The Canon of Andrew of Crete read by Patriarch Kirill
The Primate of the Russian Orthodox Church began reading the canon during Compline in the Moscow Cathedral of Christ the Savior. On Tuesday, March 3, Kirill continued reading at the Epiphany Cathedral in Moscow, located on Spartakovskaya Street. The ceremony began at 18:00. Already on the evening of March 4, Patriarch Kirill read the canon at the Danilovsky Monastery, which is also located in Belokamennaya, on Danilovsky Val Street, building 22. The ceremony also began at 18:00.
The completion of the reading of the Great Penitential Canon took place on Thursday, March 5th. The High Hierarch began it in the evening, at 18:00, at the Holy Trinity Sergius Lavra, located in Sergiev Posad near Moscow. On Thursday of the fifth week of Great Lent, the entire canon written by Andrei Kritsky was read from the very morning.
The canon is always read during the first week of Lent, because this period is considered to be the most strict during the entire period of abstinence. Scripture contains 250 troparia, and it sets out man's special feeling towards God. It is important that the believer understands the sinful state in which he remains. The canon contains an appeal to New Testament and Old Testament images, and also describes examples from the lives of saints.
Moscow Sretenskaya Theological Academy
Valentin Frolov 03/13/201914899
One day I heard an unusual sermon. It was a temple where we from the military unit went on leave in an organized manner. After the service, the priest did not tell a life or even a life story. It was Lent. And that priest explained one of the many troparions of the Great Penitential Canon of St. Andrew of Crete. The entire sermon was one troparion. He explained the incomprehensible words, told all possible meanings of this small text. This inspired me so much that, while in the army, I decided upon returning to the seminary to take on a thesis topic related to the Great Canon.
Venerable Andrew of Crete
Prayer or looking in the dictionary?
It’s not often now that you hear explanations of texts in church, and, unfortunately, sometimes someone turns around and leaves without understanding a single word - not only because of the unusual, archaic sound of the Church Slavonic language, but also because, for example, the choir sings indistinctly or a reader with poor diction pronounces the words of liturgical texts.
I have always been worried about the problem of perceiving Church Slavonic words. Especially the fact that to clarify the meaning you need to look in the dictionary. Although this is the spiritual-scientific work for every Christian, still in such conditions the thread of prayer is interrupted. The prayerful appeal to God is disrupted by turning to the dictionary. And so I began to study the Great Canon - in order to explore words that, as it seemed to me, may not be understandable from the first reading to most believers, and for which one can find synonyms that are understandable without a dictionary - from the same Church Slavonic language.
The Great Canon was written, perhaps, at the end of the life of St. Andrew as a result of repentance for apostasy from the truth
In addition, the Canon is interesting not only from the point of view of the Church Slavonic language.
It intersects many theological sciences - the Holy Scriptures of the New and Old Testaments, dogmatic theology, liturgics, etc. Now I would like to talk about the work on just one word that appears quite often in the Great Canon and in many other Orthodox prayer books - beneficent
. Tell me how I looked for synonyms for it and what meanings I discovered for myself. But first, let us turn to the history of the Great Penitential Canon and its contents.
The history of the creation of the Canon
Initially, the Great Canon was not part of the liturgical cycle. Reverend Andrei probably did not imagine that his work would receive general church use, because its composition was connected with the personal problem of the saint.
Remembering the life story of Andrei of Crete, let us note that in 712, Emperor Philippicus Vardan issued a decree that actually renewed the heresy of monothelitism, condemned by the VI Ecumenical Council, under the pretext of establishing peace in the empire. And according to the testimony of Saint Theophan the Confessor, Bishops Andrew of Crete and Herman of Cysia were among those who rejected the acts of the VI Ecumenical Council under pressure from Emperor Philippi [1]. Thus, the Great Canon was written, perhaps, at the end of the life of St. Andrew as a result of repentance for apostasy from the truth [2]. And it was originally written by a Cretan shepherd in Greek as a large poetic work.
Called “Great”, the canon reflects the breadth of disclosure of the main theme - repentance. The volume of the text, at first glance, is impressive - more than 200 independent troparions. But for ease of perception, the canon was divided into four parts - accordingly, according to the first four days of the first week of Great Lent. However, one must understand that all together the troparia of the canon form a single thread of meaning, and therefore the canon is read in its entirety during the fifth week of Lent, at the so-called “State of Mary.”
Throughout the Canon, the repentant mood grows and reaches its climax by the seventh canto.
It is no coincidence that it is said that the Bible contains the story of our salvation.
The Monk Andrew also used this in the Great Canon, capturing people and their deeds, and the events of Old Testament and New Testament history, in which either the power of sin or the virtues of a righteous life were reflected with particular force. The Great Canon reflects and symbolically comprehends almost the entire volume of biblical history. Priest Konstantin Veremeenko in his book dedicated to the Canon, about [3].
And Archpriest Sergius Pravdolyubov wrote that the Monk Andrei “was entirely in line with the traditions of monastic practice, the works of the holy ascetic fathers, his predecessors” [4]. It was from the depths of previous centuries of monastic practice of interpreting the Holy Scriptures that “the Great Canon grew and took shape in the work of St. Andrew, incorporating the experience of the ancient fathers, their understanding and attitude towards repentance and even, in part, the way of presenting their thoughts” [5].
In general, it must be said about the Canon that throughout its entire presentation, the repentant mood grows and reaches its culmination in the seventh canto: “They have sinned, been lawless and rejected Your commandment, as if they had committed sins, and have applied scabs to themselves; but have mercy on me, for you are gracious, O God of the fathers.”
At the conclusion of the Great Canon, “the peaceful New Testament mood of the human heart that has brought repentance can be traced” [6].
The Great Penitential Canon of St.
Andrew of Crete, patriarchal service One word, three meanings
So, let's return to the word benign
.
The reader may be intimidated by the subsequent seemingly “broken” text, but do not be afraid, because what follows is a gradual clarification of the meaning of the word benevolent
in a variety of contexts - on the pages of ancient manuscripts and not only. I propose to trace how the word has changed and what its original meaning is.
The first troparion of the first song of the Great Canon sounds like this: “ Where will I begin to cry about my accursed life and deeds? Will I make a beginning, O Christ, for this present mourning? But, as you are kind, grant me forgiveness of sins."
.
Taking the manuscript of the Lenten Triodion of the end of the 14th century [7], one can see another version of the underlined expression: but as a blg(s)rd ( beneficent
).
This is exactly how the word benevolent sounds - benevolent
-
in
the new version of the Lenten Triodion, edited at the beginning of the 20th century by a special Commission for the Correction of Liturgical Books, headed by Archbishop Sergius (Stragorodsky). However, the new version did not take root in church life due to the well-known events that unfolded in our country in the first half of the 20th century.
In later manuscripts (XV-XVII centuries) in this place instead of the womb
another word is found -
merciful
(mlr(c)d - Lenten Triodion, end of the 15th century [8]; billion - Lenten Triodion, end of the 15th century [9]; mercy - Lenten Triodion, 16th century [10], etc.).
And this suggests that the so-called “Donikon” texts are semantic translations of the Greek originals. The translators used simpler and more understandable expressions. However, in editions after the reforms of Patriarch Nikon, texts were often translated “interlinearly” - word for word. And it was precisely the word εὔσπλαγχνός that was translated literally.
