First Preface

To the pious reader, rejoice in the Lord and be enlightened.

Part 1

In these present times, due to the lack of truly pious priests, many are perplexed: how can simple (lay) people perform certain Christian sacraments? Is it because there is no regulation for simple people regarding this? Therefore, some think: if there are no regulations, then in all actions, simple people do not need to perform any prayers. Some say, “Only the seven initial bows are enough,” while others say, “Recite the Creed or pray a little with bows.” But many believe that performing extensive prayers is unnecessary out of fear of falling under such a curse as: “If anyone adds to or subtracts from the tradition of the Holy Fathers, let them be anathema.” (Nomocanon, Chapter 70). And also: “We are obliged in all that we say and do to have confirmation from the divine scriptures, so that we, not swayed by human thoughts, do not fall from the right path into the abyss of perdition.” (Nikon of the Black Mountain, Sheet 12). Such writings indeed very strictly indicate that nothing should be done without scripture. However, this instruction, like any scripture, should be understood correctly. Only then will there be salvation! Without a correct understanding, even through scripture, one can go astray! Scripture is a double-edged sword; with it, one can defeat the enemy, but also destroy oneself. Thus, many perish in heresy because they do not understand scripture correctly! Therefore, it is necessary to more carefully examine the aforementioned scripture. But it speaks very unclearly. It says that nothing should be done without scripture, but how is this to be understood? It does not state here that simple people, when performing sacraments, are not entitled to perform any prayers or many prayers! There is nothing of the sort here! Nor is it written anywhere else! And if one understands it simply as, “If there are no regulations for simple people, then many prayers cannot be performed!” then, if understood so simply, no prayers at all can be performed! That is, neither the seven initial bows, nor the Creed, nor “praying with bows.” Because there are no regulations for this either. And it turns out that in all actions, simple people could not perform any prayers at all. Moreover, everyone should remember this: “Just as there are no regulations for performing many prayers, or few, there are also no regulations stating that simple people should perform sacraments entirely without prayer. There is no such thing anywhere. According to a simple understanding, it seems that simple people cannot perform sacraments at all. That is, neither with prayers nor without prayers, because there is no rule for either one or the other.” Here’s what a foolish understanding can lead to: that nothing can be done at all! Of course, no one will agree with this! Even those who doubt would not agree. Because they themselves perform various actions, either without prayer or with minimal prayers, but they do so without regulations and are not afraid of the curse that is pointed out against those who perform more prayers in their actions! And here it becomes clear that this is merely a simple misunderstanding on the part of the doubters, and it should be resolved as follows: If it is the case that if one cannot read many prayers, then one cannot read any at all; but it’s also not allowed to be without the prayers, “because both one and the other are without a specific regulation.” But if, even without regulations, through discretion and custom, it is permissible to read short prayers—such as the seven initial bows and the Creed—then on the same basis, one can read more prayers, and this is even better, “because the more prayers and supplications one performs, the closer one is to God!” Very often, doubt arises in many due to ignorance. And doesn’t ignorance arise from a lack of counsel? And through this, they perish, as it is written: “Without counsel, transgressors are ensnared, and all who lack counsel will fall like leaves from a tree, but salvation lies in much counsel” (Proverbs 11:6, 14). And the words of Abba Dorotheus, Discourse 5, and the book of St. Ephrem the Syrian. If we more diligently examine the scriptures, we will see: what should even the simple (laypeople) do regarding the performance of prayers at the sacraments? According to the instruction of Canon 70 of the Kormchaya (Book of Canons) and Canon 12 of the Council of Nicaea, Chapter 3, it is required that everything be done on the basis of scriptures. From scripture, we see that in cases of necessity, without priests, it is permissible for the simple to perform certain sacraments: baptism, reception from heresy, repentance, and marriage. But as for how to perform them, “no formal rule has been established for the simple.” In this case, one should take as an example the practices of former times, according to the instruction of Basil the Great, Canons 90 and 91: “The Church has many and great things from unwritten custom and tradition.” According to scripture, we see that in ancient times there were many instances when, besides priests, the simple performed sacraments and various actions. And in doing so, according to custom and their own discretion, they performed various prayers and actions, not according to the prescribed ecclesiastical rule and order, but according to their own judgment. They even composed prayers and petitions themselves. For example, the holy Prince Vladimir, during the baptism of the people, prayed: “Lord God, look upon these newly baptized people, grant them to truly know Thee, strengthen them in faith, and help them against their enemies.” Then, at the consecration of a church, he prayed further: “Lord God, look down from heaven and visit this vineyard, and perfect that, which Thy right hand has planted, O Lord,” and so forth (Menaion, July 15). Such a prayer of the prince is very remarkable because, even though there were sufficient clergy present who baptized the people and consecrated the church, he prayed with a prayer of his own composition, and no one reproached him for this. And the holy martyr Leontiy, when converting the governor Ipatiy and others from impiety, prayed for them: “Lord God, look upon us and enlighten those who have come, and pour out upon them the grace of the Spirit and seal them with Thy holy sign.” Through such a prayer, rain fell, and St. Leontiy baptized them in the rain, invoking the name of the Holy Trinity. After their baptism, he prayed for them again, clothed them in white garments, and commanded that candles be carried before them (Menaion, June 18). To the martyr Callistratus, forty-nine soldiers came with repentance, asking him to receive them. The martyr said: “My Lord does not reject anyone who comes to Him,” and he prayed for them: “Lord God, look upon this flock and preserve it,” and so forth. The soldiers were cast into the water, and then he prayed again: “Lord, bless them, wash them in the waters of the font, and by the coming of the Holy Spirit,” and so forth (Menaion, September 27). To the martyrs Akyndinus and Pegasius, many also turned with repentance, and they prayed for them: “God, look upon Thy servants and fill them with Thy dew,” and so forth. After their prayer, rain fell, and through it, they were baptized (Menaion, November 2). The venerable Maximus the Confessor, when receiving people from heresy, also prayed and had them venerate the Gospel, the Cross, and the icons, and they gave a pledge to remain in the faith, and so forth (Menaion, January 21). Regarding Pikon, when he was still unbaptized, his mother gave him a commandment that, before baptism, he should fast and pray for forty days (Menaion, March 23). From the above, it is clear that the ancient holy simple people, when receiving and performing sacraments, offered various prayers and their own composed supplications and actions, and all of this was accepted by God. Moreover, such self-composed actions were so pleasing to God that various miracles occurred through prayer, and many other saints, according to their various needs, expressed their supplications differently in their prayers, and all of this was accepted by God, and no one blamed them for it. All this clearly confirms that in ancient times, Christians, in various situations without priests, performed various actions not according to the priestly order and regulations, but simply according to their own discretion, composing fitting supplications. For example, they prayed that the Lord would accept those who came, enlighten them, grant them His grace, and make them worthy of baptism and other similar supplications. And all of this is “the tradition and customs of the holy church.” Therefore, we too should, in all our actions and during sacraments, perform various prayers and supplications, asking for what is necessary. For instance, during baptism, we should pray that the Lord cleanse from the evil spirit, fill with faith, grant the grace of baptism, and so forth. In the case of turning from heresy, we should pray that the Lord accept the repentant one, cleanse them, and sanctify them with spiritual baptism, and so on. For those taking monastic vows, we should pray that the Lord accept and help them fulfill their vow. In marriage, we should pray that the Lord bless and preserve them, and so forth. And we should do likewise in all actions. All of this will be fully in accordance with scripture, the customs, and the traditions of the holy church of the ancient Christians, as well as the Gospel commandments: Every Christian is obliged to guide those who are astray, and for this, there will be great reward. “Whoever does and teaches [these commandments] will be called great in the kingdom of heaven” (Matthew, Gospel Reading 11). “Whoever turns a sinner from the error of his way will save a soul and cover a multitude of sins” (Apostolic Reading 57). “He who brings forth what is precious from the vile will be like My mouth” (Jeremiah, Chapter 15, Verse 19). There is great spiritual mercy in “leading a person away from error, guiding them onto the path of salvation, and teaching them all things Christian” (Small Catechism, Sheet 50). According to the Instructive Gospel: “Every brother who has received a gift should guide others. Let everyone serve, let everyone labor, strive for the building up of the body of Christ’s church, and let each one act for the perfection of the faithful” (5th Sunday of Lent, Sheet 72, verso. And also similarly: Sundays 16, 19, 25). Therefore, we must guide those who are astray onto the path of repentance, point out the fruits of repentance—that is, indicate the time, the manner, and the rule of correction—and so forth, and pray to God for them ourselves. If it is repentance from heresy, it is necessary to abandon the heresy, accept the true faith, and make a vow never to betray it. Likewise, in baptism, one must first believe: “Whoever believes and is baptized will be saved, but whoever does not believe will be condemned” (Mark 61). And in