OB Spasovtsy – The Old Believers

The Spasovtsy Old Believers

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Why I am an Old Believer. A Personal Statement.

From time to time, I will have an inquiry about why the Old Believers were justified in separating from the Church.

Was it one issue, or all of them put together?

Don’t Old Believers know the teachings and warnings about schism being the gravest of sins?

Rather than rail against the presuppositions embedded in these kinds of questions, I want to explore, as an answer, the very symbol of the Schism itself, and the symbol of Old Belief – the Sign of the Cross.

There are so many issues and perspectives from which one may explain fidelity to Old Belief – but the Sign of the Cross, in its prominence, serves well as a sole focus.

The Small Catechism of 1539, summarizes how the sign is made:

…The index and middle fingers—are stretched out to signify the mystery of our Lord Jesus Christ, who is both perfect God and perfect man for our salvation.

After joining the fingers, place your hand first on your forehead, confessing that Christ is the one true and eternal Head…

Then place your hand on your stomach, confessing His descent to earth and His conception without seed in the pure womb of the God-bearer…

Then place your hand on your right shoulder, confessing that He sits at the right hand of God the Father, awaiting when His enemies are made His footstool.

Finally, place your hand on your left shoulder, signifying that He will come again to judge the world, granting eternal life to those on His right and eternal punishment to those on His left.

When crossing yourself with the sign of the cross, say this prayer: Lord Jesus Christ, Son of God, have mercy on me, a sinner, finishing with Amen, and bowing down to God, asking that He deliver us from the standing on the left and grant us His blessing.¹

That the sign is part of Apostolic Tradition – and not simply a pious expression, is made clear by St. Basil the Great:

Canon 91. Of the dogmas and teachings preserved by the Church, some are outlined in the Scriptures, while others are passed down to us from apostolic tradition in secrecy. Both are of equal significance for piety, and no one, even slightly familiar with ecclesiastical rules, will dispute this. Indeed, if we were to reject unwritten customs as insignificant, we would unwittingly distort the Gospel itself and render the preaching void. For example (I will first mention the most ordinary and common), who taught through Scripture that those who place their hope in the name of our Lord Jesus Christ should sign themselves with the sign of the cross?²

An important point.

It is an expression of our hope in our Savior Jesus Christ. Christ. The Cross. They are so essentially connected, that it needs no explanation.

As referenced in the Small Catechism, the most significant prayer in the Apostolic faith – apart from the prayer that the Lord taught us directly in calling on our Father – is the prayer to Jesus Christ Himself – the so-called “Jesus Prayer”:

Lord Jesus Christ, Son of God, have mercy on me, a sinner.

This prayer is essentially linked to the sign of the Cross. In Old Belief, one does not make the sign without, at least mentally, having these words in their hearts, and at prayer, one cannot say this prayer aloud without making the sign.

Children are raised learning the dogmas of Christ – the truth of our salvation through Him, with the sign of the Cross.

So connected to the Cross is its sign – that Russia preserved the ancient practice of using a mat for prayer – that when a prostration is made (after making the sign of the Cross), the very fingers connected with that sign will not touch the ground. Behind this piety is the 73rd canon from the Sixth Ecumenical Council, which forbade any crosses from touching the ground.³

But, it is enough about the sign itself – and what it means, – is it ancient?

That this is so, is also so obvious it needs little help in presenting itself.

The well-loved Athonite Nikodemus the Hagiorite – the compiler of the well-known Philokalia, is also known for publishing the “Rudder” – the book of canons and rules. In the introduction, Nikodemus says:

The ancient Christians arranged their fingers differently [from modern Greeks] when making the sign of the cross, using only two fingers—the middle and index fingers—as described by St. Peter of Damascus (Philokalia, p. 642). According to him, the entire hand represents the one hypostasis of Christ, and the two fingers symbolize His two natures.⁴

The most obvious evidence is clear to the eyes. There is another written legacy of Apostolic Christianity beyond the written word – and this is the iconography of the Church, which from the earliest example, give prominence to the two-finger sign. Among the early icons, many hand gestures were used. These are briefly discussed in my article here.

What is not encountered in any of these signs, however, is the three-finger sign.

With one exception.

The three-finger sign was used, iconographically, as the hand formation of Judas Iscariot, as he reaches for the bread at the Supper – indicating his place as the betrayer. Old Believer polemics have frequently referred to the three-fingered sign as the “pinch of Judas”.

In 1654, Patriarch Nikon condemned the sign of the cross, introducing a heresy of his own, connecting its use and symbolism with the heresy of Nestorius:

If anyone makes the sign of the cross with two extended fingers—the index and middle fingers—and by them seeks to represent the Divinity and Humanity of the Son of God, he is in every way acting improperly and, rather, in opposition to the truth. For he would thereby depict two Sons: one born of the Father, and another born of the Mother, and thus confess two persons, as did Nestorius.⁵

Thirteen years later – when the representatives from the other Patriarchates arrived in Moscow, and a full council was convened in 1666 and 1667, the two-finger sign of the Cross was again condemned:

And make upon yourselves the sign of the honorable and life-giving Cross with the first three fingers of the right hand… But let the two others, called the little finger and the one next to it, remain bent and idle, according to the ancient tradition of the Holy Apostles and the Holy Fathers.⁶

The councils confirmed Nikon’s understanding and “corrections”, and added to them the anathemas and eternal curses upon all who continued to use the ancient sign:

But if anyone does not obey what is commanded by us and does not submit to the holy Eastern Church and this holy council, or begins to contradict and oppose us, such an opponent, by the authority given us from the All-holy and Life-giving Spirit – if he be of the sacred order – we depose and strip of all priestly function and subject to anathema; if he be of the lay order, we excommunicate and make him a stranger to the Father, the Son, and the Holy Spirit, and subject him to curse and anathema as a heretic and disobedient, and cut him off from the Orthodox fellowship and flock and from the Church of God until he come to understanding and return to the truth by repentance.

And he who does not come to understanding and does not return to the truth by repentance but remains in his obstinacy until his end, let him be excommunicated even after death, and let his portion and his soul be with Judas the betrayer, with the Jews who crucified Christ, with Arius and the other accursed heretics. Let iron, stones, and wood be destroyed and decay, but let him remain unabsolved and undecayed, like a tympanum for ever and ever. Amen.⁷

The fierce hatred and permanence of these curses, and the fact that they were adopted by representatives from the other patriarchates was a catastrophic event for the faithful.

It meant an apostasy of apocalyptic proportions that demanded extreme interpretations to understand – it is the time of the Antichrist.

That the curse was of no effect was never questioned by Old Believers. But was there any effect beyond this?

