Liturgical utensils.

When performing Divine services, various objects are used that have both practical and symbolic meaning. * . These include antimension, altar gospel, chalice, paten, star, spear, spoon, covers and air, censer and other items of liturgical utensils, as well as items used during hierarchal services.

* Symbol- something material (a sign, an object, some image - in any case, something visible) denoting something invisible.

Sign– pointer; to signify is to indicate something.

Image- something created according to a model (prototype, prototype), similar to it, but not identical in nature.

Antimens (Greek [anti] - instead of + Lat. mensa - table, meal: “instead of a table”, “instead of a throne”) - a quadrangular cloth made of silk or linen with a particle of the relics of a holy martyr sewn into it and the signature of the ruling bishop, lying in the altar on the throne.

The antimins is consecrated and issued only by the ruling bishop. On the antimension there is an inscription that this antimension was given by such and such a bishop to such and such a church. It is a necessary accessory for the celebration of the full Liturgy and at the same time a document authorizing the celebration of the Liturgy. On a throne that does not have an antimension, the Liturgy cannot be celebrated.

According to researchers, antimensions appeared in the 3rd century as a portable throne. It was a time of persecution of Christians; during the destruction of the temple, a bishop or presbyter could celebrate the Liturgy in the forest or in a cemetery, in a word, anywhere, having an antimension. Later, the antimension began to be used to celebrate the Liturgy outside the church, where there was no consecrated altar, or where the altar was desecrated by heretics (for example, iconoclasts): this is mentioned, in particular, by St. Theodore the Studite. Antimensions were also distributed by bishops for those churches where the altar remained unconsecrated due to the impossibility of Byzantine bishops, for example, due to the distance, to personally consecrate all the churches of the dioceses under their jurisdiction. If the throne was correctly consecrated, then they served on it without an antimension. Patriarch Manuel II of Constantinople speaks about this (first half of the 13th century): “We know that antimensions are prepared when the bishop himself consecrates the temple, precisely from fabric laid out and unfolded on the altar, which is cut into pieces, inscribed and distributed to the priests. And it is impossible to serve without antimensions... It is necessary to place antimensions not on all thrones, but only on those about which it is unknown whether they are consecrated or not, for antiminces take the place of consecrated holy thrones, and where it is known that the throne is consecrated, there is no need for an antimension ».

Beginning from the 13th century, however, the antimins also began to be placed on the consecrated altar. This custom is preserved today in all Local Orthodox Churches, despite the fact that the rite of consecration of the antimension, printed in the Bishop's Official, is called “The procedure is to consecrate the antimensions to the bishop, and to perform sacred rituals on them for the priest in the church, where there is no holy table of relics.”. Currently, the antimension serves as evidence that the Divine service in this church is not performed spontaneously, but with the blessing of the bishop; for according to the testimony of the apostolic man, holy. Ignatius of Antioch: “Only that Eucharist should be considered true, which is celebrated by the bishop or by those to whom he himself grants it.”. Also, the antimension seems to announce that even now the Church is not attached to any exclusive building, city or place, but like a ship rushes over the waves of this world, without setting its anchor anywhere: its anchor is in Heaven.

According to Russian practice Orthodox Church, a particle of the relics of the holy martyr is sewn into the antimension, which recalls the ancient tradition of celebrating Liturgies at the tombs of martyrs. This custom is associated not only with Church history, but is also based on the Holy Scriptures. In this case, the Church is guided by the Revelation of St. John the Theologian, who saw an altar in Heaven and “under the altar the souls of those who were killed for the Word of God and for the testimony which they had”(Rev. 6:9). The practice of sewing relics into the antimension is unknown to the Greek Church, where the presence of a particle of the relics of a saint in the altar table of the temple is considered sufficient. The relics of saints were also not sewn into ancient Russian antimensions.

In ancient times, antimensions were almost square in shape, for example, 35x36, with an image of a cross in the middle. Currently, rectangular antimensions approximately 40x60 cm in size depicting the burial of the Savior, instruments of execution and (on the corners) the four evangelists are more common.

The inscription on the antimension indicates the title and name of the bishop who consecrated it, the date of consecration and the temple for which it is intended, for example: “Consecrated by His Holiness Patriarch Alexy II of Moscow and All Rus', years from the creation of the world 7507. from the Nativity of Christ 1999 in the month of August on the 8th day. Taught for priesthood in the Church of St. Nicholas in Vienna". During the Synodal period, the inscription on the antimension also contained the name of the king under whom it was consecrated: “Under the power of the Most Pious Autocratic Great Sovereign Emperor Alexander Nikolaevich of all Russia, with the blessing of the Holy Governing Synod, he was officiated by the Most Reverend (name, title, etc.)”. On modern Greek antimensions the inscription reads: “The altar is divine and sacred, consecrated for the performance of divine mysteries on it in every place of the dominion of our Lord Jesus Christ. Consecrated in a sacred temple (name of the temple, name and title of the bishop, date)". During the era of persecution of the Church, the antimension could be signed without indicating a specific temple.

During the Liturgy, vessels for the Eucharist are placed on the antimension.

Iliton , Also lithon (Greek [iliton] - lit. "wrap") - a silk or linen cloth of dark red or burgundy color, used for wrapping the Antimins. It reminds believers of the sir (from the Greek plates) with which the head of Jesus Christ was entwined in the tomb * .

*“Immediately Peter and the other disciple went out (having heard from Mary Magdalene that Jesus had risen) and went to the tomb(burial cave - A.Z.) . They both ran together; but another student(John - A.Z.) He ran faster than Peter and came to the tomb first. And, bending down, he saw the linens lying; but did not enter the tomb. Peter comes after him, and enters the tomb, and sees only the linens lying, and the cloth(Greek [sudarion], [sir]) , which was on His head, not lying with swaddling clothes, but especially entwined in another place. Then the other disciple, who had first come to the tomb, also entered and saw and believed. For they did not yet know from the Scriptures that He had to rise from the dead” (John 20:3-9). The entire body of the crucified Jesus was wrapped in burial shrouds, and perhaps they also wrapped a cloth around his head, as was done, for example, with Lazarus (John 11:44).The Jews also had a custom of covering the face of the deceased with a cloth in order to soften the grief of relatives and friends looking at him. In this case, Joseph of Arimathea and Nicodemus, having removed the body of the crucified Jesus from the cross, covered His face with a piece of cloth. Later, in the burial cave, the sir was removed from his face and put aside, and his body was wrapped in a shroud.The Evangelist John draws our attention to the fact that if the body of Jesus was stolen by robbers, they would take it wrapped in shrouds, and if they left them, they would be in complete disorder. In this case, as the original Greek text tells us: the things lay untouched (with the same folds that should be when the body is wrapped in them), and the scarf lay folded separately, which indicates either special care (neatly folded), or to the fact that it was folded exactly as it was wrapped around the head of Jesus. In any case, the impression was that the shrouds (possibly the handkerchief) lay as if Jesus had evaporated from them. “And John saw and believed”(John 10). This sir is kept in the Cathedral of San Salvador in Oviedo (Spain). It is a piece of linen fabric measuring 84 x 53 cm with traces of blood and ichor. The history of this relic has been known since the 7th century.

The antimension, wrapped in an oriton, which should be larger than its size, is kept on the throne under the Gospel.

Antiminal lip (Greek [spongos]; walnut lip, oriton lip) - a liturgical object made from sea sponges (sponges (lat. rorifera) - a type of aquatic (mainly marine) multicellular animals). The lip is used to collect particles of the Holy Gifts (Holy Bread) from the antimension, paten and copy, as well as from the hands of clergy after crushing the lamb and after communion. The antimind lip is made in the shape of a circle, soaked in water, then placed under a press. It is constantly stored wrapped with antimins in Iliton. Sponges that have become unusable are burned and the ashes are placed in a river or an untrodden place.

The antimension lip symbolizes the lip with which Roman soldiers gave vinegar to the crucified Jesus Christ. * .

*“There was a vessel full of vinegar. The soldiers soaked a sponge in vinegar and put it on hyssop, and brought it to His mouth.”(John 19:29). “Vinegar” refers to a drink made from water with grape vinegar or sour wine.

Altar Gospel usually a large book with an ornate binding. In ancient times, the Gospel, along with liturgical vessels and vestments, was kept in a special room at the temple - the “vessel” (Greek [skevofilakione]) or “sacristy”, but later the Gospel began to be left on the throne. At certain points in the Divine Service it is brought out for reading or worship.