this, it is necessary to renounce Satan and all his works. Just as one coming from heresy must renounce heresy, so too must one coming for baptism renounce Satan! And one must believe and confess—that is, the one coming must proclaim their faith before all: “Whoever confesses Me before men, I will also confess before My Father in heaven” (Matthew 38). From what has been stated above, it is clear that baptizing or receiving someone into the faith without their faith and without their proclamation of faith before all is not permissible—that is, before the leader or the brethren. Likewise, it is not permissible to perform anything without a vow, nor is it permissible to perform anything without prayer. Because all sacraments are necessary to receive God’s mercy and grace, and “such things are granted only through supplication with faith.” But to believe, confess, repent, make various beneficial vows, and pray with all kinds of supplications and prayers—provided they are not contrary to God or priestly actions—is always possible and obligatory for everyone. Regarding faith and confession, it has already been indicated in Mark 71 and Matthew 38. Regarding repentance and prayer: the parables of the publican and the Pharisee, and the prodigal son (Luke 79, 89), and many others. Regarding making vows: “If two of you agree on earth about anything you ask, it will be done for you by My Father in heaven” (Matthew 76). And regarding prayer: “Ask, and it will be given to you; everyone who asks receives,” and further: “Whatever you ask in prayer, believing, you will receive” (Matthew 20, 84). To fulfill all that has been outlined above, for assistance and the common good, for guidance and instruction, considering the needs of the present time, we have carefully compiled prayers and actions for baptism, for turning from heresy, for taking monastic vows, and for marriage. All supplications, prayers, and actions have been appropriately set forth by us for each specific need! These actions are all simple, not priestly—there is nothing priestly here! Therefore, without any doubt, it is entirely possible for all simple, non-ordained people to perform these! And there is no prohibition anywhere in scripture against such actions. On the contrary, there is a direct commandment from the holy apostle: “Pray with every prayer and supplication at all times” (Apostolic Reading 234). According to this teaching, it is possible at all times to pray with all kinds of voluntary prayers, and even more so to pray with all kinds of prayers in times of need for which there is no regulation! In the present times, all other various Old Believer communities without priests perform their actions during various sacraments, also composed and compiled by themselves—that is, according to their own discretion, each one performs them. This is because, as we mentioned earlier, “there is no visible form or regulation in scripture for simple people.” As a result, their actions are very diverse: some, due to their doubts or, more often, ignorance, perform almost no prayers, supplications, or rules of repentance in their actions. Such repentance brings them no benefit because, during repentance, they should produce “fruits of repentance, virtuous deeds” (Matthew 5). According to St. Basil the Great (Rule 5), no one should be accepted without the fruits of repentance. Therefore, all those who perform their actions without prayers, supplications, and without fulfilling the rule—such actions will bring no benefit. That is, “they will receive neither forgiveness, nor cleansing, nor any sanctification,” because they have not asked anything of God and do not even know what or how to ask. But from God, everything is granted only through supplication: “Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you, for everyone who asks receives” (Matthew 20). Others, simple people, in their actions take and perform certain priestly prayers and priestly actions—this is already very dangerous! Because nowhere in scripture is it stated, “even out of necessity, that simple people should perform priestly actions!” For this, they are subject to a curse, that is, eternal perdition, because they act contrary to the tradition of the holy fathers (Nomocanon, Chapter 70). We have written all this for the enlightenment of many, or for the confirmation and reassurance of those who doubt, that there is no fault in performing various prayers, supplications, and actions during sacraments according to discretion and need. These are set forth by us for the common benefit, and for performing such actions, there should be “a great reward from the Lord for all who labor for the benefit of their neighbor!” Because all this is fully in accordance with the holy scripture outlined above, and every reasonable reader, upon reading it thoroughly, should agree with us, as it is said: “Give instruction to a wise man, and he will be wiser still; teach a righteous man, and he will increase in learning” (Proverbs of Solomon, Chapter 9). But one should read without bias and with heartfelt simplicity. But if anyone wishes to oppose, contradict, or be contentious, “we have no such custom, nor do the churches of God,” as the apostle said (Apostolic Reading 148). For all opponents and contradictors will be condemned alongside idol-worshippers and sorcerers: “As the sin of idolatry and sorcery, so too is the sin of disobedience and contradiction” (1 Samuel, Chapter 15, Verse 23). “He who has ears to hear, let him hear” (Matthew 50). “The Publishers”

