When the great penitential canon of St. Andrew of Crete is read. Great Penitential Canon of St. Andrew of Crete Penitential Canon of St. Andrew of Crete by Day

On the canon of Andrew of Crete

Great Penitential Canon of Andrew of Crete- the pearl of the Orthodox Divine Liturgy of Great Lent. This canon is called Great because it contains many theological thoughts about repentance and many troparia - there are about 250 of them, while in ordinary canons there are usually about 40 of them. The canon is a soul-piercing cry of the righteous about sins. The very beginning of the first song of the canon sets the soul to grief and repentance, to “wounding of the heart”: “Where do I start crying about the passionate life of deeds; What beginning shall I lay for the Christ of the present weeping; but like merciful, give me tears of tenderness. The Creator of the canon mourns not only himself, but all mankind that has sinned. He recalls all the sins of mankind, all the falls - from Adam to the New Testament.

Old Testament examples in the canon make up the bulk of it - eight cantos. Saint Andrew not only remembers the sins of the forefathers, he experiences them as if they were his own: “The primordial Adam was equal in crime, I was recognized naked from God, and the everlasting Kingdom and food, sin for my sake" (Song 1). The crimes of the forefathers become prototypes of the passions that torment a person: “To whom is a sinful soul like? Only the first Cain, and Lamech one. Having stoned the body with villainy, and killing the mind with bestial aspirations ”(Ode 2). Here Saint Andrew follows the saint Maxim the Confessor for which Cain is " acquisition, the law of the flesh”, rising against Abel, that is, against the mind, according to a symbolic interpretation, and killing him. If St. Andrew recalls in the canon examples of Old Testament and New Testament righteousness, then, first of all, in order to reproach his soul for laziness and sinfulness and call it to imitate, for example: . And do not commit adultery in lawless aspirations, always lawless" (Song 5).

The canon is a broad historical panorama in which the history of human sin and human righteousness, the rejection of God and His acceptance is traced. The content of the canon is deeply Christ-centered, in each song there are heartfelt appeals to Christ, for example: “Let there be a font for me, blood even from Your ribs together and drink, the flowing water of forsaking. Yes, both of you will be cleansed by anointing yourself. And I drink like a suit of drink to the Word, Your belly miracles ”(Song 4). The only way of purification is in Christ, through sobriety, achievement, through action - to the vision of the Divine. The great canon of St. Andrew, of course, is based on a solid patristic foundation, it reads quotations from St. Meliton of Sardis, holy Ephrem the Syrian, saints Gregory the Theologian And Gregory of Nyssa, holy Maximus the Confessor. And the merit of St. Andrew of Crete is that he was able to synthesize their experience and capture it in the canon. What is given to us in the Penitential Canon of St. Andrew of Crete is a biblical, ecclesiastical, truly ecumenical experience of repentance, wounding of the heart, painful removal from oneself of the old, dead man and putting on the new Adam, in Christ Jesus, our Lord, to Whom glory forever forever, Amen!

Canon of Andrew of Crete during a service in the temple

During the divine service in the temple, the canon is read at the Great Companion of the first week of Great Lent: on Monday, Tuesday, Wednesday and Thursday. On each of these days, a part of the canon is read, and the entire canon is read on Wednesday evening in the fifth week of Great Lent. At this time, a service is performed in the Old Believer churches " Mariino standing”and at each verse of the canon, the worshipers put three earthly bows(throwing) - in total, 798 of them go beyond the canon. Also, several troparia are added to the Great Canon in honor of St. Mary of Egypt, who came from a deep spiritual fall to high piety. The Great Canon ends with troparia in honor of its creator, St. Andrew of Crete.

Canon. Creation of kir Andrew of Crete, tone 6

Song 1. Irmos

Helper and Patron be my salvation, Seven is God and I will glorify and, the God of my Father, and I will exalt. Be well known.

Be aware. When one person sings, then the other makes obeisances, for the sake of deanery. We sing to the verse Chorus: C lava to Thee, our God, glory to Thee.

Chorus. About where will I start crying about the passionate life of deeds; What beginning shall I lay for the Christ of the present weeping; but like merciful, give me tears of tenderness.

Chorus. Come, wretched soul, with your flesh, confess to the Creator of all and remain the rest of the former speechlessness, and bring tears to God in repentance.

Chorus. The primordial Adam was equal in crime, recognized naked from God, and the everlasting Kingdom and food, sin for my sake.

Chorus. In Evva there is a place of sensuality, thought by me was Evva: even in the flesh of passionate thoughts, showing sweet, and I taste the ever-bitter fall.

Chorus. Worthy of Adam was expelled from Eden, as if you did not keep one commandment, Thy Savior. But what will I do, always brushing aside your animal words.

Chorus. To Ain's previous murder, by the will of the former murderer. The conscience of the soul, reviving the flesh, and having fought with evil deeds.

Chorus. And I commanded Jesus not to resemble the truth, I didn’t bring a pleasant gift to You when neither deeds of the Divine, nor a pure sacrifice, nor a blameless life.

Chorus. I am Cain and we are a cursed soul, the creator of all, deeds are filthy and I will viciously sacrifice, and life is not needed, bringing home together, the same and condemning.

Chorus. Having created the tension, the Builder has invested in me flesh and bones and breath and life. But about my Creator. And my Redeemer and Judge who repents, receive me.

Chorus. You have a cursed soul to me, that you become like the first Eve; I saw more evil, and wounded the highlander. And I will touch the tree, and taste bolder without verbal food.

Chorus. And I confess my sins to the Savior, even if I did, the soul and body of my ulcer, even inside the murderous thought, laying robbers on us.

Chorus. And yet I have sinned the Savior, but we know that you are a Lover of mankind, beat mercifully, and have mercy warmly. You see tears, and flow against it like the Father, calling on the prodigal.

Chorus. From the youth of Christ, I have transgressed Thy commandments, passionately neglected, my life has passed away in despondency. I also call you Savior, don’t save me at last.

Chorus. I was defeated by the Savior before Your gates, do not reject me in old age in hell. But before the end, like a Lover of mankind, grant me forgiveness for the fall.

Chorus. My riches, Savior, have been exhausted by fornication; empty are the fruits of the pious. I call greedy, Father of bounty, having preceded me, have mercy on me.

Chorus. And I am my thoughts into the robbers, now I have been wounded by them, and I am filled with wounds. But I myself introduced myself to Christ the Savior, heal me.

Chorus. With the priest foreseeing me past the ide, and seeing the Levite in the fierce, naked contempt. But even from Mary, rising to Jesus, You appeared to have mercy on me.

Chorus. And O Lord of God, take away the sins of all, take the burden from me, the heavy sinful one. And like Mercy, give me tears of tenderness.

Chorus. Do not disdain me, Savior, and do not reject the crouching Ty. Take the heavy sinful burden from me, and like Mercy, give me tears of tenderness.

Chorus. I fall down to you God, cleanse me of sins. Take the heavy sinful burden from me, and like Mercy, give me tears of tenderness.

Chorus. Time of repentance, I come to You, my co-worker, take the burden from me of a heavy sinful one, and like Merciful, give me tears of tenderness.

Chorus. In the free Savior and involuntary sins of mine, revealed and hidden, known and unknown, forgiving everything like God, cleanse and save me.

Chorus. Come, take my soul the very hour and day when God comes to reality, and weep and cry to find yourself clean, in the hour of trial.

Chorus. He terrifies me and frightens the fire of Gehenna, and the worm of Gorky, and gnashes his teeth, but weaken and spare me and honor your chosen Christ standing by me.

Whenever the verse of Mary comes. And we speak to that verse, singing: Reverend Mother Mary, pray to God for us. You give me luminous grace, from Divine providence, avoid the passions of obscuration, and sing diligently of your life, red Mary of the story.

Song of Mary. Bowing down to the Divine Law of Christ, proceed to this, leaving the voluptuousness of impure aspirations, and correct all the virtues of Mary.

Glory . Holy Trinity, even worshiped in Unity, take the heavy sinful burden from me, and as if merciful, give me tears of tenderness.

And now. Bogorodichen. B Garden of Nadezhda and Representative of all who sing Thee, take the heavy sinful burden from me, and like the Lady of the Pure, repentant, accept me.

We cover every song, irmos.

Song 2. Irmos

In heaven I will proclaim and sing of Christ, who came from the Virgin in the flesh.

Chorus. Into heaven and I will speak to the earth, inspire voices repenting to God and singing Him.

Chorus. In onmi, God is like a generous merciful eye, and accept my warm confession.

Chorus. Since sinning more than all people, I alone have sinned to You. but, like God, have mercy on His creation.

Chorus. Mercy Lord will hold me the evil ones, but like Peter and me, stretch out your hand.

Chorus. From the forest, like a harlot, generously, and I offer, cleanse me, Savior, with mercy.

Chorus. About the filthy flesh of my robe, and hedgehogs in the image of the Savior and in the likeness.

Chorus. O gloomy spiritual beauty with passionate sweets, and created the whole mind of feces.

Chorus. Now I have torn my first clothes from the south, the Builder first, and from there I lie naked.

Chorus. O blekohsya in a torn robe south of the source of my serpent's advice, and I am ashamed.

Chorus. In sight at the garden beauty, and seduced by the mind. the same I lie naked, and I am put to shame.

Chorus. I have destroyed my original kindness, and my splendor, and now I lie naked and put to shame.

Chorus. To Ovahu on my ridge, all the bosses of passion, overcoming me with their iniquity.

Chorus. From the shivashe of the skin robes, it is a sin, exposing me to the first richly woven clothes.

Chorus. O I am clothed with a robe of coldness, like a fig leaf, in denunciation of my self-willed passions.

Chorus. About deyahsya in a shameful robe, and a bloody stud, over a passionate and lovable belly.

Chorus. In the fall into passionate destruction, and into material aphids, and from roofing sheets to this day it annoys my enemies.

Chorus. A loving and covetous life of intemperance prefers the Savior, now I am burdened with a heavy burden.

Chorus. The beauty of the fleshly image has filthy thoughts, various attire, and I am condemned.

Chorus. In the outside, diligently, with a single decoration, he cared, despising the internal canopy.

Chorus. In depicting my passionate ugliness, with gracious aspirations, they ruined smart beauty.

Chorus. For the first image, the kindness of the Savior with passions, like sometimes a drachma, having exacted obryashchi.

Chorus. From those who have sinned, as a harlot, I cry out to You, I have sinned to You alone, as if in peace, accept the Savior and my tears.

Chorus. He crawled like David fornication, and defiled himself. But washed me by the Savior with tears.

Chorus. O clean like a publican crying out to Ty, save me clean. No one is from those who are from Adam, as if I have sinned to eat to You.

Chorus. N and tears, no repentance to the imam, no tenderness. But I myself am this Savior, as God grant.

Chorus. Then, Lord, Lord, do not close Your door, but open it to me who repent.

Chorus. If you love everyone and want to be saved by everyone, call me and accept me as if it were good for the repentant.

Bogorodichen. In Nushi the sigh of my soul, and with my eyes receive a drop of the Savior, and save me.

Ying, irmos. Go, you see, as I am God, even raining manna, and having drained the water of ancient times in the desert with my people, with my right hand, and with my strength.

Chorus. Go see that I am God. Inspire my soul to cry out to the Lord, and remain of the former sin, and be afraid like a torturer, and like a Judge and God.

Chorus. To him be like a sinful soul; only to the first Cain, and to Lamech on him. Having stoned the body with villainy, and killing the mind with bestial aspirations.

Chorus. In those before the law flowed about the Soul. You are not like Seth, nor like Enos, nor Enoch's death, nor Noah. But thou art the poverty of the righteous life.

Chorus. Thou didst open the dina, the depths of the wrath of thy God to my soul, and drowned the whole flesh like earth and deed and life, and remained except for the saved ark.

Chorus. I killed the speech into a plague to me, and the young man into a scab, Lamech weeping out loud. You do not tremble about my soul, and do not be afraid, having defiled the flesh and mind.

Chorus. About how jealous Lamech, the first murderer. The soul is like a husband, the mind is like a young man, like a brother, having killed my body, like Cain is a murderer, with wordless aspirations.

Chorus. From the crowds, thou hast managed to create, O soul, and set up affirmation with thy lusts, otherwise the builder would not have withheld thy advice, and cast thy tricks to the ground.

Chorus. The wounded are wounded, these are the arrows of the enemy, even hurting my soul and body, these are ulcers and scabs and festering, and obscurations cry out, and wounds of self-willed passions.

Chorus. O rains, Lord, from the Lord, the fire of Gehenna has kindled thou, in it, if thou desirest, the soul be burned.

Chorus. Understand and see that I am God, torturing hearts, testing thoughts, reproving deeds, and burning sins, and judging the orphan and the humble, and poverty.

Glory. The beginning of the Uncreated Trinity, and the Indivisible Unit, repenting receive me, sinning save. I am your creation, do not despise, but spare and deliver the fiery condemnation.

Bogorodichen. Purely the Lady of the Mother of God, the hope of those who resort to you, and a haven in the storm, beseech the Merciful and Builder of your Son, have mercy on me, with your prayers.

We cover this second song with another irmos. IN go see.

Song 3 Irmos

On the immovable Christ of the stone, Thy commandments, confirm my thoughts.

Chorus. O fire from the Lord to the soul, once the Lord had waited, the land of Sodom was burnt in ancient times.

Chorus. On woe save your soul, as he is Lot, and steal to Sigor.

Chorus. Run away from the burning of the soul, run away from the burning of Sodom. Flee the destruction of the Divine flame.

Chorus. And they confess to the Savior, I have sinned, I have sinned against You, but weaken me like Mercy.

Chorus. Since I have sinned, I have sinned more than all, Christ the Savior, do not despise me.

Chorus. You are the good Shepherd, seek me the lamb, and do not despise the one who has gone astray.

Chorus. You are sweet Jesus, You are my Builder. I will be justified in You Christ.

Trinity. Holy Trinity our God, glory to Thee. ABOUT Trinity Unity God, save thee who have sinned, and bring them out of corruption.

Bogorodichen. R aduisya God-pleasing womb. Rejoice in the Lord's throne. Rejoice, Mother of our life.

Ying, irmos. Set aside, O Lord, the stones of Thy commandments, my moving heart, for thou alone art holy and righteous.

Chorus. And the source of the belly is the tie, Thee is the destroyer of death. And I cry to Thee from my heart before the end, cleanse me of sin and save me.

Chorus. And under Noi the Savior, wicked imitations. Oneh inherited condemnation in the flood of immersion.

Chorus. Since I have sinned, Lord, I have sinned. Cleanse me. There is no one who has sinned against men, who has not surpassed him in sinning.

Chorus. Hama of this about the soul, imitating the scolding Father, Thou did not cover the sincere shame, returning to sleep in vain.

Chorus. The blessing of Simov was not inherited to my soul by my passionate or extensive retention like Aphet, so you did not accept the sins of abandonment on the earth.

Chorus. Come out of the land of Haran, my soul from sin. Come into the earth that wears away forever, animal incorruptibility, south of Abraham's inheritance.

Chorus. And you heard the vraam, my soul of old, having left the land, the fatherlands and the former stranger, imitate this desire.

Chorus. At the Moorish oak, having established the patriarch Angels, he inherited the promises of fishing in old age.

Chorus. And Sahak, cursed to my soul, having understood a new sacrifice, secretly burned to the Lord, imitate his will.

Chorus. And you heard the zmaila, sober my soul. Exiled like a slave from birth. Observe, but not like something like that you will suffer, affectionately.

Chorus. Have mercy, Lord, have mercy on me crying out to You, when you come with your angels, reward everyone according to the property of the deed.

Chorus. And of old the soul of the Egyptians was likened to the soul of the Egyptians, having been enslaved by desire, and having given birth to a new Ishmael, contempt.

Chorus. And Thou didst understand the ladder of a ladder to the soul, revealed from earth to heaven, so that the sunrise is firm and pious.

Chorus. With the priest of God and Tsaryuudinen, the likeness of Christ, who has retired from the world, become like him.

Chorus. Do not wake the pillar of the soul, returning to sleep. Let the parable of Sodom frighten you. Save yourself in the grief at Sigor.

Chorus. I skin Lot of inflaming run my soul of sin. Run sodom and gomora. Run away from the flame of every wordless desire.

Mary. I am obsessed with the storm, and with the anxiety of the mother of sin. But now save me yourself, and raise me to the haven of divine repentance.

Mary. Now the Reverend brought the slave prayer to the Merciful Theotokos, saying, open the Divine entrances to me.

Glory. The trinity is simple, not created, beginningless nature, hedgehog in three hymned compositions, save us, by faith bowing to your power.

Bogorodichen. And from the father, a flightless son, in the summer of the Mother of God, did not skillfully give birth to thou. Strange wonder. Stay a virgin milking.

We cover this song, the 3rd, with another irmos. At solidify the Lord.

Sedalen. Voice, 8. Like. IN rise from the dead. From the orb of the divine, Savior of the Apostles, enlighten us even in the darkness of life, but as in the day, now we gracefully walk, with the light of abstinence, the nightly passions are escaping. And we will see the bright passions of Christ rejoicing.

