Bowing in Orthodoxy: meaning, how to bow to God correctly

What are bows

Bowing in church is the bowing of the body before God during prayer. They are usually performed after making the sign of the cross . During worship, a person bows many times.

Bows happen:

Belt . A person bends at the waist while bowing from the waist, without bending his knees, touching the floor with his hand. Then he straightens his back. Otherwise called “small”.
Terrestrial . They are also called “great”. When bowing to the ground, a person falls to his knees, touching his forehead to the floor. Then he gets up and straightens up.

There are different times for making prostrations and bows. On Sundays and church holidays, only bows from the waist are performed; high bows are prohibited. And during Great Lent, the most prostrations are performed, especially during the reading of the prayer of St. Ephraim the Syrian. During the period from Easter to Pentecost one cannot make great bows.

While reading the Six Psalms, it is forbidden to make even small bows; you can only cross yourself. When blessing the priest, you just need to bow your head, but not bow. When blessing with a cross, you must make the sign of the cross and make a small bow.

The charter of bowing, handed down from the fathers.

Entering the temple of God, a person finds himself in a special environment - heaven on earth. Everything here has harmony and spiritual beauty and meaning. Everything is in its special place, its order and order are maintained - there is no chaos or disorder here. The icons are arranged in a certain order, the singing is performed according to strict ancient laws, and the prayer is followed by a specific prayer. And only in the ranks of those praying will an outsider not be able to notice harmony and order. There is no need to talk about our walks around the temple, or conversations during the service. But even in small things - in the appropriate and meaningful sign of the cross and bow, we do not have unity. But a pilgrim is as much a participant in the service as a priest, as is a singer. The Holy Church requires bowing with inner reverence and outer decorum, slowly, and, if possible, simultaneously with other worshippers, namely when indicated.

We want to talk about the regulations on bowing, especially since many people were interested in this, embarrassed by modern ignorance and complete arbitrariness in this matter. In different sources one can now find inconsistency with each other and even contradictions. We will take as a basis the experience of the famous researcher and zealot of the Church Rule - bishop and confessor Afanasy (Sakharov) (F 1962).

First of all, let's talk about what worries almost everyone - about prostrations to the ground - when it is appropriate to perform them and when not. Prostrations to the ground during divine services are performed at a certain time (as, indeed, bows), and not at will. They are appropriate for days of repentance - everyday ones and, especially, fast days. But on holidays: on great holidays, on Sundays, prostrations to the ground are completely canceled, according to the establishment of the Holy Fathers. Also, during the periods from Easter to Trinity Day (Pentecost) and from Christmas to Epiphany (Holytide), prostrations are not required. For example, canon 90 of the VI Ecumenical Council says: “ From our God-bearing Fathers it was canonically handed down to us: not to bend the knee on Sundays, for the sake of the honor of the Resurrection of Christ

" With all this, bows from the waist (small) are not made arbitrarily, but at certain moments, in accordance with the meaning of the prayers.

At any worship service the following is required:

when reading or singing "Come, let's worship
", "
Holy God
", three times "
Hallelujah
", "
Blessed be the name of the Lord
" - three bows from the waist;
on "Blessed art thou, Lord, teach me by thy justification.
"—three bows from the waist;
at all litanies, making the sign of the cross while singing “Lord have mercy
” or “
Give me, Lord
,” make a bow;
On stichera and other prayers, bowing is only required when the words of the prayers encourage this, for example: “let's fall down
", "
we bow down
", "
we pray
";
before and after reading the Gospel (on “Glory to You, Lord
") a bow from the waist is always required;
when reading the akathist, on each kontakion and ikos there is a bow from the waist, and on the 13th kontakion, which is read three times, a bow from the waist or from the ground, depending on the day;
at the end of service, after "The most honest Cherub
” and before “
Bless the Name of the Lord, Father
” - a deep bow from the waist;
when the clergyman teaches peace by saying "Peace to all
”or the like, and the choir answers: “
And to your spirit
” - a bow from the waist
without the sign of the cross
;
at the words "Bow your heads to the Lord
"- bow your head without the sign of the cross until the end of the prayer, but do not bow;
when overshadowed by the Cross, the Holy Gospel or an icon - a small bow with the sign of the cross;
when overshadowing with candles, when blessing with the hand or when censing the upcoming censers - a bow without the sign of the cross (only on Easter when censing with the Cross, in response to the greeting "Christ is Risen
" - they answer, crossing themselves: “
Truly he is risen
");
when reading or singing the psalms of the Prophet King David, no bows are required;
on holidays, when blessing with the hand - bow without the sign of the cross, when blessing with the cross - bow with the sign of the cross.

Unpious self-indulgence is when the laity, with the general blessing of the clergyman, fold their palms, and then, sometimes, also press them to themselves or kiss them.

At Vespers and Matins, as well as at the All-Night Vigil:

at vespers of Sunday or holiday all-night vigil after prayer "Vouchsafe, Lord
» prostrations stop until Vespers the next day;
among the six psalms on the triple "Hallelujah
" - the sign of the cross without bowing for each "
Hallelujah
", for the sake of deep silence;
at Matins, when singing the magnification, bow after each magnification;
while singing "We praise, bless, bow and exalt Thee to all ages.
"- bow from the waist;
while singing "The most honest Cherub
": after the exclamation “
Let us exalt the Mother of God and the Mother of Light in songs
” - a bow or bow to the ground (depending on the day);
at non-festive matins after "Worthy to eat...
- bow to the ground.

It is necessary to single out two situations that have developed in our parish.

Firstly, this is the behavior of our neighbors - the sister nuns - at services. Some are embarrassed by the way they bow, others imitate them blindly, not knowing the rules. Monks have their own special monastic rules and follow them exactly, but we should neither condemn them nor mindlessly imitate them. Let us adhere to the statute handed down by the Holy Fathers for the entire Church and through this we will gradually learn a little about the meaning of worship.

Secondly - this is a tradition that has become established over time in our church - when the rector censes the entire church, the parishioners move first to one side of the temple, then to the other. In this case, all the attention of the worshipers is diverted from what is being sung or read, and is switched only to the passing clergyman. This, of course, shows respect for the priest and the sacred action, but movement, noise, turning sideways and even with one’s back to the altar, distraction from prayer are in no way consistent with the structure of the service. Therefore this tradition has no basis. During such censing, the person praying must step back and let the priest pass, and after that immediately take his place, returning his thoughts to the service. If a priest incenses on people, then one must bow and return to the service, and not accompany him with his gaze throughout the entire rite.

Perhaps this list will seem tedious to someone to memorize, but nevertheless it can help one get used to following the services if a person takes it seriously and diligently follows the instructions of the holy fathers.

* * *

Also, while standing, we pray together on Saturdays (i.e. on Sunday), but we don’t all know the reason for this. For not only, as those who have been resurrected with Christ and obligated to seek the things above, by standing during prayers on the day of resurrection we remind ourselves of the grace given to us, but we also do this because this day is an image of the future age... And so the Church thoroughly teaches her pupils who are in perform this day of prayer while standing, so that, with frequent reminders of endless life, we do not neglect the instructions for this transition... Church statutes teach us to prefer in these days the upright position of the body during prayer, with a clear reminder, as if relocating our thoughts from the present to the future. With every kneeling and rising, we show by action both that we fell to earth through sin, and that, through the love of the One who created us, we were called back to heaven.

(St. Basil the Great, rule 91)

What do bows mean?

We bow during prayer, showing our reverence for the Creator. The body is not separated from the soul. Therefore, by bowing, a person expresses his humility and obedience. Bowing with soul and spirit before God, a person does the same with his body. Pride does not like bowing , the holy fathers said.

But on Sundays and holidays, parishioners should not bow to the ground, but stand upright in prayer, personifying the future eternal life. After the resurrection of the dead, believers will be sons of God and not slaves. Saint Basil the Great spoke about this .

Saint Anthony Khrapovitsky said that prostration represents the fall and rise of the human soul.
When we fall to our knees, it shows the fall, humility. And when we then get up, it means rebellion, repentance , correction.
Therefore, in church it is not customary to kneel for a long time; this is not an Orthodox custom. You have to fall to your knees and then get up. Priest Andrei Lobashinsky says the same thing: sin brings a person to his knees, but repentance then restores him. God forgives him and makes him His son. This characterizes the spiritual freedom of a person.

On the issue of prostrations on Sundays and during the period of Pentecost

“Let everything be done decently and in order.” (1 Cor. XIV, 40).

