It is advisable to read morning and evening prayers according to the prayer book, carefully delving into the meaning of each word and going deeper into it. Use rosaries in church, and when at home... Read every day a chapter from the Gospel and the Apostolic Epistles and Acts. If you want to have a closer conversation with the Lord, read the kathisma or akathist to the Sweetest Jesus, Mother of God (Venerable Anatoly)

If you have time for the cell rule, correct it in your own measure, and also in the reasoning of book reading and writing. When another occupation does not allow you to do much, leave it quietly for the sake of obedience. Work as hard as you can, and not too much, so as not to become discouraged from excess. Be careful in your words and beware of your brothers. Whatever consolations happen, with the blessing of the elder, use for the glory of God. For God’s sake, tolerate antagonisms and shortcomings. (Venerable Moses)

When you fulfill a prayer or a rule, thank God, but if you don’t fulfill it, blame yourself. (Venerable Anatoly)

It is better not to leave the small than to take on the great. (Venerable Macarius)

The Lord will not exhaust the rules, especially from the sick and weak, but humility is always necessary, it will also make up for the lack of rules. What humility consists of is to consider yourself the worst of everyone, not to judge anyone, not to grumble, etc. (Venerable Macarius)

Do not impose any vows or canons on yourself without the approval of your spiritual father, with whose advice one bow will bring you more benefit than a thousand self-made bows, which you believe without a doubt. (Venerable Anthony)

When someone performs the cell rule and in the midst of it feels a special mood of spirit for the Jesus Prayer or for the teaching in any saying of Scripture, then he can leave the cell rule for a while and take up one or the other of what has been said. This is what experienced fathers teach us. (Venerable Ambrose)

For our readers: cell rule for the laity with a detailed description from various sources.

Complete collection and description: home cell prayer for the spiritual life of a believer.

Home cell prayer

Home prayers are called the “cell rule.” This seems to indicate that home prayers should not be something disordered, random, but should be precisely the rule, that is, they should be compiled according to a known rule, should have a more or less definite order and possible constancy.

The Church calls on its children to pray for the living and the dead every day. The main home prayer for the departed is the memorial, which is in every prayer book. There are prayers for the departed in both the morning and evening rules.

Before you decide to add special prayers for the dead to the evening and morning rules, you need to consult about this with spiritually experienced people, with a priest, with whose blessing the home prayer rule for the dead should be performed.

In what form can the commemoration of the dead be performed at home prayer beyond what is contained in the commemoration book intended for daily reading?

Reading the Psalter in memory of the departed brings them great consolation, for this reading is accepted by the Lord as a pleasant propitiatory sacrifice to cleanse the sins of those remembered. “Psalter. He prays to God for the whole world,” writes St. Basil the Great.

In many places there is a custom to ask clergy in the monastery or persons specially involved in this to read the Psalter in memory of the departed (this request is combined with giving alms for those commemorated). But it is much more comforting for those commemorated if we read the Psalter ourselves, showing that we personally want to work in memory of the departed, and not replacing ourselves in this work with others. The feat of reading the Psalter will be not only as a sacrifice to the Lord for those remembered, but also as a sacrifice for those who bring it, who labor in reading. And, finally, those who read the Psalter themselves will receive from the word of God both great consolation and great edification, which they are deprived of by entrusting this good deed to others and most often not even being present at it themselves.

There are no specific instructions in the liturgical books about the order of home reading of the Psalter for the dead. If the reading of the Psalter is performed only for the sake of remembrance, it is necessary to read a special memorial prayer after each “Glory” and after each kathisma. There is no uniformity regarding the formula of commemoration when reading the Psalter. In different places, different prayers are used, sometimes arbitrarily composed. The practice of Ancient Rus' sanctified the use in this case of the funeral troparion “Remember, O Lord, the soul of Thy departed servant” or “Remember, O Lord, the soul of Thy departed servant (Thy departed servant),” and bows are required during the reading, and the troparion itself is read three times. According to the same ancient practice, the reading of the Psalter for the repose is preceded by the reading of the canon for the many who have died or for one who has died, after which the reading of the Psalter begins. After all the psalms have been read, the funeral canon is read again, after which the reading of the first kathisma begins again. This order continues throughout the reading of the Psalter for the repose.

There is a practice of reading one 17th kathisma, which occurs due to lack of time.

Reading the Psalter is a prayer to the Lord. The fathers and ascetics of the Church invite the believer to read the Psalter one kathisma daily, indicating that an indispensable condition for reading is piety and purity of heart.

In memory of the living and the dead, the Holy Gospel can be read.

“Reading the Psalter,” says St. Parthenius of Kiev-Pechersk, “tames passions, and reading the Gospel burns the thorns of our sins: for the word of God is a burning fire. Once, over the course of forty days, I was reading the Gospel about the salvation of one soul who had done good to me, and then I saw in a dream a field covered with thorns. Suddenly fire falls from heaven, the thorns are scorched, and the field remains clear. Perplexed about this vision, I hear a voice: the thorns covering the field are the sins of the soul that did you good; the fire that burned him is the Word of God, what you say for her.”

There are also other cases of the fruitful effect of reading the Holy Gospel for those for whom it was read. Reading it for the departed finds its basis and justification in the custom firmly established among us: reading the Holy Gospel at the tomb of bishops and priests, and in some places - also at the tomb of lay people, especially on Easter Week.

At home prayer, with the blessing of the spiritual father, even those who cannot be remembered at church services can be remembered. It is known about the Monk Macarius of Egypt that he prayed for the dead pagans and this brought them joy. Saint Gregory the Dvoeslov prayed for the pagan emperor Trajan and received notification that his prayer was not fruitless. Such a strict zealot of Orthodoxy as the Venerable Theodore the Studite, not allowing open commemoration of the deceased heretical iconoclasts at the Liturgy, found it possible for loved ones to commemorate them in secret: “Unless everyone in his soul prays for such and does alms for them.”

The venerable Optina elders allowed even suicides to be remembered at cell prayer, for whom, according to the 14th rule of Timothy of Alexandria, there could be no offering in the Church. Thus, the Monk Leonid, in the Leo schema, consoled and instructed one of his students (Pavel Tambovtsev), whose father committed suicide: “Commit both yourself and the fate of your parent to the will of the Lord, the all-wise, all-powerful. Do not test the Most High's fate. Striving with humility to strengthen yourself within the limits of moderate sadness. Pray to the all-good Creator, thereby fulfilling the duty of love and filial duties. - according to the spirit of the virtuous and wise: “Seek, O Lord, the lost soul of my father: if it is possible, have mercy. Your destinies are unsearchable. Do not make this my prayer a sin, but Thy holy will be done.” Pray simply, without testing, committing your heart to the right hand of the Most High. Of course, it was not the will of God for such a sad death of your parent: but now it is completely in the will of the Mighty One to cast both soul and body into the fiery furnace, who both humbles and exalts, dies and gives life, brings down to hell and exalts. Moreover, He is so merciful, omnipotent and loving that the good qualities of all earthly beings are nothing before His highest goodness. For this reason, you should not be overly sad. You will say: “I love my parent, which is why I grieve inconsolably.” Fair. But God is beyond comparison greater than you. loved and loves him. This means that you can only leave the eternal fate of your parent to the goodness and mercy of God, Who, if He deigns to have mercy, then who can resist Him?

Another Optina elder, the Monk Ambrose, wrote to one nun: “According to church rules, a suicide should not be commemorated in church, but his sister and relatives can pray for him privately, as Elder Leonid allowed Pavel Tambovtsev to pray for his parent. Write out this prayer. and give it to the unfortunate man’s relatives. We know many examples that the prayer conveyed by Elder Leonid calmed and consoled many and turned out to be valid before the Lord.”

It is said about the ascetic schema-nun Afanasia that she, on the advice of Blessed Pelageya Ivanovna of Diveyevo, fasted and prayed three times for 40 days, reading the prayer “Virgin Mother of God, rejoice” 150 times daily for her brother, who hanged himself while drunk, and received a revelation that Through her prayer, her brother was freed from torment.

What does it mean to pray privately?

How to pray privately?

Cell prayer is the prayer of monks (monks) in their cells (rooms for living). As applied to us, the laity, (this is what they call people who live not in monasteries, but in the world), cell prayer is the prayer rule that believers pray at home, they select prayers for him themselves or on the advice of a priest. Cell prayers include both prayers from the prayer book and prayers of petition and gratitude, pronounced in your own words, for yourself, your relatives and for those who have already passed into eternity. It is only important that these prayers and words come from the heart, sincerely, then they will be heard and will not remain unanswered. Is this how we talk to our father? Always sincerely, frankly, often with tears, without even doubting that he will give some advice, help, regret, and that is why I want to communicate with my own father. It’s the same with your relationship with God! He created us, He knows better than ourselves what we need for our salvation, therefore, in your cell prayer, pour out your soul to Him. And as the holy Apostle Peter said, “Cast all your worries on Him, for He cares for you.” Let us trust our Creator, asking His help in everything!

Category “Cell (home) prayers”

Orthodox prayer book for children under seven years old.

Prayers for the journey performed by a male choir led by Alexander Bordak.

In the life of the Mother of God there were fifteen steps, fifteen main moments, and the reading of the rule is divided into 15 tens. At each ten, all the main moments from the life of the Virgin Mary are remembered in turn.

The fifth prayers are the creation of St. Demetrius of Rostov. Read with the blessing of the confessor.

Akathist(Greek akathistos, from Greek a - negative particle and kathizo - I sit down, a hymn during the singing of which one does not sit, “unsaddled song”) - special hymns of praise in honor of the Savior, the Mother of God or saints.

Akathists consist of 25 songs, which are arranged in order of the letters of the Greek alphabet: 13 kontakia and 12 ikos (“kontakion” is a short song of praise; “ikos” is a lengthy song).

The reading and singing of the Valaam monastic rule are imbued with a special prayerful mood, characteristic of everyday monastic life.

Prayers for health.

Who might benefit from prayers in audio format:

Of course, all people with poor vision or sore eyes.

For those on the move (these prayers can be recorded on your player and listened to).

