacred tunic of the Orthodox Church from Her treasures, do not seduce us, O Lord, even in recent years You have shone with the image of Your Face, but like Prince Abgar, grant us unshakable faith and strengthen us in it, our mental and physical illnesses heal, deliver us from enemies who think evil of us. Do not turn Your face away from us, but glorify the horn of Orthodox Christians in the piety of the faith, so that we may be saved, we call upon You: Glory to Thee, Creator of the Holy Church; Glory to Thee, Redeemer of the sins of the world. Glory to Thee, the forefather of Adam from hell Who raised up; Glory to Thee, Who freed the human race from corruption. Glory to Thee, wise Decorator of the destinies of the world; Glory to Thee, Leader of the peace-loving armies. Glory to Thee, Treasure of wisdom and knowledge; Glory to You, the inscrutable perfection of all perfections. Glory to You, Savior of the world, Renewing Your Divine Image in our souls.

Kontakion 10

Your Divine Image has appeared as a saving refuge to our people, Master, for in it is our hope and salvation, and holy joy for those who trust in You. Whenever we see this, in our cities and villages we are angelically “dorinized”, like you ourselves, coming to us, to heal our ailments, to cleanse lepers, to cast out demons; about this, rejoicing and psalmically crying out to Ti: “Do not turn Your face away from Your servants, as we grieve, quickly hear us, attend to our souls and deliver them,” and let us call Ti: Alleluia.

Ikos 10

To the Eternal King, Lord of Heaven and earth! With these praises and praises we will magnify Your condescension towards us, for which You visited us in such a way. We have done nothing good, but we have done nothing worse, like Simon the leper and the harlot, who did not condemn You, and bless our cities and villages, O most merciful Lord. As this ointment poured out on Thy head, and the tears in the image of Thy feet, accept our contrition and tears, just as the widows two mites, and pour out, O All-Bountiful One, Thy mercy upon our peoples, and upon us unworthy, tearfully calling: Glory To you, for whom You visited us; Glory to Thee, for even with the light of Thy Image Thou hast shone upon us. Glory to You, Who has overshadowed us with Heavenly blessing; Glory to You, who poured out Your love on us. Glory to You, for the sake of truth, punish us; Glory to Thee, Who revived us with Thy Most Pure Body and Blood. Glory to Thee, who strengthened us with the hope of salvation; Glory to You, Savior of the world. Renewing Your Divine Image in our souls.

Kontakion 11

We offer angelic singing to Thee, the Son of God: Holy, Holy, Holy is the Lord of Hosts, fill Heaven and earth with Your glory, in which You have acquired us as Your chosen people, Who have given Himself, as a betrayal of death, to create for all flesh the way to the Resurrection. Who are you, the All-Good Master? Even if the wife leaves her birth, - You advertised, - You do not abandon us, but are merciful in every possible way and are looking for how to save us. God! If our people sin, remember that You are our Savior, and fill our lips with Your praise, so that we cry sweetly to You: Alleluia.

Ikos 11

The Light-giving Source, flowing the faithful with streams of the Holy Spirit, opened

Thou art our pious people in the monastery of the Holy Passion-Bearers Boris and Gleb, O All-Blessed Master, and let us flow to Him - Thy Most Pure Image - and drink the heavenly drink, and enjoy the gifts of the Holy Spirit. So let us adorn our hearts in the house of the Holy Spirit, like the Upper Room of Zion, so that the King of Glory and Heavenly joy may enter and fill us. The Most Holy Name of those who ever glorify: Glory to Thee, the King of Glory, the King of the ages; Glory to Thee, from earthly beings of all kinds. Glory to You, from the Heavenly Highest Powers; Sweet to You, from the heavenly bodies created by You. Glory to Thee, from the sources of the earth and seas; Glory to You, from the mountains, forests and grain fields. Glory to Thee, from us, Thy wretched creatures; Glory to You, Who showed us the Light. Glory to You, Savior of the world, Your Divine Image in our souls, Renewing.

Kontakion 12

The land of Slobozhanskaya was filled with grace and joy and unearthly triumph, in which the Lord, as in the Bethlehem den, appeared in the Flesh, now appears to us in the brilliance of His Image not made by hands, with fiery streams of the Holy Spirit renewed, as fiery and given to us. Let us all come, clasp our hands and magnify the Name of our God, the Savior of the world. The Heavenly Powers continually magnify Him, but we, who have been granted this joy, cry out to Him the Angelic praise: Alleluia.

Ikos 12

Singing the Greatness of this Sacrament, the power and beauty of grace, by which our land and our God-loving Orthodox people are sanctified, and having come, we will worship the Image of Our Savior with all joy, for the Lord loves us and, as on the Cross in the terrible hour of death, thirsts for our salvation, ever for us crucifying. For this reason, like the beloved Apostle John, we will not depart from Him through love, tearfully echoing the words of Peter’s repentance: Lord, You weigh everything. You know that I love You, and sweetly I cry: Glory to You, Love of the Cross, Ineffable; Glory to Thee, Heavenly Vine, thrice consecrated. Glory to Thee, Eden of Heavenly Light, unquenchable; Glory to Thee, Eternal God, Incomprehensible. Glory to Thee, borne by the Heavenly Forces; Glory to Thee, in Divine Wisdom, Unsearchable One. Glory to Thee, Who crown Thy Cross-bearers with angelic crowns; Glory to You, who saves us from the unquenchable fire through their prayers. Glory to You, Savior of the world. Renewing His Divine image in our souls.