Slava, others, saddle. Voice, same. Similar. P revealed mystery. And the postal Twelver God-chosen, now bring prayers to Christ, Lenten field to all those who perform, in tenderness of prayer, doing zealously virtues. Let us foresee the sight of Christ God, the glorious resurrection, bringing glory and praise.

And now. Bogorodichen. H the incomprehensible God the Son and the words, inexpressibly more than the mind of the birth of you, pray to the Mother of God from the Apostles the peace of the universe is pure tax. And by sin, give us forgiveness before the end. And the kingdom of heaven with extreme goodness, vouchsafe your servants.

Song 4 Irmos

When the prophet heard your coming, Lord, and feared, as if you wanted to be born of the Virgin, and appear as a man, and say, hear your hearing and be afraid, glory to your power.

Chorus. Do not despise the work of your hands, do not leave your creation, righteous judge. If only I have sinned as a man, more than any man Lover of mankind, but imashi as the Lord, all the power to forgive sins.

Chorus. The end of the soul is approaching, both negligence and unpreparedness are approaching, time is shortening, rise, there is a Judge near the door. Like a canopy, like a color, the time of life flows, why do we rush in vain?

Chorus. Be aware of my soul, think of your deeds even as a deed, and bring it before your face, and let out drops of your tears. give boldness to Christ, deeds and thoughts, and you will be justified.

Chorus. There was no sin in the life, neither deed nor malice, even if I did not sin the Savior, by mind and word and will, and by suggestion and disposition and deed, I sinned like no one else when.

Chorus. About everywhere condemned, from here and repented, I am cursed, from my own conscience. Even the most insignificant thing in the world needs. Have mercy on my Judge and Redeemer and Vedcha, and deliver me, and save me Thy servant.

Chorus. The ladder has been seen in ancient times as great in the patriarchs, there is a parable, about my soul of a detailed ascent, a reasonable ascension. If you wish well, be renewed by deed and mind and vision.

Chorus. Znoy suffered hardships for the sake of the patriarch for the sake of the patriarch, and suffered scum of the night, creating supplies for every day, shepherding and toiling and working, but counts two wives.

Chorus. Two women, understand me, deed and reason in vision. Leah is a deed, like a lot of children. Rachel is the mind, like a hard worker. For apart from works, neither the deed nor the vision of the soul will be corrected.

Chorus. God bless my soul, be of good courage like the ancient great in the patriarchs, so that you acquire an act with reason. May you be mind in vain of God, and reach the darkness in the mind that does not set in, and you will be a great merchant.

Chorus. Having given birth to ten great patriarchs in the patriarchs, secretly affirm the ladder for you, my soul’s effective ascent. Children are like foundations, degrees like ascension, having wisely put.

Chorus. And the host of the hated one imitated the soul, gave the first kindness to the firstborn, and from the blessings fell away, and two crawled accursed, deed and mind. Temzhe repent now.

Chorus. E the house of Esau called the extreme for the sake of womanizing mockery. Not by abstinence, for ever, we liquefy, and we defile with sweets. We go to the speech, which says the burning of the soul of the sinful.

Chorus. And ova, even on the fester, hearing about my soul who was justified, that courage was not jealous if you did not acquire a fortress, you understood the proposals in all of them, weigh them and be tempted by them. But you came impatient.

Chorus. And the first on the throne, naked now on the pus is festering. Even many in children and glorious, childless and homeless in vain. Polotu bo pus, and the beads of the worm are imputed.

Chorus. With royal dignity and a crown, and purple robes, a man of many names and righteous, abounding in wealth and flocks, suddenly impoverished in wealth, and was deprived of royal glory.

Chorus. And if you are righteous and blameless more than anyone else, and the imperviousness of catching a flatterer and a network, you are a sin-loving being, a cursed soul, what do you do, if you don’t know how to attack, you will find temptation.

Chorus. The body of the defiled, the spirit is scorched, I am all festering. But as a doctor of Christ, heal both of us with repentance, wash and cleanse, show me more than snow, my purest Savior.

Chorus. Thy body and blood, crucifying ov all gave thou to the Word. The body is ugly, but renew me. Blood, wash me. Thou hast betrayed the spirit, that thou mayest bring me to Christ to thy parent.

Chorus. From dressed salvation in the midst of the earth Generous, let us be saved. By will they will be crucified on a tree, We go closed and opened. The upper and lower creatures, and all the tongues who have escaped, worship.

Chorus. Let there be my font, the blood even from Your ribs together and drink, the flowing water of forsaking. Yes, both of you will be cleansed by anointing yourself. And drinking like a suit of drink to the Word, Thy belly miracles.

Chorus. Thy life-bearing ribs have gained a portion of the Church, pour out of them purely for us, drops of abandonment and reason, in the image of the ancient, new and old testament, our Savior.

Chorus. I am naked of the palace, I am naked of marriage together and supper. The candle is extinguished, as if without oil. Shut up the hall, I'll sleep. The Supper was taken away quickly, but I was tied up with a bail and a thrashing, I was torn out.

Chorus. In time, my stomach is small, and full of illness and deceit, but accept me in repentance, and call on my mind, so that I will not find food and food for a stranger, have mercy on me Savior yourself.

Chorus. I am bolder in my mind, bolder and in my heart, in vain and in vain, but I will not be condemned with the Pharisee. More than the tax collector's humility, give me the One Generous, righteous judge, and count me with this.

Chorus. Having sinned, having blasphemed the vessel of my flesh, we are Generous. But accept me in repentance, and call me to reason, so that I will not acquire any food for a stranger. Save yourself have mercy on me.

Chorus. With the most pagan temple of passion, hurting my soul generously. But accept me in repentance, and call me to reason, so that I will not become a stranger and a stranger, Spare me yourself.

Chorus. I disobey Your voice, I disobey Your Scripture, Lawgiver. But accept me in repentance, and call me to reason, so that I will not find food and food for a stranger. Save yourself have mercy on me.

Mary. Passing through the incorporeal life in the body, the grace of the Reverend to God greatly received you, who faithfully honor you intercede. We also pray to you, deliver us from all misfortunes with your prayers.

Mary. Having descended into the great placeless depths, not obsessed with speed, but flow with a better thought, glorious to the perfect manifestation of virtue, the angel marveling Mary's nature.

Glory. Undividedly by the Being, Unmistakably Persons, I theologize Thee, the Trinity One Deity, as if it were one royal and throne. I cry out to You a great song, like the highest hymned hymns.

Bogorodichen. And you give birth and you are virgin, and you remain with both natures the Virgin. Being born renews the laws of nature. The womb gives birth without giving birth. Wherever God wants, the natures of the ranks will run: he creates for the fir-tree he wants.

Song 5 Irmos

And from the night, maturing Humanity-loving enlightenment, I pray. And instruct us in Thy commandments, and teach us, Savior, to do Thy will.

Chorus. In the night my life passed away forever, for the darkness was and deep for me the darkness, the night of sin. But as if the day of the son of the Savior, show me.

Chorus. R uvim is like a cursed az, the deeds are lawless and lawless advice against the Most High God, having defiled my bed, as he is a father.

Chorus. And I confess to You, Christ the King, I have sinned, as if the brethren sold Joseph of old, a pure fruit and a chaste one.

Chorus. O relative, a righteous soul, is bound to be sold into a sweet work, into the image of the Lord. You yourself sold your soul, with your evil ones.

Chorus. And Osif of a righteous and chaste mind, imitate the accursed and not needed soul. And do not commit adultery in lawless aspirations, always lawless.

Chorus. And sometimes even Joseph, Lord Lord, was thrown into the vrov, but in the image of Your burial and resurrection. But what will I bring you when this is?

Chorus. Moiseov heard the soul of the ark with the waters and waves of the river, as if in the hell of old, the hill that fled the persecution, the advice of the pharaohs.

Chorus. And if you heard women sometimes killing babies, the male sex of the soul, chastity is a matter. You are like the great Moses, heed wisdom.

Chorus. I am to Moses the great Egyptian, mind, having wounded, accursed, did not kill thou, soul; and how you will dwell, say, in the desert of passions by repentance.

Chorus. The great Moses settled in the desert, come, and be jealous of that life. Yes, and a hedgehog in the bush of the Epiphany, see the soul vouchsafed.

Chorus. Imagine the rod of Moses, striking the soul into the sea, and thickening the depth, in the image of the Divine Cross, as if you were able to create a great one.

Chorus. And the aron offering a ram to God is blameless, not flattering. But Hophnius and Phinehas, as if you brought a soul alien to God, life is defiled.

Chorus. I am a hard-tempered skin Annius and Omri, the bitter pharaoh of the former Lord in soul and body and immersed in mind, but help me.

Chorus. To scarlet mingled with a cursed mind. Washed by me, Lord, with the bath of my tears, I pray to Thee, whitening my clothes like snow.

Chorus. And yet I will test these works of Christ, every person who has passed himself in vain in sins, as if in the mind of the mind I have sinned, and not in ignorance.

Chorus. Have mercy, Lord, have mercy on your creation, weaken me when you have sinned. As if you yourself are pure in nature, you are One, and there is no one else for you, except for filth.

Chorus. For me, for God's sake, thou hast become like me. You showed miracles, healing the lepers, and tightening the relaxed. Thou hast set a bleeding current, the Savior, with a touch of the robe.

Chorus. From the humble imitating soul, come and fall at the feet of Jesus, so that he will correct you, and walk right in the way of the Lord.

Chorus. And yet, the treasure is deep, the Lord is deep, the sources of water from the most pure ones lived, but like a Samaritan, I do not thirst for anyone: you exude streams of life.

Chorus. May tears be with me, Lord Lord, may I wash this and the apples of my heart, and I see Thee intelligently, the eternal Light.

Mary. And wealthy with a sighted desire, desiring to worship the animal to the tree, you were honored with desire. Grant ubo and me, improve the glory of the highest.

Mary. Having passed from the trough of Jordan, find peace, having avoided the painless flesh of sweets. Save us also, reverend with your prayers.

Glory. We glorify the Trinity of the One God. Holy, Holy, Holy Thou art the Father and the Son and the Soul, Just a Being, ever bowed down to the One.

Bogorodichen. And you put on my humility, imperishable, husbandless Mother Devo, God who created the eyelids, and united human nature to Himself.

Song 6 Irmos

With all my heart, with all my heart, to the generous God, and hear me from the hell of the underworld, and raise up my belly from aphids.

Chorus. From the tears of the Savior to my eyes, and from the depths of sighing, I bring it purely, crying out to my heart, O God of sinning Thee, cleanse me.

Chorus. In the waves of my Savior, my sins, as if returning in the Red Sea, suddenly cover me, like the Egyptians sometimes and tristats.

Chorus. I am a young soul enraged, likened to Ephraim. Like a chamois from a snare, rid yourself of life, exalt yourself with deed, and mind and vision.

Chorus. You bowed down about your soul from your Lord, like Dathan and Aviron. But spare the call of hell from the underworld, but the abyss of the earth will not cover you.

Chorus. May the hand of Moses assure our souls how God can whiten and cleanse a leper's life. And do not despair yourself, if you are a leper.

Chorus. Thou hast acquired unreasonably the soul, like Israel of old. You preferred the divine bo manna to the wordless, gracious passion of kindness.

Chorus. With the wine of meat and ikotla, Egyptian brashno, more than Heavenly, you have chosen my soul, as if people of ancient times were unreasonable in the desert.

Chorus. You preferred the soul of Canaanite thoughts to the soul, more than a vein of a stone, a river that is worthless of wisdom, sheds currents of theology.

Chorus. I am to hit Moses, Your servant with a stone rod, figuratively giving life to Your ribs foreshadowing. From them we draw all the drink of life, Savior.

Chorus. And test your soul and look, like Jesus Navvin, the promises of the land as it is, and dwell in it with goodness.

Chorus. Stay and conquer like Jesus Amalek, carnal passions, and flattering thoughts of the Gaonites, ever victorious.

Chorus. Come the temporary current nature, like an ancient ark. And awake the land of it in the possession of the promise to the soul, God commands.

Chorus. I saved the skin of Peter cryingly, save me by anticipating the Savior from the beasts, and deliver me stretched out my hand, and raise me from the depths of sin.

Chorus. Your haven is quiet, Lord Christ. But from the inevitable depths of sin, she is desperate to deliver me in advance.

Chorus. And I am the Savior, who destroyed the royal drachma. But the lamp of the Forerunner of Thy Word has burned, seek and find your image.

Chorus. In your mind, do not hear, Lord, we send from You, nor even go into the fire of the damned, but the good voice of the righteous.

Mary. Yes, and extinguish the flame with passion, exude drops of tears forever, Mary's soul is inflamed. Give me the same gift to your servant.

Mary. Bezpassion Heavenly bond, the last life of the mother on earth. The same to you who sing, pray to get rid of the passionate.

Glory. The Trinity is Simple and Indivisible, the Persons are divided: and the Unity is united by nature, the Father and the Son and the Divine Spirit.

Bogorodichen. At the coffin of Your God, give birth to us, we are imagined. He is like the Builder of all, pray to the Mother of God, that by Your prayers we will be justified.

Kontakion, tone 6. D my ear, my soul, get up, sleep, the end is near, and if you want to speak; Arise, then, that Christ God have mercy on you, who are everywhere, and fulfilling everything.

Ikos. Christ's healing is seeing open, and from this Adam exudes health. The devil suffered and wounded, and as if accepting misfortunes sobbing. And cry out to your friend that I will create the Son of Mary, the Bethlehemite kills me, who are everywhere, and fulfilling everything.

Canto 7 Irmos

With a sinner and a lawless person, I am not justified before You, neither a keeper nor a co-creator, as it was commanded to us. But do not betray us to the end, fatherly God.

Chorus. I have sinned and rejected Your commandments, as if I had been made in iniquity, and applied scabs to ulcers. But Thyself have mercy on me, as David sings by Thy mercy.

Chorus. From the secret of my heart, I confess to You, my Judge. See my humility, see my sorrow, look at my judgment now, and have mercy on me, Father God.

Chorus. From the aul sometimes, as if destroying your father to the soul of the donkey, you will not begin to find the kingdom, to glorification. But watch out and do not sin yourself, preferring your bestial lusts over the Kingdom of Christ.

Chorus. Yes, sometimes the Godfather, if you sin especially my soul: I shot fornication with an arrow, but with a spear I was captivated by the speed of murder by languor. But you yourself are sickened by the most difficult deeds, by self-willed aspirations.

Chorus. With the redemption of ubo David, sometimes lawlessness leads to lawlessness. By murder, fornication mixed, repentance purely showing Abie. But you have done the most wicked thing to your soul, without repenting to God.

Chorus. Davyd sometimes imagine writing off as if in the form of singing. Even the deed exposes the hedgehog you have done, call me, have mercy on me. For you alone I have sinned all God: cleanse me yourself.

Chorus. To the sheep, as if rushing on a chariot, and having turned into a youth, he will touch Ozan tochi, and be tempted by God's wrath. But having escaped that boldness to the soul, honor the Divine honestly.

Chorus. Thou hast heard from Avesolom how to the nature of the rise. Thou hast taken away his deeds, defiling the bed of David's father. But you have become like this with a passionate and contemptible aspiration.

Chorus. P subjugated the unemployed and the dignity of your body. Other than Ahithophel, having found an enemy to the soul, you listened to that advice. But this scatter is Christ Himself, so that you may be saved in every way.

Chorus. With Olomon, wonderful ones, and filled with grace and wisdom, sometimes having done this evil thing before God, depart from Him. He and you, damned by your life, became like a soul.

Chorus. With voluptuousness its attraction, defiling alas to me. Even the guardian of wisdom, the guardian of harlots was, and strange from God. To him, and you become like in your mind about the soul, with voluptuous filth.

Chorus. R ovoama imitated thou, not heeding the advice of the father, together with the evil servant Jeroboam, the ancient apostate soul. But run likenesses of them. And call to God, save me when I sin.

Chorus. Manasieva collected sins by pleasure, putting passions as abominations, and multiplying indignation in her soul. But that you are jealous of repentance, warmly acquire tenderness.

Chorus. And hava imitated my soul with filth, alas for me, be a dwelling place for carnal filth, and the vessel is filthy with passion. But from the depths of your breath. And tell God your sins.

Chorus. The heaven of your soul is closed to you, and the smoothness of God comprehends you, like Elijah the Fezvitian. And like Ahab you disbelieved in words sometimes. But now be like the Saraphites, and feed the prophetic soul.

Chorus. I fall to Ty and bring Ty, like my tears are my verbs. I have sinned, as if a harlot had sinned. Bezzakonnovah, like no one else on earth. But have mercy on Thy creature, O Lord, and call upon me.

Chorus. I have buried Your image, and transgressed Your commandment. All kindness is darkened, and the Savior of the world is extinguished by passions. But having generously let me go, as if Davyd sings joy.

Chorus. O brethren, repent, open the deed: speak to God who knows everything, You are my hidden weight, the only Savior. But Thyself have mercy on me, as David sings by Thy mercy.

Mary. In rasping to the Most Pure Mother of God, first from zeal, resolving the passions that need to be offending, and shamed the enemy that has been punished. But now give help from sorrow, and to me your servant.

