Giving back to the holiday. Celebration of the Feast of Epiphany, Dormition of the Mother of God

The concept of giving away a holiday is found in the Old Testament:

“In seven days you shall offer a sacrifice to the Lord; On the eighth day you shall have a sacred assembly, and offer a sacrifice to the Lord: this is the giving of the holiday, do not do any work.” (Lev. 23:36)

“On the eighth day you shall have the celebration of the feast; do not do any work; and offer burnt offerings..."
(Num. 29:35–39)

In Christianity, the tradition of celebrating holidays is reinterpreted as a repeated remembrance of the holiday event after some time has passed.

In early Christian times, this was practiced strictly on the 8th day (nowadays the entire eight-day period, starting from the day of the holiday itself, is called in non-Orthodox Christian churches octave).

Under Emperor Constantine I, eight-day celebrations were held at the consecration of the basilicas in Jerusalem and Tire. This set a precedent for similar celebrations of other annual liturgical holidays, and the first of them began in the 4th century. Easter, Pentecost and, in the East, Epiphany; later they are joined by the Nativity of Christ.

Since the 7th century. Saints' feasts begin to coincide with the day of celebration; the oldest examples here are Saints' Day. Peter and Paul, St. Lawrence and St. Agnes.

Dates for some holidays in the Orthodox Church

It should be noted that the Week of Antipascha (Fomino Sunday) has a period of post-feast. From Monday to Saturday of the second week of Easter we remember the assurance of the Apostle Thomas. On these days, the troparion, kontakion, prokeimenon and sacrament of Antipascha and St. Thomas the Apostle.

The following holidays do not have any dedication (as well as pre-celebrations and post-celebrations):

• Nativity of John the Baptist
• Beheading of John the Baptist
• Circumcision of the Lord
• Protection of the Blessed Virgin Mary
• Holy Supreme Apostles Peter and Paul.

Giving back to the holiday

This is the name of the last day after the celebration of the great or twelfth feasts. This day differs from the days after the celebration by the greater solemnity of the divine service; the succession assigned to it retains most of those prayers and songs that were sung on the holiday itself. The holiday's offerings were adopted during the organization of worship in the 4th century. and mainly for the main holidays: Easter, Pentecost and the Nativity of Christ; in subsequent times, the church, for greater solemnity, added them to other great holidays.

Encyclopedic Dictionary F.A. Brockhaus and I.A. Efron. - St. Petersburg: Brockhaus-Efron. 1890-1907 .

See what “Holiday Giving” is in other dictionaries:

DELIVERY of the holiday, the last day of the post-celebration (see AFTER-CELEBRATION) of the twelve feasts (see Twelfth Holidays) and some great holidays, celebrated with a special divine service... encyclopedic Dictionary

The celebration of the holiday (Lev.23:36; Num.29:35) the end of the holiday (in the original: “solemn assembly”, cf. 1 Kings 8:65). (see post-festival) ... Bible. Old and New Testaments. Synodal translation. Biblical encyclopedia arch. Nikifor.

giving\holiday- celebration of the holiday (Lev.23:36; Num.29:35) completion of the holiday (in the original: “solemn meeting”, cf. 1 Kings 8:65). (see post-festival) ... Complete and detailed Bible Dictionary to the Russian Canonical Bible

Giving of the Holiday- the last day of the feast. See Afterfeast... Orthodoxy. Dictionary-reference book

Giving back to the holiday- the day that ends the post-festival... Orthodox Encyclopedia

Giving back to the holiday- term for the end of the post-celebration of the twelfth and great holidays. Dept. holiday, or the last day after the celebration of great holidays, is marked by a particularly solemn divine service, during which all prayers are performed and... ... Complete Orthodox Theological Encyclopedic Dictionary

Celebration of the Feast of the Ascension of the Lord- The celebration of the Ascension of the Lord, which takes place on the fortieth day after Easter, has one day of pre-celebration and eight days of post-celebration. On Friday of the seventh week (week) after Easter, the Giving (end) of the Feast of the Ascension is celebrated. IN … Encyclopedia of Newsmakers

Celebration of the Feast of Pentecost- takes place on the Saturday following the holiday; in 2010 it is celebrated on May 29 (May 16 according to the official style). Pentecost (Greek Pentekoste), the greatest Christian holiday, celebrated on the fiftieth day of Easter in memory of the descent of the Holy Spirit on... ... Encyclopedia of Newsmakers