In the 12th chapter of his great apologetic work, The Enlightener, St. Joseph of Volotsk, after citing multiple fathers who say the same, says:

God’s judgment does not follow a heretical curse, but the curse of heretics returns upon them. All heretics cursing Christians curse themselves. If anyone curses Abraham, he is cursed, as per the divine voice, “I will curse him that curseth thee” (Genesis 12:3); how much more, then, shall a heretic who rejects Christ, cursing a Christian, himself be cursed? Many heretics have cursed Christians, and God’s judgment did not follow, but they themselves were cursed. ⁸

Even into the 19th century, the notion that two-finger signers would be damned was still firmly entrenched. In one of the lives of Seraphim of Sarov, by Met. Seraphim (Chichagov), we see the interaction of a woman with the elder, inquiring about the state of her ancestors:

“Did any of your departed relatives pray with the two-finger cross?” the elder asked one of his spiritual daughters. The woman replied, “To my sorrow, all of them did.” “Though they may have been virtuous people,” said Fr. Seraphim, “they are bound [in hell -OB]: the holy Orthodox Church does not accept this cross.”⁹

Like these, there are countless others by the likes of Dimitry of Rostov, Theophan “the Recluse”, John of Kronstadt, and many others, some of such foul hatred that I would feel defiled for repeating them.

The assault on the sign of the Cross was extended in the councils of 1666/1667 by even anathematizing the phrase “Son of God” in the Jesus prayer, insisting that only “our God” is a proper Orthodox statement.¹⁰

Fortunately, both this insane condemnation, and the insistence that the two fingers in the three-fingered sign are “idle”, signifying nothing, were soon abandoned and ignored…

I must consider with a heart bent upon forgiveness and understanding that the Greek usage of the two-finger sign faded, for there is no evidence that the change was done either intentionally or with malice for what came before. Couple this with the fact that the representatives of the Eastern Patriarchs who attended the councils of 1666/1667 were the most unscrupulous of characters, denounced even by their own. (A very balanced assessment of these knaves may be read in the book Russia, Ritual, and Reform, by Paul Meyendorff of the Orthodox Church in America.)

But, for those who understood the sign, knew its significance, knew the dogmatic meaning, and lived with the understanding that the sign was itself part of the living, Apostolic Tradition – an outward symbol of the very truths of our faith – it was clear that the new sign was born of the heresy of condemning that very Tradition.

Reconciling with it was out of the question. By its very condemnation of the Apostolic sign as a heresy, Nikon had separated himself from that faith that had blessed his land for centuries, and created a new one – opposed to the piety of his fathers. The acquiescence of the Greeks only made matters more severe.

Indeed – it was never a question of resisting a lawful reform – but rather a question of preserving the faith and piety of our forefathers under the persecution of those who sought to destroy it.

And destroy it they did.

Soon after the disaster of 1667, Peter “the Great”, saw in the new Russian church an object worthy of no respect, and immediately undertook to reform it. The patriarchate was abolished and replaced by what came to be the “Synod”, whose role was subjugated to the state.

Subjugation itself became a theme of primary importance. Patriarch Ioachim of Moscow famously said after the schism:

I know neither the old faith nor the new, but whatever the authorities command, I am ready to do and obey them in all things.¹¹

In modern Orthodox culture – this new emphasis on obedience led to a fundamental change, starting in Optina, to the ancient monastic relationship of the monk and his disciple, expanding it to the unconnected laity.

Today it is not hard to find people who believe they need “blessings” not only for the most mundane of activities, but even for those things they are already required to do as Christians!

The emphasis on Freedom, in some ways a reaction, is one of the greatest Old Believer legacies! But today, one can see among certain Old Believer groups that a jealousy of this kind of spiritual power is being felt.

After the Councils, persecutions, imprisonments, tortures, executions, tongue and finger removals, forced-feeding of their sacraments, and more were imposed upon the faithful of the old ways. Obedience would be enforced with devilish cruelty.

The use of prayer rugs ceased almost immediately. With the connection to the Cross gone, what did it matter? In place of the rug, the practice arose of intentionally touching the very fingers used to make the sign of the Cross to the ground!

It remains to this day an ironic fact that this act of enhanced piety has embedded within it the mockery of the older piety and veneration of the Cross itself.

A constant reminder of a fall.

Instead of its natural connection to the Jesus Prayer, the sign of the Cross lost its Christological mate. Then began the practice wherein the only statements requiring the sign of the Cross was a trinitarian invocation. This also remains true today.

While I do not know of anyone who believes that the Holy Trinity died upon the Cross – to link so inseparably the two looks like a sad statement of theological sloppiness and carelessness. The Cross is a Christological symbol – not a Trinitarian one.

The apparent indifference to the sign’s meaning is also seen today in its use among clergy and hierarchs of the reformed Church – priests and bishops whose hands seem to get unbelievably heavy in making the sign so that their fingers never make it to their left shoulder. Indeed many do not even try, making quick gestures before their chest. As if the sign has gone beyond insignificance to actual annoyance.

Even in using the sign as a blessing – one sees the degradation of piety.

Lost are the actual words of blessing, (the very point). Lost is the act of tracing the sign upon the person asking for the blessing, often replaced by a quick swatting motion. Lost even is the very desire by the faithful for the actual blessing (prayer), who never receive it. But retained is the kissing of the hand! It has become a dead shell – a rite whose purpose and end is the rite itself.

While these offenses remain, there are some, yes, who strive for care. May God preserve them! But these are the exception, from my observations.

Further, it must be stated that today, the roots of the Orthodox reformation are almost completely unknown. Even among many priests of the Russian tradition are those who admittedly know nothing about the Schism, but could speak at length upon the most obscure theological disruptions in the first millennium whose relevance has been lost for over a thousand years, like the filioque.

I can say confidently, that many of the faithful today in the Nikonian church are a testament to the power and universal love and providence of God, who calls and blesses all who seek Him, wherever they are.

Those that burn with love for Christ, and seek to obey His commandments, are like our brothers, wherever they are!

We enjoy a perspective today that those in the past did not have – an appreciation of local differences that arose not out of denial or rejection, but naturally over time.

Indeed, the Western liturgical tradition had established itself as a completely unique system long before any schisms occurred and allow those of us from the Eastern tradition to look at their worship with a kind of admiration that our forefathers did not have the perspective (or the sources) to be able to do.

But, sad is the knowledge that one tradition was born, not out of an organic local difference, from the sincere love of Christ, but rather a spiteful, mean-spirited, and destructive rejection of a local faith – the Muscovite one.

I cannot look upon this benevolently, but must keep separated from it.

For this reason, while I cannot judge those who choose it, I personally cannot accept the path of the Edinoverie, those who are “permitted” to continue with the old ways under the new bosses.

While it was a welcome sign, and certainly positive, the lifting of the curses by Moscow in the 1970s was neither here nor there, for by the original act, Nikon and the councils bombed their bridge to the past and built a new path forward – one that in Russia led to an immediate overhaul of Muscovite piety, the Westernization of its hierarchy, its architecture, and its iconography.

