Many novice Christians ask themselves the question - How to spend Sunday in an Orthodox way? Let's try to answer this question. The time of the holiday is a time of special service to God. And since God especially dwells in the temple, then on holidays it is necessary to visit the temple of God.

With what zeal should we respond to the invitation of the Heavenly King, to whom every holiday, every Sunday, with special strength and perseverance, the Holy Church calls us to the house of God, where the Heavenly King Himself is present by His grace! “For those people, says Metropolitan Philaret of Moscow, who, out of weakness, out of need, out of duty of obedience in sacred times, are forced to stay in their homes, it must be said: at least when they hear the exalted voice of the bell announcing the high minute of bloodless sacrifice, let them send into the church a reverent thought, a pious desire, let them sanctify themselves with the sign of the cross, as if together with those who are coming to the altar; the angel of the temple will meet them and count them from a distance among those really coming and will offer their memory to the altar of the Lord.

Returning home from the church, a Christian must maintain a prayerful mood here too.

If on weekdays, when a person is entertained by worldly cares and labors, he cannot always devote much time to prayer, which is so necessary for his soul, then on Sundays and holidays he must devote most of his day to this pious and saving occupation.

Saint Tikhon, Bishop of Voronezh, went to church almost every day for Liturgy and Vespers, and he himself sang in the kliros. He spent his nights without sleep and went to bed at dawn.

Prophet David prayed at the beginning of the night, got up for prayer at midnight, prayed in the morning, in the evening and at noon.

That is why he said: in the seven days of the day praise Thee (Ps. 119:164).

Abba Dula, a disciple of the Monk Bessarion, said: “I went into my cell to my elder and found him standing at prayer; his hands were stretched out to heaven, and he remained in this feat for fourteen days.

Prayer is a reverent conversation between the human soul and God. Quite decent on holidays and conversation with people, but, of course, not all, but only about divine objects.

The soul after pious conversations is filled with holy thoughts, feelings and desires. The mind becomes clearer, brighter; regret about the badly spent past penetrates into the heart - the will would still want to do only one thing that is pleasing before God.

Oh, that each of us would love to speak and hear more about things that concern God and the soul; then faith and virtue would not be with us only in words, but would be the life and property of the heart, of our whole being.

It is equally useful and salutary both to conduct soul-saving conversations and to read soul-saving books. The Holy Apostle Paul commands his beloved disciple, Bishop Timothy, to read holy and soulful books as one of the main means for success in the spiritual life. Attend to reading (1 Tim. 4:13), he writes to him. And the holy fathers, following the apostle, command everyone to read the holy books as one of the important means for spiritual perfection.

It is especially useful to read the Holy Scriptures. “If we read the Holy Scriptures with faith,” says St. Basil the Great, “we feel that we see and hear Christ Himself. What needs, whether by a living voice, or through scripture, who speaks to us? It's all the same. So in Holy Scripture God speaks to us as truly as we speak to Him through prayer.”

It is very useful and saving for the soul to do good on holidays. The holy apostle Paul advised the Christians of the Corinthian church to establish a permanent collection for the benefit of the needy: do as I have established in the churches of Galatia. On the first day of the week (that is, every Sunday - Approx. Ed.), Let each of you save and collect as much as his condition allows (1 Cor. 16: 1-2). St. John Chrysostom, inspiring this commandment to the Christians of Constantinople, says: “Let us arrange in our house an ark for the poor, which should be located at the place where you stand for prayer. Let everyone put aside the money of the Lord at home on Sunday. If we make it our rule on Sunday to set aside something for the benefit of the poor, we shall not break this rule. The craftsman, having sold something from his works, let him bring the firstfruits of the price to God and share this part with God. I do not demand much, only I ask you to set aside at least a tenth. Do the same not only when selling, but also when buying. Let all those who acquire righteousness observe these rules.”

The ancient Christians lovingly honored the holidays with abundant offerings to the church, of which one part went to the maintenance of church employees and church needs, and the other to help the poor. “These offerings,” says one ancient Christian writer, “serve as a pledge of piety; because they do not go to feasts, not to drunkenness, not to overeating, but to feed and bury the poor, to youths and maidens who have lost their property and parents, to old men who, due to weakness, can no longer leave their homes and do work, also those who suffered misfortune and imprisoned for their faith in ore-digging, on islands and dungeons.

Many of the people sufficient in respect for the holidays themselves distributed generous alms to the poor brethren, fed the hungry, looked after the strange and went to hospitals, trying with words of consolation and various services to alleviate the suffering of the sick. So the writer of the life of St. Martha, talking about how she honored the divine holidays, among other things, says: “She was inexpressibly merciful to the poor, feeding the hungry, and clothing the naked. Often entering hospitals, serving the sick with your own hands, giving burial to the dying from your labors, and giving white clothes to those who are baptized from your needlework.

