That part of the proskura, which is not included in the holy gifts, is called antidor (translated from gr.
The union of all the particles in a certain order on the discus means the whole Church of God, whose members are: the Mother of God, angels, all the saints of God, all believing Christians – living and dead, and the Head is the Lord our Savior. Incense marks the fall of the Holy Spirit, whose grace is transmitted in the Sacrament of St. Communion.
Proscomidia is performed by a priest on the altar with the altar closed in a low voice. It ends when the 3rd and 6th (and sometimes 9th) tenses from the Hourglass are read on the wing.
Water is added to the wine. Its quantity should be such as not to change the taste of the wine itself. Having prepared the lamb, the priest takes out the particles from other sacramental proskurs, as well as from the proskurs brought to the church by the laity. He places all this on a discus around the lamb, covers it all with a star.
Then cover it all with diapers. He covers the discus and the chalice with a veil called air, offering reverence that the Lord may cover all the faithful with his veil. To drive him away from all their enemies. To make our lives peaceful.
Then the priest takes the incense and burns incense himself, after which he and the deacon worship the holy gifts. Next is the prayer of the offering that the Lord will bless all these offerings.
That part of the proskura that is not included in the holy gifts is called antidor (translated from Greek instead of gifts). It is cut into pieces, and then at the end of the dinner service is distributed to those who did not take communion.
Proscomidia (from the Liturgy of Basil the Great)
Before the meal, the offer (proscomidian) make three bows and say:
God, be merciful to me, a sinner.
You have redeemed us from the curse of the law by Your honest blood; allowing yourself to be nailed to the cross and pierced with a spear, you poured out immortality on people. Save us, glory to Thee.
Deacon: Bless you, Bishop.
Priest: Blessed be our God always, now and always, and forever and ever.
Cutting lamb and particles
The priest makes a cross sign on top of the prosphora seal with a copy three times:
In memory of the Lord and God and our Savior Jesus Christ (3)
He pierces the spear to the right side of the seal and, cutting out the lamb, says: As a sheep is slaughtered for slaughter. Piercing on the left side, he says: And as the lamb without blemish before he sheareth it, dumb, so he does not open his mouth. On the upper side of the press: his humility judged him. And in the far side: And who will tell his family.
The deacon says at each cut: Let us pray to the Lord.
Then he says: Take it, lord.
The priest, having cut out the lamb, raises it and says:
For his life shall be taken from the earth.
In the words of the deacon: Sacrifice, lord, the priest cuts the lamb crosswise and says: The Lamb of God, who takes away the sin of the world, is sacrificed for the life of the world and salvation.
When the deacon says: Pierce, lord, the priest, piercing the lamb to the right, says: One of the soldiers pierced his ribs with a spear, and now blood and water came out. and he that saw it bare record, and his record is true.
The deacon, taking wine and water, says to the priest: Bless, cadiko, a sacred connection. And, receiving a blessing over them, he pours them into the cup.
The priest takes the second prosphora and says:
In honor and memory of the Blessed Virgin Mary and the Virgin Mary; by her prayers, O Lord, accept this sacrifice in your heavenly altar.
Having cut out a particle, puts it to the right of a lamb and speaks:
The queen appeared to your right, dressed in gilded shirts, repainted.
Taking the third prosphora, I cut out the parts and put them in three rows, from top to bottom, saying:
Honest heavenly forces incorporeal.
An honest, glorious prophet, forerunner and baptist John, and all the holy prophets.
The glorious and glorious apostles Peter and Paul, and all the other holy apostles.
Our holy fathers, saints:
Basil the Great, Gregory the Theologian and John Chrysostom, Athanasius and Cyril, Nicholas of Myra, Cyril and Methodius, Slavic teachers, the holy martyr Jehoshaphat, and all the holy saints.
Holy Apostle, First Martyr and Archdeacon Stephen, holy great martyrs: Demetrius, George, Thebdor Tyrone, and all holy martyrs and martyrs.
Our reverend and God-bearing fathers: Anthony, Euthymius, Sava, Onuphrius, and all the reverend fathers and mothers.
Saints and miracle workers, silversmiths:
Cosmas and Damian, Cyrus and John, Panteleimon and Ermolai, and all the saints without silver.
Holy and righteous Godfathers Joachim and Anna.
The saint (name, whose temple and what day), and all the saints; their prayers visit us, God.
Takes the fourth prosphora and says:
Remember, loving Bishop, the Most Holy Ecumenical Bishop (name), the Pope, and the Most Blessed Patriarch of Ours (name), and the Most Reverend Archbishop and Metropolitan of Our Cyrus (name), the God-loving Bishop of Cyrus ( name)), and the whole diocese of the Orthodox, the honest presbytery, the deaconry in Christ, and the whole priestly rank, (if in the monastery: our most honorable father, archimandrite (name), archbishop (name), and abbot (name)), our brethren and fellow-ministers, priests and deacons, and all our brethren, whom Thou hast called by Thy great mercy to Thy communion, all-merciful Lord.
