What is artos? Why is it needed? How to store and use it? About prosphora, antidor and artos Church bread artos
Probably, ever since the existence of human language, the word "bread" has been heard and thought not only in its proper meaning. This great word meant everything that ensures the existence, life activity of a person, everything necessary, without which a normal, full life is impossible. Thus, initially bread was not only a food product, it contained both great meaning and high symbolism.
Pronouncing upon our forefather Adam, who had sinned, a sentence as immutable as it was righteous, the Lord said: "In the sweat of your face you will eat bread" (Genesis 3:19). And in these lofty words, "bread" also means everything necessary for both the body and the soul.
Bread is one of the most important sacrifices to the One True God from the people of Israel. A special place was assigned for the bread offering - a table in the sanctuary before the Holy of Holies. “And put the showbread on the table before Me continually” (Ex. 25:30). The table with the twelve showbreads, as well as the incense altar, was located in the sanctuary of the Old Testament tabernacle. In the Jerusalem temple the table was gilded.
Millennia have passed, and we, Orthodox Christians, have been honored to partake of the supernatural bread of the Body of Christ in the Sacrament of Holy Communion. However, even this bread is given to us in the sweat of our faces: to eat it, we need to work hard in repentance and fasting, and if God wills, shed tears. But Christians themselves can and do become spiritual bread for this world.
The bread, which by the power of God is transubstantiated into the Body of Christ, is the church prosphora. The Old Testament showbread is a type of it. Translated from Greek, the word "prosphora" means "offering". In ancient times, the best bread was brought to the temple. Some of them were intended for the celebration of the Sacrament of the Eucharist, while the other part was eaten at the fraternal evening (agape).
Prosphora in the current Church is a small, round loaf made only from leavened wheat dough. It is two-part (has an upper and a lower part) as a reminder of the unity of two natures, Divine and human, in the Lord Jesus Christ. The upper part of the prosphora is sealed with a four-pointed cross with the words "IC.XC.NI.KA" meaning "Jesus Christ conquers". The prosphora had approximately the same appearance already in the 4th century, as mentioned by Epiphanius of Cyprus and the North of Alexandria. In the Russian Orthodox Church the type of prosphora has remained unchanged since 1667.
So, prosphora is church bread used for worship and therefore requires especially reverent treatment. During the proskomidia, notes (speaking in church terms, commemorations) are transferred to the altar along with the prosphora, where the clergy, reading - commemorating - them, take out particles from the prosphora. At a certain moment of the Divine Liturgy, these particles are immersed in the Chalice with the Body and Blood of Christ; at the same time, the priest pronounces the following words: "Wash (wash), Lord, the sins of here (here) who are remembered by Your Honorable Blood by the prayers of Your saints." Thus, the special grace of God is given to the souls of those who are remembered for health and repose. The prosphora, from which a piece was taken out for the celebration of the Eucharist, consecrated in the altar, is a great shrine. This shrine - our small sacrifice to the Lord our God - brings spiritual and bodily health to Christians who partake of it, enlightenment of the mind.
During the Divine Liturgy, a rectangular part is cut out in a special way from one prosphora (lamb) - the Lamb, which will subsequently be transubstantiated into the Body of Christ. The cut parts of the lamb prosphora are called antidoron and are distributed to the worshipers at the end of the Liturgy. The Greek word "antidor" comes from the Greek words "anti" - "instead of" and "di oron" - "gift", that is, the exact translation of this word is "instead of a gift."
"Antidore," says St. Simeon of Thessalonica, "is the sacred bread that was brought into the offering and whose middle was taken out and used for sacred rites; this bread, as sealed with a copy and received divine words, is taught instead of the terrible Gifts, that is, the Mysteries, to those who did not partake of them."
The custom of distributing antidoron arose, apparently, at a time when the ancient tradition of communion of all those present at the Liturgy disappeared. In the ancient Church, everyone present at the Liturgy considered it a duty to receive communion. Even those who could not attend the Divine Supper considered it too hard for them to be deprived of the Holy Gifts. But later such zeal weakened, as the love for the Lord Jesus Christ also became impoverished. Many left completely Divine Liturgy, and of those who came, for the most part did not take part in the Divine Supper.
The first evidence of the distribution of particles of antidoron to those who did not partake of the Holy Mysteries dates back to the 7th century and is contained in the canons of the IX Stone Council in Gaul.