Consider the original Greek word. It must be said that both the Greek and Church Slavonic words consist of two parts: good
(εὔ) and
womb
(σπλαγχνός).
Let's look at this word in the context of Holy Scripture. It can be found in the First Epistle of the Apostle Peter: “The end, be all of the same wisdom... be compassionate, you lovers of wisdom, humble in your wisdom.”
(1 Pet. 3:8).
Synodal text: “Finally, be all of one mind... merciful
(εύσπλαγχνοι)
, friendly, humble in wisdom”
;
Also in the Epistle to the Philippians: “ God is my witness, that I love you all with the mercy
(σπλάγχνοις)
of Jesus Christ”
(Phil. 1:8), synodal text: “
God is witness that I love you all with the love of Jesus Christ” .
Here we are talking about love, mercy, mercy - as a property that is inside
. In the context of the Epistle to the Philippians, the Greek word σπλάγχνοις is derived from σπλάγχνον (translation - “inside”, and figuratively - “heart”, “love”, “mercy”).
You need to understand that Greek words very often have multiple meanings. And the situation with the word σπλάγχνον is exactly this.
Firstly, the word σπλάγχνον can be translated as “inside” literally - in the anatomical sense (mainly the heart, lungs, liver and kidneys). In this meaning, this word was used by various writers of antiquity, speaking, for example, about how, as a result of a sacrifice, fortune telling was performed and at the same time the entrails
were eaten by the participants in the sacrificial feast (Euripides:
σπλάγχνων
πτυχας μάντεις - “fortune telling by the folds of the entrails” [11]).
The book of Acts also talks about how, when Judas was hanged, “ all his entrails fell out”
(Acts 1:18). And in the original Greek the word used here is τα σπλάγχνα.
Compassionate means merciful, merciful, compassionate, having a kind heart
Secondly, “the mother’s womb”; womb: υπο σπλάγχνων
ελθειν – “to be born into the world” (Pindar, 522-442 BC);
των σων εκ σπλάγχνων
εις – “your child” (Sophocles, 496-406 BC). In prayers to the Mother of God you can often find the word σπλάγχνον in the meaning of Her virgin womb.
Thirdly, figurative meaning: heart, soul. In Euripides: μομφας υπο σπλάγχνοις
έχειν (“to conceal reproaches in the soul”). This third meaning of the word σπλάγχνον is most important when translating from Greek into Church Slavonic.
Thus, it is clear that in Holy Scripture and in hymnography the word σπλάγχνον is used in all three meanings.
Undoubtedly, the womb of Christ, which constitutes the
the female human nature of the New Adam, good, and it is also fair to attribute the expression
“The Kingdom of God is within you”
(Luke 17:21) to the Source of these words.
He is the source of goodness. And therefore, it is important, while respecting the established use of the word “ comfortable
,” to pay attention to the shift in emphasis from the literal understanding of the Body of Christ to His Divine properties.
He is Good, He is Merciful, He is Love. Also the dictionary of prot. G. Dyachenko gives a translation of the word benign
- merciful, merciful, compassionate, having a kind heart [12].
Thus, it is fair to use the word merciful
and translating it into Russian in a figurative sense as
merciful.
After all, the entire Canon is the repentant sinner’s hope for God’s mercy.
Repentant canon.
Optina Pustyn Heart and womb
If we talk about the need to replace the word beneficial,
the replacement made by St. Athanasius (Sakharov) in the liturgical text of the Sticheron of the Holy Cross on the stichera on Tuesday of the fifth week of Great Lent speaks
in favor of the possibility of variable reading
of benevolent
as
merciful
or
benevolent In the modern Lenten Triodion, this text ends as follows: “Thy all-immaculate Mother was wounded with her womb.” The context here is this: the crucified Christ is hanging on a tree, the Mother of God is next to her Son. And Saint Athanasius
replaced
with the womb with the heart
. This makes the meaning clear. Saint Athanasius had the goal here “to make the text understandable without resorting to a dictionary” [13], without infringing on the Church Slavonic language.
The “Donikonovsky” text also has “its own view” on this Martyr of the Cross. For example, in the Lenten Triodion of the 16th century. [14] this text looks like this: “and weeping, child, do not forsake thee who bore me. give my word to my Son. Do not silently pass by the Word of God, His servant.”
Here it is clear that the Greek
womb
was taken literally by the Slavic translator, but translated in different words, but with characteristic fidelity to the meaning of the original.
The phrase using the word womb
was changed to the expression “
do not forsake the one who gave birth to me
.”
We see here two versions of the reading of the same word - by Saint Athanasius and in the ancient manuscript. In the first case, a figurative meaning was used, in the second - a literal one. And in both, the meaning is preserved, and it is immediately understandable, while with the expression “vulnerable to the womb,”
used to this day in worship, we need to work hard to clarify the meaning.
If you look at the word benevolent from the dogmatic side,
then we will notice that it denotes an extremely important truth: Christ as a Man has a renewed, pure nature, not poisoned by original sin, and therefore all His organs, all of Him internally, according to human nature - without damage.
However, it is hardly possible for human nature to add the Divine property of Goodness. But if you pay attention to the context of the word benign
, both in the first troparion of the Great Canon and in subsequent ones, you will notice: a repentant heart turns to Christ with a request for forgiveness of sins or tears of tenderness. And who is closest to man except the Compassionate God-Man Christ Himself?
Thus, the words are kind
and
merciful
- the most suitable and more understandable for the repentant, for he asks for forgiveness, mercy from the Source of this mercy, from the Most Gracious, Merciful God.
It is noteworthy that Saint Theophan the Recluse, when he translated the book of St. Nicodemus the Holy Mountainer “Invisible Warfare,” translated the word εύσπλαγχνίαν [15] as “merciful”
: virtuous men “fast in order to tame their violent flesh, hold vigils in order to sharpen the eye of their minds... they say prayers, attend church services and perform other acts of piety... not for anything else, but in order to better know their own badness and kindness the goodness of God" [16].
To change or not to change?
So, from all this lengthy research and reflection it follows that the word benevolent
, found in various forms both in many troparia of the Great Penitential Canon and in other church texts, and relating to God, first of all, should be understood in the meaning of “internally good”, and therefore “merciful”, “merciful”. And evidence of this is the primary source and ancient manuscripts.
It must be said that the word uterine is not an innovation of Patriarch Nikon. In other church manuscripts of the XV-XVI centuries. this word appears. For example, in the letter of Metropolitan Photius it is said: “I pray that you will do everything worthy of Orthodoxy, demonstrate faith and deeds, be kind to each other in the future, be kind and obedient” [17].
It is probably no longer possible and there is no need to replace the word benign
benevolent
or
merciful
has already penetrated too much into the solid fabric of church life - from home prayers to the so-called “concerts” on the “sacramental” verse. For example, when they sing in church the work “By the Eye of the Heart” (troparion according to kathisma 13). And replacing a word can raise many questions. According to a survey conducted in connection with my thesis, out of 820 respondents, more than 50% believe that there is no need to touch liturgical texts. For example, one of the respondents wrote in the reviews: “There is no need to invent anything, everything is clear and without editing.” However, more than 50% of respondents also believe that the editing words I presented in the survey are to one degree or another incomprehensible.
