When they bow to the ground in the temple. Prostrations to the ground - what they mean in Orthodoxy and how to perform them correctly

Often in a church you see a picture when particularly zealous parishioners, who have obviously recently joined the church, but have not bothered to find out the rules of the Church regarding when and how it is appropriate to bow and other necessary actions during the service, begin to cross themselves and fall to their knees inappropriately.

To tell the truth, I myself was like that quite recently. And they probably looked at me just as strangely in the temple. After all, making bows on those days or moments of the service when they are not supposed to be done is called “disorderly conduct” and testifies not to ardent faith, but to an unwillingness to learn the simplest rules of behavior in the temple. But in the words of Christ, “ He who is faithful in a little is also faithful in much, and he who is unfaithful in a little is also unfaithful in much."(Luke 16:10).

So, in order to avoid getting into awkward situations, you need to know the Rules on Bowing. Yes, yes, bows, like any other part of worship (both temple and cell) are regulated in the Typikon - the book of Rules, so that no one does it as he pleases. In addition to bowing, the same document describes when one should and should not cross oneself, kneel, and much more. This order is needed so that there is uniformity in the service, so that none of the parishioners tries to exalt themselves with pride, showing special zeal, and also so that bows and imposition of the sign of the cross are not done when this is completely inappropriate in meaning services.

I. We cross ourselves without bowing

1. At the beginning and end of the reading of Holy Scripture.
2. In the middle of the six psalms with the words “Alleluia”.
3. When reading and singing the Creed with the words: “I believe...”, “And in one Lord Jesus Christ...”, “And in the Holy Spirit...”. Now it has become a custom to make the sign of the cross and the words “In one Holy, Catholic and Apostolic Church”
4. At dismissal, with the words: “Christ our true God...”, at the remembrance of the celebrated saints.
5. It is permissible to perform the sign of the cross without bowing at the Trisagion at the beginning of Matins, during the Great Doxology and at the Liturgy, as well as with the words “By the Power of the Honest and Life-Giving Cross” and during the commemoration of the saints, at the first petition lithium and in the prayer lithium “God save...”.
6. On Easter days, when a priest with a cross in his hands (a three-candlestick) greets us with the words “Christ is Risen.”

II. We cross ourselves with a bow

1. When entering the temple and when leaving it 3 times.
2. At every request there is a litany.
3. With the exclamation of the priest or reader, giving glory to the Holy Trinity, and other exclamations of the priest, at the end of the litany and special ones, such as: “Glory to Thee, who showed us the light.”
4. At the liturgy, with the exclamations: “Let us become kind, let us become fearful...”, “Singing the song of victory...”, “Take, eat...”, “Drink from it, all...”, “Thine from Thine...”.
5. At the end of the Creed at the word: “Amen.”
6. When reading and singing the words “Come, let us worship...”, “Holy God...”, “Alleluia.”
7. At the end of the singing of a stichera, troparion or psalm.
8. When pronouncing the name of the Most Holy Theotokos, at the petition and in the prayer “Save, God...”.
9. On the canon on every chorus.
10. When singing the Song of the Mother of God at Matins with the words “Most Honest...” and “...we magnify.”
11. When pronouncing the exclamation “Glory to Thee, Christ God...” and the last one before dismissal.
12. At the end of vacation.
13. When shouting: “Let us pray to the Lord” or “To the saint... let us pray.”
14. With the blessing of the priest, if it is conferred with the Cross, Chalice, icon, Gospel, relics or other shrine.
15. When passing through the church, you should always stop in front of the Royal Doors and make the sign of the cross and bow.

III. We always cross ourselves with a bow to the ground, except for the special days listed in section X

1. When entering and leaving the altar three times.
2. At the liturgy, at the exclamation “We thank the Lord,” at the end of the song “We sing to you...”, after the exclamation “And grant us, O Master...”.
3. At the first and second manifestation of the Holy Gifts.
4. In addition, the charter does not prohibit bowing while shouting “Holy of Holies.”

During the days of Great Lent, many bows from the waist are replaced by bows to the ground.

1. When entering and leaving the temple.
2. On slavas when reading kathisma - three bows.
3. At every chorus of the Song of the Virgin.
4. To “It is worthy to eat...”.
5. At Great Compline with exclamations of “The Most Holy Lady Theotokos...” and others.
6. At Vespers and the Hours during the singing of the troparion.
7. At the Fine, when singing “Remember us, Master...” - three bows.
8. When singing the Great Penitential Canon of Andrew of Crete at every chorus.
9. At the prayer of St. Ephraim the Syrian 3 earthly (one at each petition), 12 waist with the prayer “God, cleanse me a sinner” (not always read) and 1 earthly after re-reading the prayer in full.