Kontakion 13

O All-merciful and Most Merciful Savior of the world, heed the tearful pleas of us unworthy, like Prince Abgar sometimes, for his sake, for Thy goodness, for the healing of his incurable wounds. The Image of Your Divine Face is not made by hands; Now, you have renewed this treasure, full of grace, for our saving joy, so that we may not perish in the iniquities that corrupt us, and in the enmity that alienates us from Your love, leading as the end approaches and the books of our deeds are unbent, but having repented, with an undefiled soul and with a contrite heart crying out to You, in love to the Ineffable: Alleluia.

(This Kontakion is spoken three times).

Ikos 1

Kontakion 1

Chosen and unchangeable by the Divinity, / Of the glory of the Father, the indescribable Word, Christ

Our God,/ who is in the image of the Divine Hypostasis, This God,/ for the Divine mercy Thou hast appeared to the world to see./ This wonderful outline of Thy Image. Savior,/ the land of Slobozhanskaya, like Tabor sometimes, is most wonderfully leafy./ We, rejoicing in this Thy goodwill, / gratefully call Thee/: Glory to Thee, Savior of the world. Renewing Your Divine Image in our souls.

How to read a prayer correctly?

Before reading a prayer, it is important to cleanse yourself spiritually, unload, and forget about the life problems that surround us.

The text of the prayer Save and Preserve must be read calmly, pondering the meaning of the spoken words. Do not forget about asking for pardon for human sins.

During prayer, you cannot be distracted by extraneous things; you need to be in solitude - in a separate quiet room.

You need to imagine that you are directly connected with the saint, that you are taking part in his fate.

Read with the hope that your prayer will definitely be heard. You can help with intonation, the main thing is to sound more insistent.

Text of the prayer “Save and Preserve” to the Lord in Russian

Merciful Lord, in the name of Jesus Christ and the Power of the Holy Spirit, save, preserve and have mercy on me, the servant of God (name). Take away the damage, the evil eye and bodily pain from me forever. Merciful Lord, cast out the demon from me, the servant of God. Merciful Lord, heal me, servant of God (name). Amen.

Prayer to the Mother of God “Save us”

Let us pray to the Most Holy Theotokos -

Most Holy Theotokos, save us!

Save Your servants from troubles, Mother of God, for we all, according to God, resort to You, as an unbreakable wall and intercession.

Let us pray to the Most Holy Theotokos -

Most Holy Theotokos, save us!

Look with mercy, All-Singing One

Mother of God, against my fierce body of anger and heal my soul’s illness.

Let us pray to the Most Holy Theotokos -

Most Holy Theotokos, save us!

Saints blessed to pray

In 1825, according to him, the Mother of God herself appeared to St. Seraphim of Sarov and ordered the creation of a monastic women's community (the current Diveyevo Monastery). The path along which the Mother of God walked, delineating the site for the future monastery, was called the Mother of God Canal. According to the will of Seraphim of Sarov, the sisters of the Diveyevo community began to walk around the monastery along the ditch every day, reading “Rejoice to the Virgin Mary” 150 times.

Other elders also spoke about the benefits of repeating this prayer many times. The Venerable Parthenius of Kiev (early 19th century) said this prayer 300 times daily. The Glinsky elder Hieroschemamonk Iliodor (late 19th century) also gave his blessing to read this prayer.

In the 20th century, the rite of the “Theotokos Rule” was formed in its modern form thanks to the Hieromartyr Seraphim (Zvezdinsky). While in exile, Bishop Seraphim practiced this rule every day. In addition to reading the prayer “Rejoice, Virgin Mary,” he blessed us to remember various events from the life of the Most Holy Theotokos and read prayers for ourselves and for the world.

“Protect yourself more often and more diligently, my dear children, with this indestructible wall. With this prayer we will never perish, we will not burn in fire, we will not drown in the sea,” Bishop Seraphim wrote to his spiritual children from exile. “If Satan, who hates us, stops us on our path and knocks us down, then even then, sending up the Archangel’s greeting, we will rise up, those who are sick in soul will be healed, those polluted by sin will be cleansed and made white.”

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Prayers for protection to the Blessed Virgin Mary

If the prayer of the righteous can do much, then all the more powerful is the prayer of the Most Holy Theotokos.

Even during Her earthly life, She found grace from the Lord and turned to Him with intercession for those who asked for Her help and intercession.

The Most Holy Theotokos was awarded special grace and closeness to the Throne of God after Her Dormition. She moved to Heaven not only in order to abide in the radiance and majesty of the Divine Glory of Her Son, but also in order to intercede for us before Him with Her prayers. “Rejoice! “I am with you all the days,” She said, appearing to the holy apostles.

The Blessed Virgin, while living on earth, herself experienced the same deprivations, needs, troubles and misfortunes that we also experience. She experienced the sorrow of suffering on the cross and the death of Her Son. She knows our weaknesses, needs and sorrows. Our every sin causes Her suffering, and at the same time, our every misfortune finds Her sympathy. What mother does not take care of her children and is not heartbroken by their misfortunes? What kind of mother leaves them without her help and attention? The Mother of God is always ready to give us timely help.