Replacing a word that is firmly woven into the fabric of church life can only cause damage
If we talk about any possibility of replacing the word benign
with
merciful
(the word contained in the Lenten Triodion, edited by a special Commission at the beginning of the 20th century and published with the blessing of the Holy Synod) or
merciful
, then it is possible, it seems to me, only in footnotes in the new publications of liturgical books, and this practice, by the way, already exists in the Church.
But now we are not talking about editing, but only about diving “into the depth” of one word, that is, about searching for an understanding of the incomprehensible. Here we can give another quote from the respondents’ reviews: “I think the texts need to be studied and clarified, then the meaning of the ambiguities will be cleared up, and the word will acquire the power and beauty inherent in it.”
Valentin Frolov
First published March 15, 2016
[1] Pogrebnyak N., prot. The Great Canon: history and iconographic parallels // URL: https://azbyka.ru/molitvoslov/velikij-kanon-istoriya-i-ikonograficheskie-paralleli.html#25
[2] Ignatius, mon. The place of the Great Canon of St. Andrew of Crete in the song-writing heritage of the Church // URL: https://azbyka.ru/molitvoslov/mesto-velikogo-kanona-prepodobnogo-andreya-kritskogo-v-pesnotvorcheskom-dostoyanii-cerkvi.html
[3] Veremeenko K., priest. Lessons of repentance in the Great Canon of Andrew of Crete. – M.: Publishing House of the Moscow Patriarchate of the Russian Orthodox Church, 2013. – P. 12
[4] Quoted. by: Veremeenko K., priest. Lessons of repentance in the Great Canon of Andrew of Crete. – M.: Publishing House of the Moscow Patriarchate of the Russian Orthodox Church, 2013. – P. 15.
[5] Quoted. by: Veremeenko K., priest. Lessons of repentance in the Great Canon of Andrew of Crete. – M.: Publishing House of the Moscow Patriarchate of the Russian Orthodox Church, 2013. – P. 16.
[6] Veremeenko K., priest. Lessons of repentance in the Great Canon of Andrew of Crete. – M.: Publishing House of the Moscow Patriarchate of the Russian Orthodox Church, 2013. – P. 18.
[7] NIOR RSL. F. 304.I. Op. 25. Lenten Triodion, end of the 14th century. L. 165 rev.
[8] NIOR RSL. F. 304.I. Op. 385.Lenten Triodion, XV century. L. 170 rev.
[9] NIOR RSL. F. 304.I. Op. 397. Lenten Triodion, end of the 15th century. L. 393 vol.
[10] NIOR RSL. F. 304.I. Op. 393. Lenten Triodion, XVI century. L. 155.
[11] Alpha online. Ancient Greek-Russian dictionary // URL: https://gurin.tomsknet.ru/alphaonline.html
[12] Dyachenko G., prot. Complete Church Slavonic dictionary. – M.: Father’s House, 2013. – P. 46.
[13] Kravetsky A. G., Pletneva A. A. History of the Church Slavonic language in Russia (late XIX – XX centuries). – M.: Languages of Russian Culture, 2001. – P. 247.
[14] NIOR RSL. F. 304.I. Op. 391. Lenten Triodion, XVI century. L. 422.
[15] Νικόδημος Αγιορείτης, αγ. Βιβλίον ψυχωφελέστατον καλούμενον Αόρατος Πόλεμος. – Αθήναις: Τύποις Φ. Καραμπίνη και Κ. Βάφα, 1853. – P. 3.
[16] Nicodemus the Holy Mountain, St. Invisible abuse. – Sergiev Posad: Holy Trinity Sergius Lavra, 2007. – P. 13.
[17] Dictionary of the Russian language XI-XVII centuries. Issue 1 (A-B). – M.: Publishing house “Nauka”, 1975. – P. 227.
Mariino standing
According to the Synaxarion of Thursday, “this was established for the purpose that, in view of the approaching end of the Holy Lent (that is, Great Lent), people who have shown themselves lazy towards spiritual achievements would not fall into careless oblivion and would not cease to be chaste altogether”: that is, for the sake of arousing in people a feeling of repentance and encouraging them to correct themselves, both through numerous examples from the entire biblical history, from Adam to the apostolic sermon, taking place in the Canon, and through the example of one life, “which first revealed the abyss of sin and then the height of virtue,” according to the words of the Life .
The Church Charter commands the Great Canon to be read and sung slowly, with three bows for each troparion. There are 250 troparia in it. How many bows are to be made! In modern conditions this is not always possible, but you should know that our grandfathers and great-grandfathers did this, not even allowing the thought of boasting of such zeal and fidelity to the statutes of the Church. For the same purpose - to arouse attention and increase strength - the life of the Venerable Mary of Egypt is read. What forces and where will they come from? From a reminder of the ineffable mercy of God, calling everyone to repentance.
“Labor for the Vigil” on Thursday there is a weakening of the fast (food with vegetable oil is allowed), and most importantly, the Liturgy of the Presanctified Gifts is served so that those who labored at Mary’s station can partake of the Holy Mysteries of Christ.
The reading of the canon of St. Andrew and the life of St. Mary of Egypt on Wednesday was established at the VI Ecumenical Council.
The Great Canon was compiled in the 7th century by St. Andrew, Archbishop of Crete. The Church unanimously gave him the name Great, not so much for its vastness - it has 250 troparia - but for its inner dignity and strength: “There is inexpressible tenderness in him, and he is so strong and touching that he can soften the hardest soul and breathe vigor into it and strength for saving activity, if only it is sung with due attention and from a heart imbued with contrition.” Everything that can arouse a person to repentance, humility, prayer, self-sacrifice - everything is collected and presented in it. It indicates all the events of the Old and New Testaments, in which the meaning and power of sin and the meaning and power of a righteous life were especially strikingly expressed; all persons in whom both were realized are indicated.
The Monk Andrew composed it at the same time that Saint Sophronius, Patriarch of Jerusalem, wrote down the life of Mary of Egypt. This life also brings great tenderness and gives great consolation to those who have sinned and are sinning, if only they have decided to leave evil.
St. Andrew, going to the Ecumenical Council in 680, took the life with him and presented it, along with his canon, to the entire assembly of shepherds. Both were approved by them and then introduced into church use. Then St. Andrew, having valiantly opposed the Monothelites, while still a simple monk, was numbered among the clergy of the church in Jerusalem, and made a deacon and provider of orphans. Soon Andrei became Archbishop of Crete. Then, having sailed to Mytilene, near a place called Ieris, he departed to the Lord, having remained in his pulpit for quite a long time. Through His prayers, God, have mercy on us!
The penitential canon of Andrei Kritsky: text for Monday, Tuesday, Wednesday and Thursday
Canon of Andrei Kritsky
The penitential canon of Andrew of Crete is a text that is read in churches and temples during the first four days of Lent. The canon combines images from the Bible, poetry and a portrait of a person, writes the journal Orthodoxy and Peace. In its form, the canon of St. Andrew of Crete is similar to the internal dialogue of a believer with his own soul.