The holy martyr Avvakum commented with his typical folksy bluntness on the new style of iconography, which was introduced with striking speed. He connected it with a coinciding loss of asceticism in the piety of the priesthood.

Speaking to an apparently bloated Nikonian priest (obesity is still a problem today that plagues the hierarchs and priests, of Old Believers in some cases also, – a problem that could not exist if the established rules of eating and fasting were observed), Avvakum said:

Look at that face, that belly, you cursed Nikonian—you’re so fat! How do you expect to fit through the heavenly gate?

Narrow is the way and strait, full of sorrow, that leads to life. The Kingdom of Heaven is for those who strive, not for the fat-bellied.

Look at the holy icons and see how the saints who pleased God are depicted by skilled iconographers: their faces, hands, feet, and all their features are thin and emaciated from fasting, labor, and all kinds of afflictions. But you have changed their likeness, painting them as you are yourselves: fat-bellied, fat-faced, with legs and arms like chair legs. And for every saint—God save you—you’ve smoothed out their wrinkles, the poor things. They didn’t think to do that in their lifetime, as you’ve made them!

Clever ones! You’re cunning with the devil!

There’s nothing to discuss. A good person has nothing to hear from you: all you talk about is how to sell, how to buy, how to eat, how to drink, how to fornicate with women, how to grab children in the altar by their backsides. And I’m ashamed to mention the other things you do: I know all your evil cunning, you dogs, you harlots, you metropolitans, archbishops, Nikonians, you thieves, betrayers, new Russo-Germans!¹²

But all of this led – almost without anyone noticing, to a loss of respect from the top to the bottom of Russian society for its Church.

Gone were the days of Holy Russia. Forever.

The scar of this loss, more than anything else, made it possible for the horrors of the atheistic communist reign of terror in the 20th century, as Solzhenitsyn frequently pointed out.

But this wound was not only self-inflicted – it was intentional.

What Nikon and even more so, Tsar Alexei Mikhailovich, managed to achieve with their reforms, was to grasp the piety of their fathers, boulders before their paths to consolidated power over the Church, and to steal it away.

Pinch of Judas indeed.

It must be stated that much of what is said above, though it can be seen in its effects today, is impossible to lay at the feet of those in the reformed, modern Orthodox Church.

They know nothing about it! They bear none of the guilt.

Beyond this, it is not my place to judge anyone who is trying to follow Christ. It is more than enough to judge myself, and my own lacking, my own impiety, and my own ignorance.

In the vast majority of its prayers, liturgics, and doctrines, the Old Believers and the Nikonians are very close. But, among so many issues – the departure from the Old Faith involved a conscious denial of it.

Today, I have only focused on one element – the sign of the Cross, because it is the most prominent. While there are elements here that are polemical, I say them with humility and admitting I am no Christian example. I speak hypocritically.

And this is why I need the old faith.

The ire of Old Believer polemics, it is true, is focused almost entirely against that religion that is closest to it.

Quite distinct from the polemics in modern Orthodoxy, one must search for anti-Catholic polemics among Old Believers (though they certainly do exist – they are almost always confined to the issue of “pouring baptism”). This must be excused, for the Catholics did not curse our faith as a heresy – they did not damn us to hell for preserving it. They never said, through their proclamations and violence against our piety, “we hate your ways and have no part in them”.

This itself is the great heresy of the Nikonian origins!

Can anyone seriously say that the condemnation of the pious act of icon veneration (iconoclasm) was in any way worse or different in kind than the condemnation of the true sign of the cross? Iconoclasts at least had one of the Ten Commandments to cite in their defense, despite being wrong. All defenses of the three-finger sign, being of Apostolic origin, have long since been laughed off. You will not find a historian of the subject in the last 150 years who supports the assertions of Nikon and his councils.

While the Western Christians of Catholicism seem bound in the very essence of their faith to the seat of papal authority – for the old faith, it is not so.

You can destroy our churches, our altars. You can our destroy monasteries, our books. You can even destroy our priesthood, our hierarchies.

But to confess the true faith, and to follow the commandments of God, through the ways and traditions of our forefathers, is the responsibility of every individual.

My faith cannot fall with the betrayal of any or all of the bishops. Neither will the correct faith of a hierarchy save me if I am devoid of faith.

We will only answer for ourselves on doomsday.

Old Belief is a path of conscious preservation of a lived faith, passed on from the Byzantine fathers of old and preserved through Muscovite piety. By its continuity and antiquity, its validity and needful value is confirmed.

Old Belief is the faith of Holy Russia, not the faith of “enlightened” Russia.

It is not the Old Believers who broke away.

They remained…

This is why I cannot be anything but an Old Believer.

Potrebnik of A. Antipin

Table of Contents

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”

Chapter 2. Second Preface: On Monasticism, or Virginity

In ancient times many people had a strong desire to dedicate themselves to the service of God. Some did so dedicated themselves from their youth, others later in life, and yet others first placed their children in God’s service from infancy and afterwards gave themselves to the same path.

The number of those living the monastic life became so great that in certain cities – for example in Ossirikhos – there were scarcely as many laypeople as monastics. Monastic dwellings stood along every street. There were 10,000 monks and 20,000 virgin nuns (Menaion, 15 May, at the end of the Life of St Pachomius the Great).

The ancient Christians had such burning desire for the solitary life because they knew it was far easier to attain the Kingdom of Heaven that way. For, according to Holy Scripture and the teaching of the Fathers, it is exceedingly, exceedingly, exceedingly difficult for those who live a worldly married life to be saved. As it is written: “Of worldly people scarcely one in ten thousand can be saved, whereas among monks a hundred times more will be saved” (Book “Alpha”, ch. 33, fol. 257; cf. Prologue, 13 March, St Simeon of Divnogorye).

Even with us in Russia, after the fall of true piety brought about by Patriarch Nikon, there remained among all Old Believers in general a very great multitude who lived monastically in forests and villages.

But in the present time, among all branches of the Old Rite, this solitary, virgin, continent life has begun to shrink and almost disappear, because Christians have come to love the broad and worldly life more, and they abandon the narrow and saving path.

Nowadays many Christians, instead of dedicating themselves or their children to the service of God, dedicate them to the service of the devil – dressing them in every seductive fashion and dragging them into the corrupt amusements of this world. “and so they become worse than the pagans who know not God.” That is why the lofty and continent Christian life is everywhere falling.

Moreover, with the disappearance of pious priests of the true rite, truly pious monasteries have completely ceased to exist. Consequently, those sincere Christians who desire to live monastically have nowhere to lay their heads.

For this reason very many people now ask us: “In the present time, is monasticism still possible? And if it is, then how – with tonsure or without tonsure? Where may one live and in what manner, seeing that there are no monasteries of the same faith?” and similar questions.