From a debate between A.A. Antipin and Pomor apologist V.A. Voykin

God, be merciful unto me, a sinner. (Bow)

O Lord, who created me, have mercy on me. (Bow)

I have sinned without number, O Lord, have mercy on me, and forgive me, a sinner. (Bow)

It is worthy, for in truth to bless thee, O God-bearer, ever blessed and most unblemished, and the mother of our God. More honourable than the Cherubim, and truly more glorious than the Seraphim, without corruption, having borne God the Word; who art the God-bearer, thee do we magnify. (Prostration)

Glory to the Father and to the Son and to the Holy Ghost. (Bow)

Now and ever, and unto the ages of ages. (Bow)

Lord have mercy, Lord have mercy, Lord, bless. (Bow)

O Lord Jesus Christ, Son of God, for the sake of the prayers of thy Most-Pure Mother, by the power of the Honourable and Life-giving Cross, and of my holy guardian Angel, and for the sake of all the saints, have mercy and save me a sinner, for thou art Good, and the Lover of mankind. (Prostration without the sign of the cross)

Through the prayers of our holy fathers, Lord Jesus Christ, Son of God, have mercy on us. Amen. (Bow to the waist)

O Heavenly King, Comforter, True Spirit, which art everywhere and fillest all, Treasury of blessings and giver of life: come and dwell in us; and cleanse us from every defilement, and save our souls, O Good One.

Holy God, Holy Mighty, Holy Immortal, have mercy on us. (Thrice with bows)

Glory to the Father and to the Son and to the Holy Ghost. Now and ever, and unto the ages of ages. Amen.

Most Holy Trinity, have mercy on us. O Lord, cleanse us of our sins. O Master, pardon our transgressions. O Holy One, visit and heal our infirmities for thy names sake.

Lord have mercy. (Thrice) Glory. Now and ever.

Our Father, which art in the heavens, hallowed may thy name be. May thy kingdom come. May thy will be done, as in heaven, so on earth. Give us this day our essential bread. And forgive us our debts, even as we forgive our debtors. And lead us not into temptation, but deliver us from the evil one.

Lord Jesus Christ, Son of God, have mercy on us. (Bow) Amen.

Lord have mercy. (12 times) Glory. Now and ever.

Come, let us worship the King, our God. (Bow)

Come, let us worship Christ, the King and our God. (Bow)

Come, let us worship and fall down before the very Lord Jesus Christ, the King and our God. (Bow)