Communion there is a sacrament in which a believer, under the guise of bread and wine, tasting the very Body and Blood of Christ, is mysteriously united with Christ and receives a guarantee of eternal life.

This sacrament was established by Jesus Christ himself at the Last Supper.

Home cell prayer

– What is cell prayer?

PRIEST SERGY SHUMOV ANSWERS

In the Orthodox Church, since its creation, there have been two types of prayer: private and public. Both types of prayer have their basis in Holy Scripture. About cell prayer it is said: “When you pray, go into your room and, having shut your door, pray to your Father who is in secret; and your Father, who sees in secret, will reward you openly” (Matthew 6:6). About public prayer, Christ says in the Gospel: “Truly I also say to you that if two of you on earth agree about anything they ask, it will be done for them by My Father in heaven. For where two or three are gathered in My name, there am I in the midst of them” (Matthew 18:19-20).

Cell prayers are performed alone, outside the church, in monastic cells or in the homes of the laity. Here a person is alone with God. If in cathedral prayers we pray for church unity, then in cell prayers we pray more for the forgiveness of our personal sins. Cell prayers include, first of all, the Evening and Morning Rules, as well as the Rule (Followment) for Holy Communion, and various canons. Some people may have a question: why do you need to pray with these prayers, compiled by someone at one time, and not with your own? The reason is that our personal words, our petitions may not be pleasing to God, especially if they are made by a person who has just come to the Church. Saint Ignatius (Brianchaninov) says the following about this: “God does not satisfy requests, the fulfillment of which is associated with harmful consequences; He does not satisfy those requests that are contrary to His holy will, contrary to His wise, incomprehensible destinies.” The prayer rules indicate the prayers that were compiled by the holy ascetics of piety, with which they pleased God.

In the life of a Christian, conciliar and cell prayers should be combined. There are moments when a person needs to be alone, and then he prays privately. But only in the church is the Divine Liturgy performed and a bloodless sacrifice is made to God, only in the church is the Last Supper remembered, and all those who are present are partakers of it. Therefore, we must combine prayer at home and in church and in no case neglect public prayer.

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“Pitfalls” of cell prayers

Do not seek the highest gifts of God while you are praying to God for help, may he come and save you from sin. God comes by itself when a place that is undefiled and pure is prepared for it. Rev. Isaiah (370).

Let no one who has not been taught the mysteries or who requires milk, having heard the lofty teaching about the grace-filled effect of prayer, dare to touch it. Such an untimely attempt is prohibited. Those who have encroached on it, and have sought prematurely what comes in due time, and are trying to ascend to the haven of dispassion in a dispensation that does not correspond to it, are recognized by the Fathers as nothing other than those who are in insanity. It is impossible to read books to someone who has not learned to read and write.

Saint Callistus, Patriarch of Constantinople (705).

Bring quiet and humble prayers to God, not ardent and fiery ones.

Do not look for pleasures in prayer: they are by no means characteristic of a sinner. The desire of a sinner to feel pleasure is already self-delusion. Seek for your dead, petrified heart to come to life, so that it opens to the feeling of its sinfulness, its fall, its insignificance, so that it sees them, confesses to them with selflessness. Then the true fruit of prayer will appear in you: true repentance.

Delight in prayer is the exclusive destiny of God’s holy chosen ones, renewed by the Holy Spirit. Whoever, carried away by gusts of blood, carried away by vanity and voluptuousness, invents pleasures for himself, is in a woeful self-delusion. A soul darkened by living according to the flesh, a soul deceived and deceived by its pride, is very capable of such composition.

Others, while practicing the Jesus Prayer, want to immediately feel its spiritual effect, want to enjoy it, not understanding that the pleasure that God alone gives must be preceded by true repentance. One must cry long and bitterly before a spiritual action appears in the soul, which is grace, which, I repeat, is given by God alone at a time known to Him. We must first prove our loyalty to God by constancy and patience in the feat of prayer, discretion and cutting off all passions in the most petty actions and branches of them.

When a person is privileged to feel something spiritual, that is, a feeling from God, then he will understand that all his own spiritual sensations are insignificant and are associated with self-delusion. To get to the promised land you have to go through the desert. Walking through this desert, you need to know that it is a desert, and not a promised land, so as not to mistake any desert oasis with luxurious and rich nature for the promised land and for this reason not to lose the promised land. Oases are those consolations and especially clear self-views that are given from time to time to a beginner in the feat of prayer. You shouldn't pay special attention to them. The first spiritual gift is grateful attention during prayer, which is impossible to have with one’s own effort.

Careless, especially stubborn seekers of a high state of prayer, driven by self-conceit and self-indulgence, are always imprinted with the seal of rejection, as defined by spiritual law. Removing this seal is very difficult and mostly impossible. What is the reason for this? Here it is: pride and conceit, which lead into self-delusion, into communication with demons and into enslavement to them, do not allow you to see the wrongness and danger of your position, do not allow you to see either the sorrowful communication with demons, or the disastrous, murderous enslavement to them.

Brother! It is not good for you to receive heartfelt, grace-filled prayer prematurely! A premature feeling of spiritual sweetness is not good for you! Having received them prematurely, without acquiring preliminary information with what reverence and with what caution the gift of God’s grace should be preserved, you can use this gift for evil, to the harm and destruction of your soul. Moreover, it is impossible to reveal grace-filled, mental and heartfelt prayer within oneself through one’s own efforts: because uniting the mind with the heart and soul, separated in us by the fall, belongs to one God.

Be selfless before God. Do not allow yourself to expect grace: this is the state and teaching of those who are in self-deception and have fallen away from the Truth. Strive to see your sin and weep over it: this is your business.

Saint Ignatius (Brianchaninov) (1807-1867).

Do not believe your tears before complete cleansing from passions.

Venerable John Climacus (649).

During prayer, it is not useful to strive for high feelings. You just need to delve into the meaning of the spoken words, pray carefully...

Rev. Nikon of Optina (1888-1931).

After all, it also happens that you stand, stand in church, and it’s as if there is no heart inside, but just an unplaned piece of wood... Well, for this too, that is, for the piece of wood, God save me. So it had to be this way. After all, another soul, having experienced high delights, can even imagine itself, but such a state of petrified insensibility humbles it. And in general, we cannot demand prayerful delights from God; prayerful work is required from us, and joys are sent from God when it pleases God and is for our benefit.

Venerable Barsanuphius of Optina (1845-1913).

...If warmth and tears appear, do not dream something lofty about yourself; let them come and go without our coercion, but do not be embarrassed when they are stopped, otherwise it will not happen.

...The demon pesters others differently. Praying and seeing some kind of spiritual progress in themselves, they begin to boast about it and consider everyone else inferior and unworthy, and see themselves as the chosen vessel of God. Such prayer books usually condemn everyone, are easily irritated when reproached, and are always in some kind of turmoil. Although the Apostle Paul says that he who calls on the Lord Jesus Christ for salvation and confesses Him as the Son of God will be saved (see Rom. 10:13), but the Savior Himself teaches us that not everyone who calls on the Lord, Lord, will be heard, only the one who fulfills the will of the Heavenly Father (cf. Matthew 7:21). And these people, although they cry, their hearts are far from the Lord.

Home cell prayer

The Jesus Prayer after the Lord’s Prayer is higher than all prayers; it is used to speak directly and simply to the Lord:

1 Biographies of memorable people of the Russian land in the 10th and 20th centuries. // Club of lovers of the history of the Fatherland. M.: Moscow worker, 2002.

2 Schearchim. John (Maslov). Glinsky Patericon. M.: Samshit-izdat, 2006.

2 St. Ignatius (Brianchaninov). Ascetic experiences. M., 2008.

1 Prot. Valentin Sventsitsky. Monastery in the world. M., 1999.

Lord my God, may Your holy gift (prosphora, artos, etc.) and Your holy water be for the remission of my sins, for the enlightenment of my mind, for the strengthening of my mental and physical strength, for the health of my soul and body, for the subjugation of passions and my infirmities according to Thy infinite mercy through the prayers of Thy Most Pure Mother and all Thy Saints. Amen.

Cell rule

The beginning of the cell rule

(bow).
(bow).
(bow).
(bow).
(bow).
(bow).
(bow).
(bow).
(bow).
(bow).
(bow).
(bow).

(three times).

Also:

Lord, have mercy. Glory, even now.

Come let us worship... three times.

Psalm 50: Have mercy on me, God...

Symbol of Faith: I believe in one God...

Worthy to eat... Trisagion. By Our Father... troparia of the canons. Lord, have mercy.

Also: The most honest cherub...

Glory, even now, Lord have mercy twice, Lord, bless (with bows).

And dismissal, according to custom.

The Nets say afterward, Lord have mercy

“Ask for a prayer rule. It is advisable to read the morning and evening prayers according to the prayer book... carefully delving into the meaning of each word and going deeper into it. Use rosaries in church, and sometimes at home at the very beginning of a hostile mood of thoughts and feelings. Read a chapter from the Gospel and the Apostolic Epistles and Acts every day. If you want to have a closer conversation with the Lord, read the kathisma or akathist to the Sweetest Jesus, the Mother of God...” (Venerable Anatoly).

No matter how busy a person may be, even with the most soul-saving deeds, even for obedience, he must still have a constant cell (or home) prayer rule, which is possible for him in his usual position. Breaking a rule is already considered a weakness. Blessed violation of the rule occurs when a person, for reasons beyond his control, leaves the usual order for some emergency need or unexpected obedience. “For the sake of need, the application of the law happens” (cf. Heb. 7:12), says the Apostle. Change, i.e. change, change. And when this need has passed, return to your rule again. Here it is necessary to take into account the position of a person, his duties, his leisure, his dependence on the life around him (Rev. Nikon).

Let the prayer rule be small, but fulfilled constantly and carefully... It is better to fulfill the Pentecost alone. The monotony of the spoken words is very important for those undergoing the Jesus Prayer. The mind does not wander. Collected mind! (Venerable Nikon).

You write that three vigils happened in a row, and at that time you performed the cell rule and were very tired. It's a natural thing. But our late elders on vigil days, due to the difficulty of service, abolished the cell rule. You can do the same (Venerable Joseph).