Mary. Thou didst love Him, Thou didst desire Him, For the sake of Him the reverend exhausted Thou body, pray to Christ for the servants, as if he would be merciful, and give us every peaceful dispensation to those who fear Him.

Glory. The Trinity is Simple and Inseparable, the Presence of the Holy Unit, Light and Light, and the Holy Three, and One Holy Trinity God is sung. But sing and praise the Belly and Belly to the soul of all God.

Bogorodichen. Let us bless Thee, let us worship the Theotokos, as if from the Inseparable Trinity you gave birth to the One Christ God. And You opened Thou to us who are on the heavenly earth.

Canto 8 Irmos

Ye the hosts of heaven glorify, and cherubim and seraphim tremble. Every breath and every creature, sing praise, and exalt Him forever.

Chorus. Having sinned, Savior, have mercy, raise my mind to repentance. Accept repentant, generous crying. You have sinned, save me, lawless, have mercy on me.

Chorus. Elijah is carried on a chariot, having ascended the chariot of virtues, as if he were carried to heaven above, sometimes from earthly ones. Think about this sunrise of my soul.

Chorus. E foxes are sometimes welcome to the mercy of Eliin, the grace of the Lord is especially welcome. But you did not partake of my soul, thou that grace, intemperance.

Chorus. From the mind, sometimes, establish a righteous soul with a good disposition. You do not enter the house, neither strange nor traveler. The same from the chamber you will be expelled outside weeping.

Chorus. And Ordan's stream is first, by the grace of Elijah a hundred everywhere and everywhere. You, about my soul, do not partake of grace, not abstinence.

Chorus. Gezieva was likened to a cursed disposition to a bad soul always. Put aside his love of money for old age. Flee from hell fire, retreating from your evil ones.

Chorus. You were jealous of Josiah's soul, this leprosy in yourself is purely named. You think differently, and lawless deesh. Leave even the imashi, and the children to repentance.

Chorus. Thou didst hear the soul of the Nevites who repent to God with sackcloth and ashes. You were not jealous of this, but you appeared most flattering of all those before the law, and those who sinned according to the law.

Chorus. And in the ditch of filth you heard Jeremiah to the soul, the city of Zion, crying out with sobs, and asking for tears: be like this deplorable life, and be saved.

Chorus. And she fled to Tarshish, understanding the conversion of the Ninevites, understanding for God's goodness as a prophet. Temzhe jealous prophecy do not lie.

Chorus. Thou didst hear Daniel in the ditch, how to block the mouth of the soul with a beast. Thou didst take away some children like Azariah, extinguishing by faith the flame of a burning cave.

Chorus. In the ethago of the Covenant, bring the whole soul to the likeness, imitate the righteous God-loving deeds, avoid the pack of evil sins.

Chorus. Have mercy in the justice of the Savior, and deliver me fire and retribution, if I want to endure righteously at the court. Weaken me before the end, by virtue and repentance.

Chorus. I cry out to the robber. Remember me. Like Peter weeping mountaineer, weaken my Savior. I call like a publican, I’ll get down like a harlot, accept my sobbing, like sometimes Canaanites.

Chorus. Heal the festering Savior, the cursed souls of the One Physician, apply plasters, and oil and wine of repentance, tenderness and tears.

Chorus. X Ananei and like me, have mercy on me crying out, Son of David, I touch the resurrection of your garments, as if bleeding. I cry like Martha and Mary over Lazarus.

Chorus. With a healthy Savior glass, as if I poured out myrrh on Your head. I call Ty as a harlot, graciously asking, I offer a prayer, and I ask for forgiveness.

Chorus. And yet no one else, as if I had sinned. But both accept me, merciful Savior repenting with fear, and calling with love, having sinned to Thee alone, have mercy on me, Merciful.

Chorus. Spare your creation, Savior, and look for the lost like a Shepherd. Anticipate the lost, delight from the wolf. Make me a sheep in the abode of your sheep.

Chorus. Whenever the Judge sit down as Mercy, and show the terrible glory of Your Savior. Oh cue fear then; the caves are burning, and to all who fear Thy fickle judgment.

Chorus. In every breath, whenever you call, judge Christ together, great fear then, great need. To all who are terrified, not your constant judgment.

Chorus. In these Judge my God and Lord, may I hear Your voice then pleasing. And I see Your great light, I will see Your dwellings and Your glory, rejoicing forever.

Mary. Having enlightened the light of the unstoppable Mother, from the obscuration of passions, resolve. Having also entered into spiritual grace, enlighten Mary, those who praise you.

Mary. When I saw a new mother in you, the divine and truly Zosima was horrified. The angel is more sighted in the flesh, and filled with horror, singing Christ forever.

Let us bless the Father and the Son and the Holy Spirit of the Lord. B the Father, and the Son of the Beginning, who was born of the Father, and the Comforter of the Good Soul of the Right, who proceeds from the Father, Holy Trinity in unity, have mercy on me.

Bogorodichen. I am from the conversion of the scarlet woman, the Most Pure, clever scarlet Emmanuel, inside in the womb of the flesh wasted. The same we truly revere the Theotokos.

Song 9 Irmos

Without seeds of conception, Christmas is unspeakable, Motherless mother is imperishable birth. The Goddess of God renews the nature. The same for all of you, like the Blessed Mother, we Orthodoxly magnify.

Chorus. I have a scab, the body becomes sick. The spirit is sick, the word is exhausted. Life is dead, the end is at the door. The same, my cursed soul, what will you do when the Judge comes to test yours.

Chorus. Moiseov brought to your soul, worldly existence, and from that all the covenant Scripture, which guides you, the righteous. And the unrighteous. They were likened to the second about the soul, and not the first to sin against God.

Chorus. The law is exhausted, the Gospel celebrates, but every scripture is neglected from you. The prophets are exhausted, and all the righteous word. The scabs of your soul multiplying, I do not exist for a doctor who heals you.

Chorus. Newly bring the Scriptures of the parable, raising thee to compunction. Be jealous of the righteous, but turn away the sinners. And begged Christ, with prayers and fasting and purity and fasting.

Chorus. Christ incarnated as a call to repentance thieves and harlots. Repent of your soul, the door of the Kingdom has already been opened, and the Pharisees and publicans and harlots anticipate it with repentance.

Chorus. Christ, having become man, having communed me with the flesh, and the whole tree is the essence of nature, fulfill your desire except for sin. Likeness to you about the soul and image, showing His majesty.

Chorus. Christ the wise men saved, the shepherds of the call, the baby is the multitude of the martyrs. Glorify the elders, and the old widows. They were not jealous of their soul, by deeds of degradation. But woe to you when you want to sue.

Chorus. Having fasted the Lord forty days in the wilderness, follow the rush, showing humanity. Do not lose heart in your soul, if the enemy attacks you, with prayers and fasting, let it be reflected from your leg.

Chorus. We will tempt you Christ, the devil will tempt Him, showing the stone so that there will be bread. You build up a mountain, to see the kingdoms of the world in the hour of time. Be afraid of the soul of trapping. Be sober and pray at every hour to God.

Chorus. Desert-loving dove, cry out the voice of a crying one. Christ's lamp, preaching repentance. Herod lawless, with Herodias. Watch over my soul, lest you be polluted with lawless nets. But embrace repentance.

Chorus. The Forerunner of grace moved into the wilderness, all Judea and Samaria heard flow, and confessed my sins, my soul was baptized. You have never been jealous of him.

Chorus. Marriage is honorable and the bed is not filthy: first bless Christ both, having entered the marriage with the flesh of poison, making water into wine, and showing the first miracle, but you will change about my soul.

Chorus. Razblenego I will tighten Christ, taking up a bed. And raise up the dead youth, the widow's son. And the centurion's youth, and the Samaritan woman appeared. Even in the soul of the service, you have painted the soul before.

Chorus. Heal the bleeding one, by touching the edge of the robe, Lord. Cleanse the lepers. Blind and lame, enlightening correct. Heal the deaf and dumb, and the poor from below, heal with a word, but you will be saved, damned soul.

Chorus. Healing food, Christ preached the gospel to the poor, healed the harmful with a word. With publican yadyashe, with sinners conversed. And Airov's daughter, before the dead soul, return, with the touch of a hand.

Chorus. The publican was saved, and the harlot was chaste: and the Pharisee, boasting, was condemned. Ov bo clean me, Ova have mercy on me. This majestic cry, God thank you, and other crazy verbs.

Chorus. Z Achaeus was a publican, but both escaped, and the Pharisee Simon was tempted. And the harlot received permission from the one who has power to leave sins, even if the soul strives to accept.

Chorus. O harlot, O passionate soul, thou didst not be jealous. Even having received the world's jar, with tears of anointing the nose of the Savior, wiping off the hair, the ancient sin of the manuscript tearing it apart.

Chorus. We are glad that Christ gave the Gospel, thou hast led away my soul, how cursed were the former; be afraid of the parable, lest you be like them, like them to the Sodomite Lord, and even condemned to hell to eat.

Chorus. But do not be bitter about my soul, appearing in hope, hearing the faith of Canaanite, even for the sake of the daughter, healed by the word of God. Son of David, save me too, cry out from the depths of your heart, as she sometimes does.

Chorus. Have mercy, save me, Son of David, have mercy on those who are mad with a word of healing. The voice is merciful, like a thief and me, the Izors: Amen, I say to you, you will be with Me in paradise, when I come in My glory.

Chorus. R robber hulyash Ty, robber theologian Ty. Both are hanging on the cross with you. But about the Many-Merciful, with the faithful thief who knew You God, open the door for me, Your heavenly Kingdom.

Chorus. T variant contemplated, crucified Thee are sighted. Mountains and stones, I will fall apart with fear. And the earth is shaking, and hell is being exposed. And darken the light of the water, in vain You Jesus, nailed to the flesh.

Chorus. Fruits worthy of repentance, do not wear out from me. For my strength in me is poor. Grant my heart ever broken, but spiritual poverty. May I shine like a pleasing sacrifice to the One Savior.

Chorus. With my judge, and my leader, although the angels come again, judge the whole world. With a merciful eye, then, having seen me, have mercy, and have mercy on the Savior, who, more than any human nature, has sinned.

Andrew. Chorus: Saint Andrew of Christ, pray to God for us. In singing: Reverend Father Andrew, pray to God for us. And for the honorable ones, and the most blessed Father, the shepherd of Crete, do not stop praying for those who sing to you. Let us get rid of all anger and sorrow and corruption, and transgression and troubles, who honor your memory by faith (twice).

Mary. You have amazed everyone with your strange life, an angel of rank, and a man of cathedrals, having not lived materially, and having passed nature. By him, as if not material, the legama, having entered Mary Jordan, passed away.

Mary. At the prayer of the Builder for those who praise thee, reverend mother, get rid of the bitterness and sorrows around those who rise. Let us get rid of misfortunes: and let us exalt unceasingly, glorifying the Lord.

Glory. Trinity Consubstantial Unit Tripartite, We sing to Thee, glorifying the Father, magnifying the Son, and worshiping the Spirit, one Essence, truly God. Life and the living Kingdom is infinite.

Bogorodichen. Thou hast given birth to God One, and has remained one virgin. About a strange birth: about a strange conception. Conception is seedless and Christmas is above nature. But O pure Bride of God, keep the flock of your Son, the hedgehog.

Canon of Andrew of Crete on the first week of Great Lent. Video

The Penitential Canon of Andrew of Crete at the Great Compline on Monday, Tuesday and Wednesday of the first week of Lent. Reads by the Archbishop of the Don and Caucasus (Yeremeev). Rostov-on-Don, 2017.

Great canon of Andrew of Crete. Monday

Great canon of Andrew of Crete. Tuesday

Great canon of Andrew of Crete. Wednesday

Canon of Andrew of Crete at Maryino standing. Video

Great penitential canon of Andrew of Crete on Mario standing with prostrations and an excerpt from the life of St. Mary. The canon is read by the priest. Life - Chairman of the Rostov Community (old man, 87 years old). Old Believer Intercession Cathedral in Rostov-on-Don. Wednesday evening of the fifth week of Lent, 2017.

Hymnographic work Archbishop Andrew of Crete, the name of which reflects both the breadth of the disclosure of the main theme - repentance, and the volume of the text: according to the modern printed Triodi, it includes more than 200 troparia in all 9 songs (including the 2nd, which is absent in most other canons), not counting the irmoses, ternary and Bogorodichnov.

In terms of content, the Great Canon is not directly related to the public services of Great Lent, probably Reverend Andrew did not assume that the Great Canon would receive general church use. Some lines of the canon give reason to believe that it was written by the reverend in his old age, shortly before his death. In some troparia there is a direct call to repentance, sometimes on behalf of God Himself, in others, examples are given from the Holy. Scriptures on sin and repentance. The Great Canon includes all the most important biblical images, as a rule, in accordance with chronology; Most of the troparia of the Great Canon are devoted to images of the OT. In the 8th ode, the exposition of the OT is summed up: "The Old Testament is brought to the likeness of all the Old Testament." The New Testament theme occasionally appears in canons 1-8, but it mainly develops in the 2nd half of the 8th and 9th cantos. The metric of the troparia in each of the songs is generally stable and closely follows the metric of the irmos, but the number of syllables in the troparia and the place of the main stress may change. The Great Canon is one of the most striking works of the Byzantines. church poetry.

The liturgical use of the Great Canon was first recorded in the monuments of the Studial tradition, in Hypotipisis (Dmitrievskii, Description, vol. 1, p. 235) and others; they prescribe to sing the canon on Thursday of the 5th week of Great Lent (see Art. Mariino standing).

The text of the Great Canon is already found in the oldest known Greek. and glory. manuscripts of the Triodion. In Greek Lenten Triodi X c. (Sinait. gr. 734-735) the canon is separated from the ordinary daily sequence of Thursday of the 5th week by the heading: "On the same day the sedals sung to the Great Canon" - this may indicate that it was added not so long ago to the corpus of chants of the Triodion. In the Triodion of the 11th century. (Vatop. 315-949) The Great Canon is prescribed to be sung in parts on the 5th week from Monday to Friday. A similar division of the canon (it is not clear whether it refers to the 5th or 1st week) is indicated by the corresponding marginal notes in Slav. Triodi XII-XIII centuries. (RGADA. Type. 137). Triod 11th century (Vat. 771) enjoins the Great Canon to be sung on the 5th Sunday of Lent. Thus, the Great Canon was originally tied to the 5th week of Lent, but not necessarily to Thursday. In the Great Canon, in addition to its own troparia, there are dedicated st. Mary of Egypt and St. Andrew of Crete, which appeared in separate manuscripts after the 11th century, but they are often absent in later texts, for example. in the manuscript of the 1st floor. 14th century (RGB. Volog. (f. 354). 241). In a 12th century manuscript (GIM. Sin. 319) before the troparia of the Great Canon, verses of biblical songs are written out; if there are not enough verses, they are repeated; some are attributed to other handwriting (the so-called late hand), for example. in the Sinait manuscript. gr. 734-735.

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Read also on the topic:

Great Post:

• About Great Lent- Patriarchy.Ru
• Stages (calendar) of Great Lent with explanations- Pravoslavie.Ru
• About Great Lent (priests' answers to questions)- Orthodoxy and the world
• Great post: why? Why? How?- Archpriest Maxim Kozlov
• Great Lent: Path to Easter- Protopresbyter Alexander Schmemann
• Great post is a post with a capital letter- Deacon Andrei Kuraev
• Lent is the time to change yourself- Hieromonk Dorofei Baranov
• Can I drink wine during fasting?- Archimandrite Tikhon Shevkunov
• Before confession- Archpriest Alexander Avdugin
• Nervous post- Archimandrite Savva Mazhuko
• - Georgy Bitbunov
• - Elena Trostnikova
• If fasting is difficult...- Sergiy Kruglov

Movies about Lent:

• great post- a film by Sergei Andryushkin
• Repentance Time: Great Lent- a film by Anton Alekseev
• How to behave during Lent?- Soyuz TV channel
• Great Lenten Penitential Prayer of Ephraim the Syrian- Soyuz TV channel

Lenten Divine Liturgy:

• Lenten triode: historical development of the composition- Georgy Bitbunov
• Letters to Triodi: Happy Fasting Time- Elena Trostnikova

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There are abbreviated versions of the Great Canon: for example, in the manuscript of the 1st floor. 14th century (RSL. Volog. (f. 354). 241) in each song there are 8 troparia, not counting the ternary and the Theotokos. Perhaps similar versions of the Great Canon were intended for parish worship (Kirillin, pp. 91-102). In the Jerusalem Rule, used by the Church and in present. time, the tradition of singing the Great Canon on Thursday of the 5th week of Great Lent is preserved. In addition, it will be chanted in parts on the 1st week of Great Lent, at Great Compline of the first 4 days.

2 more cycles of hymnographic works adjoin the Great Canon: 16 blessed troparia (irmos (initial troparion): The thief Christ of paradise inhabitant; 1st troparion of the cycle: Manoah, my soul heard in ancient times and 24 alphabetic stichera of the 4th tone (beginning of the 1st : All my life with harlots).Blessed, apparently, were compiled together with the canon by St. Andrew of Crete himself.In modern liturgical books, they are placed after the 6th ode of the Great Canon, correspond to their placement and the biblical images found in the troparia, well fitting into a number of images of the 6th and 7th odes of the canon.The authorship of the stichera is also attributed to St. Andrew, in form they resemble a multi-stanza kontakion.