The Mother of God, like the sun, shines and warms us with the rays of Her love and revives our souls with the grace given to Her from God. By Her Spirit She always abides on earth. When blessed Andrew the Fool, like the Apostle Paul, was caught up in spirit into the heavenly abodes and saw the Lord there, he began to grieve, not seeing the Most Pure Mother of God. But the Angel told him that She had retired into the world to help people.

Verse 1: Shout to the Lord, all the earth. Chorus: Through the prayers of the Mother of God, Savior, save us.

Shout to the Lord, all the earth, sing to His name, give glory to His praise. Through the prayers of the Mother of God, Savior, save us.

Verse 2: Cry to God: since Thy works are terrible, in the abundance of Thy strength Thy enemies will lie to Thee. Through the prayers of the Mother of God, Savior, save us.

Verse 3: Let all the earth worship You and sing to You, and let the Most High sing praises to Your name. Through the prayers of the Mother of God, Savior, save us.

Glory, even now: Through the prayers of the Mother of God, Savior, save us.

As always, a small litany follows, another call to prayer. A litany is basically not a prayer, but a call to it, so that we do not stand in the temple aimlessly, but use this time to talk with God. The regular side choir responds to the deacon's calls. After reading the prayers during this litany, the bishop is brought to the laver and he washes his hands, while the deacon standing next to him quickly reads a series of psalms (I will wash my innocent hands and worship Your altar….. etc.)….. After this comes the second antiphon :

Verse 1: God be gracious to us and bless us. Chorus: Save us, Son of God, risen from the dead, singing Ti: Alleluia. once.

The same verse: God, be gracious to us, and bless us, make Thy face shine upon us, and have mercy on us. Save us, Son of God:

Verse 2: Let us know Your way on earth; Let us know Your salvation in all nations. Save us, Son of God:

Verse 3: Let men confess to You, God, let all men confess to You. Save us, Son of God:

During the singing of this antiphon, the bishop sits in the chair brought at the beginning of the liturgy. After this, the upper choir sings the traditional chant: “The only begotten Son and Word of God, immortal and willing for our salvation to be incarnate of the Most Holy Theotokos and Ever-Virgin Mary, immutably made man, was crucified, O Christ God, trampling death by death, one of the All-Holy Trinity, glorified to the Father and Holy Spirit, save us!” At this time, the bishop gets up from his chair, which this time is not removed. And the litany sounds again... The singing of the third antiphon begins. The reader recites the verses[146], and the choirs take turns singing the Easter troparion, choosing the best chants for this.

Small entrance. This description will be similar to the previous ones, but it is very beautiful during the bishop’s service. The northern doors open and, as always at this rite, a procession rushes into the center, consisting of a sexton with a candlestick, and then subdeacons with the bishop’s staff, dikiriy and trikyriy and ripidas, then two deacons (except for Father Alexander, who plays the role of senior subdeacon for most of the service ) with censers and the senior deacon with the Gospel, and then the rest of the clergy. A sexton with a candlestick and a subdeacon with a staff stand at the pulpit, and subdeacons with a dikiri and trikiri stand on either side of the bishop. Ripidy [147] hold over the Gospel. Everyone lines up in the center. Finally, Protodeacon Eugene asks for a blessing to enter and the exclamation follows: “Forgive Wisdom! In the churches bless God, the Lord of the fountains of Israel." At this moment, at the services of the twelve feasts and Easter, the troparion should be sung, but in practice, at the episcopal rite, the clergy, as at an ordinary liturgy, sings the traditional hymn: “Come, let us worship and fall before Christ. Save us, Son of God, risen from the dead, singing Ti. Alleluia." At the same time, the primate blesses the believers on 4 sides with dikiriy and trikyriy. This is one of the solemn moments of the bishop's liturgy. The time is ending when the bishop, symbolizing the presence of Christ among the people, remained in the center of the temple and after the blessing the clergy, continuing to sing, goes to the altar and from the pulpit the primate again blesses the people. The choir picks up with the words “Save us...” At the end of the singing, the bishop censes the altar and the salt, holding the dikiri, preceded by the deacon with the trikiri, accompanied by the lingering singing of the choir “Ispolla these despota.” Then the choir sings it in a more majestic tune, and then the clergy. The troparion was then sung by the upper choir, and the side choir sang the ikos[148], which sounded during the singing of the canon. And the kontakion of Easter is traditionally sung by the clergy. And after this, the deacon’s traditional call to prayer and the doxology immediately follows, which is sung by the bishop himself, and then, as at any full liturgy, the traditional words sound: “Lord, save the pious, and hear us...”, repeated by the clergy in the altar and then alternately in two choirs, and then, singing “And forever and ever” at the top of his voice, he goes to the altar. As on the eve, instead of the Trisagion, “Those who were baptized into Christ were baptized, they put on Christ...”, reminiscent of ancient times, when on such days mass baptism of catechumens took place. And today they seem to remind us - are we Christians, that is, FOLLOWERS of Christ, not in form, but in essence. After the third singing, the bishop comes out to the pulpit with a cross and dikiriy and says a special prayer: “God hear from heaven and see and visit these grapes (this is about the flock) and establish and plant (it) Your right hand” and blesses the people on 3 sides accompanied by the drawn-out singing of the choir, which continues to sing the same chant in a drawn-out chant.

