TALK

TALK

| to revere someone or before someone, to respect, to honor someone in the highest degree.

| Prepare for confession and communion by fasting and attending church.

| Fast, eat nothing. Steel was talking, but the belly began to hurt. They started talking, but the belly hurt. As you need to fast, so the belly began to hurt. Get ready, impersonal. What is it like? Something is going wrong right now. As soon as you get ready, fasting is not a burden. Let me finish. How long have you been talking? Got rid of it, emaciated it. I’ve been talking, full, I’ve already dissuaded, I’ve talked enough, I wouldn’t have to talk it over ... I talked all week, broke my fast with a friend. shit cf. action according to ch., especially great fasting, fasting, fasting sowing. and east. ; govinye novg. ; goveins wives., pl., kursk. shitty cf. old Sometimes they distinguish great-shit, peter-goveniye, etc. Goveyn church. reverent or devout.

| Venerable, especially revered. Govelny, related to shitty. Husband talker. - female widow who is talking.

Dahl's Explanatory Dictionary. IN AND. Dal. 1863-1866.

See what "GOVE" is in other dictionaries:

TALK, GOVEY, GOVE, inconsistency. to fast and attend church services, preparing for confession and communion at the time set by the church (church.). || trans. Eating poorly, fasting, abstaining from food (colloquial). My stomach hurts and I... Explanatory Dictionary of Ushakov

TALK, eat it; incompatibility For believers: to fast and go to church during fasting, as well as on the dates established by the church, before confession and communion. G. in the Christmas post. G. before confession. | noun shit, me, cf. Dictionary… … Explanatory dictionary of Ozhegov

Fasting, fasting Dictionary of Russian synonyms ... Synonym dictionary

Govey to fast for confession, communion, Ukrainian. goviti, Art. slav.govѣti εὑλαβεῖσθαι religiose vereri, Bolg. goveya, serbohorv. gòvjeti obtemperare, sloven. dial. goveti frowningly be silent, Czech. hověti to show indulgence, to grant, to spare, in … Etymological Dictionary of the Russian Language by Max Fasmer

Nesov. neperekh. Fast at church times and attend church services in preparation for confession and communion. Explanatory Dictionary of Ephraim. T. F. Efremova. 2000... Modern explanatory dictionary of the Russian language Efremova

Gove, go, go, go, go, go, go, go, go, go, go, go, go, go, go, go, go, go, go, go, go, go, go, go, go, go, go, go, go fasting, fasting, ... ... Word forms

go to bed- Loans. from Art. sl. lang., in which the meaning of “fast” is “to revere, to please” (such a development of semantics reflects the religious views of Christians: fasting is pleasing to God) ... Etymological dictionary of the Russian language

go to bed- to speak, to her, to her ... Russian spelling dictionary

go to bed- (I), gove / yu, ve / eat, ve / yut ... Spelling Dictionary of the Russian Language

Ey, eat; nsv. For believers: to fast and attend church services, preparing for confession and communion at the time set by the church. * Twice a year they fasted (Pushkin). ◁ Fasting, me; wed… encyclopedic Dictionary

Books

• Good advice to those who go to bed,. Every year Orthodox Christians fast, every year they hear the great word of forgiveness at confession, every year in the sacrament of Holy Communion, they unite with Christ. Do many people fast as they should, ...
• I, too, will cook to the stars! Christmas Stories and Poems, . The stories included in the book were published in the newspaper "Sunday School" No. 43-45 (307-309), December 2004. For elementary and middle school…

What is sin
Sin is a violation of the Christian moral law. Therefore, the holy apostle and evangelist John the Theologian gives the following definition of sin: Whoever commits sin also commits iniquity(1 John 3, 4).
Sin is committed by those who consciously and freely refuse to act according to the Law of God. It is necessary to distinguish between original sin, inherited by us from our forefather Adam, and arbitrary, or personal, sin committed by a specific person. Personal sin can consist either in an act: thoughts, words, wishes, deeds, or in the failure to do something prescribed by the law of love.

What are mortal sins and everyday sins
A mortal sin is a violation of an important law that deeply offends the holiness of God (for example, blasphemy, homicide, theft, slander, adultery), when the offense is committed with the full and completely free consent of the will to disobey God. Mortal sin is a malicious, gross, voluntary insult to God in all His properties, it is a response with contempt and hatred to countless good deeds and the infinite paternal love of the Lord. The consequences of such a sin are terrible: a person radically breaks everything that connected him with God; he becomes like a demon; he loses the supernatural, grace-filled life in Christ; he deprives himself of the fruits of the Atonement. He commits a real spiritual suicide and gives himself over to the power of death. The one who dies without repenting of deadly sin dooms himself to eternal loss of Salvation, eternal remorse and eternal hatred of God.

Everyday sin is also a disobedience to the Divine Law. Everyday sin is called an offense or a thought that violates the Law of God, but not so maliciously, not so boldly. Everyday sins are also committed out of thoughtlessness or ignorance. Such sins are sometimes called venial, but this does not mean that the Lord is obliged to forgive them, or that one can not make great efforts to avoid them; it is called pardonable and easy only according to human understanding in comparison with deadly sin. Everyday sin does not deprive the soul of sanctifying grace and supernatural life in Christ, but reduces the zeal of love for God, gradually generates indifference and disposes to deadly sin. Especially harmful are everyday sins committed out of habit: foul language, smoking, condemnation of neighbors (gossip), etc.

What is the cause of sins
The causes of sin can be internal or external. Internal causes are passions and lusts, which are the consequences of original sin: the lust of the flesh, the lust of the eyes and the pride of life(1 John 2:16).
The main external causes of sin: the instigations of depraved people and Satan.

What is fasting
The word "reverence" comes from the Indo-European root "hava", meaning "reverent sacrifice"; this word in the practice of the Russian Orthodox Church has long been called the preparation for the Holy Mystery of Communion.
Fasting lasts several days and concerns both the physical and spiritual life of a person. The Christian must prepare himself for the worthy acceptance of the Holy Mysteries. Indeed, in the Sacrament of the Holy Eucharist, under the guise of bread and wine, we partake of the Most Pure Body of the Lord and God and Savior Jesus Christ and His Holy Blood. The believer and participant in the Sacrament of the Divine Eucharist partakes of the Body and Blood of the God-Man Jesus Christ and through this is mysteriously united with Him. This Sacrament of God's love is communion, the union of God with man, through which man achieves his deification. In the Sacrament of Communion, the words of Christ the Savior are realized: Whoever walks in my flesh and drinks my blood abides in me, and I in him(John 6:56).