In the Eastern Church, the mention of antidoran first appears no earlier than the 11th century. The most ancient can be considered the testimony of the "Explanations on the Liturgy" by Herman of Constantinople according to the list of the XI century. According to the instructions of the Pilots, the antidor is not taught to the infidels and those under penance.
The word artos (in Greek - “leavened bread”) is a consecrated bread common to all members of the Church, otherwise it is a whole prosphora.
Throughout the entire Bright Week, Artos occupies the most prominent place in the temple, along with the image of the Resurrection of the Lord, and, at the conclusion of the Easter celebrations, is distributed to believers.
The use of artos begins from the very beginning of Christianity. On the fortieth day after the Resurrection, the Lord Jesus Christ ascended into heaven. The disciples and followers of Christ found comfort in prayerful memories of the Lord - they remembered His every word, every step and every action. When they came together for a common prayer, they, remembering the Last Supper, partake of the Body and Blood of Christ. Preparing an ordinary meal, they left the first place at the table to the invisibly present Lord and put bread on this place. Imitating the Apostles, the first pastors of the Church established on the feast of the Resurrection of Christ to lay bread in the temple as a visible expression of the fact that the Savior who suffered for us has become for us the true bread of life. The artos depicts a cross, on which only the crown of thorns is visible, but there is no Crucified One - as a sign of Christ's victory over death, or an image of the Resurrection of Christ. An ancient church tradition is also connected with the artos, that the Apostles left a piece of bread at the table - a share of the Most Pure Mother of the Lord as a reminder of constant communion with Her - and after the meal they reverently shared this part among themselves. In monasteries, this custom is called the Chin o Panagia, that is, the remembrance of the Most Holy Mother of the Lord. In parish churches, this bread of the Mother of God is remembered once a year in connection with the fragmentation of the arthos.
The artos is consecrated by a special prayer, sprinkling with holy water and censing on the first day of Holy Pascha at the Liturgy after the ambo prayer. On the salt, against the Royal Doors, on the prepared table or lectern, an artos is placed. If several artos are prepared, then all of them are consecrated at the same time. After burning incense around the table with the artos set, the priest reads a special prayer. Then he sprinkles the artos with holy water. The lectern with the artos is placed on the salt in front of the image of the Savior, where the artos lies throughout the Holy Week. It is preserved in the temple throughout Bright Week on a lectern in front of the iconostasis. On all days of Bright Week, at the end of the Liturgy, a procession around the church is solemnly performed with the artos.
On Saturday of Bright Week, after the ambo prayer, a prayer is read for the fragmentation of the arthos. Artos is broken up and at the end of the Liturgy, when the Cross is kissed, it is distributed to the people as the greatest shrine.
Another type of consecrated bread is the one that is distributed to those praying during the all-night vigil on the eve of major holidays. Earlier, evening services lasted quite a long time, and Christians ate bread to strengthen their strength. Now, although the duration of the services has been reduced, this custom has remained.
About eating prosphora, antidorus and arthos
Prosphora is consumed in the morning, on an empty stomach, with prayer and reverence so that not a single crumb falls.
According to the rules of the Church, antidoron should be eaten in the temple, on an empty stomach and with reverence, because it is holy bread, bread from the altar of God, part of the offerings to the altar of Christ, from which it receives heavenly sanctification.
Artos particles received in the temple are reverently kept by believers as a spiritual cure for illnesses and infirmities. Artos is used in special cases, for example, in illness, and always with the words "Christ is risen!".
Prosphora and artos are kept in the holy corner near the icons.
We must certainly remember that everything that comes into contact with the shrine requires special, careful and careful handling. So, paper, in which prosphora or artos is wrapped, must be burned. At home, we must store the consecrated bread with due care, in a certain place. And yet - forgive us, Lord! - how often, due to negligence, forgetfulness, or a sort of "habit" in handling shrines, we allow both their careless storage and improper consumption, we forget in the Temple. If the prosphora or a piece of arthos cannot be consumed (mold has appeared or for some other reason), you need to bring it to the Temple and give it to be burned.
For a long time there has been a pious tradition of sewing special small bags with laces or narrow braid for carrying and storing prosphora. If there is such a handbag, then the need for some temporary bags disappears, the fear disappears that the prosphora may be accidentally dropped, and so on. Handbags are often called "prosphora" or "prosphora", exquisitely decorated with beads, embroidery, ribbons. You can buy them in church shops.