The canon of Andrew of Crete consists of many troparions (small verses) that call for repentance and remind of sins. At its core, the penitential canon sets a certain tone for believers in preparation for Easter. Lent is not just a strict menu, but also preparation for the meeting of the risen Christ.
Each part of the penitential canon consists of nine songs. In the first, Andrei Kritsky says that without Christ he will not be able to fight sins and evil. He also remembers the Gospel, the good signs that were contained in Scripture. The next seven songs recall Old Testament characters such as Job, Noah, David, and Solomon. In the ninth and final song, Andrei Kritsky recalls the life of Christ, turning to the New Testament. In the Orthodox world, audio recordings are widely known in which the canon of St. Andrew of Crete is read by Patriarch Pimen. In addition, there are supporters of the reading of the canon by Patriarch Kirill.
Penitential canon of Andrei Kritsky, Monday
There are many translations of the canon of Andrei Kritsky. We only publish what is generally known. Below is the text of the penitential canon of Andrei Kritsky for Monday.
read the penitential canon of Andrei Kritsky for Tuesday here. By following this link, you can read the text of the canon for Wednesday, and the text of the penitential canon for Thursday can be seen here.
Song 1
Irmos: Helper and Protector become my salvation, This is my God, and I will glorify Him, God of my Father, and I will exalt Him: gloriously will I be glorified.
[The Helper and Protector has appeared to me for salvation, He is my God, and I will glorify Him, the God of my father, and I will praise Him, for He is magnified in glory.] (Ex. 15: 1-2)
Chorus: Have mercy on me, God, have mercy on me.
Where will I begin to cry about my accursed life and deeds? Will I make a beginning, O Christ, for this present mourning? But, as you are kind, grant me forgiveness of sins.
[Where should I begin to mourn the deeds of my ill-fated life? What beginning will I make, O Christ, for my present lamentation? But You, being merciful, grant me forgiveness of sins.]
Come, accursed soul, with your flesh, confess to the Creator of all, and remain the rest of your former speechlessness, and bring tears to God in repentance.
[Come, unfortunate soul, with your flesh, confess to the Creator of all, finally refrain from your former recklessness and bring tears to God with repentance.]
Having become jealous of the crime of the primordial Adam, I knew myself naked from God and the ever-present Kingdom and sweetness, sin for my sake.
[By imitating the primeval Adam in crime, I recognize myself as deprived of God, the eternal Kingdom and bliss for my sins.] (Genesis 3: 6-7)
Woe to me, cursed soul, that you became like the first Eve? You saw evil, and you were wounded by the mountaineer, and you touched the tree, and you tasted the insolent, wordless food.
[Woe is me, my unfortunate soul, why have you become like the first-created Eve? You did not look kindly and were cruelly wounded, touched the tree and boldly tasted the meaningless fruit.] (Genesis 3:6)
Instead of the sensual Eve, the mental Eve was Eve, a passionate thought in the flesh, showing sweet and tasting the ever-bitter drink.
[Instead of the sensual Eve, the mental Eve arose in me - a carnal, passionate thought, seducing with pleasant things, but when tasted, it always fills us with bitterness.]
It is worthwhile that Adam was expelled from Eden because he did not keep Thy one commandment, O Savior; Am I supposed to suffer, the animal always sweeping aside Your words?
[Adam was worthily expelled from Eden, as he did not keep one of Your commandments, Savior. What must I endure, always rejecting Your life-giving commandments?] (Genesis 3:23)
Glory, Trinity: Pre-existing Trinity, worshiped in Unity, take away from me the heavy burden of sin, and as you are gracious, give me tears of tenderness.
[Most-essential Trinity, Whom we worship in one Being, remove from me the heavy burden of sin and, in Your mercy, grant me tears of tenderness.]
And now, Mother of God: Theotokos, Hope and Intercession of those who sing to You, take away from me the heavy sinful burden, and as the Pure Lady, repentant, accept me.
[Mother of God, hope and protection of those who sing Your praises, remove from me the heavy burden of sin and, like the Pure Lady, accept me repentant.]
Song 2
Irmos: Look up, heaven, and I will speak and sing of Christ, who came in the flesh from the Virgin.
[Listen, O heaven, I will proclaim and glorify Christ, who came in the flesh from the Virgin.]
Listen, heaven, and I will shout, inspire in the earth a voice repenting to God and praising Him.
[Hear, O heaven, I will proclaim: Earth, hear the voice repenting to God and glorifying Him]
Look at me, O God, my Savior, with Your merciful eye, and accept my warm confession.
[Look at me, God, my Savior, with Your merciful eye and accept my fiery confession.]
Man has sinned more than all others, and only one has sinned against You; but as God, Savior, have mercy on Your creation.
[I have sinned more than all people, I alone have sinned against You; but, as God, have mercy, O Savior, on Your creation.] (1 Tim. 1:15)
Having imagined the ugliness of my passions, my lustful aspirations have destroyed the beauty of my mind.
[Having reflected in myself the ugliness of my passions, I distorted the beauty of my mind with voluptuous aspirations.]
The storm of the wicked will contain me, O gracious Lord; But like Peter, stretch out your hand to me too.
[A storm of evil surrounds me, Merciful Lord, but like Peter, you stretch out your hand to me.] (Matthew 14:31)
We have desecrated my robe and stained it in the image, the Savior, and in the likeness.
[I have desecrated the garment of my flesh and denigrated within myself, Savior, that which was created in Your image and likeness.]
I darkened the spiritual beauty of passions with sweets, and in every possible way created dust throughout my entire mind.
[I have darkened the beauty of my soul with passionate pleasures and completely turned my entire mind into dust.]
Now the Creator has torn my first garment to the south from the beginning, and from there I lie naked.
[I tore my first garment, which the Creator first wove for me, and that is why I lie naked.]
I have put on a torn robe, emanating from the serpent’s advice, and I am ashamed.
[I have put on the torn garment, which the serpent has woven for me by deceit, and I am ashamed.] (Gen. 3:21)
Tears of a harlot, O Generous One, and I offer, cleanse me, O Savior, by Thy compassion.
[Like a harlot, I too shed tears, O Merciful One; have mercy on me, Savior, according to Your mercy.] (Luke 7:38)
I looked at the beauty of the garden and was seduced by my mind; and from there I lie naked and am ashamed.
[I looked at the beauty of the tree and was seduced in my mind; That’s why I lie naked and am ashamed.]
All the rulers of passions are on my back, continuing their iniquity on me.
[On my ridge all the leaders of passions plowed, passing their iniquity along me.] (Ps. 128:3)
Glory, Trinity: One You in three Persons, I sing the God of all, the Father and the Son and the Holy Spirit.
[I praise You, One in three Persons, God of all, Father, Son and Holy Spirit]
And now, Mother of God: Most Pure Virgin Mary, One All-Singing One, pray diligently that we may be saved.
[Most Pure Virgin Mary, You alone, glorified by all, earnestly pray for our salvation.]
Song 3
Irmos: On the immovable, Christ, the stones of Your commandments, establish my thoughts.
[On the immovable rock of Your commandments, O Christ, establish my thoughts.]
Sometimes the Lord rained fire from the Lord and first fell into the land of Sodom.