All such questions come from deeply believing people who grieve over the fall of the ancient lofty life of piety. For their consolation and for the common benefit we have been compelled to write all that follows.

It is indeed most sorrowful that we are deprived of the ancient havens of piety. Nevertheless, monasticism is still possible even now, albeit without formal tonsure.

According to the rule laid down in the Book of Needs (Trebnik), only priests are permitted to perform the tonsure; laypeople are not given this authority. “And what is not given, it is very dangerous to take,” even though in some Lives of saints we read that simple (non-priestly) monks did perform tonsures. Yet we do not know according to what rite or rule they did so, and “what is unknown is also very dangerous to do.”

Nevertheless, one can be a monk without tonsure, because monasticism consists in “another way of life,” that is, not in the cutting of hair but in solitary and continent living. Many of the ancient saints were monks without tonsure, such as Anthony the Great in the beginning of his ascetic life, Paul of Thebes, Mark of Thrace, Mary of Egypt, and very many others (Menaion: 17 Jan., 15 Jan., 1 Apr., 5 Apr.).

One may live the monastic life not only in monasteries and deserts but also in one’s own cell in a village or hamlet, provided only that one does not live in a worldly and broad way but in strict continence. This was how monasticism was in its very beginning, in the time of St Anthony the Great: people did not yet live in organised monasteries or deserts, but each dwelt alone in his own cell. So too did St Alexius the Man of God, St John the Hut-dweller, the martyr Charitina, St Paraskeva, and a very great multitude of others (Menaion: 17 Mar., 16 Jan., 28 Oct., etc.).

But one thing must always be remembered: everyone who wishes to remain virgin and live monastically may indeed dwell in his or her own cell, yet it is absolutely obligatory to live separately from worldly married households.

In our own day, however, some virgins live inside worldly married houses – with brothers or sisters and their children – and spend all their time doing the household’s domestic work and vain occupations.

Such people live most unwisely and are directly destroying themselves.

For all who preserve virginity must in every possible way flee worldly soul-destroying vanity and seductions, and must be freer for the service of God. But those who live in married households can in no way be free from worldly vanity and temptations, because there they are always bound like slaves to Pharaoh’s labour; they clean up all the household’s impurity, and constantly see and hear various kinds of filthiness and scandals. By this they continually defile themselves, and their whole life is wasted in vain. They suffer torment yet receive no benefit whatsoever, because such a life was never handed down by the Holy Fathers and no one ever lived in families. “Especially nowadays when almost all families live very carelessly and without fear of God.”

Some who live in families excuse themselves by saying, “We have nowhere to live and no means.” But this is no excuse. Everyone must take care to have his own cell. If that is truly impossible, then one must seek a like-minded person and settle with him or her, supporting oneself by the labour of one’s own hands. For this reason all parents and those who bring up children ought to teach them handicrafts and arrange separate cells for them.

Furthermore, some virgins live very simply in great ignorance: they make no vow or promise concerning themselves and do not even know about themselves who they are and why they live as they do.

Such ignorance is a very great perdition, because “ignorance is worse than any sin.” Everyone must know about himself: who he is, where he is going, why, and what the outcome will be.

Therefore every virgin must know that he or she places themselves in the service of God for the sake of their own salvation, to be spiritually a bride of Christ the Bridegroom. In this all are alike, both young men and maidens.

For this it is necessary: first, the desire itself; and together with it, a covenant or promise to remain in this state all one’s life. The promise is necessary so that it may be easier to fulfil one’s service to God.

Some think that a promise must not be made for fear they will be unable to keep it. But by such thinking a person only gives himself an occasion to fall, because he does not wish to place himself firmly on the path. In reality a promise helps a person very greatly: it constantly reminds him to fulfil his duties and always holds him back from falling into sin.

The vow has helped even the ancient saints very greatly against the various temptations of the devil. For example: When a king’s daughter tried to seduce the holy Prince Joasaph into marriage, he answered her: “At my baptism I gave a promise to Christ to preserve my virginity” (Menaion, 19 November). The holy martyr Justina, when tempted said: “I already have a Bridegroom—Christ, and it is Him I serve” (Menaion, 2 October). The martyr Faith (Vera), at the moment of her death, exhorted her sisters: “Fulfil the promise you made to Christ your Bridegroom” (Menaion, 17 September). The venerable Mary (of Egypt) was always strengthened against the devil “by the remembrance of her own promise” (Menaion, 1 April).

Moreover, such a vow is so great a thing that it helps even those who have fallen: it more quickly brings them to repentance. It can also help in another way, through others who have made the same vow: “Four friends promised to serve God and to be together both here and hereafter; one of them later grew weak, but thanks to the vow the others helped him and all were saved” (Prologue, 6 July).

A vow always shows a person that he must keep to the one narrow path he has already chosen. It is like a worldly maiden before she is betrothed: she does not know where she belongs, her thoughts wander here and there; but once she is betrothed she leaves all others and prepares herself for one alone. So too a person without a vow wavers in every direction because his path is not yet fixed; but when he makes the vow, by that very act he fixes for himself the one firmest path to salvation.

Therefore all the ancient saints made their vows to God in various ways—sometimes without priests, sometimes alone, sometimes together with like-minded friends. The martyr Zinovius with his sister vowed together to serve Christ (Menaion, 30 October). The martyr Thecla, as soon as she believed, immediately made a vow to be Christ’s bride, renounced a rich worldly suitor, and suffered for it (Menaion, 24 September). St Sophia betrothed all her daughters—Faith, Hope and Love—to Christ while they were still very young and openly declared this before the judge (Menaion, 17 September). The venerable Eugenia, together with her servants Protus and Hyacinth, even before their baptism, vowed to serve God together (Menaion, 24 December). The venerable Xenia with her maidservants vowed to be brides of Christ together; for this reason she left her rich father’s house and her worldly bridegroom.

All the saints made their vows on different occasions and in different words, but the meaning was always the same: “to serve God all their life in purity.” At the same time they asked help from God, also in various words: St Alexius, when he left his bride on their wedding night, prayed: “O God who saved me from my mother’s womb, save me now from the vain life of this world and make me worthy to stand at Thy right hand with all who have pleased Thee” (17 March).

The holy martyr Anysia, when making her testament, said: “Let us flee this pernicious life that is full of uncleanness. Let us desire the life that perishes not and spiritual struggles; let us exchange the temporal for the eternal, let us honour the incorrupt marriage and keep pure for the Creator the seal of virginity unto Christ,” and so forth. And she prayed: “Lord Jesus Christ, my light and the source of immortality, the root of incorruption… O good Lord, grant that I may not be excluded from the choir of virgins, that I be not shut out from Thy bridal chamber, but number me with the wise virgins and make me worthy, with unquenchable lamp, to meet Thee, that having blamelessly finished the contest I may become a partaker of Thy glory,” etc. (Menaion, 30 December).