During fasting, the body is prescribed abstinence, that is, bodily cleanliness and restriction in food-fasting. Christ the Savior fasted for forty days before beginning His earthly ministry. Remembering the words of the Lord to His disciples that they would fast, when the Bridegroom is taken from them(Luke 5:35), all the apostles fasted. All the righteous and ascetics of the Christian Church carried the feat of fasting.

“In singing, vigils and fasting, the image was your disciple ...” - is sung in the troparion to St. Sergius, hegumen of Radonezh. “Like fasting fertilizer (decoration) and beauty of the fathers! ..” - the Holy Church glorifies the Monk Joseph, Volotsk miracle worker.

Fasting purifies the spiritual essence of a person, contributing to a living perception of the spiritual world. Therefore, a Christian strictly observes all the fasts established by the Orthodox Church. And if communion in the Sacrament of the Holy Eucharist takes place outside the established fasts, then the Christian must fast for at least three days. For those who cannot bear the feat of fasting due to illness or weakness of strength, fasting can be weakened or replaced by another obedience - this is decided by the priest.

During fasting, food of animal origin, modest food (from the Old Russian “fast” - fat, oil) is excluded: meat, milk, butter, eggs, and with strict fasting, fish. Bread, vegetables and fruits are consumed in moderation. The mind should not be scattered and distracted by vain, worldly circumstances. The apostle teaches us:
Pray without ceasing (1 Thess. 5:17). And on the days of preparation for Communion, a Christian should aggravate his prayer rule - in addition to the morning and evening rules, he should also read the canons.
In addition, it is necessary to attend all temple services, if circumstances permit.

On the eve of Communion, after listening to the evening Divine Service in the church, you need to read at home, in addition to prayers for the future (evening) sleep, the canons to the Savior (Jesus the Sweetest with an akathist or the Penitential Canon), the Most Holy Theotokos (Prayer to Hodegetria - the Guide or the canon to Her according to the voice of Octoechos at Compline), To the Guardian Angel and the canon of the day of the week (on Sunday evening, on Monday, - to the Incorporeal Forces, on Monday evening, on Tuesday, - the Forerunner of the Lord John, on Wednesday - the Holy Cross, on Thursday - St. Nicholas with an akathist and the holy Apostles, on Friday - To the Holy Cross, on Saturday - the Akathist to the Theotokos and the canons to all the saints and the funeral).
The canon for Holy Communion is also read.
After midnight, it is not allowed to eat or drink, for the most ancient pious tradition, in accordance with the Church Charter, prescribes to proceed to the Sacrament of Communion after a perfect fast.
On the morning of the day of Communion, morning prayers and the Follow-up to Holy Communion are read, except for the canon read the day before.
All of these canons and prayers are found in the Prayer Book, as well as in the Rulers and Canons.

Before Communion, according to the ancient church tradition, Confession is necessary, since “before receiving the Holy Mysteries, one must enter into oneself, examine one’s soul, whether there are any sins in it, and if there are, then one must purify oneself by confession and receive permission in one’s sins on behalf of Church" (St. Innocent of Moscow).

How to speak to children, the sick and the elderly
The rules of fasting are binding primarily on healthy members of the Church. Children, the sick and the elderly, who cannot fast according to the Rule, are not deprived of the motherly mercy of the Church, which acts in the loving spirit of its Master and Lord.
Children under the age of seven do not fast and do not confess. Elderly, sick people, children (under 14) and pregnant women are exempted from strict fasting during fasting. However, all this should be consulted with the priest, but not decide anything on your own.

List of the most common sins
Old Russian church life developed special printed lists of sins, known under the name of "general confessions", or, as they were called in church vernacular, "renovations". One of these most ancient and well-known "renovations" is attributed to St. Demetrius of Rostov. In many monasteries where the custom of frequent Repentance existed, with a small number of confessors of the numerous monastic brethren, as well as a multitude of pilgrims arriving daily, "renewals" were widespread; and to this day this practice has been preserved on Athos.
Below is a similar list of sins, compiled on the basis of this kind of ancient "renovations", set out in modern Russian. This list does not include such sins, in which the penitent, if he knows them for himself, must confess in a personal confession to the confessor. In some places, after a brief naming of sin, the form of its manifestation is explained.

Sins against God and the Church
1) Lack of faith, doubt in the truth of Holy Scripture and Tradition (that is, in the dogmas of the Church, its canons, the legitimacy and correctness of the hierarchy, the fulfillment (of Divine services, in the authority of the writings of the holy fathers). Renunciation of faith in God out of fear of people and concern for earthly well-being.

Lack of faith - the lack of complete deep conviction in any Christian Truth or the acceptance of this truth only with the mind, but not with the heart. This sinful state arises on the basis of doubt or lack of zeal for true knowledge of God. Lack of faith is to the heart what doubt is to the mind. It relaxes the heart on the paths of fulfilling the will of God. Confession helps cast out lack of faith and strengthens the heart.

Doubt - a thought that violates (obviously and vaguely) the conviction of the truth of the teachings of Christ and His Church in general and in particular, for example, doubts in the gospel commandments, doubts in dogmas, that is, any member of the Creed, in the holiness of any recognized by the Church a saint or events of Sacred history celebrated in the Church, in the inspiration of the Holy Fathers; doubt in the veneration of holy icons and the relics of saints, in the invisible Divine presence in Divine Services and in the Sacraments.

In life, one must learn to distinguish between "empty" doubts raised by demons, the environment (the world) and one's own mind darkened by sin - such doubts must be rejected by an act of will - and real spiritual problems that must be resolved based on full trust in God and His Church , forcing oneself to complete self-disclosure before the Lord in the presence of a confessor. It is better to confess all doubts: both those that were rejected by the inner spiritual eye, and especially those that were accepted in the heart and gave rise to confusion and despondency there. Thus the mind is purified and enlightened, and faith strengthened.
Doubt may arise on the basis of excessive self-confidence, fascination with other people's opinions, little jealousy for the realization of one's faith. The fruit of doubt is relaxation in following the path of Salvation, contradiction to the will of God.

2) Passivity(little zeal, lack of diligence) in the knowledge of Christian truth, the teachings of Christ and His Church. Lack of desire (if possible) to read the Holy Scriptures, the works of the holy fathers, to ponder and comprehend the dogmas of faith with the heart, to understand the meaning of Divine services. This sin arises from mental laziness or an excessive fear of falling into any kind of doubt. As a result, the truths of faith are assimilated superficially, thoughtlessly, mechanically, and in the end, a person's ability to effectively-consciously fulfill the will of God in life is undermined.

3) Heresies and superstitions.
Heresy- this is a false doctrine relating to the spiritual world and communication with it, rejected by the Church as being in clear contradiction with Holy Scripture and Tradition.
Heresy often leads to personal pride, excessive trust in one's own mind and personal spiritual experience. The reason for heretical opinions and judgments may also be insufficient knowledge of the teachings of the Church, theological ignorance.