The Liturgical Gospel, like the Liturgical Apostle, in addition to being divided into chapters and verses, is divided into “conceptions” (Greek [perikopi] - “something separated on all sides”) - numbered logically integral (semantic) passages of text for reading during the performance of Divine Services. The division into “conceptions” was introduced in the 7th century and is based on the practice of reading the Holy Books in the temple. There are “ordinary conceptions” - for every day throughout the year, conceptions for holiday services (for example, on the Nativity of Christ, on the Epiphany of the Lord, etc.), for the services of especially revered saints, for divine services during Lent, conceptions "for every need"(for Sacraments and Requirements) and others. The “conceived” system is designed in such a way that all four Gospels (and the entire Apostle) are read in full within a year. The counting begins with Easter, which opens the “new year” of the moving annual cycle. The first gospel concept - “ In the beginning was the Word..."(John 1:1-17); first apostolic - “I wrote the first book for you, Theophilus...”(Acts 1:1-8). In the Gospel, according to Matthew, the church conceptions are 116, according to Mark - 71, according to Luke - 114, according to John - 67. In the Apostle, the conceptions are completely counted, in total there are 355. The book of the Apocalypse is not divided into conceptions and is not read during the Divine service, because . entered the canon of New Testament books after the circle of Liturgical readings was formed.

Tabernacle - a vessel that stands on the eastern side of the altar for storing spare Holy Gifts, made, as a rule, of silver or other metal in the form of a small openwork temple with a dome and a cross at the top. The Holy Gifts are kept in the church in case of urgent need for communion for the sick; they are prepared for the whole year ahead during the Divine Liturgy of Maundy Thursday. In ancient churches, spare Gifts could be kept in a special vessel in the shape of a dove, suspended above the altar under the arch of the ciborium (the altar canopy (canopy) over the altar).

Altar candles . During the Divine service, two lighted candles are placed on the altar as a reminder of the true Light, which enlightens every person who comes into the world (John 1:9).

Chalice (from Greek [chalice], “chalice, cup, drinking vessel”) - a liturgical vessel for celebrating the sacrament of the Eucharist. Typically, a chalice is a round bowl with a long stem and a round base. The first bowls were made of wood; glass and tin chalices appeared around the 3rd century. Since the 4th century, gold and silver chalices became widespread. Nowadays chalices are made of silver, gold, tin, or metal alloys that do not produce oxides.

Often the leg has an apple-shaped thickening. The chalice is decorated with ornaments, precious stones, images of Jesus Christ, the Virgin Mary, and saints.

The chalice is an image and symbol of the cup from which Jesus gave communion to His disciples at the Last Supper: “And he took the cup and gave thanks, and gave it to them and said, “Drink from it, all of you, for this is My Blood of the New Testament, which is shed for many for the remission of sins.”(Matt. 26:27-28; Mark 14:23-24; Luke 22:17,20; 1 Cor. 11:25). Therefore, the cup is treated with special reverence.

Since the chalice is the “container of the Inexhaustible,” it also points to the Mother of God, who in many church hymns and on some icons is called the “Chalice” (for example, the “Inexhaustible Chalice” icon). Hence, the chalice marks and even symbolizes the Mother of God, Who contained within Herself the Incontainable One, in whose womb the human nature of the Son of God was born.

Paten (Greek [diskos], “round dish”) - is a small round metal dish mounted on a low leg turning into a wide round stand. A similar vessel in Catholicism is called a paten. The main difference between the eastern paten and the western paten is the presence of a massive base. It must be said that in ancient times the paten did not have legs or stands, being simply round dishes. It is unknown when they first started making stands for paten. However, the stand not only creates certain conveniences when carrying the paten, but also elevates it (placing it, as it were, on a pedestal), denoting its spiritual and mysterious height and distinguishing it from the number of worldly vessels that have everyday use.

The paten is used during the Liturgy. It serves to place the Lamb on it (the quadrangular cube-shaped core of the prosphora with a seal on top) - which must first form the body of Christ, and then be venerated into Him, which happens on the same paten. The paten is an image of the dish from which Jesus Christ took bread at the Last Supper and put it into His Most Pure Body. Although nothing is said about this dish in the Gospel, it goes without saying that it existed, since bread, especially at festive meals in ancient times, was served only on dishes. According to liturgical interpretations, the paten symbolically depicts the Bethlehem manger, where the born Christ was laid, as well as the Tomb in which Jesus was buried. Due to the double symbolic meaning of the paten, they try to create images on it that are suitable in meaning to both meanings. Thus, at the bottom of the paten they depict the Infant of God lying in a manger, and along the edge of the paten they sign the words: "Behold, Lamb of God, take away the sins of the world".

Some interpreters of the Liturgy draw attention to the fact that the chalice and paten contain two circles (upper and lower) connected to each other, and believe that this corresponds to two natures in the Lord Jesus Christ, remaining eternally in unfused, but also indivisible unity.

Copy ́ (Greek [lonchi]) - in Orthodoxy, a double-edged flat knife (chisel) with a triangular blade (like a spear tip) inserted into a wooden handle. It is used for cutting and crushing the lamb (the cubic part removed from the prosphora, which is attached to the Body of Christ at the liturgy), as well as for removing particles from the prosphora (at the proskomedia).

This item of liturgical utensils symbolizes the spear with which the ribs of the crucified Savior were pierced, who, according to the Gospel story, pierced the hypochondrium of the crucified Jesus Christ with it: “one of the soldiers pierced His ribs with a spear” (John 19:34). According to Tradition, this Roman warrior's name was Longinus. The copy was used in the Liturgy, probably already in the 5th-6th centuries, and possibly earlier. Mention of him is found in Herman of Constantinople, Theodore the Studite, and in Byzantine liturgical manuscripts.

In a spiritual understanding, the spear is associated with the Cross of the Lord: how the cross, an instrument of execution, became an instrument of salvation; so the copy, being an instrument of death, became an instrument of the saving Providence of God. The warrior thrust the measles into the heart of the Savior “and immediately blood and water flowed out” - this was proof that Jesus had died, but at the same time it was also a sign of God’s greatest love for the human race. In other words, the spear, like the Cross of Christ, changed from an instrument of death to an instrument of salvation. Hence the copy participates in the Eucharist, which has the purpose of giving to the faithful eternal life. This understanding was reflected in “Following the Passion of Illness... with a Holy Copy,” contained in the Trebnik. According to it, the priest, while saying certain prayers, crosses the water with a spear, and then gives it to the sick person.

Zvezditsa (Greek [asteriskos]) - an item of church utensils, which consists of two metal arcs, which are connected crosswise with a bolt and nut. A star or cross is usually depicted at the center of their intersection. During the proskomedia, the star is placed on the paten above the Eucharistic bread and particles taken from the prosphora. She does not allow the coverings to touch the Lamb, and does not allow the particles to mix with each other. As a liturgical symbol, the star is associated with the Star of Bethlehem (see: Matt. 2:9). Also, the star in the folded position indicates the union of two natures in Jesus Christ, and in the unfolded position it represents the Cross. Since the proskomedia service simultaneously contains memories of the birth and death of Jesus Christ, then, accordingly, the star represents the union of two natures in Christ (Christmas) and the Star of Bethlehem (indicating the born Savior) and the Cross (Christ came into our world to sacrifice Himself for us).

The introduction of the star into liturgical use is unanimously attributed to St. John Chrysostom.

Pokrovtsy, veil, vestments, air- used to cover the chalice and paten during the Liturgy. Pokrovtsy (there should be two of them) are cloth crosses with a square cross. This square center, usually with a hard lining, covers the top of the vessel, and the four ends of the cross go down to cover the sides on four sides. The air is a rectangular cloth plate measuring approximately 60x80 cm. The paten and chalice are covered sequentially, first with small covers, each vessel separately, and then both together are covered with a large one. At the great entrance, the deacon or priest (if serving without a deacon) covers his left shoulder with air. The name air (Greek [calamus]) is given to this cover because, during the Liturgy during the reading of the Creed, the priest blows it over the Holy Gifts, shaking and shaking the air.

The origin of the covers is ancient. The earliest that came into use were small covers, which were used to protect Eucharistic bread and wine from dust, as well as flies and other flying insects (which are especially abundant in the hot countries of the Middle East). The large veil was introduced into church use later, in the 5th century, mainly for symbolic reasons. The covers on the proskomedia are symbolized by the shrouds (diapers) that covered the born Child Christ, and on the Cherubimskaya (at the end of the great entrance) the funeral shrouds in which the body of the crucified Christ was entwined.

Liar (from the Greek [lavis] - tongs) - a small spoon with a cross at the end of the handle, used in the Byzantine rite to administer the sacrament from a chalice to believers. Just like the paten, chalice and star, the spoon is made of gold, silver, tin or metal alloys that do not produce oxide.