Let all of the above serve as another reminder to us that reverent care is not just a duty. We must nurture in ourselves a sincere desire, a good will to both keep and consume the holy thing in the way that it befits the holy thing.
Prayer for the adoption of prosphora and holy water
Lord, my God, may Your holy gift be: prosphora and Your holy water, for the remission of my sins, for the enlightenment of my mind, for the strengthening of my spiritual and bodily strength, for the health of my soul and body, for the subjugation of my passions and infirmities according to the boundless Thy mercy, by the prayers of Thy Most Pure Mother and all Thy saints. Amen.
Translated from Greek as “leavened bread” - consecrated bread common to all members of the Church, otherwise - whole prosphora. Throughout the entire Bright Week, Artos occupies the most prominent place in the temple, along with the icon of the Resurrection of the Lord, and, at the conclusion of the Easter celebrations, is distributed to believers.
Where did the tradition of using artos come from?
The use of artos begins from the very beginning of Christianity. On the fortieth day after the Resurrection, the Lord Jesus Christ ascended into heaven. The disciples and followers of Christ found comfort in prayerful recollections of the Lord, they remembered His every word, every step and every action. When they came together for a common prayer, they, remembering the Last Supper, partake of the Body and Blood of Christ. Preparing an ordinary meal, they left the first place at the table to the invisibly present Lord and put bread on this place.
What does artos symbolize?
Imitating the apostles, the first pastors of the Church established on the feast of the Resurrection of Christ to put bread in the temple as a visible expression of the fact that the Savior who suffered for us has become for us the true bread of life. The artos depicts a cross, on which only the crown of thorns is visible, but there is no Crucified One - as a sign of Christ's victory over death, or an image of the Resurrection of Christ.
An ancient church tradition is also connected with the artos that the apostles left a piece of bread at the table - a share of the Most Pure Mother of the Lord - as a reminder of constant communion with Her, and after the meal they reverently shared this part among themselves. In monasteries, this custom is called the Chin o Panagia, that is, the remembrance of the Most Holy Mother of the Lord. In parish churches, this bread of the Mother of God is remembered once a year in connection with the fragmentation of the arthos.
How is artos consecrated?
The artos is consecrated by a special prayer, sprinkling with holy water and censing on the first day of Holy Pascha at the Liturgy after the ambo prayer. Artos relies on the solea, against the Royal Doors, on a prepared table or lectern. After the consecration of the artos, the lectern with the artos is placed on the salt in front of the image of the Savior, where the artos lies throughout the Holy Week. It is preserved in the temple throughout the Bright Week on a lectern in front of the iconostasis.
On all days of Bright Week, at the end of the Liturgy, a procession around the church is solemnly performed with the artos. On Saturday of Bright Week, after the ambo prayer, a prayer is read for the fragmentation of the artos, the artos is crushed, and at the end of the Liturgy, when the Cross is kissed, it is distributed to the people as a shrine.
How to store and take Artos?
Artos particles received in the temple are reverently kept by believers as a spiritual cure for illnesses and infirmities. Artos is used in special cases, for example in illness, and always with the words "Christ is risen!".
Prosphora originates in ancient times. It was typified by the showbread in the tabernacle of Moses. In the first centuries of Christianity, believers themselves brought bread, wine, oil (that is, olive oil), wax for candles - everything that was needed to perform worship. This offering (in Greek, prosphora), or donation, was accepted by the deacons; the names of those who brought them were entered into a special list, which was proclaimed with prayer during the consecration of the gifts. Relatives and friends of the dead made offerings on their behalf, and the names of the dead were also remembered in prayer. From these voluntary offerings (prosphora), part of the bread and wine was separated for the change into the Body and Blood of Christ, candles were made from wax, and other gifts, over which prayers were also said, were distributed to believers. Subsequently, only the bread used to celebrate the liturgy began to be called prosphora. Over time, instead of ordinary bread, they began to specially bake prosphora in the church, accepting money as a donation in addition to ordinary offerings.