Celebration of the Feast of Mid-Pentecost- On Wednesday of the 4th week (week) after Easter, the Orthodox Church celebrates Mid-Pentecost, that is, half the time from Easter to Pentecost. In 2010, this day falls on May 5 (April 22, old style). This forefeast... ... Encyclopedia of Newsmakers

Giving of the holiday, also apodosis (Greek: απόδοσης bestowal, return; Greek: τέλος του Πάσχα giving of Easter; English: leave taking), in Orthodox worship the last day of the after-feast of a multi-day, usually great holiday... Wikipedia

As we see now, the divine service contains such an abundance of thoughts that it is extremely difficult not only to express them all, but sometimes even to sweep them away. In conclusion, however, we would like to point out them at least briefly.

1. 1. Some people think that our baptism is established by the baptism of the Lord. It's right. But there is very little indication of this in the service; however there is.
2. 2. Christ appeared precisely for the salvation of sinners: You appeared as a sinner and publican for the abundance of Your mercy, Savior of the Naked (troparion of Vespers of Epiphany Christmas Eve). This is known and said. But then there is a verse that repeats like a refrain: and where else would Thy light shine, except on those who sit in darkness? Glory to You! How touching!
3. 3. What is meant by “fire” (Matthew 3:11), with which the Lord has to baptize? Moreover, it is said: “and by fire,” after the word “By the Spirit.” According to the Gospel of Matthew (3:12), according to the understanding of the Baptist himself, one must understand the fire of punishment, torment in hell: and (the Lord) will gather His wheat into the barn, and burn the chaff with unquenchable fire. But in the divine service, “fire” is understood as the grace of the Spirit: leave, O John, to be baptized by the Lord, who cleanses all creation with fire and the Spirit, for this he will come to sanctify earthly (that is, people) and watery nature (Jan. 5).

Christ comes to the baptized to consume the saved by the fire of the Spirit (Jan. 4, sedalon, according to the 2nd kathisma). The fire of the immaterial Divinity... is covered with water by the Jordan (Jan. 6, 1st hymn of the canon of Matins). But in another place it is sung: With fire Christ baptizes those who are finite and opposed, and not God, those who wise Him. With the Spirit he renews with the water of grace those who understand (understand, know) His Divinity (Ibid. 6th hymn). This means that understanding in worship is twofold; but their thoughts do not contradict.

1. 4. As usual, on the next day of the holiday, a “council” of those who served the event is held: after Christmas - the cathedral of the Mother of God, for She served the Birth of the Son; after the Annunciation - to the Archangel Gabriel, who announced the gospel to Her; now - the Forerunner who baptized the Lord. “Cathedral”, that is, a meeting of priests either from one church (“soborne”), or they converge from other churches in the city, and in monasteries there are several hieromonks, instead of one servant. That’s why there is only one main temple in the city called “cathedral”: it has several employees.

But I would like to note now the word of the Lord, repeated in worship, that he is greater than all the prophets (Matthew 11:11). And this is understandable: he baptized the Lord; he saw the Holy Spirit descend; heard the voice of the Father. Bolyniy "of those born of wives." But how can we reconcile the Lord’s further words with this: but he who is least in the Kingdom of Heaven is greater than he. Saint John Chrysostom interprets these words in the sense that by “lesser” here we mean Christ Himself, the greater “in the Kingdom of Heaven.” This interpretation can be accepted on its merits. And the disciples of the Baptist, out of their affection for him, believed that he was “greater” than everyone else.

But Saint Isidore Pelusiot gives a different interpretation (and he was a reader and follower of Chrysostom): yes, the disciples are right; John is the greatest among those born carnally, by nature (wives). But everyone born by grace (John 3:3-6), the least, the last, is “greater than he.” By this, the Lord points to the truth that the birth of grace, for which the Lord came to earth, is above everything natural, just as John is below not only Christ, but also everyone who has been worthy of grace in the Kingdom of Heaven, the Kingdom of God. And this was what needed to be proven to John’s doubting disciples: Christ is even more superior to John!