In our time, unfortunately, one can observe how the Orthodox people, who overwhelmingly became churched during the post-Soviet perestroika period and who are not deeply rooted in church traditions, do not always bow correctly during services on Sundays and holidays. We will talk exclusively about bows to the ground, since it is their performance at the wrong time that is the most noticeable and obvious violation of the statutory liturgical order, causing considerable embarrassment among old and spiritually experienced parishioners and clergy. However, the question of bowing is not as simple as it might seem at first glance...

There are a number of canonical and statutory rules (I Om. 20; Trul. 90; Peter Alex. 15; Basil the Great 91; Nikephoros Isp. 10; Typikon, ch. 2, 48, 49; Lenten Triodion, on Holy and Great Wednesday evening ) (1), which prohibit kneeling on all Sundays and during the period of Pentecost (From Holy Easter to Trinity). But here the question arises: are prostrations completely abolished on these days or are there any exceptions to the rules?

Some modern liturgists attribute the canonical prohibitions on prostrations only to the kneeling litanies that once existed in ancient times (before the 4th century), but in our time there seem to be no restrictions regarding prostrations on Sundays (2). But it’s quite difficult to agree with this, so

How are ancient kneeling litanies fundamentally different from other earthly liturgical prostrations?.. It seems that the holy fathers of the Church - the compilers of the canons - had something else in mind. Not just kneeling litanies. Most likely, the 91st rule of St. Basil the Great refers to all liturgical bows without exception , which are usually performed at everyday services. Moreover, the 90th canon of the Council of Trula was written at the end of the 7th century, when the kneeling litanies had long gone out of liturgical use, and the sacred canons, as is known, have enduring significance in the Church. That is, apparently, all the usual liturgical prostrations (3) on the indicated days are replaced by bows in order to, thus, separate Sunday services from weekday ones. However, in addition to the usual daily liturgical bows, there are also special, extraordinary bows to the ground, which are specifically stipulated by the Charter. They appear to be some exception to the general rule. Such prostrations, for example, include prostrations to the ground before the Holy Cross at the end of the all-night vigil on the Cross-Worshipping Week of Great Lent, as well as prostrations to the ground before the throne in the altar during consecration performed on Sunday, which are never canceled (4). The 10th rule of St. Nicephorus the Confessor, in fact, speaks directly about exceptions: “On Sundays and throughout Pentecost, no bows should be made, but one can only kneel, kissing the Holy One. icons." That is, non-liturgical prostrations to holy icons and relics are also not prohibited from being performed on Sundays, since according to the Charter, icons are applied before or after the service. Yes, this is understandable. The Gospel of Matthew tells us that on the very day of the Resurrection, when Mary Magdalene and the other Mary hurried from the tomb to announce to the apostles about the resurrection of Christ, then “as... they walked... and behold, Jesus met them and said: Rejoice! And they came, grabbed His feet and worshiped Him” (Matt. XXVIII, 9). It is clear that they grabbed their feet and bowed - this means that they bowed to the ground.

So, completely allowing all prostrations during the specified period would be a direct violation of the canonical rules. But it is also impossible to completely prohibit prostrations on Sundays (5). In this case, in connection with all of the above, the following statutory scheme seems correct.

On all Sundays (every Sunday is Little Easter), during the period from Great Wednesday to the Feast of the Holy Trinity (Pentecost period), as well as on the Lord's twelve feasts equated to them and during the Christmastide period (6) - ordinary (daily, ordinary ) prostrations during worship are canceled and replaced by bows (including the abolition of prostrations during the transubstantiation of the Holy Gifts at the altar by the serving priest, which is also in accordance with the tradition of the Athos monasteries (7)). Extraordinary prostrations (special ones) are permitted. Extraordinary bows to the ground, as already mentioned above, include statutory bows after the removal of the Cross on the Cross-Worshipping Week of Lent and the Feast of the Exaltation of the Cross, bows of henchmen at consecration, bows before the Holy Shroud, as well as those associated with the manifestation of personal pious feelings: kneeling during the time of the sacrament of confession, extra-liturgical bows before holy icons and relics, bows in the edicule of the Holy Sepulcher and others. All this applies equally to both the clergy directly serving at the altar and the laity praying in the temple. As for the Twelve Feasts of the Theotokos and other smaller holidays, the rules of bowing for them remain everyday, if they do not coincide with Sunday (8). This rule does not apply to the cell; the rules of the cell may be different with the blessing of the confessor (9).

“It was not because the Holy Fathers and the Church conceived the rule of holy veneration, nor did they come to think of it, but having the mind in holy veneration and prayer, we will bear fruit with right thoughts” (10).

Notes.

1. I Omni. 20: “There are some who kneel on the Lord’s Day and on the days of Pentecost: so that in all dioceses everything is equally observed, it pleases the holy council, so that standing prayers are offered to God”;

Trul. 90: “From our God-bearing fathers it was canonically handed down to us not to bend the knee on Sundays, for the sake of the honor of the resurrection of Christ. Therefore, let us not remain in ignorance of how to observe this, we clearly show the faithful that on Saturday, after the clergy enter the altar in the evening, according to accepted custom, no one kneels until the next Sunday evening, on which, after entering the lampstand time, again bending our knees, we thus send up prayers to the Lord. For accepting Saturday night as the forerunner of the resurrection of our Savior, from here we spiritually begin songs, and bring the holiday out of darkness into light, so that from now on we celebrate the resurrection all night and day”;

Petra Alex. 15: “We celebrate Sunday as a day of joy for the sake of Him who rose on it. On this day we did not even bend the knee”;

Vasily Vel. 91: “Also, while standing, we say prayers together on Saturdays, but we do not all know the reason for this. For not only, as those who have risen with Christ and must seek things above, by standing during prayers on the day of resurrection, we remind ourselves of the grace given to us, but because we do this, as if this day seems to be some kind of image of the expected age. Why, like the beginning of days, Moses also called him not first, but one. And there was, he says, evening, and there was morning, one day (Gen. 1:5): as if one and the same day revolved many times. And so the one, which is collectively and osmoy, means this essentially one and true osmoy day, which the psalmist mentions in some of the inscriptions of the psalms, marks the future state of this age, the day of the unceasing, non-evening, unsuccessive, endless and ageless age. And so the church thoroughly teaches its pupils to perform standing prayers on this day: so that, with frequent reminders of endless life, we do not neglect the instructions for this glorification. But all of Pentecost is a reminder of the resurrection expected in the next century. For this one and first day, being sevenfold sevenfold, constitutes the seven weeks of holy Pentecost. Pentecost, beginning with the first day of the week, ends with it. Turning fifty times through similar intermediate days, in this likeness it imitates the century, as if in a circular motion, starting from the same signs and ending with the same ones. Church statutes teach us these days to prefer an upright position of the body during prayer, with a clear reminder, as if moving our thoughts from the present to the future. With every kneeling and rising, we show by action both that we fell to earth through sin, and that we were again called up to heaven through the love of mankind”;

Nikephoros Sp. 10: “On Sundays and throughout Pentecost, no bows should be made, but you can only bend your knees, kissing the Holy Spirit. icons";

Typikon, ch. 2. “The rite of Great Vespers, the Vigil of the All-Night Vigil and Sunday Matins, which includes the rite of panagia”: “And one primate comes and makes two bows, also kisses the Gospel, and again makes one bow: [does not bow to the ground, but the little one, bowing his head, will reach the ground with his hand. On the week of both the Feast of the Lord and on Pentecost, one does not bow the knee.]”;

Typikon, ch. 48 , December 25, 4th “see”: “Be wise about this, as from the Nativity of Christ until the Holy Epiphanies, there is no fasting or kneeling, lower in the church, lower in the cells”;

Typikon, ch. 49 , “On the Holy and Great Wednesday of the evening”: “On the Name of the Lord: bows 3. And the bows that take place in the church are completely practiced. In the cells, even up to the Great Heel, they take place”;

Lenten Triodion. Holy Week. On the holy and great Wednesday evening: “And after the presentation of the honorable Gifts, bows 3. And abiye, the bows that take place in the church are completely practiced. In the cells, even before the Great Heel, they take place.”

2. Mateos H. “Development of the Byzantine Liturgy.” https://azbyka.ru/razvitie-vizantijskoj-liturgii

3. Grabbe Yu.P. “How an Orthodox Christian should stand in church”:

Be baptized with a bow to the ground.

- Fast when entering the temple and when leaving it 3 times.

— During Lent, after each chorus to the song of the Mother of God “We magnify Thee.”

— At the beginning of the chant: “Worthy and righteous.”

- After “We’ll eat for you.”

— After “Worthy” or Zadostoynik.

- When shouting: “And make us worthy, Master” (before “Our Father...”).