Psalm 50. Have mercy on me, O God, by thy great mercy. And by thine abundant compassions, cleanse my transgression. Above all, wash me from my transgression, and cleanse me from my sin. For I know mine iniquity, and my sin is ever before me. Unto thee alone have I sinned, and before thee I did evil. That thou mightest be shown righteous in thy words, and prevail when thou judgest. For behold, I was conceived in iniquities, and in sins did my mother bare me. For behold, thou hast loved truth; thy hidden and secret wisdom hast thou revealed to me. Thou shalt sprinkle me with hyssop and I shall be cleansed. Thou shalt wash me, and I shall be whitened beyond snow. Thou shalt give joy and gladness to mine ear; the humbled bones shall rejoice. Turn thy face from my sins, and cleanse all mine iniquities. Create in me a clean heart, O God; and renew a right spirit in my being. Cast me not from thy face, and take not thy Holy Spirit from me. Restore unto me the joy of thy salvation, and strengthen me with a sovereign spirit. I shall teach the iniquitous in thy way; and the impious shall return unto thee. Deliver me from bloodguilt O God, O God of my salvation; my tongue shall rejoice in thy righteousness. O Lord, thou shalt open my lips, and my mouth shall proclaim thy praise. For if thou didst will sacrifice, I would surely have given it; thou delightest not in burnt offerings. A sacrifice to God is a broken spirit; a broken and humbled heart God will not despise. Do good, O Lord, in thy goodwill unto Sion, and let the walls of Jerusalem be builded. Then shalt thou delight in the sacrifice of righteousness, offering, and burnt sacrifices. Then shall they lay a bullock upon thine altar.

Then, the following prayers and Symbol of Faith are read three times in full:

I, [name], this day come forth from the Nikonian heresy into the Orthodox Christian Faith, which was preached, taught, and established by the holy fathers. I come of my own good will, with the desire of my heart, from the depths of my soul — not for any bodily comfort, but solely for the salvation of my soul. I renounce all heretics: the Nikonians and all others, and I desire to have no communion with them whatsoever; and in this conviction I desire to spend all the days of my life.

I believe in the Holy Trinity — the Father, and the Son, and the Holy Ghost — and in confirmation of this my promise, I recite the confession of the Orthodox faith:

I believe in one God, the Father Almighty, Creator of heaven and earth, and of all the visible and invisible. And in one Lord Jesus Christ, the Son of God, the only-begotten, who from the Father is begotten before all ages. Light from Light, true God from true God, begotten, but not created, of one essence with the Father; by him all things came to be. For us men and for our salvation he came down from the heavens, and was made flesh of the Holy Ghost and of the Virgin Mary became man. Who was crucified for us under Pontius Pilate, suffered, and was buried. And resurrected on the third day according to the Scriptures. And ascended into the heavens, and sitteth at the right hand of the Father. And is coming again with glory to judge the living and the dead; whose kingdom has no end.

And in the Holy Ghost, the Lord, True and Life-giving, who proceedeth from the Father, who with the Father and the Son art worshipped and glorified, who spake the prophets. And in one holy, conciliar, and apostolic Church. I confess one Baptism unto remission of sins. I await the resurrection for the dead. And of the life of the age to come. Amen.

O Merciful Lord, look upon Thy servant, [name], who hath come unto Thee: save him and have mercy on him. (Bow)

Lord, have mercy (40 times with three bows). Glory. Now and ever.

Psalm 31: Blessed are they to whom iniquities were forgiven and to whom sins were covered. Blessed is the man to whom the Lord shall not impute sin, neither is guile upon his lips. For I kept silent, my bones waxed old as I cried out all the day long. For day and night thy hand pressed sore upon me. I was turned unto affliction, while a thorn hath pierced me. I knew mine iniquity and I hid not my sin. I said, I will confess upon me mine iniquity unto the Lord, and thou hast forgiven the ungodliness of my heart. For this shall pray every venerable man in a well-suited time. Yet, in the flood of many waters, they shall not come nigh unto him. Thou art my refuge from the tribulation that overtaketh me. O my joy, save me from those that have compassed me about. I shall give thee understanding and lead thee on the way wherein thou shalt go; mine eyes shall I set upon thee. Be not like a horse, a mule in which is no understanding. With bit and bridle thou shalt bind their jaws, that draw not near unto thee. Many are the wounds of the sinner, but he that hopeth on the Lord, shall mercy encompass. Be glad in the Lord and rejoice, ye righteous, and exult, all ye upright of heart. (This psalm may be read once or thrice).