IV. When kissing the shrine

it is necessary to make the sign of the cross with a bow twice, venerate the lips (there is a custom of touching the shrine with the forehead), after which another sign of the cross with a bow is made. Kissing the icon's face is prohibited. We kiss the icon of Christ on the right hand, or feet, or hair. We kiss the icon of the beheading of the Forerunner on the hair. Icons of saints either at the right hand or at the feet.

V. It is not necessary to be baptized

while reading or singing psalms and stichera or troparions; in general during any singing.

VI. Head tilt

1. During the reading of the Holy Gospel during the service.
2. At the Great Entrance.
3. After a special petition “Bow our heads to the Lord” or others similar to it.

VII. A bow from the waist without the sign of the cross is made

1. With the words “Peace to all.”
2. At the words “The blessing of the Lord be upon you...”
3. With the words “The grace of our Lord... be with you all.”
4. With the words “And may the mercies of the Great God... be with you all.”
5. At the words of the deacon “and forever and ever” (after “For holy art thou...”).
6. At the words of the priest, “May the Lord God remember you and all Orthodox Christians in His Kingdom...” we bow and answer: “May the priesthood (or archpriesthood, hieromonasticism, holy archimandrite, priesthood) remember yours...”.
7. With other blessings of the priest, if it is performed by hand, censer, or candle.

VIII. Bowing to the ground without the sign of the cross

1. During Great Lent, with the cry of “Light of Christ...”.
2. When transferring the Holy Gifts while singing “Now are the Powers of Heaven.”

IX. You're supposed to be on your knees

1. Only when reading special prayers, preceded by the exclamation “on bended knee... let us pray.”
2. During Great Lent, while singing “Let Him Be Corrected...”.
   Those present at the altar during the liturgy are on their knees, from the words of the priest “Take, eat...” and to the words “Pretty much about the Most Holy...”.

In fact, kneeling is not characteristic of the Orthodox and is performed only in the cases listed above. Having made a bow to the ground, one must immediately stand up, but due to weakness and illness, it is allowed in those cases then several bows to the ground are followed in a row, having made the first one, do not rise from your knees until the end of the last one in the series, and stand up after it.

X. According to the charter, it is not necessary to bow (but it is allowed to perform them as an expression of the prayerful mood of the person praying during solitary prayer or reverence for the shrine)

1. On Sundays, from the pre-celebration of the Nativity of Christ to Epiphany.
2. From Matins on Thursday of Holy Week to Vespers of Pentecost (excluding prostrations before the Shroud).
3. On the twelve holidays (except for the Feast of the Exaltation of the Holy Cross, when general veneration of the Holy Cross is performed).
4. On the days of communion of the Holy Mysteries.
5. Bowing stops from the evening entrance at the all-night vigil on the eve of the holiday until “Grant, Lord” at vespers on the very day of the holiday.

Church custom does not prohibit laity and clergy, unless this violates the uniformity of behavior of those praying in church, from making the sign of the cross and bowing to express their prayerful zeal when pronouncing special prayer appeals in stichera, troparions, psalms, prayers, readings of Scripture and teachings.

ACCORDING TO THE ORTHODOX PRESS

Extracted from the topic about honey. prevention in the “Physical Health” section.

As is often said, in the Russian Orthodox Church, according to the ancient rules and resolutions of the Councils, there is a categorical ban on any prostrations and “throwings” (“small prostrations”, now almost forgotten) on weekends (from Friday evening to Monday), in periods from Easter before Trinity and after Christmas, on all church holidays, pre-holidays, days with polyeleos. The following quotes are usually cited to substantiate this:

Quote

First Ecumenical Council - Nicaea
20. Since there are some who kneel on the Lord’s Day and on the days of Pentecost, so that in all dioceses everything is equally observed, it pleases the holy Council, and standing up they offer prayers to God.

Sixth Ecumenical Council - Constantinople
90. From our God-bearing fathers it was canonically handed down to us not to kneel on Sundays, for the sake of the honor of the resurrection of Christ. Therefore, let us not remain in ignorance of how to observe this, we clearly show the faithful that on Saturday, after the clergy enter the altar in the evening, according to accepted custom, no one kneels until the next Sunday evening, on which, after entering the lampstand time, again bending our knees, we thus send up prayers to the Lord.

The main justification for the ban: Sunday is “little Easter”, therefore no bows to the ground can be made, even before the Holy Gifts. And in general, in most churches no one or almost none of the parishioners do them - neither on weekends nor on holidays; however, on weekdays, most of those few parishioners who can visit churches on weekdays do the same.

However, the question of what these repeals and bans of the Councils actually referred to, for what purpose they were established, what is the context of these quotes, what was meant, turns out to be quite confusing and vague, and their applicability in the context of modern conditions is quite controversial. In particular:

1) What is the basis for the ban on church holidays and pre-holidays that fall on weekdays? There seems to be no mention of them in these resolutions of the Councils.

