A Practical Guide For Christians

[Note: The original version of this article is in English, however, there are many grammatical mistakes and errors. I have taken the liberty of correcting the ones I found. The link to the original is at the bottom of the page.]

Ye are my friends, if ye do whatsoever I command you

A Guide to the Orderly Presence in God’s Church

Publication to celebrate the 100th anniversary of the Saviour and Transfiguration Cathedral Temple. Moscow 2010

This booklet is a practical guide to the orderly presence of an Orthodox Christian in the Church of God. Canons and rules, existing traditions and customs of the Church of Christ were used to write this booklet. Some chapters are supplemented with quotes from works of the Church’s Holy Fathers.

Chapter 1: What Is the Purpose of Going to the Church of God?

In the Gospel, the Saviour, speaking to His disciples, gives them the promise concerning the establishment of the Church of Christ in the world: “And I say also unto thee… and upon this rock I will build my church; and the gates of hell shall not prevail against it” (Matthew 16:18). Later, before the Ascension, God promises the Comforter—the Holy Spirit—to all who believe in Him: “And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever” (John 14:16). And truly, the Holy Spirit descended upon the apostles on Pentecost in the form of tongues of fire: “And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost” (Acts 2:3–4). Thus, the True Church of Christ was born in the world: a gathering of people loyal to God in the name of our Lord Jesus Christ, united throughout the world by the confession of faith and the Apostolic teachings, as members of one body—the Body of Christ—under one Head, our one God, Jesus Christ, and abiding in obedience to Him.

Over time, special buildings were constructed for the gathering of Christians, called temples or churches, where they could meet together for communal (conciliar) prayer to God. A church building is constructed with a strict orientation to the cardinal directions: the altar is in the eastern part, while the narthex and bell tower are in the western part.

Everyone is familiar with how a church appears from the outside. Its distinguishing features are rounded or pointed domes, large crosses atop them, and beautiful decorations. Churches have been built in this way since very ancient times. The main dome above a church is called the “head.” An eight-pointed cross is erected upon it to glorify Jesus Christ, who was crucified. Sometimes several domes are built over a church, each decorated in a wondrous manner.

Bell towers rise above some churches. As the name suggests, they are designed to house bells. Sometimes, bell towers are built separately in the churchyard. Metal bells come in many sizes—some very large, weighing several tons, others medium or small. Each has its own voice—its own pitch. When a bell-ringer begins to clang the bells, one hears a sound of incomparable beauty. The ringing summons Christians to prayer, and the beautiful chiming glorifies feast days.

Inside, churches are generally divided into the following parts: the altar, the nave (central part), and the narthex. Those present in church are generally divided into clergy and laity.

The altar is the sacred and most important part of the church. Only priests may stand there to perform certain liturgical rites. Women are strictly forbidden to enter the altar.

The altar is separated from the nave by a special screen on which holy icons are placed in rows from bottom to top. This screen is called the iconostasis. It has three doors leading into and out of the altar. The central doors are shaped like two-leaved gates and are called the “holy doors” or “royal doors.”

Directly in front of the holy doors, in the center of the church, is a small raised area called the ambo. A priest stands there to deliver the sermon. On each side of the ambo are special areas for readers and singers, called the right kliros and the left kliros. The congregation stands behind the kliros during the service. According to Orthodox tradition, men stand behind the right kliros during services. Upon entering the church, one finds oneself first in the narthex. In ancient times, this area was reserved for catechumens—those not yet baptized. Today, it is also used by Christians who, for various reasons, may not participate fully in communal prayer.

After construction, the church building is consecrated by a special rite, after which it acquires unique characteristics through the power and grace of the Holy Spirit. It ceases to be a mere building and becomes, in the words of the Holy Fathers, “heaven on earth.” The Lord Himself, Jesus Christ; the Holy Mother of God; the holy angels and archangels; and countless saints mysteriously dwell here. In the church, priests offer prayers and perform liturgical sacraments for the spiritual purification, instruction, and sanctification of Orthodox Christians. Here the greatest of all sacraments is performed: during the Divine Liturgy, through specially prepared prayers and rites, the bread and wine are transformed—in a manner unfathomable to the human mind—into the true Body and Blood of Christ the Saviour. This is the Mystery of the Eucharist.

From the church ambo, the sublime teachings of our Lord Jesus Christ, the holy prophets, the apostles, and the holy fathers—who spoke by the inspiration of the Holy Spirit—are proclaimed in pastoral sermons. These words and teachings reveal to us the true wisdom and light, both for this temporary life and for the life eternal. For this reason, every church also has a school where people are instructed in the chief disciplines: the true faith given by God and the practice of Christian piety.

In summary, the church may rightly be called the source of our life. As Jesus Christ says: “Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God” (Matthew 4:4). We come to church with faith in Jesus Christ, hope for salvation and eternal life in the Kingdom of Heaven, and love for God—the Saviour of the world—by the grace of God poured out upon us, His children. Therefore, we should remember these two Gospel truths: “Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life” (John 5:24), and, “He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him… he that eateth of this bread shall live for ever” (John 6:56, 58). The one who does not do so shall not inherit the Kingdom of God, as the Saviour warns: “But whosoever shall deny me before men, him will I also deny before my Father which is in heaven” (Matthew 10:33).

The same may be said of one who attends church without feeling—mechanically, by habit, and without proper attention to the sacraments, the singing, and the readings. Such a person, though physically present, receives no benefit. We must all remember the Saviour’s words: “This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me. But in vain they do worship me, teaching for doctrines the commandments of men” (Matthew 15:8–9).

But we, by keeping the Gospel commandment—“Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven” (Matthew 5:19)—hope that this guide may help both those who are only beginning their path to God through the Church, and those who have long belonged to the Church of Christ but feel they lack knowledge of proper discipline, so that they may receive the blessings that are offered.

Chapter 2: How to Prepare Oneself for the Visit to a Church of God, and Whether Everyone Enter It.

The church is a sacred place of the invisible presence of God. Therefore, when a person enters the church, he comes to meet God Himself—the Creator and Master of the entire world, both visible and invisible. As such, he must prepare himself for this meeting. As it is written in the Canon for the Holy Eucharist (Tone 2): “We face with fear the powerful king of the earth; how much more should we stand with fear before the Master of all.”

All ancient instructions on church conduct are unanimous: before going to church, one should first collect one’s thoughts and “multiply one’s conscience.” One should recall one’s sins and ask oneself: May I—am I worthy—to come before God today?

Spiritual and bodily impurity hinder one’s ability to remain in church and to touch sacred objects. Spiritual impurity consists of unrepented sins, especially such sins as pride, judgment of others, and unforgiveness. These and other spiritual illnesses must be treated through wholehearted forgiveness of both neighbors and enemies, through almsgiving, self-reproach, and sincere confession.

In certain cases, the rules of the Holy Church forbid a person from entering the temple or touching its holy things. These cases are few, but we shall list them all here:

1. Those who are unbaptized, or baptized outside the Russian Ancient Orthodox Church. However, remembering the words of the Psalmist: “And call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me” (Psalm 50:15), such persons may, with the blessing of a priest or his appointed representative, remain in the church if they have come to study the Orthodox faith or to seek the True Church. But they should stand silently, without outward signs of prayer—that is, without making bows or the sign of the cross—and remain near the entrance (in the narthex or porch). If such a person wishes to light a candle, he should ask a parishioner to do so on his behalf, as a sign of his sincere intention and spiritual weakness, so that he may not be driven away from the true faith.
2. A woman within forty days of childbirth. It is well known that a natural impurity occurs during childbirth, and, according to the teaching of the Holy Fathers, a woman is purified from it over forty days. She may only enter the church after a priest reads the appointed prayers of purification. A “woman after childbirth” may not enter the church without these prayers—even if more than forty days have passed.
3. Women during their monthly period.
4. Married Christians who have engaged in marital relations that day. As Saint Basil the Great teaches: “One should withhold from spousal acts before offering prayers.”
5. Christians who have committed grave sins and have been excommunicated for them. There are times when remaining outside the church and away from the Divine Services does not correct the sinner but rather leads him to even deeper sin. In such cases, “according to his conscience,” a person who has committed a grave sin may remain in church and pray, but—like the unbaptized or those outside the Church—he should stand near the doors and refrain from kissing the holy icons, the Cross, or other sacred objects. With humility and heartfelt repentance, he should mourn his fall, “as Adam mourned before the gates of Paradise.”

“Only then will you glorify God worthily when you imprint upon your soul His likeness through virtues.”
—Venerable Evagrius

“One ought not to honor God with smoke and stench, but with a virtuous life—not with the body, but with the spirit. Even pagan demons demand sacrifices.”
—Saint John Chrysostom

“Let us learn to be pious and to honor Christ in the manner that He Himself desires. That honor is most pleasing to the one who is honored which he himself has chosen, not what we consider best… Thus, you will honor Him with the honor He commanded: namely, by giving your treasure to the poor. God does not need golden vessels, but golden souls.”
—Saint John Chrysostom

Chapter 3: Is It Necessary to Wear Special Clothing When Visiting the Church?