Glory to the Father and to the Son and to the Holy Ghost.

Tropar: Have mercy on us, O Lord, have mercy on us, for on thee have we hoped. Be not exceedingly wroth with us, neither remember our iniquities. But look upon us as merciful, and deliver us from our enemies. For thou art our God, and we are thy people. And all (are) the works of thy hand, and we call upon thy name.

Now and ever, and unto the ages of ages. Amen

The doors of mercy open unto us, O blessed Virgin God-bearer. Those hoping in thee shall not perish. But let us be delivered by thee from misfortunes. For thou art the salvation of the Christian race.

Now lettest thou thy servant depart, O Master, in peace, according to thy word, for mine eyes have seen thy salvation, which thou hast prepared before the face of all peoples; a light for revelation to the Gentiles, and the glory of thy people Israel.

From this point, the one being received begins to pray together with the faithful:

Holy God, Holy Mighty, Holy Immortal, have mercy on us. (Thrice with bows)

Glory to the Father and to the Son and to the Holy Ghost. Now and ever, and unto the ages of ages. Amen.

Most Holy Trinity, have mercy on us. O Lord, cleanse us of our sins. O Master, pardon our transgressions. O Holy One, visit and heal our infirmities for thy names sake.

Lord have mercy. (Thrice) Glory. Now and ever.

Our Father, which art in the heavens, hallowed may thy name be. May thy kingdom come. May thy will be done, as in heaven, so on earth. Give us this day our essential bread. And forgive us our debts, even as we forgive our debtors. And lead us not into temptation, but deliver us from the evil one.

Lord Jesus Christ, Son of God, have mercy on us. (Bow) Amen.

Tropar: When being baptized in the Jordan, O Lord, Trinitarian worship was revealed, for the voice of the Father bore witness unto thee, naming thee the beloved Son. And the Spirit in the form of a dove, made known the certainty of the words. O Christ God, who hast appeared and enlightened the world, glory to Thee.

O Lord, save thy people, and bless thine inheritance. Grant victories to the Russian realm over adversaries, and by the Cross, preserving thy people.

Glory to the Father and to the Son and to the Holy Ghost.

Thou didst appear today unto the world, and thy light, O Lord, hath been signed upon us, in the understanding of those praising thee: the Light unapproachable hath come and hath been revealed.

Now and ever and unto the ages of ages. Amen.

Thou who wast lifted up upon the Cross of thine own will, to thy namesake dwelling now, grant thy mercies, O Christ God. Gladden our realm by thy power, granting it victories over adversaries; having for aid thy weapon of peace, an invicible victory.

Then the one coming makes three prostrations, saying twice:

Glory, O Lord, to Thy precious Cross.

Then kisses the Cross. Then one more prostration:

Glory, O Lord, to Thy precious Cross.

Then venerate all the icons: the Savior, the Cross, the God-bearer, and the saints (as available).

O Merciful Lord, look upon Thy servant, [name], who hath come unto Thee: save him and have mercy on him. (Bow)

Lord, have mercy (40 times with three bows).

Thou who at every time and every hour, in heaven and on earth, art worshipped and glorified, O gracious God; O Lord, do thou thyself receive our prayers at this hour, and in goodness make straight our life unto thy commandments. Sanctify our soul and purify our bodies; set aright our reasonings, and cleanse our thoughts. Make chaste and sober the mind, and deliver us from every sorrow, evil, and pain, and the passions of the soul; and surround us with thy holy angels, so that guarded and guided by their host, we may attain unto the unity of faith, and unto the understanding of thine unapproachable glory. For thou art blessed unto the ages. Amen

Lord have mercy (Thrice) Glory. Now and ever.

More honourable than the Cherubim, and truly more glorious than the Seraphim, without corruption, having borne God the Word; who art the God-bearer, thee do we magnify. (Bow)

Glory to the Father, and to the Son, and to the Holy Ghost. (Bow)

Now and ever, and unto the ages of ages. Amen. (Bow)

Lord have mercy, Lord have mercy, Lord, bless. (Bow)

And the dismissal.