2) Why does the ban begin on Friday evening, if the rules say that its effect should begin “on Saturday, upon entry in the evening”?

3) Why is the instruction from the same quote “bending our knees, thus sending up prayers to the Lord”, in modern conditions, practically nowhere and by anyone, neither within the framework of worship, nor in private (at least in many churches)? Why now are services on weekdays, including on Petrov, Dormition or Nativity fasts, in terms of bows, virtually no different from “Little Easter” on Sundays or from services during the period of Pentecost?

4) Where does it say that we are talking specifically about prostrations? Where is it said that we are talking about any bows in general, and not just about the “statutory” bows “on a daily basis”, formally obligatory for all parishioners? “they bring prayers to God worthwhile” - and the rest of the time now they read prayers, isn’t it “worthwhile”? “Bending our knees again, we thus send up prayers to the Lord” - somehow it doesn’t seem like bowing to the ground was meant here.

5) If the ban on bowing is really justified and categorical, why are there a lot of exceptions to it (for priests, for example, or, it seems, for cell (home) prayer rules). If the prohibitions are in fact purely organizational and advisory, “for the sake of embarrassment”, for the sake of “uniformity”, and were relevant for the then conditions and features of liturgical practice - then to what extent have they retained their relevance in modern conditions, and why are these prohibitions now so strict and consistently upheld and enforced?

In addition, are there, and are similar prohibitions observed in other Orthodox Churches - Greek, Bulgarian, Romanian, Georgian, etc.? Non-Orthodox Christians - in particular Catholics - seem to have no such prohibitions. And why? - they don’t honor Easter Day, it turns out? - Why is this never blamed on them, along with the filioque, stigmata, etc.? I don’t know about Protestants, although most of them seem to have completely abandoned any such “outward manifestations of piety.”

In general, even Orthodox priests and theologians, apparently, have quite different opinions on these prohibitions and often contradict the statement about a complete ban. Here, for example, are a few quotes found offhand on various Orthodox forums and portals.

Quote

There are different traditions, different regulations on bowing. The Charter (see Typikon) says that we adhere to uniformity in bowing “for the sake of confusion” (so that there is no confusion), for order in the general church meeting.” The regulations on bowing can be found in the decrees of the Holy Fathers (see Book of Rules of the Ecumenical Councils). For example, the Canonical Rule of Patriarch Nicephorus states that bowing to the ground to holy icons is not canceled on Sundays. But we are not talking about kneeling in prayer, but only about bowing, about instantly falling on our faces. For cell prayers, the Rule contains no regulations on bowing. In the cell, according to your zeal, or rather, to whomever you bless, you can bow to the ground on any day (according to many regulations and on holidays) - there is no sin in this. In many monasteries, with the blessing of the confessor in the cell, prostrations were not forbidden on any day. In Jerusalem, at the Holy Sepulcher, it is always customary to bow to the ground, including on Easter Day. Priests always bow to the ground before the Throne, even on Pentecost! Especially after the consecration of the Holy Gifts and coming to Communion. After all, if, for example, an ordination takes place on Easter, then the protege bows to the ground before the bishop and the Throne and kneels at the ordination, then all the more it is possible (and necessary) to bow to the ground before the Holy Gifts, that is, the Lord Himself. One elder, when asked whether it was possible to bow to the ground on Sundays, said: “And if the Lord Himself appeared to you on Sunday, you would say: “Lord, I would be glad to bow to You, but forgive me, today the charter does not allow, accept a bow from me." Of course, we would not hesitate to fall at the feet of the Lord. And the myrrh-bearing women, seeing the risen Lord, “ate His nose,” i.e. fell at the feet of the Savior.

That is, there are many possible exceptions to the ban on prostrations; it does not work for cells at all, there is no clear uniformity. And the main argument for banning them in churches is essentially purely organizational: “for the sake of embarrassment” (so that there is no embarrassment).

Or here's another:

Quote

On the one hand, prostrations to the ground are canceled on Sundays. But this rule was written at a time when the temple was visited on weekdays. If you follow it now, it turns out that prostrations in the temple should be completely abolished, but this is no longer normal. Therefore, my personal advice: at the revelation of the Holy Gifts, bow down to the Savior, regardless of the day. The only time when an exception can be made for this is the time from Easter to Trinity, when ALL bows to the ground are cancelled. But even during this period, no one can forbid you to bow to the ground to honor the Lord. Priests at the Eucharistic canon and before Communion always, regardless of holidays, bow down to the Savior in the Holy Gifts.

Those. - the Orthodox priest directly recommends bowing to the ground on Sunday.