Orthodox Christians preserve an ancient and pious tradition of coming to church for prayer in special clothing: for men, this may be a Russian gaberdine or a shirt worn either untucked or tucked under a belt; for women, a sarafan is customary. A woman should cover her head with a headscarf. The headscarf should be made of opaque material and should be neither too bright nor overly colorful, but rather modest and appropriate for prayer and being in the presence of God. It should cover the head completely, concealing the hair, and be large enough to drape over the shoulders and chest.

When coming to church, we seek spiritual communion with God. Therefore, physical beauty—perishable by nature and given according to God’s will—should not distract us from this higher purpose. As the Apostle says: “Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price” (1 Peter 3:3–4). That is, let us adorn the soul with Christian virtues, and remember the words of Saint John Chrysostom: “True beauty is recognized not by outward appearance, but by conduct and decent behavior.”

It is customary to wear white or other light-colored headscarves on Sundays and feast days, while on fast days—including such major feasts as the Elevation of the Life-Creating Cross (September 14) and the Beheading of St. John the Baptist (August 29)—dark-colored headscarves are traditionally worn. A married woman should also wear, beneath her headscarf, a povoinik—a traditional headdress for married Russian women—which is blessed by a priest during the wedding ceremony.

If one is unable to obtain special clothing for prayer due to financial or other difficulties, it is permitted to wear ordinary clothes, provided they are modest, neat, loose-fitting, not brightly colored, and with long sleeves. Whatever clothing one wears, it should not be unbuttoned or revealing. It is unacceptable for women to appear in church without a headscarf, or to wear trousers or immodest, provocative clothing (such as mini-skirts, low-cut blouses, sheer garments, or short sleeves). A dress or skirt should be long—well below the knees—without slits or other fashionable embellishments of the secular world. Let us remember the Apostle’s admonition: “The friendship of the world is enmity with God” (James 4:4).

It is also considered inappropriate for women to come to church in high-heeled shoes, as they create loud, sharp noises while walking and distract from prayer. Moreover, such footwear makes it difficult to perform bows or to remain in church comfortably until the end of the service.

Many of these instructions apply to men as well. Men should not enter God’s temple wearing a necktie, sportswear, jeans, or a shirt tucked into trousers.

From ancient times, the Church has preserved the pious tradition of wearing a belt. This practice has its roots in the Old Testament: “Gird up now thy loins like a man” (Job 38:3); “He was a hairy man, and girt with a girdle of leather about his loins” (2 Kings 1:8). In the New Testament, God Himself commands: “Let your loins be girded about, and your lights burning” (Luke 12:35)—that is, live actively, not in darkness or thoughtlessness.

The symbolic meaning of the belt: chastity, moderation, and self-restraint.

This tradition is also preserved in the Mystery of Baptism: a belt is placed on every newly baptized Christian along with the baptismal cross, both of which are not to be removed, as they are signs of one’s belonging to Christ.

Men should wear the belt over the shirt, and women should wear it under the sarafan.

“The one end of dress is that it should be a sufficient covering alike in winter and summer. As for color, avoid brightness; in material, the soft and delicate. To aim at bright colors in dress is like women’s beautifying when they color cheeks and hair with hues other than their own.”
—Saint Basil the Great

“The more exquisite your clothes, the more repulsive you make yourself and the farther you remove yourself from God.”
—Saint John Chrysostom

“Love poor clothing, that you may humble the thoughts that arise within—a proud heart. He who loves splendor cannot possess humble thoughts, for the heart is shaped inwardly by outward appearances.”
—Venerable Isaac the Syrian

Chapter 4: The Purpose of the Lestovka (Prayer Rope)

The first mention of the prototype of the prayer rope dates back to the 4th century. In the monasteries founded by Saint Basil the Great, the prayer rope—a small looped cord with 103 knots—was used by illiterate monks to perform the daily prayer rule. They would repeat the Jesus Prayer: “Lord Jesus Christ, Son of God, have mercy on me, a sinner.” For instance, six thousand such prayers were said in place of the entire Book of Psalms, six hundred for the Midnight Office, one thousand five hundred for Matins, and so on. If you wish to learn more about the specific number of prayers corresponding to each service, you may consult, for example, the book Small Home Ustav.

Later, the prayer rope came to be used not only by all monks—both literate and illiterate—but also by pious laypeople. It was employed not only to count prayers, but more importantly, as a means of calling upon the name of God through the Jesus Prayer, which became an inseparable part of Christian life. After the Baptism of Rus’, the Russian Church adopted this pious practice along with the Orthodox faith, though the form of the prayer rope developed somewhat differently from its Byzantine counterpart.

According to the Canon on the prayer rope:

“Every Christian, before praying to God each day, should have seven rosaries, in remembrance of the seven Church Mysteries, which encompass the law of the Christian life.”

The Russian-style lestovka (prayer rope) contains four triangular sections that symbolize the four Evangelists. The embroidery near these triangles represents the Evangelical teaching. Between these sections are seven movable pieces, symbolizing the seven Mysteries (Sacraments) of the Church. Where the prayer rope is tied, there are three steps on each side; in total, nine such elements symbolize the nine angelic ranks, and also the nine months during which the Divine Child was carried in the womb of the Most Holy Mother of God.

From the knot that begins the prayer rope (symbolizing the earth), one proceeds through:

• Twelve knots (bobochkas), representing the twelve apostles who walked with Christ on the earth;
• Thirty-nine knots, symbolizing the thirty-nine weeks and two days of the God-bearer’ pregnancy;
• Thirty-three knots, for the thirty-three years of Christ’s earthly life;
• Seventeen knots, representing the seventeen Old Testament prophecies concerning Christ.

When you begin to pray before an icon of God, recite both aloud and inwardly:

“Lord Jesus Christ, Son of God, have mercy on me, a sinner (your name).”

Then, pray for your parents, for your sovereign or ruler, for their health and salvation, for the departed, for your spiritual father, and for all Orthodox Christians. Make as many bows as you are able, every day: at Vespers, Matins, the Hours, and the Divine Liturgy. And may you be saved. Amen.

As noted above, the prayer rope is used for unceasing prayer. All pious Christians should use it daily.

The prayer rope is held in the left hand, and the worshipper progresses through its segments beginning from “the earth,” reciting the Jesus Prayer at each knot to keep the mind and heart focused on God. As the Apostle commands: “Pray without ceasing” (1 Thessalonians 5:17). While doing so, the fingers of the left hand should be held in the same form used by the right hand when making the sign of the cross.

The prayer rope in the hand serves as a reminder of spiritual ascent—an inner ladder by which we rise to God through prayer. As it is written:

“Behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it” (Genesis 28:12).

During the divine services, the faithful should strive to listen attentively to the readings and chants in the church. However, for the deaf, hard-of-hearing, or those who are in parts of the church where it is difficult to hear the readers, it is acceptable to recite the Jesus Prayer silently using the prayer rope.

“For just as the more the rain falls upon the earth, the more it softens the earth; so too the holy name of Christ, when invoked continually and without distraction, softens the soil of the heart, filling it with joy and gladness.”
—Saint Hesychius of Jerusalem

Chapter 5: Do We Enter the Church in the Right Way?

“One should forget about spousal relations before beginning prayer; forget about cares and desires for wealth and earthly glory, about the enjoyment of pleasures, about envy and every evil action against our neighbors, so that—once the soul is quiet and undisturbed by any passion—God’s enlightenment may be reflected in it clearly, without shadows, like in a mirror.”
—Saint Basil the Great

Preparation for communion with God begins at home. One should ready the soul even before setting foot in church. Prepare everything you will need in advance so that nothing distracts you from the Divine Service, and so that you do not cause disruption during worship, thereby distracting or disturbing the congregation.

A pious tradition has been preserved: before leaving the house, make bows before the holy icons. Do the same upon returning from the church. It is recommended to say the Jesus Prayer on your way to church, thus preparing your heart for prayer in the temple. Likewise, on the way home, repeat the same prayer so as not to lose the grace received during the service in the distractions of daily life. The Holy Scriptures teach: “Before thou prayest, prepare thyself; and be not as one that tempteth the Lord” (Sirach 18:23). And remembering the words of the Saviour: “Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift” (Matthew 5:24), let us leave outside the church gates all diabolic confusion, idle thoughts and temptations, all impurity, resentment, and anger. In a word, let us reconcile our conscience with God.