- When carrying out the Holy Gifts, with the words: “With the fear of God” and a second time with the words: “Always, now and ever.”

- In Great Lent, at Great Compline, while singing “The Most Holy Lady,” at every verse; while singing “Virgin Mother of God, Rejoice” and so on. At Lenten Vespers there are three bows.

— During fasting, during the prayer “Lord and Master of my life.”

- During Lent, during the final singing: “Remember me, Lord, when you come into Your Kingdom.” Just 3 prostrations.

https://azbyka.ru/kak-podobaet-stoyat-vo-xrame-pravoslavnomu-xristianinu

4. Kneeling prayers on the day of Pentecost have nothing to do with this issue at all, since they are performed not during the liturgy, but during Great Vespers, which already belongs to the Spiritual Day - i.e. by Monday, not Sunday.

5. Sakharov A. “On the commemoration of the dead according to the statutes of the Orthodox Church.” Note 257. https://azbyka.ru/otechnik/Afanasij_Saharov/o-pominovenii-usopshikh-po-ustavu-pravoslavnoi-cerkvi/3#note257

6. Typikon, ch. 48, December 25, 4th “see”: “Be wise about this, as from the Nativity of Christ until the Holy Epiphanies, there is no fasting or kneeling, lower in the church, lower in the cells.”

7. Generally speaking, the practice of prostration on Sunday is of Latin origin. See Questions and Answers about the Eastern Churches

from Archimandrite Robert Taft": https://vselenstvo.com/library/asktaft9.htm

This has never happened in the Orthodox East. “From Saturday evening to Sunday evening, as well as on the days of Pentecost, they do not bend the knee” (St. Pachomius the Great).

8. According to Mark’s chapters of the Typikon, only the Lord’s twelve feasts, when coinciding with a Sunday, completely cancel and replace the Sunday service of the Octoechos, while the twelve feasts of the Theotokos do not cancel the Sunday service, but are combined with it according to the Rule (and the Sunday chants of the Octoechos are performed first). On this basis, it seems impossible to equate the Twelfth Feast of the Theotokos (and other vigil feasts) with the Resurrection. Also see Typikon, ch. 2 (note 1).

9. The Typikon speaks rather sparsely about prostrations in cells (see notes 1, 6). “Symphony based on the works of the Venerable Optina Elders”,

volume 2. Prostrations: “You ask, is it possible to bow to the ground in a cell on Easter and celebrate the rule? “Both are prohibited on Pentecost.” However, the cell rule can be celebrated if desired, but it is better to make small bows, according to church regulations. If someone has permission from an elder or from a spiritual father to bow to the ground, then let him do so. And I write my opinion” (St. Joseph of Optina). https://azbyka.ru/otechnik/Spravochniki/simfonija-po-tvorenijam-prepodobnyh-optinskih-startsev-tom-2/18

10. Typikon, ch. 49. Monday of the 1st week of Lent. “Church law on worship and prayer.”

How to bow correctly

Bows must be made correctly, without disturbing others or getting injured. It is worth remembering the saying: “make a fool pray to God...” When making bows from the waist, one must be wary of the possibility of stretching your back. With good sports training, you need to touch the floor with the fingers of your right hand. But if you have back pain, you can just bow a little. If there are a lot of people in the temple, quite crowded, then there is no need to be zealous and hit your head in the back of the person in front. You can simply bow your head without disturbing anyone.

When bowing to the ground, there is a chance of getting a head injury by hitting the floor hard. Here you should act wisely, bow, lightly touching your head to the floor. There is also a chance of damaging your palms, so you need to land on your bent knuckles. It is advisable to place a rug on the floor.

CHURCH STATUTE ABOUT WORSHIP.

In the Church of God, according to the word of the holy Apostle Paul, everything should be decent and orderly (I Cor. 14 ch., 40 art.). The Holy Fathers, in accordance with this instruction of the Holy Apostle Paul, set out the rule on bowing in church services so that church worship would be decent and orderly. According to the charter of the holy fathers, in a church service it is impossible to bow arbitrarily, so as not to violate the order of church decorum, but at the same time it is impossible to abandon those bows that are commanded by the charter and accepted by the Holy Church for all.

In the prefaces to the ancient psalms it is said: “Let us not make any prostrations other than the statutory ones, let us not be a temptation to people... But when non-people bow down during the holy liturgy, or during services other than the statutory command, they do so not according to the tradition of the holy fathers, for the sake of their own salvation, but even more so for sin. It is fitting that in Christian church meetings the statutory commandment, as handed down by the holy fathers, should be preserved. If anyone is powerful, and out of his own will or zeal for God, wants more than the statutory command to do prostrations or prayers, he does not correct them in church meetings and services, but in cells and private houses, cells and houses do not have a charter, but each for it happens at the will of the one who wants to be saved.” At present, the statutory command to bow has been consigned to oblivion not only by the laity, but also by the clergy, since they, for the most part, abandon those bows that are shown and required by the charter and accepted into the universality of the Holy Church, and allow arbitrary bowing in church meetings and services and thereby disrupt the silence and order of church deanery. - Therefore, it is useful to know and follow the charter of the holy fathers on bowing in church meetings and services.

It is necessary for every layman or monk, leaving home or from a cell and directing his feet to the church, to perform the so-called seven bows both in the house or cell, and in the church - or the so-called initial and parish bows . In church, while reading a prayer to the Holy Spirit, when it begins any service, you need to protect yourself with the sign of the cross without bowing, which is only required during Lent. On the Trisagion three bows are made at the waist; the Trisagion is sung without bows after the Great Doxology and before the reading of the Apostle. During the singing or reading of the Lord's Prayer at the liturgy, a bow from the waist is also required, but in all other services it is not required. On “Come, let us bow,” there are three bows from the waist; in addition, when in the psalms, verses or troparia the words “I bow, I bow, we bow, we bow, or we bow,” one must always bow from the waist. On Alleluia, after glory, after any psalm, one must always make three bows from the waist, only among the sixth psalm the alleluia is read without bows. – During the reading at Vespers “Vouched by the Lord” and during the singing at the all-night vigil “Be the Name of the Lord”... three bows from the waist are also required. At Vespers, as well as at Matins, before dismissal, four bows from the waist are required: one after “Most Honest”..., one at “Glory to the Father”..., one at “And now and ever”..., and two at “Lord have mercy”, “Lord have mercy. Lord bless" When this song occurs in the middle of any sequence, a bow from the waist is always made to the "Most Honest Cherub." On the choruses of Great and Little Compline: “Most Holy Lady Theotokos, pray for us sinners”... is made with a bow from the waist. “Glory to God in the highest” at these same services relies on three bows from the waist. There are no bows at Compline on vacation, since forgiveness is due. At the Midnight Office at the beginning, glory to Thee, our God... you need to protect yourself with the sign of the cross without bowing, the same thing needs to be done at Matins at the beginning of the Six Psalms. - During the first and afterwards, the feast of Matin, when there is half the end, relies on one earthly bow, on the whole festive icon, or the Gospel of the Cross of the Cross before the whole earthly bow and, according to the intake, is also earthly. Before reading and after reading the Gospel, “Glory to Thee, Lord,” one bow from the waist is also required. After the overshadowing of the Gospel from the Royal Doors, after kissing it, one bow is made from the waist. – At the beginning chants of the first and last songs in all canons there is always one bow from the waist. At the 8th katavasiya of the morning canon, one bow is also due, for the hymn of the Mother of God: “My soul magnifies the Lord”... with “The Most Honest Cherub” there are 6 bows from the waist, according to the number of 6 verses, and the last bow is to the ground. If on any holiday the following is not sung: “My soul is magnified,” then at the irmos and the initial choruses of the 9th canto one bow from the waist is performed. – In “It is worthy to eat” or what is sung instead of “It is worthy to eat”... there is always a bow to the ground. - At the Great Doxology, at the beginning of it, there are always three bows from the waist, and at the dismissal of Matins, as well as at Vespers, there are four similar bows. At the end of the 1st hour there are three bows from the waist. The following bows are required at the liturgy: at each petition of the great litany, one bow from the waist, to the “Only Begotten Son”... you need to protect yourself with the sign of the cross without bowing, at the exit with the Gospel - a bow to the ground, before reading and after reading the Gospel in words : “Slava to you “God”... – one bow at a time, while carrying the Holy Gifts – three bows: two bows at the waist and the last earthly, before reading or singing: “I believe” you need to protect yourself with the sign of the cross without bowing, at the proclamation of the Lord’s Words: “Take and eat”... one bow from the waist, in the words: “Drink from Her, all of you”... also one bow from the waist, after the consecration of the Holy Gifts, one bow to the ground, after “It is worthy,” also one bow to the ground. In the words: “Proceed with the fear of God and faith”... “Always, now and ever, and to the ages of ages” and to the Lord have mercy in the prayer behind the pulpit, one bow from the waist, to “Be the name of the Lord”... three bows from the waist, on the fence with a cross from At the gates of the royal gates, there is a bow on departure, but when fenced apart, everyone marks himself with a cross without bowing and kisses the cross on the right foot of the Savior. - At the end of the liturgy, there are three bows from the waist.