4) Ritual belief. Adherence to the letter of Scripture and Tradition, giving importance only to the external side of church life while forgetting its meaning and purpose - these vices are united under the name of ritual belief. Belief in the saving value of only the exact execution of ritual actions in themselves, without taking into account their inner spiritual meaning, testifies to the inferiority of faith and a decrease in reverence for God, forgetting that a Christian must serve God in the renewal of the spirit, and not according to the old letter (Rom. 7, 6). Ritual belief arises from insufficient understanding of the Good News of Christ, and He gave us the ability to be servants of the New Testament, not of the letter, but of the spirit, because the letter kills, but the spirit gives life (2 Cor. 3, 6). Ritual belief testifies to an inadequate perception of the teachings of the Church, which does not correspond to its greatness, or to an unreasonable zeal for service, which does not correspond to the will of God. Ritual belief, quite common among the church people, entails superstition, legalism, pride, division.

5) Distrust of God. This sin is expressed in the lack of confidence that the primary cause of all external and internal life circumstances is the Lord, who wants us to be truly good. Distrust of God is caused by the fact that a person has not sufficiently accustomed himself to the gospel
Revelation, did not feel its main knot: voluntary suffering, crucifixion, death and Resurrection of the Son of God.

From distrust of God, such sins arise as the lack of constant gratitude to Him, despondency, despair (especially in illnesses, sorrows), cowardice in circumstances, fear of the future, vain attempts to insure against suffering and avoid trials, and in case of failure - hidden or obvious grumbling on God and His Providence for oneself. The opposite virtue is the laying of one's hopes and hopes on God, the complete acceptance of His Providence for oneself.

6) Murmuring against God. This sin is a consequence of distrust of God, which can lead to a complete falling away from the Church, loss of faith, apostasy and theomachism. The opposite virtue to this sin is humility before God's providence for oneself.

7) Ingratitude to God. A person often turns to God during periods of trials, sorrows and illnesses, asking to soften or even deliver them from them, on the contrary, during periods of external well-being, he forgets about Him, not realizing that he uses His good gift, does not thank for him. The opposite virtue is constant thanksgiving to the Heavenly Father for the trials, consolations, spiritual joys and earthly happiness that He sends down.

8) Small jealousy(or its complete absence) to communion with God, spiritual life. Salvation is fellowship with God in Christ in the eternal future life. Earthly life for acquiring the grace of the Holy Spirit, revealing in oneself the Kingdom of Heaven, God-settlement, God-sonship. The achievement of this goal depends on God, but God will not constantly be with a person if he does not show all his zeal, love, and intelligence in order to draw closer to Him. The whole life of a Christian is directed towards this goal. If you do not have love for prayer as a way of communion with God, for the temple, for participation in the Sacraments, then this is a sign of a lack of zeal for communion with God.
With regard to prayer, this manifests itself in the fact that it happens only under compulsion, irregular, inattentive, relaxed, with a careless position of the body, mechanical, limited only by memorized or read prayers. There is no constant memory of God, love and gratitude to Him as the background of all life.
Possible reasons: insensitivity of the heart, passivity of the mind, lack of proper preparation for prayer, unwillingness to think through and understand with the heart and mind the meaning of the forthcoming prayer work and the content of each petition or phrase.

Another group of reasons: attachment of the mind, heart and will to earthly things.
In relation to temple worship, this sin manifests itself in rare, irregular participation in public worship, absent-mindedness or conversations during the service, walking around the temple, distracting others from prayer with their requests or remarks, being late for the start of the service and leaving before the dismissal and blessing. In general, this sin boils down to not feeling the special presence of God in the temple during public worship.

Causes of sin: unwillingness to enter into prayer unity with brothers and sisters in Christ due to the burden of earthly cares and immersion in the vain affairs of this world, powerlessness in the fight against internal temptations sent by spiritually hostile forces that hinder and hold us back from acquiring the grace of the Holy Spirit, and, finally , pride, non-brotherly, unloving attitude towards other parishioners, irritation and bitterness against them.

In relation to the Sacrament of Repentance, the sin of indifference manifests itself in rare confessions without proper preparation, in the preference for a general personal confession, in order to go through it more painlessly, in the absence of a desire to deeply know oneself, in an unbroken and unhumbled disposition, in the absence of determination to leave sin, to eradicate vicious inclinations , overcome temptations; instead - the desire to belittle sin, to justify oneself, to keep silent about the most shameful deeds and thoughts. Thus committing deceit before the Face of the Lord Himself, who accepts confession, a person aggravates his sins.

The reasons for these phenomena are in a misunderstanding of the spiritual meaning of the Sacrament of Repentance, in complacency, self-pity, vanity, in the unwillingness to internally overcome demonic resistance.
We sin especially grievously against the Most Holy and Life-Giving Mysteries of the Body and Blood of Christ, approaching Holy Communion rarely and without proper preparation, without first purifying our souls in the Sacrament of Penance, we do not feel the need to receive Communion more often, we do not keep our purity after Communion, but again we fall into fuss and indulge in vice.

The reasons for this are rooted in the fact that we do not think about the meaning of the highest Sacrament of the Church, we do not realize its greatness and our sinful unworthiness, the need to heal the soul and body, we do not pay attention to insensitivity of the heart, we do not realize the influence of fallen spirits nesting in our souls, which they turn us away from Communion, and therefore we do not resist, but succumb to their temptation, we do not enter into a struggle with them, we do not experience reverence and fear of the presence of God in the Holy Gifts, we are not afraid to partake of the Holy “for judgment and condemnation”, we do not care about the constant fulfillment of the will God in life, inattentive to our hearts, prone to vanity, we approach the Holy Chalice with a hardened heart, not reconciled with our neighbors.

9) Lack of fear of God and reverence for Him. Careless, distracted prayer, irreverent behavior in the temple, in front of the Shrine, disrespect for the holy dignity.
The lack of memory of a mortal in anticipation of the Last Judgment.

10) Disobedience to the will of God. A clear disagreement with the will of God, expressed in His commandments, Holy Scripture,
the instructions of the spiritual father, the voice of conscience, reinterpreting the will of God in one’s own way, in a sense beneficial for oneself with the aim of self-justification or condemnation of one’s neighbor, putting one’s own will above the will of Christ, jealousy not according to reason in ascetic exercises and forcing others to follow oneself, failure to fulfill promises given God in previous confessions.

11) Self-justification, complacency. Satisfaction with one's spiritual dispensation or state.
12) Despair from the spectacle of one's spiritual state and impotence to fight sin.
In general, self-assessment of one's own spiritual dispensation and state; the imposition of spiritual judgment on oneself, in contrast to what the Lord Jesus Christ said: Vengeance is mine, I will repay(Rom. 12:19).