The kontakion of the 2nd plagal (i.e. 6th) voice My soul, my soul, arise, is also added to the Great Canon, although it is not directly related in its content to the theme of the canon. Kontakion belongs to the pen of St. Roman the Melodist, the full text is known from a single manuscript of the 11th century. (Patm. 213-SC. 128, p. 233-261); the main content of the kontakion is the betrayal of Judas and the suffering of the Savior on the cross. According to the early monuments of the Jerusalem Rule, including the early Moscow editions, kontakion is used only on Thursday of the 5th week of Lent; in modern Russian Typicon it is also appointed for all Compline of the 1st week (in the early Typicons and Triods, 2 penitential saddles are given, which are used in turn: on Monday and Wednesday - the 1st, on Tuesday and Thursday - the 2nd). According to an 11th century manuscript. (Athos. Lavra. 27) another kontakion of the Great Canon is also known, beginning: I confess to Thee, O Lord, my iniquity. After 1204, St. Akaki Savvait compiled a commentary on the Great Canon (Richard M. Le commentaire du Grand Canon d "Andre de Crete par Acace le Sabaite // 1965. T. 34. ?. 304-311). Another anonymous commentary is known from the XIV manuscript in (GIM. Syn. Greek 312), originating from the Athos Iberian monastery (Vladimir (Filantropov). Description. S. 426-427).

Literature: Great Canon of St. Andrew of Crete translated into Russian. lang. / per. arch. M. I. Bogoslovsky // KhCh. 1836. Part 1. S. 127-184; Lovyagin E. Liturgical canons in Greek, Slav. and Russian languages. SPb., 1861. S. 153-191; Maltzev A. Der grosse Busskanon des hl. Andreas von Kreta: Deutsch und Slavisch unter Berucksichtigung der griechischen Urtexte. B., 1894; Vissarion (Nechaev), bishop. Lessons of Repentance in the Great Canon of St. Andrew of Crete, borrowed from biblical legends. St. Petersburg, 18973; 1952; Pravdolyubov S., prot. Great Canon of St. Andrew of Crete: History, poetics, theology: Magist. dis. / MDA. M., 1987. 2 volumes; Kirillin V. M. "The Great Penitential Canon" of St. Andrew of Crete according to Old Russian. manuscripts of the 1st half. 14th century // Ezheg. theological conf. PSTBI: Mat-ly, 1998. M., 1998.

A.A. Lukashevich

Based on materials

"Orthodox encyclopedia". T. 7. - M., 2007.

Saint Andrew, Archbishop of Crete

In Greek - Andreas ho Krites, Hiersolumites (c. 660, Damascus - 4.07.740, Eresso, Lesbos), (Comm. 4 July). Byzantine rhetorician and hymnographer, author of the penitential Great Canon read on the 1st and 5th weeks of Great Lent and a number of other works. Andrew of Crete should not be confused with the Monk Martyr Andrew of Crete (commemorated October 17), who suffered for the holy icons under Emperor Constantine V Copronymus (741-775).

Life. The main and earliest source about the life and work of Andrew of Crete is the life compiled before 843 by Patricius and quaestor Nikita (BHG, N 113), later repeatedly revised and included in the Slavic manuscript Great Menaion of Chetia. This monument contains detailed biographical information about Andrew of Crete, but is silent about him as a hymnographer and compiler of the Great Canon. The second most important source is the life of Andrew of Crete, written by the monk Macarius Makris in 1422 (BHG, N 114; published by V. Laurdas) and translated into modern Greek by St. Nikodim Svyatogorets as part of his "New Collection" (Greek - Neon Eklogion), which testifies to Andrew of Crete as a rhetorician, hymnographer and melurgist, author of many canons and troparia. There is also a short life (BHG, N 114a) as part of the Imperial Minology 1034-1041. (published by V. V. Latyshev, 1912). The encomium of Joseph Kalofet (d. 1355) remains unpublished in a 14th-century manuscript. from the monastery of Pantokrator (BHG, N 114c).

According to the life compiled by Nikita, the parents of Andrei of Crete were called George and Gregory. Until the age of 7, the child was mute and spoke only after communion of the Holy Mysteries. He received his primary education in Damascus, where he studied the basics of grammar, rhetoric and philosophy. At the age of 15, Andrei of Crete entered the Brotherhood of the Holy Sepulcher at the Church of the Resurrection in Jerusalem, where he was tonsured a monk, ordained a reader, and then appointed notary and steward. In the autumn of 685, after the acts of the Sixth Ecumenical Council were sent to Jerusalem and accepted by the Church of Jerusalem, Andrew of Crete, together with 2 monks, delivered them to Constantinople.

Saint Andrew of Crete. Fresco of the church of St. Nicholas. Athos Monastery of Stavronikita, 1546

Remaining in the capital of Byzantium, Andrew of Crete was consecrated a deacon of the church of Hagia Sophia and served in this rank for over 20 years; he was in charge of an orphanage and an almshouse at the church of Hagia Sophia. Under the Patriarch Cyrus of Constantinople (706-712), Andrew of Crete was consecrated bishop and was appointed to the cathedra in Gortyn (Crete) with the title of "Archbishop of Crete". According to St. Theophanes the Confessor, at the Council convened by Emperor Philippicus to renew Monothelitism (712), Andrew of Crete, together with Bishop Herman of Cyzicus, the future Patriarch of Constantinople, was among those who signed the anathema to the Sixth Ecumenical Council. Subsequently, Andrew of Crete repented that he had signed a heretical definition; tradition connects with this event the compilation of his famous Great Canon. After the overthrow of the emperor in 713, Orthodoxy was restored, and the lists of acts of the VI Ecumenical Council were again sent out, accepted and signed by all former participants in the Council of 712. In Crete, Andrew of Crete built churches, including in the image of Blachernae in Constantinople, arranged shelters and almshouses . Through the prayers of the saint, numerous miracles were performed. Several times Andrew of Crete made trips to Constantinople, in 740 on his way to Crete he fell ill and died on the island of Lesbos, where his relics were placed in the church of the martyr Anastasia (now the church of St. Andrew of Crete).

In Greek handwritten and printed Minologies, Synaxaries and homiletic collections there are about 60 sermons for church holidays attributed to Andrew of Crete, of which about 30 have been published. , Conception of the Most Holy Theotokos, Assumption, Exaltation of the Holy Cross, Beheading of St. John the Baptist, on the days of memory of the apostles and evangelists Luke and John the Theologian, the righteous Joachim and Anna, the holy unmercenaries Cosmas and Damian, St. Nicholas, St. Patapius, 10 martyrs, Great Martyr George Victorious; from the Lenten and Colored Triodion cycle: on the Week of the publican and the Pharisee, meat-fare, cheese, vay, on the Holy Fortecost, on the worship of holy icons, on the Saturday of the Akathist, on the four-day Lazarus, on the sufferings of the Lord, on the paralytic, on the Holy Spirit. The doubtful and false ones include the Words: about James, the brother of the Lord (Ed. J. Nordet, H. Gaspart. Toronto, 1978), about the “Virgin Mary brought to the temple three years old”, about the prodigal son, about the evil one possessed, about the Holy Scriptures, about the purification of the soul, etc. A complete list of authentic and dubious encomii of Andrew of Crete and a list of incipits of the homily of Andrew of Crete was compiled by N. Tomadakis. The sermons of Andrew of Crete are written in the Attic dialect, the language is full of metaphors and symbols. According to the modern Typicon, it is supposed to read in the morning of the corresponding holidays 3 words of the saint on the Nativity of the Virgin, on the Assumption of the Virgin and on the Week of Vay.

Andrei of Crete is also known as a melodic, i.e., the writer of texts and melos, many irmos, self-voiced troparia and self-voiced stichera, preserved in handwritten and printed Irmologies, Menaia, Triods, Stihirary, Theotokaria (see Theotokaria). N. Tomadakis connects the name of Andrew of Crete with the creation of the genre of the 9-song canon, which replaced the kontakion in liturgical practice. The most famous canon of Andrew of Crete, a masterpiece of Byzantine spiritual poetry, is the penitential Great Canon, consisting of 250 troparia and 11 irmos, which tells about the plots of the fall and repentance in the Old Testament and the New Testament (the transgression of the commandment by Adam, the murder of Abel by Cain, the repentance of King David and the publican and etc.). The language of the Great Canon is replete with quotations from biblical texts, allusions to the hymns of St. Gregory the Theologian, St. Roman the Melodist. After 1204, Akaki Savvait compiled a commentary on the Great Canon, mentioning the victory of Emperor Basil II over the Bulgarians, the foundation of Mosinopol and containing information about the conquest of Constantinople by the Latins. Andrew of Crete wrote canons both on his own irmos and on the irmos of St. Herman, St. John of Damascus, Rev. Cosmas of Maium.

In addition to the Great Canon, Andrew of Crete owns canons for the main Byzantine church holidays, most of them are included in modern liturgical books: the canons of the Nativity of Christ, Theophany, Meeting, the Annunciation, the Week of Vai, Easter, the Transfiguration, the Nativity of the Virgin, the Conception of St. Anna, the Nativity of John the Baptist , The Beheading of John the Baptist, on the Days of Commemoration of Saints Maccabees, the Adoration of the Chains of the Apostle Peter, Saints Gregory the Theologian and John Chrysostom and on the Day of Finding His Relics, Great Martyr George, Martyr Kodrat, Saint Ignatius the God-bearer, Saint Thekla, Saint Nicholas, Saint Patapius, and also canons, three odes, four odes and self-voiced stichera for many days of the Lenten and Colored Triodion cycle (for example, three odes and four odes of Passion Week, the canon of Pascha, which is now not printed in liturgical books, etc.). The canon of the Assumption of the Most Holy Theotokos, according to the Evergetid Rule (XII century) placed on the forefeast of the Assumption, was preserved only in Slavic copies (GIM. Khlud. N 156, late XIII - early XIV century., Khlud. N 160, early XIV century .). There are about 70 canons attributed to Andrew of Crete.

Distinctive features of the canons of Andrew of Crete: the absence of an acrostic, the presence of a 2nd song, the number of troparia of a song usually exceeds 4, a song can have 2 irmos.

Into the Georgian language in the X-XII centuries. many homiletic works of Andrew of Crete were translated, and the repentant Great was translated three times: by Euthymius Mtatsmindeli (d. 1028), George Iber of Svyatogorets (d. 1066) and Arseniy of Ikaltoy on behalf of the Georgian king David IV the Builder (1073-1125). Arseniy Ikaltoysky's translation served as the main source for the creation by David IV the Builder of the original composition "Singing of Repentance".

In Byzantine calendars, the memory of Andrew of Crete is indicated on April 29, May 4, June 4 and July 4. Under April 29, it is recorded in the Gospels of the XI-XII centuries. of Constantinople origin (Sergius (Spassky). Mesyatseslov. T. 2. S. 126); under May 4 - only in the Typicon of the Great Church of the 10th century. (Mateos. Typicon. P. 281); under June 4 - in the Synaxar of the Church of Constantinople of the X century. (SynCP. Col. 730) and the Typicon of the Great Church of the 10th century. (Mateos. Typicon. P. 304-305); under July 4 - in most Greek calendars: Typikon of the Great Church of the X century. (Mateos. Typicon. P. 330-331), in all editions of the Studian and Jerusalem statutes, Minology of Basil II (PG. 117. Col. 524), Synaxaries of Christopher of Mityle of the XI century. (Cristoforo Mitileneo. Calendari. P. 453, 457) and Theodore Prodrom early. 12th century (Teodoro Prodromo. Calendario. P. 130).

Veneration of Andrew of Crete in Rus'

The earliest evidence of the veneration of this saint in Rus' is the mention of the memory of Andrew of Crete in the Mstislav Gospel con. XI - beginning. 12th century (Aprakos of Mstislav the Great. S. 273).

The service of Andrew of Crete is contained in the Menaion of the 12th century. (RGADA. Syn. type. 122. L. 15v.-19). In transferred to the 1st floor. 12th century in Rus', a non-life Prologue is included on July 4, the memory of Andrei of Crete without a life, on June 4 - a short life of a saint (the oldest list: BAN 4. 5. 10, XIII century - Parchment manuscripts of the BAN USSR. L., 1976. P. 34) . In the 1st floor. 14th century the short life of Andrew of Crete was again translated (apparently by the Serbs on Athos) as part of the Stish Prologue. In addition to the main holiday of July 4, in a number of calendars, the memory of Andrei of Crete is indicated under other dates, reflecting a more archaic Byzantium. tradition: April 29 - in the Apostle (State Historical Museum. Chlud. N 35. L. 178, end of the XIII - beginning of the XIV century) and June 4 - in the Rumyantsev Obikhod (RGB. Rum. N 284. L. 95 ob. , 1st half of the 14th century). Under June 4, the memory of Andrei of Crete is also found in later manuscripts: for example, in the Novgorod Menaions of the 15th and 16th centuries, the origin of which E.M. Schwartz connects with the Serbian Menaions brought by the abbot of the Lissitz Monastery Hilarion from Athos at the end of the 14th century. On July 4, the VMCH contains prologue lives and a lengthy life of Andrei of Crete, written by Nikita the patrician and the quaestor (Joseph, archim. According to A. A. Alekseev, the translation of this life was made in Vost. Bulgaria in the X century. and, according to the observation of O. A. Belobrova, it is distinguished by literalness (TODRL. T. 51. S. 211, 213). The translated lengthy life was read and copied in Rus'. At present, a significant number of his lists of the 16th-18th centuries are known. as part of the four Menaia and collections. A brief life of Andrei of Crete and the Word of Andrei of Crete are included in all editions of the Prologue (7 Moscow editions from 1643 to 1696). In con. 17th century St. Demetrius of Rostov (L. 321 rev. - 322 rev.) included the revised life of Andrei of Crete, taking into account the data of the printed Prologue, in his Menaion on July 4.

Saint Andrew of Kritisky. Icon, 1846. Nevyansk, Russia

Widespread in Russian writing XI-XVII centuries. received hymnographic works and the Words of Andrew of Crete. Some works have been preserved as part of the oldest manuscripts of the 12th-13th centuries. (for example, the penitential Great Canon in the Lenten Triodion of the 12th century (GIM. Sin. 319. L. 223v. - 250), the homily "On the four-day Lazarus" in the Assumption collection of the end of the 12th - beginning of the 13th centuries. (L. 222v.- 234. Russian copies of the end of the 12th century of the Studian-Aleksievsky Typicon of 1034 (GIM. Sin. N 330 and RNL. Sof. N 1136.) prescribes to read the words of A. from the cycle of Triodi Lenten and Colored and on the twelfth holidays (Gorsky, Nevostruev. Description. Section 3, part 1, pp. 247-256).

A. was especially revered in the princely environment. Apparently, he was the heavenly patron of the holy noble prince Andrei Bogolyubsky and Andrei, the son of the holy noble prince Alexander Nevsky (cf. the image on the seal - Likhachev N.P.S. 47-48). Undoubtedly, Andrei, the son of Ivan Kalita, who was born on July 4, 1327, was named after A. (PSRL. T. 18. S. 135). The author of an anonymous journey to Constantinople (end of the 13th - beginning of the 14th century) and Stefan of Novgorod (1348-1349) talk about healings from the incorruptible relics of A., who were in the Constantinople monastery named after him (Book of Walks, pp. 86, 97).

At the end of the XVI century. in Russia, apparently in the southwestern Russian lands, under the influence of Western European apocryphal works "The Tale of Pope Gregory", "The Tale of Jerome about Judas the Traitor", a new literary work arose, associated with the name of Andrei of Crete, but having nothing to do with his life, - The Tale of Andrew of Crete (the oldest list: BAN of the Ukrainian SSR. DA / II. 581, turn of the XVI-XVII centuries; publ.: Gudziy. P. 22-34). The story is based on the Oedipus plot, known in the folklore and literature of all European peoples. According to M. N. Klimova, who studied the history of the origin of the story (following A. N. Veselovsky, M. P. Dragomanov, N. K. Gudziy), the only link between the Tale of Andrew of Crete and the life of Andrew of Crete is the Great Canon of Penitence . The compilers of the story literally understood some of the confessions of the hero of the Great Canon and identified him with the creator of the canon. Over the centuries, the plot of the story has undergone various changes (M. N. Klimova identifies 6 editions), the popularity of the story is confirmed by the large number of its lists (about 50, mostly of Ukrainian and Belarusian origin).

hymnography

In the Slavic Typikons, both in the early printed 1610 and in the one currently used in the Russian Orthodox Church, the service of 2 saints without a sign is indicated (see Signs of the feasts of the month) - Andrew of Crete and Martha, the mother of St. Simeon the Stylite. In the Menaia, now used in the Greek Churches, it is noted that both services are written out in certain manuscripts, but now only the service of St. Andrew of Crete is sung.