Above the entrance to every Orthodox church, there is usually an icon—of the Saviour, the Holy Mother of God, a saint, or the Holy Cross. Upon reaching it, one should make three bows to the waist, with the sign of the cross, saying the following prayers:

• “God, be merciful to me, a sinner.” (bow)
• “God, my Creator, be merciful to me.” (bow)
• “God, pardon me and have mercy on me, for I have sinned without number.” (bow)

Then enter quietly—without slamming the door—into the narthex, and repeat the same prayers. Upon entering the nave and facing the iconostasis or another visible icon, again make three bows to the waist, with the same prayers. If you arrive before the service begins, make bows with the assembled faithful and greet the priest or the senior officiant. If you arrive after the service has begun, make bows on your own, as no prayer should be offered without bows, according to the Church’s Canon.

An exception to this rule is the Litia for the departed when it is performed independently of other services. In that case, only three bows to the waist are required before it begins. The same applies to the prayers said before or after meals—at dinner and supper.

Every Orthodox Christian should know these Entrance Prayers by heart. You can find them, for example, in the book Matins and Vespers or in the Ancient Orthodox Calendars published annually.

Exit bows are made in the same way as entry bows, at the end of every service. During the Great Lent, all entry bows are made to the ground (full prostrations) at the daily services.

“He that turneth away his ear from hearing the law, even his prayer shall be abomination” (Proverbs 28:9).
Therefore, unless it is absolutely necessary, do not leave the church before the service has concluded and the sermon has been delivered—for the sermon is an integral part of the service and is prescribed by the Church for our spiritual benefit. To leave prematurely is a grave sin before God and must be confessed with repentance.

“When thinking about God, be pious, not envious, kind, virtuous, meek, and generous to the extent of your ability; be sociable, not argumentative, and so forth. For it is the inner richness of the soul, which no one can steal, that is most pleasing to God. Judge no one. Do not say of anyone that he is bad or sinful. Instead, search your own deeds, and consider whether your life is pleasing to God.”
—Saint Anthony the Great

“Careless and indifferent, without zeal to please God, when such a man falls through the devil’s temptations, he pays no attention to the sin he has committed, for his heart is hardened like a stone. He is like a tame mule with reins, upon whom anyone may ride without resistance. The devil performs all his corruptions and defilements through such people and can lead them wherever he wishes. And when the illusion ends, they will die with groaning and tears.”
—Saint Anthony the Great

Chapter 6: How Should One Behave in Church During the Service, and How Should Candles Be Placed?

“When others look at us, learn from our example, and glorify God, then we are truly worthy of His great mercy.”
—Saint John Chrysostom

For this reason, we must behave in the most reverent and pious manner during services—showing respect for the clergy, the congregation, the temple itself, and its sacred objects. Regular churchgoers often have established places to stand, either shown to them previously or chosen by them for prayer. If you are coming to church for the first time, find a place where you can pray without distraction, and try to remain in that location during future visits. After completing the initial “seven bows,” do not walk about the church unless absolutely necessary.

Greet those standing nearby with a bow to the waist and quiet words:
“Have mercy on me, fathers and brothers.”
Greet the clergy and hierarchy with a full prostration and the words:
“Have mercy on me, holy grace (or venerable father); bless me and pray for me, a sinner.”

During prayer, one should stand upright, with feet together (although the toes may be slightly apart for balance). Cross your hands over your chest—right hand over left—placing them horizontally. As one patristic commentary notes, this posture mirrors the folded wings of the bodiless heavenly hosts standing before the throne of the All-Glorious God. Remember:

“During prayer, let our words be joined with piety, quietness, and modesty. Let us remember that we are standing before God, and our bodily posture and tone of voice should be pleasing in His sight.”
—Hieromartyr Cyprian of Carthage

In earlier times, when more men attended church, they typically stood in the center of the temple, with women standing behind them. Today, men generally stand behind the right kliros.
Men and women should stand separately.

At certain moments of the service, the Church canon strictly prohibits any movement or talking. The following moments require stillness and silence:

1. At the beginning of any service, from the priest’s first exclamation or the choir leader’s opening to the prayer “O come, let us worship,” inclusive.
2. During the reading of the Six Psalms (Hexapsalmos) at the beginning of Matins, beginning with “Glory to God in the highest.” These penitential psalms are of great spiritual importance, and during their reading, one should not only remain still but bow the head to the chest as a sign of humility and repentance.
3. During the readings of the Apostle and the Gospel. The faithful should listen with bowed heads in reverence.
4. During the reading or chanting of the Creed: “I believe in one God…”
5. During the Trisagion prayers through the Lord’s Prayer, regardless of where they appear in the service, and also whenever “Our Father” is read or sung.
6. During all prayers in which the congregation is instructed to bow their heads.
7. During the Great Doxology, whether it is sung at festal Matins or read during regular services.
8. When the officiant (usually the priest) gives the dismissal, beginning with: “May Christ, our true God…”
9. During the singing of “O Only Begotten Son…” at the Divine Liturgy or canonical hours.
10. During the Cherubic Hymn (“We who mystically represent the Cherubim…”) and the Great Entrance when the Eucharistic Gifts are brought forth. The faithful should bow their heads with humility and compunction. The part of the Liturgy following the Cherubic Hymn is especially sacred, for it is during this time—between the Great Entrance and the hymn “It is truly meet…”—that the Sacramental transformation of the bread and wine into the true Body and Blood of Christ occurs. No movement should take place during these holy moments. Likewise, refrain from walking during the chanting of the Communion Verse, the Psalm verse appointed for the day, as the clergy are receiving communion in the altar and preparing the Holy Gifts for the laity.
11. During the reading of the Akathist to the God-bearer, which consists of twelve alternating kontakia and ikoi, ending with “Rejoice, O Unwedded Bride” and “Alleluia.” The Akathist is appointed during fasting seasons in the “regular canons” after the beginning of Confession, and also during Matins on the Fifth Saturday of Great Lent, at the glorification of the God-bearer (often transferred to the preceding Friday evening in modern usage).

If you happen to arrive at church during any of the moments listed above, quietly make the sign of the cross and remain standing near the entrance. If it is one of the more solemn moments (e.g., the Gospel reading or the Cherubic Hymn), bow your head in reverence. Only after the reading or hymn has concluded should you proceed to your place.

Avoid all conversation during the service—especially with latecomers. Those whose obedience is to maintain order in the church must themselves follow these same rules and set an example for others. If someone disturbs the peace or behaves improperly, corrections should be made gently and respectfully—not with anger. One must never drive away a non-Orthodox visitor; instead, kindly show them where to stand. Remember: If you cause even one soul to turn away from the true faith, your own soul is in danger of perishing.

Children must be taught how to behave in church beforehand, at home, so that they come already prepared. In church, correct them only by quiet whispering. Do not speak to them aloud or rebuke them during the service. Teach everything in advance.

Children are expected to follow the same rules as adults: no talking, no walking or running about. Ensure that they behave reverently, listen to the prayers, and develop fear of God regarding improper behavior. Children must not eat in church. If a baby begins crying, take the child out immediately.

You may lead a toddler by the hand only if the child is barely able to walk on their own. Teach them to make the sign of the cross slowly and reverently, for by it we call upon God’s mercy and grace.

If a child bursts into tears before Confession or refuses to approach the Chalice at Communion, the parents should seriously examine their own spiritual life and strive to live in a way worthy of the name Christian.

While in church, do not judge the involuntary mistakes of the clergy or the faithful. It is far more profitable to grieve over and examine your own sins and shortcomings, and to ask God for mercy. If, during the service, someone distracts you from prayer, try to overcome the temptation without irritation—either by exercising patience or quietly moving to another place. As Saint Basil the Great teaches:

“Prayer without unity among the faithful is often powerless, but God has promised: ‘For where two or three are gathered together in my name, there am I in the midst of them’” (Matthew 18:20).

If, during the service, you must leave the church due to urgent necessity (and not during the solemn moments previously listed), you should quietly say the prayer: “O God, be merciful to me, a sinner,” make three bows to the waist, and depart quietly and reverently. When returning, pause at the door, listen to what is being read or sung, make three bows again, and repeat the same prayer. If it is not possible to return directly to your place, wait near the entrance until an appropriate moment, then return and rejoin the communal prayer.

“For from the rising of the sun even unto the going down of the same my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering: for my name shall be great among the heathen, saith the LORD of hosts” (Malachi 1:11).

In ancient Israel, worship in the Temple of Jerusalem was accompanied by the burning of incense, symbolizing the prayers rising to God. This incense was placed in special metal vessels with chains (thuribles) and offered by the priests at specific times. The Christian Church inherited this tradition. Thus, during the service, the priest often censes the church while quietly reciting the 50th Psalm (“Have mercy upon me, O God…”). When he censes the people, he says:
“May the Holy Spirit come upon you, and may the power of the Most High overshadow you.”

At every full swing of the censer, the faithful respond with a bow to the waist—without making the sign of the cross—and quietly say:
“Thy good Spirit shall lead me into the land of uprightness” (Psalm 142:10).
According to the Church Fathers, the rising incense is an image of the invisible grace of the Holy Spirit abiding in the Church.

Another form of liturgical offering is the lighting of wax candles:

“He shall order the lamps upon the pure candlestick before the LORD continually” (Leviticus 24:4).