Prosphora consists of two parts, which are made from dough separately from one another and then joined together. A seal is placed on the upper part depicting a four-pointed equilateral cross with inscriptions above the crossbar of the cross IC and XC (Jesus Christ), under the crossbar NI KA (in Greek victory). Prosphora, made from flour from the grains of countless ears, means both human nature, consisting of many elements of nature, and humanity as a whole, consisting of many people. At the same time, the lower part of the prosphora corresponds to the earthly (carnal) composition of man and mankind; the upper part with a seal corresponds to the spiritual principle in man and humanity, in which the image of God is imprinted and the Spirit of God is mysteriously present. The presence of God and the spiritual principle permeate the whole nature of man and mankind, which is reflected in the manufacture of prosphora by adding holy water and yeast to the water. Holy water marks the grace of God, and yeast - the life-giving power of the Holy Spirit, giving life to every creature. This corresponds to the words of the Savior about spiritual life, striving for the Kingdom of Heaven, which He likens to leaven put in flour, due to which the whole dough gradually rises.
The division of prosphora into two parts in a visible way indicates this invisible division of human nature into flesh (flour and water) and soul (yeast and holy water), which are in an inseparable, but also unmerged unity, which is why the upper and lower parts of the prosphora are made separately from one another , but then unite so that they become one. The seal on the upper part of the prosphora denotes in a visible way the invisible seal of the image of God, penetrating the whole nature of man and being the highest principle in him. Such a structure of the prosphora corresponds to the structure of a person before the fall and the nature of the Lord Jesus Christ, who restored in Himself this structure broken by the fall.
Prosphora can be obtained at the candle box after the liturgy by submitting a note “On health” or “On repose” before the start of the service. The names indicated in the notes are read at the altar, and for each name a particle is taken out of the prosphora, why such a prosphora is also called “taken out”.
At the end of the liturgy, the worshipers are given an antidor - small parts of the prosphora, from which the Holy Lamb was taken out at the proskomedia. The Greek word antidor comes from the words anti - instead and di oron - a gift, that is, the exact translation of this word is instead of a gift.
“Antidore,” says St. Simeon of Thessalonica, “is the sacred bread that was brought into the offering and whose middle was taken out and used for the sacrament; this bread, as sealed with a copy and having received the Divine words, is given instead of the Terrible Gifts, that is, the Mysteries, to those who did not partake of them.
Antidor should receive it reverently, folding his palms crosswise, right to left, and kissing the priest's hand that gives this gift. According to the rules of the Church, antidoron should be eaten in the temple, on an empty stomach and with reverence, because it is holy bread, bread from the altar of God, part of the offerings to the altar of Christ, from which he receives heavenly sanctification.
The word artos (Greek for leavened bread) means consecrated bread common to all members of the Church, otherwise - whole prosphora.
Artos, throughout the entire Bright Week, occupies the most prominent place in the temple, along with the image of the Resurrection of the Lord, and at the conclusion of the Easter celebrations it is distributed to believers.
The use of artos begins from the very beginning of Christianity. On the fortieth day after the Resurrection, the Lord Jesus Christ ascended into heaven. The disciples and followers of Christ found comfort in prayerful memories of the Lord - they remembered His every word, every step and every action. Gathering for a common prayer, they remembered the Last Supper and partake of the Body and Blood of Christ. Preparing an ordinary meal, they left the first place at the table to the invisibly present Lord and put bread on this place. Imitating the apostles, the first pastors of the Church established on the feast of the Resurrection of Christ to put bread in the temple as a visible expression of the fact that the Savior who suffered for us has become for us the true bread of life.
The artos depicts the Resurrection of Christ or a cross, on which only the crown of thorns is visible, but there is no crucified Christ, as a sign of Christ's victory over death.
The artos is consecrated with a special prayer, sprinkling with holy water and censing on the first day of Holy Pascha at the liturgy after the ambo prayer. An arthos is laid on the salt opposite the royal gates on the prepared table. After incense around the table with the artos, the priest reads a special prayer, after which he sprinkles the artos three times with holy water with the words “This artos is blessed and sanctified by sprinkling this holy water in the name of the Father and the Son and the Holy Spirit. Amen".
On the meaning of lithium - Priest Andrey Chizhenko.
The word "lithia" in Greek means "request, prayer", often it is also translated as "earnest prayer." In fact, in liturgical practice, two types of litia are served everywhere: at vespers and at the funeral (it is an abbreviated rite of requiem). Both ranks - Litium at Vespers and Litium for the Dead - are completely different and have nothing in common with each other. They are united by only one symbolic act - the procession from the temple to the narthex. According to the established priestly practice, due to the convenience of using the rite of the funeral litia, it is often performed in the cemetery at the grave of the deceased.