The common custom of ancient Christians was to arrange festive meals for orphans, wanderers and all the poor during the days. In the early days of Christianity, this kind of meal was established at churches and the tombs of martyrs; but subsequently they began to be arranged by benefactors only in their own homes. The generosity of some Christians extended to the point that sometimes, due to the large gathering of beggars, on one holiday they arranged several meals one after another. So it is known that one Christ-loving brother, named Isaiah, was distinguished by special charity during the holidays: having created a hospice and a hospital, he tried to put to rest all those who came to him and served the sick with all zeal: three, and four meals representing the poor for the sake of. If one of your relatives or friends is sick, go to the sick person, comfort them as much as you can. Maybe someone close to your heart lies in the cemetery. Go to the grave of the deceased, pray for him. Now, in many churches, on holidays, extra-liturgical interviews of pastors with the people are arranged. It's good to visit them.

This is how a Christian should spend a Sunday or a holiday. But is this really how we do it?

Many of the Christians, dissatisfied with their constant earnings, also devote time of sacred rest to their work, thinking through this to increase their fortune. But in vain they think so. The Prologue contains such a story.

Two artisans lived side by side, both of whom were engaged in the same craft: they were tailors. One of them had a wife, father, mother and many children; but he went to church every day. However, despite the fact that through this he took up a lot of time for work in the craft, he adequately supported himself and fed himself with the whole family, thanks to the blessing of God, daily requested for work and for his home. The other one devoted himself too much to the craft, so that often on holidays, which should be devoted to the service of God, he was not in the temple of God, but sat at work, but was not rich and hardly fed himself. So he began to envy the first; one day he could not stand it and asked his neighbor with irritation: “why is this and how do you get rich? for here I work harder than you, but I am poor.”

And he, wanting his neighbor to remember God more often, answered: “Here I am, going to church every day, often finding gold along the way; and so little by little I acquire. If you want, we will go to church together, I will call every day; but only everything that each of us would not find - to divide in half. The poor man believed, agreed, and together they began to visit the temple of God every day, where the soul involuntarily disposes itself to prayer and where the grace of God invisibly touches the heart of man; the other soon became accustomed to such a pious custom. But what? God apparently blessed him and his work: he began to get better and grow rich. Then the first one, suppressing a good thought, confessed to his neighbor: “I didn’t tell you the whole truth before, but from what I said for the sake of God and your salvation, what good is it for your soul and for your estate! Believe that I did not find anything on earth, no gold, and did not visit the temple of God because of gold, but precisely because God said: Seek first the Kingdom of God and His righteousness, and all this will be added to you (Matt. 6: 33). However, if I said that I found gold, I did not sin: after all, you found and acquired. - Thus, the blessing of the Lord on those who revere the Lord sacredly serves as the best and most reliable companion for labors.

Those who disrespect the holy holidays can always be comprehended by God's punishment. After all, having a holiday completely free from work, they are too lazy even to go to the temple of God, and if they come, they stand absent-mindedly in the church of God, praying unzealously, thinking about how they could spend the holiday more cheerfully. And when they come home, they indulge in unbridled fun.

Of course, there is no sin in innocent pleasures and complete rest from constant work. The Monk Anthony the Great often said to his disciples: “just as one cannot constantly and strongly strain the bow, otherwise it will burst, so it is impossible for a person to be constantly in tension, but he also needs rest.” But the best joy for a Christian is in God; - therefore, the best joy of a Christian on the day of the holiday should be the joy of reading soul-saving books, conducting pious conversations and doing godly deeds. However, not only is a Christian not prohibited on this day from any reasonable entertainment - visiting any museum or exhibition, relatives or friends, etc., but even these healthy and useful entertainments are strongly recommended. But completely inconsistent with holiness sunday to indulge in drunkenness, to sing outrageous songs, and to indulge in excesses of every kind. St. John Chrysostom says: "The feast is not for us to act outrageously and multiply our sins, but to purify those that we have."

Once upon a time the Lord God, through the mouth of His prophet, spoke to the Jews, who spent their feast days in the service of one sensuality: My soul hates your feasts (Isaiah 1:14). This is a terrible word. Let us fear the wrath of God, let us spend the feasts holy, not indulging in feasting and drunkenness, nor sensuality and debauchery, nor strife and envy (Rom. 13:13), but let us spend the feasts in purity and righteousness.