There are a very great number of such vows with various prayers recorded in Holy Scripture. All this confirms that in ancient times Christians, whenever they desired to serve God, always made different vows accompanied by prayers; and they did this not only according to a formal rite with priests, but simply of their own free will, setting it forth in their own prayers and asking for whatever each one needed. And all this is the tradition and custom of the holy ancient Church.

Therefore we also counsel everyone who wishes to live the monastic life to make a vow with suitable prayers (as is written in this book), either alone or—better still—in the presence of a spiritual father or mother, but only if that elder himself truly keeps this path. If the elder does not keep it and even walks the opposite way, then the vow must not be made before him; rather it should be made alone before God. It is best of all to make the vow in the presence of those who have already made the same vow earlier. And all this should be done as secretly as possible, so that there be no empty talk.

After the vow it is very good to have a spiritual guide—father or mother—but only a good one, that is, one who knows the way and lives a continent life. If there is no such guide, it is better to remain without one, “because a good guide will help very much, but a bad one will destroy very much” (Ladder of Divine Ascent, Word 4).

One must strive to live as peacefully and continently as possible, so as to be able to serve the Lord more fully. Every day one should set aside time for prayer and the reading of Holy Scripture. It is especially profitable to read the Gospel, the Epistle, the Ladder, the works of Ephrem the Syrian, and the Lives of the Saints. There are ready-made monastic rules and prayer rules; each person fulfils them according to his strength and ability—of course, the one who fulfils more will also receive more!

And when any temptation comes from the devil or from evil people, one must turn even more earnestly to prayer unto God and strengthen oneself with Holy Scripture. If there is a spiritual father or mother, tell them everything at once; always carry out the elder’s counsel with exactness and in every way flee all contrary advice, especially from worldly people.

With fellow-believers, and above all with those who keep the same manner of life, abide in love and unity; often take counsel together and speak about the salvation of the soul; pray for one another according to the commandment: “Pray one for another, that ye may be healed” (James 5:16). And, as far as possible, bring others also to this same life. In general, care not only for your own salvation but for the salvation of all.

But from worldly dwellings—even those of the closest relatives—one must keep away, according to the Lord’s strict commandment: “If any man love father or mother, son or daughter more than Me, he is not worthy of Me” (Matt. 10:37). “He that hateth not father, mother, wife, children and brethren cannot be My disciple” (Luke 14:26). “If thine eye, hand or foot offend thee, cut it off: it is better to enter into life maimed than having two eyes, two hands or two feet to be cast into everlasting fire” (Mark 9:43-48)—that is, if even the nearest of kin draw one away from the saving path by any temptation, one must in every way separate oneself from them.

Furthermore, one must live by the labour of one’s own hands, as did many saints who abandoned their riches and fed themselves by their own toil. Food should be simple, not rich in taste, according to the monastic rule; one must neither eat flesh nor drink wine, as the Apostle commands: “Be not drunk with wine, wherein is excess” (Eph. 5:18). At the same time, as far as possible, one should help the needy—especially one’s brethren who live the spiritual life, and not the worldly life. All one’s possessions must be left for the benefit of the spiritual brethren, to support the spiritual life; on no account must any help be given, nor property left, to one’s carnal kin for their broad worldly life—because by doing so one brings eternal perdition upon them and upon oneself.

Clothing must without fail be simple and black, suitable to the monastic life, even if not in the full monastic schema. For even the ancient saints did not all wear the complete monastic habit, yet they ever went about in simple black garments more befitting monks than worldly dress. Clothing is in a certain sense a fence unto salvation: by its very unsuitability for worldly gatherings it restrains one from going to improper places; and to some extent a man’s life is seen by his clothing. As it is written: “If anyone adorns himself in worldly fashionable dress, he has no spiritual garment” (Gospel for the 14th Sunday, at the end).

All who live continently according to their vow, in the monastic way—though without tonsure and without the full monastic habit—will stand before God on an equal footing with the ancient monks, “for many of the ancient saints had neither tonsure nor the complete monastic habit, yet after their repose they received everything” (Book The Enlightener by St Joseph of Volokolamsk, fol. 432, 434; and Menaion-Cheti, 7 August, at the end of the life of St Pimen of the Kiev Caves).

But those who do not keep their vow will likewise be subject to the same severe judgement as tonsured monks, according to the canons of St Basil the Great (rules 6, 18, 56, 60): “A virgin or nun who breaks her vow and enters into marriage—such a marriage is not reckoned lawful, but both parties are condemned as adulterers. If they do not dissolve the unlawful union, they are granted no penance at all and after death receive no commemoration; if they do dissolve it, they are given fifteen years of penance.”

Moreover, every Christian, even one living a worldly life, is obliged to fulfil the promise he made at baptism—to serve God always, that is, to live according to the commandments in all piety and continence. And for not fulfilling it “all will be condemned more severely than idol-worshippers.”

Therefore, all who desire to be saved must always fulfil their duties—that is, live virtuously—so as to obtain “eternal blessedness”; “for the broad and spacious way leadeth all to destruction” (Matt. 7:13–14).

From everything set forth above it is clear that even in the present time it is fully possible to be true monks, though without monasteries and without tonsure, provided only that one lives in monastic continence and in fulfilment of the commandments: “Whoever wishes to come after Me, let him deny himself, and take up his cross, and follow Me” (Mark 8:34). “He that taketh not his cross and followeth not after Me is not worthy of Me” (Matt. 10:38). “Love not the world, neither the things that are in the world” (1 John 2:15). “Come out from among them and be ye separate, and touch not the unclean thing” (2 Cor. 6:17).

And it is entirely possible for every person to make vows and, according to his own discernment, to offer various petitions in prayer for his salvation. This is very pleasing to God and fully in accord with the Gospel teaching: “If two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them” (Matt. 18:19). “Ask, and it shall be given you” (Matt. 7:7; Luke 11:9). Everything concerning petitions and vows has already been treated at length by us in the First Preface.

To all who desire the monastic life we give this counsel according to the above instruction: begin, every one of you, wherever you are—even if only one man or one woman at first. In time such a life can multiply. “Even so in ancient times it began with individuals, and afterwards many gathered together.” Only begin with faith and zeal toward God, and hold firmly to this path according to the guidance given; the Lord will not abandon you, but will help you with His mercy.

All the above we have written not as a law, but only as fraternal counsel—for the consolation of the many who yearn for the monastic life. Every reader of good understanding will fully agree with us, provided only he reads with simplicity of soul and not with opposition. Concerning this we have written more fully at the end of the First Preface and at the conclusion of this book; let all this always be taken as the foundation for one’s own strengthening and for a right understanding in everything.

“He that hath ears to hear, let him hear” (Matt. 11:15).