At prayer services, at the opening chants of the first and last songs of the canons, there is one bow from the waist, at all tumults in all songs there is one bow from the waist, and in kavasiyas on the threefold Lord have mercy, three bows.

At funeral services, when they sing “Lord have mercy” 40 times, there is one bow from the waist, and also at the liturgical funeral litany, one bow from the waist. When a priest begins any service with exclamations: “Blessed is Our God,” or “Glory to the Holy One,” or “Blessed is the Kingdom,” then before these exclamations he always makes three bows from the waist with the prayer: “God, cleanse me a sinner.” “O Lord, who created me, have mercy on me” and “Without number of sinners, Lord, have mercy and forgive me, a sinner.” He makes the same bows at the throne and before leaving with the censer and the Gospel and when he finishes each day, as well as when he goes out in front of the royal door to read the evening and morning prayers among the Six Psalms.

When some necessity forces someone to leave the church before dismissal, then upon leaving and upon returning such a person makes three bows from the waist.

When a monk or layman leaves the church after the liturgical dismissal, then upon entering the house or cell, he sings or reads: “It is worthy to eat...”, after which he bows to the ground, and also reads or sings: “Glory and Now,” - “Lord have mercy.” ”, “Lord bless” twice and at the same time makes three bows from the waist, after which he says “Through the prayers of Your Most Pure Mother (the saint, his day) and all the saints, Lord Jesus Christ, the Son of God, have mercy on us.”

Before dinner, after: “Blessed is our God”... one bow from the waist is required, after “Our Father”... “Glory to the Father and the Son and the Holy Spirit”, the same bow, after “both now and ever...” the same bow, after “Lord have mercy” twice “Lord bless” - the same bow. After the prayer: “Christ God! Bless..." three bows are required with the words: "God be merciful to me, a sinner," "Lord, who created me, have mercy on me," and "There are no number of sinners." Lord, have mercy and forgive me, a sinner.” After lunch, at the words: “Blessed is our God always...” a bow from the waist, after “Worthy is...” the same bow, after: “Glory to the Father and the Son and the Holy Spirit” the same bow, after “Lord have mercy” twice “Lord bless" the same bow. After the words: “Blessed is God, who has mercy on us, feeding us from His rich gifts, with that grace and love for mankind always, now and ever and to the ages of ages,” 12 bows from the waist with the Jesus Prayer are given, after which they thank the owner and then three more bows at words: “ God, be merciful to me, a sinner,” (bow), “O Lord, who created me, and have mercy on me” (bow), and “Without number of sinners, Lord, have mercy and forgive me, a sinner” (bow). These and the same number of bows are given both before supper and after supper, that is, before supper and after supper.

How should bows from the waist and to the ground be performed according to the regulations? Waist bows are otherwise called small and, according to the teachings of the church charter, are performed by bending the head in such a way that you can reach the ground with your hand, or “as long as a person can rightly (i.e., straight) bow while standing, without falling on his knees, bow his head lower to land." Bows to the ground are also called great and are performed “to bring the head to the ground with great power”; For this purpose, before each such bow, the bower must take a straight body position, must straighten to his full height, and not bend in an arc. The church charter denounces those who hastily bow and who, in the words of the charter, “are like fools, they see below themselves what they are doing,” as well as those who, when bowing, do not “look at the head of the church, but at something else.” they hesitate, are restless, like a reed shaken by the wind, despite the best, they want to learn more, but as soon as someone has formed his character, he is determined to be.”

There is no doubt that the dignity of bows lies not only in their external decency and decorum, but also in the inner spiritual disposition of the bower. Here is the evidence of the church charter about this: “In bowing and praying, let us imitate the one who says: The Spirit is God, who desires in spirit and truth those who bow.” True piety requires that we serve God with our whole being: soul and body. Therefore, those who see the essence of pilgrimage in mere bows and other external actions, without the participation of the spirit, act badly, as well as those who bow only through spiritual service to God, and do not exercise their bodies in deeds of piety. – The Christian religion is a religion of spirit and freedom. Therefore, does not the church charter restrict the freedom of the children of the Church with its teaching on bowing? Not at all. The Church, like a child-loving mother, does not restrain the impulses of the pious feelings of her children, but looks with love at those praying, whose souls rise more and more to God, but at the same time, during public and church prayers, she does not allow arbitrary actions that could disturb the silence and the order of church deanery. Here is proof of this truth. Kneeling was used during worship both in the old testament (3 Kings VIII, 54 art. and Daniel VI, 10 art.), and in the new (Evangel. Luke XXII, 41., Acts VII., 60, IX , 40 art., XX, 36., XXI, 5 art. and Apoc. IV, 10 and VII., 11), as well as by ancient Christians, as evidenced by: Eusebius, Saint Basil the Great and many others; Nevertheless, the Church forbade this external sacred action to its children on Sundays and on the days from Easter to Pentecost. The second-century writer Tertullian testifies to this in the following way: “On the Lord’s Day (i.e., Sunday), we consider it indecent to fast or kneel: we enjoy the same freedom from Easter to Pentecost.” In the 20th canon of the 1st Ecumenical Council we read: “There are some who kneel on the Lord’s Day and on the days of Pentecost: so that in all dioceses everything is equally observed, it pleases the holy council, so that prayers are worthily offered to God.” The 90th canon of the Council of Trula says the same thing, which explains that the God-bearing fathers are canonically ordered not to bend the knee on Sundays for the honor of the resurrection of Christ.

Just as Christian freedom on the issue of kneeling is not constrained by the indicated church laws, so it is certainly not constrained, and even more so, this freedom is not limited on the issue of bowing by the teaching of the church charter on this subject. According to the charter, there are 300 daytime bows that take place in the church, except for the sunflower. The bows imagined from the holy fathers “cannot be despised more than by the great lawgiver,” we read in the church charter. Do not church bows be despised by those who, considering them superfluous, unnecessary, and therefore useless, do not bow according to the charter of the Church? Yes, such Christians despise church obeisances, such Christians willingly fulfill the demands of earthly institutions that have as their goal the temporary well-being of man, demands - sometimes petty, sometimes directly harmful to people, and do not obey the demands of the divine institution - the Church Christ, - which has as its goal not only temporary , but also the eternal well-being of their people.

– The saints, more perfect among people, considered and still consider church bows useful and necessary. and that is why they laid down a statute about them. The ancients say about the Libyan monk Paul that he offered 300 prayers daily, accompanying each prayer with a bow, and in order not to lose count of them, he put 300 stones in his bosom and with each bow and with each prayer he threw out one. If the saints looked at bowing in this way, then what reason, what motivation and what prayers do we, sinners, have for disobedience to the teaching of the Church about bowing? Do the retinues really need bows, but we sinners don’t? Was bowing really useful for the saints, but harmful for us sinners? Why did the holy fathers themselves bow during prayer and command us to do so? They did this because they considered bowing one of the best means of bringing the spirit into a state of prayer . Through bows, the body is set in motion, receives vigor, lightness and liveliness and, thus, becomes an obedient instrument of the spirit in its prayerful activities, and not only does not hinder, but facilitates them. Therefore, those Christians who are burdened by bows in general and church bows in particular, and reluctantly do them, according to the charter of the Church, do not want to make their flesh, always prone to sleep, peace, sweetness and, in general, tied to the earth, an obedient instrument of their immortal spirit in his prayer activities.

Beloved fathers and dear brothers! Let us strive, for the sake of mutual edification and our salvation, to observe and fulfill the rule of church prostrations, so that in our church, according to the instructions of the Apostle, everything would be decent and in order, and so that our negligence in this regard would not seduce renegades from the Church of Christ, whose children, according to by the grace of God, we stand.

Chisinau Diocesan missionary, priest Theodosius Volovey.

"Kishinev Diocesan News". 1909. No. 31. Dept. Neoff. pp. 1239-1246.

When is the right time to bow?

During the Divine Liturgy, it is customary to bow during the Small Entrance, the Great Entrance, at the Eucharistic Canon with the exclamation of the priest “We thank the Lord,” during the Transubstantiation of the Holy Gifts (three bows), during the removal of the Chalice, with the exclamation: “always, now and ever.” and forever and ever" and at the dismissal. You can also bow at any time when your soul requires it.