13) Lack of spiritual sobriety, constant heartfelt attention, absent-mindedness, sinful oblivion, foolishness.
14) Spiritual Pride, attributing to oneself the gifts received from God, the desire for independent possession of any spiritual gifts and energies.
15) Spiritual fornication, attraction to spirits alien to Christ (occultism, eastern mysticism, theosophy). Spiritual life is being in the Holy Spirit.
16) Frivolous and sacrilegious attitude towards God and the Church: the use of the name of God in jokes, the frivolous mention of shrines, curses with the mention of His name, the pronunciation of the name of God without reverence.
17) Spiritual egoism, spiritual voluptuousness- prayer, participation in the Sacraments only for the sake of receiving spiritual pleasures, consolations and experiences.
18) Impatience in prayer and other spiritual exploits. This includes failure to fulfill the prayer rule, breaking fasts, eating at the wrong time, leaving the temple prematurely without a particularly good reason.
19) Consumer attitude towards God and the Church when there is no desire to give something to the Church, to work somehow for her. Prayer asking for worldly success, honors, satisfaction of selfish desires and material wealth.
20) Spiritual stinginess, lack of spiritual generosity, the need to convey to others the grace received from God with a word of consolation, sympathy, service to people.

21) Lack of constant concern for the fulfillment of the will of God in life. This sin manifests itself when we do serious things without asking God's blessing, without consulting and asking for blessings from a spiritual father.
22) Spiritual individualism, a tendency to isolate in prayer (even during the Divine Liturgy), forgetting that we are members of the Catholic (Catholic) Church, members of the one mystical Body of Christ, fellow members of each other.

Sins towards neighbors
1) Condemnation. The tendency to notice, remember and name other people's shortcomings, to make a clear or internal judgment on one's neighbor. Under the influence of condemnation of one's neighbor, which is not always noticeable even for oneself, a distorted image of him is formed in the heart. This image then serves as an internal justification for dislike for this person, a scornfully evil attitude towards him. In the process of Repentance, this false image must be crushed and, on the basis of love, the true image of each neighbor must be recreated in the heart.
2) Pride, exaltation over one's neighbor, arrogance, "demonic stronghold".
(This most dangerous of sins is dealt with separately and at length.)
3) Self-closure alienation from other people.
4) Neglect of neighbor, indifference. This sin is especially terrible in relation to parents: ingratitude towards them, callousness. If parents have died, do we forget to remember them in prayer?
5) Vanity, ambition. We fall into this sin when we are conceited, flaunting our giftedness, spiritual and bodily, mind, education, and when we demonstrate our superficial spirituality, ostentatious churchliness, imaginary piety.
How do we treat members of our family, people with whom we often meet or work? Can we tolerate their weaknesses? Are we often irritated? Are we arrogant, touchy, intolerant of other people's shortcomings, other people's opinions?
6) Curiosity, the desire to be the first, to command. Do we love to be served? How do we treat people who depend on us at work and at home? Do we love to rule, to insist on doing our will? Don't we have a tendency to interfere in other people's affairs, in someone else's private life with persistent advice and instructions? Don't we tend to leave the last word for ourselves, just to disagree with the opinion of another, even if he is right?
7) Humanity- this is the reverse side of the sin of arrogance. We fall into it, wanting to please another person, afraid of embarrassing ourselves in front of him. From human pleasing, we often do not expose the obvious sin, we participate in a lie. Have we not indulged in flattery, that is, a feigned, exaggerated admiration for a person, trying to get his goodwill? Have we not adapted to other people's opinions, tastes for our own benefit? Have you ever been deceitful, dishonest, two-faced, unscrupulous in your work? Didn't they betray people, saving themselves from trouble? Did they place their blame on others? Did they keep other people's secrets?
Pondering into his past, a Christian preparing for confession should remember all the evil that he voluntarily or involuntarily committed towards his neighbors.
Was it not the cause of grief, someone else's misfortune? Did he destroy the family? Is he guilty of adultery and did he push another to this sin by pandering? Did he take upon himself the sin of killing an unborn child, did he not contribute to this? These sins should be repented only in personal confession. Was he not prone to obscene jokes, anecdotes, immoral allusions? Didn't he offend the shrine of human love with cynicism and abuse?

8) Breaking the Peace. Do we know how to keep peace in the family, in communication with neighbors, co-workers? Do we allow ourselves slander, condemnation, evil ridicule? Are we able to curb our tongue, are we not chatty? Are we not showing an idle, sinful curiosity about the lives of other people? Are we attentive to the needs and concerns of people? Do we close ourselves in, in our supposedly spiritual problems, turning away people?

9) Envy, malevolence, malevolence. Didn't you envy someone else's success, position, dispensation? Didn't you secretly wish failure, failure, a sad outcome for other people's affairs? Didn't you openly or secretly rejoice at someone else's misfortune, failure? Have you incited others to evil deeds while remaining outwardly innocent? Have you ever been overly suspicious, seeing only the bad in everyone?
Did he point out to one person the vice (obvious or imaginary) of another person in order to quarrel them? Did he abuse the trust of his neighbor by revealing to others his shortcomings or sins? Did he not spread gossip that defames the wife in front of her husband or the husband in front of his wife? Did his behavior cause jealousy of one of the spouses and anger against the other?

10) Anger, irritability, grumpiness. Can I control my outbursts of anger? Do I allow swear words, curses in quarrels with my neighbors, in raising children? Will I use foul language in normal conversation (to be "like everyone else")? Is there any rudeness, rudeness, arrogance, malicious mockery, hatred in my behavior?
11) Unmercifulness, uncompassionateness. Am I responding to requests for help? Are you ready for self-sacrifice, almsgiving? Is it easy to lend things, money? Do I reproach my debtors? Am I rudely and persistently demanding the return of what I borrowed? Do I brag to people about my sacrifices, almsgiving, helping others, expecting approval and earthly rewards? Was he stingy, afraid of not getting back what he asked for?
Works of mercy should be done in secret, for we do them not for the sake of human glory, but for the love of God and neighbor.

12) Resentment, unforgiveness of insults, vindictiveness. Excessive demands on others. These sins contradict both the spirit and the letter of the gospel of Christ. Our Lord teaches us to forgive our neighbor sins against us up to seventy times seven. Without forgiving others, taking revenge on them for their offense, keeping in mind the evil against another, we cannot hope for the forgiveness of our own sins by the Heavenly Father.