Now that there are no monasteries, the cell rule has not lost its necessity. It is necessary to maintain a prayerful and generally monastic mood. Without prayer there is no monasticism. And monasticism for monks is their vow. The vow cannot be renounced. Not only a monk, but also a layman who is drawn to monasticism and therefore has become close, as if kindred in spirit, to monasticism, will see from experience how expensive it is to carry out the prayer rule at home (Venerable Nikon).

Our God-bearing fathers... also established cell rules, against the strength and ability and will of each, and they passed: some many... some less, others even less, depending on the extent of their strength and at the discretion of their mentors... (Venerable Macarius).

Regarding cell rules. You have some kind of unevenness - you’ve already set a lot of rules for yourself, and then you’ve only moved to evening prayers. In my opinion, wouldn’t it be better for you to do this: let evening prayers remain your constant rule. And if on another day the circumstances allow, then something else could be added to them, or some kind of akathist, or something else (Venerable Joseph).

I asked - when you are not at church services, what should you read at home? When you are not at Matins, the cell rule is as follows: morning prayers, twelve psalms, akathist for the day, a canon for the voice of the week and the day of the Mother of God from the evening prayers and the first hour. - And when you don’t go to mass, the 3rd and 6th hours must be read with pictorial ones. Instead of Vespers, when you are not there, - the 9th hour, 12 psalms, the canon to the Guardian Angel (and when you don’t read the akathist in the morning, you can read it right away) ... Little Compline, prayers for those coming to bed, two chapters from the Apostle and one from the Gospel and “Lord, Lover of Mankind,” “Loose, Leave,” “Those who Hate and Offend” and “Everyday Confession.” - At the time when you read kathismas, you can commemorate on one glory - about health, and on the other - on the repose of whomever you wish (Venerable Hilarion).

If you have time for the cell rule, correct it in your own measure, and also in the reasoning of book reading and writing. When another occupation does not allow you to do much, leave it quietly for the sake of obedience. You and your brothers, work as hard as you can, and not too much, so as not to become discouraged from excess. Be careful in your words and beware of your brothers. Whatever consolations happen, with the blessing of the elder, use for the glory of God. For God’s sake, endure opposition and shortcomings (St. Moses).

...You ask about prayer rules. How should you prescribe them? After all, you are sick. Give you any rule, you probably won’t be able to cope with it and will be embarrassed. - In my opinion, it’s enough for you if you go to all church services without fail. Perhaps add to this the cell rule, i.e., five hundred. How to implement this rule, ask the treasurer Magdalene. And at what time to do it, it’s more convenient for you. If it is difficult for you to make great bows, put small ones instead. And due to illness, in case of need, you can perform this rule without bowing, even while sitting or even lying down. Say only prayers with attention and diligence (St. Joseph).

Prayers or rule, when you fulfill them, thank God, and if you don’t fulfill them, condemn (condemn) yourself (Rev. Anatoly).

Not one rule can be useful for everyone, because schema-monks are not the same in terms of varying physical strength, and unequal intelligence, and spiritual knowledge. Each of them must look at his own bodily and mental strengths and, in his own measure, extend himself to spiritual, external and internal activities, always remembering that the external and visible are like only leaves, and the internal like fruits, and that bodily virtues are only instruments of the soul... (Venerable Macarius).

...The main thing is to have in mind to fulfill the rule with humility and not think about yourself that “I fulfill the rule - and that is enough for me.” I wrote to you that although you will correct the rule, but will not force yourself to patience, humility and love, obedience and other virtues, then rules alone will not bring you any benefit. This is why they rule, so that when we do them, we have less idleness and inclination toward sins and pray in order to correct our lives according to the commandments of God, for without love and humility, none of our deeds and deeds are pleasing to God. Condescending to your concern, I advise you, in addition to the church rule, to read one kathisma in your cell, and if you were not in church for the rule of canons and akathist, then you can read them, which according to the order of your monastery they read in church, the five hundred rosary rule , about which you heard from us, two chapters from the Apostle and one chapter from the Gospel, and go through all of it without exaltation or opinion, but with a contrite and humble heart. Use other free time to read fatherly books and do handicrafts. And when in communication with your neighbors, recognize the effect of your passions, resist them and, recognizing your weakness, humble yourself (Venerable Macarius).

And about the rule for N. I wrote to you that I cannot give rules to anyone, I myself am in laziness... If we rely on our rules, but morality does not improve, i.e. humility, meekness, love, patience, generosity, then no rules will benefit us. But by this I do not reject the rule, but more strength is given to him... (Venerable Macarius). ,

Do not grieve that you now do not fulfill your nightly akathists and fasts, but look at the benefit you have received from them; They are then useful when morality is softened, pride and self-love are destroyed, and we fight other passions, when, seeing our weakness, we assimilate humility. Otherwise, you were only consoled by fasting and praying, and you were strengthened by self-praise and human praise (Venerable Macarius).

The rule must be fulfilled in its own time, and if for some reason you do not correct it, you must bring repentance and acquire humility, and not correct it the next day, this means that we do not want to recognize ourselves and humble ourselves, but in order not to be indebted to God, and we think this calm down (Venerable Macarius).

In your present vain time, if you happen to fail to fulfill the rule, then do not be embarrassed, but replace it with humility (Venerable Macarius).

... Try to fulfill the rule, reading the Psalter orally, the established canons and the rosary rule, and all this with great humility and self-reproach, not as if doing good, but doing what should be done, and I do not recommend raising the mind to heaven; As I personally told you and wrote repeatedly, I repeat now: this is sheer delight (Venerable Macarius).

...It is better not to leave the small than to take on the great (Venerable Macarius).

Cell rules must be observed, but with reason, that is, not arbitrarily, but on the advice of the spiritual father, but one must not rely on rules alone, but most of all, conduct yourself in everything with humility (Venerable Macarius)

...The Lord will not exhaust the rules, especially from the sick and weak, but humility is always necessary, it will also make up for the lack of rules. What humility consists of is to consider yourself the worst of everyone, not to judge anyone, not to grumble, etc. (Venerable Macarius).

You are burdened with work, so that you leave both the rule and the reading behind it: you yourself are guilty of this, although you make the house of God beautiful, but you need to do everything with reason and moderation, you did not take the work for a long time (Venerable Macarius).

...Are you asking about a clear rule: when someone stops someone from finishing, it’s supposed to start again? This is unnecessary, but to continue and finish. What great thing should we undertake? well, you didn’t finish a little, they stopped you, finish a little and be peaceful, but if you start again, a murmur will be born, if you don’t do it, there will be embarrassment (Venerable Macarius).

This rule may seem small to you, but I believe that the Lord will accept your will if you follow the above reasoning: not fulfilling in quantity, but trying for quality, rejecting the arrogance that creeps up from the enemy, and observing in every possible way to see your own badness and lack of fulfillment of the commandments of Christ, which can only be healed by repentance and humility... (Venerable Macarius).

Instead of Matins, read morning prayers, 12 psalms. Then the clock. Instead of Vespers: 9th hour, Compline and, as much as you can, canons and akathist (Venerable Anatoly).

If the Gospel is read at a meal, then it can be left in the cell. To celebrate the centurion - God will bless (Rev. Anatoly).

Regarding the rule I assigned to you, I’ll say, do it as it’s most convenient, just try not to let it go at all, so that your mind is occupied with prayer and God (Venerable Anatoly).

You ask me: before the holidays, do you leave the rosary rule and the Psalter and get up at 12 o’clock at night? When there is a vigil service, then all this is left, the church service is enough (Venerable Anatoly).

You ask how the rule should be fulfilled during Holy Week. We don’t read anything in the morning, but in the evening we read the Easter hour, the prayer “Lord, Lover of Mankind,” and nothing more (St. Hilarion).

...If you happen to omit a rule due to some blessed fault, then do this with humility and repentance, but also be careful, that is, so that it is not for the sake of laziness (Venerable Leo).

If you follow the rule in the house, then do not apply anything more than that, and when you have the strength, then at least add two kathismas of the Psalter per day for one Great Lent. But when you go to church for the first and last week, then leave all the rules except the Apostle and the Gospel. Regarding bows, I’ll tell you: just as in the first and last week they will put bows on the clock in the church, so you put the required ones..., namely: “Lord and Master of my life...” and so on, except - nothing (Venerable Leo) .

...According to your unlimited goodwill and faith, you deign to ask my thinness, what rules should you follow, your life will continue in the world. But, oh dearest one, your question is useful and praiseworthy, but on my part it is not enough for me to give an answer to this... since I don’t know all your necessary activities, and I understand poorly. And besides, in part, it is clear from your letter that you, due to your jealousy and the excessive zeal burning in your hearts, yearn from someone to confirm your intention to accept the rules... more things to read and more bows to make. But I, although everything is bad and obscene, but, living in a monastery, you already get close to the people, I partially experienced it, but I saw most of them first and crawling, that is... they made a lot of bows and confused their feelings from (excessiveness)... And I am obscene , considering all this... reminding St. Isaac the Syrian and John Climacus and other saints, moved by the Holy Spirit, they wrote for us to walk the royal path (that is, to choose a moderate life for ourselves, to be content with moderate rules), Rev. Isaac the Syrian from the Word of the 71st: weakening of the soul will follow - frenzy of thoughts and... immeasurable work - despondency, and despondency - frenzy. But frenzy is jealous of frenzy; the first frenzy will be followed by the war of fornication, the second will be the abandonment of silence and a departure from the place, but there is no price for moderate and laborious work (Venerable Leo).