After receiving the Holy Mysteries, it is not customary to bow down for the sake of reverence for Christ who has entered the soul. Three bows must be made at the entrance to the temple, as well as before leaving it. Before venerating the icon, you must bow two times before and one after. When blessing a priest with the Gospel or the cross, one must make the sign of the cross and bow. When shouting: “peace to all,” and also: “bow your heads to the Lord,” you must bow without making the sign of the cross.

You must make three prostrations in front of the Shroud: two before and one after veneration. The same must be done when applying to holy relics.

Conclusion

But it is necessary to remember that Orthodoxy is not a set of laws . Within a person there is always his own charter, which sometimes does not coincide with the established rules. Therefore, if a person’s heart asks to kneel before God, one can bow even when this is prohibited by the statute.

And you especially shouldn’t rudely pull back a person who prostrates at an inappropriate time, thereby disturbing the person’s reverent and prayerful mood. Let it be better for the charter to be trampled upon than for the prayerful mood to be destroyed. In this case, one should not mindlessly follow the letter of the law, like the Pharisees and scribes. Everyone knows how this blind observance of the law ended - with the crucifixion of Christ.

prot. Andrey Tkachev on bowing in prayer

Rules for bowing

Bows are symbolic actions that express feelings of respect to the Supreme Being - God. They have been used in the Christian Church since ancient times. Bows must be made slowly, in accordance with certain words of the prayer. There are great (ground) and small (waist) bows. When performing bows to the ground, a person must fall prostrate and touch the floor with his knees and forehead, and when bowing from the waist, bow his head and touch the floor with his fingers.

That is, bowing is a symbolic action, bowing the head and body, expressing humility and reverence before God. There are great bows, also called bows to the ground, when the worshiper kneels and touches the head to the ground, and small, or waist, bows from the waist to the head and body.

Prostrations to the ground are not prescribed by the charter on Sundays (20th canon of the 1st and 90th canons of the 6th Ecumenical Councils) and great holidays, on the days from the Nativity of Christ to Epiphany, from Easter to Pentecost, and also to communicants on the day of communion

The custom of bowing to the ground appeared in ancient biblical times. This is how Solomon prayed at the consecration of the Jerusalem Temple (see: 1 Kings 8:54), Daniel in Babylonian captivity (see: Dan. 6:10) and other Old Testament righteous people. This custom was sanctified by our Lord Jesus Christ (see: Luke 22:41) and entered into the practice of the Christian Church (see: Acts 12:60; Eph. 3:14).

Most often, kneeling occurs during Lent. Kneeling and rebellion, according to the explanation of St. Basil the Great, marks the fall of man through sin and his rebellion through the love of the Lord.

Small bows are performed during all temple and home prayers. At a service, when the priest blesses with his hand, a small bow is made without the sign of the cross.

Great Lent bows - three times bowing to the ground, accompanied by the sign of the cross and reading the prayer of St. Ephraim the Syrian, divided into three verses.

The Church Charter strictly requires that we bow in the temple of God earnestly, decorously, unhurriedly and in a timely manner. Bowing and kneeling should be done at the end of each short litany or prayer, and not during its reading or singing. It is unacceptable to bow down at the same time as making the sign of the cross.

ABOUT BOWING AT DIVINE SERVICES

The following signs of the cross without bowing, signs of the cross with bows from the waist, and signs of the cross with bows to the ground should be performed:

- at the initial exclamation of each service - 3 bows from the waist; - on every Trisagion; “Come, let us worship...”; “Alleluia, alleluia, alleluia, glory to Thee, O God,” - 3 bows;

exceptions: a) in the first part of Matins, before the Six Psalms, only the signs of the cross without bows are performed; b) on Alleluia (three times), during kathismas on Sundays and holidays, bows are left;

- on “Our Father...” (at the beginning) - bow; - at the end of “It is worthy to eat...” (or Zadostoynik) - bow; - when singing, reading troparions, kontakions, stichera, when the words express worship, one must bow; - at each petition after all litanies - a bow; - at each priestly exclamation - a bow.

ABOUT BOWING DURING THE ALL-NIGHT VIgil

At the beginning of the Six Psalms, with the triple “Glory to God in the highest” - 3 signs of the cross (without bowing!);

- in the middle of the six psalms, with three times “Alleluia” - 3 signs of the cross (without bowing!); - during the polyeleos, during the first and last magnification (which are sung by the clergy in the middle of the temple) - after bowing to the ground; - to “Glory to Thee, Lord...” before reading the Gospel and after reading - by bowing; - before kissing the holy Gospel or holy icon - 2 bows; - after kissing - 1 bow; - at the canon, with all choruses of all nine songs - bow; - at “My soul magnifies the Lord”, at the end of each “Most Honest” - a bow; - on “Glory to You, who showed us the light” before the great doxology - bow; - after the great doxology on the Trisagion - 3 bows.

ABOUT BOWING DURING THE DIVINE LITURGY

After all litanies, at all petitions, there is a bow; exception: on petitions intended for the prayer of the catechumens, such as: “Pray, catechumen, O Lord” and “Catechumenate, bow your heads to the Lord,” you should not bow; - at all priestly exclamations - by bow; - after the small entrance, while singing “Come, let us bow” - bow; - at the exclamation “For Thou art Holy, our God” - the sign of the cross without bowing; - to “Lord, save the pious” - bow; - to the deacon’s exclamation “And forever and ever” - bow without the sign of the cross; - on the Trisagion - 3 bows; - to “Glory to Thee, Lord...” before reading the Gospel and after it - by bowing; - at the great entrance, when the priest proclaims “You and all Orthodox Christians” - bow without the sign of the cross; - at the end of the Cherubic song, while singing “Alleluia” - 3 bows; - at the beginning of the Creed - the sign of the cross without bowing; - at the end of the Creed, at “...the tea of the resurrection of the dead...” - bow; - at the “Grace of the World”, at each exclamation of the deacon or priest - a bow from the waist; - when shouting “We thank the Lord”, when singing “It is worthy and righteous to worship...” - bow to the ground; - at the Lord’s words: “Take, eat...” and “Drink everything from it...” - with a deep bow from the waist; - after the consecration of the Holy Gifts (i.e., before singing “It is Worthy to Eat” or the Zadostoynik) - bow to the ground; - after “It is worthy to eat” or “Zadostoynik” - bow; - on the “Our Father”, at the beginning - a bow to the ground; - on “Our Father” at the end (with the words “...deliver us from evil”) - bow; - at the exclamation “Holy to Holies” - 3 bows or prostration; - at the first appearance of the Holy Gifts, at the exclamation “With the fear of God...” - bow to the ground; - after reading the prayer for Communion “I believe, Lord, and confess...”, all communicants, before approaching the Holy Chalice, bow to the ground, and those who do not partake bow to the ground; - at the second appearance of the Holy Gifts, at the exclamation “Always, now and ever...” all those who did not receive communion bowed to the ground, and those who received communion bowed from the waist; - When reading the prayer behind the pulpit, stand with your head bowed.

In addition to these bows, there are also the following:

When shouting “Peace to all” or “Grace of our Lord Jesus Christ...”, when the priest blesses the people, bow your head, without the sign of the cross;

- when leaving without the Cross - bow your head, without the sign of the cross;

- when reading the Gospel - stand with your head bowed;

- when censing - respond to the censer with a bow, without the sign of the cross;

- when shouting “Bow your heads to the Lord” - bow your head;

- when leaving with the Cross - bow with the sign of the cross;

- when overshadowing those praying with the Cross, Gospel, icon or Chalice - bow with the sign of the cross;

- when overshadowing those praying with candles or hands - a bow without the sign of the cross.