More:
Priest Afanasy Gumerov, resident of Sretensky Monastery:
http://www.pravoslavie.ru/answers/7011.htm

Quote

The decrees of the Ecumenical and Local Councils and the definitions of the holy fathers, which are included in the Book of Rules, abolish kneeling on Sundays and on the days of Holy Pentecost... ...(90th canon).
...From the above decree it is clear that one cannot bow after the evening entrance, and not before the all-night vigil, as many people misunderstand.

Those. - on Saturday morning Liturgy and partly the evening Vigil - in fact, they are not prohibited.

Quote

I agree with one of the best liturgists of the Church: “kneeling is not an Orthodox custom, which spread among us only recently and was borrowed from the West. Bowing is an expression of our reverent feelings towards God, our love and humility before Him” (Archim. Cyprian Kern).
Indeed, the Charter says nothing at all about kneeling - only about bowing. Regarding bows, opinions vary. The Charter says that we adhere to uniformity in bowing “for the sake of confusion” (so that there is no confusion), for order in the general church meeting.” Different opinions can be found among the Holy Fathers. For example, the Canonical Rule of Patriarch Nicephorus states that bowing to the ground to holy icons is not canceled on Sundays.
In general, you need to focus on local parish practice: if the parish bows at especially important moments, why violate the generally accepted local tradition? Yes, St. John of Kronstadt taught that, regardless of the time of the Liturgy, three bows must be made during the service: at the entrance before the Altar, at the presentation of the Gifts, and before communion directly.
As far as I understand, generally accepted practice suggests that prostrations are absolutely abolished from Easter to Pentecost, even before the Gifts. However, exceptions are possible: the simplest is consecration, the protege makes prostrations even on Easter...

Those. - opinions are different, recommendations are diametrically different, there is actually no uniform order.

There:

Quote

...You raise a problem that has long been brewing in the Church - the question of the relevance and effectiveness of the canons. There are cases when established church practice prevails over the decisions of the Councils. Take, for example, the canon on the age of those ordained: a deacon is no younger than 25, a priest is no younger than 30. This canon was not observed at all in Rus'. In the case of bows, the situation is the same.

Those. - not every resolution of the ancient Councils has remained relevant in the present day.

There:

Quote

There are separate instructions for bowing for clergy in various manuals, as well as in liturgical books. For example, archim. Spiridon “Practical Guide to the Celebration of the Divine Liturgy”: “The opinion that bowing to the ground on Sundays and great holidays is supposedly not allowed at all by the Charter and canons is the opinion of ordinary people in liturgics and... armchair regulations.” According to some liturgists, prostrations before the Throne must always be made, regardless of the day or holiday. However, the established practice replaces prostrations with bows from the waist during the period from Easter to Pentecost.

Just like this: “the opinion of ordinary people in liturgics and... armchair regulations.” Clear and justified cancellation - only for the period of Pentecost.

There:

Quote

Considering that Pentecost is always a Sunday, again we see contradictions between the rules of the Councils and the Church Charter. Moreover, the widespread opinion that one is not supposed to kneel after communion is also refuted - kneeling prayers are read after the Liturgy.
..........
Indeed, now genuflections are of a private nature (with the exception of the Trinity), while the decrees of the Councils concern general genuflections. Individual practice has never been regulated.
It turns out that different parishes have different attitudes towards the tradition of prostrations on Sundays.
The opinions of the fathers you cite appeal to the resolutions of the Councils, without taking into account the context and realities of that time. The canons refer to church-wide prayer (“we”), and ordinary prayer (that is, performed daily), and not to the private practice of piety (which is, for example, bowing before a shrine). The form of an ordinary church prayer, read on one’s knees, in the 4th century. there was a litany.
Apparently, we will have to conclude that at present there is no unification of bows at all in the Church. There are some special cases: we have already talked about the service on Trinity, where petitions from the litany “bending the knee” were preserved - echoes of the ancient tradition, when bows were made by EVERYONE TOGETHER. Nowadays there is practically no such thing: perhaps the prayer of St. Ephraim the Syrian is in fasting, and even then some do not bow.
And if we take weekdays, then logically bows are due (unlike Sundays). And when, please tell me, do we bow “with the whole temple”? Or maybe many people make three prostrations before entering the temple, according to the Charter?

So: general practice to which only these prohibitions apply; individual practice that has never been regulated; the need to take into account the context of the resolutions of the Councils and the significant changes that have occurred since then.
And by the way, really - how many people make three prostrations at the entrance to the temple, according to the Charter? Well, at least for Lent, on weekdays? Although, as far as I understand, this is supposed to happen, and not only during Lent... However, I have never seen anything like this.