... Let it be known to your love that the rule of the holy fathers was entrusted to monastics and others to continue silently and serenely pleasing living in the world for those who wish, solely so as not to be idle, about which the Rev. clearly writes. Isaac the Syrian in the 11th Word: “It is not about psalms on the day that God will condemn us, below about idleness from prayer, but because of the abandonment of these the entrance of demons is…” ...You, O most dear ones, do not be surprised at this, that you have been allowed laziness and relaxation , but also thank the Lord that he did not allow you to rule yourself and become arrogant, but only so that you would recognize your weakness and insignificance and would not philosophize, even though it is not appropriate to philosophize, but, according to the apostolic testament, behave humbly, etc. ... However, when your free time allows you and you wish to carry it out correctly, I consider this to be useful and edifying for your soul... practice holy obedience, and when due to some circumstances you miss it, you will fill it up with secret confession, and in the same way you should also keep in mind about abstinence, in every possible way, let us strive against laziness and sleep to be forced, and to stay awake, calling on the help of God and the prayers of the holy fathers and spirit-bearing elders, and again, when we are overcome by anything, by repentance and repentance and self-reproach, yes, and again, according to the apostolic advice, with patience and flow on the feat set before us... (Rev. Lion).

One Optina monk tells the priest that sometimes he omits five hundred. The elder replies: “When you die, you will bitterly regret it, only then it will be too late” (Venerable Ambrose).

...The monk tells the priest that it is difficult to bow to the ground. The elder responds to this: “If you cannot bend down to the ground, make bows from the waist; if you cannot bow bow from the waist, say the Jesus Prayer with your lips. The holy prophet David said: “His praise is in my mouth” (Ps. 33:1). Due to weakness - due to illness, this is allowed” (Venerable Ambrose).

When you cannot go to church, you (should) read at home: instead of Matins - morning prayers, 12 selected psalms and the 1st hour, and instead of mass, the 3rd and 6th hours with pictorial ones (Venerable Ambrose).

Read morning prayers and do nothing during this time. And go to every service. Otherwise they feed you for nothing. Anthony the Great saw an Angel who showed him (how a monk should live): either to pray or to work. And while working, “Lord have mercy,” read (Venerable Ambrose).

Pentecentenary (due to weakness or lack of time) from Vespers can be spread out (over the whole day) (Venerable Ambrose).

If you can’t accomplish the Pentecost in the evening, then pray better in the morning (Venerable Ambrose).

Do not bow down, but if you want (to pray more), then get up at night (Venerable Ambrose).

For the Pentecostal Day, do not apply your own inventions, but pray properly (that is, as it should be) (Venerable Ambrose).

When you fulfill the rule (in your cell), then lower the curtain. And when you look out the window, remember that you need to repent. John Climacus writes: if you want to do something that should not be done, remember what you should tell the elder about it, and then you will stop (Venerable Ambrose).

You should say (to a visitor): “I’m going to make a rule,” but say: “I’ll go about my business.” Otherwise tell her: “Let’s read the akathist to the Kazan Mother of God” (Venerable Ambrose).

It is better to correct the clear rule in the usual way, because it is better when the source flows continuously, at least a little, rather than a lot with interruptions (Venerable Ambrose).

Question: “Which is better, doing the usual rule or going through the Jesus Prayer?” Answer: “It is better to do both, because great men, such as Anthony the Great and Rev., lived under the rule and did not abandon it. Zosima, who saw Mary of Egypt" (Venerable Ambrose).

... should come before everything except the church. - It’s better to leave something else, but try to perform the rosary rule, even if it’s a single one, every day, except for holidays, and say the Jesus Prayer more often - this is most necessary (Venerable Ambrose).

Having finished the rule of prayer, you can pray for whatever zeal comes (Venerable Ambrose).

When the desire comes to pray among the rules with a special prayer and bows, then there is no need to interfere with such a mood (Venerable Ambrose).

First of all, do not abandon the church rule, then perform cell service, and then pray with zeal (Venerable Ambrose).

... to allow you to leave your usual rule for your entire trip to N. May God bless you to leave the usual rule and constantly adhere to the Jesus Prayer, which can calm the soul more than performing a large cell rule. One of the former experienced elders named Vasily explained it this way: “He who adheres to a large cell rule, when he fulfills it, is instigated by vanity and conceit, but when for some reason he cannot fulfill his rule, he is embarrassed. And he who constantly adheres to the Jesus Prayer remains equally in a humble mood, as if he were doing nothing, and has nothing to ascend with” (Venerable Ambrose).

The Philokalia outlines the order of wise ascetics who performed a small, ordinary cell rule every day, and spent the rest of the day and night in the Jesus Prayer. But you, out of habit, suddenly cannot go beyond this, at least don’t be embarrassed when it’s inconvenient for you to complete your entire rule, and especially don’t force you to re-read the same thing when the enemy brings oblivion, and sometimes it happens from fatigue and exhaustion, as Gregory of Sinaite explains that when performing a long rule, there are soaring and dissipation of thoughts. It is truer and more useful to reproach yourself for inattention and reconcile yourself. It is said that all flesh will not be justified by works, but only by the faith of Jesus (Venerable Ambrose).

...You ask permission to leave forever the reading of the four kathismas of the Psalter, which you were sure to read. God bless you to leave. The Lord does not require anyone to perform feats beyond their strength and capabilities. You began to complain about weakness of the head, and, moreover, you are the abbess, obliged to oversee the behavior of the sisters and the external affairs and needs of the monastery; How is it possible for you to carry out the great rule in your cell? The ancient fathers and deserted ones were content with reading 12 psalms in the morning and evening, and spent the rest of the time on needlework, reading spiritual books and the Jesus Prayer (St. Ambrose).

You should not leave handicrafts, but should only do them at a decent time, without leaving the rosary rule and other prayer readings, from which the enemy distracts you, because everything blessed constitutes a significant benefit for a monk: therefore, doing it can be difficult and, as it were, inconvenient, and It’s as if everything and everyone is interfering with this. The causes and severity of such inconveniences are the enemy’s trick and distraction, since he does not like everything blessed. Knowing this, be compelled to fulfill what is prescribed with blessing, and do not abandon the oral Jesus Prayer (Venerable Ambrose).

You write to me about your painful condition, that you are extremely exhausted, and yet the common meal cannot satisfy you, as a result of which you often grumble. And despite such exhaustion, you have imposed on yourself the feat of going to all church services and, in addition, every day in your cell you read the akathist, the Gospel and the Psalter chapter by chapter, as a result of which you have no time to rest and no zeal for obedience. If you are sick, you may not go to church services on weekdays at all, because you can only remain healthy until the Six Psalms if you are obedient. I advise you to completely abandon the cell rule that you have imposed on yourself and use this time for rest, then you will be more willing to obey, and your spirit will be calmer. Do not forget that obedience is higher than fasting and prayer, and try to refrain from grumbling to the best of your ability (Venerable Ambrose).

You are all concerned about the minute precision of the rule. Care more about the quality of prayer and spiritual peace, but otherwise the sick should be more humble (Venerable Ambrose).

You are allowed to fulfill the double cell rule only in such a case when, after completing everything, there is still strength and time left, and in case of weakness, it is enough to do it once (Venerable Ambrose).

In general, I will note to you that you are always branching the path of piety. This path is simple, but for you everything turns out to be somehow complicated and petty, you keep worrying about petty details and rules. I have already spoken and written to you, and I repeat again that, according to St. John of Damascus, the sick and weak, regarding external labors and exploits, should work as much as they can, considering both their weakness and their strength, and then the main thing for them the rule is gratitude and humility, that is, to endure the illnesses and infirmities sent to them not only without grumbling, but also to thank God for everything, and to humble oneself in one’s faults before the Lord and people (Venerable Ambrose).

Before the All-Night Vigil, should you go to Compline, when it happens separately - in this regard, consider your strength. After the all-night vigil, when she departs late, you can read the end of the prayers for sleep for those coming (Vladyka, Lover of Mankind, is this bed really for me...). The canons can be read before the all-night vigil, as long as you have time (Venerable Ambrose).

They don’t enter someone else’s monastery with their own rules, and they don’t come to a monastery with their own rules. The main thing for you is to obey, wisely according to God, the monastery authorities and adapt to the general order, but privately do in simplicity what you can, and the Lord will accept even the little things done correctly and humbly done. The importance is not what rules we follow, but how we fulfill them. You are still grieving in bewilderment that maybe you are doing something wrong. Saint Climacus says that to doubt and remain perplexed about something for a long time is a sign of a proud and love-loving soul. You write: even the healthy are attacked by laziness and weakness. But a healthy person can be forced, but if a sick person is forced beyond his strength, there is embarrassment upon embarrassment, according to St. Isaac the Syrian. For a patient to set different rules for himself, it means never wanting to get out of an embarrassed state. - You often ask me, but you don’t listen to my words and still hold on to your wisdom. How many times have I told and written to you that the frail and weak, as St. John of Damascus says, need humility and gratitude most of all (Venerable Ambrose).

I am sending you a piece of paper with the meaning of the canons, as they are read in our monastery. If you listen to any of the above in church, you no longer need to read it in your cell, and if you don’t read it in church, you can read it in your cell if you have the time and energy. And if when you don’t have time to subtract something, due to weakness and other circumstances, then do not be embarrassed, but replace it with humble self-reproach. But first of all, you should always remember the words of St. Macarius of Egypt: “If anyone forces himself to pray until he receives gifts from God, but does not force himself to humility, love, meekness and other virtues in the same way. , then sometimes God’s grace comes to him through his prayer and petition; because God is good and merciful, and gives to those who ask Him what they ask. But without preparing and accustoming himself to the virtues listed above, he either loses the mercy of God, or accepts and falls, or does not succeed from arrogance; because he does not give himself up to the commandments of the Lord with all his will” (From the 7 Words. 1st Word. Section 14) (Venerable Ambrose).

...By virtue of the establishment of the holy fathers, one should devote the morning until noon to prayer, and then take care of revealing thoughts to the elders and talking with them. The last word may include reading the patristic writings (Venerable Ambrose).

During your illness, you imposed a lot of cell rules on yourself. And in prayer, proportionality is respected, as Gregory of Sinaiti says. You also write that in the clear five-hundred rule of prayer without bowing you do it with your mind, but in the cell rule it is more proper to do it with your mouth, unless bodily weakness prevents you (Venerable Ambrose).