The liar depicts the tongs with which the seraphim took a hot coal and touched the lips of the prophet Isaiah, which meant his cleansing: “In the year of the death of King Uzziah, I saw the Lord sitting on a throne, high and exalted, and the train of His robe filled the whole temple. The Seraphim stood around Him; each of them had six wings: with two he covered his face, and with two he covered his feet, and with two he flew. And they called to each other and said: Holy, Holy, Holy is the Lord of hosts! the whole earth is full of His glory! ...And I said: Woe is me! I'm dead! For I am a man of unclean lips, and I live among a people also of unclean lips, and my eyes have seen the King, the Lord of hosts. Then one of the Seraphim flew to me, and in his hand he had a burning coal, which he took with tongs from the altar, and touched my mouth and said: behold, this has touched your mouth, and your iniquity is taken away from you, and your sin is cleansed.”. (Isa.6:1-7). Hence, ticks are usually depicted on the spoon.

Communion of the laity through the spoon also spiritually means that believers in Christ are united with God through the Church, which feeds them with spiritual food.

The question of when the liar appeared is controversial. The Christian writer-historian Sozomen (c. 400-450) in his “Ecclesiastical History” attributes its introduction to John Chrysostom. During the holy service of John Chrysostom, a woman took a piece of the Body of the Lord in a scarf home and tried to use it for witchcraft. Having learned about this, Saint John Chrysostom gave orders to all churches to give communion to the laity using a spoon (liar), with which particles of the Body of Christ, previously immersed in His Blood and soaked with It, are removed from the chalice. At the same time, it became a custom to immediately wash down Communion with warm water and wine for clear evidence that every layman had actually received the Holy Mysteries. However, some modern researchers doubt this. According to the prominent theologian Archpriest John Meyendorff, the spoon appeared in the Byzantine liturgical rite starting in the 7th century. The largest modern researcher of Eastern Christian rites and traditions, liturgist and theologian Robert Taft notes that the first mention of the use of a spoon in Palestine dates back to the 7th century, while Byzantine liturgical sources mention the spoon starting from the second half of the 9th century, but only to the middle of the 11th century indisputable evidence of its use for the communion of the laity. Even in the middle of the 12th century, according to the testimony of Patriarch Michael II (1143-1146), some bishops continued to give communion to the laity in a more ancient way - by giving them a piece of the Body of Christ and bringing the cup to their lips.

Some Christians believe that it is unsafe for everyone to take communion with the same spoon.

Firstly, the apostles and the first Christians, although they did not receive communion from a spoon, they took the Body of Christ in their hands, but they drank the Blood of Christ from the same cup - all the communicants touched their lips to one common cup. This is a theological argument.

Secondly, this is what church practice says. For example, Deacon Andrei Kuraev said about this: “I am a deacon. After all the parishioners have taken communion, I must drink what is left in the chalice. Then I have to wash the cup and I can’t even throw out this water - I have to drink it again. From a hygiene point of view, all the infection that is in my parish, which means all the infection that is in Moscow, is mine. I can assure you that during the 15 years of my service as a deacon, I have never once suffered from infectious diseases. And when I was just a student at the University and at the seminary, every winter I was stuck with some nasty thing - an acute respiratory infection or the flu - for ten days. In general, what you believe in is what you get.”

And here is what priest Alexander Grigoriev, rector of the prison church in the name of the Holy Blessed Grand Duke Alexander Nevsky in “Crosses” and the church in the name of St. Nicholas at the Military Medical Academy, says about this: “I have been a subdeacon since 1979. Then I served as a deacon for a long time and saw how many old protodeacons serve... Sometimes a huge number of people received communion from 10 cups, and then we consumed these cups. You understand that among the thousands of participants there are probably sick people. And our archdeacons, who serve for forty years or more, still consume the remaining Gifts to this day and do not get sick. The whole world serves God and it costs Him nothing to subjugate bacteria and microbes.”

Censer . In the Divine services of the Orthodox Church, a censer is used - a vessel consisting of a bowl and a lid, suspended on chains from a handle by which the clergyman holds it. Bells are attached to the chains, producing a ringing sound during censing. The censer is used to burn incense, for which hot coal is placed in it, and incense (fragrant tree resin) is placed on top of the coal.

Censing—the burning of incense as a sacrifice to God—is one of the most ancient elements of the Divine service. The custom of burning incense during divine services was inherited by the Christian Church from the Old Testament cult. Incense is mentioned several times in the Bible. According to the book of Exodus, incense appeared among the ancient Jews at the direct command of God: “And the Lord said to Moses: Take the fragrant substances - nataf, shehelet and galban, half and half with pure incense(glorious Lebanon - A.Z.) , and make of them incense for incense - a skillfully prepared composition, mixed with salt, pure, sacred. Finely grind this incense and burn it before the Ark of the Testimony.(covenant - A.Z.) in the tabernacle of meeting, where I will reveal myself to you. These incense will be a great shrine for you. Do not make such incense for yourself: let it be holy to you to the Lord.”(Ex.30:34-37). For this purpose, in the Old Testament Tabernacle, and then in the sanctuary of the Temple, by the command of God, there was an altar of incense (see: Exodus 30:1-6; 40:26-27; 1 Kings 7:48). On it the priests burned incense every day: “Let Aaron burn incense on this altar every morning when he comes to trim the lamps, and every evening when he comes to light them. This burning of incense before the Lord must be done continually, from generation to generation.”(Ex. 30:7-8). Also in Old Testament times there was a small censer, like a frying pan with a handle or a ladle, with which on the Day of Atonement the high priest entered the Holy of Holies: “Let Aaron take a censer full of burning coals from the altar of incense, which is before the Lord, and handfuls full of finely ground incense, and bring it behind the veil into the Holy of Holies; And he will put incense on the fire before the Lord, and a cloud of incense will cover the mercy seat that is over the ark of the testimony.”(Lev.16:12-13).

The Apocalypse speaks about censing: “And another angel came and stood before the altar, holding a golden censer; and a great deal of incense was given to him, so that with the prayers of all the saints he would place it on the golden altar, which was in front of the throne. And the smoke of incense ascended with the prayers of the saints from the hand of an Angel before God.”(Rev. 8:3-4). Since visions of the Apocalypse, as scholars suggest, to some extent reflect the liturgical practice of the early Church, it can be assumed that already in the time of John the Theologian, incense was performed during divine services in Christian communities.

Chopping is one of the ways of honoring and reverently worshiping a shrine, be it an icon, a cross or a sacred object. According to the teaching of the Church, the honor given to the image goes back to the Prototype. Incense before the icon of Christ is a rendering of honor to Christ; censing before the image of the Mother of God or a saint is one of the ways of venerating the Mother of God or a saint. The priest, however, censes not only the images of the saints, but also everyone present in the temple, thereby giving honor to each person as created in the image and likeness of God. A person in a church is, as it were, equated to an icon, and censing reminds him that he is called to spiritual perfection, holiness and deification.

If we talk about the symbolic meaning of incense, then in the Holy Scriptures incense symbolizes prayer:

— "And when the Lamb took the book, then the four living creatures(cherub - A.Z.) and the twenty-four elders fell down before the Lamb, each having a harp and golden bowls full of incense, which are the prayers of the saints.”(Rev.5:8).

— “Let my prayer be straightened like incense before You,” in the Synodal translation: “Let my prayer be straightened like incense before You.”(Ps. 140:2). Just as fragrant smoke easily rises upward, so sincere prayer should ascend to God. Just as incense has a pleasant smell, so prayer done with love is pleasing to God.

It should also be added that in the Bible a white cloud of smoke signifies the Glory of God (Heb. Shekinah) - the sensually perceived presence of the invisible God. For example, Moses met God in the cloud (Ex. 19:9,16; 24:15-18.). God led the Jews from Egypt to the promised land in a cloud (Ex. 16:10;). God appeared in the cloud in the Tabernacle (Ex. 40:34-38). A cloud filled the Temple at its opening, during the time of Solomon (1 Kings 8:10-11). The Jews dreamed of the time when the Messiah would appear on earth, then the cloud of God’s presence would again fill the temple: “Then... the Glory of the Lord and the Cloud will appear, as it appeared under Moses, as Solomon asked.”(2 Macc.2:8). The cloud appeared during the Transfiguration of Jesus Christ (Matthew 17:5; Mark 9:7; Luke 9:34-35) and His Ascension (Acts 1:9). And finally, in the cloud, faithful Christians will meet the Lord on the Day of His Second Coming (Matt. 24:30; 26:64: Mark 13:26; 14:62; Luke 21:27; 1 Thess. 4:17).

The prayer that the priest says before starting the censing sounds like this. “We bring the censer to You, O Christ our God, into the stench(smell – A.Z.) spiritual fragrance, a welcome to the heavenly(supercelestial - A.Z.) mental(spiritual – A.Z.) Thy altar, raise up(let's go - A.Z.) to us the grace of Your Most Holy Spirit".