13) Resist evil against oneself. This sin manifests itself in a clear resistance to the offender, in retribution with evil for evil, when our heart does not want to bear the pain inflicted on him.
14) Failure to help a neighbor, offended, persecuted. We fall into this sin when, out of cowardice or misunderstood humility, we do not stand up for the offended, we do not expose the offender, we do not testify to the truth, we allow evil and injustice to triumph.
How do we endure the misfortune of our neighbor, do we remember the commandment: "Carry one another's burdens"? Are you always ready to help, sacrificing your peace and well-being? Are we leaving our neighbor in trouble?

Sins against oneself and other sinful inclinations contrary to the spirit of Christ
1) Despondency, despair. Have you given in to despondency, despair? Have you thought about suicide?
2) Bodily excesses. Didn't he destroy himself with excesses according to the flesh: overeating, eating sweets, gluttony, eating at the wrong time?
Have you abused your inclination to bodily peace and comfort, sleeping a lot, staying in bed after waking up? Have you indulged in laziness, immobility, lethargy, relaxation? Are you addicted to a certain way of life so that you do not want to change it for the sake of your neighbor?
Isn't he sinful of drunkenness, this most terrible of modern vices, destroying the soul and body, bringing evil and suffering to others? How do you deal with this vice? Do you help your neighbor to get away from him? Did he not seduce the non-drinker with wine, did he not give wine to the minor and the sick?
Is he not addicted to smoking, which also destroys health? Smoking distracts from spiritual life, a cigarette replaces prayer for a smoker, displaces the consciousness of sins, destroys spiritual chastity, serves as a temptation for others, harms their health, especially children and adolescents.

3) Sensual thoughts and temptations. Have we struggled with sensual thoughts? Have you avoided the temptations of the flesh? Did they turn away from seductive spectacles, conversations, touches? Have they not sinned by intemperance of spiritual and bodily feelings, pleasure and slowness in impure thoughts, voluptuousness, immodest glance at persons of the opposite sex, self-desecration? Do we not recall with delight our former sins of the flesh?

4) Bad faith. Do we force ourselves to serve others? Do we sin by dishonest performance of our duties in work, upbringing of children; whether we keep our promises to people; Do we not introduce people into temptations by being late to the meeting place or to the house where they are waiting for us, by forgetfulness, optionality, frivolity? Are we careful at work, at home, in transport? Do we scatter in work: forgetting to finish one thing, we move on to another? Are we strengthening ourselves in the intention to serve others?

5) Peacefulness. Do we not sin by pleasing human passions, thoughtlessly following the way of life and behavior accepted among the people around us, including those that exist in the church environment, but not imbued with the spirit of love, we pretend to portray piety, we fall into hypocrisy, hypocrisy.

6) Disobedience. Do we sin by disobedience to parents, elders in the family, bosses at work? Do we not follow the advice of our spiritual father, do we evade the penance imposed on us by him, this spiritual medicine that heals the soul? Do we suppress the pangs of conscience in ourselves by not fulfilling the law of love?

7) Idleness, wastefulness, attachment to things. Are we wasting our time? Are we using our God-given talents for good? Are we wasting money for ourselves and others without benefit? Are we not sinning with an addiction to the comforts of life, are we not attached to perishable material things, do we accumulate excessively, “for a rainy day”, food products, clothes, shoes, luxurious furniture, jewelry, thereby not trusting God and His Providence, forgetting that tomorrow we can stand before His Judgment?

8) Acquisitiveness. We fall into this sin when we are excessively carried away by the accumulation of perishable riches or by seeking human glory in work, in creativity; when, under the pretext of being busy, we refuse to pray and visit the temple even on Sundays and holidays, we indulge in much concern, vanity. This leads to captivity of the mind and petrification of the heart.

We sin in word, deed, thought, all five senses, knowledge and ignorance, willingly and unwillingly, in reason and unreason, and there is no way to enumerate all our sins according to their multitude. But we truly repent of them and ask for grace-filled help to remember all our sins, forgotten and therefore unrepentant. We promise to continue to guard ourselves with the help of God, to avoid sin and to do works of love. You, Lord, forgive us, and forgive us from all sins by Your mercy and long-suffering, and bless us to partake of Your Holy and Life-Giving Mysteries not for judgment and condemnation, but for the healing of soul and body. Amen.

On Confession of Forgotten Sins
Sometimes in confession they refer to a weak memory, which allegedly does not allow one to remember all the sins. Indeed, it often happens that we easily and quickly forget our fall into sin. But is it only due to poor memory? After all, for example, there are cases when our pride was especially hurt, when we were undeservedly offended; or, on the contrary, everything that flatters our vanity: our successes, our good deeds, praises and thanks to us - we remember for many years. Everything in our worldly life that makes a strong impression on us, we remember for a long time and distinctly. Does this mean that we forget our sins because we do not attach serious importance to them?

How to Prepare for the Sacrament of Penance
Preparation for the Sacrament of Penance consists of: knowing one's sins, repenting of them, rejecting them, deciding not to abide in them anymore, replacing them with opposite virtues.
The grace of God in the Sacrament of Penance forgives sinful guilt, heals and enlivens the soul, gives strength not to sin anymore, but to acquire virtue.
St. Theophan the Recluse in his book Letters on Christian Life writes, addressing his spiritual daughter: “Let us enter into ourselves and begin to sort out what is in us. Interference in this matter by any third party is inappropriate and completely impossible. No one can enter into you and sort out the affairs of your conscience, except yourself, and if you please do so. I will make only a few indications in this case ... In order to examine ourselves well, you need to pay attention to three aspects of our active life - to deeds, single actions (thoughts, words, deeds) committed in a certain place under certain circumstances, to heart dispositions and characteristic inclinations hidden under deeds, and on the general spirit of life.

If we want to receive from God not only the forgiveness of guilt for single evil deeds, but also the purification of the heart and the renewal of the soul, we must pay special attention to heart dispositions. A person can do a good deed (or refrain from a bad one) not in a fit of piety, but out of false (or partly false) motives, for example, out of a desire for worldly glory or out of fear of punishment. Therefore, a good deed (or refraining from a bad one) can hide from the penitent himself the sinful disposition of his heart and make confession difficult.

In the same way, a bad deed (or bad words, thoughts) or refraining from a good deed can expose some kind of heart disposition and facilitate confession.
A person may not have a single conscious evil thought related to a particular sin, but this absence shows not so much his sinlessness, aversion to this sin, but inner hypocrisy - censorship of the sinful consciousness that does not want sin to be discovered by him.

In each person, sins are interconnected as cause and effect, essence and manifestation. Some sinful dispositions form pairs of extremes (sometimes simultaneously present in a person), for example, laziness in pleasing God and unreasonable jealousy, acquisitiveness and a tendency to spend money, external shyness and internal pride, etc. Some sins can closely adjoin virtues, for example, fornication - to love, pleasing to people - to serving one's neighbor. Other sinful dispositions impede Repentance itself: this includes a tendency to self-justification, overestimation of oneself, self-love, false shame. Comprehension of these connections in oneself can be useful for deeper self-knowledge and, therefore, for a more perfect Penance.