...You wrote that when you are sick, it is difficult for you to bow to the ground, and you ask: what should you do? And I have told you about this more than once and written that it is harmful to force a weak body beyond its strength and that this only results in embarrassment upon embarrassment. If you cannot make prostrations, make bows at the waist, either standing, sitting, or even lying down, say a prayer, and instead of bowing, at least sign yourself with the sign of the cross, at the first 30 prayers of each centenary, while fulfilling the rosary five-hundred rule (Venerable Ambrose).

You write that because of laziness and fatigue you sometimes do not fulfill the prayer rule and so you fall asleep and wake up. You must distinguish laziness from fatigue. If you are tired and have fallen asleep from powerlessness, then reproach yourself more before God and repent and humble yourself. If you are not tired, but simply do not want to pray, then this is laziness - you must force yourself to pray, even if it is absent-minded. To pray with self-compulsion is in our will, but to pray with tenderness depends on God. We must pray whatever prayer we can, and for the very compulsion, God will give tenderness in due time, when it pleases Him (Venerable Joseph).

You ask about the cell rule. Pentecost must certainly be celebrated, and there is nothing to be ashamed of, this is the common duty of monastics. Then read the Apostle and the Gospel chapter by chapter, if you have time. Say the Jesus Prayer like this, and most importantly, you need to ensure that your thoughts do not wander here and there, but stay in one place. This is why all the rules have been established (Venerable Joseph).

In your second letter, you wrote that you have typed out a lot of prayer rules, but you don’t have time to fulfill them, partly because you have no time - you are busy with treasury affairs, and partly because you are weak. You shouldn’t type in a lot of rules, but you should do everything to the best of your ability. And God does not demand anything from us beyond our strength. Determine a feasible rule for yourself and always stick to it. Even if the rule is short, just try to follow it with attention. Otherwise, sometimes you will pray for a long time, and another time you will oversleep. With a feasible rule, you will not be embarrassed (Venerable Joseph).

Not everyone can go to prayer often during the day. But forcing oneself to pray, even mentally, if in public, is possible for anyone. It is possible to begin and end every work and activity by raising the mind to God. A cold attitude towards the matter of prayer is unhelpful. “I prayed, read what I was supposed to, and I’m free. He served his duty." Such prayer does not produce good fruits. And such prayer happens to those who limit their appeal to God only by completing a rule or going to church, without striving for prayer to fill and illuminate their whole life, all their affairs. The desired prayer mood is not immediately achieved, it takes whole years to acquire this, but it is necessary to force oneself, it is necessary to consider oneself constantly a debtor to God both in all virtues and in prayer. We must acquire a heartfelt awareness of the need for prayer and, in order not to drive away the prayerful mood, we must protect ourselves from every irreverent word and deed, from everything that violates spiritual peace, that is not according to conscience, not according to the law of God (Venerable Nikon).

...You write that, dear, instead of the rule, you always read “Rejoice to the Virgin Mary” three hundred times. Tell me where you got into the habit of reading this prayer, how you read it, who teaches it this way and which saint did it. There is no need for self-government, but we need to act as the Holy Fathers acted and as our Mother, the Holy Church, prescribes. Such an action would be legal. We always see that the holy fathers practiced the Jesus Prayer (St. Hilarion).

Question: “When I sit up after 9 o’clock, should I celebrate Pentecost?” Answer: “If there is a good reason, for example, urgent obedience, then go to bed, and then you need to tell me the next day, and for you, if there is no special matter, then like 9 o’clock, leave everything and start coping. In general, this time from 9 to 10 o’clock is set for Pentecost, so that by Matins you can get up cheerfully” (Venerable Barsanuphius).

If you have to miss something from the rule, then the next day don’t do what you missed, but I need to tell you, some people argue like this: “Today I won’t celebrate five hundred, but tomorrow I’ll celebrate two.” This is not necessary, because you will fall into unpayable debts, but if you missed it, you missed it, there’s nothing to do. ...And if you catch the morning prayers, but not from the very beginning, then nothing, it’s good that you heard the end (Venerable Barsanuphius).

Read everything in Slavic, and the reading order is as follows: first, two kathismas with all the prayers and bows; then two chapters from the Apostle (the Apocalypse is not read in the cell rule), a chapter of the Gospel and a memorial. That's all... after the meal before tea. The five hundred remains for the evening from 9-10 o'clock after the blessing before bedtime (Venerable Barsanuphius).

Question: “You have repeatedly told me to hold on to five hundred. What does it mean?" Answer: “To adhere means to fulfill it carefully and regularly on the appointed days. So Father Ambrose said this to one of his students, schemamonk Fr. Melchizedek, who told me about this himself: “Hold on to the five hundred, like a saving rope, you won’t get lost.” Why is this so? Obviously because it has some kind of power. Father Ambrose did not reveal to us what kind of power this is, what it consists of, but we can think that it is in the pronunciation of the name of Jesus Christ. Others think that the power lies in the fact that the Pentecostal Day dates back to the ancient holy fathers of Egypt and Palestine... When they read all sorts of other prayers, what else, when they begin to celebrate the Pentecostal Day, thoughts immediately fall. The enemy immediately takes up arms. From this we learn that the five hundred has some power if it is so hated by the enemy” (Venerable Barsanuphius).

The beginning of the cell rule

It is appropriate for you to know how to begin your rule in your cell. Having now stood in your usual place, bow to the ground with humility of heart and contrite thoughts, saying to the face:

God, cleanse me, a sinner, and have mercy on me (bow).
Creator of me, Lord, have mercy on me (bow).
Without number of sinners, Lord, forgive me (bow).
God, have mercy on me, a sinner (bow).
God, forgive my iniquities and sins (bow).
My Most Holy Lady Theotokos, have mercy on me and save me, and help me now in this life, and at the end of my soul, and in the future (bow).
Invincible and divine power of the honorable and life-giving Cross of the Lord, do not forsake me, a sinner, who trusts in you (bow).
All heavenly powers, holy angels and archangels, cherubs and seraphim, have mercy on me and pray for me, a sinner, to the Lord God, and help me now, in this life, and in the outcome of my soul, and in the future (bow).
Angel of Christ, my holy guardian, have mercy on me and pray for me, a sinner, to the Lord God, and help me now, in this life, and at the end of my soul, and in the future (bow).
Great Saints John, prophet and Forerunner of the Lord, have mercy on me and pray for me, a sinner, to the Lord God, and help me now, in this life, and at the end of my soul, and in the future (bow).
Glorious holy apostles, prophets and martyrs, saints, reverends and righteous ones and all saints, have mercy on me and pray for me, a sinner, to the Lord God, and help me now, in this life, and in the outcome of my soul, and in the future (bow).
Lord, whether in word, or deed, or thought, I have sinned throughout my life, have mercy on me and forgive me for the sake of Thy mercy. (bow).

Therefore, prayer of St. Macarius, 1st/>

God, cleanse me, a sinner, for I have done no good before You, but deliver me from the evil one, and Your will be done in me, that I may open my unworthy lips without condemnation, and praise Your holy name, the Father and the Son and the Holy Spirit, now and ever and ever. Amen.

Prayer 2, St. Isaac the Syrian/>

Lord Jesus Christ my God, visiting His creation, My passions, and the weakness of my nature, and the strength of my adversary were revealed to You. You Yourself, Master, cover me from his malice, even though his strength is strong and my nature is passionate and my strength is weak. You are good, knowing my weakness and bearing the inconvenience of my powerlessness, save me from the thought of confusion and the flood of passions, and make me worthy of this holy service, lest I corrupt its sweetness in my passions, and I will find myself cold and bold before You. . But by your mercy have mercy on me, for blessed are you forever. Amen.

Prayer 3, St. Stephen of Thebes/>

Master Lord Jesus Christ, my God, be my Helper, be in your hand, so that you do not leave me to sin, for I am deceived, and do not leave me to follow my evil desire, and do not leave me to perish in my sins, have mercy on your creation, do not take away my sin from Thy face for my sake, for I have fled to Thee; heal my soul, for those who have sinned before Thee are all those who offend me, and seek to take away my soul, and I have no other refuge but to Thee, Lord, Lord, save me for Thy mercy's sake, for Thou art, Lord, mighty in all things. For Thine is the Kingdom and the power and the glory, of the Father and the Son and the Holy Spirit, now and ever and unto ages of ages. Amen.

Prayer 4, St. John Chrysostom/>

Lord, whether I want or not, save me, because I, like the feces of love, desire sinful defilement, but You, as Good and Omnipotent, can forbid me. If you have mercy on the righteous, it is nothing great; if you save the pure, it is nothing marvelous, you are worthy of the essence of Your mercy. But especially on me, Lord, wretched and sinful and filthy, surprise Your mercy, show Your compassion, for I am left to You as beggars, impoverished by all good deeds. Lord, save me for Thy mercy's sake, for blessed art thou forever. Amen.

Prayer 5/>

Master, have mercy on me for Thy goodness’ sake, and do not leave me to stray from Thy will. And do not open my wretched prayer from Your face, but hear, Lord, the voice of my prayer, when I pray to You day and night, and accept it as a chosen incense, and do not forbid my sins for the sake of Your goodness, but save me in Your holy name. For Thine is the only one to have mercy and save us, and to Thee we send glory, to the Father and the Son and the Holy Spirit, now and ever, and unto ages of ages. Amen.

Also, having prayed and cleansed yourself, kiss your cross, which you wear on your chest, and signifying yourself with it, say:

Lord Jesus Christ, Son of God, bless, sanctify and preserve me, by the power of the life-giving Cross.

Therefore:/>

Glory to Thee, our God, glory to Thee for everyone's sake. (three times).

For the prayers of the saints, our father, Lord Jesus Christ, Son of God, have mercy on us. Amen. Also:

King of Heaven...

Trisagion. By Our Father...

Lord have mercy 12 . Glory, even now.

Come let us worship... three times.

Psalm 50: Have mercy on me, God...

Symbol of Faith: I believe in one God...

The same, or the canons of verbs, or the prayers of Jesus, or bows.

At the end of the canons, say:

Worthy to eat... Trisagion. By Our Father... troparia of the canons. Lord have mercy 40 .

Also: The most honest cherub...

Glory, even now, Lord have mercy twice, Lord, bless (with bows).