ABC of Faith

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Sunday. Morning. In a few minutes, the parishioners will gather for a prayer service with an akathist before the Liturgy. Everyone can participate in reading and singing, just 5 years ago, and I began my churching with just such akathists ...

... A thin little book with the inscription "Akathist to All Saints" trembles in her hands, Natalya Borisovna, head of the temple and "senior in akathists", looks around in search of readers. A book in my hands is a signal of readiness for reading, and I do not go unnoticed. Reassuring smile: "Will you read?" A lump in my throat, at first my voice changes, but slowly gets stronger. When I finish, I see friendly faces nearby - they accepted me ...

After the akathist - Hours before the Liturgy. The temple is filling up, it's so nice to see everyone again, just like every weekend! Notes are served, candles are bought, everyone disperses to their usual places ... Father Alexy burns incense and congratulates everyone on the holiday ...

... The first time I saw Father Alexy was on TV - a local television company showed a story about a visit by the rector of the Intercession Church in the village of Khomutovo to the Shchelkovsky orphanage. “This is the kind of priest I could go to confession to…” – this thought stuck in me and served as the beginning of my return to the church, after I stopped attending Sunday school, I began to be afraid to appear in the vicinity of the church.

“Blessed is the Kingdom…” — the Liturgy begins.

Gradually, numerous parents with children gather at the temple. Older children immediately go to the service, the little ones go to the playground on the territory of the temple. Mothers and fathers of very young children usually take turns attending the service in order to be able to pray in peace. Sandbox, swings, climbing ladders - what a joy for kids! But all this appeared not so long ago, the number of children in the parish, thank God, is growing every year.

Those who signed up for baptism timidly look into the territory through the gate. Mothers swing babies, future godparents, ruddy and cheerful, ask where the gatehouse is, standing right in front of her door. The owners of video cameras and cameras, in anticipation of the main event, capture the beauty of the temple and the numerous flower beds in the fence, carefully cultivated by parishioners. Most often, a temple for those who come to be baptized or baptize children is something distant, mysterious and enigmatic ... Soon our Lena will come to them, conducting public discussions before baptism, she will explain everything and answer all questions. In addition to this obedience, Lena also takes care of the library at the temple, where anyone can borrow books to read. And she, like many others, helps to clean up the temple.

I remember the first time I decided to offer my help in the temple - I stayed after the service. Valentina, the young woman behind the box, was a little surprised, smiled amiably, and went to teach me how to put out the lamps. I remember how the priest, passing by, looked at me for a while - someone new appeared ... And then, with tears in my eyes, I told my friends at the school how I wanted to become a member of this family - clean up, wash floors, everything anything - just to be there ...

I remember that the first person who greeted me in the church at the Easter night service with a joyful exclamation of “Christ is Risen!” there was Irina, under whose guidance my friend and I watched the candles and washed the floors on Holy Saturday ...

... Here Annushka, an old altar girl, passed from the gatehouse to the temple. It seems that she already hears and sees very badly, but she will never pass by familiar faces without a slight bow and a surprisingly kind and joyful smile. We have two altar girls - there is also Antonina - a zealot for a reverent attitude towards the temple and the service, simple and kind, but not giving descent to the altar boys in case of negligence.

It's time for us to go to church. You enter and immediately hear harmonious choir singing. Today, Sunday, the choir is in full force. Regent Luba is still quite young, but very strict - try to hit the wrong note! But this does not happen on Sundays - the parishioners with the best vocal abilities, and the most experienced, are on the kliros. Among them, if you look closely, you can see our oldest and most respected chorister, Zinaida Grigorievna. It was she, mother Zinaida, who once took me by the hand and led me to the kliros, without even imagining how much it meant to me then, and this event became significant for me forever in my life ... Modest and inconspicuous at festive services, Mother Zinaida, who devoted her whole life to the church, is simply indispensable at everyday services, when there are very few singers, not infrequently, and one had to help the priests sing and subtract the service lasting several hours ...

Behind the box - Elizabeth, Valentina, Lyudmila Andreevna - the treasurer of the temple. They will always smile, answer the inexhaustible questions of those who are just looking for the way to the temple, who came “accidentally”, out of curiosity, they will recommend a book, talk about icons, tell you when it is more convenient to approach the priest with a question. Well, moms with kids will always add an extra prosphora - after Communion, no sweets can be compared with fresh prosphora!

In Nikolsky aisle - confession. Father Vasily is now confessing. Amazing dad! Recently the entire parish celebrated his 70th birthday. Despite all the infirmities, Father Vasily does not leave the service in the temple. He confesses, concelebrates, serves a memorial service - his service means a lot, the parishioners love and appreciate him. Next to him is always his right hand - mother Tamara - kind, friendly, the favorite of all the kids in the parish.