The following of the saint, which includes the canon of Theophanes of the 1st plagal, i.e., 5th, tone, with the acrostic "Humnois krotomen andrikois ton Andrean" (Greek - Let's sing the masculine songs of Andrew), as well as the corpus of stichera of the 1st tone , placed in glory. printed Menaion, dates back to the time of the Studian Rule and is already recorded in the Evergetid Typicon. The troparion and corpus of the stichera of St. Andrew, placed in the Greek printed Menaion, are different from similar texts of glories. printed Menaion. The kontakion "Blowing a clearly divine sweet singing", placed in the modern Greek and Slavic Menaion, is found in the Patmos, Athos and Sinai Kondakars of the 11th-12th centuries, as well as in the Jerusalem Kondakar of the 14th century. (GIM. Sin.gr. 437. L. 208).

In the Great Canon, read on Thursday of the 5th week of Great Lent, in each of the songs before the ternary, one troparion to St. Andrew is placed.
Works: canons: PG. 97 Col. 805-1444; Triode Lenten. T. 1-2; Triode Color; AHG. T. 13. P. 339-340; Follieri. Initia hymnorum. Vol. 1. P. 253-254; Sergius (Spassky). Monthly. T. 1. S. 454, 490; T. 2. S. 199; Follieri E. Un canone inedito di S. Andrea di Creta per l "Annunciazione // Collectanea Vaticana in honorem Anselmi M. Card. Albareda. Vat., 1962. P. 337-357; Paolini G. Andrea di Creta: Canone per S Maisano R. Un inno inedito di S. Andrea di Creta per la domenica delle palme // Rev. di storia e letteratura religiosa 1970 Vol 6 pp 519-572 Sanz P Ein Fragment eines neuen Kanons d Andreas v Kreta JOB 1955 Bd 4 pp 1-11 Easter Canon of St. Andrew Kritsky / Publication, description and translation by archpriest Sergius Pravdolyubov, M., 1996, words: From the word on the Exaltation of the Holy Cross // VCh. 1851/1852, vol. Nativity of the Most Holy Theotokos // Ibid., 1853/1854, vol. 17, no. 21, pp. 193-196.

Sources: BHG, no. 113-114c; Monuments of ancient Russian literature, published by gr. G. Kushelev-Bezborodko / Ed. N. Kostomarova. SPb., 1860. S. 415-417; Papadopoulos-Kerameus. Analekta. T. 5. S. 169-179; ZhSv. July. pp. 69-72; Loparev H. Description of some Greek lives of saints, III: Life of St. Andrew of Crete // VV. 1897. V. 4. S. 345-348; Latysev. menolog. Fasc. 2. P. 136-137; Gudziy N.K. To the legends about Judas the traitor and Andrew of Crete // RFV. 1915. No. 1; Likhachev N.P. Materials for the history of Byzantine and Russian sphragistics. L., 1928; Book of travels: Zap. Russian travelers of the XI-XV centuries. M., 1984; Menaion (MP). July. Part 1. S. 248-261; The Tale of Andrew of Crete // PLDR: XVII century. M., 1988. Book. 1. S. 270-274, 640-641; Belobrova O. A. Andrei Kritsky in Old Russian literature // TODRL. 1999. V. 51. S. 215-220.

Literature: Filaret (Gumilevsky). The Historical Doctrine of the Fathers of the Church. SPb., 1859; Petrov N. O. On the origin and composition of the Slavic-Russian printed Prologue (foreign sources). K., 1875; Veselovsky A.N. Andrei of Crete in the legend of the incest and the legend of the Apostle Andrew // ZhMNP. 1885. T. 239. N 6. S. 231-237; Drahomanov M.P. Slavyanskite corrections to Edipov's story. Sofia, 1891; Ponomarev A. Andrei, Archbishop of Crete, St. // PBE. T. 1. Stb. 765-769; Heisenberg A. Ein jambisches Gedicht d. Andreas v. Creta // B.Z. 1901. Bd. 10. S. 505-514; Vailhe S. Saint Andre de Crete // EO. 1901/02. T. 5. P. 378-387; M-ov P. St. Andrew of Crete as a church hymnographer // Olonets EV. 1902. N 4. S. 143-149; No. 5. S. 181-187; No. 6. S. 221-226; No. 7. S. 276-279; No. 8. S. 299-302; N 9. S. 330-334; Rozhdestvensky M. St. Andrew of Crete as a church hymnographer // Wanderer. 1902. March. pp. 447-472. June. pp. 1136-1141; Filaret. Song singers. pp. 195-200; Petit L. Andre de Crete // DACL. T. 1. Col. 2034-2041; Kolokolnikov M., priest. Great "canon" of St. Andrew of Crete and his modern value // Wanderer. 1909. N 2. S. 192-206; Karabinov I. Lenten Triod. SPb., 1910. S. 98-107; Mercenier E. A propos d "Andre de Crete // Tome commemoratif du millenaire de la Bibliotheque Patrarcale d" Alexandrie. Alexandrie, 1953. P. 170-178; Sanz P. Ein Fragment eines neuen Kanon d. Andreas v. Creta // JOBG. 1955. Bd. 4. S. 1-11; Todorov T. St. Andrew of Crete - a great chanter // Church Bulletin. Sofia, 1961. N 6; Budovnits I. U. Dictionary of Russian, Ukrainian, Belarusian writing and literature until the 18th century. M., 1962. S. 76, 298; Sarafanova (Demkova) N. S. Works of Old Russian writing in the writings of Avvakum // TODRL. 1962. T. 18. S. 335; Shiro G. Caratteristiche dei canoni di Andrea Cretese: Studi su alcune compposizioni inediti del melode // Krhtik Cronik. 1963. T. 15-16. S. 113-138; Richard M. Le commentaire du Grand Canon d "Andre de Crete par Acace le Sabaite // EEBS. 1965. T. 34. S. 304-311; Talin V. Saint Andrew, pastor of Crete, and his Great Penitential Canon // JMP 1968. N 2. pp. 65-72; Ryabtsev A. Great canon - school of repentance (study) // Ibid. 1969. N 3. pp. 71-76; St. Andrew of Crete. Lviv, 1972. ?ei.; Szoverffy. Hymnography. Vol. 2. P. 6-10; Old Russian sewing of the 15th-18th centuries in the collection of the State Russian Museum: Cat. st. L. D. Likhachev. L., 1980; Klimova MN The experience of textual criticism of the Tale of Andrew of Crete // Old Russian handwritten book and its existence in Siberia. Novosib., 1982. S. 46-61; she is. The Tale of Andrew of Crete and Folklore (Some Aspects of Comparative Analysis) // Manuscript Tradition of the 16th-19th Centuries in the East of Russia. M., 1983. S. 27-39; NKS. T. 3. S. 512-513; Pravdolyubov S., protodeacon. Great Canon of St. Andrew of Crete: History. Poetics. Theology: Master. dis. / MDA. M., 1987. T. 1-2 [Bibliogr. and list of op.]; Schwartz E. M. Novgorod manuscripts of the 15th century: Kodikol. research rkp. Sophia-Novgorod assembly. State. Public library. M.; L., 1989. S. 29; Vlasova O. M. Old Russian art in the collections of the Perm State. Art Gallery // PKNO, 1992. M., 1993;

Sergiy Pravdolyubov, archpriest,
A.Yu. Nikiforova, O. V. Loseva,
E.V. Romanenko

Iconography

There are 2 types of images of St. Andrew of Crete - in monastic and hierarchal vestments. As a reverend (in a tunic, doll, mantle) St. Andrew is represented: on a fresco in chapel 3 in Goreme, IX century, with a long gray beard; on a miniature Minology of the 11th century. (Messan. Salvad. 27. Fol. 238r); on a fresco walls of the deacon of the church of St. Nikita in Chucher, 1309-1316, - in the hands of a scroll with the inscription: "We also bring this word to You ...". Also in wall minologies: Churches of the Great Martyr. George in Staro Nagorichino (Macedonia), 1317-1318, - in growth; in the narthex of the Church of the Annunciation of the Gracanitsa monastery (Yugoslavia, Kosovo and Metohija), 1321-1322, - bust; in the narthex of the Church of the Great Martyr. George in the village Omorfi, Kastoria (Greece), con. XIII - beginning. XIV centuries; in the narthex archbishop. Daniel 2, Patriarchate of Pec (Yugoslavia, Kosovo and Metohija), 1565; in the refectory of the monastery of Dionysias on Mount Athos, 1547. In Russian. monuments - on the icon of the Mother of God "Blessed Sky", 40s. 17th century (Church of the Holy Trinity in Nikitniki, Moscow) - in prayer to the Mother of God; the icon "Martyr Artemy and St. Andrew, Archbishop of Crete", con. 17th century (KIAHMZ) - in prayer to Jesus Christ, with an unfolded scroll with the inscription: "Lord, look from heaven ...".

The iconography of Andrew of Crete as a saint (in a phelonion, omophorion, with the Gospel in his hands), with a short gray beard, became widespread in Russian. art. This is how he is represented: on the small sakkos Photius, Met. Moscow, ser. XIV century, XV-XVII centuries - with a pointed beard; in a Greek-Georgian manuscript (RNB. O. I. 58. L. 120 rev., XV century); on the Vologda icon "The Menaion for July", con. XVI century; on a 17th century miniature. (RNB. Q.I.1007. L. 145v.), placed before the "Word of Andrew of Crete on the honor and veneration of holy icons" - St. Andrew in a white klobuk; the icon "Prophet Samuel and St. Andrew of Crete before the Korsun Icon of the Mother of God", 1707, master of the Armory Chamber (RM), - in a black klobuk and with a staff; in Russian minaine icon of the 18th century. (museum in Recklinghausen); the icon "St. Andrew of Crete, Evdokia, Zosima and Savvaty of Solovetsky", 1820, painted by I. A. Bogdanov-Karbatovsky (AMII); on the enamel icon "St. Helena and St. Andrew of Crete", 1st half. 19th century (TsMiAR) - with an open book in his hands.

"Herminia" by Dionysius Fournoagrafiot, early. XVIII century, twice mentions St. Andrew as "an old man with a gray beard": among the saints, saying "Beware, Lord Jesus Christ ..." (Part 3. § 8. N 13), and among the hymnographers, with the inscription: "Assistant and the Patron be to my salvation "(Ch. 3. § 15. N 2). In the Bolshakovsky icon-painting original, 18th century, it is said about A.: "Sed, like Vlasy, a riza of crosses, in an amphora [omophorion], under the vokhra with whitewash."

In 1883, in the name of St. Andrew of Crete, a chapel was built in the bell tower of c. Khariton the Confessor, 17th century (in Ogorodniki) in Moscow.

Particles of the relics of St. Andrew of Crete were invested in the Exaltation Cross, 1494/95. (GMMK); Panagia-reliquary of Ivan the Terrible, XVI century. (GMMK); in the Reliquary Cross, beg. 17th century, from the Annunciation Cathedral of the Moscow Kremlin (GMMK).

Literature: Erminia DF. pp. 160, 175; Detzel. bd. 2. S. 64; Bolshakov. Iconic original. S. 39, 112; Millet, Frolow. Vol. 3. Tab. 32:3, 106:1, 107:2; Skrobucha H. Katalog Ikonenmuseum Recklinghausen. Recklinghausen, 1968, no. 266; Knoben U. // LCI. bd. 5 Sp. 156; Myjoviz. Menologist. pp. 191, 280, 301, 373; Pravdolyubov S., prot. Great Canon of St. Andrew of Crete: Master. dis. T. 1. L. 3; T. 2. L. 2, 215; Vlasova O. M. Old Russian art in the collections of the Perm State. art gallery // PKNO, 1992. M., 1993; Forty magpies. T. 2. C. 483, No. 87; Evseev. Athos book. S. 315, N 167; Belobrova O. A. Andrei Kritsky in ancient Russian literature and art // TODRL. T. 51. S. 206-220. Il. 208; Christian relics. pp. 30, 134-136, 177-180.

- St. Andrew of Crete

The Great Penitential Canon of Andrew of Crete is read on the first four days of Great Lent, one part at a time. The entire creation is read in the seventh week. The Canon teaches people repentance. Accept your sins and learn to deal with them. Also, this scripture instructs to take an example from pure and unselfish people.

About Andrew of Crete

Saint Andrew was born somewhere in the 660s of our era, in the city of Damascus. Legends say that until the age of seven the child could not talk. Andrei's parents were believers and often attended church. Once, during communion, God's blessing descended on Kritsky and he spoke. After this miracle, Andrey's parents sent him to study the basics of religion.

When the guy was 14 years old, he was transferred to serve in Jerusalem, in the Monastery of the Holy Sepulcher. Andrei was a very versatile young man, so he was immediately identified as a notary.

Then Andrei moved to Constantinople, where he served in an orphanage as a deacon for 20 years. In the same city, he began to write his hymns, which are still widely used in the Orthodox Church.

After this, the future saint was sent to the island of Crete in the rank of bishop. There he faithfully served the church, instructing heretics on the true path and giving support to believers. Andrew built several orphanages and churches in Crete. For his faithful service he received the rank of archbishop. In 1740 the monk died on his way from Constantinople to the island of Crete.

About canons

Andrew of Crete was the first to write canons instead of kontakia. The saint has hymns for all major holidays: Christmas, Easter, Palm Sunday and others. Many of them are also used in modern liturgical menaia. The canons are closely related to "biblical songs". The structure of this chant is as follows. First comes the irmos, which is the connecting chain between the biblical song and the content of the canon. Next come the troparia. They sing along with the songs. The most outstanding work, undoubtedly, is the great canon of St. Andrew of Crete. He teaches us repentance. It is best to ask for forgiveness from the Lord in Lent, when the canon of St. Andrew of Crete is read.

In his canon, Andrew touches briefly on the entire Bible. From the 1st to the 8th song, this is the Old Testament, after - the New. Andrew evaluates each story of the biblical characters of the canon from the point of view of human morality. If this is a bad deed, then he talks about its sinfulness, and if it is good, then he declares that this should be strived for. The author hints to us that we can save our soul when we give up our vices and strive for virtue.

Song 1

In the first canto, the canon of Andrew of Crete talks about original sin. Eve succumbed to Satan's temptation and gave the apple to Adam. He, in turn, was tempted by power and tried it. In this song, Andrew says that we are all sinners, and if the Lord punished Adam and Eve for violating one commandment, then how will he punish us who violate almost all of them. We can only repent and ask God for forgiveness.

Song 2

In the second canto, the great canon of Andrew of Crete talks about how we all succumbed to carnal consolation. First, they pulled on their clothes, ashamed of their naked body, which was created in the likeness of the Lord. The second - put at the head of pleasure and beauty of the body, not the soul. Even in this song of the great canon of Andrew of Crete it is said that we are subject to all earthly passions and, unfortunately, do not want to fight them. For all these sins, we must sincerely ask God to forgive us. The main thing is to understand your bad deeds yourself and strive to get rid of them.

Song 3

In it, the great penitential canon of Andrew of Crete tells how the Lord could not stand the outrage that was happening in Sodom and burned the city. Only one righteous Lot managed to escape. Andrew calls on every person to renounce the pleasures of Sodom and run away as soon as possible. The sins of this city haunt us every day, tempting us to repeat them, I think many succumb. But, the main thing is to stop, think about what awaits us in the future. What kind of afterlife will we have after Sodom entertainment.

Song 4

It states that laziness is a great sin. If a person, like a vegetable, moves forward, not realizing himself and the world around him, then his end will be corresponding. The patriarch in the song worked day and night to have two wives. One of them meant industriousness, and the other - reason. Thanks to this combination, we can improve our contemplation and our activity.

Song 5

The penitential canon of Saint Andrew of Crete tells of Saint Joseph, who was betrayed by his brothers and his beloved and sold into slavery. He calmly endured everything, did not get angry at his fate. Andrei says that each of us can betray his neighbor. But the trouble is that we betray ourselves and our soul every day. Without enduring any disasters, we violate the commandments of the Lord and do not even think about it.

Song 6

Andrei in this song calls for humanity to take the true path. Do not turn away from the Lord, like some historical characters. And to believe that just as God delivered the sick from leprosy by the hand of Moses, so our soul can be forgiven for its sins.

Song 7

In the seventh ode, the canon of St. Andrew of Crete says that no matter how grave sins a person commits, if he sincerely repents, he will be forgiven. Otherwise, the punishment of the Lord will be great. You need to pray to God in his three guises and the Mother of God with repentance and a request for forgiveness.

Song 8

Andrew narrates that our Lord gives to each according to his merits. If a person lived righteously, he will ascend to heaven, like Elijah in a chariot. Or in life he will receive the support of God, like Elisha for dividing the Jordan River. If you live in sin, like Gehazi, then the soul will burn in a fiery hyena.

Song 9

In this song, the great canon of Andrew of Crete says that people have forgotten the ten commandments of God, engraved on the tablets by Moses. They are not attached to the writing of the gospel. Once upon a time, Jesus came into our world to save us. He blessed babies and old people, because some had not yet had time to repent of their sins, while others could no longer. If a person is of sound mind, then he himself must ask the Lord for forgiveness.

Songs to be recited on the Tuesday of Lent.