[Having rained fire from the Lord, the Lord once burned the land of the Sodomites.] (Gen. 19, 24)
Save your soul on the mountain, like Lot, and take it to Zoar.
[Save yourself on the mountain, soul, like righteous Lot, and hasten to take refuge in Zoar.] (Genesis 19, 22-23)
Flee the burning, O soul, flee the burning of Sodom, flee the decay of the Divine flame.
[Flee, soul, from the flames, flee from the burning Sodom, flee from the destruction of Divine fire.]
There is only one who has sinned against You, one who has sinned more than all, O Christ the Savior, do not despise me.
[I have sinned alone before You, I have sinned more than all, Christ the Savior - do not despise me.]
You are the Good Shepherd, seek me the lamb, and do not despise the lost one.
[You are the Good Shepherd, find me, the lamb, and do not despise me, who am lost.] (John 10, 11-14)
You are sweet Jesus, You are my Creator, in You, the Savior, I will be justified.
[You are the desired Jesus; You are my Creator, Savior, by You I will be justified]
I confess to You, Savior, those who have sinned, those who have sinned, but weaken, leave me alone, as if I were compassionate.
[I confess to You, Savior; I have sinned, I have sinned before You, but let me go, forgive me as the Merciful.]
Glory, Trinity: O Trinity Unity God, save us from delusion, and temptations, and circumstances.
[Oh, Trinity, Unity, God, save us from deception, from temptations and dangers.]
And now, Theotokos: Rejoice, God-pleasing womb, Rejoice, throne of the Lord, Rejoice, Mother of our Life.
[Rejoice, womb that contains God; Rejoice, Throne of the Lord; Rejoice, Mother of our Life.]
Song 4
Irmos: The prophet heard Thy coming, O Lord, and feared, for Thou wouldst be born of a Virgin and appear as a man, and said: I heard Thy hearing and feared, glory to Thy power, O Lord.
[The prophet heard about Your coming, O Lord, and was afraid that You would be born of a Virgin and appear to people, and said: I heard the news about You and was afraid; glory to your power, O Lord.]
Do not despise Your works, do not abandon Your creations to Justice. Even if there is only one who has sinned like a man, more than any other man, more loving of mankind; but imashi, as the Lord of all, has the power to forgive sins.
[Do not despise Your creations, do not forsake Your creation, O Righteous Judge, for although I, as a man, alone have sinned more than any man, You, Lover of mankind, as the Lord of the whole world, have the power to forgive sins.] (Matthew 9:6. Mark 2, 10)
The end of the soul is approaching, it is approaching, and whether you care or prepare, time is shortening, arise, there is a Judge near the door. Like sleepiness, like color, the time of life flows: why are we worrying in vain?
[The end is approaching, soul, approaching, and you do not care, you do not prepare; time is shortening - rise up: the Judge is already close - at the door; the time of life passes like a dream, like a color. Why do we fuss in vain?] (Matthew 24, 33. Mark 13, 29. Luke 21, 31)
Arise, O my soul, think of thy deeds which thou hast done, and bring these before thy face, and shed drops of thy tears; express boldness in your deeds and thoughts to Christ, and be justified.
[Awake, my soul, think about your deeds that you have done, bring them before your eyes, and shed drops of your tears, fearlessly reveal your deeds and thoughts to Christ and be justified.]
There was no sin in life, no deed, no malice, even though I, the Savior, did not sin in mind and in word, and in will, and in proposal, and in thought, and in deed, having sinned like no one else has ever done.
[There is no sin, no deed, no evil in life of which I would not be guilty, Savior, in mind, and in word, and in will, having sinned in intention, and in thought, and in deed, as no one else has ever done.]
From here I was condemned, from here I was condemned, damned from my conscience, even though there is nothing more necessary in the world; Judge, my Deliverer and Leader, have mercy and deliver, and save me Your servant.
[That is why I am accused, that is why I, unfortunate one, am condemned by my conscience, more severe than which there is nothing in the world; Judge, my Redeemer and Tester, have mercy, deliver and save me, Your servant.]
The ladder, from ancient times great among the patriarchs, is an indication, to my soul, of an active ascent, a reasonable ascension; If you want to live in slaughter in action, in mind, and in sight, be renewed.
[The ladder, which the great of the patriarchs saw in ancient times, serves as an indication, my soul, for ascension by deeds, to elevation in mind; therefore, if you want to live in activity and in understanding and contemplation, then be renewed.] (Gen. 28, 12)
The patriarch endured the heat of the day for the sake of deprivation, and suffered the filth of the night, creating provisions for every day, shepherding, toiling, working, and marrying two wives.
[The patriarch, out of necessity, endured the heat of the day and endured the cold of the night, daily shortening his time, tending his flocks, working and serving in order to get himself two wives.] (Gen. 31; 7, 40)
Think of my two wives as action and understanding in sight, Leah's action as having many children, and Rachel's understanding as being laborious; for apart from labor, neither action nor sight of the soul will be corrected.
[By two wives understand activity and understanding in contemplation: by Leah, as having many children, activity, and by Rachel, as gained through many labors, understanding, for without labor, the soul, neither activity, nor contemplation are improved.]
Glory, Trinity: Inseparable Being, Unfused Persons to the theologian Thee, Trinity One Divinity, as One-King and Co-Throne, I cry out to Thee a great song, in the highest the most hymnable.
[Undivided in essence, unmerged in Persons, I theologically confess You, Trinity One Deity, Co-Royal and Co-Throne; I proclaim to You a great song, sung three times in the heavenly abodes.] (Isa. 6: 1-3)
And now, the Mother of God: And you give birth, and you are virgin, and you remain in both the nature of the Virgin, When you are born, you renew the laws of nature, but the womb that does not give birth gives birth. Where God wants, the order of nature is overcome: He does whatever He wants.
[And You give birth and remain a Virgin, in both cases preserving virginity by nature. He who is born of You renews the law of nature, and gives birth to the virgin womb; when God wills, the order of nature is disrupted, for He creates what He wants.]
Song 5
Irmos: From the morning night, Lover of mankind, enlighten me, I pray, and instruct me in Thy commandments, and teach me, O Savior, to do Thy will.
[From the waking night, enlighten me, I pray, O Lover of Mankind, guide me in Your commandments and teach me, O Savior, to do Your will.] (Ps. 63:2; 118:35)
In the night my life passed away forever, the darkness came, and the darkness was deep for me, the night of sin, but like the day of the son, Savior, show me.
[I constantly spent my life in the night, for the night of sin was darkness and deep darkness for me; but show me the son of the day, O Savior.] (Eph. 5, 
Reuben, imitating the accursed one, committed lawless and criminal counsel against the Most High God, desecrating my bed, like his father’s.
[Like Reuben, I, the unfortunate one, committed a criminal and lawless deed before the Most High God, desecrating my bed, like his father’s.] (Gen. 35, 22; 49, 3-4)
I confess to You, Christ the King: we have sinned, we have sinned, like the brethren who sold the fruit of purity and chastity before Joseph.
[I confess to You, Christ the King: I have sinned, I have sinned, as the brothers who sold Joseph once did - the fruit of purity and chastity.] (Gen. 37, 28)
The righteous soul became connected with its relatives, selling itself into sweet work, in the image of the Lord; You, your whole soul, have sold yourself to your evil ones.