We have one more father - father Alexander. You don’t often meet such a cheerful father - everyone will remember some of his good jokes, a funny remark that brings you out of despondency. Father Alexander will never pass by the children just like that - he will bless, pat on the head, ask how things are going, does anyone offend? Many noticed that he was especially partial to boys - the father has four daughters and two granddaughters, whom he never gets tired of talking about.

It is impossible not to mention Matushka Evgenia, the wife of our rector, mother of four children. She is always aware of all the affairs in the parish, she will always support in difficult times, pray, find someone who can help in a difficult situation. Young mothers will be advised how to cope with small children, not to forget the temple and not to leave prayer under any circumstances.

“Come with the fear of God and faith…” – that’s Communion. Many young mothers and fathers with babies in their arms reached out towards the priest, who was holding the Chalice in his hands and reciting a prayer. In front of Father Alexy there are many children in colorful festive clothes and scarves, a little further away - older children, sedately folded their hands on their chests ... Thank God that there are so many of them! Grant, Lord, that they go through their whole lives with faith and hope in God's help...

After Communion, the little ones are taken away to be fed and put to sleep in strollers, many remain until the end of the service. Adult parishioners pull closer to the priest to listen to the sermon. But, thanks to the care of our craftsmen, Grigory and Sergey, who extended wires with microphones to the altar, the sermon is very clearly audible not only next to the priest, but also in any corner of the church.

Let's go to the Cross. The priest greets everyone, asks how his health is, whether things have improved, invites him to a meal.

In the porch, many linger at the stands. Here you can always find out the news of the parish, read announcements about upcoming processions, parish holidays, read parishioners' articles from our website, see photo reports from past parish events and festive concerts, admire the drawings of young Sunday school students, and learn much more. Adults are invited to talk about Orthodoxy with the priest, held on Wednesdays in a children's club in the town of Schelkovo-7.

The youth, led by a young officer Vladimir, agrees on the next hiking or cycling trip - after all, summer is in the yard, it's time to relax in nature.

Approximately once a month in the porch, and on sunny summer days and at the exit from the temple, clothes and shoes are distributed for those in need. Natalya Nikolaevna, who is obedient here, says that such distributions help many. Well, mothers at the parish at any time do not stop exchanging children's clothes and things that babies, as a rule, do not have time to wear out.

On the days of patronal feasts, a festive meal awaits everyone at the exit from the temple - specially made tables are lined with dishes with cookies and sweets, everyone is treated to fragrant tea - the whole air around is permeated with the atmosphere of the holiday ... We communicate, rejoice, share news and impressions, plan future meetings.

After the service, many remain in the church to help, after a meal and rest, Sunday school classes begin. For seniors, Alexander Georgievich, a former military man, conducts a hand-to-hand combat section.

My children and I are going home - they are still too small for Sunday school, and my husband’s obedience in the church is rather “homely” - Boris, and another of our parishioners, and just a friend, Sergey, with the blessing of the priest, are engaged in the website of our church. They write new articles, make photo reports, regularly update the schedule of services, and look for interesting materials.

The last look at the temple, the sign of the cross, bow ... We go home, but our souls never leave here. This is our second, or rather, first home, here are our friends, our family, which is constantly growing and changing, always ready to accept someone who is hard and lonely, ready to help and support. Our family is our parish.

Olga Ushkevich

On the entire globe, among all peoples, there is no religion without public worship, combined with solemn rites. No one excludes himself from participating in such worship.

And why is it that among Christians, an enlightened people, there is sometimes negligence in worship?

Why do some appear among Christians who seem to be trying to distinguish themselves from their millions of brothers and sisters by not doing what they do? Isn't our faith as holy, as beneficent as the faith of other peoples? Are not our temples able to arouse sublime feelings?

Test yourself, do you think correctly, are your reasons smart? Is it not from a lack of pious feelings that the holy and beautiful seem to you empty, dead, superfluous? Is it not out of vanity that you want to appear smarter in front of some people?

You say: "They would laugh at me when I went to church, they would call me a hypocrite."

So, vanity keeps you from fulfilling the office that you are obliged to fulfill before people. Let you be more learned than they are, you know more than they, so that you can learn little new in the church; but when you think that you are being looked at, that you are revered, why are you setting a bad example for them? ..

You say: “Yes, I can pray on Sunday at home as well as in church.”

Yes, it's true, you can; but will you pray? Are you always up for it? Are household chores distracting you?