Similar

Voronezh and Borisoglebsk Diocese of the Russian Orthodox Church (Moscow Patriarchate)

Prostrations in church should be performed when it is indicated by the Church Charter, and not out of one’s sinful self-will. “If, standing in church, you bow when the Church Charter commands it, then you try to restrain yourself from bowing when the charter does not require it, so as not to attract the attention of those praying, or you hold back sighs that are ready to burst from your heart, or tears ready to pour out from your eyes - in such a disposition, and among the numerous congregation, you secretly stand before Your Heavenly Father, Who is in secret, fulfilling the commandment of the Savior.” (Matthew 6:6) (St. Philaret, Metropolitan of Moscow) One should be baptized without bowing:

1. At the beginning of the Six Psalms with the words “Glory to God in the Highest...” three times and in the middle on “Alleluia” three times. 2. At the beginning of singing or reading “I Believe.” 3. On dismissal “Christ our true God...”. 4. At the beginning of reading the Holy Scriptures: the Gospel, the Apostle and proverbs. You should be baptized with a bow from the waist: 1. When entering the temple and when leaving it - three times. 2. At each petition, the litany after singing “Lord, have mercy,” “Give, Lord,” “To you, Lord.” 3. With the exclamation of the clergyman, giving glory to the Holy Trinity. 4. When shouting “Take, eat...”, “Drink from it all...”, “Thine from Thine...”. 5. At the words “Most honorable Cherub...”. 6. With each proclamation of the words “let us bow down,” “worship,” “let us fall down.” 7. While reading or singing “Alleluia”, “Holy God” and “Come, let us worship” and while shouting “Glory to Thee, Christ God”, before dismissal - three times. 8. During the reading of the canon at Matins while invoking the Lord, the Mother of God and the saints. 9. At the end of the singing or reading of each stichera. 10. At the litia, after each of the first two petitions of the litany, there are three bows, after the other two, one bow each.

One should be baptized with a bow to the ground:

1. During fasting, when entering the temple and when leaving it - three times. 2. During Lent at Matins, after each chorus to the song to the Mother of God “My soul magnifies the Lord” after the words “We magnify you.” 3. At the beginning of the liturgy, singing “It is worthy and righteous to eat...”. 4. At the end of singing “We will sing to you...”. 5. After “It is worthy to eat...” or worthy. 6. When shouting “Holy of Holies.” 7. When shouting “And grant us, O Master...” before singing “Our Father.” 8. When carrying out the Holy Gifts, with the words “Approach with the fear of God and faith,” and the second time - with the words “Always, now and ever...”. 9. In Great Lent, at Great Compline, while singing “To the Most Holy Lady...” - on each verse; while singing “Virgin Mother of God, rejoice...” and so on. At Lenten Vespers three bows are made. 10. During Lent, when reading the prayer “Lord and Master of my life...”. 11. During Great Lent, during the final singing of “Remember us, Lord, when You come into Your Kingdom,” three bows to the ground are required. A half-length bow without the sign of the cross is made: 1. At the words of the priest “Peace to all,” “The blessing of the Lord be upon you...”, “The grace of our Lord Jesus Christ...”, “And may there be the mercies of the Great God...”. 2. With the words of the deacon “And forever and ever” (after the priest’s exclamation “How holy art thou, our God” before the singing of the Trisagion). Prostrations to the ground are not allowed: 1. On Sundays, on the days from the Nativity of Christ to Epiphany, from Easter to Pentecost, on the Feast of the Transfiguration. 2. At the words “Let us bow our heads to the Lord” or “Bow our heads to the Lord,” all those praying bow their heads (without the sign of the cross), since at this time the priest secretly (that is, to himself), and at the litia loudly (loudly) reads the prayer , in which he prays for all those present who bowed their heads. This prayer ends with an exclamation in which glory is given to the Holy Trinity.

Temple of Sergius of Radonezh

HOW TO PRAY CORRECTLY AT A SERVICE.

WHEN TO BE BAPTIZED, WHEN TO BOW.

It is important to come to the service early in order to have time to pray before the icons. When the service has begun, refrain from walking around the church, venerating icons, lighting candles, etc.

If you enter the temple during the reading of the Gospel, the Cherubic and Eucharistic canon, you should stop at the entrance, wait until the end and then stand in the place of prayer.

It’s good not to take extra bags and packages so as not to occupy yourself and others with the thought of them.

You should make the sign of the cross carefully, placing the cross evenly: on the forehead, on the right shoulder, on the left, on the belly; do not distort or shorten it, do not wave your hand in front of your face or chest in an indefinite gesture; fold your fingers (fingers) carefully.

During the service, it is important to stand and pray in one place.

You cannot consider any place in the temple “yours,” much less ask those who occupied it to move.

It is customary to stand in an Orthodox church. You are allowed to sit and rest in case of bodily weakness. It is strictly forbidden to sit during the reading of the Gospel, the Eucharistic Canon and during the Six Psalms.

There is no need to leave until the end of the service unless absolutely necessary. If an emergency arises regularly, discuss the conditions of your life in a personal conversation with the priest and take his blessing for early departure. When life circumstances change, you need to change the habit of leaving earlier.

You are not allowed to talk in the temple. We greet each other with a bow. You need to go out to talk. It is better not to go out during the service.

A crying baby must be immediately taken out of the temple and returned to the temple when he calms down, so that the crying does not drown out the singing and reading.

Children in church should be close to their parents; it is wrong to allow them to behave freely: putting out candles without supervision, running around, etc. Children are prohibited from sitting or standing on the salt.

It is not good to turn your back on the altar. Even during censing, there is no need to turn around after the priest so that your back is to the altar.

When a priest censes from the pulpit, first the deacon standing in the middle of the church censes, then the choir, then the people: first on the right, then in the center, then on the left. You need to bow when the censing is directed specifically at you.

It is strictly forbidden to touch the icon with your hand: this is impudent. If it is not possible to reach the icon with your lips, you need to humbly make three bows near it with the sign of the cross.

There is no need to outwardly display special prayerful feelings: bowing to the ground at inappropriate times, kneeling with your head to the floor, etc.

If the space of the temple and health allow, then during Lent and at the Liturgy one must perform all the required prostrations to the ground. If the temple is crowded, it is better not to perform them, so as not to push those around you.

On Sunday we do not make any prostrations to the ground, except in front of the Chalice with the Holy Gifts (we do not make prostrations to the ground on the “Holy of Holies...”, we do not kneel on the Cherubim, etc.)

When a priest blesses with his hand, with candles, or performs incense, one should bow without the sign of the cross.

When a priest blesses with a cross, a Chalice, a Gospel, an icon (that is, a shrine), one should bow with the sign of the cross.

When the priest blesses everyone, and not you personally, you should not cup your palms, and even kiss them.

At Vespers, after the entrance with the censer (before the “Quiet Light...”), and at the Liturgy after the entrance with the Gospel and the Great Entrance (with the Holy Gifts), the priest blesses the priest, not the people!

, The people don’t need to bow back.

You can receive Communion only after confession, and only if the priest gives a blessing for Communion. All individual features of preparation for Communion should be discussed with your confessor.

You need to confess in the evening. Confessing in the morning is impudent in relation to the Holy Mysteries. Such confession is possible only when absolutely necessary. If an emergency arises regularly, discuss the conditions of your life in a personal conversation with a priest and take his blessing to confession in the morning. When life circumstances change, you need to change the habit of confessing in the morning.

You cannot correct or teach if someone, out of ignorance, does something wrong. But if someone’s actions interfere with common prayer, you need to humbly suggest.

You shouldn’t get upset when accepting someone’s teachings and reproaches.

If one of the parishioners regularly violates the rules of piety and interferes with others, especially if his actions resemble hooliganism or blasphemy, you can tell the rector about this, accept his advice and leave this matter to the rector’s decision, without insisting on his own.

The main thing is mutual love, parishioners’ forgiveness of each other and understanding of the content of the service.

Try to listen to the words that are sung and read. If you wish, follow the services in books and seek help from those who can help you understand the service. Liturgical books, including those translated from Church Slavonic into Russian, are available on the website Azbuka.ru.

WHEN TO BE BAPTIZED AND BOW AT A SERVICE.

A short bow of the head without the sign of the cross.

In the words of the priest: “Peace to all,” “The blessing of the Lord is upon you...”. In the words of the priest during the Eucharistic canon: “May the Lord God remember you and all Orthodox Christians...”, “The grace of our Lord Jesus Christ and the love of God and the Father...”, “And may the mercies of the Great God... be with all of you.” With the words of the deacon “And forever and ever” (after “For holy art thou...” to Cherubim).

When the priest blesses with his hand or candles.

In the words of the chants: “let us fall down,” “let us bow.”

When they incense us. The exception is the night of Holy Easter: when the priest censes with the Cross in his hand and greets everyone with the cry of Christ is Risen, in response we cross ourselves and then bow.

We do not bow our heads when we cry: “By the Catechumen, bow your heads to the Lord”; Only the unbaptized catechumens worship her.

Prolonged bowing of the head without the sign of the cross.

While reading the Holy Gospel.

When we cry out: “Let us bow our heads to the Lord.”

During the Great Entrance at the liturgy, when the procession with the Chalice stops at the pulpit.

The sign of the cross without bowing.

In the middle of the six psalms with the words “halleluia”.

At the beginning of the singing of the Creed.