Their burning before holy icons expresses our inward flame of prayer and love toward God, His Most Pure Mother, and the saints. Therefore, candles should be offered with prayer. That prayer should correspond to the icon before which the candle is placed. For example:

• In front of the icon of the Saviour, make the sign of the cross and say:
  “Lord Jesus Christ, Son of God, have mercy on me, a sinner.”
• Before the icon of the Holy Mother of God:
  “Most Holy Mother of God, save us.”
• Before the icon of the Cross of Christ:
  “We venerate Thy Cross, O Master.”
• Before icons of saints, address a prayer to the saint, e.g.:
  “Holy Father Nicholas, pray unto God for us.”

Candles should be placed upright, not leaning to either side. After placing the candle, make the sign of the cross and offer three bows to the waist, saying the appropriate prayer. In some churches, it is customary to make three bows before and after placing the candle, and to make the sign of the cross without a bow while placing it. This is permitted outside of services, either before or after, but not during the service, as it distracts both you and others and violates the discipline of communal prayer.

It should also be noted that laypeople should not step onto the solea—the elevated area before the iconostasis—without a special blessing. If you wish to place a candle before an icon in the iconostasis, you should give it to one of the laypeople who serve at the kliros and ask them to place it on your behalf.

The desire to light a candle or to remove candle stubs from the candlesticks is not a valid excuse to walk around the church during the times prohibited by Church Canon. Our offering is acceptable and pleasing to God only when it is made in accordance with the proper order and reverence prescribed for divine services.

In the Old Testament, every offering had to be free of blemish:

“Your lamb shall be without blemish” (Exodus 12:5).

Likewise, in the Church of Christ, incense, oil, and wax should be pure and natural, without artificial additives. Any monetary offerings should come from honest and righteous earnings.

But above all, remember that the sacrifice most pleasing to God is this:

“A sacrifice unto God is a broken spirit: a broken and a contrite heart, O God, Thou wilt not despise” (Psalm 50:17).

Chapter 7: Who May Take Prosphora, and How?

Originally, it was a tradition in the Church to perform the Divine Liturgy every day, with the congregation present: “And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, praising God” (Acts 2:46–47). The bread that everyone brought to church was called the gift or prosphora. Today, it is a small round loaf made of kvass bread, baked from the finest wheat flour and water with the addition of leaven. The leaven is made only from flour, water, and salt. The prosphora is baked with special cleanliness by people who have been specially blessed. A seal with the image of the eight-pointed Cross of Christ and the inscription, “Behold the Lamb of God, which taketh away the sin of the world,” is placed on the upper part of the prosphora.

During the reading of the Hours, the Preface is performed over seven prosphoras (on special occasions prescribed by the Ustav, the Preface is performed at Vespers). These seven prosphoras are: the Lamb; the prosphora of the Mother of God; the prosphora for the Heavenly Hosts, the Prophets, the Apostles and Evangelists, the holy fathers, martyrs, venerable ones, wonderworkers, and holy women; the prosphora for the Church hierarchs; the prosphora for the country, the military, and all who labor for the good of the nation; the prosphora for the health of Orthodox Christians; and the prosphora for the repose of Orthodox Christians.

At the end of the Liturgy, the prosphoras from which parts were removed are distributed to the faithful for consumption (sometimes, in large parishes, they are given out cut into pieces).

When taking the prosphora, one should remember that it is not ordinary bread but a sacred object of the Church. Therefore, those who are not worthy of it because of their sins should not partake: “As the clergymen do not know all sinners and those unworthy of Communion in the Holy Mysteries, God often… punishes such people as Judas was punished, and delivers them to Satan. In times of illness, slander, troubles, misfortunes, and other disasters—these arise for this reason” (Saint John Chrysostom). Those who are worthy of receiving this sacred gift must approach it with reverence and fear of God.

It has been a tradition in Russia since ancient times to eat prosphora with all due care: laying out a clean cloth, eating it standing (not seated), and doing so over a table or another clean surface, lest any crumbs fall to the ground and be trampled, for this bread is holy. One should strive to participate in the entire daily cycle of services—Vespers, Small Vespers, Midnight Office, Matins, the Hours, and the Divine Liturgy—in order to partake of the prosphora worthily. One who could not attend church the day before due to illness or distance, and thus missed Vespers, Small Vespers, and Matins, but still desires to receive this holy bread, should read those services privately at home.

Prosphora should not be eaten in haste, but quietly, without hurried swallowing, and always in silence. After eating it, one should give thanks to God in prayer and make three bows with the sign of the Cross: the first two down to the waist, and the third to the ground. While doing so, say the prayer:

“Lord, remember me when Thou comest into Thy kingdom” (bow).
“Master, remember me when Thou comest into Thy kingdom” (bow).
“Holy Father, remember me when Thou comest into Thy kingdom” (prostration).

Chapter 8: When and What Bows Are Made During the Service

All bows—whether bows at the waist or prostrations—should be made by the congregation at the same time, in accordance with the Church canons, and not according to personal inclination. Bows must be performed reverently and with dignity, without excessive haste or sluggishness. When the canon prescribes making the sign of the cross along with a bow, one should first make the sign of the cross, carefully touching the prescribed parts of the body, and then perform either a bow at the waist or a prostration, according to the specific moment of the service.

Prostrations are performed on a small prayer rug, a specially woven mat used to keep the hands clean. To make a prostration, one should first place the prayer rug in front of oneself, then make the sign of the cross and proceed with the prostration: both palms are placed flat on the prayer rug, side by side, while simultaneously bending the knees and lowering the head to the ground so that the forehead touches the hands.

The following types of bows are made during services in church:

• “Tossing” bows (a prostration without making the sign of the cross)¹

• Bows at the waist
• Prostrations

In some cases, for example during the prayer “O Heavenly King,” one should make only the sign of the cross, without bowing. Once a year, on the feast of Holy Trinity, during Vespers after the Divine Liturgy, the priest reads the Kneeling Prayers while kneeling.

Now we shall present the complete Canon of Bows according to the patristic tradition:

During the prayer to the Holy Spirit, “O Heavenly King,” which is read or sung at the beginning of any service, we make the sign of the cross without bowing. However, during Great Lent, we make a prostration at the end of this prayer, along with the sign of the cross.

At the Trisagion: “Holy God, Holy Mighty, Holy Immortal, have mercy on us” (three times), we make three bows. The only exception is when this prayer is sung at the end of the Great Doxology after the Night Service, or during the Liturgy before the reading of the Apostle; in those cases, bows are not made.

At the Lord’s Prayer (“Our Father”), we make the sign of the cross. At the end of the prayer, when it is sung at the Liturgy or before meals, we also make a prostration.

At “O come, let us adore”, we make three bows.

Whenever the words “I bow,” “we bow,” “let us bow,” etc., are read in the Psalms, stichera, or troparia, we make bows at the waist.

At “Alleluia”, when it follows “Glory” in any Psalm (e.g., “Alleluia, Alleluia, Glory to Thee, O God” three times), we make three bows at the waist. However, during the Six Psalms, no bows are made.

At the prayers “May God help us keep away from sin this night” (during Vespers) and “Glory to God in the highest” at the beginning of Small Vespers and Matins, we make three bows at the waist.

When the priest or deacon intones the Litany of Fervent Supplication, at the petition ending with the words “Let us all say”, we make three bows at the waist at the beginning of the chant “Lord, have mercy” (12 times). In some services, this may be chanted 30, 40, or 50 times. When the service is conducted without a priest, the Litany of Fervent Supplication is replaced by the chant “Lord, have mercy” forty times. Likewise, at the Litia (a procession to the narthex after Night Services, Sunday services, and other special services), we chant “Lord, have mercy” 30, 40, or 50 times. In all these instances, we make three bows at the beginning of the chant.

At the memorial litany during the Liturgy, after the Gospel, and during the memorial Litia, we respond to the intonation “Let us pray to the Lord” with “Lord, have mercy” forty times, and we make a bow at the waist at the beginning of the chant.

Before the dismissal prayer at Matins and Vespers, and at the Moleben (Prayer Service) beginning with “More honourable than the Cherubim,” as well as at the Liturgy and Obednitsa, we say: “It is truly meet,” “Glory,” “Both now,” “Lord, have mercy” (twice), “O Lord, bless.” In each of these cases, we make four bows. At Matins, Vespers, and the Prayer Service, all four are bows at the waist. At the Liturgy and Typika, the first bow is a prostration, and the others are bows at the waist.

When “More honourable than the Cherubim” is read in the middle of a service (e.g., during the meal prayer), we make a bow at the waist.

At the beginning of the Midnight Office, during the prayer “Glory to Thee, our God, glory to Thee for all things,” we make the sign of the cross once, without bowing. At the following prayer, “O Lord, blot out my transgressions,” we make three bows at the waist.

After the first and last glorification to the feast during festal Matins, we always make prostrations.