Chapter 3. Observant Vows and Prayers for Those Desiring to Live the Monastic Life

For one who desires to enter the monastic life: If there is an abbot (or abbess) or like-minded brethren present, first it is proper—even briefly—to remind the candidate, drawing from Holy Scripture (as was set forth in the preface), about the monastic life: that it is exceedingly conducive to salvation, that it is sorrowless and undisturbed in comparison with life in the world. Yet at the same time, one must be ready to endure various afflictions from the devil or from evil people.

Every person—even if there is no superior—before making his vow is obliged to examine thoroughly how good and peaceful the monastic life is, as well as all the difficulties that may arise, because after the vow has been made it is no longer permissible to change one’s mind. Only if, after all this examination, the intention remains unshaken should he proceed.

After the usual beginning: “Through the prayers of our holy fathers… O Heavenly King… Trisagion… Our Father… Lord, have mercy (12 times)… Come, let us worship… (3 times). Psalm 50: “Have mercy on me, O God…”

Then he makes his vow with a petition to the Lord, protecting himself with the sign of the cross, and says the following:

“Lord Jesus Christ, Son of God, have mercy on me, Thy sinful servant (name). Receive me who have now come to Thee in repentance. Thou Thyself, O Master who lovest mankind, knowest the desire and longing of my soul toward Thee. Henceforth, before Thee, O Lord, I vow to live as a monk, to preserve virginity in chastity all the days of my life, to renounce the world and all things that are in the world and my own will. I promise to live in obedience to spiritual guides and to have love toward all the brethren in Christ, and to bear the cross of patience unto my last breath. O Christ, Thou Good Shepherd, receive me into Thy fold, number me with Thy sheep, and Thyself feed me in Thy pasture. Teach me to do Thy will, help me to fulfil this vow and ever to do Thy will. Preserve me from all the snares of the enemy all the days of my life, and make me worthy of Thy heavenly Kingdom: for blessed art Thou unto the ages. Amen.”

Thereafter the Symbol of Faith (“I believe in one God…”) is recited in full, and the entire vow and the Creed are repeated three times.

Then, with the usual beginning, a moleben is served to Sweetest Jesus, together with the Akathist to the Most Holy God-bearer and to the Guardian Angel. The service begins after Psalm 142, and after the “Alleluia,” ff there is a superior or brethren present, they say this petition: “In prayer, O Lord, look upon Thy servant (name) who hath come unto Thee; preserve him and have mercy on him” (with bows), followed by “Lord, have mercy” (12 times), the first three with full prostrations. If the vow is made alone, the petition is: “In prayer, O Lord, hear the prayer of Thy servant who prayeth unto Thee.”

Such petitions are made at the sedalen, at the kondak, and twice at the end of the moleben, before the forty “Lord, have mercy.”

At the end of the kondak after the sixth ode:

Prokeimenon, Tone 3: “The Lord is my light and my salvation; whom then shall I fear?”

Verse: “The Lord is the defender of my life; of whom then shall I be afraid?”

Apostle, reading 296 (2 Timothy 3:10–15):

Child Timothy, thou hast closely followed my teaching, my way of life, my purpose, my faith, my longsuffering, my love, my patience, the persecutions and sufferings that befell me in Antioch, in Iconium, and in Lystra—what persecutions I endured! Yet from them all the Lord delivered me. Yes, and all who desire to live a godly life in Christ Jesus will be persecuted, while evil men and impostors will go on from bad to worse, deceiving and being deceived. But as for thee, continue thou in the things which thou hast learned and hast been assured of, knowing from whom thou hast learned them, and that from childhood thou hast known the sacred writings which are able to make thee wise unto salvation through faith which is in Christ Jesus.

Alleluia, Tone 8: “The poor man cried, and the Lord heard him.”

Gospel according to Matthew, reading 39 (Matthew 10:37–38, 11:1):

The Lord said: “He that loveth father or mother more than me is not worthy of me; and he that loveth son or daughter more than me is not worthy of me. And he that taketh not his cross and followeth after me is not worthy of me. He that findeth his life shall lose it; and he that loseth his life for my sake shall find it. He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me. He that receiveth a prophet in the name of a prophet shall receive a prophet’s reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man’s reward. And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.” And it came to pass, when Jesus had finished commanding his twelve disciples, he departed thence to teach and to preach in their cities.

Thereafter the 7th ode of the moleben and the rest until the end.

Before the prayer to Jesus: The petition indicated above is said, then “Lord, have mercy” forty times with bows, and the Prayer to Jesus: “Most merciful and all-merciful God, my Lord Jesus Christ…” (the whole prayer to the end), with a great prostration, and the usual dismissal.

After this, according to desire and ability, with the usual bows: “It is truly meet” to the God-bearer, troparia to the Guardian Angel, to the Archangels, and to other saints as desired.

Then the one who has made the vow makes two full prostrations, saying: “Glory to Thy precious Cross, O Lord,” and kisses the Cross, followed by one more prostration.

Then again the petition indicated above, “Lord, have mercy” forty times with three prostrations, and the prayer: “O Thou who at all times and every hour…” (the entire prayer that is written in the Hours).

At this point: “O invincible and divine power of the precious and life-creating Cross…” (three times), and “O all-hymned Mother who hast borne the holiest of all the saints…” (the whole troparion with three bows), then “Glory… Glory… Both now…” with a bow, and the final dismissal.

At the time of making this vow, if it be possible, one should immediately choose a spiritual guide: if the person is male, it is more fitting to choose a male guide (a spiritual father); if female, a female guide (a spiritual mother). One must be in complete obedience to this guide as to a spiritual father or mother, come to him/her as often as possible, reveal everything about oneself without concealing anything, and diligently carry out all his/her counsels.

Let him always remember his vow and thereby strengthen his life in abstinence and spiritual struggles. Let him take examples for his life from the ancient saints (something of this is pointed out in the preface): “ever preparing himself with his lamp burning to go forth to meet his Bridegroom Christ, after the likeness of the wise virgins” (Matt. 25, reading 104), that with them he may be counted worthy to enter the heavenly bridal-chamber. Amen.

“He that hath ears to hear, let him hear!” (Matt. 13:43, reading 50).

Chapter 4. Brief Confession of Faith of the Old Orthodox Christians of the Spasov Agreement

1. We believe and confess the Christian, Old Orthodox faith, in accordance with the Creed of the Holy Fathers of the First and Second Ecumenical Councils. We adhere to all the teachings of the Gospel, the Apostles, and the Holy Fathers. We follow all the teachings of the Holy Church that existed in Russia in the fullness of its hierarchy before the time of Patriarch Nikon. Therefore, our community is the Church of Christ.

2. Since the time of Patriarch Nikon, when all hierarchs abandoned ancient piety and adopted new, contrary teachings—thereby falling into heresy—the grace-filled and salvific ecclesiastical succession ceased.

3. Due to the hierarchs’ fall into heresy, our Church has been left without hierarchical figures, under the shepherdship of the Great Shepherd and High Priest, Jesus Christ.