At the beginning and at the end of the reading of the Apostle, proverbs, at the beginning of the reading of the Gospel.

When the priest pronounces the words “By the Power of the Honest and Life-Giving Cross”, “Christ, our true God”, when commemorating the celebrated saint.

The sign of the cross with a bow from the waist.

While singing and reading the words: “Glory to the Father and the Son and the Holy Spirit”, “Come, let us worship...”, “Holy God, Holy Mighty, Holy Immortal...”, “Alleluia...”.

After each petition litany.

After singing “Most Honest Cherub.”

With each exclamation of the Eucharistic canon: “Let us become kind...”, “Singing the song of victory...”, “Take, eat...”, “Drink from it all...”, “Thine from Thine...”

At the end of the singing of a stichera, troparion or psalm.

When reading the canons - before each troparion in the chorus; when reading akathists - on each kontakion and ikos.

At the end of the reading of the Gospel while singing: “Glory to Thee, Lord, Glory to Thee.”

At the beginning of singing the Lord's Prayer.

At the end of the vacation.

When passing by the royal gates.

Prostrations to the ground with the sign of the cross.

During the Liturgy, prostration is done once: by those who receive communion before the Chalice, when it is brought out with the words: “Approach with the fear of God and faith,” and by those who do not receive communion after Communion, when the Chalice is presented to the believers with the exclamation “Always, now and ever, and unto ages of ages!” »

In other cases, if worshipers should prostrate, it is done by the clergy themselves, so keep an eye on the clergy.

Prostrations to the ground without the sign of the cross.

During Great Lent, with the exclamation “The Light of Christ enlightens everyone...” and with the transfer of the Holy Gifts while singing “Now the Powers of Heaven...”

Prostrations to the ground are cancelled.

From Easter to the Feast of the Holy Trinity (from Matins on Thursday of Holy Week to Vespers of Pentecost). On Holy Friday and Saturday, prostrations are made in front of the Shroud when it is in the middle of the temple.

From the Nativity of Christ to Epiphany (Christmastide).

On the twelve holidays (except for the general veneration of the Cross on the Feast of the Exaltation of the Holy Cross).

On Sundays, except for one bow indicated above.

Kneeling.

In Orthodoxy, it is not customary to pray on your knees; this is the custom of the Catholic Church. We kneel for a short time on the following occasions.

During prayer (for example, after a prayer service), if the priest calls for this: “Bend your knee, let’s pray.”

During Great Lent, while singing “May my prayer be corrected...”

Once a year during kneeling prayers on Trinity Day.

If you are unfamiliar with any of these moments (“Eucharistic Canon”, “Six Psalms”), you can pick up the book “All-Night Vigil” from the church store. Liturgy" or something similar. We also recommend a book about faith, “The Law of God,” by Archpriest Seraphim Slobodsky.

Our church periodically holds classes on the study of divine services. You can see the class times at the stand near the temple, on the website and in the group in Contact.

WHEN AND HOW TO BE BAPTIZED AND BOW DURING THE SERVICE

HOW TO BE BAPTIZED CORRECTLY AND WHY? To make the sign of the cross, we fold the fingers of our right hand like this: we fold the first three fingers (thumb, index and middle) together with their ends straight, and bend the last two (ring and little fingers) to the palm. The first three fingers folded together express our faith in God the Father, God the Son and God the Holy Spirit as the consubstantial and inseparable Trinity, and the two fingers bent to the palm mean that the Son of God upon His incarnation, being God, became man, that is, they mean His two natures are Divine and human.

You need to make the sign of the cross slowly: place it on your forehead, on your stomach, on your right shoulder and then on your left. And only by lowering your right hand, make a bow, so as to involuntarily prevent blasphemy by breaking the cross placed on yourself.

About those who signify themselves with all five, or bow without having yet finished the cross, or wave their hand in the air or across their chest, St. John Chrysostom said: “The demons rejoice at that frantic waving.” On the contrary, the sign of the cross, performed correctly and slowly, with faith and reverence, frightens demons, calms sinful passions and attracts Divine grace.

In the temple, the following rules regarding bowing and the sign of the cross must be observed.

YOU SHOULD BE BAPTIZED WITHOUT BOWING:

1) At the beginning of the Six Psalms with the words “Glory to God in the Highest...” three times and in the middle on “Alleluia” three times. 2) At the beginning of singing or reading “I Believe.” 3) On dismissal “Christ our true God...”. 4) At the beginning of reading the Holy Scriptures: the Gospel, the Apostle and proverbs.

IT IS NECESSARY TO BE BAPTIZED WITH A HALF BOW:

1) When entering the temple and when leaving it - three times. 2) At each petition, the litany after singing “Lord, have mercy,” “Give, Lord,” “To you, Lord.” 3) With the exclamation of the clergyman, giving glory to the Holy Trinity. 4) When shouting “Take, eat...”, “Drink from it all...”, “Thine from Thine...”. 5) At the words “Most honorable Cherub...”. 6) With each proclamation of the words “let us bow down,” “worship,” “let us fall down.” 7) While reading or singing “Alleluia”, “Holy God” and “Come, let us worship” and while shouting “Glory to Thee, Christ God”, before dismissal - three times. During the reading of the canon at Matins while invoking the Lord, the Mother of God and the saints. 9) At the end of the singing or reading of each stichera. 10) At the litia, after each of the first two petitions of the litany - three bows, after the other two - one each.

TO BE BAPTIZED WITH A BOW TO THE EARTH (we kneel down and touch our foreheads to the floor): 1) During the fast when entering the temple and when leaving it - three times (on weekdays) 2) During the fast at Matins after each chorus to the song to the Mother of God “Magnifies My Soul” Lord" after the words "We magnify You" (on weekdays). 3) At the beginning of the liturgy, singing “It is worthy and righteous to eat...” (on weekdays). 4) At the end of singing “We will sing to you...” (on weekdays). 5) After “It is worthy to eat...” or zadostoynik (on weekdays). 6) When shouting “Holy to Holies” (on weekdays). 7) When shouting “And grant us, O Master...” before singing “Our Father” (on weekdays). When carrying out the Holy Gifts, with the words “Approach with the fear of God and faith,” and the second time - with the words “Always, now and ever...”. In Great Lent, at Great Compline, while singing “To the Most Holy Lady...” - on every verse; while singing “Virgin Mother of God, rejoice...” and so on. At Lenten Vespers three bows are made. 9) During Lent, when reading the prayer “Lord and Master of my life...”. 10) During Great Lent, during the final singing of “Remember us, Lord, when You come in Your Kingdom,” three prostrations are required (on weekdays).

Please note that on Sundays prostrations in the temple are prohibited!!!

HALF BOW WITHOUT THE SIGN OF THE CROSS: 1) At the words of the priest “Peace to all,” “The blessing of the Lord be upon you...”, “The grace of our Lord Jesus Christ...”, “And may there be the mercies of the Great God...”. 2) With the words of the deacon “And forever and ever” (after the priest’s exclamation “How holy art thou, our God” before the singing of the Trisagion).

BOWING TO THE GROUND IS PROHIBITED:

1) On Sundays, 2) On the days from the Nativity of Christ to Epiphany, from Easter to Pentecost, on the Feast of the Transfiguration.

At the words “Let us bow our heads to the Lord” or “Bow our heads to the Lord,” all those praying bow their heads (without the sign of the cross), since at this time the priest secretly (that is, to himself), and at the litia loudly (loudly) reads the prayer, in to which he prays for all those present who have bowed their heads. This prayer ends with an exclamation in which glory is given to the Holy Trinity.

SCHEDULE OF SERVICES AT THE HOLY TRINITY CATHEDRAL FOR THE UPCOMING WEEK

from 10/31/2013

During church services, it is customary for Orthodox Christians to cross themselves and bow. This is due to several aspects of the service. Firstly, the sign of the cross with which a person makes the sign

itself, sanctifies and protects our body and soul. The way the fingers are folded at this time has a symbolic meaning: three fingers - the trinity of the Holy Trinity and two - the equivalence of the divine and human essences of our Lord Jesus Christ. Secondly, the sign of the cross and the bow associated with it is a social act, a statement that emphasizes the confession of faith, respect, and a person’s reverence for a particular object or fact. In this regard, in order to participate in the service as a full-fledged Christian, you need to know when to be baptized and how to bow at this time.

1. To be baptized without bowing is supposed to:

at the beginning and at the end of reading the Holy Scriptures - the Gospel, the Apostle, Proverbs;
in the middle of the six psalms with the words alleluia;
when reading and singing the Creed in the words: “I believe...And in one Lord Jesus Christ...And in the Holy Spirit...”;
on dismissal with the words: “Christ our true God...”; at the commemoration of celebrated saints;
It is permissible to perform the sign of the cross without bowing at the Trisagion at the beginning of Matins, during the Great Doxology and at the Liturgy, as well as with the words “By the Power of the Honest and Life-Giving Cross,” at the litany petition “God Save...” and at dismissal.