Here it is told how Cain killed his brother, envious of him. Andrei asks to live his life righteously, not thinking to whom and what the Lord has given. If a person lives according to the commandments of God, then grace will soon come to him. We must strive to be like Abel, who with a pure soul brought his gifts to the Lord.

Calls on people to repent that they have rejected spiritual wealth and attach importance only to material things. In the pursuit of clothing and other benefits, they completely forgot to pray to the Lord. We forget that a mentally rich person will be much happier.

This song from the canon of Andrew of Crete calls to live like Noah, to whom the Lord alone gave a chance to be saved. Or like Lot, the only survivor of Sodom. Because if we sin, then we will suffer the fate of people during the flood.

There is power in knowledge. One must strive to see God in oneself, and a ladder to heaven will be built, like the patriarchs. In everyday life we ​​imitate Esau, who hates everyone. We must live in love and harmony.

Just as the entire Jewish people lived in Egyptian slavery, so our soul lives all the time in sin. We must muster up the courage to end slavery. Even if at first it will be necessary to suffer, then in the end we will acquire true freedom of the spirit. Then life will become much easier and more pleasant.

He continues to tell about the adventure of Moses, who sought to lead the people out of Egyptian slavery. People do not have much faith to endure a little wandering in the name of a good cause. So we need everything at the same time. We need to believe in the Lord and ask for forgiveness, and then we can free our souls from the slavery of sins.

The song of the great canon of St. Andrew of Crete tells how we repeat the sins and addictions of biblical characters, but do not have the strength and desire to follow the great martyrs. Our body indulges in sinful acts, such as adultery, without considering the consequences for the soul.

The eighth song tells about people who were able to find the strength in themselves to repent and receive the Lord into their souls. So Andrew calls us to renounce the past sinful life and go towards God. At the end of the eighth song, the Old Testament is summed up - one must not repeat the sins of the biblical characters and strive to live like the righteous of this Holy Scripture.

In the ninth ode, the canon of St. Andrew of Crete gives comparisons from the New Testament. Just as Jesus resisted Satan's temptation in the wilderness, so we must resist all temptations. Christ began to work miracles on earth, thus showing that everything in this world is possible. The main thing is to believe and live according to the commandments of the Lord, and then our soul can be saved on the Day of Judgment.

Wednesday

On Wednesday, 9 songs are also read. Since the first days of the creation of the world, there have been people who glorified the Lord our God with their deeds. Andrew calls on people to repent of their sins and become like those saints in everyday life. Praise the name of the Lord by doing deeds worthy of it. Also remembered in the songs are great sinners who turned their backs on God, gave priority to material goods, or succumbed to the temptation to try the forbidden fruit. The Lord punished them according to their merit for their deeds. So our soul after death awaits the day of judgment, on which it will not be possible to lie, it will not be possible to hide our atrocities with some imaginary excuses. Therefore, Andrew calls on us to repent during our lifetime, ask the Lord for the forgiveness of sins and strive to change our actions for the better. Learn to resist temptation. There is nothing difficult in this. Just by remaining human, you will see that most of the commandments of the Lord indicate to live without envy and gluttony, without betrayal and desire to receive someone else's.

Thursday

On this day of Great Lent, the last part of the canon is read. As in previous songs, virtues are sung here and the sins of mankind, which have been committed over the centuries, are condemned. Also in this part they appeal to the Lord, Jesus, the Virgin Mary with a request to forgive sins and give them the opportunity to repent.

Also, the canon of St. Andrew of Crete teaches to admit one's mistakes, not to look for blame for a bad life in others. Accept your sinfulness as a proven fact. But that doesn't mean you have to put up with it. On the contrary, admitting guilt is the first step towards forgiveness. If we stop now, we have a chance for eternal life after death.

It is when the canon of Andrew of Crete is read, during Great Lent, that we have the opportunity to realize our sins and begin a new life. A life that will please God. Then humanity will be able to feel grace, peace and wait for the Day of Judgment with a calm soul.

On the canon of Andrew of Crete

Great Penitential Canon of Andrew of Crete- the pearl of the Orthodox Divine Liturgy of Great Lent. This canon is called Great because it contains many theological thoughts about repentance and many troparia - there are about 250 of them, while in ordinary canons there are usually about 40 of them. The canon is a soul-piercing cry of the righteous about sins. The very beginning of the first song of the canon sets the soul to grief and repentance, to “wounding of the heart”: “Where do I start crying about the passionate life of deeds; What beginning shall I lay for the Christ of the present weeping; but like merciful, give me tears of tenderness. The Creator of the canon mourns not only himself, but all mankind that has sinned. He recalls all the sins of mankind, all the falls - from Adam to the New Testament.

Old Testament examples in the canon make up the bulk of it - eight cantos. Saint Andrew not only remembers the sins of the forefathers, he experiences them as if they were his own: “The primordial Adam was equal in crime, I was recognized naked from God, and the everlasting Kingdom and food, sin for my sake" (Song 1). The crimes of the forefathers become prototypes of the passions that torment a person: “To whom is a sinful soul like? Only the first Cain, and Lamech one. Having stoned the body with villainy, and killing the mind with bestial aspirations ”(Ode 2). Here Saint Andrew follows the saint Maxim the Confessor for which Cain is " acquisition, the law of the flesh”, rising against Abel, that is, against the mind, according to a symbolic interpretation, and killing him. If St. Andrew recalls in the canon examples of Old Testament and New Testament righteousness, then, first of all, in order to reproach his soul for laziness and sinfulness and call it to imitate, for example: . And do not commit adultery in lawless aspirations, always lawless" (Song 5).

The canon is a broad historical panorama in which the history of human sin and human righteousness, the rejection of God and His acceptance is traced. The content of the canon is deeply Christ-centered, in each song there are heartfelt appeals to Christ, for example: “Let there be a font for me, blood even from Your ribs together and drink, the flowing water of forsaking. Yes, both of you will be cleansed by anointing yourself. And I drink like a suit of drink to the Word, Your belly miracles ”(Song 4). The only way of purification is in Christ, through sobriety, achievement, through action - to the vision of the Divine. The great canon of St. Andrew, of course, is based on a solid patristic foundation, it reads quotations from St. Meliton of Sardis, holy Ephrem the Syrian, saints Gregory the Theologian And Gregory of Nyssa, holy Maximus the Confessor. And the merit of St. Andrew of Crete is that he was able to synthesize their experience and capture it in the canon. What is given to us in the Penitential Canon of St. Andrew of Crete is a biblical, ecclesiastical, truly ecumenical experience of repentance, wounding of the heart, painful removal from oneself of the old, dead man and putting on the new Adam, in Christ Jesus, our Lord, to Whom glory forever forever, Amen!

Canon of Andrew of Crete during a service in the temple

During the divine service in the temple, the canon is read at the Great Companion of the first week of Great Lent: on Monday, Tuesday, Wednesday and Thursday. On each of these days, a part of the canon is read, and the entire canon is read on Wednesday evening in the fifth week of Great Lent. At this time, a service is performed in the Old Believer churches " Mariino standing”and at each verse of the canon, the worshipers put three earthly bows(throwing) - in total, 798 of them go beyond the canon. Also, several troparia are added to the Great Canon in honor of St. Mary of Egypt, who came from a deep spiritual fall to high piety. The Great Canon ends with troparia in honor of its creator, St. Andrew of Crete.

Canon. Creation of kir Andrew of Crete, tone 6

Song 1. Irmos

Helper and Patron be my salvation, Seven is God and I will glorify and, the God of my Father, and I will exalt. Be well known.

Be aware. When one person sings, then the other makes obeisances, for the sake of deanery. We sing to the verse Chorus: C lava to Thee, our God, glory to Thee.

Chorus. About where will I start crying about the passionate life of deeds; What beginning shall I lay for the Christ of the present weeping; but like merciful, give me tears of tenderness.

Chorus. Come, wretched soul, with your flesh, confess to the Creator of all and remain the rest of the former speechlessness, and bring tears to God in repentance.

Chorus. The primordial Adam was equal in crime, recognized naked from God, and the everlasting Kingdom and food, sin for my sake.

Chorus. In Evva there is a place of sensuality, thought by me was Evva: even in the flesh of passionate thoughts, showing sweet, and I taste the ever-bitter fall.

Chorus. Worthy of Adam was expelled from Eden, as if you did not keep one commandment, Thy Savior. But what will I do, always brushing aside your animal words.

Chorus. To Ain's previous murder, by the will of the former murderer. The conscience of the soul, reviving the flesh, and having fought with evil deeds.

Chorus. And I commanded Jesus not to resemble the truth, I didn’t bring a pleasant gift to You when neither deeds of the Divine, nor a pure sacrifice, nor a blameless life.

Chorus. I am Cain and we are a cursed soul, the creator of all, deeds are filthy and I will viciously sacrifice, and life is not needed, bringing home together, the same and condemning.

Chorus. Having created the tension, the Builder has invested in me flesh and bones and breath and life. But about my Creator. And my Redeemer and Judge who repents, receive me.

Chorus. You have a cursed soul to me, that you become like the first Eve; I saw more evil, and wounded the highlander. And I will touch the tree, and taste bolder without verbal food.

Chorus. And I confess my sins to the Savior, even if I did, the soul and body of my ulcer, even inside the murderous thought, laying robbers on us.

Chorus. And yet I have sinned the Savior, but we know that you are a Lover of mankind, beat mercifully, and have mercy warmly. You see tears, and flow against it like the Father, calling on the prodigal.

Chorus. From the youth of Christ, I have transgressed Thy commandments, passionately neglected, my life has passed away in despondency. I also call you Savior, don’t save me at last.

Chorus. I was defeated by the Savior before Your gates, do not reject me in old age in hell. But before the end, like a Lover of mankind, grant me forgiveness for the fall.

Chorus. My riches, Savior, have been exhausted by fornication; empty are the fruits of the pious. I call greedy, Father of bounty, having preceded me, have mercy on me.

Chorus. And I am my thoughts into the robbers, now I have been wounded by them, and I am filled with wounds. But I myself introduced myself to Christ the Savior, heal me.

Chorus. With the priest foreseeing me past the ide, and seeing the Levite in the fierce, naked contempt. But even from Mary, rising to Jesus, You appeared to have mercy on me.

Chorus. And O Lord of God, take away the sins of all, take the burden from me, the heavy sinful one. And like Mercy, give me tears of tenderness.

Chorus. Do not disdain me, Savior, and do not reject the crouching Ty. Take the heavy sinful burden from me, and like Mercy, give me tears of tenderness.

Chorus. I fall down to you God, cleanse me of sins. Take the heavy sinful burden from me, and like Mercy, give me tears of tenderness.

Chorus. Time of repentance, I come to You, my co-worker, take the burden from me of a heavy sinful one, and like Merciful, give me tears of tenderness.

Chorus. In the free Savior and involuntary sins of mine, revealed and hidden, known and unknown, forgiving everything like God, cleanse and save me.

Chorus. Come, take my soul the very hour and day when God comes to reality, and weep and cry to find yourself clean, in the hour of trial.

Chorus. He terrifies me and frightens the fire of Gehenna, and the worm of Gorky, and gnashes his teeth, but weaken and spare me and honor your chosen Christ standing by me.

Whenever the verse of Mary comes. And we speak to that verse, singing: Reverend Mother Mary, pray to God for us. You give me luminous grace, from Divine providence, avoid the passions of obscuration, and sing diligently of your life, red Mary of the story.

Song of Mary. Bowing down to the Divine Law of Christ, proceed to this, leaving the voluptuousness of impure aspirations, and correct all the virtues of Mary.

Glory . Holy Trinity, even worshiped in Unity, take the heavy sinful burden from me, and as if merciful, give me tears of tenderness.

And now. Bogorodichen. B Garden of Nadezhda and Representative of all who sing Thee, take the heavy sinful burden from me, and like the Lady of the Pure, repentant, accept me.

We cover every song, irmos.

Song 2. Irmos

In heaven I will proclaim and sing of Christ, who came from the Virgin in the flesh.

Chorus. Into heaven and I will speak to the earth, inspire voices repenting to God and singing Him.

Chorus. In onmi, God is like a generous merciful eye, and accept my warm confession.

Chorus. Since sinning more than all people, I alone have sinned to You. but, like God, have mercy on His creation.

Chorus. Mercy Lord will hold me the evil ones, but like Peter and me, stretch out your hand.

Chorus. From the forest, like a harlot, generously, and I offer, cleanse me, Savior, with mercy.

Chorus. About the filthy flesh of my robe, and hedgehogs in the image of the Savior and in the likeness.

Chorus. O gloomy spiritual beauty with passionate sweets, and created the whole mind of feces.

Chorus. Now I have torn my first clothes from the south, the Builder first, and from there I lie naked.

Chorus. O blekohsya in a torn robe south of the source of my serpent's advice, and I am ashamed.

Chorus. In sight at the garden beauty, and seduced by the mind. the same I lie naked, and I am put to shame.

Chorus. I have destroyed my original kindness, and my splendor, and now I lie naked and put to shame.

Chorus. To Ovahu on my ridge, all the bosses of passion, overcoming me with their iniquity.

Chorus. From the shivashe of the skin robes, it is a sin, exposing me to the first richly woven clothes.

Chorus. O I am clothed with a robe of coldness, like a fig leaf, in denunciation of my self-willed passions.

Chorus. About deyahsya in a shameful robe, and a bloody stud, over a passionate and lovable belly.

Chorus. In the fall into passionate destruction, and into material aphids, and from roofing sheets to this day it annoys my enemies.

Chorus. A loving and covetous life of intemperance prefers the Savior, now I am burdened with a heavy burden.

Chorus. The beauty of the fleshly image has filthy thoughts, various attire, and I am condemned.

Chorus. In the outside, diligently, with a single decoration, he cared, despising the internal canopy.

Chorus. In depicting my passionate ugliness, with gracious aspirations, they ruined smart beauty.

Chorus. For the first image, the kindness of the Savior with passions, like sometimes a drachma, having exacted obryashchi.

Chorus. From those who have sinned, as a harlot, I cry out to You, I have sinned to You alone, as if in peace, accept the Savior and my tears.

Chorus. He crawled like David fornication, and defiled himself. But washed me by the Savior with tears.

Chorus. O clean like a publican crying out to Ty, save me clean. No one is from those who are from Adam, as if I have sinned to eat to You.

Chorus. N and tears, no repentance to the imam, no tenderness. But I myself am this Savior, as God grant.

Chorus. Then, Lord, Lord, do not close Your door, but open it to me who repent.

Chorus. If you love everyone and want to be saved by everyone, call me and accept me as if it were good for the repentant.

Bogorodichen. In Nushi the sigh of my soul, and with my eyes receive a drop of the Savior, and save me.

Ying, irmos. Go, you see, as I am God, even raining manna, and having drained the water of ancient times in the desert with my people, with my right hand, and with my strength.

Chorus. Go see that I am God. Inspire my soul to cry out to the Lord, and remain of the former sin, and be afraid like a torturer, and like a Judge and God.

Chorus. To him be like a sinful soul; only to the first Cain, and to Lamech on him. Having stoned the body with villainy, and killing the mind with bestial aspirations.

Chorus. In those before the law flowed about the Soul. You are not like Seth, nor like Enos, nor Enoch's death, nor Noah. But thou art the poverty of the righteous life.

Chorus. Thou didst open the dina, the depths of the wrath of thy God to my soul, and drowned the whole flesh like earth and deed and life, and remained except for the saved ark.

Chorus. I killed the speech into a plague to me, and the young man into a scab, Lamech weeping out loud. You do not tremble about my soul, and do not be afraid, having defiled the flesh and mind.

Chorus. About how jealous Lamech, the first murderer. The soul is like a husband, the mind is like a young man, like a brother, having killed my body, like Cain is a murderer, with wordless aspirations.

Chorus. From the crowds, thou hast managed to create, O soul, and set up affirmation with thy lusts, otherwise the builder would not have withheld thy advice, and cast thy tricks to the ground.

Chorus. The wounded are wounded, these are the arrows of the enemy, even hurting my soul and body, these are ulcers and scabs and festering, and obscurations cry out, and wounds of self-willed passions.

Chorus. O rains, Lord, from the Lord, the fire of Gehenna has kindled thou, in it, if thou desirest, the soul be burned.

Chorus. Understand and see that I am God, torturing hearts, testing thoughts, reproving deeds, and burning sins, and judging the orphan and the humble, and poverty.

Glory. The beginning of the Uncreated Trinity, and the Indivisible Unit, repenting receive me, sinning save. I am your creation, do not despise, but spare and deliver the fiery condemnation.

Bogorodichen. Purely the Lady of the Mother of God, the hope of those who resort to you, and a haven in the storm, beseech the Merciful and Builder of your Son, have mercy on me, with your prayers.

We cover this second song with another irmos. IN go see.

Song 3 Irmos

On the immovable Christ of the stone, Thy commandments, confirm my thoughts.

Chorus. O fire from the Lord to the soul, once the Lord had waited, the land of Sodom was burnt in ancient times.

Chorus. On woe save your soul, as he is Lot, and steal to Sigor.

Chorus. Run away from the burning of the soul, run away from the burning of Sodom. Flee the destruction of the Divine flame.