The Prokeimenon proclaimed and read the first chapter of the Acts of the Apostles (which, starting from Easter and until the Feast of Pentecost, will be read all the time), already traditionally, by Archdeacon Sergius (Pugach). So, Acts of the Apostles: 1I wrote the first book to you,

Theophilus, about everything that Jesus did and taught from the beginning 2 until the day on which He ascended, giving commands by the Holy Spirit to the Apostles whom He chose, 3 to whom He revealed Himself alive, after His passion, with many sure proofs, for a period of forty days appearing to them and speaking about the Kingdom of God.

4 And having gathered them together, He commanded them: Do not leave Jerusalem, but wait for the promise of the Father, which you have heard from Me, 5 for John baptized with water, and a few days after this you will be baptized with the Holy Spirit.

6 Therefore they came together and asked Him, saying, “Are You at this time, O Lord, restoring the kingdom to Israel?”

7 He said to them, “It is not your business to know the times or seasons that the Father has appointed in His authority, 8 but you will receive power when the Holy Spirit has come on you; and you will be my witnesses in Jerusalem and in all Judea and Samaria, and even to the ends of the earth.

9 Having said this, He rose up before their eyes, and a cloud took Him out of their sight.

10And as they looked up to heaven, as He ascended, suddenly two men in white clothes stood before them, 11and said, “Men of Galilee!” Why are you standing and looking at the sky? This Jesus, who has ascended from you into heaven, will come in the same way as you saw Him ascending into heaven.

12Then they returned to Jerusalem from the mountain called Olivet, which is near Jerusalem, a Sabbath's journey away.

13And when they came, they went up into the upper room, where they stayed, Peter and James, John and Andrew, Philip and Thomas, Bartholomew and Matthew, James Alphaeus and Simon the Zealot, and Judas the brother

Jacob.

14They all continued with one accord in prayer and supplication, with some

wives and Mary, the Mother of Jesus, and with His brothers.

The Apostle and Evangelist Luke begins the narrative with the Ascension of the Lord, describing this event and adding a number of details that are not in the Gospels. And most importantly, the Lord, when asked about the Kingdom of God, points out to them that it is not the business of people to know the timing, for God has put this in his power... Everything depends on when humanity reaches this terrible state, when the existence of this mortal world will have to be interrupted so that evil in the world stops accumulating...

During the reading, the protodeacon censes the altar and, going out to the pulpit, loudly greets the people, interrupting the reading. Finally the reading ends. “Alleluia” - the deacon’s loud voice proclaims, and a lectern is placed on the bishop’s pulpit and once again a procession is sent here, consisting of subdeacons with a candlestick and the bishop’s staff, with a dikiri and trikiri and ripids, and finally, a deacon with the Gospel, who places the Gospel on the lectern, the subdeacons hold the ripidae on both sides of the Gospel, the dikyrius and trikyrius are also kept close. At this time, the bishop’s large omophorion is removed, and after the reading he will put on a small one, in which he will serve for the rest of the liturgy. Having asked for a blessing, the deacon begins to read the Gospel (from John): 1 In the beginning was the Word, and the Word was with God, and the Word was God.

2 It was with God in the beginning.

3 Through Him all things were made, and without Him nothing was made that was made.

4 In Him was life, and the life was the light of men.

5 And the light shines in the darkness, and the darkness does not overcome it.

6 There was a man sent from God; his name is John.

7 He came as a witness, to testify of the Light, so that through him all might believe.

8 He was not light, but was sent,

to testify to the Light.

9 There was the true Light, which enlightens every person who comes into the world.

10 He was in the world, and the world came into being through Him, and the world did not know Him.

11 He came to his own, and his own did not receive him.

12 And to those who received Him, to those who believed on His name, He gave power to become children of God, 13 who were born neither of blood, nor of the will of the flesh, nor of the will of man, but of God.

14 And the Word became flesh and dwelt among us, full of grace and truth; and we saw His glory, glory as of the only begotten of the Father.

15 John testifies of Him and, exclaiming, says: This was He of whom I said that He who came after me stood before me, because He was before me.

16 And out of His fullness we have all received, and grace upon grace, 17 for the law was given through Moses; grace and truth came through Jesus Christ.

18No one has ever seen God; The Only Begotten Son, who is in the bosom of the Father, He has revealed.

19And this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him: Who are you?

20He declared, and did not deny, and declared that I am not the Christ.

21And they asked him, “What then?” are you Elijah? He said no. Prophet? He answered: no.

22They said to him, “Who are you?” so that we can give an answer to those who sent us: what do you say about yourself?

23He said, “I am the voice of one crying in the wilderness: straighten the way of the Lord, as the prophet Isaiah said.”

24And those who were sent were from the Pharisees; 25And they asked him: Why are you baptizing, if you are neither Christ, nor Elijah, nor a prophet?

26John answered and said to them, “I baptize with water; but there is Someone standing among you,

Which you don't know.

27He is the one who comes after me, but who stands in front of me. I am not worthy to untie the thong of His sandals.

28This happened at Bethabara by the Jordan, where John was baptizing.

29The next day John saw Jesus coming to him and said, “Behold the Lamb of God, who takes upon Himself

sin of the world.

30 This is the one of whom I said: A man comes after me, who stood before me, because He was before me.

31I did not know Him; but for this reason he came to baptize in water, so that He might be revealed to Israel.

32And John testified, saying, I saw the Spirit descending from heaven like a dove, and remaining on him.