Today we will talk about lithium at Vespers. You often see her during Sunday All-Night Vigils or Vigils on the Great Twelfth or Temple Feasts. Almost at the end of Vespers, near the lectern with a temple or festive icon, a special quadruped (table) is placed with a metal litiynik in which three candles are lit (in honor of the Holy Trinity). On it lie five loaves, and in cups there are wheat, wine and firs (olive or sunflower oil). The priest, preceded by a priest-bearer (a sexton with a lit candle), goes out into the porch of the church, where certain prayers are served.
They have a somewhat mournful and repentant character. Why? The exit of the priest from the altar at the end of Vespers symbolizes the exit of Christ and His Church from that height of holiness in which God and the Church created by Him dwell, into a sinful suffering sick world. This is confirmed by the facts that in the Church of Constantinople, litias were often performed during public and natural disasters, when God's intercession was called and people, led by bishops, priests and the emperor himself, begged the Almighty to save them from trouble. On the other hand, often the priest (priests) going out to the litiya in the narthex united all those praying in the temple, since in ancient times catechumens (people awaiting baptism) and believers prayed in the narthex, on whom there were penances (from the Greek “punishment” or “special spiritual obedience” is a special measure imposed on a Christian suffering from severe grave sin in order to help him with God help be healed of sin). In order not to leave the worshipers in the porch without church service and God's comfort, the Church, in the person of the priest, went out into the world and prayed for it. As Mikhail Skaballanovich writes in his book The Explanatory Typicon, quoting St. Simeon of Thessalonica: “We pray, standing before the gates of St. temple, as if before the gates of heaven ... like Adam, the publican, the prodigal son.
Therefore, being in a fallen and sinful world, the Church, in the person of the clergy, erupts from itself a prayer-lament for the intercession of God and for the patriarchs, and for the bishops, and for the priests, “and for every soul of Christians, grieving and embittered, God’s mercy and help demanding,” as one of the prayers says. The priest also prays for God's protection over this city or village in which the temple is located, for travelers, for the sick, grieving, deceased, captive, and for all Orthodox Christians. At the same time, the power of the Honest and Life-Giving Cross, and the Most Holy Theotokos, and the temple with daytime saints, and in general all the saints are called to help in prayer. The choir, on behalf of the people, repeatedly (forty times after the first prayer, fifty times after the second, three times after the others) sings “Lord, have mercy”, begging God for forgiveness for sins and the grace of the Holy Spirit in order to live godly. It is not in vain that the priestly exclamation after this lengthy lithic prayer sounds like this: “Hear us, O God, our Savior, the hope of all the ends of the earth, and those who are in the sea far away: and be merciful, be merciful, Lord, about our sins, and have mercy on us.” The whole meaning of the litia is concentrated in this exclamation: so that the Lord hears us, because they trust in Him from all sides near and far of the earth-world, where the Church left the altar for prayer, and especially those who are far at sea, travel and cannot to be in the temple for prayer, and we all pray for the forgiveness of our sins and for mercy.
During the litia, the priestly blessing "Peace to all" is taught to those praying, as if on behalf of God. This means that the Lord accepts this nationwide repentance, seeing that people have bowed their heads, and hence their hearts, before the Almighty. And after the prayer of head bowing with the invocation again of the Honorable Life-Giving Cross, and Holy Mother of God, and all the saints, justified, favored by God, the people, led by the priest, enter the temple.
Batiushka stops in front of the lithium table. After certain prayers read by the reader, the touching New Testament song of the holy righteous Simeon the God-Receiver sounds “Now you release your servant, Master, according to your word, in peace ...”, which again confirms the reconciliation of God and man that took place on the lithium.
People gratefully read the Trisagion of Our Father and thus testify to their faith in the true God. After that, the choir sings a festive troparion three times (litia is most often timed to coincide with some kind of holiday), and the priest performs a three-time incense around the litiynik with the products on it, so that this sacrifice is “pleasant and fragrant” to God. These products have a symbolic meaning. Bread and wine are a hint of the Body and Blood of Christ, oil is an ancient symbol of God’s mercy (in Greek, the words “oil” and “mercy” are similar in sound), wheat is a symbol of resurrection (an almost dead petrified body, after sowing it into the ground, throws green soft ear) and life in general. In addition, five loaves are a symbol of the miraculous saturation of five thousand people with five loaves and two fish by the Savior. Hence, in the priestly prayer over the lithium products, there are such words: “Lord Jesus Christ our God, Blessing five loaves and satisfying five thousand, bless yourself and this bread, wheat, wine and oil: and multiply this in this city (or in villages ( "village, village" Church Slavonic) this one, or in this holy monastery (if the service is performed in a monastery), and in your whole world: and sanctify the faithful who eat from them. As you bless and sanctify everything, Christ our God, and we send glory to You, with Your Father without beginning, and Your all-holy and good and life-giving Spirit, now and ever and forever and ever. The choir responds with "Amen" (Heb. "True, right").