2. To be baptized with a bow from the waist is supposed to:

at the entrance to the temple and at the exit from it three times;
at every request for a litany;
with the exclamation of a priest or reader giving glory to the Holy Trinity, and other exclamations of the priest at the end of the litany and special ones, such as: “Glory to Thee, who showed us the light”;
at the Liturgy with exclamations: “Let us become kind. Let us stand with fear..."; “Singing a victory song...”; “Take, eat...”; “Drink everything from her...”; “Yours from Yours...”;
at the end of the Creed in the words: “... and the life of the next century. Amen";
when reading and singing the words “Come, let us worship...”; “Holy God...”; "Alleluia";
at the end of the singing of a stichera, troparion or psalm;
when pronouncing the name of the Blessed Virgin Mary. On the petition “Save, God...”;
on the canon from the 1st to the 9th song at each first invocation to the Lord, the Mother of God or the saints;
when singing the Song of the Theotokos at Matins with the words “Most Honest...” and “...we magnify”;
when pronouncing the exclamation “Glory to Thee, Christ God...” and the last one before dismissal;
at the end of vacation;
with exclamations: “Let us pray to the Lord” or “Let us pray to the saint,” preceding any special prayer, in particular prayer at a prayer service;
When passing through the church, each time you should stop in front of the Royal Doors and slowly make the sign of the cross and bow;

3. It is always necessary to be baptized with a bow to the ground, except for special days (such, for example, include the days from Easter to Pentecost):

at the Liturgy, at the exclamation “We thank the Lord”, at the end of the song “We sing to you...”;
after the exclamation “And grant us, Master...”;
at the first and second manifestation of the Holy Gifts;
In addition, the charter does not prohibit bowing to the cry of the Holy of Holies.

During the days of Great Lent, many bows from the waist are replaced by bows to the ground:

when entering and leaving the temple;
on slavas when reading kathisma - three bows;
on every chorus of the Song of the Virgin;
to “Worthy...”;
at Great Compline with exclamations of “Holy Lady Theotokos...” and others;
at Vespers and the hours during the singing of the troparion;
on Fine when singing “Remember us, Master...” - three bows;
at the prayer of St. Ephraim the Syrian 3 earthly, 12 waist with the prayer “God, cleanse me a sinner” and 1 earthly.

4. When kissing a shrine, it is necessary to make the sign of the cross with a bow (from the waist or to the ground, depending on the significance of the shrine for the worshiper) twice, lightly venerate the lips, after which another sign of the cross with a bow is made.

5. It is not necessary to be baptized while reading or singing psalms and stichera or troparions; in general while singing; during the litany while singing “Lord, have mercy” to the choir who is singing.

6. Bowing of the head is prescribed by the rules during the reading of the Gospel during the service and at the Great Entrance.

7. Half bow without the sign of the cross:

with the words “Peace to all”;
with the words “The blessing of our Lord...be with you all”;
with the words “And may the mercies of the Great God... be with you all”;
at the words of the deacon..."and forever and ever" (after "For holy art thou...");
at the words of the priest, may the Lord God remember you and all Orthodox Christians in His Kingdom... we bow and answer: “Priesthood (or archpriesthood, hieromonasticism, holy archimandrite) may the Lord God remember yours in His Kingdom always, now and ever, and unto the ages of ages.”

When in church they signify the sign of the cross or the Gospel, an image or a cup, everyone crosses themselves bowing their heads; and when they light candles, or bless with their hands, or burn incense to those who are coming, then Orthodox Christians do not need to be baptized, but only bow their heads. Only on Bright Easter Week, when the priest censes with a cross in his hand, does everyone cross themselves and say: “Truly he is risen!”

8. Bowing to the ground without the sign of the cross was established during Great Lent with exclamations of the Light of Christ... and during the transfer of the Holy Gifts during the singing of Now the Powers of Heaven...

9. Kneeling is established only when reading special prayers, preceded by the exclamation: Pack and pack, on bended knee... let us pray, as well as during Lent while singing “Let him be corrected...«

According to the charter, it is not necessary to bow on Sundays, from the pre-celebration of the Nativity of Christ to Epiphany, from Matins on Thursday of Holy Week to Vespers of Pentecost, on the Twelfth Feasts (except for the Feast of the Exaltation of the Cross of the Lord, when general veneration of the Cross is performed), as well as after communion of the Holy Mysteries. Prostrations stop from the evening entrance at the all-night vigil on the eve of the holiday until Vouchsafe, Lord...at vespers on the very day of the holiday.

To make the sign of the cross, we fold the fingers of our right hand like this: we fold the first three fingers (thumb, index and middle) together with their ends straight, and bend the last two (ring and little fingers) to the palm.

The first three fingers folded together express our faith in God the Father, God the Son and God the Holy Spirit as the consubstantial and inseparable Trinity, and the two fingers bent to the palm mean that the Son of God upon His incarnation, being God, became man, that is, they mean His two natures are Divine and human.

In the temple, the following rules regarding bowing and the sign of the cross must be observed.

Be baptized without bowing

follows:

At the beginning of the Six Psalms, with the words “Glory to God in the Highest...” three times and in the middle on “Alleluia” three times.
At the beginning of singing or reading “I Believe.”
On release “Christ our true God...”.
At the beginning of reading the Holy Scriptures: the Gospel, the Apostle and proverbs.

baptized with a bow from the waist
:

When entering the temple and when leaving it - three times.
At each petition, the litany is followed by the singing of “Lord, have mercy,” “Give, Lord,” “To you, Lord.”
With the exclamation of the clergyman giving glory to the Holy Trinity.
When shouting “Take, eat...”, “Drink from it all...”, “Thine from Thine...”.
At the words “Most honorable Cherub...”.
With each proclamation of the words “let us bow down,” “worship,” “let us fall down.”
While reading or singing “Alleluia”, “Holy God” and “Come, let us worship” and when shouting “Glory to Thee, Christ God”, before dismissal - three times.
During the reading of the canon at Matins while invoking the Lord, the Mother of God and the saints.
At the end of the singing or reading of each stichera.
At the litia, after each of the first two petitions of the litany, there are three bows, after the other two, one bow each.

be baptized with a bow to the ground
:

During the fast, when entering the temple and when leaving it - three times.
During Lent at Matins, after each chorus to the song to the Theotokos “My soul magnifies the Lord” after the words “We magnify you.”
At the beginning of the liturgy, singing “It is worthy and righteous to eat...”.
At the end of singing “We will sing to you...”.
After “It is worthy to eat...” or worthy.
With the cry of “Holy to Holies.”
When shouting “And grant us, O Master...” before singing “Our Father.”
When carrying out the Holy Gifts, with the words “Approach with the fear of God and faith,” and the second time - with the words “Always, now and ever...”.
In Great Lent, at Great Compline, while singing “To the Most Holy Lady...” - on every verse; while singing “Virgin Mother of God, rejoice...” and so on. At Lenten Vespers three bows are made.
During Lent, when reading the prayer “Lord and Master of my life...”.
During Great Lent, during the final singing of “Remember us, Lord, when You come into Your Kingdom,” three prostrations are required.

A half-length bow without the sign of the cross
is placed:

At the words of the priest “Peace to all”, “The blessing of the Lord be upon you...”, “The grace of our Lord Jesus Christ...”, “And may there be the mercies of the Great God...”.
With the words of the deacon “And forever and ever” (after the priest’s exclamation “How holy art thou, our God” before the singing of the Trisagion).

Prostrations to the ground
are not allowed :

On Sundays, on the days from the Nativity of Christ to Epiphany, from Easter to Pentecost, on the Feast of the Transfiguration.
At the words “Let us bow our heads to the Lord” or “Bow our heads to the Lord,” all those praying bow their heads (without the sign of the cross), since at this time the priest secretly (that is, to himself), and at the litia loudly (loudly) reads the prayer, in to which he prays for all those present who have bowed their heads. This prayer ends with an exclamation in which glory is given to the Holy Trinity.

About the need to visit the temple of God About the structure of the temple About behavior in the temple About the services performed in the temple About the meaning of the all-night vigil and the Divine Liturgy About bows and the sign of the cross About the priestly blessing About commemoration About the prosphora, antidoron and artos About holy water About the church candle About kissing the Saint Gospel, Cross, holy relics and icons Your first prayers