[The righteous soul was betrayed by his relatives; the beloved is sold into slavery, representing the Lord; You, soul, have sold yourself entirely to your vices.]
Imitate Joseph’s righteous and chaste mind, you damned and unskillful soul, and do not be defiled by wordless aspirations, ever lawless.
[Imitate the righteous Joseph and his chaste mind, unhappy and intemperate soul, do not always defile yourself and commit lawlessness with reckless aspirations.]
Even if Joseph sometimes lived in the ditch, Lord Lord, but in the image of Your burial and resurrection, what will I bring to You when I bring calico?
[Sovereign Lord, Joseph was once in the ditch, but as a type of Your burial and resurrection; will I ever bring anything like You?]
Glory, Trinity: You, Trinity, we glorify the One God: Holy, Holy, Holy art thou, Father, Son and Soul, Simple Being, ever worshiped Unity.
[We glorify You, Most Holy Trinity, for the One God: Holy, Holy, Holy You, Father, Son and Spirit - a simple Essence, an eternally worshiped Unit.]
And now, the Mother of God: From You put on my mixture, incorruptible, husbandless Mother Virgin, God who created the eyelids, and united Yourself with human nature.
[In You, imperishable, Virgin Mother, who did not know a husband, God, who created the world, clothed himself in my composition and united human nature with Himself.]
Song 6
Irmos: I cried out with all my heart to the generous God, and heard me from the underworld, and raised my belly from aphids.
[With all my heart I cried out to the merciful God, and He heard me from the underworld and called my life from destruction.]
I bring tears, O Savior, to my eyes and from the depths of pure sighing, crying out to my heart: God, I have sinned, cleanse me.
[I sincerely offer You, Savior, the tears of my eyes and sighs from the depths of my heart, crying: God, I have sinned before You, have mercy on me.]
You, my soul, have turned away from your Lord, like Dathan and Aviron, but have mercy, call from the underworld, so that the earthly abyss will not cover you.
[You, soul, have turned away from your Lord, like Dathan and Abiron, but cry from the underworld: have mercy!, so that the earthly abyss does not swallow you up.] (Num. 16, 32)
Like a youth, your soul, enraged, you became like Ephraim, like a chamois, preserve your life from the snares, focusing your mind and sight on your deeds.
[Having become furious like a heifer, you, soul, have become like Ephraim, but like a roe save your life from snares, inspiring your mind with activity and contemplation.] (Jer. 31, 18. Hos. 10, 11)
May the hand of Moses assure our souls how God can whiten and cleanse the life of a leper, and do not despair of yourself, even if you are a leper.
[Let the hand of Moses convince us, O soul, how God can whiten and cleanse the leprous life, and do not despair for yourself, although you are stricken with leprosy.] (Ex. 4: 6-7)
Glory, Trinity: The Trinity is Simple, Indivisible, Separate and Personal, and the Unit is united by nature, the Father speaks, and the Son, and the Divine Spirit.
[I am a Trinity, incomposite, indivisible, separate in persons, and a Unit, united in essence; Father, Son and Divine Spirit testify.]
And now, the Mother of God: Thy womb of God, give birth to us, is imagined for us; As the Creator of all, pray to the Mother of God that we may be justified by Your prayers.
[Thy womb gave birth to us God, who took our image; Pray to Him, as the Creator of the whole world, Mother of God, so that through Your prayers we may be justified.]
Lord, have mercy (three times). Glory, and now:
Kontakion, tone 6:
My soul, my soul, arise, what are you writing off? The end is approaching, and Imashi will be embarrassed; Arise, then, that Christ God, who is everywhere and fulfills all things, may have mercy on you.
[My soul, my soul, arise, why are you sleeping? The end is approaching and you will be confused; Awake, so that Christ God, Omnipresent and filling everything, will have mercy on you.]
Song 7
Irmos: We have sinned, we have sinned, we have acted untruthfully before You, we are inferior to observance, inferior to those who have done what You commanded us; but do not betray us to the end, Fathers God.
[We have sinned, we have lived lawlessly, we have acted unjustly before You, we have not kept, we have not fulfilled what You commanded us; but do not forsake us to the end, O God of the fathers.] (Dan. 9:5-6)
Those who have sinned, are lawless and have rejected Your commandment, as if they had committed sins, and have applied scabs to themselves; but have mercy on me, for you are gracious, O God of the fathers.
[I have sinned, lived in iniquity and violated Your commandment, for I was born in sins and added wounds to my wounds, but You Yourself have mercy on me, like the Merciful God of the fathers.]
I confessed the secret of my heart to You, my Judge, see my humility, see my sorrow, and listen to my judgment now, and have mercy on me, as you are gracious, God of the fathers.
[I have revealed the secrets of my heart before You, my Judge; look at my humility, look at my sorrow, pay attention to my condemnation now and have mercy on me, as the Merciful, God of the fathers.] (Ps. 37:19; 24:18; 34:23)
Saul sometimes, as if he had destroyed his father, the soul, the donkey, suddenly gained the kingdom for service; but beware, do not forget to yourself, that your bestial lusts are more desirable than the Kingdom of Christ.
[Saul, having once lost his father’s donkeys, unexpectedly received the kingdom with news of them; soul, do not forget yourself, preferring your bestial aspirations to the Kingdom of Christ.] (1 Sam. 9, 1-27; 10, 1)
David, sometimes the Father of God, even if I had sinned deeply, my soul, was shot with an arrow through adultery, and was captured by a spear of murder through languor; but you yourself are ill with the most serious things, with self-indulgent aspirations.
[If Godfather David once sinned doubly, being wounded by the arrow of adultery, he was struck down by the spear of vengeance for murder; but you, my soul, yourself suffer more severely than with these deeds, with arbitrary aspirations.] (2 Samuel 11:14-15)
So David sometimes combined iniquity with iniquity, but dissolved fornication through murder, showing extreme repentance; but you yourself, most wicked of souls, did this without repenting to God.
[David once added lawlessness to lawlessness, for he combined adultery with murder, but he soon brought intense repentance, but you, the most insidious soul, having committed greater sins, did not repent before God.]
David sometimes imagines, having copied a song on an icon, with which he denounces the action he has done, calling: have mercy on me, for You alone have sinned with God, cleanse me Yourself.
[David once, depicting as if in a picture, inscribed a song with which he denounces the offense he had committed, crying out: have mercy on me, for I have sinned before You, the One, the God of all; Cleanse me yourself.] (Ps. 50: 3-6)
Glory, Trinity: Trinity Simple, Indivisible, Consubstantial and One Nature, Light and Light, and Holy Three, and One Holy God Trinity is sung; but sing, glorify the Belly and Belly, the soul, all of God.
[The Trinity is simple, indivisible, consubstantial, and one Divinity, Lights and Light, three Holy Ones and one Holy Person, God the Trinity, sung in chants; sing also, O soul, glorify Life and Life—the God of all.]
And now, Theotokos: We sing to Thee, bless Thee, we worship Thee, the Mother of God, for Thou hast given birth to the Indivisible Trinity of the One Christ God, and Thou hast Herself opened the Heavenly One to us who are on earth.