Christ is the eternal High Priest, and His priesthood is eternal—that is, His personal action. We believe that all the saving mysteries of salvation which, through necessity and the absence of priests, we are unable to perform in the usual way, can be received in full directly and invisibly from the Most High High Priest Jesus Christ—namely, cleansing and sanctification from every impurity, holy communion, and the like.

5. We do not reject pious priests and the true visible sacrifice; we simply have none at present, because nowhere now are there pious priests—all have deviated into heresy, and from such it is impossible to receive anything. For all heretical actions and mysteries are not saving, but destructive to the soul.

6. Baptism, marriage, and confession of sins among us are performed as simply as possible without priests. The only performer of marriage is the Lord Himself. In the absence of spiritual fathers, confession is made directly to God.

7. We have our prayer houses and conduct church services with singing according to the ustav.

8. We venerate holy icons—both ancient and new, provided they are painted correctly. We also accept liturgical books—both ancient and new, if they are translated from ancient texts.

9. We do not turn to heretics for any spiritual needs whatsoever. With all those of other faiths and with schismatics we have no communion at all—neither in prayer, nor in drinking, nor in eating. In exactly the same way we have no communion with those who use tobacco or who shave their beards.

10. We obey all civil authorities in all matters except those concerning faith, and we pray to God for the authorities.

11. We believe that the Antichrist reigns in all heretical churches.

12. Those who come to us from the Nikonians and other heretics who were baptised correctly—by triple full immersion with the words “In the name of the Father, and of the Son, and of the Holy Spirit”—even such baptism performed by heretics is without grace and brings no benefit. Nevertheless, according to the rules of the Holy Fathers and out of economy, we receive such persons without rebaptism, but “through repentance and faith,” which is accomplished over forty days with a rule of one thousand prayers daily. We believe that the Lord Himself baptises such persons with the Holy Spirit through faith and repentance. But those who were not baptised by triple immersion must be baptised again with water.

13. We completely reject the so-called Old-Rite Belokrinitskaya (or “Austrian”) hierarchy and all the “begging-priest” (beglopopovtsy) priesthood, regarding them as graceless and false, springing from one and the same heretical root. All their actions are false, unsaving, and destructive to the soul.

14. Other priestless Old Believers who, for even the smallest reasons, rebaptise without distinction everyone who comes to them; or who receive people through cursing the heresies while maintaining a self-willed monasticism without priests yet according to the priestly rite; or who keep some kind of “reserved Lamb” obtained from fugitive Nikonian priests; or who reject marriage because there are no pious priests; or who accept certain mysteries (“baptism and marriage”) from heretics while at the same time calling those same priests heretics—all the above-mentioned practices of other Old Believers we reject as their errors. Moreover, we reject and keep apart from all schismatics who introduce disputes and divisions over small matters that are ordinary and in no way contrary to the teaching of the Holy Fathers and to the faith.

This Confession of Faith must be taught by the superiors to all, especially to those who have newly come, so that each may know his own doctrine of faith more precisely—for many do not know their own faith at all. For the convenience of everyone’s knowledge we have therefore set forth this confession of faith.

Chapter 5. Rite of Baptism in Case of Necessity without Priests.

After the usual beginning, at the font we light three candles.

Through the prayers of our holy fathers. O Heavenly King. Trisagion. Our Father.

Lord have mercy, twelve times. Glory… now and ever. O come let us worship, three times. Psalm 50: Have mercy on me, O God.

While the Psalm is being read, or after the reading, censing of the icons and the font with incense, with the usual bows, these petitions:

O merciful Lord, cleanse, sanctify, and bless this house. (Thrice)

O merciful Lord, cleanse, sanctify, and bless all who have been in this house; preserve them and have mercy. (Thrice)

These two petitions are used when they baptize in that same house where the birth occurred, and for the sanctification of the house it would be beneficial to serve a moleben to the Savior or to the Cross. But if they baptize not in the house where the birth was, then we begin these petitions:

O compassionate Lord, look upon thy suffering handmaid [name]; cleanse her from every spiritual and bodily defilement, preserve her, and have mercy. (Thrice)

O merciful Lord, look upon the newborn child and bless him/her to be named by the name of the saint [name—here we name the name of that saint by which we wish to call the newborn] preserve him/her and have mercy. (Thrice)

O merciful Lord, look upon the newborn child [name]; cleanse him from every evil spirit, preserve him, and have mercy. (Thrice)

O merciful Lord, look upon the newborn child [name], that the light of thy face may be signed upon him; preserve him, and have mercy. (Thrice)

O merciful Lord, look upon the newborn child [name], and fill him with the faith and love that is in thee; save him, and have mercy, (Thrice)

O merciful Lord, look upon the newborn child [name], and make him a rational lamb of thy holy flock; save him, and have mercy, (Thrice)

Thereafter the sponsors say: O Lord Jesus Christ, Son of God, unto thee I come, and I worship, and I believe in thee the only God—Father and Son and Holy Ghost—and I promise to serve thee only, and I renounce Satan and all his works. (Thrice)

Thereafter: I believe in one God, thrice. If there are sponsors, then they also read the “I believe.” Sponsors must necessarily be from the brethren, but outsiders are not permitted.

Then with the usual bows these petitions:

O merciful Lord, bless and sanctify this water by thy Holy Ghost. (Thrice)

O merciful Lord, look upon the newborn child [name]; vouchsafe him the great grace of holy baptism, wash him from every defilement, and regenerate him unto eternal life. (Thrice)

O merciful Lord, hear the prayer of thy servants who pray unto thee. (Once)

Lord have mercy. (12 times, with bows on the first three)

Thereafter the baptizer, rolling up his sleeves, takes the infant, holding him with his face toward the icons, saying: O Christ, true Light, who enlightenest and sanctifiest every man coming into the world, enlighten also this child [name].

And he immerses (him/her) in the water, saying: The servant of God [name] is baptized in the name of the Father, amen.

Immersing him wholly in the water and raising him up:

And of the Son, amen. (Immersing him again)

And (of) the Holy Ghost, amen. (Immersing—that is, holding the infant with his face toward the icons, and at each invocation of the one name of the Holy Trinity, immersing him in the water and raising him up, so that there is a threefold immersion in the name of the Holy Trinity.)

And placing the infant on a clean cloth into the hands of the godfather, and the godfather places him into the hands of the godmother, if there is one. One godparent alone is permitted.

Thereafter the baptizer washes his hands over the font, wipes them with a clean cloth, extinguishes the candles at the font, and with bows they say these petitions:

O merciful Lord, vouchsafe thy newly illumined servant [name] the gift of the Holy Spirit; save him, and have mercy. (Thrice)

O merciful Lord, look upon thy newly illumined servant [name]; appoint him a guardian angel for all the days of his life, preserve him, and have mercy. (Thrice)

O merciful Lord, hear the prayer of thy servants who pray unto thee. (Once)

Lord have mercy (Twelve times, the first three with bows)

Thereafter, taking the cross with its cord, the shirt, and the belt, placing them on the infant, and putting the cross upon him, and in a low voice says this:

The servant of God [name] is clothed in the armor of the holy Cross and in the robe of incorruption, in the name of the Father and of the Son and of the Holy Ghost, amen.