We are not guilty of the thoughts offered to the soul by demons until we agree to them, however, they must be confessed in order to receive relief in resisting such attacks. Preparation for confession and confession itself is a mysterious process, unique for every human person.

It is very important for everyone preparing for confession to feel and observe the measure of the depth of self-knowledge. A careless, superficial confession is not good, but an excessively in-depth study can lead to harmful confusion in assessing the motives or reasons for this or that act, statement, to mental confusion and despondency. Excessive exploration of the roots of any passion can lead to more falling into this or another passion associated with it. Therefore, in the process of preparing for confession, one must constantly ask the Lord for help for enlightenment and protection.

When preparing for confession, you must:

1) First of all, remember and fix those sinful actions and dispositions that are realized “by themselves”.
2) It is good to reconsider your relationship with each neighbor. If there is no obvious sin in a relationship through your fault (quarrels, misunderstandings, insults, anger), there may be unrevealed and unconscious sins: gloating, envy, indifference, slyness, selfish-feigned courtesy and other hidden heart dispositions that form a distorted image of a neighbor in heart. This image must be updated as a result of the confession.
3) It is necessary to clarify your attitude to the will of God, expressed in the Gospel commandments, and in general to Christian virtues, for example: a) the commandments that I love, although here I am tempted and do not fulfill as I would like; b) commandments that are incomprehensible to me internally; c) commandments that my heart does not accept; the latter is especially dangerous, as it testifies to an inner unwillingness to repent and forsake sin.
4) It is advisable to think over your life from childhood in order to understand how various sinful habits developed.
5) It is useful to remember the typical course of your day, then remember how the last week, month, last year went. This is helped by a daily attentive confession before God after evening prayers, before going to bed. The memory of one's sins is the basis of Repentance; Christian morality is based on it.
6) You can pay special attention to your usual behavior and internal state during illnesses, sorrows, temptations, circumstances, attacks, and, on the contrary, during prosperous periods of life.
7) After a repentant analysis of one’s individual sinful dispositions, one can think about the general spirit of one’s life, about which St. Theophan the Recluse writes. Church practice offers a number of auxiliary measures for the formation of the discipline of confession. First of all, this includes compiling a written list of sins committed for the period from the last confession. For people who are not yet accustomed to systematic confession and therefore have not developed the "remembrance of sins" in themselves, this is a very good way to prepare for Repentance.

When and how is confession performed?
Confession is usually made either on the evening before, or before the start of the Divine Liturgy, during the reading of the Hours or Matins. If there are a lot of people in the church, the first part of the confession is, of necessity, common. The priest delivers a sermon on Repentance, names the sins, guided as a model by the list proposed here, which, of course, can be shortened or supplemented depending on the age and social composition of the confessors. Those who are coming mentally repent before God. After that, each in turn approaches the priest and repents of the sins of mortals who are not included in the list, if any, receive penance or permission of sins.
Reconciling a person with God, the priest does this not by his own power and will, but by the power and will of our Lord, Jesus Christ.

Verbal confession of sins
You don't have to wait for questions at confession, you have to make the effort yourself; After all, confession is a feat and self-compulsion. It is necessary to speak precisely, without obscuring the ugliness of sin with general expressions (for example, “sin against the 7th commandment”). It is very difficult, when confessing, to avoid the temptation of self-justification, it is difficult to give up attempts to explain to the confessor “extenuating circumstances”, from references to third parties who allegedly led us into sin. All these are signs of self-love, lack of deep repentance, continuing stagnation in sin.
The sign of perfect Repentance is a feeling of lightness, purity, inexplicable joy, when sin seems just as difficult and impossible as this joy was just far away.

How Often Should You Confess and Communion?
Confession and Communion should be done as often as possible. An Orthodox Christian should approach the Chalice at least five times a year: on the day of memory of the saint whose name he bears, and once during each of the four fasts. Some holy fathers advise taking communion on the Twelfth Feasts, the days of great saints, and patronal feasts. Under the guidance and with the blessing of a spiritual mentor, the laity can receive communion more often. We who are unskilled in repentance need to learn to repent again and again. It is necessary to strive to ensure that the intervals between confessions are filled with spiritual struggle, efforts, nourished by the fruits of the last fasting and excited by the expectation of the approaching new confession.

About the spiritual father
A spiritual father, or confessor, a believer calls a priest (monastic or married), to whom he regularly and constantly comes for confession or for spiritual advice.
Just as it is better for a sick person to be treated by one doctor who knows his body and illnesses well, so the healing of the spirit will be more successful if a person turns to a permanent confessor. Relations with him should be built on sincerity, understanding and trust.

On Obedience to the Spiritual Father
There are several rules in the relationship between a Christian and his confessor:
1) a Christian does not take any important step without receiving the blessing of the confessor, or at least without consulting with him;
2) a Christian uses the instructions of the confessor regarding the prayer rule, the frequency of Communion, fasting and deeds of serving people;
3) a Christian brings his life into harmony with the moral norms and requirements of the Church on the instructions of the confessor;
4) in case of disagreement with his confessor and the intention to move to another, he must inform him, explain the reason and receive a blessing.
The principle of a Christian's indisputable obedience to his confessor is fully applicable only to the monastic way of life. The monk took a vow of renunciation of his own will and undertakes to fulfill any requirement of his confessor.
The parish priest does not offer the layman such a feat, and does not take upon himself the right to give indisputable instructions. It only recalls the gospel commandments, directs the spiritual life of a person, helps him in his inner work. However, to those who believe that the will of God is revealed to him through a confessor, it can be given according to his faith.

If you don't have a confessor
Although it is desirable to have your own confessor, this is by no means a prerequisite for true repentance. It makes no difference to a man who really suffers from his sin to whom he confesses it; just to repent of it as soon as possible and receive absolution. Repentance must be completely free, not in any way forced by the confessing person.

Home repentance and confession before God
The Sacrament of Penance justifies, regenerates a person and, together with the Sacrament of Holy Communion, unites him most closely with Christ, reconciles him with the Church and God, and restores him to filial dignity.
All these gifts are given to the Christian as a result of a long and stubborn struggle with sin with the help of the grace of God. How to alleviate the difficulties of a Christian's spiritual ascent, what will help him in preparing for the Sacrament of Repentance and Confession?