Although it is difficult to prove with historical references, one must think that the celebration of the main events of Christ’s life - birth, baptism, resurrection and ascension, etc. - contemporary with Christianity itself. Of course, the baptism of people began, according to the commandment of Christ, from the moment of Pentecost. The Apostle Peter, in his speech to the people, answered the question of his listeners: what should we do? - He answered: repent and be baptized each of you in the name of Jesus Christ (Acts 2:37-38).

And it is absolutely incredible that Christians do not honor the baptism of the Lord Himself.

In the Apostolic Decrees (around the beginning of Christianity) it is said: “May you (Christians) have great respect for the day of the Appearance, on which the Lord revealed His Divinity to us; let it be on the sixth day of the tenth month” (Book V, chapter 13). “Let them celebrate the feast of Epiphany, since on that day there was the appearance of Christ’s Divinity, who bore witness to Him to the Father in baptism, and to the Comforter the Holy Spirit in the form of a dove, who showed to those who were present the One who was Witnessed” (Book VIII, Chapter 33). In the 2nd century, the celebration of the Baptism of the Lord and the fact that a night vigil was held before this was indicated by the learned saint Clement of Alexandria († 217), who was formerly a pagan and then converted to Christianity (“Stromata.” Book I, XXI, p. 407). From the 3rd century, the “Words” of the learned Pope Hippolytus († 235) and St. Gregory of Neocaesarea, the Wonderworker († 270) remained.

In the 4th century, sermons were preached by the holy fathers Gregory the Theologian, Basil the Great, John Chrysostom, Ambrose of Milan, Augustine, etc. - Here is brief historical data about the celebration of the Baptism of the Lord.

At least briefly, I will draw a parallel here between these two baptisms.

a) Before baptism, the Lord heard the fearful objection of John the Baptist: I demand baptism from You, as the highest; and are you coming to me? And the Lord answered him secretly: Leave it, that is, do not object, so we must fulfill all righteousness, that is, what we must. And John, no longer daring to object, immediately began baptism (Matthew 3:14, 16).

In fact, if a mere mortal layman dared to bless a priest or bishop, even if it were offered to him, wouldn’t he object with fear?! - Probably. But John has hitherto baptized as the greatest. But now the Lord God Himself stands before him!

b) But why didn’t Christ tell him clearly what was the reason for such an unusual assignment?

The Lord leaves this mystery unexplained. And so it should be! All Divine mysteries are inexplicable.

They can then be revealed only by the Holy Spirit. Until then, you need to have obedience and faith. This is what the humble Forerunner did.

And we, clergy, when we begin to baptize someone, we also need to simply believe. The Lord said so to John. So he commanded, without explanation, the apostles before the ascension: Go, teach all tongues, baptizing them in the name of the Father and the Son and the Holy Spirit (Matthew 28:19). This is what the Church has commanded us for two thousand years. And how can one explain something that is incomprehensible to the mind?!

But before baptism there is also a renunciation of the devil. The Lord, entering the water, crushed him with power. So we renounce the state, its power. And the priest reads prayers of renunciation. Listening to them, I thought more than once: we, clergy, need to read these prayers simply with faith; After all, the strength does not lie in us, but in God: we must trust in Him. Therefore, you need to read prayers with calmness and firm faith, but humbly in your soul! The very called name of God works! We need to understand this well! When the baptizer says to the godfather: “Blow and spit on him,” that is, on the devil, then we should not be ashamed of this, but humbly, but also boldly, do it; otherwise, it is not we who trample on him, but he who tramples on us, through false shame.

c) After this, “the heavens opened up”; so now the entrance from the power of the devil into the Kingdom of God is opened for us.

d) But for this entry the Spirit of God is necessary: ​​in place of submission to the devil - God’s Spirit, God’s mood. Christ received the Holy Spirit as a sign of another spirit. Likewise, a person must certainly be baptized.

d) After this, the voice of the Father was heard over Christ that He was His beloved Son. So we too, having been baptized in the name of the Holy Trinity, now become “sons” of God by grace.

f) Christ, having emerged from the water, went into the world and met its holder, the devil, but with the help of the Holy Spirit defeated him. Likewise, after baptism, through confirmation, we are given grace-filled powers for a pious life and for the fight against evil - throughout our entire lives.