Chorus. And they confess to the Savior, I have sinned, I have sinned against You, but weaken me like Mercy.

Chorus. Since I have sinned, I have sinned more than all, Christ the Savior, do not despise me.

Chorus. You are the good Shepherd, seek me the lamb, and do not despise the one who has gone astray.

Chorus. You are sweet Jesus, You are my Builder. I will be justified in You Christ.

Trinity. Holy Trinity our God, glory to Thee. ABOUT Trinity Unity God, save thee who have sinned, and bring them out of corruption.

Bogorodichen. R aduisya God-pleasing womb. Rejoice in the Lord's throne. Rejoice, Mother of our life.

Ying, irmos. Set aside, O Lord, the stones of Thy commandments, my moving heart, for thou alone art holy and righteous.

Chorus. And the source of the belly is the tie, Thee is the destroyer of death. And I cry to Thee from my heart before the end, cleanse me of sin and save me.

Chorus. And under Noi the Savior, wicked imitations. Oneh inherited condemnation in the flood of immersion.

Chorus. Since I have sinned, Lord, I have sinned. Cleanse me. There is no one who has sinned against men, who has not surpassed him in sinning.

Chorus. Hama of this about the soul, imitating the scolding Father, Thou did not cover the sincere shame, returning to sleep in vain.

Chorus. The blessing of Simov was not inherited to my soul by my passionate or extensive retention like Aphet, so you did not accept the sins of abandonment on the earth.

Chorus. Come out of the land of Haran, my soul from sin. Come into the earth that wears away forever, animal incorruptibility, south of Abraham's inheritance.

Chorus. And you heard the vraam, my soul of old, having left the land, the fatherlands and the former stranger, imitate this desire.

Chorus. At the Moorish oak, having established the patriarch Angels, he inherited the promises of fishing in old age.

Chorus. And Sahak, cursed to my soul, having understood a new sacrifice, secretly burned to the Lord, imitate his will.

Chorus. And you heard the zmaila, sober my soul. Exiled like a slave from birth. Observe, but not like something like that you will suffer, affectionately.

Chorus. Have mercy, Lord, have mercy on me crying out to You, when you come with your angels, reward everyone according to the property of the deed.

Chorus. And of old the soul of the Egyptians was likened to the soul of the Egyptians, having been enslaved by desire, and having given birth to a new Ishmael, contempt.

Chorus. And Thou didst understand the ladder of a ladder to the soul, revealed from earth to heaven, so that the sunrise is firm and pious.

Chorus. With the priest of God and Tsaryuudinen, the likeness of Christ, who has retired from the world, become like him.

Chorus. Do not wake the pillar of the soul, returning to sleep. Let the parable of Sodom frighten you. Save yourself in the grief at Sigor.

Chorus. I skin Lot of inflaming run my soul of sin. Run sodom and gomora. Run away from the flame of every wordless desire.

Mary. I am obsessed with the storm, and with the anxiety of the mother of sin. But now save me yourself, and raise me to the haven of divine repentance.

Mary. Now the Reverend brought the slave prayer to the Merciful Theotokos, saying, open the Divine entrances to me.

Glory. The trinity is simple, not created, beginningless nature, hedgehog in three hymned compositions, save us, by faith bowing to your power.

Bogorodichen. And from the father, a flightless son, in the summer of the Mother of God, did not skillfully give birth to thou. Strange wonder. Stay a virgin milking.

We cover this song, the 3rd, with another irmos. At solidify the Lord.

Sedalen. Voice, 8. Like. IN rise from the dead. From the orb of the divine, Savior of the Apostles, enlighten us even in the darkness of life, but as in the day, now we gracefully walk, with the light of abstinence, the nightly passions are escaping. And we will see the bright passions of Christ rejoicing.

Slava, others, saddle. Voice, same. Similar. P revealed mystery. And the postal Twelver God-chosen, now bring prayers to Christ, Lenten field to all those who perform, in tenderness of prayer, doing zealously virtues. Let us foresee the sight of Christ God, the glorious resurrection, bringing glory and praise.

And now. Bogorodichen. H the incomprehensible God the Son and the words, inexpressibly more than the mind of the birth of you, pray to the Mother of God from the Apostles the peace of the universe is pure tax. And by sin, give us forgiveness before the end. And the kingdom of heaven with extreme goodness, vouchsafe your servants.

Song 4 Irmos

When the prophet heard your coming, Lord, and feared, as if you wanted to be born of the Virgin, and appear as a man, and say, hear your hearing and be afraid, glory to your power.

Chorus. Do not despise the work of your hands, do not leave your creation, righteous judge. If only I have sinned as a man, more than any man Lover of mankind, but imashi as the Lord, all the power to forgive sins.

Chorus. The end of the soul is approaching, both negligence and unpreparedness are approaching, time is shortening, rise, there is a Judge near the door. Like a canopy, like a color, the time of life flows, why do we rush in vain?

Chorus. Be aware of my soul, think of your deeds even as a deed, and bring it before your face, and let out drops of your tears. give boldness to Christ, deeds and thoughts, and you will be justified.

Chorus. There was no sin in the life, neither deed nor malice, even if I did not sin the Savior, by mind and word and will, and by suggestion and disposition and deed, I sinned like no one else when.

Chorus. About everywhere condemned, from here and repented, I am cursed, from my own conscience. Even the most insignificant thing in the world needs. Have mercy on my Judge and Redeemer and Vedcha, and deliver me, and save me Thy servant.

Chorus. The ladder has been seen in ancient times as great in the patriarchs, there is a parable, about my soul of a detailed ascent, a reasonable ascension. If you wish well, be renewed by deed and mind and vision.

Chorus. Znoy suffered hardships for the sake of the patriarch for the sake of the patriarch, and suffered scum of the night, creating supplies for every day, shepherding and toiling and working, but counts two wives.

Chorus. Two women, understand me, deed and reason in vision. Leah is a deed, like a lot of children. Rachel is the mind, like a hard worker. For apart from works, neither the deed nor the vision of the soul will be corrected.

Chorus. God bless my soul, be of good courage like the ancient great in the patriarchs, so that you acquire an act with reason. May you be mind in vain of God, and reach the darkness in the mind that does not set in, and you will be a great merchant.

Chorus. Having given birth to ten great patriarchs in the patriarchs, secretly affirm the ladder for you, my soul’s effective ascent. Children are like foundations, degrees like ascension, having wisely put.

Chorus. And the host of the hated one imitated the soul, gave the first kindness to the firstborn, and from the blessings fell away, and two crawled accursed, deed and mind. Temzhe repent now.

Chorus. E the house of Esau called the extreme for the sake of womanizing mockery. Not by abstinence, for ever, we liquefy, and we defile with sweets. We go to the speech, which says the burning of the soul of the sinful.

Chorus. And ova, even on the fester, hearing about my soul who was justified, that courage was not jealous if you did not acquire a fortress, you understood the proposals in all of them, weigh them and be tempted by them. But you came impatient.

Chorus. And the first on the throne, naked now on the pus is festering. Even many in children and glorious, childless and homeless in vain. Polotu bo pus, and the beads of the worm are imputed.

Chorus. With royal dignity and a crown, and purple robes, a man of many names and righteous, abounding in wealth and flocks, suddenly impoverished in wealth, and was deprived of royal glory.

Chorus. And if you are righteous and blameless more than anyone else, and the imperviousness of catching a flatterer and a network, you are a sin-loving being, a cursed soul, what do you do, if you don’t know how to attack, you will find temptation.

Chorus. The body of the defiled, the spirit is scorched, I am all festering. But as a doctor of Christ, heal both of us with repentance, wash and cleanse, show me more than snow, my purest Savior.

Chorus. Thy body and blood, crucifying ov all gave thou to the Word. The body is ugly, but renew me. Blood, wash me. Thou hast betrayed the spirit, that thou mayest bring me to Christ to thy parent.

Chorus. From dressed salvation in the midst of the earth Generous, let us be saved. By will they will be crucified on a tree, We go closed and opened. The upper and lower creatures, and all the tongues who have escaped, worship.

Chorus. Let there be my font, the blood even from Your ribs together and drink, the flowing water of forsaking. Yes, both of you will be cleansed by anointing yourself. And drinking like a suit of drink to the Word, Thy belly miracles.

Chorus. Thy life-bearing ribs have gained a portion of the Church, pour out of them purely for us, drops of abandonment and reason, in the image of the ancient, new and old testament, our Savior.

Chorus. I am naked of the palace, I am naked of marriage together and supper. The candle is extinguished, as if without oil. Shut up the hall, I'll sleep. The Supper was taken away quickly, but I was tied up with a bail and a thrashing, I was torn out.

Chorus. In time, my stomach is small, and full of illness and deceit, but accept me in repentance, and call on my mind, so that I will not find food and food for a stranger, have mercy on me Savior yourself.

Chorus. I am bolder in my mind, bolder and in my heart, in vain and in vain, but I will not be condemned with the Pharisee. More than the tax collector's humility, give me the One Generous, righteous judge, and count me with this.

Chorus. Having sinned, having blasphemed the vessel of my flesh, we are Generous. But accept me in repentance, and call me to reason, so that I will not acquire any food for a stranger. Save yourself have mercy on me.

Chorus. With the most pagan temple of passion, hurting my soul generously. But accept me in repentance, and call me to reason, so that I will not become a stranger and a stranger, Spare me yourself.

Chorus. I disobey Your voice, I disobey Your Scripture, Lawgiver. But accept me in repentance, and call me to reason, so that I will not find food and food for a stranger. Save yourself have mercy on me.

Mary. Passing through the incorporeal life in the body, the grace of the Reverend to God greatly received you, who faithfully honor you intercede. We also pray to you, deliver us from all misfortunes with your prayers.

Mary. Having descended into the great placeless depths, not obsessed with speed, but flow with a better thought, glorious to the perfect manifestation of virtue, the angel marveling Mary's nature.

Glory. Undividedly by the Being, Unmistakably Persons, I theologize Thee, the Trinity One Deity, as if it were one royal and throne. I cry out to You a great song, like the highest hymned hymns.

Bogorodichen. And you give birth and you are virgin, and you remain with both natures the Virgin. Being born renews the laws of nature. The womb gives birth without giving birth. Wherever God wants, the natures of the ranks will run: he creates for the fir-tree he wants.

Song 5 Irmos

And from the night, maturing Humanity-loving enlightenment, I pray. And instruct us in Thy commandments, and teach us, Savior, to do Thy will.

Chorus. In the night my life passed away forever, for the darkness was and deep for me the darkness, the night of sin. But as if the day of the son of the Savior, show me.

Chorus. R uvim is like a cursed az, the deeds are lawless and lawless advice against the Most High God, having defiled my bed, as he is a father.

Chorus. And I confess to You, Christ the King, I have sinned, as if the brethren sold Joseph of old, a pure fruit and a chaste one.

Chorus. O relative, a righteous soul, is bound to be sold into a sweet work, into the image of the Lord. You yourself sold your soul, with your evil ones.

Chorus. And Osif of a righteous and chaste mind, imitate the accursed and not needed soul. And do not commit adultery in lawless aspirations, always lawless.

Chorus. And sometimes even Joseph, Lord Lord, was thrown into the vrov, but in the image of Your burial and resurrection. But what will I bring you when this is?

Chorus. Moiseov heard the soul of the ark with the waters and waves of the river, as if in the hell of old, the hill that fled the persecution, the advice of the pharaohs.

Chorus. And if you heard women sometimes killing babies, the male sex of the soul, chastity is a matter. You are like the great Moses, heed wisdom.

Chorus. I am to Moses the great Egyptian, mind, having wounded, accursed, did not kill thou, soul; and how you will dwell, say, in the desert of passions by repentance.

Chorus. The great Moses settled in the desert, come, and be jealous of that life. Yes, and a hedgehog in the bush of the Epiphany, see the soul vouchsafed.

Chorus. Imagine the rod of Moses, striking the soul into the sea, and thickening the depth, in the image of the Divine Cross, as if you were able to create a great one.

Chorus. And the aron offering a ram to God is blameless, not flattering. But Hophnius and Phinehas, as if you brought a soul alien to God, life is defiled.

Chorus. I am a hard-tempered skin Annius and Omri, the bitter pharaoh of the former Lord in soul and body and immersed in mind, but help me.

Chorus. To scarlet mingled with a cursed mind. Washed by me, Lord, with the bath of my tears, I pray to Thee, whitening my clothes like snow.

Chorus. And yet I will test these works of Christ, every person who has passed himself in vain in sins, as if in the mind of the mind I have sinned, and not in ignorance.

Chorus. Have mercy, Lord, have mercy on your creation, weaken me when you have sinned. As if you yourself are pure in nature, you are One, and there is no one else for you, except for filth.

Chorus. For me, for God's sake, thou hast become like me. You showed miracles, healing the lepers, and tightening the relaxed. Thou hast set a bleeding current, the Savior, with a touch of the robe.

Chorus. From the humble imitating soul, come and fall at the feet of Jesus, so that he will correct you, and walk right in the way of the Lord.

Chorus. And yet, the treasure is deep, the Lord is deep, the sources of water from the most pure ones lived, but like a Samaritan, I do not thirst for anyone: you exude streams of life.

Chorus. May tears be with me, Lord Lord, may I wash this and the apples of my heart, and I see Thee intelligently, the eternal Light.

Mary. And wealthy with a sighted desire, desiring to worship the animal to the tree, you were honored with desire. Grant ubo and me, improve the glory of the highest.

Mary. Having passed from the trough of Jordan, find peace, having avoided the painless flesh of sweets. Save us also, reverend with your prayers.

Glory. We glorify the Trinity of the One God. Holy, Holy, Holy Thou art the Father and the Son and the Soul, Just a Being, ever bowed down to the One.

Bogorodichen. And you put on my humility, imperishable, husbandless Mother Devo, God who created the eyelids, and united human nature to Himself.

Song 6 Irmos

With all my heart, with all my heart, to the generous God, and hear me from the hell of the underworld, and raise up my belly from aphids.

Chorus. From the tears of the Savior to my eyes, and from the depths of sighing, I bring it purely, crying out to my heart, O God of sinning Thee, cleanse me.

Chorus. In the waves of my Savior, my sins, as if returning in the Red Sea, suddenly cover me, like the Egyptians sometimes and tristats.

Chorus. I am a young soul enraged, likened to Ephraim. Like a chamois from a snare, rid yourself of life, exalt yourself with deed, and mind and vision.

Chorus. You bowed down about your soul from your Lord, like Dathan and Aviron. But spare the call of hell from the underworld, but the abyss of the earth will not cover you.

Chorus. May the hand of Moses assure our souls how God can whiten and cleanse a leper's life. And do not despair yourself, if you are a leper.

Chorus. Thou hast acquired unreasonably the soul, like Israel of old. You preferred the divine bo manna to the wordless, gracious passion of kindness.

Chorus. With the wine of meat and ikotla, Egyptian brashno, more than Heavenly, you have chosen my soul, as if people of ancient times were unreasonable in the desert.

Chorus. You preferred the soul of Canaanite thoughts to the soul, more than a vein of a stone, a river that is worthless of wisdom, sheds currents of theology.

Chorus. I am to hit Moses, Your servant with a stone rod, figuratively giving life to Your ribs foreshadowing. From them we draw all the drink of life, Savior.

Chorus. And test your soul and look, like Jesus Navvin, the promises of the land as it is, and dwell in it with goodness.

Chorus. Stay and conquer like Jesus Amalek, carnal passions, and flattering thoughts of the Gaonites, ever victorious.

Chorus. Come the temporary current nature, like an ancient ark. And awake the land of it in the possession of the promise to the soul, God commands.

Chorus. I saved the skin of Peter cryingly, save me by anticipating the Savior from the beasts, and deliver me stretched out my hand, and raise me from the depths of sin.

Chorus. Your haven is quiet, Lord Christ. But from the inevitable depths of sin, she is desperate to deliver me in advance.

Chorus. And I am the Savior, who destroyed the royal drachma. But the lamp of the Forerunner of Thy Word has burned, seek and find your image.

Chorus. In your mind, do not hear, Lord, we send from You, nor even go into the fire of the damned, but the good voice of the righteous.

Mary. Yes, and extinguish the flame with passion, exude drops of tears forever, Mary's soul is inflamed. Give me the same gift to your servant.

Mary. Bezpassion Heavenly bond, the last life of the mother on earth. The same to you who sing, pray to get rid of the passionate.

Glory. The Trinity is Simple and Indivisible, the Persons are divided: and the Unity is united by nature, the Father and the Son and the Divine Spirit.

Bogorodichen. At the coffin of Your God, give birth to us, we are imagined. He is like the Builder of all, pray to the Mother of God, that by Your prayers we will be justified.

Kontakion, tone 6. D my ear, my soul, get up, sleep, the end is near, and if you want to speak; Arise, then, that Christ God have mercy on you, who are everywhere, and fulfilling everything.

Ikos. Christ's healing is seeing open, and from this Adam exudes health. The devil suffered and wounded, and as if accepting misfortunes sobbing. And cry out to your friend that I will create the Son of Mary, the Bethlehemite kills me, who are everywhere, and fulfilling everything.