To summarize, we can say that censing is an act of honor; incense smoke symbolizes prayer ascending to God and God's grace descending on those praying; it is a symbol of God's invisible presence with us. Therefore, according to tradition, it is customary to bow in response to censing.

The Russian Orthodox theologian, exegete and liturgist Mikhail Skaballanovich in his famous work “Explanatory Typikon” says the following about censing: “In all centuries and among all peoples, the burning of incense has been considered the best, purest material sacrifice to God... And in appearance, nothing more closely resembles the gracious breath of the Holy Spirit than the smoke of incense. Each, with its purely physical effect on a person, greatly contributes to the prayerful mood of believers.”.

The censer in the Ancient Church was a ladle with a long handle, and was called “katseya”. The censer on chains appeared in the 17th century.

The liturgical censing can be full, when it covers the entire church, and small, when the altar, iconostasis and the people standing in the pulpit are censed. The censing usually begins from the throne and returns to it, after censing the altar and the entire temple, as a sign that the beginning and end of all good things is God, who is on the Throne.

A special feature of the bishop's service are dikiriy And trikirium - two hand-held shaped lamps, into which two or three candles are inserted, respectively. The use of dikiria and trikiria at the Patriarchal Liturgy dates back to the 12th century. Initially, these lamps were perceived as attributes of teaching dignity, which did not belong to all bishops, but only to kings and patriarchs. Patriarch Theodore Balsamon of Antioch spoke about this in the 12th century, insisting that the right to shade the people with lamps belongs to kings and patriarchs, the autocephalous archbishops of Bulgaria and Cyprus, as well as those few of the metropolitans who receive such a right from the king.

Subsequently, all bishops began to use dikiriy and trikiriy during Divine services. Symbolically, trikirium is interpreted as an indication of the three Persons of the Holy Trinity, dikirium - as an indication of the two natures of Jesus Christ. Candles on trikiriya and dikiriya can be connected at the upper ends together so that a single flame is formed; More common are lamps with crossed candles, the ends of which are directed in different directions.

The belonging of the bishop's Divine service is ripids (Greek [ripidion] - fan, fan). In the 4th century, they were fans on long poles, designed to drive away flying insects from the Holy Gifts. The “Apostolic Constitutions” describes the beginning of the Liturgy of the Faithful: “Let the two deacons on either side of the altar hold thin skins, or peacock feathers, or linen ripida, and quietly drive away small flying insects so that they do not fall into the bowls.”. In addition to the listed materials, ripids were also made from parchment and painted with multi-colored paints. Subsequently, when ripids lost their utilitarian meaning, they began to be made of wood and metal, covered with gold and decorated with precious stones. Ripids could have different shapes, including the shape of a circle, oval, square, rhombus, and eight-pointed star. Ripids are used to overshadow the paten and chalice at the great entrance after the Liturgy; they are carried out in the statutory places of the bishop's service, in religious processions, with the participation of the bishop, and on other important occasions. Ripids overshadow the coffin of the deceased bishop. The ripids symbolize the Cherubim and Seraphim and are therefore usually decorated with their images and have the inscription: “Holy, Holy, Holy.”

Orlets are round rugs with the image of an eagle soaring over the city. The Orlets lie under the feet of the bishop during the service so that the eagle's head is turned in the direction in which the bishop will face. Orlets symbolizes the bishopric (spiritual power) in the city and locality. The image of an eagle soaring over the city indicates the main function of the bishop, which in Greek is defined by the word [episkopos] - overseeing, overseeing, controlling (from [epi] - on, with + [skopeo] - I look); and also to the height of service (the bishop should be an example for the flock) for the ancients believed that the eagle flies higher than all the birds of the sky. Orlets came into use in Byzantium in the 13th century as a reward from the emperor to the Patriarchs of Constantinople. The Byzantine eagle depicted a double-headed eagle - the coat of arms of the empire. On Russian eagles, images of a single-headed eagle have become widespread. The Russian rite for the installation of a bishop, dating from 1456, mentions the eagle on which the metropolitan should stand at the throne. In the same rite, it is commanded to depict the “eagle of the same head” on the platform constructed for episcopal consecration.

Prosphora.

Prosphora, prosphora (obsolete prosvira; Greek προσφορά - “offering”; plural: prosphora) - liturgical liturgical bread used for the sacrament of the Eucharist and for remembering the living and the dead during the proskomedia. The origin of prosphora goes back to ancient times.

In the Old Testament Temple, in the northern part of the Sanctuary there was a “Table of Showbread” (Num. 4:7) on which were placed 12 showbread (“showbread” - display) according to the number of the twelve tribes of Israel (they symbolized Israel). These breads were not leavened (from leavened dough), but unleavened (from dough without leaven) and consisted of two parts (cakes), which symbolized earthly and heavenly bread, that is, Divine and human. The “showbread” was to be placed on the Table every Sabbath in two rows of six (Lev. 24:6). To do this, every Friday 12 loaves of bread were baked in iron molds (during the wanderings in the desert, baked manna was called showbread). They were then placed in gold molds. On Saturday they were placed on the Table, removing the loaves that had been there since the previous week. The bread taken from the Shower Table at the end of the week belonged to the priests, who were to eat it only in a holy place. The table should never have been left empty. The Shewbread was always present on the Table, even when the Jews were on the move.

In the Ancient Church, Christians going to church brought with them bread, wine, oil - everything necessary for performing Divine services (the poorest brought water), from which the best bread and wine were selected for the Eucharist (moreover, all the selected bread was consecrated - it became the Body of Christ) , and other gifts were used in a common meal (agape), and distributed to those in need. All these donations in Greek were called “prosphora”, i.e. "offerings". All offerings were placed on a special table, which was later called the “altar.” The altar in the ancient temple was located in a special room near the entrance, then in the room to the left of the altar, and in the Middle Ages it was moved to the left side of the altar space. This table received the name “altar” because donations were placed on it, and also a bloodless sacrifice was performed.

The deacons accepted the offerings. The names of those who brought them were included in a special list, which was prayerfully proclaimed during the Eucharist after the consecration of the Gifts. Subsequently, only bread used for the celebration of the Liturgy began to be called prosphora. Pieces began to be taken out of it to commemorate those who brought it. Even later, the prosphora acquired a certain shape, and an imprint of a cross appeared on them.

Nowadays, prosphora is prepared from leavened, risen dough consisting of three things: wheat flour with leaven, water and salt. This is done because the Lord Jesus Christ Himself, as the Greek text of the Holy Scripture conveys to us, took [artos] - “leavened bread”, “risen bread”, “leavened bread”, and not [azimon] - “unleavened bread” to celebrate the Eucharist. , “unleavened bread”, “bread without leaven”. And when He called Himself “the Bread of Heaven”, “the Bread of Life”, he also used the word [artos] (John 6:32-58). The Apostles also used leavened bread at the Eucharist (Acts 2:42, 46; 20:11; 1 Cor. 11:23-28; 10, 16, 17). According to St. Simeon of Thessalonica: “Three things are contained in bread, in correspondence to the tripartite soul and in honor of the Trinity”. The prosphora should be round (a symbol of eternity) and consist of two parts (two flat cakes) which are made from dough separately from one another and then joined together, sticking to one another - this indicates the two natures of Jesus Christ - Divine and human, which endure forever in an unfused, but also indivisible unity. If the prosphora is the Mother of God or in honor of a saint, then in that case the prosphora means human nature, consisting of soul and body. On the top of the prosphora there is an image (special carved seals are used for this) of a cross with the Greek inscription IΣ XΣ ​​NIKA (Jesus Christ conquers) or an image of the Virgin Mary or some saint.

For proskomedia, five prosphoras are used in remembrance of Christ’s miraculous feeding of more than five thousand people with five loaves (John 6:1-15). Before the church reform of Patriarch Nikon, seven prosphora were used at the proskomedia. In our time, seven prosphoras are used at hierarchal services, and this is also in remembrance of the gospel miracle of Christ feeding four thousand people with seven loaves (Matthew 15:32-38). In the Greek Orthodox Church, instead of five separate prosphoras, one large prosphora with a five-part seal is often used. To these obligatory prosphoras, an unlimited number of prosphoras can be added, from which particles are taken for the living and the dead, while reading the names from notes handed over by individual believers.

The section is very easy to use. In the field provided, just enter the right word, and we will give you a list of its values. I would like to note that our site provides data from various sources - encyclopedic, explanatory, word-formation dictionaries. Here you can also see examples of the use of the word you entered.

Meaning of the word chalice

chalice in the crossword dictionary

Explanatory Dictionary of the Living Great Russian Language, Dal Vladimir

chalice

m. Greek a bowl with a tray in which, during the liturgy, the Holy Gifts are offered. Cruet.