A special procedure is prescribed for the veneration of festal icons after the glorification, for kissing the Gospel at Sunday Matins, and for kissing the Cross on its feast days.

Veneration proceeds in the order of clergy and then laity, following seniority. First come the clergy, with the senior-ranking bishop or priest venerating first. After venerating the icon, Gospel, or Cross, he makes a bow at the waist toward the congregation, and all present bow at the waist in response, without making the sign of the cross. Then junior clergy approach in pairs—priests, deacons, and readers (if present)—followed by the laity: monks first, then laymen, followed by virgins and women.

The order of veneration is as follows: as they approach the icon, two laymen make two prostrations with the sign of the cross, reciting a festal prayer appropriate to the occasion, usually the opening verse of the festal canon—for example, during feasts of the God-bearer: “Most Holy Mother of God, save us.” Then they recite the Jesus Prayer with the sign of the cross. According to Church tradition, they place their hands crosswise upon their chest, with the right hand over the left, fingers arranged as for the sign of the cross, so that the fingertips touch the shoulders. They then kiss the icon. A clergyman often stands nearby to indicate the part of the icon to be kissed.

The person standing on the right, typically the senior, kisses the icon first. Afterward, both again make a prostration with the sign of the cross, repeat the festal prayer, and then, without making the sign of the cross, make a final prostration. Facing the clergyman (usually to the right of the icon), they say: “Honourable Father, forgive me for Christ’s sake,” or, to a bishop, “Holy Master.” Then, they exchange a final prostration with each other, again without the sign of the cross, standing so as to have their right hands toward one another. The one on the right says: “Christ is in our midst,” and the one on the left responds: “He is and ever shall be.” Between Pascha and the leave-taking of the Feast, the Paschal greeting is used instead: “Christ Resurrected!” – “Indeed He is risen!” This practice also applies to clergy.

The same procedure is observed when venerating the Holy Gospel after the Night Service on Saturday evening, when the Gospel is brought to the center of the church for veneration following its reading. However, there are slight differences. When a bishop or priest brings the Gospel out through the Holy Doors, the faithful make the sign of the cross and bow at the waist, saying: “O God, glory be to Thy Cross and Resurrection.” When approaching to venerate the Holy Gospel, at the first prostration they say: “With fear and love I come to Thee, O Christ, and believe Thy words.” At the second prostration: “With fear because of sin, with love because of salvation.” Then, making the sign of the cross, they kiss the feet of the crucified Savior on the Gospel, saying the Jesus Prayer. Afterwards, they make a final prostration and say: “O God, I believe in Thy Holy Gospel. Christ Almighty, help me and save me.” The rest of the veneration follows the tradition described above.

After all have venerated the Gospel, the priest returns it to the altar through the Holy Doors. From there, facing the congregation, he blesses the people by making the sign of the cross with the Gospel and says: “O Lord, save us by the power and protection of Thy Holy Gospel.” At this moment, all present make a bow at the waist with the sign of the cross, saying: “O God, glory be to Thy Cross and Resurrection.” The canon reader must pause, bow together with the congregation, and recite the prayer.

When venerating the Cross at Matins, the same procedure is followed. During each prostration, the prayer “O God, glory be to Thy Cross” is said, and the faithful kiss the image of the Savior on the Cross in the same way as they do when venerating the Gospel.

While singing “Glory to Thee, O Lord” before and after the reading of the Gospel, we bow at the waist each time.

At the first introductions to the first and ninth odes of all canons, we always make a bow at the waist.

After the eighth katavasia of the canon at Matins, we bow at the waist.

During litanies, after each ode and at each katavasia, we bow at the waist. After the final katavasia, we also say “Lord, have mercy” three times, with three bows at the waist.

At the Hymn of the God-bearer, “My soul doth magnify the Lord,” sung before the ninth ode of the canon at Matins, we make a bow at the waist at every refrain “More honourable than the Cherubim.” At the sixth and final refrain, we make a prostration.

When this hymn is omitted according to the Typikon, and only the heirmoi of the ninth ode are sung, we make bows at the waist only during those heirmoi.

After the hymn to the God-bearer, “It is truly meet,” or any hymn replacing it, we always make a prostration.

During Great Lent, at daily services, nearly all the above-mentioned bows become prostrations. The only exceptions are at the beginning of Vespers (before “May God help us keep away from sin this night”), at Small Vespers (before “Glory to God in the highest”), and at daily Matins (before the first “Glory” during the kathismata)—in these cases, we make bows at the waist.

During Lent, there are also additional bows. Most notably, the seventeen prostrations prescribed during the Prayer of St. Ephraim the Syrian (“O Lord and Master of my life…”) are made at the end of every service. However, at Sunday Vespers (for Monday) and festal (Polyeleos) services during Lent, this prayer is shortened to four prostrations, and at the end of festal Lenten Matins, it is reduced to three prostrations.

During Lent, at Great Small Vespers in church, after the reading of the Creed (“I believe in one God”), the choirs sing twice at the kliros: “O Holy Merciful Mother, pray to God for us sinners,” and similar refrains, with prostrations. After the refrain is sung, the kliros, along with the congregation on the same side of the church (right or left), makes a prostration. Meanwhile, the opposite kliros and their side of the congregation do not bow. At polyeleos services during Lent, and when the festal Night Service begins with Great Small Vespers (as on the eves of the Nativity of Christ, the Theophany, and the Annunciation), these bows are made at the waist, though the sequence remains the same. After the refrains to the Holy Mother during Great Small Vespers, the Trisagion follows, during which three bows are made, all at the waist.

According to the Typikon, all bows during the Midnight Office on the Monday of the First Week of Lent are at the waist, as are those on Saturdays and Mondays throughout Lent. Beginning with Vespers on Friday evening, prostrations are generally not made—except for those that are appointed throughout the year or specified earlier in this guide.

During Lent, the Liturgy of the Presanctified Gifts is served on Wednesdays and Fridays, as well as on certain festal days that fall during the week. At this Liturgy, the verse is chanted: “Let my prayer be set forth before Thee as incense, the lifting up of my hands as an evening sacrifice.” When this verse from the Psalms is sung for the first time, the entire congregation makes a prostration without the sign of the cross, and both the kliros and congregation “lie with their faces to the ground and pray” throughout the chant.

The rule for bows thereafter is similar to the structure already described for Great Small Vespers during the refrain “O Holy Merciful Mother.” When the leading kliros chants “Let my prayer be set forth,” the people on that side of the church rise and recite the prayer standing. Then the next verse is sung, and the other kliros repeats “Let my prayer be set forth.” At that point, the singers and their side of the church rise, while the opposite side makes a prostration and remains bowed until the verse is completed. This alternation continues five times. After the final repetition of “Let my prayer be set forth,” the entire congregation, together with the priest, makes three prostrations with the Prayer of St. Ephraim the Syrian.

All other bows during the Liturgy of the Presanctified Gifts are prostrations. However, there are exceptions. When this Liturgy is served on a Friday, the Vespers that precede it—being part of the Saturday service—contain only bows at the waist, since all Saturdays during Lent exclude prostrations. The Liturgy of the Presanctified Gifts proper, beginning with “Let my prayer be set forth,” is considered part of Friday; thus, all bows during it are prostrations, as noted above.

This rule regarding bows—waist or prostration—is also followed when the Liturgy of the Presanctified Gifts is served on the eve of a feast that allows only prostrations, such as the Annunciation. During Lent, bows made at the Sacraments, funerals, and prayer services are generally at the waist.

During the days of fasting, pious Christians customarily confess their sins to God in the Sacrament of Confession.

While waiting their turn for confession, the faithful should stand quietly and reverently, reflecting on their sins and attending to the service. Immediately before approaching the priest, it is customary to make three prostrations before the icon of the Savior, with the prayer: “God, be merciful to me, a sinner.” Then, without making the sign of the cross, a prostration is made before all present in the church, saying: “Forgive me, for Christ’s sake.” The congregation responds with bows at the waist, saying: “God will forgive you.”

Upon approaching the priest, the penitent makes four prostrations before the Gospel and Cross on the analogion, saying the following prayers:

• “O Lord, rebuke me not for my sins, but have mercy on me” (prostration),
• “O Lord who formed me, have mercy on me” (prostration),
• “I have sinned greatly; forgive me and have mercy on me, a sinner” (prostration),
• “Receive me, O Lord, in my repentance, and have mercy on me” (prostration).

After the confession is complete, the penitent again makes three prostrations before the Cross and the Gospel, saying: “God, be merciful to me, a sinner,” and then asks the priest for a blessing to receive the Holy Mysteries. When leaving the priest, the penitent makes the same three bows—now at the waist—that were made before the confession. The people respond to the departing penitent with the words: “A pure confession.”

The Eucharistic Hours, the reading of the list of sins, and the final part of Confession—when the prayers of absolution are read—are performed the next morning in church. During these services, all bows are made at the waist, although there are a few prostrations, for example after “It is truly meet.”