And from there:
http://azbyka.ru/forum/showthread.php?p=58405

Quote

Here is the opinion about. Mikhail Zheltov - leading liturgist of the MDA:
If we look at the issue from a historical point of view, then the well-known canonical instructions not to genuflect on Sundays and during the period of Pentecost relate to litanies. Once upon a time, a very, very long time ago, during the litanies (of which there were much fewer, but they themselves were more authentic), the people stood on their knees.
Now we serve on Sundays all year round - all the litanies are standing. And only on the day of Pentecost do we “return” to what was once truly everyday - we read the litanies on our knees. Only if at one time the kneeling litanies of Pentecost Vespers were simply a return to everyday life - the kneeling litanies of the remaining days of the year, then over time, with the fall of the practice of kneeling litanies, this was rethought as a “feature” of Trinity Vespers.
All this was a long time ago. So long ago that the rethinking also happened a very, very long time ago: a sign of this rethinking is the kneeling prayers of Pentecost, added over time - when everyone had already forgotten why it is necessary to listen to the kneeling litany at the Trinity Vespers Litany. But this addition occurred no later than the 8th century, so even in the 8th century the litanies were no longer read on kneeling.
The practical conclusion from here is this: from a historical point of view, the canonical rules under discussion have nothing to do with private genuflections on certain occasions. If you want, bow, if you want, don’t bow.

Those. It turns out that “Sunday prohibitions” do not refer to prostrations at all, but to something completely different. If you want, bow, if you want, don’t bow, it turns out there are actually no grounds to prohibit this. Restrictions can only be technical - lack of space, for example.

In general, based on the results of all of the above, it turns out that the ban on prostrations on Sundays is not very clearly justified, and even more so for Saturdays and holidays that fall on weekdays. So is there any point in insisting so consistently on the implementation of these prohibitions? Because of which, in fact, there is a complete loss of the pious practice of prostrations from divine services throughout the year, and also, for indirect reasons, to a large extent from the divine services of Great Lent. Or is it that the practice of prostration is generally morally outdated, and is no longer needed in modern Orthodoxy?

To make the sign of the cross, we fold the fingers of our right hand like this: we fold the first three fingers (thumb, index and middle) together with their ends straight, and bend the last two (ring and little fingers) to the palm.

The first three fingers folded together express our faith in God the Father, God the Son and God the Holy Spirit as the consubstantial and inseparable Trinity, and the two fingers bent to the palm mean that the Son of God upon His incarnation, being God, became man, that is, they mean His two natures are Divine and human.

You need to make the sign of the cross slowly: place it on your forehead, on your stomach, on your right shoulder and then on your left. And only by lowering your right hand, make a bow, so as to involuntarily prevent blasphemy by breaking the cross placed on yourself.

About those who signify themselves with all five, or bow without having yet finished the cross, or wave their hand in the air or across their chest, St. John Chrysostom said: “The demons rejoice at that frantic waving.” On the contrary, the sign of the cross, performed correctly and slowly, with faith and reverence, frightens demons, calms sinful passions and attracts Divine grace.

In the temple, the following rules regarding bowing and the sign of the cross must be observed.

Be baptized no bows follows:

1. At the beginning of the Six Psalms with the words “Glory to God in the Highest...” three times and in the middle with “Alleluia” three times.
2. At the beginning of singing or reading “I Believe.”
3. On vacation “Christ our true God...”.
4. At the beginning of reading the Holy Scriptures: the Gospel, the Apostle and proverbs.

Be baptized with a bow from the waist follows:

1. When entering the temple and when leaving it - three times.
2. At each petition, the litany is followed by the singing of “Lord, have mercy,” “Give, Lord,” “To you, Lord.”
3. With the exclamation of the clergyman giving glory to the Holy Trinity.
4. With the cries of “Take, eat...”, “Drink everything from it...”, “Thine from Thine...”.
5. At the words “Most honorable Cherub...”.
6. With each proclamation of the words “let us bow down,” “worship,” “let us fall down.”
7. While reading or singing “Alleluia”, “Holy God” and “Come, let us worship” and when shouting “Glory to Thee, Christ God”, before dismissal - three times.
8. During the reading of the canon at Matins while invoking the Lord, the Mother of God and the saints.
9. At the end of the singing or reading of each stichera.
10. At the litia, after each of the first two petitions of the litany, there are three bows, after the other two, one bow each.