Usually, believing church people participate in the Sacrament of Penance from time to time in the temple with the indispensable participation of the shepherd. Such repentance can be conditionally called temple.
But a Christian must also bring daily Repentance to God during the evening prayer, before going to bed: after reading the evening prayers, the one who prays, remembering the sins of the past day, heartily repents of them before God.
Sins are called aloud, articulately, concentratedly, and in such a way that the words of confession reflect the repentant state of the spirit and the desire, as it were, to tear sin from its root and be freed from it. Then conscience and God Himself stand between a person and his sin, strengthening the determination to be freed from sin, captivating a person, subordinating his spiritual forces to himself, freeing himself at the moment of Repentance from the power of sin.

Solitary daily home repentance, when only the conscience of a Christian and God participate in it, helps a person to find the image of God in himself, teaches him to self-control and allows him to stop in time and extinguish the effect on the soul of sinful thoughts and passions, and thereby facilitate further struggle with them. Thus, the fight against sin builds a person's spiritual culture, determining his outward behavior as well. If a person does not consciously refrain from rude, offensive words, does not get used to mutual respect, if he does not develop in himself compliance, patience, cordiality, sympathy in the lives of others, then it will be difficult for him to preserve his spiritual culture among the surrounding society. Being in constant spiritual sobriety, a believing Christian must always cut off from himself everything that is fraught with the temptation and temptation of sin, test and strengthen himself with repentant prayer and confession before God at the end of each day.

When the habit of home Repentance and confession is acquired, the penitent at confession in the temple knows what to say to the confessor-pastor. He knows how to open his soul before God even when the confessor cannot fully listen to his personal confession, which usually happens during a general crowded confession. In this case, the prepared confessor, standing in the temple among other confessors, quietly repents of his sins directly before God Himself, firmly believing that he will be heard by Him.

By blessing
His Holiness Patriarch
Moscow and all Russia
Alexia

Sretensky monastery; "A new book"; "The ark"

The section is very easy to use. In the proposed field, just enter the desired word, and we will give you a list of its meanings. I would like to note that our site provides data from various sources - encyclopedic, explanatory, derivational dictionaries. Here you can also get acquainted with examples of the use of the word you entered.

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Meaning of the word fast

Explanatory Dictionary of the Living Great Russian Language, Vladimir Dal

go to bed

bark old. live, be;

to revere someone or before someone, to respect, to honor someone in the highest degree.

Prepare for confession and communion by fasting and attending church.

Fast, eat nothing. Steel was talking, but the belly began to hurt. They started talking, but the belly hurt. As you need to fast, so the belly began to hurt. Get ready, impersonal. What is it like? Something is going wrong right now. As soon as you get ready, fasting is not a burden. Let me finish. How long have you been talking? Got rid of it, emaciated it. I’ve been talking, full, I’ve already dissuaded, I’ve talked enough, I wouldn’t have to talk it over ... I talked all week, broke my fast with a friend. shit cf. action by value v., especially great fasting, fasting, fasting sowing. and east; govinye novg.; goveins pl. chickens. shitty cf. old Sometimes they distinguish great-shit, peter-goveniye, etc. Goveyn church. reverent or devout.

Venerable, especially revered. Govelny, related to shitty. Govelshchik m. who is talking.

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

go to bed

I'm talking, you're talking, you're not. to fast and attend church services in preparation for confession and communion at the time set by the church (church.).

trans. Eating poorly, fasting, abstaining from food (colloquial). My stomach hurts and I've been fasting for two days now.

Explanatory dictionary of the Russian language. S.I. Ozhegov, N.Yu. Shvedova.

go to bed

Eyu, -eat; nesov. For believers: to fast and go to church during fasting, as well as on the dates established by the church, before confession and communion. G. in the Christmas post. G. before confession.

n. shit, -ya, cf.

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

go to bed

nesov. neperekh. Fast at church times and attend church services in preparation for confession and communion.

Examples of the use of the word fast in the literature.

We chose outlying churches for fasting - the priests of these churches did not really follow that fasting the high school student attended all Lenten services.

Two or three years later, the police officer or police officer goes with the priest to the Villages to revise which of the Votyaks govel who is not and why not.

And Domna Panferovna, the bath watchman, she and Petrovka fasting, goes to mornings and evenings.

It is known, sir, a pious old man: go to bed he is going to the provincial town - the service there, he said, goes through the churches better opposite to the local one.

As modest, inconspicuous people, they calmly believed, carefully went to mass on Sundays, on major holidays goveli, and these simple duties were performed a little for the sake of customers, and a little according to tradition, for the masters of church vestments passed on this ritual from generation to generation.

mashura govela, listened to the amazing mephimons read by a priest in a black robe with silver flowers, the canon of St. Andrew of Crete.

A conversation about fasting should begin with terms, with “fasting vocabulary”. Here are the three most famous roots: the noun "fasting", the verbs "fasting", "fasting", the adjectives "lean" and "humble".

First, about the pleasant. "Skoromny" is the last one on the list. Our word, Slavic, is related to the word "fodder". Sk about rum - "fat, fatty food, oil." From him flirtatious "disgrace", "fast food", just "fast". For more than a century, church secular vocabulary has been penetrating: “a modest look,” that is, immodest, bestial, lustful; "fast book", "fast dreams". It seems that there is nothing wrong with fatty foods, and without butter, the colors of life generally fade. But our ancestors borrowed this culinary imagery to emphasize the stickiness of sin, shameful inclinations, the need to curb all this modest rampage.

Our native word "post", it turns out, is not native at all. According to one version, it is borrowed from Old High German fasto. People "spoiled" by the English language immediately recall fast or fasting, in the meaning of "fasting", "fasting". In a slightly modified form, this word with the same meaning is also found in other Germanic languages. Particularly advanced people will even remember the encouraging to break fast - “break the fast”. But the verb "to fast" is primordially Slavic - to show respect, to honor. We hear this root in the verb “to revere,” that is, to treat with the deepest reverence. I would also like to remember the forgotten adjective “govey”. There was such an expression "govey lad" - that was the name of the young man before marriage, and it meant it - pure, untouched, unstained.

Say “fasting” and “fasting” are synonyms? Not really. If the verb “fast” puts emphasis on abstinence from food, then the word “fast” betrays a certain inner trepidation, emotional excitement with a shrine, a feeling of deep respect.

Fasting is outside, external action, some form, ritual, posture.

Talking is deep inside, very personal, extremely exciting.

To speak - a burning look, readiness for action, lively concentration, resolute cheerfulness - "prophetic eyes opened, like those of a frightened eagle."

Fasting is ashes. To speak is a flame.

You can eat, but not fast.

You can fast, but not fast.