On the eve and the day of receiving Holy Communion, one must read the Canon in preparation for the Holy Eucharist, which includes the Rule of Preparation, the Eucharistic Hours, the Canon and Prayers before Communion, as well as Vespers, Small Vespers, Midnight Office, Matins, the Hours, and the Divine Liturgy. At the end of the Liturgy, after the exclamation “Holy things are for the holy,” and before the opening of the Holy Doors, the communicants come forward to the ambo. At the exclamation “With fear of God and faith draw near,” they listen attentively to the prayers read by the priest. When the prayers conclude, all communicants make the sign of the cross, perform a prostration before the Holy Mysteries, and approach the chalice in order: readers, boys, girls, virgins, husbands and wives—first the choir, then the rest, following the order in which they stood in church.

As each communicant approaches the chalice, they say the Jesus Prayer and fold their hands crosswise over the chest, right over left. Having received the Body and Blood of Christ with fear and reverence, the communicant again says the Jesus Prayer and kisses the base of the chalice. Then, still with hands folded crosswise, the communicant proceeds to the nearby table, where hot water and prosphora are set out. There, they take a piece of prosphora, eat it, and drink some hot water. At this station, a pious helper stands with a clean towel, ready to assist the communicants in wiping their lips.

After the Liturgy, all communicants are to remain in church and listen attentively to the thanksgiving prayers.

In addition to the usual bows, there are several specific bows appointed during the Divine Liturgy throughout the year:

• At the Little Entrance with the Gospel: a bow at the waist, with the prayer “O God, glory be to Thy Holy Cross and Resurrection.”
• During the Great Entrance, after the first part of the Cherubic Hymn, three bows are made in sequence:
  1. At the first exclamation of the priest, “May the Lord God remember all of you…”: a bow at the waist, with the prayer “Remember me, O Lord, when Thou comest into Thy kingdom.”
  2. At the second exclamation: the same bow and prayer.
  3. At the third exclamation: a prostration, with the prayer “Remember me, O Holy Master, when Thou comest into Thy kingdom.”
• At the words of institution (“Take, eat…”, “Drink ye all of this…”, and “Thine own of Thine own we offer unto Thee…”), a bow at the waist is made with the Jesus Prayer.
• At the exclamation “Especially for our most holy, pure…”: a prostration with the prayer “Most Holy Mother of God, save us.”
• At “With fear of God and faith draw near”: a bow at the waist with the Jesus Prayer.
• At “Now and ever and unto the ages of ages”: a bow at the waist with the prayer “Glory to Thy Resurrection, O Lord.”
• At “Let us pray to the Lord” before the Prayer Behind the Ambo: a bow at the waist with the prayer “Lord, have mercy.”
• During “Blessed be the name of the Lord, from this time forth and forevermore”: three bows at the waist. These same bows may also be made when this hymn is sung at the Midnight Office and during Typika (Short Mass), when the Liturgy is not celebrated.

When a bishop serves the Liturgy, he makes a ceremonial visitation and blesses the congregation with a double-branched or triple-branched candlestick. The faithful respond with a prostration, without making the sign of the cross, and may say a brief doxology such as “Glory to Thee, O Lord, glory to Thee.”

When the bishop or priest gives the dismissal at the end of the Liturgy and makes the sign of the cross over the people with the communion cross, the faithful bow at the waist and say, “Glory to Thy Holy Cross, O Lord.”

At the final dismissal, the priest may say, “When you come to the Cross, test your conscience to be found worthy of it.” As he blesses each person with the Holy Cross, the faithful may say inwardly the prayer: “By the power and protection of Thy Precious and Life-giving Cross, save Thy servant, O Lord.” Approaching the Cross, they make the sign of the cross (without bowing) and say: “O Lord, I believe and venerate Thy Precious and Life-giving Cross, for by it Thou hast saved us.” They then kiss the Cross, followed by the hand of the priest who holds it. However, those who have already received Communion at that Liturgy kiss only the Cross, not the priest’s hand.

A bow at the waist, without making the sign of the cross, is made whenever the priest proclaims, “Peace be unto you.” Internally, the faithful respond together with the choir: “And with thy spirit.”

In conclusion, it must be emphasized that bows are not to be performed mechanically, as if they were exercises in a gym. Rather, they are a vital and meaningful part of worship, uniting bodily labor with inner contrition and spiritual attentiveness. As Saint Basil the Great teaches: “Every time we fall upon our knees and rise from them again, we demonstrate by our action that by sin we fell to the earth, and by the mercy of our Creator we are raised again to heaven.”

Chapter 9: How to Receive a Blessing from a Bishop or a Priest

The Divine Liturgy in the church is celebrated and headed by priests. The Church of Christ has established a threefold hierarchy: deacons, priests, and bishops. Upon ordination to their rank, they receive the grace of the Holy Spirit. From that point on, all of their sacred actions are performed in the name of God Himself. Each clerical rank is given authority to perform specific sacramental acts. For example, only priests and bishops may perform baptisms, weddings, hear confessions, and give blessings.

The first ministers of the Church—the apostles and bishops—were appointed by Jesus Christ Himself. According to the command of our Lord, Jesus Christ, the apostles in turn ordained other bishops, priests, and deacons. This unbroken line of succession has been preserved to this day, and our clergy continue to receive ordination in direct continuity from the apostles. Therefore, we show them reverence, as they are representatives of Christ and bear His grace.

Every faithful Christian has the opportunity to receive a divine gift at any time—the blessing of a bishop or a priest. When life becomes difficult, when sickness arises, or when a significant undertaking begins, the first and greatest help is God’s blessing. As Saint John Chrysostom writes: “Even if friends forsake us, and we are overtaken by calamity, we shall feel no distress if that grace be with us and fortify us.” Do not pass up the opportunity to receive a priest’s blessing—whether in church or when meeting him by chance in the street.

The blessing hand of a priest conveys to us the blessing of our Lord Jesus Christ Himself. The Church prescribes a particular manner in which this blessing is received. One should approach a priest and say: “Father, forgive me and bless me.” When asking for the blessing of a bishop, one should say: “Master, forgive me and bless me.” Then, without making the sign of the cross, one performs a prostration at the priest’s feet.

To receive the blessing, one should fold the hands as follows: place the back of the right hand on the open palm of the left and extend them toward the priest. After receiving the blessing, one kisses the priest’s hand, through which the grace of Christ is imparted, and says: “Amen.” Then, with gratitude, one bows at the priest’s feet and says: “May Christ save you.”

A defining trait of the Christian life is obedience to one’s spiritual father. One may—and indeed should—seek his guidance on all matters. Even the gravest sin must be entrusted to God through the priest in confession. If repentance is sincere, God accepts it and, through the priest’s pastoral care, may help the penitent overcome the consequences of sin.

Through the priest’s blessing—and especially that of a bishop—God invisibly sends every good thing to those who ask with faith and sincerity and receive it with trust. The holy fathers write that anyone who neglects or despises a priest’s blessing is an unbeliever and has rejected Christ, who ordained the priesthood (Saint Ignatius the God-Bearer).

Let us also say a few words regarding the Christian manner of greeting clergy. In place of the ordinary “Hello” or “Good day,” when meeting a bishop or priest (even by telephone, regardless of who calls first), the junior person should first say: “Forgive me, Father, and bless me.” The senior replies: “God forgive you; God bless you.” Only after this exchange should they proceed to speak of other matters.

Likewise, at parting, one should not say the common expression “Goodbye” to a clergyman. Instead, all Christians should use the phrase sanctified by the spirit of the Gospel: “Forgive me, for Christ’s sake.” The proper response is: “God forgive. And forgive me.” These words should not be spoken carelessly or as a mere formality, but from the heart. For in them we ask forgiveness for anything by which we may, knowingly or unknowingly, have offended our neighbor. In the same spirit, we ourselves forgive others from the heart and pray with peace and love that God will likewise forgive and pardon them.

It is also customary to ask for forgiveness and a blessing from bishops and priests in written letters. The Apostle Paul concluded all his epistles with a blessing, invoking the grace of God upon all those whom he had strengthened in Christian faith and virtue.

Forgiveness and blessing imparted by the clergy are not merely formal rituals, but true spiritual gifts from God Himself, which bishops and priests merely transmit. All Christians should treat these gifts with seriousness, reverence, and a sense of responsibility. Only in this spirit will God’s blessing become active and saving in our lives. As St. Isaiah the Recluse teaches: “Submit your heart to obedience toward your spiritual fathers, and the grace of God will dwell within you.”

In conclusion, we remind the faithful of the following: it is not customary for laypeople to extend a hand for shaking when greeting or parting from clergymen. We recall the words of Saint Ambrose of Milan: “Kings and princes bowed their heads to the clergy and kissed their hands, hoping to be protected by their prayers.”

“…But to those whom we benefit, we often appear stern and severe, burdensome and unpleasant. For we help not by the pleasure we give, but by the pain we cause. So it is also with the physician: although he is not too disagreeable, the benefit of his art is immediate, whereas ours is delayed” (Saint John Chrysostom).