Explanatory dictionary of the Russian language. D.N. Ushakov

chalice

chalice, m. (Greek poter) (church). Large bowl, used. in Christian cult ritual.

New explanatory dictionary of the Russian language, T. F. Efremova.

chalice

m. Cup used in Christian cult rites.

Encyclopedic Dictionary, 1998

chalice

CHALICE (Greek poter) a liturgical vessel for consecrating wine and receiving communion - a bowl on a high stem, often made of precious metals or ornamental stones.

Chalice

(from Greek poter ≈ cup, goblet), a liturgical vessel for consecrating wine (and taking communion) in the form of a bowl on a high stem. P., known from the 2nd century. n. e., were made of gold, silver, bronze, ornamental stones, decorated with precious stones, images of saints and ornaments (using the technique of chasing, engraving, casting).

Wikipedia

Chalice

Chalice(from, “chalice, goblet”) - a vessel for Christian worship, used for the consecration of wine and the reception of Holy Communion.

Usually, chalice- a deep bowl with a long stem and a round base, large in diameter, sometimes made of valuable materials (gold, silver), bronze, finishing stones. The first bowls were made of wood; glass chalices appeared around the 3rd century. Since the 4th century, gold and silver chalices became widespread.

Often the leg has an apple-shaped thickening. The chalice contains two circles, upper and lower, which is its similarity to the paten. The chalice is decorated with ornaments and images of saints. The chalice is an image of the cup given by Christ to his disciples at the Last Supper: The chalice is kept along with other sacred vessels on the altar, or in a special safe. Usually in Orthodox churches there are several chalices: on major holidays, when many clergy and many communicants serve, the largest chalice is used, from which sometimes the Blood of Christ is poured into other chalices for the communion of the laity from several chalices at once.

To transfer the Holy Gifts to those receiving communion at home, special chalices with a hermetically screwed lid are used.

A chalice is also called another vessel in which, until the full Liturgy, particles taken from the prosphora are stored during the commemoration of names during Lent.

Examples of the use of the word chalice in literature.

The clergyman of the Aachen Cathedral heeded the persistent arguments of Flory and the Buturlin doubloons, and when, after the prayer service, the heavy copper plaque succumbed to the efforts of the church guards, an empty coffin filled with handwritten books, ancient chalices and tabernacles, among which a greenish glass bottle could be seen.

Having put aside the ripida, the deacon raises the holy paten and the Holy Chalice- the altar is no longer the upper room of the Last Supper, the throne is not a meal: it is now an altar on which a terrible sacrifice is made for the whole world - Golgotha, on which the slaughter of the Divine Sacrifice took place.

Submitted chalices, paten, stars, ripids, trays, censers and incense, crosses large and small, all made of gold and silver, decorated with gems and enamel, also included gold embroidered banners, shrouds, silver vestments donated by the prince, Russian lands, boyars and governors of the church ports and curtains for the sacristy, Gospels in expensive frames, menology prayer books decorated with drawings, psalters written on noble calfskin, many secular books collected by Prince Yaroslav and now donated for the temple - for the first collection of books in Rus'.

The neighbor constantly poured it into a tall inlaid glass, which must have been ancient. chalice.

If amphorae and vessels made of gold and small gilded bowls, by the will of the Lord and according to the prophecies of the prophets, were used to collect the blood of goats, calves and heifers in Solomon’s temple, then all the more quickly the gold patterned chalices, strewn with honest stones, together with other, the most valuable things created by man, are obliged to serve, with the greatest reverence and with true faith, to receive the blood of Christ!

He came running, out of breath, with the same frightened look as everyone else, hastily took out the spare Gifts from the monstrance, made a muffled confession, muttered prayers of permission, ordered the head of the dying man to be raised, offered chalice and a liar to his very lips.

Did Anna know, embroidering in the silence of the gyneceum the air for the church rubbing or reading the verses of John the Geometer, that her fate had already been decided?

Five minutes later the door, in which it was easy to break the glass walls, was opened with the same key as the tabernacle earlier, and he was about to attach the dress and crown to rubbing and vessels, when, wanting to prevent such a theft, I left the confessional and headed towards the altar.

In the Museum of the Trinity-Sergius Lavra, the Bolshevik commission seized for sale abroad 109 masterpieces of Russian art, including 48 silver icon frames with gilding, of which 4 frames decorated with pearls, diamond stars and colored precious stones, 5 silver frames and 2 chasubles with icons decorated with niello, filigree, scaly enamel and pearls, 3 silver with gilding frames from the Gospel, 14 cups, 6 spoons, 6 altar crosses and 4 lamps made of antique silver, gilded silver chalice with emeralds and sapphires.

Eremey, hiding a smile behind his mustache, respectfully explained to him that chalice this Tsaregrad work, he named the name of the patriarch, at which chalice was created, and another, under whom he was brought to Novgorod, but Theophilus almost did not listen, feeling painful shame from the fact that he immediately placed chalice back into place and could no longer bring himself to take it in his hands again, but Eremey, explaining, took it with the careful calm of the owner.

He almost dropped the paten, did not know where he put the spear, and when he had already transferred the sacrifice to the altar, he put the particles in chalice with diluted red Greek wine and covered it with a cloth, then at the moment of transubstantiation he almost lost consciousness.

And, if a child was born from intercourse, the hellish zeal began again, standing around a full wine cup, chalice they have a caller.

Nearby was a heavy silver coin that had fallen to the floor. chalice, and picking it up, Carrillo hit the priest with it.

What is a "chalice"?

Chalice(Greek - drinking vessel) is a round bowl on a high stand with a round base. The leg connecting the bowl to the base of the stand, as a rule, has a thickening in the middle, an apple. The base of the bowl is usually made large in diameter.

The chalice, like the paten, contains two circles (upper and lower), which have the same meanings as the circles of the paten. But the chalice also has its spiritual meaning. The chalice is used to transform wine into the true Blood of Christ. At the proskomedia, wine is poured into the cup. At the liturgy, its transubstantiation into the Blood of Christ takes place. One of the four parts of the broken Lamb, which became the Body of Christ, is then lowered into the chalice, in the image of the Resurrection of the Lord. Priests and deacons receive communion directly from the chalice. After the communion of the clergy, particles of His Body, designated for the communion of the laity, are lowered into the chalice with the Blood of the Lord. The chalice is then solemnly carried through the royal doors to the people, and from it Communion is taught to the laity. After this, particles are poured into the bowl from the paten, representing members of the Heavenly and Earthly Church, taken from service and other prosphoras.

Then the cup is solemnly transferred from the throne to the altar, in the image of the Ascension of Christ, and in the royal doors it makes a cross over the people. The cup is truly a container for the Incontainable, and therefore in itself symbolizes the Most Holy Theotokos and Ever-Virgin Mary, in whose womb the human nature of the Lord Jesus Christ was formed, whose Body and Blood He then deigned to give as food and drink to those who believe in Him. Just as in the Old Testament, a special vessel (stamna), at the command of God, kept in itself in the Mosaic tabernacle manna, Divine food sent down from Heaven to feed Israel in the desert, so the Mother of God carried within Her true food and true drink - the Lord Jesus Christ (Jn. 6:32-55). Therefore, in church hymns, the Mother of God is often called the stamna, bearing manna, the Divine stamna of manna, the cup that draws joy. If the Old Testament stamna was a mysterious prototype of the Virgin Mary, then the New Testament cup (chalice) is even more a sign of the Ever-Virgin.

The church chalice is an image of the cup that the Lord Jesus Christ gave to His disciples at the Last Supper with the words “Drink of it, all of you, for this is My Blood of the New Testament, which is shed for many for the remission of sins” (Matthew 26:27-28). In the broadest sense, the chalice is an image of that mysterious cup in which the Wisdom of God dissolved wine and offered it at her meal (Prov. 9:1-3). The ancient prophecy embraces in this image both the sacrament of Communion, first of all, and the mystery of the Nativity of Christ from the Ever-Virgin Mary, and that cup of suffering for the sins of the whole world, about which Christ, praying, said: “My Father, if it is possible, let this cup pass from Me; however, not as I will, but as You will" (Matthew 26:39).

By partaking of the Body and Blood of Christ, believers become familiar with the Divine nature of the Son of God, participants in His feat, death and Resurrection, as if accomplices of His Divine life and thanks to this heirs of the Kingdom of Heaven. Therefore, the cup, like the paten, also symbolizes the Heavenly and Earthly Church, which feeds people with spiritual food into eternal life. The cup as a symbol of the Church is close in its meaning to the cup as a symbol of the Mother of God, for the Ever-Virgin is the Mother of the Church.