Be baptized with a bow to the ground follows:

1. During the fast when entering the temple and when leaving it - three times.
2. During Lent at Matins, after each chorus to the song to the Theotokos “My soul magnifies the Lord” after the words “We magnify you.”
3. At the beginning of the liturgy, “It is worthy and righteous to eat...”.
4. At the end of singing “We will sing to you...”.
5. After “It is worthy to eat...” or worthy.
6. With the cry of “Holy to Holies.”
7. With the exclamation “And grant us, O Master...” before the singing of “Our Father.”
8. When carrying out the Holy Gifts, with the words “Approach with the fear of God and faith,” and the second time - with the words “Always, now and ever...”.
9. In Great Lent, at Great Compline, while singing “To the Most Holy Lady...” - on every verse; while singing “Virgin Mother of God, rejoice...” and so on. At Lenten Vespers three bows are made.
10. During Lent, when reading the prayer “Lord and Master of my life...”.
11. During Great Lent, during the final singing of “Remember us, Lord, when You come into Your Kingdom,” three prostrations are required.

Bow from the waist without the sign of the cross put:

1. With the words of the priest “Peace to all”, “The blessing of the Lord is upon you...”, “The grace of our Lord Jesus Christ...”, “And may the mercies of the Great God be...”.
2. With the words of the deacon “And forever and ever” (after the priest’s exclamation “How holy art thou, our God” before the singing of the Trisagion).

Not allowed prostrations:

1. On Sundays, on the days from the Nativity of Christ to Epiphany, from Easter to Pentecost, on the Feast of the Transfiguration.
2. At the words “Let us bow our heads to the Lord” or “Bow our heads to the Lord,” all those praying bow their heads (without the sign of the cross), since at this time the priest secretly (that is, to himself), and at the litia loudly (loudly) reads the prayer, in to which he prays for all those present who have bowed their heads. This prayer ends with an exclamation in which glory is given to the Holy Trinity.

Come, let us worship and fall down before Christ, our King God.

Anyone who has attended a service in an Orthodox church at least once has seen how worshipers bowed: some bent down to the waist, others fell to their knees and touched their foreheads to the floor. Such rituals seem to some to be a relic of the past, however, everything in the church service is aimed, first of all, at helping the believer to perform worthy prayer. Making bows does not in any way humiliate our personality and our dignity, but “this is necessary against our pride, which nests in the depths of our hearts. Pride does not like to bow,” as righteous John of Kronstadt preached. So what types of bows are there and how to learn to perform them correctly?

« Realizing your sinfulness and unworthiness before God, – writes Archpriest Seraphim Slobodskoy in “The Law of God”, – we, as a sign of our humility, accompany our prayer with bows" Bowing is a symbolic external action, bowing the head and body, expressing our humility and reverence before the Lord.

Before bowing, you need to sign yourself with the sign of the cross, and then bow.

There are great bows (also called earthly), when the worshiper kneels and touches his head to the ground, and small (or waist) bows, when he bends to the waist.

The Church Charter does not require bowing to the ground on Sundays, this is indicated in the 20th canon of the 1st and 90th canons of the 6th Ecumenical Councils, the twelfth holidays, on the days from the Nativity of Christ to Epiphany, from Easter to Pentecost. Bowing stops at evening entrance (when singing “ The light is quiet") for the holiday before singing " Vouchsafe, Lord..."at vespers on the very day of the holiday.

During Lent, bows after prayer are added to the order of service. King of heaven" At the troparions of the hours, at the Liturgy of the Presanctified Gifts and at each Lenten service, prostrations with the prayer of St. Ephraim the Syrian are relied upon. Bows during the service must be made at the appointed time and simultaneously by all those present, as the Charter says. " We make obeisances, we all bow humbly and equally, and we all stand up equally and unitedly. He makes bows indiscriminately, but throws them to the ground every time... this is great self-rule and lawlessness"(Ecclesiastical Eye, pp. 3 vol. – 4).

Saint Philaret, Metropolitan of Moscow, wrote that “ if, while standing in church, you bow when the church charter commands it, you try to restrain yourself from bowing when the charter does not require it, so as not to attract the attention of those praying, or you hold back sighs that are ready to burst from your heart, or tears, ready to pour out from your eyes - in such a disposition, and among the numerous congregation, you secretly stand before your Heavenly Father, who is in secret, fulfilling the commandment of the Savior"(Matt. 6:6).

In the book of St. Ignatius Brianchaninov “Ascetic Experiences” the following instructions are given to monks (but this instruction will also be useful to the laity): “ When making rules and bows, one should not rush in any way; one should perform both rules and bows as slowly and as carefully as possible. It is better to read fewer prayers and bow less, but with attention, rather than a lot without attention.».

« One should not be thoughtlessly zealous in prostrations, - as Yu. P. Grabbe, the future Bishop Gregory, writes in an article, - when the Church Charter prescribes not to perform them. According to the explanation of St. Basil the Great, standing without bowing to the ground is a symbol of the future age, when the sons of the Church, having finally conquered sin with the help of God, will become like the angels about whom the Church sings that they remain unmoved by evil, i.e. will not succumb to any temptations, will forever remain in a righteous, blissful state, will stand motionless in the truth.