“Insofar as God permits him to celebrate divine services, do not neglect to receive from him the gift; for it is not he who grants absolution from sins, but Christ the Great High Priest, who entrusted the priesthood to him” (Saint John Chrysostom).

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Chapter 10: How to Behave During Baptism and Marriage

One should attend the joyful and solemn Sacraments of Baptism and Holy Matrimony with reverence, with prayer both in the heart and on the lips, and with heartfelt joy for the one being baptized or married. Therefore, it is irreverent to speak idly, joke, laugh, run about with a video or photo camera, or otherwise act disruptively during the performance of the Sacraments instead of joining in the prayer. These sacred moments should be remembered through prayer, not distraction.

Special attention should be given to the appearance and conduct of those attending the Sacrament of Marriage. Though the bride and guests may wish to adorn themselves in fine clothing, Christians must instead clothe themselves with modesty and piety, for they are entering the house of God. Women should not wear garments with deep necklines, revealing cut-outs, short sleeves, or insufficient length, nor should they wear high-heeled shoes. The bride and other women present must cover their heads with a scarf or kerchief and wear long, modest clothing. The wearing of a bridal veil is not permitted.

Men, too, should dress and behave with modesty and dignity. In church, wearing a necktie is discouraged, and shirts should not be tucked into trousers.

A few words should be said regarding the Sacrament of Baptism.

According to the rite of Baptism, the Creed must be recited either by the one being baptized (if an adult) or by the godfather (if a child is being baptized). Therefore, knowledge of the Creed is a required preparation for the Sacrament.

According to the canons of the Church, anyone preparing to receive Baptism must first be instructed in the fundamental truths of the Christian faith, become accustomed to daily prayer, and begin to observe the fasts established by the Church. Priests must take care to ensure this preparation and strive to teach the catechumen properly before administering the Sacrament. The same requirements apply to the godparents of infants: they must be practicing Orthodox Christians, leading a pious life, and capable of instructing the child in the faith. In fact, godparents bear a greater spiritual responsibility before God for the child’s Christian upbringing than the natural parents. Therefore, they must be Christians not only in word, but in deed. Otherwise, godparents may hinder rather than enlighten the child, and the priest who proceeds with such a baptism risks becoming an accomplice to sin.

If non-Orthodox guests are present at the Sacrament, they should be kindly instructed beforehand regarding appropriate dress and behavior—for example, to remain in the narthex, not to make the sign of the cross, and not to bow.

Only through reverence, discipline, and gratitude to God for the gift of each Sacrament will we preserve—and even increase—the grace of God within ourselves.

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Chapter 11: How to Perform the Last Kiss of the Deceased During a Funeral

Relatives of the deceased should remember that what the soul of the departed needs most is fervent prayer and acts of almsgiving. Therefore, unlike those who do not believe, we should not cry out with loud wailing in church, for, as the Apostle teaches, we have hope in the resurrection.

Non-Orthodox relatives of the deceased should be gently and respectfully informed that, according to the canons of the Church, they are not permitted to enter the church, hold candles during the funeral, or take part in the final farewell. If it is known in advance that such persons intend to be present, they should be advised beforehand about proper attire and conduct. They ought to remain in the vestibule, at the entrance, or in the narthex, and refrain from any visible liturgical or prayerful actions.

It is the duty of the priest to ensure that all those present at the funeral behave with reverence and decorum, so that the mercy of God—which we seek for the soul of the departed—may not be hindered or provoked by disorder or irreverence.

The last kiss is performed as follows. A lectern with a holy icon is placed to the left of the coffin at a respectful distance. During the chanting of the farewell sticherons, the priest and deacon approach the icon, followed by the family and the faithful, in an orderly manner—women following the men, proceeding two by two. They approach the icon from the left side of the coffin, make two bows at the waist, venerate the icon in turn, and then make a single prostration.

After venerating the icon, each person approaches the coffin individually from the right side. They bow before a small prayer rug laid near the feet of the deceased—without making the sign of the cross—and say the words: “Forgive me, for the sake of Christ.” Then, making the sign of the cross, they kiss the cross printed on the paper band placed on the forehead of the departed.

In connection with this topic of reverent and orderly behavior in the house of God, it is fitting to speak also of how we ought to conduct ourselves during services for the departed: the General Pannikhida, private memorial services (Requiems), and the Litia (during or after the Divine Liturgy). The most important principle is to understand when it is permissible to move about the church to distribute alms on behalf of the deceased.

As with any church service, prayers for the departed require our active inward participation—of mind and heart. Therefore, it is inappropriate to walk around the church giving alms in a way that distracts oneself or others from prayer. The proper and most orderly practice is to distribute alms quietly and reverently during the reading of the memorial book (diptychs) or of commemoration slips for the departed, and only after receiving the blessing of the celebrant, as is customary in most parishes. This act of charity should be done in silence, with inward prayer and a spirit of reverence.

“…And in the ages to come… not everyone shall receive the same rewards, for it would be unjust for the One who created inequality to repay all equally” (Saint Isidore of Pelusium).

Chapter 12: How to Write Names in Notes for the Living and the Departed

In private prayer, according to the teachings of the Holy Fathers, one may pray for the health and salvation of any person, even if he or she is not baptized. As it is written: “For this is good and acceptable in the sight of God our Saviour, who will have all men to be saved” (1 Timothy 2:3–4). In church, we also offer common “supplications, prayers, intercessions, and giving of thanks… for all men; for kings, and for all that are in authority, that we may lead a quiet and peaceable life” (1 Timothy 2:1–2)—but without pronouncing the names of unbelievers, non-Orthodox, or the unbaptized aloud.

As for those who share our Orthodox faith, we may pray for them by name in church—but not at all services, nor in all parts of the service. For example, we may not commemorate by name, nor remove a particle at the Proskomedia, for those who are unrepentant in grave sins: such as those who live in fornication, refuse to fast, are addicted to smoking, use foul or blasphemous speech, practice magic, or otherwise live in manifest disobedience to Christ’s commandments. The names of such persons may not be submitted for the Liturgy unless, by the priest’s discretion, they have come to confession. In that case, their names may be commemorated during the petitions of the Litany (Ektenia).

All names should be written in proper ecclesiastical form, which often differs from everyday speech. It is advisable to group names by category in commemoration books or slips—for example, separating clergy from laity, and men from women—for the convenience of the reader.

Names of bishops are listed first, followed by monastic clergy, priests, and deacons; then monks and nuns; then laymen, women, boys, girls, virgins, and finally infants, by gender.

It is well known that notes for the departed should begin with expressions such as: “O Lord, remember the souls of Thy departed servants,” or “Grant rest, O Lord, to the souls of Thy servants…” (or: the soul of Thy servant…). Since we are remembering the immortal souls of those who have reposed, their names are written in the genitive case.

The soul of whom?—of Nicholas, of John, of Zachariah, of Maria, of Daria, of Tatiana, etc.

However, when the priest reads the prayer “Remember him in the faith and hope of eternal life,” which occurs in every memorial service, the names are spoken in the accusative case: for example, “Thy departed servant Maria.”

Names of the unbaptized, non-Orthodox, heretics, suicides, and Orthodox Christians who died unrepentant are not to be written in church commemoration books.

People often ask: may we pray for such souls? Is there hope for their salvation?

The Holy Fathers of the Church express different views on this matter, but we are all taught to hope in the boundless mercy of God, who desires not the death of a sinner, but that all should come to repentance.

For example, what should a mother do who has committed infanticide, but has sincerely repented, grieves for the souls of her lost children, and longs with all her heart to fulfill her maternal and Christian duty by praying for them? In such a case, she may pray privately to God for those children, trusting in His infinite compassion and care for every human soul—especially for infants. Scripture attests repeatedly to God’s providential love for newborns: “The Lord preserveth the infants” (Psalm 114:6); “For Thou hast possessed my reins: Thou hast covered me in my mother’s womb” (Psalm 138:13); “Thou art He that took me out of the womb: Thou didst make me hope when I was upon my mother’s breasts” (Psalm 21:9).

As Saint John Chrysostom says:

“Let us not concern ourselves with tombs and monuments—this is the greatest memorial. Speak his name aloud, and urge all to pray for him, to offer their supplications. This will move God to mercy.”

And again:

“Just as we pray for the living, who in their sin differ little from the dead, so also may we pray for the departed.”

And elsewhere:

“It was not in vain that the apostles decreed remembrance of the departed in the dread Mysteries. They knew that great benefit would come to them. When the entire people stands with arms uplifted, when the priestly assembly gathers, and the awesome Sacrifice is offered—how could we call upon God and fail to obtain help for them?”

Chapter 13: About Holy Water

The blessing of water is one of the most grace-filled services performed by the Church of Christ. The Holy Church recognizes two types of water blessing: the Great Blessing of Water and the Small Blessing of Water.