Do we know what the cup that Christ used during the last ritual Easter Supper looked like? On the history and symbolism of liturgical objects - Archimandrite Alypiy (Svetlichny).

Communion from a jug. Serbia. Gračanica. Fresco. XIII century

Sometimes it is annoying that the Gospel contains so few descriptions and clarifications that could help recreate the historical setting of the time of Christ’s stay with people on earth. The idle reader wanted all the acts mentioned in Scripture to accurately coincide with chronological documentation and archaeological finds. But the Bible remains a completely “closed” book for such people. And therefore it is easier, giving up on one’s inability to understand it, and declaring this Book untenable.

I am pleased with this quiet and unintentional mystery about the vain, which preserves the Holy Scriptures, helping to recognize Divine verbs from the pages, and not to be entertained by unnecessary details of useless things.

The Cup of the Last Supper: sacred or mythical?

Since knightly times, it has become popular to bring relics in large quantities to Europe. Unfortunately, they began not only to be imported, but also to be falsified. And this later began to put the Church in a difficult position: popular piety demanded veneration of the shrine presented, and the episcopate avoided officially recognizing the relics as authentic. And in most cases the bishops were right.

It was at that time that a conflict arose: several bowls appeared, which were called the “Cup of the Last Supper.”

These bowls became associated with the legendary Grail, which from Celtic myths migrated to the Round Table of the mythical king of the British Isle - Arthur. Later, a legend appeared that the righteous Joseph of Arimathea brought this cup, which the Savior held in His hands at the Last Supper, to the English city of Glanstonbury, where it is located at the bottom of some well. In addition, a belief arose that Joseph of Arimathea collected the blood of the Crucified One in the same cup.

There are many more legends about the Grail that can be considered. But the question about the cup of the Last Supper arose due to the fact that the cup began to be reconstructed and used as a liturgical chalice.

What did the cup of Christ look like at the last Easter Supper?

So, do we know what the cup that Christ used during the last ritual Easter Supper looked like? Of course not! Indeed, in that era, bowls already had quite a variety of shapes and were made from various materials.

The poor used mainly ceramic dishes. And for some it became a temptation to think that Christ should have had a cup made of clay in his hands, since he was a poor preacher.

But let us remember that the Savior entered the house of the man who gave them a meal in the upper room on Mount Zion.

Zion in Jerusalem was the quarter of the richest people; Jewish nobles lived there. And the Zion Upper Room is located next to the palaces of Herod the Great and the High Priest.

And in the house of a rich man, there was probably rich dishes. It could have been colored glass, or it could have been silver, so beloved by the Israelis of that time. But there could also be stoneware. Yes, yes, exactly stone. The fact is that the Jews believe that truly kosher food is only in stone vessels, which only rich religious people could afford.

In some serious reconstructions of the Last Supper, with the participation of authoritative archaeologists, it was assumed that the wine jug was made of stone, and the ritual cup was deep silver, on a low round stand. At the same time, it is not at all necessary that the bread be placed on some kind of tray - most likely, it lay in a stack right on the table among other ritual dishes for the Easter meal.

What were the liturgical vessels like during the time of the first Christians?

We have a very vague idea of ​​what kind of vessels the Eucharistic offerings were made on during the Supper of Love by the first Christians, but on the catacomb frescoes there is an image of dishes similar to earthenware. It is difficult today to guess whether there are liturgical vessels in these images of sacred symposiums.

Agape. Rome. Catacombs of Domitilla. III century

In fact, the established name of the Eucharistic cup “chalice” tells us not so much about the cup as about the object for drinking. This is exactly how this word is accurately translated from ancient Greek. And therefore it allows for any deep form from which one can drink.

However, historians do not rule out that even in catacomb times, Christians used vessels made of precious metals or made from stones revered by the Romans (onyx, agate, alabaster, porphyry and marble) to serve the Eucharist.

We can say that by the 4th century. The shape of the liturgical cup had already taken shape and became popular: a cup with a high stem. Since the time of the early Christian meetings, the paten (plate) for the Breaking of Bread began to be used. Apparently, it was also made from expensive materials, just like the bowl.

These were sacred objects that were bought together and could serve more than one generation of Christians. They were often hunted by informers during periods of persecution of the followers of the Nazarene - as the only reliable treasure of the community.

Christians have thought little about the Last Supper as a historical event. They had no need to reconstruct what happened in time. Christ and His Eucharist were always for them a modern event in which they participated - not just in memory, but in anticipation of a genuine meeting with the Teacher. Therefore, what was truly dear to Christians was not the vessels, but their contents: the Body and Blood of Christ. They did not wonder about historical truth, but experienced the joy of real Communion at the Last Supper.

What Eucharistic vessels and patenes were used after the edict of King Constantine?

Eucharistic cup. Late 5th century

After the edict of Constantine the Great, which allowed Christians to be on an equal footing with pagans, Christian communities began to openly worship and build their churches. Liturgical life began to take shape, and with it liturgical objects. Provincial prefects and the emperor himself generously gave expensive Eucharistic vessels to the churches. This was reflected in the Life of St. Nicholas of Myra.

The bowls had the appearance of imperial goblets and were often conical in shape. The discos resembled ordinary plates. This was understandable, since they almost always bought ordinary bowls and plates from jewelers, which could be used by rich people during feasts.

Paten. 6th century

With the increase in the flock in the province, the custom of receiving Holy Communion from the Eucharistic jug began to appear.

Eucharistic jug. 8th century

Liturgical scholars believe that jugs began to be used due to the lack of bowls in poor communities. And the wine that Christians brought in jugs, in jugs, as the fullness of the offering, was used during the Eucharistic service.

Later, such a jug began to be made either from skillfully crafted semi-precious stones depicting Christian symbols, or from precious metals, less often - from copper gilded through fire. This tradition became popular in monasteries, since often after the Liturgy the deacon carried Communion to hermits, and the jug turned out to be a very practical item for this, while the sacred Bread was simply wrapped in clean cloth.

It must be noted that according to tradition, almost until the 10th century, the faithful drank the Blood of Christ directly from the liturgical cup or from the mentioned jug. Whereas the Most Pure Body was given into their hands, and later into the plates on their hands, and they independently accepted it with reverence, first touching their eyes and foreheads, and then consuming it internally.

In the Eastern Churches, from the 7th century, the tradition of giving communion from a spoon began to spread. However, only the Blood of Christ was served in a spoon (this custom is now preserved among the Copts). Since the 10th century, they began to immerse the Bread in a cup with Blood and serve the saturated parts of the Body with a spoon.

Catholics, in disputes with Orthodox Christians, criticized the dipping of consecrated bread into the cup. Cardinal Humbert in his treatise “Against Greek Abuses” wrote: “Jesus did not put bread in the cup and did not say to the apostles: “Take and eat with a spoon, this is my body”... The Lord did not offer the dipped bread to any of the disciples, except Judas the traitor, to show who will betray him." Those. Latins began to get carried away by the historicism of the event of the Last Supper.

When and why did the tradition of giving communion with a spoon arise?

The tradition of taking communion with a spoon, apparently, was not associated with the emergence of any new ideas about personal hygiene. On the contrary: this was how the development of a more respectful attitude towards the Eucharist manifested itself and created convenience with a large influx of people wishing to receive Communion. After all, now there was no longer a need to come up twice for Communion, but everything was served once in full.

In addition, in contrast to the Latin tradition, which focused attention on the suffering and death of Christ, and therefore during Communion, unleavened bread was served, i.e. the bread of sorrow, the symbol of the dead Body, the Eastern Church formed its attitude towards the substances of the Liturgy through theology. For the Churches of the East, the Liturgy became the phenomenon of the Easter Resurrection, and the liturgical bread was “living” - leavened, the bread of joy. It is logical that with such a theology, the Body should be visibly united with the Blood for the faithful as a sign of the restoration of life - the Resurrection. Therefore, the Body began to be immersed in the Chalice and served from there with a spoon.

The spoon for Communion itself was called not “spoon”, “cochlear”, but “crap”, “pincers” - as a reminder of the hot coal that was put into the mouth of the prophet Isaiah with pincers (Is. 6:7).

It is interesting that the first forms of such spoons resembled real spoons, quite large in size. Until the 18th century, even when the spoons became smaller, they remained deep enough to serve enough Wine and Bread for the communicants.

Liar. 17th century

In the middle of the 12th century, when the custom was still considered an innovation, along with the spoon, another tradition began to appear: drinking from the Chalice using a special silver straw. This custom spread especially quickly in Africa and Spain. But it did not catch on and such tubes became museum rarities already in the 14th century.

I have come across the opinion that such sacramental tubes appeared much earlier and suggest that they could have existed even in the 6th century. Particularly in the Western Church.