Standing without bowing to the ground is a sign of Christ’s complete victory over the devil, that victory which is especially clearly shown in the Resurrection of the Lord, and will be shown even more fully after the general resurrection».

In the temple, the following rules regarding bowing and the sign of the cross must be observed:

It is necessary to be baptized without bowing:

At the beginning of singing or reading " I believe...», « Heavenly King...», « The only begotten Son and Word of God...».

On vacation " Christ our true God...».

At the beginning of reading the Holy Scriptures: the Apostle and Proverbs.

Cross yourself with a bow:

When entering the temple and when leaving it (three bows).

When shouting: “ Take it, eat it...», « Drink everything from her...», « Yours from Yours...».

After singing " Our Father"at Liturgy on holidays and Sundays.

When shouting " Holy of holies» on holidays and Sundays.

After singing " The most honest Cherub...».

During the reading of the Trisagion, reading or singing three times " Hallelujah», « Come, let's worship...", after the exclamation " Glory to Thee, Christ God...", before dismissal (three bows).

At the litia (after each of the first two petitions of the litanies - three bows, after the other two - one each). When reading the prayer " Lord the Most Merciful...

At the beginning of reading or singing " Vouchsafe, Lord..."at Vespers and the Great Doxology at Matins (three bows).

When reading the canon, on the 1st and 9th cantos, during the first prayer address (chorus) to the Savior, the Mother of God, and the saints.

When singing " Be the name of the Lord..."at the end of Vespers and Liturgy (three bows).

With all the cries of " Let us bow our heads to the Lord“We sign ourselves with the sign of the cross and bow our heads until the exclamation of the priest.

After singing " Glory to Thee, our God, glory to Thee"before and after reading the Gospel, and after the exclamation " Let's remember“We sign ourselves with the sign of the cross and bow our heads.

At the Liturgy at the beginning of the singing " Cherubimskaya“We make the sign of the cross and bow our heads before the Holy Gifts are taken out. After the words of the priest “May the Lord God remember you all...” three bows.

Be baptized with a bow to the ground:

On days of fasting, at the entrance to the temple and at the exit from it (three bows).

On days of fasting, at Matins, after each chorus to the song to the Mother of God “ My soul magnifies the Lord...", after the words " We magnify you...».

At the end of the singing " I'll eat for you...».

After " Worthy to eat” or a worthy person.

After singing " Our Father"at Liturgy on weekdays.

When shouting " Holy of holies" during weekdays.

When carrying out the Holy Gifts, with the words “ With the fear of God...", and a second time - with the words " Always, now and ever and forever and ever».

During Great Lent at the Liturgy of the Presanctified Gifts during the exclamation “ The light of Christ enlightens everyone».

During Great Lent, at the Liturgy of the Presanctified Gifts, during the singing of “ May my prayer be corrected..." And " Now the Powers of Heaven..."They bow to the ground.

During Great Lent, at Great Compline, while singing “ Holy Lady..."(bow on each verse); while singing " Virgin Mary, rejoice..."and so on at Lenten Vespers (three bows).

During Lent, while reading the prayer of St. Ephraim the Syrian.

In Lent, at the final singing “ Remember us, Lord, when you come to Your Kingdom"(three bows to the ground).

At Great Vespers on the Feast of the Holy Trinity, with the cry of the deacon “ Packs and packs, bend your knee...", kneel and bow their heads to the ground until the end of the prayers.

Half bow without the sign of the cross:

At the words of the priest " Peace to all», « The blessing of the Lord is upon you...», « The grace of our Lord Jesus Christ...», « And may the mercies of the Great God be...».

At the end of the dismissal, if the priest pronounces it without a cross.

Prostration without the sign of the cross:

During Great Lent, at the end of Great Compline, during prayer “ Lord the Most Merciful..."Bow down to the ground until the end of the prayer.

During Great Lent, at the end of Great Compline, after the words of the priest “ Sorry, all honest fathers and brothers...».

It is not necessary to be baptized:

During the reading of the Six Psalms.

While reading or singing psalms and stichera. Prostrations are only given on stichera and psalms when the words themselves call for it. let's bow», « we bow», « we bow», « let's fall down», « we fall down" etc.

Sources:

5. “Complete prayer book for the laity according to the Charter of the Orthodox Church,” published with the blessing of His Holiness Patriarch Kirill of Moscow and All Rus'.

This question, despite its apparent simplicity and formality, in my opinion, is quite complex, since most people (and there is nothing reprehensible in this!) come to church only on Sundays and twelve or greater holidays (except for the services of Lent).

This, of course, due to work and family commitments, is understandable and normal. Thank God that a modern Christian, with the speed and technology of the modern world, fulfills this basic necessary minimum.