Canto 7 Irmos

With a sinner and a lawless person, I am not justified before You, neither a keeper nor a co-creator, as it was commanded to us. But do not betray us to the end, fatherly God.

Chorus. I have sinned and rejected Your commandments, as if I had been made in iniquity, and applied scabs to ulcers. But Thyself have mercy on me, as David sings by Thy mercy.

Chorus. From the secret of my heart, I confess to You, my Judge. See my humility, see my sorrow, look at my judgment now, and have mercy on me, Father God.

Chorus. From the aul sometimes, as if destroying your father to the soul of the donkey, you will not begin to find the kingdom, to glorification. But watch out and do not sin yourself, preferring your bestial lusts over the Kingdom of Christ.

Chorus. Yes, sometimes the Godfather, if you sin especially my soul: I shot fornication with an arrow, but with a spear I was captivated by the speed of murder by languor. But you yourself are sickened by the most difficult deeds, by self-willed aspirations.

Chorus. With the redemption of ubo David, sometimes lawlessness leads to lawlessness. By murder, fornication mixed, repentance purely showing Abie. But you have done the most wicked thing to your soul, without repenting to God.

Chorus. Davyd sometimes imagine writing off as if in the form of singing. Even the deed exposes the hedgehog you have done, call me, have mercy on me. For you alone I have sinned all God: cleanse me yourself.

Chorus. To the sheep, as if rushing on a chariot, and having turned into a youth, he will touch Ozan tochi, and be tempted by God's wrath. But having escaped that boldness to the soul, honor the Divine honestly.

Chorus. Thou hast heard from Avesolom how to the nature of the rise. Thou hast taken away his deeds, defiling the bed of David's father. But you have become like this with a passionate and contemptible aspiration.

Chorus. P subjugated the unemployed and the dignity of your body. Other than Ahithophel, having found an enemy to the soul, you listened to that advice. But this scatter is Christ Himself, so that you may be saved in every way.

Chorus. With Olomon, wonderful ones, and filled with grace and wisdom, sometimes having done this evil thing before God, depart from Him. He and you, damned by your life, became like a soul.

Chorus. With voluptuousness its attraction, defiling alas to me. Even the guardian of wisdom, the guardian of harlots was, and strange from God. To him, and you become like in your mind about the soul, with voluptuous filth.

Chorus. R ovoama imitated thou, not heeding the advice of the father, together with the evil servant Jeroboam, the ancient apostate soul. But run likenesses of them. And call to God, save me when I sin.

Chorus. Manasieva collected sins by pleasure, putting passions as abominations, and multiplying indignation in her soul. But that you are jealous of repentance, warmly acquire tenderness.

Chorus. And hava imitated my soul with filth, alas for me, be a dwelling place for carnal filth, and the vessel is filthy with passion. But from the depths of your breath. And tell God your sins.

Chorus. The heaven of your soul is closed to you, and the smoothness of God comprehends you, like Elijah the Fezvitian. And like Ahab you disbelieved in words sometimes. But now be like the Saraphites, and feed the prophetic soul.

Chorus. I fall to Ty and bring Ty, like my tears are my verbs. I have sinned, as if a harlot had sinned. Bezzakonnovah, like no one else on earth. But have mercy on Thy creature, O Lord, and call upon me.

Chorus. I have buried Your image, and transgressed Your commandment. All kindness is darkened, and the Savior of the world is extinguished by passions. But having generously let me go, as if Davyd sings joy.

Chorus. O brethren, repent, open the deed: speak to God who knows everything, You are my hidden weight, the only Savior. But Thyself have mercy on me, as David sings by Thy mercy.

Mary. In rasping to the Most Pure Mother of God, first from zeal, resolving the passions that need to be offending, and shamed the enemy that has been punished. But now give help from sorrow, and to me your servant.

Mary. Thou didst love Him, Thou didst desire Him, For the sake of Him the reverend exhausted Thou body, pray to Christ for the servants, as if he would be merciful, and give us every peaceful dispensation to those who fear Him.

Glory. The Trinity is Simple and Inseparable, the Presence of the Holy Unit, Light and Light, and the Holy Three, and One Holy Trinity God is sung. But sing and praise the Belly and Belly to the soul of all God.

Bogorodichen. Let us bless Thee, let us worship the Theotokos, as if from the Inseparable Trinity you gave birth to the One Christ God. And You opened Thou to us who are on the heavenly earth.

Canto 8 Irmos

Ye the hosts of heaven glorify, and cherubim and seraphim tremble. Every breath and every creature, sing praise, and exalt Him forever.

Chorus. Having sinned, Savior, have mercy, raise my mind to repentance. Accept repentant, generous crying. You have sinned, save me, lawless, have mercy on me.

Chorus. Elijah is carried on a chariot, having ascended the chariot of virtues, as if he were carried to heaven above, sometimes from earthly ones. Think about this sunrise of my soul.

Chorus. E foxes are sometimes welcome to the mercy of Eliin, the grace of the Lord is especially welcome. But you did not partake of my soul, thou that grace, intemperance.

Chorus. From the mind, sometimes, establish a righteous soul with a good disposition. You do not enter the house, neither strange nor traveler. The same from the chamber you will be expelled outside weeping.

Chorus. And Ordan's stream is first, by the grace of Elijah a hundred everywhere and everywhere. You, about my soul, do not partake of grace, not abstinence.

Chorus. Gezieva was likened to a cursed disposition to a bad soul always. Put aside his love of money for old age. Flee from hell fire, retreating from your evil ones.

Chorus. You were jealous of Josiah's soul, this leprosy in yourself is purely named. You think differently, and lawless deesh. Leave even the imashi, and the children to repentance.

Chorus. Thou didst hear the soul of the Nevites who repent to God with sackcloth and ashes. You were not jealous of this, but you appeared most flattering of all those before the law, and those who sinned according to the law.

Chorus. And in the ditch of filth you heard Jeremiah to the soul, the city of Zion, crying out with sobs, and asking for tears: be like this deplorable life, and be saved.

Chorus. And she fled to Tarshish, understanding the conversion of the Ninevites, understanding for God's goodness as a prophet. Temzhe jealous prophecy do not lie.

Chorus. Thou didst hear Daniel in the ditch, how to block the mouth of the soul with a beast. Thou didst take away some children like Azariah, extinguishing by faith the flame of a burning cave.

Chorus. In the ethago of the Covenant, bring the whole soul to the likeness, imitate the righteous God-loving deeds, avoid the pack of evil sins.

Chorus. Have mercy in the justice of the Savior, and deliver me fire and retribution, if I want to endure righteously at the court. Weaken me before the end, by virtue and repentance.

Chorus. I cry out to the robber. Remember me. Like Peter weeping mountaineer, weaken my Savior. I call like a publican, I’ll get down like a harlot, accept my sobbing, like sometimes Canaanites.

Chorus. Heal the festering Savior, the cursed souls of the One Physician, apply plasters, and oil and wine of repentance, tenderness and tears.

Chorus. X Ananei and like me, have mercy on me crying out, Son of David, I touch the resurrection of your garments, as if bleeding. I cry like Martha and Mary over Lazarus.

Chorus. With a healthy Savior glass, as if I poured out myrrh on Your head. I call Ty as a harlot, graciously asking, I offer a prayer, and I ask for forgiveness.

Chorus. And yet no one else, as if I had sinned. But both accept me, merciful Savior repenting with fear, and calling with love, having sinned to Thee alone, have mercy on me, Merciful.

Chorus. Spare your creation, Savior, and look for the lost like a Shepherd. Anticipate the lost, delight from the wolf. Make me a sheep in the abode of your sheep.

Chorus. Whenever the Judge sit down as Mercy, and show the terrible glory of Your Savior. Oh cue fear then; the caves are burning, and to all who fear Thy fickle judgment.

Chorus. In every breath, whenever you call, judge Christ together, great fear then, great need. To all who are terrified, not your constant judgment.

Chorus. In these Judge my God and Lord, may I hear Your voice then pleasing. And I see Your great light, I will see Your dwellings and Your glory, rejoicing forever.

Mary. Having enlightened the light of the unstoppable Mother, from the obscuration of passions, resolve. Having also entered into spiritual grace, enlighten Mary, those who praise you.

Mary. When I saw a new mother in you, the divine and truly Zosima was horrified. The angel is more sighted in the flesh, and filled with horror, singing Christ forever.

Let us bless the Father and the Son and the Holy Spirit of the Lord. B the Father, and the Son of the Beginning, who was born of the Father, and the Comforter of the Good Soul of the Right, who proceeds from the Father, Holy Trinity in unity, have mercy on me.

Bogorodichen. I am from the conversion of the scarlet woman, the Most Pure, clever scarlet Emmanuel, inside in the womb of the flesh wasted. The same we truly revere the Theotokos.

Song 9 Irmos

Without seeds of conception, Christmas is unspeakable, Motherless mother is imperishable birth. The Goddess of God renews the nature. The same for all of you, like the Blessed Mother, we Orthodoxly magnify.

Chorus. I have a scab, the body becomes sick. The spirit is sick, the word is exhausted. Life is dead, the end is at the door. The same, my cursed soul, what will you do when the Judge comes to test yours.

Chorus. Moiseov brought to your soul, worldly existence, and from that all the covenant Scripture, which guides you, the righteous. And the unrighteous. They were likened to the second about the soul, and not the first to sin against God.

Chorus. The law is exhausted, the Gospel celebrates, but every scripture is neglected from you. The prophets are exhausted, and all the righteous word. The scabs of your soul multiplying, I do not exist for a doctor who heals you.

Chorus. Newly bring the Scriptures of the parable, raising thee to compunction. Be jealous of the righteous, but turn away the sinners. And begged Christ, with prayers and fasting and purity and fasting.

Chorus. Christ incarnated as a call to repentance thieves and harlots. Repent of your soul, the door of the Kingdom has already been opened, and the Pharisees and publicans and harlots anticipate it with repentance.

Chorus. Christ, having become man, having communed me with the flesh, and the whole tree is the essence of nature, fulfill your desire except for sin. Likeness to you about the soul and image, showing His majesty.

Chorus. Christ the wise men saved, the shepherds of the call, the baby is the multitude of the martyrs. Glorify the elders, and the old widows. They were not jealous of their soul, by deeds of degradation. But woe to you when you want to sue.

Chorus. Having fasted the Lord forty days in the wilderness, follow the rush, showing humanity. Do not lose heart in your soul, if the enemy attacks you, with prayers and fasting, let it be reflected from your leg.

Chorus. We will tempt you Christ, the devil will tempt Him, showing the stone so that there will be bread. You build up a mountain, to see the kingdoms of the world in the hour of time. Be afraid of the soul of trapping. Be sober and pray at every hour to God.

Chorus. Desert-loving dove, cry out the voice of a crying one. Christ's lamp, preaching repentance. Herod lawless, with Herodias. Watch over my soul, lest you be polluted with lawless nets. But embrace repentance.

Chorus. The Forerunner of grace moved into the wilderness, all Judea and Samaria heard flow, and confessed my sins, my soul was baptized. You have never been jealous of him.

Chorus. Marriage is honorable and the bed is not filthy: first bless Christ both, having entered the marriage with the flesh of poison, making water into wine, and showing the first miracle, but you will change about my soul.

Chorus. Razblenego I will tighten Christ, taking up a bed. And raise up the dead youth, the widow's son. And the centurion's youth, and the Samaritan woman appeared. Even in the soul of the service, you have painted the soul before.

Chorus. Heal the bleeding one, by touching the edge of the robe, Lord. Cleanse the lepers. Blind and lame, enlightening correct. Heal the deaf and dumb, and the poor from below, heal with a word, but you will be saved, damned soul.

Chorus. Healing food, Christ preached the gospel to the poor, healed the harmful with a word. With publican yadyashe, with sinners conversed. And Airov's daughter, before the dead soul, return, with the touch of a hand.

Chorus. The publican was saved, and the harlot was chaste: and the Pharisee, boasting, was condemned. Ov bo clean me, Ova have mercy on me. This majestic cry, God thank you, and other crazy verbs.

Chorus. Z Achaeus was a publican, but both escaped, and the Pharisee Simon was tempted. And the harlot received permission from the one who has power to leave sins, even if the soul strives to accept.

Chorus. O harlot, O passionate soul, thou didst not be jealous. Even having received the world's jar, with tears of anointing the nose of the Savior, wiping off the hair, the ancient sin of the manuscript tearing it apart.

Chorus. We are glad that Christ gave the Gospel, thou hast led away my soul, how cursed were the former; be afraid of the parable, lest you be like them, like them to the Sodomite Lord, and even condemned to hell to eat.

Chorus. But do not be bitter about my soul, appearing in hope, hearing the faith of Canaanite, even for the sake of the daughter, healed by the word of God. Son of David, save me too, cry out from the depths of your heart, as she sometimes does.

Chorus. Have mercy, save me, Son of David, have mercy on those who are mad with a word of healing. The voice is merciful, like a thief and me, the Izors: Amen, I say to you, you will be with Me in paradise, when I come in My glory.

Chorus. R robber hulyash Ty, robber theologian Ty. Both are hanging on the cross with you. But about the Many-Merciful, with the faithful thief who knew You God, open the door for me, Your heavenly Kingdom.

Chorus. T variant contemplated, crucified Thee are sighted. Mountains and stones, I will fall apart with fear. And the earth is shaking, and hell is being exposed. And darken the light of the water, in vain You Jesus, nailed to the flesh.

Chorus. Fruits worthy of repentance, do not wear out from me. For my strength in me is poor. Grant my heart ever broken, but spiritual poverty. May I shine like a pleasing sacrifice to the One Savior.

Chorus. With my judge, and my leader, although the angels come again, judge the whole world. With a merciful eye, then, having seen me, have mercy, and have mercy on the Savior, who, more than any human nature, has sinned.

Andrew. Chorus: Saint Andrew of Christ, pray to God for us. In singing: Reverend Father Andrew, pray to God for us. And for the honorable ones, and the most blessed Father, the shepherd of Crete, do not stop praying for those who sing to you. Let us get rid of all anger and sorrow and corruption, and transgression and troubles, who honor your memory by faith (twice).

Mary. You have amazed everyone with your strange life, an angel of rank, and a man of cathedrals, having not lived materially, and having passed nature. By him, as if not material, the legama, having entered Mary Jordan, passed away.

Mary. At the prayer of the Builder for those who praise thee, reverend mother, get rid of the bitterness and sorrows around those who rise. Let us get rid of misfortunes: and let us exalt unceasingly, glorifying the Lord.

Glory. Trinity Consubstantial Unit Tripartite, We sing to Thee, glorifying the Father, magnifying the Son, and worshiping the Spirit, one Essence, truly God. Life and the living Kingdom is infinite.

Bogorodichen. Thou hast given birth to God One, and has remained one virgin. About a strange birth: about a strange conception. Conception is seedless and Christmas is above nature. But O pure Bride of God, keep the flock of your Son, the hedgehog.

Canon of Andrew of Crete on the first week of Great Lent. Video

The Penitential Canon of Andrew of Crete at the Great Compline on Monday, Tuesday and Wednesday of the first week of Lent. Reads by the Archbishop of the Don and Caucasus (Yeremeev). Rostov-on-Don, 2017.

Great canon of Andrew of Crete. Monday

Great canon of Andrew of Crete. Tuesday

Great canon of Andrew of Crete. Wednesday

Canon of Andrew of Crete at Maryino standing. Video

Great penitential canon of Andrew of Crete on Mario standing with prostrations and an excerpt from the life of St. Mary. The canon is read by the priest. Life - Chairman of the Rostov Community (old man, 87 years old). Old Believer Intercession Cathedral in Rostov-on-Don. Wednesday evening of the fifth week of Lent, 2017.

Orthodox believers know St. Andrew of Crete as a great ascetic of piety and a prayer book before God. By his life, the righteous man showed an example of meekness, humility of wisdom and virtue. The liturgical life of the Church even now preserves, perhaps, the main written work of the saint - the Great Canon of Penitence.

First week of Great Lent

The Great Penitential Canon is an outstanding liturgical work, composed of 250 penitential troparia, reflecting the prayerful appeal of a sinner to God with sincere repentance. In the texts of prayers of the canon, biblical Old Testament types are given, showing the full depth of the possible sinfulness of man.

The reading of this canon is prescribed by the Church for the time of the holy Great Lent. On the first week of Lent (on the first four days) this canon is read by the priest during the evening service. The priest reads the canon in the center of the church at the beginning of Lenten Compline. Prostrations are placed between the troparia of the work.

The entire liturgical work of St. Andrew of Crete during the first week of Lent is divided into four parts.

Thursday of the Fifth Week of Great Lent

During the Lenten service, the penitential canon of Andrew of Crete is read in full in the church on Thursday of the fifth week of Fortecost, when the Church honors the memory of St. Mary of Egypt. Taking into account the fact that the liturgical day begins on the evening before the event, the penitential canon is read at Matins on Thursday on Wednesday evening of the fifth week.

The divine service of this day received a special name - Mary's standing. When the Church venerates the outstanding penitential feat of St. Mary of Egypt, the Great Canon of St. Andrew is the best suited for a person's prayerful repentance of his sins.