33I did not know Him; but He who sent me to baptize in water said to me: On whom you see the Spirit descending and remaining on Him, He is the one who baptizes with the Holy Spirit.

34And I saw and testified that this is the Son of God.

Only John the Theologian begins his Gospel with such lines, stunning in their poetry, that nothing better can be said about Christ, so one remains silent...

According to tradition, at the Easter service the Gospel is read in several languages in memory of the fact that after the Descent of the Spirit of the Lord on the apostles, they began to speak in different languages (which made it easier for them to preach among different nations, because they, people who were mostly poorly educated, had to learn languages strangers would be difficult). Archpriest Sergius Lukin read in modern Russian, Father Alexy Kovalev - in Greek, Father Evgeny Kuznetsov - in English, and Father Anthony Novitsky - in Latin.

The reading ends, and the deacon takes the Gospel to the altar, and the bishop blesses the people while singing

“I fulfilled these despots.” A special litany begins, in which we pray mainly for our neighbors, and in which the notes submitted by believers are read, according to which prayer will be offered during the consecration of the Gifts. The reading, like last time, was very short. After this, a prayer was read again for an end to civil strife in Little Russia and the admonition of people who were embittered against each other. The litany for the catechumens immediately begins, so that these, preparing to receive baptism, would actually turn to God and be enlightened by the light of the Spirit of God. In ancient times, let me remind you, it was stricter with this than now - a person who came, wanting to be baptized (except for infants), first underwent training in all the truths of the faith, while his spiritual leader watched him, assessed his readiness to accept baptism, and only when he saw that he ready (as now happens with monastic tonsure), baptized him. During this training, he had to attend the divine service, staying right up to this litany and when, at its end, the deacon exclaims: “Depart from the Catechumen,” he had to leave, because outsiders could not be present at the Liturgy of the faithful, at the Sacrament, which they would soon partake of. Those who for some reason were forbidden to begin the Chalice also had to come out. Therefore, St. John Chrysostom has words that if a person is at the liturgy and does not receive communion, then he has nothing to do at it - let him leave when the words command him to leave. And then the temple was locked and only those who were ready to receive the Sacrament remained in it. This is a reproach to all of us, who sometimes use any excuse not to accept this Sacrament, even having the opportunity to do so... Two more litanies follow. At this time, an antimension unfolds on the throne. The Liturgy of the Faithful began - the most important part of the liturgy, which even the bishop’s rank hardly changes. The doxology sounds: “For let us always keep under Your power and send up glory to You, to the Father and the Son and the Holy Spirit, now and ever and unto ages of ages.” This time the choir sings “Amen” twice and the Cherubic hymn sounds: “Even as the Cherubim sing the Trisagion hymn to the Mystery-forming and Life-Giving Trinity, let us now put aside all worldly cares.” While singing it, the priests read a long prayer, which speaks of the unworthiness of man with his carnal passions and lusts to approach the Holy Gifts. After this, the bishop and his concelebrants move to the altar, where the bishop's proskomedia is celebrated. The Primate crushes the prepared prosphora. The deacon censes the altar and salts. Only after the performance of the bishop's proskomedia begins the usual rite of the Great Entrance: a candlestick and a bishop's staff, as well as a dikiri, trikiri and ripids are taken out from the northern doors, and then the other clergy come out, holding cups and paten in their hands, as well as the traditional dish, a spoon and a copy, as well as altar crosses. The Bishop meets the prepared Gifts at the Royal Doors. This moment symbolizes the procession of Christ to suffer. The subdeacons hold the ripids on both sides of the Royal Doors and when the protodeacon hands over first the paten and then the chalice, they lower them, holding them above them. After this, the primate pronounces traditional words, mentioning the hierarchy of the Church and all Orthodox Christians, and all the clergy enter the altar. After this, the Bishop again blesses the people and then the service does not differ from the usual one (but as many as four deacons sang the Creed with the people in the Kiev chant), the bishop’s rite does not particularly change it, only at a certain time the bishop blesses the people while singing “Ispolla these despots”, and with exclamations: “The grace of our Lord Jesus Christ and the love of God and the Father and the communion of the Holy Spirit be with you all...”, “We have hearts of grief,” “we thank the Lord” blesses the people on three sides. The moment of the Eucharistic canon and the transformation of bread and wine into the true Body and Blood of Christ the Savior does not change from the Easter celebration... Unlike services on other days of the year, starting from this Sunday, the Lamb is consecrated not only for the communion of believers at this liturgy, but and two more - for the Liturgy of the Presanctified Gifts, which will be celebrated on Wednesday and Friday (after all, the full liturgy is not celebrated on weekdays of Lent, with the exception of the Feast of the Annunciation; no exception is made even for patronal feasts). After this, the primate remembers all the saints, thanking God for giving them to us as helpers and prayer books and aloud remembers the Mother of God, after which the choir sings the worthy of Easter: “The angel cried out with more grace, Pure Virgin, rejoice, and again the river, rejoice: Thine The Son is risen three days from the grave, and having raised the dead, people rejoice. Shine, shine, new Jerusalem: for the glory of the Lord is upon you, rejoice now and be glad, O Zion. You, Pure One, show off, O Mother of God, about the rise of Your Nativity .” The beginning and end were sung slowly and drawn out with the thnor and soprano solos sounding amazing. In the middle the singing sounded fast and solemn. I must say that for the first time I heard this chant in Gorny during the liturgy on the feast of the LIFE-GIVING SPRING, but there was not such magnificence in the singing that we had (at the choir in Gorny, when singing quickly, chaos began - the voices seemed to shout over each other, trying to shout to the people). This time, unlike the previous Sunday, there was no call (although it is an integral part of the bishop’s service), but the ruling bishop immediately offers a prayer, asking God to remember (remember) His Holiness Patriarch Kirill and Metropolitan Isidore, as the head of the Kuban Metropolis, after which one of the priests offers the same prayer for the ruling bishop. Here, the Eucharistic canon ends, the second litany of petition is proclaimed, the Lord’s Prayer is sung. The clergy begins preparing the Holy Gifts for the communion of themselves and the people, and the choir sings individual lines from Psalm 67, prophesying the Resurrection of Christ. people scattered throughout the temple, wishing to partake of the Holy Mysteries, make their way to the salt. After the end of the singing, Father Anthony Novitsky read the Easter message of Bishop Feognost of Novorossiysk and Gelendzhk.