Usually at Christmas, at Epiphany, at Easter, I serve in the house bishop’s church... Only here I can read everything in full: the stichera, and the canons, and all the parimia. In the cathedral all this disappears and is reduced...

And he cries sweetly... And about the creation of the world... And about the wondrous miracles of God... Even the name “God” is so touching that it is with great difficulty that you restrain yourself from sobbing...

Incomprehensibility - others will say... But this incomprehensibility attracts me... I want it... And the mind cannot object to anything: this truly all happened! How joyful! And tears of joy and delight flow sweetly...

But I am unworthy... What do the saints have? What's in the Kingdom of God?

Passed Holy holiday Nativity of Christ; another bright holiday came: Enlightenment - the Baptism of Christ, which took place 30 years after the birth of Christ. From this time on, Jesus Christ had to enter into His open, glorious service for the salvation of the human race.

Why, you ask, was the sinless, most holy Lord baptized by John? - In order, my brethren, to sanctify the waters for us with His baptism and to establish and legitimize for us the sacrament of holy baptism, through which we are all cleansed from the filth of sin and reborn into a new, spiritual, grace-filled life, sanctified and made children of God (John 1:12), a holy nation, a royal priesthood (1 Pet. 2:9), heirs of God and joint heirs with Christ (Rom. 8:17). You see how many and what great gifts we are made partakers of through baptism! Remember this and cherish, firmly cherish the fact that you are a baptized people, the people of God and Christ, and behave worthy of the high title of Christian, living in virtue and avoiding all sin.

Running through the time before the birth of the Savior, we meet here people who are led in life and faith by their own darkened minds and corrupted hearts, by their passions, immersed in wickedness and depravity. At that time, according to the word of the prophet, they kissed the foolish beasts and became like them; among them there was no one doing good, not even one. The faith of the one true God - the Most Holy Being - had no place in the people of these times. The glory of the incorruptible God was changed into the likeness of the corruptible image of man and birds and four-footed creatures and creeping things (Rom. 1:23). People did not know their Creator and gave due honor to Him to various creatures, which themselves must serve their Creator. Instead of worshiping and serving with fear and trembling the Lord and Judge of the world, man bowed to the creature.

The devil, this primordial enemy of human salvation, has exhausted all his hellish cunning, all his evil efforts in order to pave the way from his dark region for all vices into the poor human race, which loved darkness rather than light (John 3:19). And this wickedness, this debauchery made them the sons of destruction, the prey of hell. There was no deliverer; he hasn't shown up yet. But now comes the predetermined end of times. The corruption of people has reached the last extreme. Man himself feels complete powerlessness and exhaustion in the fight against fear and strongly desires and expects help from above - and the merciful God sends His only begotten Son to earth to provide all-powerful help to completely exhausted and needy humanity, to disperse the thick darkness that covers humanity, and to illuminate those sitting in darkness and the shadow of death with the light of His divine understanding. Here He resolves the coming condemnation of the primordial Adam (irmos of the 5th canon of the 1st canon of the holiday), whose crime cast all his descendants into this darkness, and He Himself, as God, not needing purification, cleanses fallen man in the Jordan, in which, having killed the enmity that separated man from God through an impenetrable abyss, he gives people peace... surpassing all understanding (Phil. 4:7). They are enlightened by holy baptism and are already beginning to taste that spiritual heavenly peace that the Savior promises to all those who work and are burdened in this world. People stop being led by their own passions in their lives and, like lost sheep who have again received the good Shepherd, they follow His voice and walk in Him. Instead of the former likeness to cattle, the lost likeness of God now appears in them in all its purity and strength; instead of the distorted image of God, there is an image restored in all its majesty, so that people are made a chosen people, a royal priesthood, a holy tongue, a people of renewal (1 Pet. 2:9). The world lying in evil, with the coming to earth of the Source of all good, begins to gradually emerge from the depths of evil. The darkness is passing and the true light is already shining (1 John 2:8); people in joy rush to be enlightened by Him and seek to enjoy His saving fruits. The works of the devil are destroyed; the days of his dark dominion over the world are over; heaven has reconciled with earth; the Kingdom of God has come near for people; instead of children of wrath they are called sons of God.