It is known that on Sundays, the time from Easter to Vespers of Pentecost, from the Nativity of Christ to the Epiphany of the Lord (Yuletide) and on the twelve feasts, bowing to the ground is prohibited by the Charter. Saint Basil the Great testifies to this in his letter to Blessed Amphilochius. He writes that the holy apostles completely forbade kneeling and prostration on the above-mentioned days. The same was approved by the rules of the First and Sixth Ecumenical Councils. That is, we see that the highest church authority - the apostolic decrees and conciliar reason - bows to the ground are not accepted on these days.

Why is this?

The holy supreme apostle Paul answers this question: “Carry the slave already. But a son” (Gal. 4:7). That is, bowing to the ground symbolizes a slave - a person who committed the fall and is on his knees begging forgiveness for himself, repenting of his sins in deep humble and repentant feelings.

And the Resurrection of Christ, the entire period of the Colored Triodion, the small Easters of ordinary Sundays, Christmastide and the Twelfth Feasts - this is the time when “Already bear the slave. But the son,” that is, our Lord Jesus Christ restores and heals in Himself the image of fallen man and restores him to filial dignity, again introducing him into the Kingdom of Heaven, establishing the New Testament-union between God and man. Therefore, prostrations to the ground during the periods of the above-mentioned holidays are an insult to God and seem to be a person’s rejection of this restoration in sonship. A person making a prostration on a holiday seems to be saying to God the words opposite to the verses of the Divine Paul: “I don’t want to be a son. I want to remain a slave." In addition, such a person directly violates the canons of the Church, established by the grace of the Holy Spirit by the apostolic canons and Ecumenical Councils.

I personally heard the opinion that, they say, if a layman often does not go to church for weekday services, then let him bow to the ground even on Sunday. I can't agree with this. Since the apostolic decrees and Ecumenical Councils prohibit this, and the Church, with God’s help, remains obedient. In addition, the custom of kneeling in the temple of one’s own free will is also strictly prohibited.

For people who do not go to church for daily services (I repeat, this is not a sin. One can understand a busy person), I would recommend taking upon themselves the feat of prostration in cell prayer at home on weekdays. How much will anyone bear so that over time this also does not become an unbearable burden: five, ten, twenty, thirty. And who can - and more. Set a standard for yourself with God's help. Prostration with the prayer, especially the Jesus prayer: “Lord Jesus Christ, Son of God, have mercy on me, a sinner,” is a very useful thing. But, as they say, everything has its time.

At the Sunday Liturgy, prostration is made in two places of worship. The priest also places them approximately and meaningfully in the altar in front of the Throne. The first point: at the end of singing “We sing to You,” when the culmination of the Eucharistic canon and the entire Divine Liturgy occurs, the Holy Gifts are transubstantiated on the Throne; bread, wine and water become the Body and Blood of Christ. The second point: when bringing out the Chalice for the communion of believers, since the priest also bows to the ground before communion at the altar. During the period from Easter to Pentecost, these prostrations are replaced by bows. At the Sunday Divine Liturgy or Liturgy during another period indicated above, prostrations are no longer made.

If you, dear brothers and sisters, are at the Liturgy of a weekday, then prostrations are permitted by the Rule in the two cases already mentioned, as well as at the beginning of the singing “Worthy and Righteous”; the end of the prayer “It is worthy to eat,” or the worthy; at the end of the Liturgy, when the priest proclaims “Always, now and ever,” when the priest appears for the last time at the Liturgy with the Chalice with the Body and Blood of Christ in his hands in the Royal Doors and transfers it from the throne to the altar (symbol of the Ascension of the Lord). At the evening service, prostration is allowed (at matins), when the priest or deacon comes out of the altar with a censer after the eighth song of the ordinary canon and exclaims in front of the icon of the Virgin Mary on the iconostasis, “Let us exalt the Theotokos and Mother of Light in song.” Next, the song of the Monk Cosmas of Maium is sung, “The Most Honest Cherub,” during which it is also customary to stand on one’s knees out of love and reverence for the Most Holy Theotokos, since it is believed that She is in the temple at this time and visits all those praying in it.

Let us, dear brothers and sisters, try to observe the Church Rules. He is our golden fairway in the muddy waters of the outer world and the inner heart with its emotions and sensuality. On the one hand, he does not allow us to deviate into laziness and negligence, on the other hand, into delusion and spiritual delusion of “lifetime holiness.” And along this fairway the church ship sails to the Kingdom of Heaven. Our task on board it is grace-filled obedience. After all, all the holy fathers valued him and valued him very highly. After all, through disobedience the first people fell away from God, but through obedience we are united with Him, seeing the example, of course, of the God-man Jesus, who was obedient to death and even death on the cross.

Priest Andrey Chizhenko