Few people know, but in the 4th century a wine strainer was also considered a liturgical object. It was also made from silver or other valuable material and was used to pour wine into the Eucharistic cup.

Treasure of the Zion Monastery: chalices, censers, tabernacle, in the foreground a wine strainer

The fact is that before the Liturgy, Christians brought both their own wine and the bread they had baked. And the wine was often not of the highest quality, and therefore purity. Therefore, a strainer was necessary so that the wine in the bowl would be cleared of impurities.

Along with the cup, a jug was used for the Eucharistic service until the 14th century, and the fresco of the Eucharist in the Athos monastery of Stavronikita makes us understand that in the 16th century on Athos a jug could have been used for Communion.

Thus, the spoon was not at all a ubiquitous object, and the use of the jug suggests communion under two types: Bread and Wine separately.

About breaking and cutting Bread, or Why did the knife appear?

The knife has been used for cutting and separating bread for quite some time. In Constantinople it was used already from the beginning of the 8th century. Until this time, Bread was only broken. Therefore, when baking, it was deeply cut on top in a cross shape, so that later it would be convenient to break it into the original four parts.

And since Proskomedia (Protesis) took shape quite late, the knife (spear) began to be used there immediately with the custom of using the prosphora not completely, but to cut out the Lamb from the inside. The oldest mention of the antidoron, and therefore the cutting of the Lamb from round bread, can be considered the evidence of the “Explanation on the Liturgy” of Herman of Constantinople according to the list of the 11th century.

On the Ohrid fresco of the 11th century in St. Sophia Cathedral, in the scene of the service of St. Basil the Great, one can see that there is still round bread on the paten. But on the mosaic of the Kiev St. Sophia Cathedral, the image of a knife in the scene of the Eucharist at the holy meal is clearly visible!

Eucharist. Mosaic of Sophia of Kyiv. 11th century

And on the mosaic of the Eucharist of St. Michael's Golden-Domed Monastery (12th century) we can see a knife, a spoon, and an asterisk. However, the star is also visible on the Kiev-Sofia mosaic.

On the fresco of the St. Cyril Church in Kyiv (13th century), a brush for sweeping crumbs from the meal and paten is also noticeable in the Eucharist.

Since the star is mentioned, it should be noted that this liturgical object was definitely known in the 5th century and was discovered in the treasure of the Zion Monastery (6th century) with other vessels. It is interesting that the star was then often attached directly to the paten and made permanent.

What did the liar, star and spear symbolize in different centuries?

With the spread of the Antiochian tradition of the Liturgy, which was brought to Constantinople by Saints Gregory the Theologian and John Chrysostom, many liturgical objects began to acquire symbolic content, and actions in the Eucharistic service began to be viewed as sacred mysteries.

Soon the Chalice began to be perceived as a symbol of the Mother of God, who gave Her blood to the Savior. The paten was primarily represented by the throne of the Eternal One, and then by the Bethlehem manger in which the Infant of God was laid. Accordingly, the star, which protected the fabric of the covering over the paten from touching the Lamb, began to mean the star indicating for the Magi the place of Christ's appearance.

The spear, as mentioned above, became a symbol of the weapon used to pierce the Savior on Golgotha. And the liar meant the pincers with which the special spiritual coal of the prophetic word was placed in the mouth of the prophet Isaiah.

Regardless of the shape of the vessels, they retained their symbolism through the centuries.

The paten, as can be seen on the mosaic of St. Sophia Cathedral in Kyiv, acquired a leg, which made it easier to take the plate from the table. And now, with this leg, the paten also began to point to the dual nature of Christ: God and Man.

The two-handed jug was sometimes transformed into a two-handed bowl. These can be seen in the Novgorod St. Sophia Cathedral and in the Cathedral of San Marco in Venice, brought there from Constantinople.

Two-handed bowl (kratir) from the Cathedral of St. Sofia. Novgorod. 11th century

The shapes of the chalice became more and more refined over time and on ever higher stands. They corresponded to the aestheticism of their time. They were decorated with precious stones, enamels, enamel, filigree, chasing and engraving.

11th century two-handed cone chalice

Two-handed chalice from the 10th century

Other liturgical objects became no less rich.

However, if such rich vessels were in majestic cathedrals and noble monasteries, then in Russian hermitages and poor monasteries they could be served on wooden chalices and patenes. In rural parishes they could not afford anything more expensive than tin Eucharistic sets.

And today the most common liturgical vessels are gilded brass bowls, paten, stars and spoons.

What remains most important for the Church is what these vessels contain. And although the Church tries, for the sake of honoring the Eucharistic Mystery, to decorate these vessels, it remembers that no earthly riches can express the greatness of Him Who, with His Body and Blood, truly sanctifies both liturgical objects and His faithful servants, uniting with us as the eternal Sacrifice for each and as a loving Brother, giving His Blood of eternal life into our veins.

Archimandrite Alipiy Svetlichny

At the end of the 20th century, a most important change occurred in the liturgical practice of the Russian Orthodox Church: almost everywhere, much more frequent communion of the laity was established than was previously customary.

Most laity and even clergy, especially those who came to the Church in the last twenty years ago, no longer remember that not so long ago the norm was considered to be communion several times a year: once or twice during Lent (usually during the first and Holy weeks ) and once or twice during the rest of the year (usually on the day of the angel; sometimes also on the Nativity or Dormition fasts). This was the practice of the pre-revolutionary Russian Church, reflected in the “Catechism” of St. Philaret of Moscow: “Ancient Christians received communion every Sunday; but few of today have such purity of life as to always be ready to begin such a great Sacrament. The Church, with a maternal voice, commands those who are zealous for a reverent life to confess to their spiritual father and partake of the Body and Blood of Christ - four times a year or every month, and for everyone - certainly once a year” (1). Nowadays, communion once a month, which St. Philaret speaks of as a special feat of “the few,” has actually become the norm for churchgoers, and many of them begin holy communion on every holiday and Sunday.

Another important change is the significant increase in the number of cathedral services. After many years of persecution, the Church gained freedom, and this led to a sharp increase in the number of clergy and, consequently, an increase in the number of communicants in holy orders at cathedral services.

This article is not devoted to an assessment of these phenomena in general, but to an analysis of one of their particular consequences, namely the practice of celebrating the Divine Liturgy using a large cup.

Nowadays, at the bishop's Liturgy, especially when there is a large crowd of worshipers, a chalice (chalice) of a very impressive size is often used during the service, almost half a man's height and a volume of three, five, or even nine liters. Eucharistic cups with a capacity of over a liter are also used in parish services - especially in multi-state parishes on major holidays. When using multi-liter bowls during proskomedia, as a rule, only part of the wine and water prepared for the consecration is poured into the chalice, and the main volume is added after the great entrance, since it is not easy to carry a multi-kilogram vessel at the great entrance. Then, at the end of the Eucharistic prayer and at the cry of “Holy to Holies,” the most pure Blood of Christ is poured from a large chalice into bowls of regular size, that is, with a volume of 0.5-0.75 liters. Thus, the main volume of Eucharistic wine - and then the Holy Blood - is in the main chalice not during the entire Liturgy, but only during its “sanctifying” part, from the Great Entrance to the Communion of the clergy.

According to many clergy, the situation of a crowded service with a large number of communicants does not provide for any other way out than using a huge cup, adding wine into it and then pouring the Holy Blood from it into several cups. And to the question of whether it is possible to place on the altar not one huge bowl, but several bowls of regular size, before the consecration of the Holy Gifts, the answer is: it is not possible. At the same time, they also cite a “theological” argument: after all, we all partake of “one bread and one cup,” how can you put several cups on the throne? This, they say, violates the Eucharistic symbolism.

What did the tradition of the Ancient Church prescribe in a similar situation, in which the simultaneous communion of many communicants in huge churches (remember the basilicas built by St. Emperor Constantine the Great or the Constantinople Church of Hagia Sophia of the Wisdom of God) was by no means uncommon?

Of particular importance among ancient church testimonies are data on worship in Constantinople and Byzantium in general, since our liturgical tradition is the heir and direct continuation of the Byzantine one. Archaeological evidence suggests that even the largest Byzantine chalice did not exceed a volume of 0.75-1 liter (2). Obviously, one such bowl for worship in the Church of Hagia Sophia would clearly not be enough. What did the Byzantines do? Patristic and liturgical sources give a clear answer: they celebrated the Eucharist simultaneously on many vessels (3). By the way, there could have been several paten with Lambs lying on them.