The Great Blessing is performed at Vespers on the eve of the Feast of the Baptism of Christ (the Theophany), January 5th (18th), and again on the feast day itself. This rite is conducted in remembrance of the Baptism of our Lord Jesus Christ.

As early as the fourth century, Saint John Chrysostom, in one of his homilies for the Theophany, said:

“This is the day on which Christ was baptized, and by His baptism He sanctified the element of water. Therefore, at midnight on this feast, all draw water and store it in their homes for the entire year…”

Since ancient times, the Russian Church has preserved the tradition of a double blessing of water at Theophany. According to the ancient rubrics, on the eve of the feast, the blessing is performed inside the church, after the Prayer Behind the Ambo, at a font. Then, on the feast day itself, after the end of Matins, the clergy and faithful would process with the Cross and hymns to a spring or river, called the “Jordan,” where the blessing of water was performed outside, often in an ice-hole cut in the shape of a cross.

Today, however, the tradition of processing with the Cross to an outdoor “Jordan” for the blessing of water has nearly disappeared. Instead, the blessing of water on the feast day is performed in the church after the dismissal of the Liturgy, during the moleben at the sixth ode of the canon.

The Small Blessing of Water is also performed annually on August 1st (14th). Saint Theodore Valsamon, Patriarch of Antioch and a well-known interpreter of the canons, considered the Small Blessing of Water to be a Christian replacement for the pagan observance of the first day of the month. The canons prescribe this rite also for the Feast of Mid-Pentecost, patronal feast days, and any occasion when there is a particular need—such as for the blessing of homes.

Although the Ustav instructs that the Small Blessing of Water be performed at the end of Matins, after the Great Doxology, modern practice usually places it after the dismissal of the Divine Liturgy.

According to the order of the Holy Church, after the rite of blessing, the altar and the icons are sprinkled with holy water. Then, during the blessing of the faithful, the priest makes the sign of the cross over the congregation, while a deacon, standing beside him, sprinkles everyone in the form of a cross and says: “The grace of the Holy Spirit.” The people respond: “Amen.” Then, with reverence, all partake of the holy water, or, in the words of the tradition, they “take communion” of it. Meanwhile, the choir sings either the troparion “When Thou, O Lord, wast baptized in the Jordan…” or “O Lord, save Thy people…”

According to the teaching of the Holy Fathers, holy water possesses many miraculous properties. As Saint John Chrysostom writes in the same homily:

“These waters, in their very nature, do not spoil with time, but remain fresh throughout the year, sometimes for two or even three years, and afterward, for a long time, they do not cease to be water, just like that drawn from a spring.”

In remembrance of the Baptism of Christ, the Holy Church pronounces the following prayers over the water:

“O Loving King, come now and by the descent of Thy Holy Spirit, sanctify this water. Grant it the grace of redemption, the blessing of the Jordan. Make it a fountain of incorruption, a gift of sanctification, a remission of sins, a healing of sickness, a destroyer of demons, inaccessible to hostile powers; fill it with angelic strength, so that all who partake of it and are anointed with it may be purified in soul and body.”

A sincere believer undoubtedly trusts that, by these prayers, the water truly receives the gifts asked of God: “a fountain of incorruption, a gift of sanctification, a healing of sickness,” and that all who partake of it receive blessing, purification, and health.

Therefore, after the performance of either the Great or the Small Blessing of Water, every Christian desires to bring some of the sanctified water home—to sprinkle the house and to keep it for future use, either in time of need or as a spiritual blessing. One must be patient, waiting until the end of the service, and then, with the blessing of the priest or senior chanter, take the water quietly and reverently, without pushing or disturbing others.

It is inappropriate to bring large containers to the church. If more holy water is needed later, it may be diluted at home with clean water, remembering that the holy water must be poured into regular water—not the other way around.

Upon returning home, the Orthodox Christian should prepare a clean vessel for storing the water, as well as a sprinkler (or aspersorium). Standing reverently before the holy icons, and having made three bows with the prayer “God, be merciful to me, a sinner,” one begins the rite with: “Through the prayers of our Holy Fathers…,” followed by the Trisagion prayers and the Lord’s Prayer. Then, one recites the Jesus Prayer, and, while singing the troparion “When Thou, O Lord, wast baptized in the Jordan…” (on Theophany) or “O Lord, save Thy people…” (for other occasions), proceeds to sprinkle the home with holy water.

Just like any other sacred object, holy water—whether taken at Theophany or on August 1st—must be kept in a clean and reverent place, with care and godly fear.

The Great Agiasma (the water blessed on January 5th [18th], the Eve of Theophany) may be used to bless homes “in all places, even the most neglected, and even beneath our feet,” within the first three hours after the blessing. If the distance from the church to the home is great, the canons permit its use—for drinking and sprinkling—within one hour after arriving home.

After the expiration of this time, the Church strictly prohibits laypeople from using the Great Agiasma for any purpose. Moreover, if it is accidentally spilled, the place where it fell—just as when the Holy Gifts are spilled—must be treated with great reverence: it is to be burned or cut out with an axe and buried in an inaccessible place. Therefore, pious Christians are advised to use all the water within the prescribed hours and not to keep it for later use.

Additionally, the Great Agiasma is used by clergy to commune those Orthodox Christians who, due to certain sins, are temporarily excluded from receiving the Holy Eucharist. For this reason, the clergy retain the Great Agiasma in the church.

As for the water blessed on the day of Theophany itself, neither the canons nor other liturgical texts give specific instructions regarding its consumption or storage after the feast. However, according to a pious oral tradition, this water may be kept throughout the year and used as needed—either taken on an empty stomach, or after receiving antidoron or prosphora, and especially on feast days.

Water blessed by the Small Blessing may likewise be stored reverently and used both for personal consumption and for various blessings—for example, for blessing dishware, tools, or the rooms of a house.

As the Holy Fathers teach:

“The Spirit, freely flowing forth, is restrained by no limits, is checked by no closed barriers within certain bounded spaces; it flows perpetually, it is exuberant in its affluence.”
—Saint Cyprian of Carthage

“Grace, working in secret, manifests its love: it turns bitterness into sweetness and transforms a cruel heart into a tender one.”
—Saint Macarius of Egypt

“Grace is not consumed, it is not exhausted—it is like a fountain, constantly springing forth. By His fullness, we are all healed—both in soul and in body.”
—Saint John Chrysostom

Chapter 14: About the Sign of the Cross

The sign of the cross is a sacred action by which a devout Christian traces upon himself the sign of the Cross of Christ, using the fingers of the right hand folded in a specific manner. It is both a personal expression of faith and a profession of the essential truths of the Christian doctrine. Bishops and priests also use the sign of the cross to bless people and sanctify objects.

According to pious tradition dating back to the Holy Apostles—as testified by Saint Maximus the Greek in his Homily XL—and in accordance with the instructions of the Larger Catechism and the Book of Cyril, Orthodox Christians are to make the sign of the cross by folding the fingers of the right hand in a specific way. The thumb, ring finger, and little finger are folded together into the palm—this signifies the confession of the Mystery of the Holy Trinity: God the Father, God the Son, and God the Holy Spirit—one God in three Persons.

The index and middle fingers are extended, signifying the two natures of our Lord Jesus Christ—fully God and fully Man. The slightly inclined position of the middle finger toward the index finger visually represents the “Heavenly Bowing,” symbolizing the condescension of God in the Incarnation for our salvation.

Thus, having arranged the fingers as prescribed, we begin by placing them upon the forehead, professing that Christ is our one true and eternal Lord. Then we move them to the abdomen, signifying His descent to earth, His conception in the immaculate womb of the God-bearer without seed, and His nine-month dwelling therein. Next, we touch the right shoulder, confessing that Christ is seated at the right hand of God the Father. Finally, we touch the left shoulder, expressing our belief that Christ will come again in glory to judge the living and the dead and will reward each according to his deeds.

The ancient tradition of making the sign of the cross with two fingers is preserved in early Christian art. For instance, a third-century fresco in the Catacomb of Saint Priscilla in Rome bears witness to this practice, as does a fourth-century fresco of the miraculous catch of fish in the church of Saint Apollinaris in Rome, and a fifth-century depiction of the Annunciation in the Church of Saint Mary in Rome. The two-finger sign of the cross is also depicted in numerous ancient Russian and Greek icons of our Lord Jesus Christ, the Most Holy God-bearer, and the holy fathers.

The Council of Constantinople in 1029 decreed:

“He who does not make the sign of the cross with two fingers shall be anathema.”

Likewise, the Stoglav Council held in Moscow in 1551 declared:

“He who does not bless with two fingers, as Christ did, and does not make the sign of the cross with two fingers, let him be anathema.”

source

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1. This kind of bow, also called “throwing”, can also be described as a semi-prostration, wherein the head does not lower itself to touch the hand or prayer mat after falling upon ones knees with hands upon the prayer mat. ↩︎