There were so many communicants at the service that communion took four cups. This, truly, is the feast of faith that St. John Chrysostom spoke about. “Taurus Fat” is offered to everyone who was preparing! And so, communion ends and the final part of the liturgy begins, consisting of thanksgiving for the opportunity to partake of the Holy Mysteries. This part simply does not provide for the fact that someone may not receive communion, just as St. John Chrysostom wrote - if you do not receive communion, then ..... leave with the words “departure from the catechumen ... - even the deacon from the pulpit calls the communicants to thanksgiving and you, who do not receive communion at the Liturgy, feel superfluous and grieve that you were not prepared (however, this does not happen if you nevertheless prepared for this Sacrament). The prayer behind the pulpit is read, in which the priest asks for God's help to all those praying in the temple, so that the Lord will preserve them after they go into the world with his evil after the service.

After this, the Lord consecrated the artos as a special bread dedicated to God. Let me remind you that the tradition of its consecration and subsequent fragmentation on Bright Saturday dates back to the times when the apostles, while having a meal, always put bread in the place allotted to Christ, and then raised it in the name of the Lord. Now he will remain in the temple on the sole for the entire week. After the end of the liturgy, Father Anthony Novitsky reads a prayer for the consecration of products, after which the consecration of such products begins - first those that were prepared in advance by the clergy themselves, and then by the people. The hubbub and bustle begins in the temple. He first walks through the temple, sprinkling food brought by the people, and then goes out into the courtyard, and the crowd follows him with a roar. After this, Father Sergius Lukin, who came out, congratulated everyone on the holiday and reminded everyone of the schedule of services - from now on, the daily service of the liturgy will be resumed. He also recalled that the Church of the Holy Myrrh-Bearing Women, which is being built at the Kabakhakha cemetery, is open this Easter, so you can light a candle and pray there, and on Radonitsa it will be in the cemetery and perform funeral services... There was no kissing of the Cross. Alas, this has been happening for a long time, while, for example, in the Church of the New Martyrs, kissing the Cross after the Easter service has always been and is...

The Easter service ended, but the long 39 days of celebrating this holiday of holidays and the celebration of celebrations began. In the meantime, having venerated the particle of the Tree of the Holy Cross in the reliquary located in the cathedral, as well as the Crucifixion in the northern part of the temple (the lectern from the center of the temple has been completely removed, which means there is no icon of the holiday in the center at all), I go home.....

Great Easter Vespers.

In the evening on Easter Day, as always, Great Vespers is celebrated, the first vespers of the holiday. Starting from this day, Great Vespers is served throughout Bright Week, but on the day of Easter itself it is completely special. At this service, I was, of course, in the cathedral, where Father Evgeny Kuznetsov performed the service while the side choir sang. Unlike the usual Great Vespers or daily Vespers, it begins not with Psalm 103, but with the singing of the Easter troparion and the same verses with which Easter Matins and the Liturgy began (sung together by the priest and the deacon). On Bright Week, all services begin in this way. Further, there were no special differences, only at the entrance the Great Prokeimenon[149] was traditionally proclaimed: “who is a great God, like our God, you are God, work miracles!” [150], while the prokeimenon deacon (Fr. Sergius (Pugach)) simply proclaimed, but did not chant, as Protodeacon Fr. Evgeniy Gabov always does. The Great Prokeimnas are proclaimed at all Vespers of Bright Week, thus they are all served equally. However, at this Vespers the Gospel (from John) is read: 1On the first day

Weeks Mary Magdalene comes to the tomb early, when it was still dark, and sees that the stone has been rolled away from the tomb.

2 So he runs and comes to Simon Peter and to the other disciple whom Jesus loved, and says to them, “They have taken the Lord away from the tomb, and we do not know where they have laid Him.”

3 Immediately Peter and the other disciple came out and went to the tomb.

4They both ran together; but the other disciple ran faster than Peter, and came to the tomb first.

5And stooping down, he saw the linens lying there; but did not enter the tomb.

6 Simon Peter came after him, and entered the tomb, and saw only the linen cloths lying, 7 and the cloth that was on His head, not lying with the linen cloths, but especially rolled up in another place.

8Then the other disciple, who had come first to the tomb, also entered and saw and believed.

9For they did not yet know from the Scripture that He had to rise from the dead.

10So the disciples returned to themselves again.