For the first time, many chalices during the Divine Liturgy are mentioned in the “Apostolic Constitutions” (VIII. 12. 3) - a collection of early Christian documents, finally edited around 380 in Antioch (4). In relation to Constantinople, the “Easter Chronicle” of the 7th century testifies to the multitude of paten and bowls in the rite of the Divine Liturgy (5). These data are confirmed by St. Maximus the Confessor, who additionally gives a symbolic interpretation of why there must be an odd number of cups at the Liturgy (6). In a whole series of Byzantine collections of liturgical texts, starting with the Barberine Euchologia, the oldest surviving manuscript of the Byzantine Service Book and Trebnik (Vat. Barb. gr. 336, end of the 8th century), and especially in the lists intended for bishop’s services, in the rubrics of the rite of the Divine Liturgy, it is said not about the “cup”, but about “chalices” (7). Indications of many cups during the Liturgy are contained in the Byzantine order of the Patriarchal and Bishops' Liturgy of the 14th century, compiled by Demetrius Gemistos (8). Finally, the iconography of the great entrance in Byzantine and Balkan frescoes of the 14th-16th centuries also represents many bowls.

In addition to the simple mention of many cups in the Liturgy, some Byzantine sources also contain statutory instructions on how the Eucharist should be celebrated if there are several cups. Saint Simeon of Thessalonica writes that the words of the proskomedia do not change, “even if there are many cups” (9). The rite of the Liturgy described by Demetrius Gemistos says that at the great entrance the Patriarch places the paten on the throne, and places the bowls in pairs on both sides of the paten (10). In a letter from the Patriarch of Constantinople Nicholas III Grammar (11) written at the end of the 11th century to Bishop Paul of Gallipoli, it is said in detail that the paten is placed in the shape of a cross, and the bowls are placed between the shoulders of this cross.

So, the celebration of the Divine Liturgy on many chalices and many paten is not just some kind of incident, but a completely ordinary Byzantine practice, which, moreover, was even normative during the bishop’s service. Why did it disappear in the post-Byzantine era? Obviously, its disappearance is associated with the establishment of the practice of rare communion and the general tendency to reduce the size of churches (12). In small churches with a few communicants, the need to use significant volumes of Eucharistic wine disappeared - and along with it, the need to celebrate the Liturgy in many vessels also disappeared.

At the same time, for some time the practice of making the great entrance with the transfer of many cups in the procession was still preserved - but the cups, except for one main cup with wine, began to be carried empty. Already Saint Simeon of Thessaloniki describes such a practice and, moreover, gives an explanation for it, arguing that the transfer of empty cups at the great entrance occurs “as a sign of veneration of the honest Gifts” (13). A similar practice was known in pre-Nikon Rus': in the services of the largest ancient Russian cathedrals on holidays, not only the paten and the cup with Eucharistic bread and wine, but also other empty vessels, including sion, that is, tabernacles, were transferred to the great entrance (14). The custom of transferring during the great entrance, in addition to the paten and the chalice, also the tabernacle, is preserved to this day in the Russian Church in the rank of Patriarchal enthronement (15).

Returning to the modern church situation, we can pose the question: what prevents us today from returning to the Byzantine practice of celebrating the Liturgy with many cups? To answer this question, one should evaluate the positive and negative aspects of celebrating the Liturgy on one multi-liter chalice. The first positive side is that one large cup visually symbolizes the unity of the Church in the Eucharist and, as it were, illustrates the words from the anaphora of St. Basil the Great: “But unite us all, from the one Bread and Chalice of communion, with each other into the one Holy Spirit.” The second positive side is the solemnity and grandeur that can be seen in the celebration of the Liturgy on huge vessels.

But the same arguments can be turned in the other direction. Firstly, to some, unnaturally large paten and bowl may seem grotesque and unaesthetic. Secondly, even when using a huge chalice, the Holy Blood from it is still ultimately poured into many cups, from which believers receive communion: therefore, by the time of communion, one way or another, there is already not one cup, but many cups on the throne. In addition, when serving on one huge chalice, the liturgical symbolism is also violated, only in a different way. After all, wine is necessarily added to the chalice after the Great Entrance, but this added wine, unlike the one already in the chalice, was not poured at the proskomedia with the utterance of the prescribed words and did not participate in the procession of the Great Entrance. And this procession is also loaded with various symbolism.

Moreover, the very argument for the “single cup” as supposedly symbolizing the unity of the Eucharist can be contested. Firstly, the Byzantines knew the words of their own anaphora very well, which did not prevent them from celebrating the Liturgy with many cups. Secondly, and this is the main thing, in the anaphora of Basil the Great we are not talking about the cup at this or that specific Liturgy, but about the Cup of Christ as such - about the Cup of His most pure Blood shed for the whole world. This Chalice is the same in all churches around the world, no matter how many chalices there are on the throne. Just as many chalices in many churches are one and the same Chalice of Christ, so many bowls standing on the throne of one temple during the Divine Liturgy are one and the same Chalice.

However, we were prompted to write this article not by considerations of a theological or church-historical nature, but by practical ones. They are associated primarily with the need, when serving on one large chalice, to pour the Holy Blood from it into ordinary smaller chalices. The very volume of such a chalice greatly complicates any manipulation with it - and even more so when it concerns the Holy Blood, not a single drop of which should be lost during the process of pouring into the cups. The author of these lines has repeatedly had to witness very regrettable scenes: when, pouring the Holy Blood from a huge chalice, the priest spilled significant volumes of it on the antimension, the altar, his own vestments, even on the floor. Indeed, sometimes the chalice is so large that the priest, standing at the altar, does not even see its contents and pours the Holy Blood “by touch.” Visual evidence of such scenes are the antimensions filled with Holy Blood that lie on the altars of many of our churches.

Another practical difficulty is associated with the consumption of the Holy Gifts remaining after communion, since when using a large chalice it can be difficult to correctly determine in advance the required amount of Eucharistic wine, and washing out a large chalice is not always an easy task. Finally, the use of large chalices is not sufficiently justified economically - for example, in parishes, episcopal and crowded holiday services do not happen very often, but for the sake of them, parish communities have to spend a lot of money on purchasing expensive large chalices, which are then used only occasionally.

In our opinion, the described difficulties when using multi-liter chalice should make us remember the Byzantine practice of celebrating the Divine Liturgy on many bowls of regular sizes, repeatedly and unequivocally attested in a number of sources. In accordance with this practice, several cups should be placed on the throne not after the consecration of the Holy Gifts, but before their consecration - so that by the time the wine is transmuted into the Blood of Christ, all the cups will be on the throne, from which the believers will then receive communion. At the same time, if we are literally guided by the Byzantine tradition, then we should place the required number of bowls on the altar already at the proskomedia, and then take them all to the great entrance. It is possible, however, to propose a less radical, but more practical option: cups of wine are placed on the throne next to the main cup after the great entrance, for example, at the beginning of the singing of the Creed. In both cases, the risk of shedding the Holy Blood when pouring it from one cup into many will disappear. There will also be no need for huge chalices, the use of which during the Liturgy gives rise to so many practical inconveniences.

Notes

1. Long Orthodox Catechism of the Orthodox Catholic Eastern Church (any edition). Part 1. § 340.
2. Taft R.F. The Communion, Thanksgiving, and Concluding Rites. R., 2008. (A History of the Liturgy of St. John Chrysostom; Vol. 6). (Orientalia Christiana Periodica; 281). P. 256-257.
3. Taft R.F. The Great Entrance: A History of the Transfer of Gifts and Other Preanaphoral Rites of the Liturgy of St. John Chrysostom. R., 1978. (A History of the Liturgy of St. John Chrysostom; Vol. 2). (Orientalia Christiana Periodica; 200). P. 208-213.
4. S.C. 336. P. 178.
5. PG. 92. Col. 1001.
6. PG. 90. Col. 820.
7. Taft R.F. The Precommunion Rites. R., 2000. (A History of the Liturgy of St. John Chrysostom; Vol. 5). (Orientalia Christiana Periodica; 261). P. 366.
8. Dmitrievsky A.A. Description of liturgical manuscripts stored in libraries of the Orthodox East. T. 2. K., 1901. P. 310.
9. PG. 155. Col. 288.
10. Dmitrievsky A.A. Description... T. 2. P. 206.
11. Perhaps the author of the letter was not Nicholas III the Grammar, but one of the other two Patriarchs of Constantinople at that time - Cosmas I or Eustratius (Taft R.F. The Precommunion... P. 367-368).
12. This trend was caused both by external circumstances - the decline and then the fall of Byzantium (and in Rus' - Tatar-Mongol yoke), and internal processes: in late Byzantine times, the construction of a series of small temples began to be considered preferable to the construction of one large one.
13. PG. 155. Col. 728.
14. Golubtsov A.P. Cathedral Officials and features of service for them. M., 1907. pp. 217-220.
15. Zheltov M., priest. Enthronement // Orthodox Encyclopedia. M., 2010. T. 23. P. 124-131.