And dismissal, according to custom.

The Nets say afterward, Lord have mercy 40. Prayers of the canons. And confession.

Also: The most honest... And let go.

Cathedral or cell?

Report by Marina Verkhovskaya “Personal prayer rule in the tradition of the Orthodox Church: history and modern practice”

Venerable Anthony the Great and Paul of Thebes. Coptic icon

A personal prayer rule is an integral part of the church life of every modern Orthodox Christian. In the minds of many, it is inextricably linked with the prayer book - a set of morning and evening prayers, which have numbers or names and are arranged in a certain sequence.

It seems important to understand how much the idea of a personal prayer rule corresponds to the church tradition and Tradition of the Church, and to trace how and when the tradition of a prayer rule for the laity appeared in history, how prayer books arose, and what variants of the personal prayer rule were and are.

The history of the emergence of personal prayer rules in the church tradition

Prayer in the first centuries of Christianity

In the Gospel, Christ gives the disciples the prayer “Our Father” (Matthew 6:9-13, Luke 11:2-4), in which he teaches to turn to God the Father not on his own behalf, but on behalf of the congregation; He also says that “where two or three are gathered together in my name, and I am there in the midst of them” (Matthew 18:20). “The Acts of the Apostles” testify that after the Ascension all the apostles “continued with one accord in prayer and supplication,” and after Pentecost, when the apostles “were joined by about three thousand souls, ... they constantly continued in teaching, in fellowship and in the breaking of bread and prayers" (Acts 2:41-42).

St. Ignatius the God-Bearer (†107, Rome) writes in his letter to the Magnesians: “Do not think that anything praiseworthy will come of you if you do it on your own; but in the general meeting let you have one prayer, ... one mind, one hope in love and in immaculate joy.”

St. Hippolytus of Rome in the “Apostolic Tradition” (first third of the 3rd century) writes that the faithful should pray, rising from sleep, at the third, sixth, ninth hour, before going to bed, at midnight and at rooster crow. “If there is a teaching and the Word of God is [read], then let everyone choose rather to go to that place... For whoever prays in church will be able to avoid the danger of the day. ...Let everyone diligently go to church - the place where the Holy Spirit flourishes. If on any day there is no teaching, then everyone, at least in his own home, should take the holy book and read sufficiently what he thinks will be beneficial.”

Monuments of the 4th century provide evidence that Christians gathered twice a day in the temple for worship. So in the “Diary of Egeria” the daily Vespers is described in detail and it is mentioned that “all the people gather once again in the temple,” that is, they were already gathering that day for Matins.

"Apostolic Decrees of St. Clement of Rome" (last quarter of the 4th century) testify to daily participation in morning and evening services as the norm of Christian life: "And when you, bishop, teach, then command and convincingly inspire the people to diligently go to church every day morning and evening and by no means abandoned the meeting, but went to it constantly.” , although to achieve this norm one already has to “order and convincingly inspire.”

In the first centuries, Christians had a common faith and prayer; conciliar, church prayer was the basis and was supplemented by personal prayer; life was holistic, there was no need for regulation of personal prayer - a personal prayer rule - there was no need.

The emergence of a personal prayer rule as a cell rule in the monastic tradition

The tradition of monastery residence dates back to the first centuries of monasticism and can be traced unchanged for about one and a half thousand years from the first monasteries of the 4th century in Egypt and Palestine, the monastery of St. Savva the Sanctified († 532), Athonite monasteries to the Nilo-Sora monastery - a unique phenomenon in the history of Russian monasticism in the 15th-17th centuries. Presbyter Rufinus, in his work “The Life of the Desert Fathers” (late 4th century), names the basic principles of organizing the life of a monastery of the skete type: solitude of each monk, general worship once a week, small conciliarity (several monks live in a skete), the opportunity to receive spiritual instruction . The center of general monastic life in the monastery was the temple. Every Sunday and on holidays they served an “all-night skete service and mass.” On Saturday, at about six in the evening, the monks gathered in the church for Vespers, after which a common meal was served if the day was not fast. After the meal, the monks spent time in spiritual conversations or “reading” the Holy Scriptures - this was a time of spiritual communication for the monks of the monastery. Those who “needed a taste of sleep” could rest a little until “darkness.” At one or two o'clock in the morning the all-night vigil began.

At the beginning of the service, after reading the first three kathismas and the canon of the Mother of God, everyone sat down in silence and listened with attention to what was “read” from the Holy Scriptures and Lives. The Scriptures were supposed to be read slowly - “supposedly telling, not with simple speech,” listeners could ask for explanations and interpretations of incomprehensible texts. After the reading, confession began: the brother, standing in front of the iconostasis, confessed his sins to all the brethren. The reading of the scriptures and confession lasted two to three hours.

Matins in the monastery ended at seven o'clock in the morning, followed by the readings of the first hour, and everyone went to their cells. Then they gathered again for a prayer service and mass, at the end of the service everyone asked for forgiveness from each other and went to their cells, staying in them “without leaving... except for the blessed wines, there will be a gathering again.”

The cell rule of the monks of the monastery was large. But the measure for each monk could be set separately - each “against his own strength,” since “the weak cannot bear the Rule... but as many as can accommodate, let him accommodate” 1 .

The life of the monks was common, at the center of it was temple prayer on Saturday and Sunday, reading Scripture, spiritual conversations, communication and reflection, even confession took place in front of all the brethren. It was strictly forbidden to miss a general divine service: “If someone was not at the next vigil, let nothing be accepted as an apology” 2 . On the remaining days, they performed the prayer rule in private; this rule consisted basically of the same services as in the temple, supplemented by psalmody and repeated reading of short prayers.

Cell rule in Rus'

In the 12th century, Bishop Kirill of Turov, one of the most famous and revered preachers and writers in ancient Rus', called by his contemporaries and descendants “Chrysostom, who shone above all others in Rus',” created a cycle of 21 prayers for the entire week. The prayers that made up this cycle were intended to be read daily in the monastery - one after Vespers, Matins and the hours. In their content they correlated with the church significance of the days of the week. This cycle of prayers is known from a large number of lists of Old Russian and South Slavic origin of the 13th and subsequent centuries, and from the end of the 16th century and during the 17th century it was repeatedly included in old printed prayer books.

It is also included in one of the manuscripts of the 16th century - the RGADA Manuscript. Syn. type. (f. 381). 220, which is the Followed Psalter, supplemented by excerpts from Octoechos, Menaion, Prologue, Trefoloi, Triodion 3. The Book of Hours, written out in full in this manuscript, contains not only the sequences of the usual daily services, but also morning and evening prayers for private reading. Some of the prayers for private reading have been preserved in prayer books to this day.

The question remains quite unclear as to how the cell rule, intended for monks, was transformed into the rule of private prayer for the laity, while in the literature it, as a rule, is also called “cell rule.” There is a point of view that from about the XIII-XIV centuries. Compline and the Midnight Office began to be perceived as private prayers in the evening and morning 4 .

“Domostroy” by Archpriest Sylvester of the 16th century describes “How a husband and his wife and their household should pray in their home”: in the evening “sing the Vespers service, the Midnight Office” with the whole family, and in the morning the husband should “sing the Matins service and the hours”, while he must not miss “ all days of church singing of vespers and matins of mass.”

In 1522 or a few years later, Francis Skorina prepared for printing and published the “Small Travel Book,” which was a Psalter with recitation, in which he included two of his akathists with personalized acrostics. This publication served as the basis for a significant number of handwritten and printed Akathists of the 16th-17th centuries, which consisted of several akathists with canons, evening and morning prayers, rules for communion and prayers after communion. In subsequent centuries, this book, called “Prayer Book,” became widespread and “became the main “liturgical” book of the Russian people, whose prayers replaced the ancient statutory sequences” 5 .

Thus, the evening and morning prayers that made up the Prayer Book were initially an appendix to Compline and the Midnight Office, but over time, in a strange way, they supplanted them and acquired an independent existence: what was left was “an appendix without where it was attached” 6 .

Since the end of the 19th century, prayer books have been reprinted practically unchanged 7.

Current state of the issue

In the Russian Orthodox Church one can observe unanimity regarding the fact that an Orthodox Christian should have daily personal prayer, and a fairly wide range of opinions regarding the question of what a personal prayer rule should be. In the TV program “Orthodox Encyclopedia” dated March 14, 2009 8, dedicated to this issue, the point of view was expressed that “we must observe what the Church has established: read the evening and morning rules,” even citing a case when a priest did not allow communion due to for incomplete reading of the daily rule. At the same time, many recognize that, although prayer books are perceived as a certain necessary component of the spiritual life of a layman, one should not overestimate the status of today’s prayer books and the prayer texts given in them as the only possible norm for organizing a prayer life; that morning and evening prayers do not correspond to the principle by which Orthodox worship is organized - the principle of combining an unchangeable and changeable part; a serious drawback is the absence of biblical material in the prayer rule. However, even recognizing the existence of a problem, participants in the discussion on this issue are faced with the need to reconsider their ecclesiological views. Thus, Archpriest Maxim Kozlov, on the one hand, believes that “prayer must be approached creatively,” and on the other, that the rule can be supplemented, but cannot be replaced or shortened; “It would be good if the laity did not themselves think about which troparion to insert in honor of the holiday into their rule, but that the Church offered them general, infallible options,” and that it was necessary “for any adjustment of the charter to follow one rule: “Do not shake what stands firmly "".

These issues were discussed at the international conference “Book of Hours and services of the daily circle: history and modern practice”, organized by the All-Church Postgraduate and Doctoral School named after. St. Equal-to-the-Apostles Cyril and Methodius (April 15, 2010). However, most of the participants only touched on the problem, describing it, but without offering real ways to change the church situation.