True repentance drives away the darkness of sin, sin and the culprit of sin, the devil, who lives and reigns in the hearts of sinners, and establishes in the heart of the believer and the repentant the Kingdom of Heaven, the Kingdom of truth, peace and joy in the Holy Spirit, the Kingdom of Christ - the Kingdom of Heaven, the Kingdom of grace, which is His Church is a kingdom of grace on earth, in which all Divine powers are given to us for life and piety.

What is the Kingdom of God? – This is the same as the Kingdom of Christ, or Christ Himself, who came in the flesh; The kingdom of truth and holiness, peace and joy in the Holy Spirit, forgiveness of sins, sonhood, or adoption, of us sinners - through faith and baptism and other sacraments - to God; boldness before God; removal from all earthly attachments and looking up to God; ardent love for God and neighbors; strength and power over passions and over demons, who are constantly plotting intrigues over people and seeking to plunge them into all sorts of sins and destroy them; The Kingdom of God is an unceasing ascent from virtue, from earth to heaven, from corruption to incorruption, from death to immortality, from temporary and disappearing life to life that has no end. Since in the beginning we were created immortal in soul, with the capacity for immortality in body, and we deviated into death, destruction, and corruption through our own fault.

The Kingdom of Heaven, or the grace of Christ the Savior, secretly and openly follows us everywhere during our earthly life and is ready to move into us, into our hearts, if it finds a readiness for it in us.

Grace everywhere, at all times, seeks the salvation of the sinner, for our salvation was bought at a price (cf.: 1 Cor. 6:20). She is with you at home, in solitude she secretly illuminates your mind, your heart, at times disposing it to repentance or gratitude for the countless blessings of God, she talks with you on the road; He also knocks on your door in public meetings; and during your mental and physical labors, and everywhere, I am ready to open my holy motherly arms to you, if only you would come to your senses, feel yourself, believe, soften, and become enlightened. And many, many are saved secretly and openly by the grace of God, extracting them from the abyss of sins in various ways known to God alone. The Kingdom of God is always so close to us, and salvation is so convenient for us everywhere, if only we wish to live by faith and value our salvation. Our Lord Jesus Christ, through His incarnation, through His life on earth, through His teaching, miracles, suffering, death, resurrection and ascension into heaven, poured out onto the earth, or, better yet, onto the CHURCH, the entire abyss of His grace, poured out a whole sea of ​​grace : Come everyone and draw the water of salvation as much as you want. Draw water with joy from the fountain of salvation, cries the prophet (Isa. 12:3). He who believes in Me, says the Lord, will have rivers of living water flowing from his belly (John 7:38).

Use the grace of repentance, approach the Mysteries of Christ with tenderness and boldness, study the dogmas and sacraments of faith in church and at home; listen and read the Scriptures; sing, praise, give thanks to the Lord, speaking to yourself in psalms and songs and spiritual songs (Eph. 5:19), - and behold, you are in the Kingdom of God, and the Kingdom of God is in you.

The Kingdom of God, the Kingdom of Heaven on earth is so close: it lives with us, knocks on our doors, enters those who wish and repent and brings its pure, incorruptible, life-giving benefits of truth, peace and spiritual bliss.

But if the Kingdom of Heaven is so close to us and is so ready to always embrace us and dwell in us, then we will be irresponsible before God if we ourselves move away from the Kingdom of God.

Brethren! repent: for fear, bring the Kingdom of Heaven closer.

The final day of the huge Christian holiday, Christian believers note on December 8, 2018. Giving originated in the feast of the Entry into the Temple of the Blessed Virgin Mary, when the parents of the Holy Virgin Mary introduced her into the Temple of the Lord, so that the Virgin began to fulfill her holy destiny.

Background to the celebration The celebration of the Feast of the Entry into the Temple of the Blessed Virgin Mary

The greatest holiday of Christianity The celebration of the Feast of the Entry into the Temple of the Blessed Virgin Mary is included in a number of the Theotokos holidays of Christians around the world.

The first in this series is the Feast of the Entry of the Holy Virgin Mary into the Temple of the Lord, which begins to be celebrated on December 4th. It is on this day that the Nativity fast begins; this is one of two major fasts in the Christian faith, which ends on January 7.

The solemnity of the Entry into the Temple of the Blessed Virgin Mary is based on the story told by the Bible, the appearance of the Immaculate Conception and the introduction of the Virgin Mary into the Temple of the Lord to serve God.