11And Mary stood at the tomb and wept. And as she wept, she bent down into the tomb, 12 and saw two angels in white robes sitting, one at the head and the other at the feet, where the body of Jesus lay.

13And they said to her, “Woman!” Why are you crying? He says to them: They have taken away my Lord, and I do not know where they have laid Him.

14Having said this, she turned back and saw Jesus standing; but did not recognize that it was Jesus.

15Jesus says to her: Woman! Why are you crying? who are you looking for? She, thinking that it is the gardener, says to Him: Master! if you have brought Him out, tell me where you have laid Him, and I will take Him.

16Jesus says to her: Mary! She turned and said to Him: Rabbi! - which means: Teacher!

17Jesus says to her: Do not touch Me, for I have not yet ascended to My Father; But go to My brothers and say to them: I ascend to My Father and your Father, and to My God and your God.

18Mary Magdalene goes and tells the disciples that she has seen the Lord and that

He told her this.

19 On the same first day of the week in the evening, when the doors of the house

where His disciples were gathering and were locked up for fear of the Jews, Jesus came and stood in the middle and said to them: Peace be with you!

20 Having said this, He showed them His hands and feet and His side. The disciples rejoiced when they saw the Lord.

21 Jesus said to them a second time, “Peace be with you!” just as the Father sent Me, so

and I am sending you.

22 Having said this, he blew and said to them, “Receive the Holy Spirit.”

23 Whose sins you forgive, their sins will be forgiven; On whomever you leave it, it will stay on it.

24 But Thomas, one of the twelve, called the Twin, was not here with them when Jesus came.

25 The other disciples said to him, “We have seen the Lord.” But he said to them, “Unless I see in His hands the marks of the nails, and put my finger into the marks of the nails, and put my hand into His side, I will not believe.”

26After eight days His disciples were again in the house, and Thomas was with them. Jesus came when the doors were locked, stood in the midst of them and said: Peace be with you!

27Then he said to Thomas, “Put your finger here and see my hands; give me your hand and place it in my side; and do not be an unbeliever, but a believer.

28Thomas answered Him: My Lord and my God!

29Jesus saith unto him, Because thou hast seen me, thou hast believed; Blessed are those who have not seen and yet have believed.

30 Jesus did many other miracles before His disciples, which are not written in this book.

31Now these are written so that you may believe that Jesus is the Christ, the Son of God, and by believing you may have life in His name.

At the end of Vespers, the stichera of Easter were sung again. and it ended, like all plowing services.

At the end of the service, Father Eugene congratulated everyone on Easter, noting that the Resurrection of Christ is the beginning of human salvation and the main theme of the preaching of the apostles. Without the Resurrection of Christ, the apostles would soon forget about the time when they followed Christ. Here we immediately recall the reasoning of the atheists about supposedly mass hallucinations as the reasons for the news of the Resurrection. It’s as if when a person really wants something, he begins to see it. But they turned a deaf ear to Christ’s words about his resurrection from the dead and did not understand them. Moreover, when Christ was crucified, many even lost faith in whether their Teacher was really the promised Messiah. Even when the holy Myrrh-Bearing Women came to them with the news of the resurrection, they did not believe them until they themselves saw Christ. What kind of hallucination is this “from a strong desire”?! But the Lord rose again, giving people salvation. First, he rescued the righteous languishing there from the captivity of hell. And the apostles, with the news of the resurrection, traveled to all ends of the Roman Empire - the territory of the then known universe, proclaiming that there is a God who is not like all the local gods who are not gods. For the sake of saving man, he himself became a man and accepted suffering in order to return man to paradise from which he was cast out. This news of the Resurrection inspired many people: martyrs, saints and others, were strengthened by it. It must be said that over the centuries of the existence of the Church, many martyrs have been revealed to the world. They existed in the first centuries of Christianity, just as they existed in the 20th century. Many were offered renunciation at least for the sake of form, they say, your God is merciful and will forgive you, and you, by renouncing for the sake of appearance, will save yourself. But they could not make a deal with their conscience, and therefore they preferred to die rather than betray Christ, just as a captured warrior would rather die than betray the Fatherland. We know two types of icons of the Resurrection of Christ. One of them is an image showing the exit of the Risen Christ from the tomb, and the other is the Descent into hell. This image is also on the painting in the temple. He shows the event not even of the Resurrection, but of Good Friday, because it was then that the Lord, being a true man, like every man of the Old Testament, went to hell. Satan still did not understand who Christ was, and therefore he rejoiced, thinking that he had destroyed another person, taking him to where he himself should go. But Christ turned out to be the God-man, and therefore, by the power of the Divine, he destroyed all the machinations of evil and opened the doors of hell, bringing out all the righteous of the Old Testament. This icon shows Adam, whose soul is so weakened that it cannot rise. Others follow him... The resurrection has taken place and now man has been given the way of salvation. Someday we will all be resurrected, having acquired new bodies corresponding to our spiritual state, and then we will appear before the Judgment of God. So, let us take advantage of the gift that the Lord has given us through his sacrifice and walk along the path offered to us. Everyone endures his own Cross, everyone will also endure his own Golgotha, which will be the death sickness. And whether each of us will have our own glory - beyond the grave, this already depends on us and our life, according to which we will receive our answer to the Court of the Lord...