However, the speeches spoke of the seriousness of the current situation. Thus, Professor of the Faculty of Theology of the University of Oslo Simeon Freishof, whose wide sphere of scientific interests includes the problem of the relationship of liturgy to the ecclesiological norm, noted in his speech that conciliar prayer is part of the Tradition of the Church, while private prayer is not such a part. This means that a personal prayer rule is always a kind of compromise related to the fact that the Church and the person in it exist in specific historical circumstances. This compromise is justified when there is a rootedness of personal prayer in regular church prayer, there is responsibility for congregational worship, and there is the experience of sharing life with brothers in Christ. Then the Christian feels his prayer rule “not as some mere duty, but as an internal need, as a spiritual norm of his life,” 9 as support in the pursuit of integrity and completeness of church life.

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1 Quoted from: Romanenko E.V. Nil Sorsky and the traditions of Russian monasticism. // Historical Bulletin No. 3, 1999.

2 Uspensky N.D. The rite of the All-Night Vigil. Chapter 2. Venerable Savva the Sanctified and the origin of the all-night vigil.

3 Shishkin A.V. Morning cell prayer rule according to the RGADA manuscript. Syn. type. (f.381). 220, XVI century. //Bulletin of PSTGU, I: Theology. Philosophy. 2005. Issue. 14. pp. 158-161.

4 Zheltov M.S., clerk. Morning and evening prayers.//Portal for lovers of ancient Russian singing and worship.

5 Zheltov M.S., Pravdolyubov S., priest. Akathist and prayer book. /Divine service of the Russian Church, X-XX centuries. //Orthodox encyclopedia. Volume "ROC". M., 2000.

6 Zheltov M.S., clerk. Morning and evening prayers.//Portal for lovers of ancient Russian singing and worship.

7 Kochetkov G., priest. About some modern problems of strengthening the personal piety of the faithful in the Russian Orthodox Church. //Before confession and communion.

8 http://www.sedmitza.ru/text/604350.html

9 Kochetkov G., priest. About a pious Christian life (conversation with new church members). //Before confession and communion.

First of all, do not abandon the church rule, then perform cell service, and then pray with zeal (2, part 2, p. 98).

The Philokalia outlines the order of wise ascetics who performed a small, ordinary cell rule every day, and spent the rest of the day and night in the Jesus Prayer. But out of habit, you suddenly cannot move on to this, at least don’t be embarrassed when it’s inconvenient for you to complete your entire rule, and especially don’t force you to re-read the same thing when the enemy brings oblivion, and sometimes it happens from fatigue and exhaustion, as Gregory of Sinaite explains that when performing a long rule, there are soaring and dissipation of thoughts.

It is truer and more useful to reproach yourself for inattention and reconcile yourself. It is said that no flesh will be justified by works, but only by the faith of Jesus (see) (2, part 2, pp. 177–178).

[...The monk tells the priest that it is difficult to bow to the ground. The elder responds to this: “If you cannot bend down to the ground, make bows from the waist; if you cannot bow bow from the waist, say the Jesus Prayer with your lips. The Holy Prophet David said: His praise is in my mouth(). Due to weakness, illness, this is allowed” (1, part 2, p. 3).]

If you can’t accomplish five hundred in the evening, then pray better in the morning (5, p. 70).

Do not make your bows, but if you want, then get up at night (5, p. 70).

You shouldn’t say: “I’m going to do the rule,” but say: “I’m going about my business.” Otherwise tell her: “Let’s read the akathist to the Kazan Mother of God” (1, part 2, p. 70).

It is better to correct the clear rule in the usual way, because it is better when the source flows continuously, even a little, rather than a lot with interruptions (2, part 2, p. 82).

Should be in front of everything except the church. It’s better to leave something else, but the rosary rule, even if it’s a single one, try, except for holidays, to say the Jesus Prayer every day and say the Jesus Prayer more often - this is most necessary (2, part 2, p. 91).

Having finished the rule of prayer, you can pray, for which zeal will come (2, part 2, p. 98).

When the desire comes to pray among the rules with a special prayer and with bows, then there is no need to interfere with such a mood (2, part 2, p. 98).

<Пишешь>... to allow you to leave your usual rule for your entire trip to N. May God bless you to leave the usual rule and constantly adhere to the Jesus Prayer, which can calm the soul more than performing a large cell rule. One of the former experienced elders named Vasily explained it this way: “He who adheres to a large cell rule, when he fulfills it, is instigated by vanity and conceit, but when for some reason he cannot fulfill his rule, he is embarrassed. And he who constantly adheres to the Jesus Prayer remains equally in a humble mood, as if he were doing nothing, and has nothing to ascend with” (2, part 2, p. 177).

You ask permission to leave forever the reading of the four kathismas of the Psalter, which you were sure to read. may he bless you to leave. The Lord does not require anyone to perform feats beyond their strength and capabilities. You began to complain about weakness of the head, and, moreover, you are the abbess, obliged to oversee the behavior of the sisters and the external affairs and needs of the monastery; How is it possible for you to carry out the great rule in your cell? The ancient fathers and deserted ones were content with reading 12 psalms in the morning and evening, and spent the rest of the time on needlework, reading spiritual books and the Jesus Prayer (2, part 2, p. 178).

You should not leave handicrafts, but should only do them at a decent time, without leaving the rosary rule and other prayer readings, from which the enemy distracts you, because everything blessed is of significant benefit to the monk, therefore it can be difficult and, as it were, inconvenient to do it, and It’s as if everything and everyone is interfering with this. The causes and severity of such inconveniences are the enemy’s trick and distraction, since he does not like everything blessed. Knowing this, be compelled to fulfill what is prescribed with blessing, and do not abandon the oral Jesus Prayer (2, part 3, p. 8).

Do not forget that obedience is higher than fasting and prayer, and try to refrain from grumbling to the best of your ability (2, part 3, pp. 45–46).

You are all concerned about the minute precision of the rule. Care more about the quality of prayer and spiritual peace, but otherwise the sick should be more humble (2, part 3, p. 90).

You are allowed to fulfill the double cell rule only in such a case when, after completing everything, there is still strength and time left, and if you are weak, it is enough to do it once (2, part 3, p. 92).

In general, I will note to you that you are always branching the path of piety. This path is simple, but for you everything turns out to be somehow complicated and petty, you keep worrying about petty details and rules. I have already spoken and written to you, and I repeat again that, according to St. John of Damascus, the sick and weak regarding external labors and exploits should work as much as they can, taking into account both their weakness and their strength, and then the main thing for Their rule is gratitude and humility, i.e. so that he can endure the illnesses and infirmities sent to him not only without grumbling, but also thank God for everything, and in his malfunction humble himself before the Lord and people (2, part 3, pp. 92–93).

Before the All-Night Vigil, should you go to Compline, when it happens separately? Consider this according to your strength. After the all-night vigil, when she departs late, you can read the end of the prayers for sleep for those coming (“Vladyka, Lover of Mankind, is this bed really for me...”). The canons can be read before the all-night vigil, as long as you have time (2, part 3, p. 94).

They don’t enter someone else’s monastery with their own rules, and they don’t come to a monastery with their own rules. The main thing for you is to obey, wisely according to God, the monastery authorities and adapt to the general order, but privately do in simplicity what you can, and the Lord will accept even the small rule, carried out with humility. The importance is not what rules we follow, but how we fulfill them. You are still grieving in bewilderment that maybe you are doing something wrong. Saint Climacus says that to doubt and remain perplexed about something for a long time is a sign of a proud and love-loving soul. You write: even the healthy are attacked by laziness and weakness. But a healthy person can be forced, but a sick person, if he is forced beyond his strength, there is embarrassment upon embarrassment, according to St. Isaac the Syrian. For a patient to set different rules for himself means never wanting to get out of an embarrassed state. You often ask me, but you don’t listen to my words and keep clinging to your wisdom. How many times have I told and written to you that the weak and weak, as St. John of Damascus says, need humility and gratitude most of all (2, part 3, p. 97).

I am sending you a piece of paper with the meaning of the canons, as they are read in our monastery. If you listen to any of the above in church, you no longer need to read it in your cell, and if you don’t read it in church, you can read it in your cell if you have the time and energy. And if when you don’t have time to subtract something due to weakness and other circumstances, then do not be embarrassed, but replace it with humble self-reproach. But first of all, you should always remember the words of St. Macarius of Egypt: “If anyone forces himself to pray until he receives gifts from God, but does not force himself to humility, to love, to meekness and to other virtues and does not force himself to the same extent , then sometimes God’s grace comes to him through his prayer and petition; because God is good and merciful and gives to those who ask Him what they ask. But, without preparing and accustoming himself to the virtues listed above, he either loses the mercy of God, or accepts and falls, or does not succeed due to arrogance; because he does not devote himself wholeheartedly to the commandments of the Lord” (2, part 3, p. 101).

By virtue of the establishment of the holy fathers, one should devote the morning until noon to prayer, and then take care of revealing thoughts to the elders and talking with them. The last word may include reading the patristic writings (2, part 3, p. 112).

You wrote that when you are sick, it is difficult for you to bow to the ground, and you ask: what should you do? And I have told you about this more than once and written that it is harmful to force a weak body beyond its strength and that this only results in embarrassment upon embarrassment. If you cannot make prostrations, make bows at the waist, either standing, sitting, or even lying down, say a prayer, and instead of bowing, at least sign yourself with the sign of the cross during the first 30 prayers of each hundred when fulfilling the inaccurate five hundred rule (2, part 3, p. 140 ).

"Every Christian should have a rule." (St. John Chrysostom)

“If you create a rule without laziness, then you will receive a great reward from God and remission of sins.” (St. Innocent of Irkutsk)

I. Initial bows

In the name of the Father, and the Son, and the Holy Spirit. Amen.

Stay a little, silently and then pray slowly with the fear of God, if possible, then with tears, firmly believing that “the Holy Spirit strengthens us in our weaknesses: for we do not know what to pray for, and how we should, but the Spirit Himself intercedes for us with groanings that cannot be expressed" (Rom. 8:26).

God, be merciful to me, a sinner (bow).

God, cleanse my sins and have mercy on me (bow).

Having created me, Lord, have mercy on me (bow).

Without the number of sinners. Lord, forgive me (bow).

My Lady, Most Holy Theotokos, save me, a sinner (bow).

Angel, my holy guardian, save me from all evil (bow).

Saint (name of your Saint), pray to God for me (bow).