In this prayer, on behalf of all people, the priest asks that the Lord also grant us the earthly blessings necessary to satisfy our needs and health. Here we see an amazing relationship between repentance, prayerful approach to God and asking Him for material benefits for human life on earth. And the priestly blessing of lithium products (in the form of a cross-shaped overshadowing of other loaves with one bread and when reading a prayer of a cruciform alternately pointing with the palm of your hand at the products) marks that the Lord has mercy and multiplied earthly blessings for his faithful.
Here it is not superfluous to recall the verses from the New Testament: “Therefore do not worry and do not say: what shall we eat? or what to drink? Or what to wear? Because the Gentiles are looking for all this, and therefore your Heavenly Father knows that you need all this. Seek first the Kingdom of God and His righteousness, and all these things will be added to you” (Matthew 6:31–33).
Therefore, of course, we must always remember this spiritual and material relationship: first, prayer and repentance, and then earthly labors, after which we must give thanks to God for their fruits. If only there are earthly labors, then they will be fruitless and will not bring either the desired result or joy.
Also, it seems to me that the consecration of lithium products at Vespers is an echo of the ancient agaps - the supper of love, at which the Sacrament of the Eucharist and the communion of believers were performed.
The consecrated foods are then used in Matins. The believers are anointed with oil during the polyeleos, and bread dipped in wine is also distributed after the anointing. They can not be eaten on an empty stomach, since, according to the ancient practice of the Church, they were consecrated especially for believers who came from afar on foot and stood vigil all night to strengthen their strength. You just need to remember that this is a consecrated, and not an ordinary product that needs to be eaten with the fear of God and reverence.
Let us, dear brothers and sisters, pray, repent of our sins before God and remember that everything is from Him. And that our main life task is to draw closer to the Lord, since our earthly existence is a school for the soul, and in it we must make efforts specifically for our spiritual life, and everything else that we need will be added and given by the Creator.
Priest Andrei Chizhenko
Among the Shrines of the Orthodox Church, artos occupies a significant place in its healing power. The yeast bread, which has been consecrated, contains an image of the Cross with a barely visible crown of thorns. Jesus Christ himself is not depicted on the artos - this is how the victory of Jesus over death and the attainment of the Resurrection are reflected in a symbolic way. In the monasteries of Athos, artos is baked in small sizes, while the tradition of the Russian Orthodox Church indicates that artos should be prepared in the form of high bread. The very name "artos" came into Russian use from Greek sources, and literally the word is translated as "leavened bread", or "whole prosphora". The attitude towards artos as a powerful Shrine among Christians has been formed for a long time. Even in the Typicon of the 12th century, descriptions of the distribution of broken bread on the Sabbath day of Bright Week have been preserved. In the commentaries on the liturgy, artos is closely associated with the meals of the apostles after Jesus Christ was resurrected. The apostles and disciples continued to remember Christ and always left bread for him at the table. Thus, Jesus ascended into heaven was always next to the apostles on earth. The first Church shepherds continued the tradition of placing bread in the Church on the days of the Resurrection of Christ. This bread acquired many symbolic meanings, including becoming a reflection of the fact that the suffering and death of the Savior became life-giving food for all. In addition to bread for the risen Christ, the apostles also left a portion for the Mother of the Savior. Today, this rite also continues in the form of the Chin of Panagia - a rite of remembrance of the Mother of the Lord, which is carried out as part of the process of fragmentation of the artos. The artos is consecrated on the very first day of Pascha directly at the liturgy after the prayers beyond the ambo. Artos is sprinkled with holy water. This process is accompanied by the recitation of appropriate prayers. The consecrated artos is placed on a lectern, on a salt, or on a specially prepared table, where it is kept for a whole week. During the period of worship, holy bread is placed in front of the icon of Jesus Christ. Every day on Bright Week, a procession is made, and the artos is carried around the temple. On the Sabbath day, the artos is crushed with an accompanying prayer and distributed to those present in the temple as a revered and Shrine of great power.