Prayers of praise to parishioners of churches and temples around the world tell the story of Mary, who at the age of 3 left worldly life, and how she was destined to believe in God and serve him until the end of her days. Mary was inducted into the highest rank of saints. Her image as the patroness of people is revered throughout the world.

Saint Mary is a key figure in the celebration of the Giving of the Feast of the Entry into the Temple of the Blessed Virgin Mary

The Most Holy Theotokos was given to her parents, with one condition, that they would give her at the age of 3 to serve God, and that she was destined to fulfill an important mission. Become the mother of the Lord's son through the virgin birth. There are also opponents of the version of the immaculate conception who vehemently deny this fact.

In churches they sing the story of a little girl climbing up the high steps of the temple; there were 15 of them in total and, according to legend, they were inaccessible, and not every husband could climb up these steps. And the little girl, without any problems, overcame all the steps of the high temple, where her father John the Baptist, priest Zachary, was already waiting for her, who led her to one of the holiest places of the temple, where he dedicated Mary in a special rite, who prepared all his years of service for the chosen Virgin Mary .

The Holy Virgin Mary, at the age of 14, vowed to be immaculate and faithful only to the Lord God. Thus, what was destined came true, Mary gave birth to the son of the Lord God Jesus Christ, who came to our world in order to be crucified for all human sins. From childhood, Maria knew how her future fate would turn out.

Restrictions for believers on the day of the Feast of the Entry of the Blessed Virgin Mary into the Temple

Celebrating such holidays over several days is a natural sequence that has developed over many centuries.

Giving can be called the last day of the celebration of the great holiday, which is also celebrated in all Orthodox churches in Russia. On this day, the festival is celebrated with the same large-scale activities as on the very first day.

This holiday is celebrated more for worldly people, as it introduces believers to the awareness of the acts of the Virgin Mary, and explains her significance for the church and her role in the formation of Christianity as a whole.

On December 8, all celebrations in the church on this occasion stop, this is considered the final day. On this day, believers usually do not get married and cannot make critical decisions in their lives.

Also, as on all major church holidays, it is forbidden to do handmade, for example, ironing and cleaning. Sewing is also prohibited during the celebration of this holiday.

Today, also during fasting, it is allowed to eat only foods that have not been subjected to heat treatment. In all churches the prayers that were read during the first day of the Feast of the Entry of the Blessed Virgin Mary into the Temple will be heard.

On January 13, 2018, the Saturday before Epiphany and the day of the Feast of the Nativity of Christ, Bishop Diodorus of Melekes and Cherdaklinsky celebrated the Divine Liturgy in the Church of the Nativity of Christ in the village. Mullovka, Ulyanovsk region.

Today the Holy Church commemorates the Feast of the Nativity of Christ.

Orthodox holidays are celebrated on more than one day, but have so-called pre-celebration and post-celebration. These terms mean the following. Forefeast (“before the holiday”) is a certain period of the liturgical calendar, the services of which contain chants on the themes of the future holiday and are a kind of preparation for it.

The Feast of the Nativity of Christ, the most solemn of the holidays of the fixed cycle, has 5 days, and the Feast of Epiphany has 4 days of forefeast, the rest of the holidays have one day each. Post-feast (“after the holiday”) is a specific calendar period, the days of which are a continuation, although less solemn in liturgical terms, of a specific church holiday, and its theme is combined with the independent liturgical themes of these days. The last day of the after-feast, after which its liturgical commemoration ceases until the next year, is called the “giving of the holiday.” The celebration of the holiday is the last day of the holiday period. It is celebrated with a special service, more solemn than the services of the previous days of the feast, sometimes almost reproducing the service of the first day of this holiday. The Nativity of Christ has 6 days of celebration, so its celebration always takes place on January 13 (December 31 according to the Julian calendar)."

Initially, the giving of holidays appeared in the 4th century for some holidays, for example, for Easter, Trinity, the Nativity of Christ, and was later adopted by the Church for all great holidays in general.

At the end of the service in the Mullov Nativity Church, where the patronal feast day, in honor of which the church was consecrated, is now prayerfully celebrated, His Grace Bishop Diodorus congratulated the rector and parishioners on this event, addressing those present with a sermon.

At the end, the Bishop gave the believers an archpastoral blessing.