II. Initial prayers

Through the prayers of our Holy Fathers, Lord Jesus Christ our God, have mercy on us. Amen.

Glory to Thee, our God, glory to Thee.

Heavenly King, Comforter, Soul of Truth, Who is everywhere and fulfills everything. Treasure of good things and life to the Giver, come and dwell in us, and cleanse us from all filth, and save, O Blessed One, our souls. Holy God, Holy Mighty, Holy Immortal; have mercy on us (thrice).

Note. During the period from Holy Easter to Pentecost, the prayer to the Holy Spirit - “Heavenly King” is not read. On the week of St. On Easter the entire trisagion is not read, but is replaced by the troparion “Christ is Risen...” three times. Also, before the celebration of Easter, instead of “It is worthy to eat, as in truth,” the following is read or sung: “Shine, shine, new Jerusalem: for the glory of the Lord has risen upon You; rejoice now and rejoice in Zion, you are the Pure One, adorn yourself to the Mother of God, about the rise of Your Nativity.”

Most Holy Trinity, have mercy on us: Lord, cleanse our sins; Master, forgive our iniquities; Holy One, visit and heal our infirmities for Thy name's sake.

Lord, have mercy (three times).

Glory to the Father, and the Son, and the Holy Spirit, now and ever, and throughout the age of ages. Amen.

Our Father, who art in heaven! Hallowed be Thy name, Thy kingdom come; Thy will be done as it is in heaven and on earth. Give us this day our daily bread; and forgive us our debts, just as we forgive our debtors; and do not lead us into temptation, but deliver us from the evil one.

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

Come, let us bow down and bow down to Christ, our King God (bow).

Come, let us bow and fall down to Christ Himself, the King and our God (bow).

Have mercy on me, O God, according to Your great mercy, and according to the multitude of Your mercies, cleanse my iniquity. Above all, wash me from my iniquity, and cleanse me from my sin. For I know my iniquity, and I will take away my sin before me. I have sinned against You alone, and I have done evil before You; for you may be justified in all Your words, and be victorious, and never judge You.

Behold, I was conceived in iniquity, and my mother gave birth to me in sins. You have loved the truth; you have revealed to me the unknown and secret wisdom of Yours. Sprinkle me with hyssop, and I will be cleansed; Wash me, and I will be whiter than snow. Give joy and gladness to my hearing; humble bones will rejoice. Turn Your face away from my sins, and cleanse all my iniquities. God, create in me a pure heart, and renew a right spirit in my womb. Do not cast me away from Your presence, and do not take Your Holy Spirit away from me. Reward me with the joy of Your salvation, and strengthen me with the Master’s Spirit. I will teach the wicked Your way, and the wicked will turn to You. Deliver me from bloodshed. O God, the God of my salvation, my tongue will rejoice in Your righteousness, O Lord, You have opened my mouth, and my mouth will declare Your praise. As if you had wanted sacrifices, you would have given burnt offerings, but you would not have been pleased. The sacrifice to God is a broken spirit, a contrite and humble heart, God will not despise. Bless Zion, O Lord, with Your favor, and may the walls of Jerusalem be built. Then you will be pleased with the sacrifice of righteousness, the wave offering and the burnt offering: then they will lay the bullock on Your altar. (Psalm 50.)

1. I believe in one God, the Father, Almighty, Creator of heaven and earth, visible to all and invisible.

2. And in one Lord Jesus Christ, the Only Begotten Son of God. Who was born of the Father before all ages. Light from Light, true God from true God, born, uncreated, consubstantial with the Father, to Whom all things were.

3. For our sake, man and our salvation came down from heaven and became incarnate from the Holy Spirit and the Virgin Mary, and became human.

4. She was crucified for us under Pontius Pilate, and suffered and was buried.

5. And he rose again on the third day according to the Scriptures.

6. And ascended into heaven, and sits at the right hand of the Father;

7. And again the coming one will be judged with glory by the living and the dead, His Kingdom will have no end.

8. And in the Holy Spirit, the Lord, the Life-Giving One, who proceeds from the Father, who is with the Father and the Son, is worshiped and glorified, who spoke the prophets.

9. Into one Holy, Catholic and Apostolic Church.

10. I confess one baptism for the remission of sins.

11. Tea of the resurrection of the dead;

12. And the life of the next century. Amen.

Morning prayer (read only in the morning)

To You, Lord, Lover of Mankind, having risen from sleep, I come running and strive for Your works with Your mercy; and I pray to You: help me at all times, in every thing, and deliver me from all worldly evil things and the devil’s haste, and save me and bring me into Your eternal Kingdom. For You are my Creator, and the Provider and Giver of every good thing, in You are all my hope, and I send up glory to You, now and ever, and unto ages of ages. Amen.

Evening prayer (read only in the evening)

Lord our God, who have sinned in these days in word, deed and thought, as He is Good and Lover of Mankind, forgive me. Grant me a peaceful and serene sleep; Send Your guardian angel, covering and keeping me from all evil; for You are the guardian of our souls and bodies, and we send glory to You. To the Father and the Son and the Holy Spirit, now and ever, and to the age of ages. Amen.

Virgin Mary, rejoice. Blessed Mary, the Lord is with You: blessed are You among women, and blessed is the fruit of Your womb, for You have given birth to the Savior of our souls.

Weaken, forgive, forgive, O God, our sins, voluntary and involuntary, even in word and in deed, even in knowledge and in ignorance, even in days and in nights, even in mind and in thought: forgive us everything, for it is Good and Lover of Humanity.

Forgive those who hate and offend us, Lord Lover of Mankind. Do good to those who do good. Grant to our brothers and relatives the same petitions for salvation and eternal life: visit those who are infirm and grant healing. Manage the sea as well. For travelers, travel. Contribute to the Emperor. Grant forgiveness of sins to those who serve and forgive us. Have mercy on those who have commanded us unworthy to pray for them according to the greatness of Your mercy. Remember, Lord, our fathers and brothers who have fallen before us, and give them rest, where the light of Your face shines. Remember, Lord, our captive brothers, and deliver me from every situation. Remember, Lord, those who bear fruit and do good in Your holy churches, and give them petitions for salvation and eternal life. Remember, Lord, us humble and sinful and unworthy Thy servants, and enlighten our minds with the light of Thy mind, and guide us on the path of Thy commandments through the prayers of our Most Pure Lady Theotokos and Ever-Virgin Mary, and all Thy Saints, for blessed art Thou unto the ages of ages. Amen (bow).

Memorial for the living

Save, Lord, and have mercy on my spiritual father (his name), and with his holy prayers forgive my sins (bow). Save, O Lord, and have mercy on my parents (their names), brothers and sisters, and my relatives according to the flesh and all my neighbors and friends, and grant them Your peaceful and most peaceful goodness (bow).

Save, Lord, and have mercy on those who hate and offend me and create misfortunes against me, and do not leave them to perish for me for the sake of a sinner (bow).

Hasten, Lord, to enlighten the ignorant of You (the pagans) with the light of Your Gospel, and blinded by destructive heresies and schism, and unite them to Your Holy Apostolic and Catholic Church (bow).

About the departed

Remember, Lord, the souls of Your servants who have fallen asleep, my parents (their names) and all relatives in the flesh; and forgive them all their sins, voluntary and involuntary, grant them the Kingdom and the communion of Thy eternal good things and Thy endless and blissful life of pleasure (bow).

Grant, Lord, remission of sins to all who have previously departed in the faith and hope of the resurrection to our fathers, brothers and sisters, and create for them eternal memory (three times).

End of prayers

Glorious Ever-Virgin, Mother of Christ God, bring our prayer to Your Son and our God, may You save our souls.

My hope is the Father, my refuge is the Son, my protection is the Holy Spirit! Holy Trinity, glory to Thee.

It is worthy to eat as you truly bless Thee, the Mother of God, the Ever-Blessed and Most Immaculate and the Mother of our God. We magnify Thee, the most honorable Cherub and the most glorious without comparison, the Seraphim, who gave birth to God the Word without corruption.

Glory to the Father, and the Son, and the Holy Spirit, now and ever, and unto ages of ages. Amen.

Lord have mercy (three times). Bless.

Vacation

Lord Jesus Christ, Son of God, prayers for the sake of Thy Most Pure Mother, our reverend and God-bearing fathers and the saint (remember the Saint of this day) and all saints, have mercy on us. Amen. (three bows).

Note 1st. In the morning, without praying, do not start eating, drinking, or doing anything. Before starting any task, pray like this: “Lord, bless! In the name of the Father and the Son and the Holy Spirit. Amen.” At the end of the task, say: “Glory to Thee, our God, glory to Thee! Glory to the Father and the Son and the Holy Spirit, now and ever, and in the age of ages. Amen.”

Before eating food, read: “Our Father”... to the end, then bless the food and drink with the cross. (In the family, the eldest in the house blesses.) At the end of the meal (food), read “It is worthy to eat, as in truth ...” to the end, for the Most Holy Virgin Mary, through the birth of the Son of God, gave to the whole world “true food and true drink” (John 6 , 55), i.e. Body and Blood of our Lord Jesus Christ. Throughout the day, keep in your heart the shortest but most saving prayer: “Lord, have mercy!”...

Note 2. If you have an urgent task and you are very busy with work, or you are in weakness, then never quickly read the rules without due attention, do not anger God, and do not multiply your sins: it is better to read one prayer slowly, reverently, than several prayers hastily , hastily. Therefore, a very busy person should, with the blessing of the Venerable Martyr Macarius of Kanevsky, read one prayer - “Our Father...” But if you have a little more time, then, with the blessing of St. Seraphim of Sarov miracle. - read “Our Father” three times, “Rejoice to the Virgin Mary” three times and “I Believe” - once.

Note 3. If, on the contrary, you have quite a bit of free time, then do not spend it idle, because idleness is the mother of vices, but even if you were no longer capable of work due to illness or old age, fill your time with prayerful deeds, so that you will find great mercy from the Lord God.

(The text is based on the book: Bishop Pavel of Nikolsk-Ussuriysk; “From the Holy Font to the Tomb”, 1915)