Prayer “Most Holy Theotokos, save us”

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There are many different prayers in Orthodoxy, beautiful, kind, sincere, and all of them are a great and pure appeal to God, which every believer carries in his heart all his life. And the most powerful prayers are addressed to the Virgin Mary, the mother of Christ, because she is the symbol of the beginning of all beginnings, of everything new and righteous. In this article you will learn about a truly wonderful and powerful church text - this is the prayer “Most Holy Theotokos, save us.” It contains all the most intimate things, which gives everyone the strength to live, create, love, which remains in the soul as an eternal fire that will never go out as long as eternal faith in the Lord lives.

Every Christian must understand one very important truth: in order to ask the Almighty for anything, to turn to him with a request or for help, you must first of all believe and realize the main thing - any help comes from the person himself, from his inner strength, strong-willed qualities, the ability to determine what is important and fight for it. And only then even the most powerful prayer “Mother of God, save and preserve” will have meaning and acquire the power that is necessary to solve certain difficult life circumstances associated with experiences and pain.

The meaning of the Akathist to the All-Merciful Savior in Orthodoxy

At the end of summer - August 1 (August 14 according to the Julian calendar) the entire Orthodox people glorify the All-Merciful Savior and the Most Holy Theotokos. The great holiday has its own glorious history. On this day in 1164, Andrei Yuryevich Bogolyubsky, the princely son of Yuri Vladimirovich Dolgoruky, defeated the army of the Volga Bulgars, who annoyed the Rostov and Suzdal lands with robberies and robbery.

This battle is associated with a true miracle. The soldiers trusted in the help of the saints and before the battle they served a prayer service to the Mother of God. Having marched in formation to meet the enemy, they carried in front of the army icons with the Savior, the Most Holy Theotokos and the Holy Cross. Witnesses to the event saw a sign - the icons suddenly lit up with bright fiery rays. The soldiers took heart, and in the name of the Savior and the Mother of God the enemy was defeated.

Since 1168, the feast of the first Savior, in honor of the mercy of the Lord and the Blessed Virgin, has been celebrated in Rus' in the last month of summer. On the same day, only in 988, the Baptism of Rus' took place, and therefore, during the celebration, the ritual of small illumination of water is performed. And that is not all. Since ancient times, according to tradition, beekeepers brought the first honeycombs to the church at the beginning of August for consecration and to express gratitude to God for help in earthly affairs. So to this date the popular name was added and fixed - Honey Savior.

The double holiday is filled with joy, prosperity, and God's grace. Icons of the All-Merciful Savior and the Most Holy Theotokos are in a place of honor in every Orthodox church, monastery, and chapel. After his death, Andrei Yuryevich Bogolyubsky was canonized as a saint of the Russian Orthodox Church.

An akathist, prayers, kontakion, and troparion are dedicated to the All-Merciful Savior and the Most Holy Theotokos. The significance of these prayers in Orthodoxy is great. They are read in front of icons, addressing the holy faces.

The All-Merciful Savior protects the Russian state from enemies and people who cause trouble.
Those who pray to the Lord and the Mother of God acquire the grace of Divine and spiritual vision. Heavenly helpers help in strengthening faith and fortitude.
Believers in the Savior find support in him in the fight against evil, temptation, the Fall, slander, and unfair slander.
Prayers help to clear the mind of bad thoughts, ignite the spark of God in the soul, and steadfastly fulfill God’s commandments.
Orthodox Christians draw spiritual strength from this life-giving source.
In days of difficult life trials, believers, turning to the Savior, receive his protection, blessing, consolation and protection from enemies, evil misfortunes, adversity and sorrow.
Patients ask for relief from ailments, especially diseases of the hands, feet, joints, and mental disorders.

How to pray correctly

We must also remember that any prayer is not a text spoken once, but words that must be heard by the Lord through the Most Holy One every day: first as a symbol of a request for help, then as a sign of immeasurable gratitude and respect. That is why, when coming to church in order to read a prayer in front of the icon of the Mother of God, one should follow a number of church rules, which reflect the real intentions of a person, his aspirations and desires, in particular their honesty, sincerity and righteousness.

Sources:

https://omolitvah.ru/molitvy/molitva-spasi-i-sohrani/ https://www.liveinternet.ru/users/irzeis/post336443834 https://tolkovanie.info/molitva-presvyataya-bogoroditsa-spasi-nas /

Prayer Save and Preserve

Other prayers to the All-Merciful Savior

Troparion

Troparion

Kontakion

Prayer

The meaning of the prayer Save and Save

Full text of the prayer in Russian

Kontakion 1

Ikos 1

Kontakion 2

Ikos 2

Kontakion 3

Ikos 3

Kontakion 4

Ikos 4

Kontakion 5

Ikos 5

Kontakion 6

Ikos 6

Kontakion 7

Ikos 7

Kontakion 8

Ikos 8

Kontakion 9

Ikos 9

Kontakion 10

Ikos 10

Kontakion 11

Ikos 11

Kontakion 12

Ikos 12

Kontakion 13

Ikos 1

Kontakion 1

How to read a prayer correctly?

Text of the prayer “Save and Preserve” to the Lord in Russian

Prayer to the Mother of God “Save us”

Saints blessed to pray

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Prayers for protection to the Blessed Virgin Mary

Verse 1: Shout to the Lord, all the earth. Chorus: Through the prayers of the Mother of God, Savior, save us.

Prayer “Most Holy Theotokos, save us”

The meaning of the Akathist to the All-Merciful Savior in Orthodoxy

How to pray correctly