[We praise You, bless You, worship You, Mother of God, for You gave birth to One of the Indivisible Trinity, Christ God, and You Yourself opened the heavenly abodes for us living on earth.]
Song 8
Irmos: Whom the armies of heaven praise, and the Cherubim and Seraphim tremble, every breath and creature, sing, bless and exalt forever.
[Whom the armies of heaven glorify and before whom Cherubim and Seraphim tremble, Him, all beings and creatures, sing, bless and extol in all ages.]
Having sinned, Savior, have mercy, raise my mind to conversion, accept me repentant, show mercy when I cry: save those who have sinned, you who have sinned, have mercy on me.
[Have mercy on me, a sinner, Savior, awaken my mind to conversion, accept the repentant, have mercy on those who cry: I have sinned before You, save me; I lived in iniquity, have mercy on me.]
The charioteer Elijah entered the chariot of virtues, as if into heaven, sometimes carried higher than earthly things; Therefore, my soul, think about the sunrise.
[Elijah, carried on a chariot, having mounted the chariot of virtues, once ascended as if into heaven, above all earthly things; think, my soul, about his rising.] (2 Kings 2:11)
Elisha sometimes received mercy from Elisha and received deep grace from God; But you, O my soul, have not partaken of grace for intemperance.
[Once Elisha, having accepted the mantle (cloak) of Elijah, received deep grace from the Lord; but you, my soul, did not receive this grace for intemperance.] (2 Kings 2, 9, 12-13)
The stream of the Jordan was first before the mercy of Elijah Elisha, a hundred here and there; But you, O my soul, have not partaken of grace for intemperance.
[Elisha and the mercy of Elijah once divided the stream of the Jordan into one side and the other; but you, my soul, did not receive this grace for intemperance.] (2 Kings 2:14)
Somanitis sometimes established a righteous soul with a good disposition; You didn’t bring either a stranger or a traveler into your house. They also rushed out of the palace, sobbing.
[The Somanite woman once treated the righteous man with good zeal; and you, soul, did not accept either a stranger or a stranger into your home; for this you will be cast out of the bridal chamber with mourning.] (2 Kings 4,
Gehazi imitated your accursed mind, always with a bad soul, whose love of money you put aside for old age; Flee the fire of Gehenna, your evil ones retreating.
[You, wretched soul, have ceaselessly imitated Gehazi's unclean disposition; although in old age reject his love of money and, abandoning his atrocities, escape the fire of Gehenna.] (2 Kings 5, 20-27)
Glory, Trinity: Father without beginning, Son without beginning, Good Comforter, Righteous Soul, Word of God to the Parent, Father without beginning, Word, Living Soul and Creator, Trinity Unity, have mercy on me.
[Beginless Father, Co-originating Son, Good Comforter, Right Spirit, Parent of the Word of God, Beginningless Word of the Father, Life-Giving and Creating Spirit, One Trinity, have mercy on me.]
And now, the Mother of God: For from the turning away of the scarlet, the most pure, intelligent scarlet of Immanuel, the flesh was consumed within in Thy womb. Moreover, we truly honor Theotokos.
[Mental purple - the flesh of Immanuel was woven inside Your womb, Most Pure, as if from a purple substance; therefore we honor You, the True Mother of God.]
Song 9
Irmos: From the seedless conception there is an unspeakable nativity, to the mother of the husbandless fruit the imperishable fruit, for God’s Birth renews natures. In the same way, we all give birth to You, like the Blessed Mother of God.
[Christmas from seedless conception is inexplicable; the fruit of the husbandless Mother is incorruptible, for the birth of God renews nature. Therefore, we, all generations, Orthodoxy magnify You, as the Bride-Mother of God.]
The mind is weakened, the body is sick, the spirit is ill, the word is exhausted, life is dead, the end is at the door. Moreover, my damned soul, what will you do when the Judge comes to test you?
[The mind is wounded, the body is relaxed, the spirit is sick, the word has lost its power, life has frozen, the end is at the door. What will you do, unfortunate soul, when the Judge comes to examine your affairs?]
Moses brought to you, my soul, the existence of the world, and from this all the Testament Scripture, which tells you the righteous and the unrighteous; from them the second, about the soul, imitated you, and not the first, having sinned against God.
[I have reproduced before you, soul, the legend of Moses about the existence of the world and then the entire Testament Scripture, which tells about the righteous and the unrighteous; Of these, you, soul, imitated the last, and not the first, sinning before God.]
The law is weak, the Gospel celebrates, but the Scriptures are all careless in you, the prophets are weak and all the righteous word; Your scabs, O soul, having multiplied, are not present to the doctor who heals you.
[The law has weakened, the Gospel has no effect, all the Scriptures have been neglected by you, the prophets and every word of the righteous have lost their power; your wounds, O soul, have multiplied, without a Physician to heal you.]
I bring new instructions from the Scriptures, leading you, the soul, to tenderness; Be jealous of the righteous, but turn away from sinners and propitiate Christ with prayers and pampering, and purity, and fasting.
[From the New Testament Scripture I give you examples, soul, that arouse tenderness in you; So imitate the righteous and turn away from the example of sinners and propitiate Christ with prayer, fasting, purity and immaculateness.]
Christ became man, calling robbers and harlots to repentance; soul, repent, the door of the Kingdom has already opened, and the Pharisees and publicans and adulterers who repent are anticipating it.
[Christ, having become man, called thieves and harlots to repentance; repent, soul, the door of the Kingdom has already opened, and the repentant Pharisees, publicans and adulterers enter it before you.] (Matthew 11, 12; 21, 31. Luke 16, 16)
Christ became man, having united with the flesh and all that is of nature, filled with desire, except for sin, likeness to you, about the soul, and foreshadowing the image of His condescension.
[Christ became a man, having joined me in the flesh, and voluntarily experienced everything that is characteristic of nature, with the exception of sin, showing you, soul, an example and example of His condescension.]
Christ saved the Magi, convened the shepherds, the child of many displays of martyrs, glorified the elders and old widows, of whom you were not jealous, in soul, neither in deed, nor in life, but woe to you, you will never be judged.
[Christ saved the Magi, called the shepherds to Himself, made many babies martyrs, glorified the old man and the elderly widow; You did not imitate their actions and life, O soul, but woe to you when you are judged!] (Matthew 2:1, 16. Luke 2:4-8ff; 2:25-26ff; 2, 36-38)
The Lord fasted for forty days in the desert, and then hung, showing what was human; soul, do not become lazy, if an enemy comes to you, let him be reflected from your feet through prayer and fasting.
[The Lord, having fasted for forty days in the desert, finally became hungry, revealing human nature in Himself. Do not be discouraged, soul, if the enemy rushes at you, but let him be repelled from your feet by prayers and fasting.] (Ex. 34, 28. Matt. 4, 2. Luke 4, 2. Mark 1, 13)
Glory, Trinity: We will glorify the Father, we will exalt the Son, we will faithfully worship the Divine Spirit, the Indivisible Trinity, the Unity in essence, as Light, and Light, and Life, and Life, life-giving and illuminating ends.
[Let us glorify the Father, exalt the Son, and with faith worship the Divine Spirit, the Indivisible Trinity, One in essence, as Light and Lights, Life and Lives, life-giving and illuminating the limits of the universe.]