And they sing the irmos: Give me a bright robe, O thou who art clothed with light as with a garment, O greatly merciful Christ our God.

As many as were baptized into Christ, have put on Christ. Alleluia. (Thrice)

Psalm 31. Blessed are they whose iniquities were forgiven, and whose sins were covered. Blessed is the man to whom the Lord will not reckon sin, nor is there guile in his mouth. For when I kept silent, my bones waxed old while I cried all the day long. For day and night thy hand was heavy upon me. I was turned unto suffering when the thorn was thrust into me. My iniquity I acknowledged, and my sin I covered not. I said: I will confess mine iniquity unto the Lord against me; and thou forgavest the ungodliness of my heart. For this shall every holy one pray unto thee in a suitable time. But in a flood of many waters unto him they shall not draw near. Thou art my refuge from the affliction that presseth upon me; my joy, deliver me from them that compassed me about. I will instruct thee and guide thee in this way wherein thou shalt go; I will fix mine eyes upon thee. Be ye not as the horse and mule which have no understanding; with bit and bridle shalt thou curb his jaws, else he will not draw near unto thee. Many are the sorrows of the sinner, but mercy shall compass him that trusteth in the Lord. Rejoice in the Lord and be glad, ye righteous, and glory, all ye that are upright in heart.

Glory. Now and ever. 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.

Thereafter: Trisagion. Our Father. And the troparia and kontakia of the day, and of the temple, and of the angels, and of the saints, according to desire.

Prokeimenon, tone 3: The Lord is my light and my Savior; whom shall I fear?

Verse: The Lord is the defender of my life; of whom shall I be afraid?

Epistle to the Romans, 91.

Brethren, as many as were baptized into Christ Jesus, into his death were we baptized. We were buried therefore with him by baptism into death, that like as Christ arose from the dead by the glory of the Father, so we also in newness of life might begin to walk. For if we became conformable to the likeness of his death, yet we shall be partakers of the resurrection also. This knowing, that our old man was crucified with him, that the body of sin might be done away, so that we should no longer serve sin. For he that died is justified from sin. But if we died with Christ, we believe that we shall also live with him, knowing that Christ rose from the dead and dies no more; death no longer has dominion over him. For in that he died, he died unto sin once for all, but in that he lives, he lives unto God. Even so reckon ye also yourselves to be dead indeed unto sin, but alive unto God in Christ Jesus our Lord.

Alleluia. The voice of the Lord is upon the waters.

Gospel from Matthew. 116.

At that time, the eleven disciples went into Galilee, unto the mountain where Jesus had appointed them. And when they saw him, they worshipped him; but some doubted. And Jesus came near and spake unto them, saying, All authority is given unto me in heaven and on earth. Go ye therefore, and make disciples of all nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things whatsoever I have commanded you. And behold, I am with you all the days, even unto the end of the age. Amen.

Thereafter, as much as possible with bows: to the Savior, to the Cross, to the God-bearer, to the angels, and to the saint whose name was given, and the rest, and these petitions:

O merciful Lord, bless, preserve, and have mercy upon thy newly illumined servant [name]. (Three bows)

Do likewise for the sponsors, and the parents, and all orthodox Christians.

O merciful Lord, hear the prayer of thy servants who pray unto thee. (One bow). Lord have mercy. (40 times with 3 bows)

O Thou who at every time and every hour, in heaven and on earth, art worshiped and glorified, O God blessed, long-suffering and plenteous in mercy; who lovest the righteous and hast mercy on sinners; who callest all to salvation for the sake of the blessings to come: do thou thyself, O Lord, receive our prayers in this hour, and in goodness direct our life to thy commandments. Sanctify our souls and purify our bodies; correct our thoughts and cleanse our minds; make our understanding whole, wise and sober; and deliver us from every affliction, evil and sickness, and from passions of the soul. Surroung us with thy holy angels, that guarded and guided by their host, we may attain to the unity of the faith and to the knowledge of thine unapproachable glory; for blessed art thou unto the ages. Amen.

Thereafter: they bring the infant near to the icons, to the Cross, and to the God-bearer with prayer in a low (secret) voice.

Lord have mercy, thrice. Glory… now and ever: More honorable than the cherubim, glory… now and ever, with bows, and the dismissal.

At the dismissal we commemorate: the name of the saint whose name was given, and the guardian angel.

After the dismissal it is necessary to instruct the sponsors: that they should strive to raise their godchild as a spiritual son in the law of the Lord.

From the rules of the holy fathers: A woman after childbirth for forty days makes forty prostrations per day, and does not enter the prayer temple (Zonaras, rule 174).

Prayers on the fortieth day for a woman after childbirth.

The woman with the infant comes into the prayer temple.

After the usual beginning, Heavenly King. Trisagion. Our Father.

Lord have mercy (12 times). Come, let us worship. (Thrice)

Psalm 50. Have mercy on me, O God.

Thereafter the woman makes forty bows with the Jesus prayer.

Thereafter this invocation:

O merciful Lord, look upon this handmaid [name]; sanctify her from every defilement, and bless her with her infant; preserve them and have mercy. (Once with a bow).

Lord have mercy (40 times, with bows on the first three)

O Thou who at every time and every hour… Lord have mercy, thrice. And the mother with the infant venerates the Cross, according to custom.

More honorable than the cherubim, glory… and now, with bows, and the dismissal.

This the woman may perform even at home, or simply pray with two hundred or three hundred bows, according to custom.

If it happens that two or more are to be baptized at one time, then it is not permitted to baptize all in one (same) water; change the water for each, and read the prayers for each separately, and after the baptism pour out the water in a clean place, so that it not be trodden underfoot (Great Book of Needs, chapter 15, folio 103).

From holy scripture, concerning baptism by laymen:

For our Lord Jesus Christ commanded many apostles not having priesthood to baptize.
In necessity, for lack of a pious priest, it is possible for a lay Christian to baptize, even the father himself.
If men and women baptize, divine grace accomplishes (it), even if it does not fall to a priest to complete (it) (Nomocanon, folios 65: 40 and 90, 67).
The venerable Archippus, a layman, taught and baptized many (Menaion, September 6).
The martyr Potitus, a layman, taught and baptized many (Menaion, July 1).
Saint Mariamne, sister of the holy apostle Philip, taught and baptized many (Prologue, February 17).

In the writings there are very many indications concerning baptism by laymen. But for brevity they are omitted.

Order of Renouncing Heresy (Small Beginning)

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.

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.