Refraining from food is not yet a witness to that inner burning and pure excitement, which is the core of religious feeling. But this inner “fear and trembling” cannot remain long without being embodied in an act or ritual. He asks for show up. The stronger the feeling, the more it requires signification. He irresistibly wants to be born into action and a sign, to designate himself. As a young man in love is drawn to a feat and incredible deeds, so a person who is truly excited by the Truth is attracted to an extraordinary manifestation of this feeling. From this inner excitement, all our rites, rituals and spiritual practices were born.

There is nothing original about abstaining from food in itself. This is a kind of cultural sign, universal, universal, not belonging to or an invention of any one religion or nationality. Hindu ascetics, and Jewish prophets, and Sicilian Pythagoreans, and today also politicians and suspicious actresses refused food. Everyone contributes their own meaning to this universal form.

Everyone understands well why Mahatma Gandhi went on a hunger strike or why a fashion model indulges in a diet. Why do Christians abstain from food during Lent? Purify the body? Do not laugh, this is how secular people often interpret our posts. Heard it repeatedly. The simplest answer to the question “why believers fast” can be found in the Gospel: “Out of the abundance of the heart the mouth speaks” (Luke 6:45). Excess heart requires a feat, an act, a symbolic design. The excess of the heart naturally asks for something important, but formally useless. Christians do not fast for health reasons.

Fasting is as useless as flowers are useless. But a lover can turn the whole city upside down, spend the last money so that his girlfriend has the best bouquet in the world.

Fasting is the reason for fasting, that is, abstaining from food. Fasting - combustion, the inner fire of faith, the thrill of reverence. To maintain the life of this fire, it is necessary to extinguish all other fires, to eliminate all surrounding smoke. This trembling is sought in the experience of fasting. External efforts, that is, fasting abstinence, formal, dry discipline help to intensify this inner burning.

What if there is no fire? Don't be embarrassed. Everything is. And it is a simple lean discipline that helps to discover and revive this abandoned and barely flickering light.

April 19 St. Eutychius, archbishop Constantinople (582). Equal to ap. Methodius, archbishop. Moravsky (885). Rev. Platonides of Syria (308). Mchch. 120 Persians (344–347). Mchch. Jeremiah and Archilius the priest (III). Mchch. Peter Zhukov and Prokhor Mikhailov (1918); ssmch. John Boikov presbyter (1934); ssmch. Jacob Boikov presbyter (1943); Rev. Sevastiana Fomina, Spanish (1966). Other dates

What is fasting, how to fast for children, sick and elderly people

What is fasting

The word "reverence" comes from the Indo-European root "hava", meaning "reverent sacrifice"; this word in the practice of the Russian Orthodox Church has long been called the preparation for the Holy Mystery of Communion.

Fasting lasts several days and concerns both the physical and spiritual life of a person. The Christian must prepare himself for the worthy acceptance of the Holy Mysteries. Indeed, in the Sacrament of the Holy Eucharist, under the guise of bread and wine, we partake of the Most Pure Body of the Lord and God and Savior Jesus Christ and His Holy Blood. The believer and participant in the Sacrament of the Divine Eucharist partakes of the Body and Blood of the God-Man Jesus Christ and through this is mysteriously united with Him. This Sacrament of God's love is communion, the union of God with man, through which man achieves his deification. In the Sacrament of Communion, the words of Christ the Savior are realized: He who walks My Flesh and drinks My Blood abides in Me, and I in him (John 6:56).

During fasting, the body is prescribed abstinence, that is, bodily cleanliness and restriction in food - fasting. Christ the Savior fasted for forty days before beginning His earthly ministry. Remembering the words of the Lord to His disciples that they would fast when the bridegroom was taken from them (Luke 5:35), all the apostles fasted. All the righteous and ascetics of the Christian Church carried the feat of fasting. “In singing, vigils and fasting, the image was your disciple ...” - is sung in the troparion to St. Sergius, hegumen of Radonezh. “Like fasting fertilizer (decoration) and beauty of the fathers! ..” - the Holy Church glorifies the Monk Joseph, Volotsk miracle worker.

Fasting purifies the spiritual essence of a person, contributing to a living perception of the spiritual world. Therefore, a Christian strictly observes all the fasts established by the Orthodox Church. And if communion in the Sacrament of the Holy Eucharist takes place outside the established fasts, then the Christian must fast for at least three days. For those who cannot bear the feat of fasting due to illness or weakness of strength, fasting can be weakened or replaced by another obedience - this is decided by the priest.

During fasting, food of animal origin, modest food (from the Old Russian “fast” - fat, oil) is excluded: meat, milk, butter, eggs, and with strict fasting, fish. Bread, vegetables and fruits are consumed in moderation. The mind should not be scattered and distracted by vain, worldly circumstances. The apostle teaches us: Pray without ceasing (1 Thess. 5:17). And on the days of preparation for Communion, a Christian should aggravate his prayer rule - in addition to the morning and evening rules, he should also read the canons.

In addition, it is necessary to attend all temple services, if circumstances permit.

On the eve of Communion, after listening to the evening Divine Service in the church, you need to read at home, in addition to prayers for the coming sleep (evening), the canons to the Savior (to Jesus the Sweetest with an akathist or the Penitential Canon), the Most Holy Theotokos (Prayer to Hodegetria - the Guide or the canon to Her according to the voice of Octoechos at Compline), To the Guardian Angel and the canon of the day of the week (on Sunday evening, on Monday, - to the Disembodied Forces, on Monday evening, on Tuesday, - the Forerunner of the Lord John, on Wednesday - the Holy Cross, on Thursday - St. Nicholas with an akathist and the holy Apostles, on Friday - To the Holy Cross, on Saturday - the Akathist to the Theotokos and the canons to all the saints and the funeral).

The canon for Holy Communion is also read.

After midnight, it is not allowed to eat or drink, for the most ancient pious tradition, in accordance with the Church Charter, prescribes to proceed to the Sacrament of Communion after a perfect fast.

On the morning of the day of Communion, morning prayers and the Follow-up to Holy Communion are read, except for the canon read the day before.

All of these canons and prayers are found in the Prayer Book, as well as in the Rulers and Canons.

Before Communion, according to the ancient church tradition, Confession is necessary, since “before receiving the Holy Mysteries, one must enter into oneself, examine one’s soul, whether there are sins in it, and if there are, then one must purify oneself by confession and receive permission in one’s sins on behalf of Church" (St. Innocent of Moscow).

How to speak to children, the sick and the elderly

The rules of fasting are binding primarily on healthy members of the Church. Children, the sick and the elderly, who cannot fast according to the Rule, are not deprived of the motherly mercy of the Church, which acts in the loving spirit of its Master and Lord.

Children under the age of seven do not fast and do not confess. Elderly, sick people, children (under 14 years old), as well as pregnant women are exempted from strict fasting during fasting. However, all this should be consulted with the priest, but not decide anything on your own.