And now, Mother of God: Preserve Your City, Most Pure Mother of God, for in You this reigns faithfully, in You it is established, and through You it conquers, it conquers every temptation, and captivates warriors, and obedience passes.
[Save Your city, Most Pure Mother of God. Under Your protection he reigns with faith, and from You he receives strength, and with Your assistance he irresistibly overcomes every calamity, takes his enemies captive and keeps them in subjection.]
Chorus: Reverend Father Andrew, pray to God for us.
Honest Andrew and most blessed Father, Shepherd of Crete, do not stop praying for those who sing your praises: may we be delivered from all anger and sorrow, corruption, and immeasurable sins, who faithfully honor your memory.
[Venerable Andrew, blessed father, shepherd of Crete, do not cease to pray for those who sing your praises, in order to get rid of anger, sorrow, death and countless sins for all of us who sincerely honor your memory.]
Let's tune in to a special regime
“Lent is a time of joy, a time when we can come to life, when we shake off everything that is decayed and dead in us in order to gain the ability to live - to live with all the depth and intensity to which we are called,” - the words of Metropolitan Anthony of Sourozh perfectly reveal the essence of the period of the Holy Pentecost and Holy Week. Archpastoral advice to Nizhny Novgorod residents regarding the organization of the Lenten period is given by Bishop Varnava of Vyksa and Pavlovsk.
How to properly prepare yourself for Lent and get in the mood?
— I would pay attention to the spiritual nature of man. Fasting is a time of deep repentance, which means an increased desire to change oneself. It is not enough to see our sins (although this is not easy because of self-justification), it is also important to come to the realization and feeling that through our own efforts, without the help of the Savior, we cannot be saved from the passions that kill us. And then we apply our mind, heart, will, body to those means of salvation that our Mother Church offers during the Holy Pentecost. These means - abstinence, prayer, vigil, spiritual reading, more frequent confession and communion of the Holy Mysteries of Christ - should lead us to healing from the passions that torment us and union with our Joy - with God.
What is the meaning of the service on Forgiveness Sunday? Why do we ask for forgiveness in church from people we don’t even know?
— Firstly, we do not know everyone in the church, unless, of course, we are on a business trip. You still know someone if you have visited the temple more than once. Secondly, we are also given the opportunity to accept forgiveness from others, why not be generous? Thirdly, on this day we support the spiritual law reflected in the ancient tradition of the Church: God will not accept our repentance until peace is established in our souls with our near and distant ones.
During Lent there are many services, and it is simply not possible to attend every one. What services do you need to attend?
- On those that will not be repeated within a year and therefore are especially valuable. These are the evening services of the first week (week) of Lent from Monday to Thursday, when the Great Penitential Canon of St. Andrew of Crete is read, and the week called Passion, when we remember the last days of the earthly life of our Savior Jesus Christ.
Is it possible to read the penitential canon of St. Andrew of Crete at home if it is not possible to be in church four evenings in a row? Is it possible to read this canon at home on other days?
- Yes, of course, because this canon helps the formation of a repentant self-view and is replete with examples and images of repentance from the Holy Scriptures and Church Tradition.
On what days of the week, besides Sunday, is communion given during Lent?
— The liturgical charter of Great Lent has the peculiarity that liturgies are not served every day. On weekdays (Wednesday and Friday) the Liturgy of the Presanctified Gifts is celebrated, at which, due to the nature of the consecration of the Holy Gifts, infants are not given communion. In addition to Sundays, “full” liturgies are also served on Saturdays.
There is a desire to receive communion by fasting as often as possible, but difficulties arise with confession: it turns out that you are repenting of the same sins, and a feeling of formality appears. What should I do?
— The feeling of formality in confession arises from a formal attitude towards repentance. If the time from confession to confession is filled with the struggle with sin, then the confession will be hot and lively, regardless of how much time has passed.
Is it necessary to read the entire Bible during Lent? What Scripture is essential reading at this time?
“It would be useful for every cultured person to read the entire Bible at least someday and at least once.” During Holy Week, according to tradition, all four Evangelists are read, and the last chapters, which tell of the suffering of Christ for the sake of our salvation, are read more carefully and often.
Is it possible to read fiction and watch films these days? If yes, are there any restrictions? Is it possible to go to the theater and communicate on social networks?
- If the above is not related to professional activity and urgent need, it is better to abstain due to the danger of a disorder of the spiritual instrument - our heart, which may lose the purity of perception of spiritual reality. This is the same as if a soldier left his post and went for ice cream, or hung a machine gun on his shoulder and left the battlefield in the midst of battle. “There is a time for everything under the sun.” Lent is a time of achievement and spiritual battle.
Is it possible to engage in shaping or, for example, oriental dancing - not for fun, but for the purpose of maintaining physical fitness?
— To maintain physical fitness, it is very good to do a lot of prostrations and jog to places where there are people who need our help.
What actions are generally undesirable to perform during Lent?
— Church marriages are not celebrated by fasting; it is advisable to refrain from traveling, as it is difficult to keep a fast on the road, and try to avoid all entertainment and quarrels. In a word, everything that can lead away from the main goal of fasting - abstinence from evil and union with Good.
What is the meaning of seven weeks of marital abstinence?
- This is the same as the meaning of abstinence in general: to educate and strengthen the spirit, to learn patience and self-restraint, without which it is impossible to overcome passions.
How to survive Lent when you have a young beautiful wife (husband) nearby?
- If there is a beautiful spouse nearby, it will be good, while admiring his (her) beauty, to mentally ascend with your mind to God, who created and gave you such beauty, then pray together, ask each other for forgiveness, say good night and go to sleep in another room.
If a child is conceived while fasting, how great is the risk that he will be born sick?
“Everything is in God’s hands.” Much depends on various circumstances and factors. It’s better not to take risks; after all, we are not defending the Motherland when risk is a noble cause.
What if the wedding day is scheduled for March 26 of the current year?
- Wait until the end of the fast and move the wedding day to a time when the joy of the spouses’ communication will not only be appropriate, but also blessed by God.
This year Easter is May 1st. Is it permissible, after the night service, after communion of the Holy Mysteries of Christ, to participate in the May Day procession with one’s work team?
— After the night service, they usually sleep until noon, when all the processions are over. But if you have a lot of vital energy and Easter joy, you can share it with your work colleagues. Although, it seems to me, the May Day procession and the corresponding associations associated with the past will be somewhat dissonant with the spiritual jubilation that reigns at religious processions these days.
Every year after Easter, a feeling of emptiness sets in, and the elation gained during Lent disappears. I want to keep it as long as possible, but how?
- For modern people this is a big problem and great art. It is akin to ballet, which, although beautiful, is not for everyone. It seems that we need to correct the thought that tells us that during Lent “nothing is allowed” and we must endure, but after Easter “everything is possible.” It is never “possible” to sin, and moderation in permitted joys must be observed, without emptying all the dishes into which delicious food is “heaped up.” Easter is not a holiday of the flesh, but of the Spirit rejoicing in the Risen Christ.
Press service of the Vyksa diocese
When quoting, a link (hyperlink) to the website of the Nizhny Novgorod Metropolis is required.