Remembering the living, the priest places a particle for each, and says to each name: Remember, Lord, (name).
Takes a heel, prosphora and commemorates the dead:
For the blessed memory and forgiveness of sins to the buy best compare and contrast essay cheap blessed founders, this holy temple (if in the monastery: the holy monastery of this).
He also commemorates the other dead by name: Remember, Lord, the soul of your deceased servant (your servant).
And all in the hope of resurrection, eternal life and your community in the fallen Orthodox fathers and brothers, man-loving Lord.
The priest puts the particle for himself:
Remember, O Lord, according to your many bounties and my unworthiness, and forgive me every guilt, free and involuntary.
Covering honest gifts
Deacon, putting incense in the censer: Bless, lord, incense. Let us pray to the Lord.
Priest: We bring incense to You, Christ our God, as a pleasant spiritual fragrance; You receive him in your heavenly altar and the grace of your Holy Spirit descended on us.
Deacon: Let us pray to the Lord.
The priest, having burned the star, puts it on top of the holy bread and says:
And the star came and stood on the top where the child was.
Deacon: Let us pray to the Lord.
The priest, having burned the first shroud, covers the holy bread on the discus and says:
The Lord reigned, put on beauty, the Lord put on strength and girded himself. For he hath established the universe, it shall not be broken: from henceforth thy throne is ready, from everlasting thou art. The rivers have lifted up, O Lord, the rivers have lifted up their voice.
The rivers will raise their roar from the noise of many waters. Strange waves of the sea, strange in the heights of the Lord. Your testimonies are very true. Holiness belongs to Your house, O Lord, for long days.
Deacon: Let us pray to the Lord. Cover, Bishop.
The priest, having burned the second shroud, covers the cup and says:
Your goodness has covered the heavens. Christ, and Your praise is the full earth.
Deacon: Let us pray to the Lord. Cover, Bishop.
The priest burns incense (a large shroud) and, covering both, says:
Cover us with the cover of your wings, drive away from us every enemy and adversary. Die our lives, Lord, have mercy on us and your world, and save our souls as a good and manly man.
The priest incenses the offered gifts.
Blessed be our God, who so delivered.
Deacon: Always, now and always, and forever and ever. Amen. Let us pray to the Lord for the offered honest gifts.
Prayer offerings. Priest: God, our God, You, who sent the heavenly bread, will feed the whole world, our Lord and God, Jesus Christ, Savior, and Savior, and benefactor, who blesses and sanctifies us, bless this offer yourself and receive it into heaven. your altar.
Remember, as a good and manly man, those who brought and those for whom they brought; and keep us foolish in the sacrament of your divine mysteries.
For holy and glorified, honorable and majestic is your name, Father, and Son, and Holy Spirit, now and forever and ever. Amen.
Religion and its origin, and the basic theories of the origin of religion. Abstract
Attempts to elucidate the origins and essence of religion have given rise to a special branch of knowledge, religious studies, which, together with theology, are two, albeit different, forms of understanding the phenomenon of religion. In the bosom of each of them developed in accordance with their basic principles of the concept of religion: theological, philosophical, sociological, biological, psychological, ethnological. In an effort to clarify the features of the phenomenon of religion, each of them proceeds from their worldviews
The term “religion” as a definition of the relationship “man – God” was introduced in the XV-XVI centuries. Then it was used only in the theistic sense, without taking into account all the features of the phenomenon he denoted. And before that, thinkers resorted to the concepts of “conscience”, “respect”, “fear” of God. A meaningful view of religion as a special phenomenon was initiated by modern philosophy, in which the greatest merit of the German philosophers Friedrich-Immanuel Kant (1724-1804), Ernst-Daniel Schleiermacher (1768-1834), Georg-Wilhelm-18 Friedrich70 , Ludwig-Andreas Feuerbach (1804-1872), Karl Marx (1818-1883), Friedrich Engels (1820-1895), the French philosopher Auguste Comte (1798-1857), the English philosophers David Hume (1711-1776), and Herbert Spencer 1820-1903) and others.
The term “religion” comes from Latin (religio – piety), encompassing its meaning of piety, sanctity, an object that correlates in human life with the absolute, higher, superhuman – God, the Deity. Each religion names this Higher Power in its own way. However, it would be incorrect to interpret religion only as a reflection of external forces relative to man.
Because religion is a form of human self-determination in the world, its involvement in the phenomena occurring under the influence of the Higher Powers, and, accordingly, in the supernatural world. At the same time, religion is not only a form of consciousness, but for many people a real life based on the principles of faith.
Religion – a spiritual phenomenon that appears as a form of human self-determination in the world, expresses his faith in the supernatural Beginning – the source of existence of all that exists, is a means of communication with him, entering his world, involvement in it.