Sunday is a holy day for all Christians.

Thousands of nations in thousands of languages ​​glorify God on this day and pray before His throne, and only you stand like an idol, as if you do not belong to the great sacred Family.

When the solemn ringing of bells was heard from the bell towers of churches, did it not sometimes reach your heart? Haven't you often thought he was saying, "Why do you exclude yourself from Christian society?" When your gaze, wandering without thought through the gloomy vault of the temple, saw in the distance the font in which you were initiated into Christianity as a baby; when you saw the place in the temple where you first communed the Holy Mysteries of Christ, when you saw the place where you were married, didn’t all this make the temple more sacred for you?!

If you didn't feel anything here, then my word to you is in vain.

The establishment of the observance of Sunday is worthy of all respect. The Mohammedan considers Holy Friday, the Jew considers Saturday, the Christian every Sunday remembers the Resurrection of Christ - the Savior of the world.

Sunday is the Lord's day, that is, the day of rest for all Christians from work and work. The farmer's plow is resting, the workshops are quiet, the schools are closed. Every state, every rank shakes off the dust of everyday life and puts on festive clothes. No matter how unimportant, at first glance, these outward signs of respect for the day of the Lord, nevertheless, have a strong effect on the feelings of a person. He internally becomes more cheerful, contented; and rest from weekly labors brings him to God. Destroy the resurrection and public worship, and in a few years you will live to the savagery of the nations. A person oppressed by worldly concerns or motivated to work out of self-interest will rarely find a moment to seriously think about his high appointment. Then such a person will not act justly. Everyday activities entertain the feeling, and Sunday gathers it again. On this day, everything is silent and at rest, only the doors of the temple are open. Although a person is not disposed to pious reflection, in a large assembly of Christians he will not be carried away by the power of example. We see hundreds and thousands of people gathered around us, with whom we live in one place and experience joy and sadness, happiness and misfortune common to our native land; we see around us those who, sooner or later, carry our coffin to the grave, mourning us.

We all stand before God here as members of one big family. Here, nothing separates us: the tall one is next to the low one, the poor prays next to the rich one. Here we are all children of the eternal Father.

Look, the ancient Christians treated Sunday and other feast days as days that were primarily designated for the service of God. Their reverence was combined with reverence for the temple as a place of God's special grace-filled presence on earth (Mat. 21:13; 18:20). And that is why the ancient Christians usually spent holidays in the temple of God, in public worship.

One Sunday, the Christians of Troy, when the Apostle Paul was with them, gathered as usual for public prayer. The apostle Paul offered a lesson to the congregation that lasted until midnight. Candles were lit, and the apostle continued his holy discourse.

One young man named Eutychus, sitting at the open window and poorly listening to the Word of God, fell asleep and fell out of the window from the third floor. Sleepy was raised dead. However, the pious assembly was not upset. Paul descended and fell on him, and embracing him, said, Don't worry, for his soul is in him. And having gone up, and having broken bread and eaten, he talked enough, even until dawn, and then he went out. In the meantime, the lad was brought alive, and they were much comforted (Acts 20:7-12).

The very persecution of those who profess the name of Christ did not cool the zeal of Christians for public Divine services during the holidays.

In Mesopotamia, in the city of Edessa, the emperor Valens, infected with the Arian heresy, ordered to lock up Orthodox churches so that worship would not take place in them. Christians began to gather outside the city in the fields to listen to the Divine Liturgy. When Valens found out about this, he ordered to put to death all Christians who would gather there in advance. The head of the city Modest, to whom this command was given, out of compassion, secretly informed the Orthodox Christians about this in order to turn them away from meetings and threatening death; but the Christians did not cancel their gatherings, and on the following Sunday they appeared in greater numbers for corporate prayer. The chief, passing through the city to perform his duty, saw one woman, dressed neatly, although poorly, who hastily left her house, did not even bother to lock the doors, and was carrying a baby with her. He guessed that this was an Orthodox Christian woman hurrying to the meeting, and stopping, he asked her:

Where are you hurrying?

At a meeting of the Orthodox, - answered the wife.

But don't you know that everyone gathered there will be put to death?

I know, and therefore I hasten, so as not to be late in receiving the martyr's crown.

But why are you bringing a baby with you?

In order for him to participate in the same bliss (“Christian reading”, part 48).

Public worship represents to us the original state of all mortals. It inclines the proud to humility, the oppressed to cheerfulness. Only the church and death equalize people before God.

Sinners can only find peace in the temple; only here do the life-giving streams of the Holy Mysteries exude, having the power to purify the conscience; here a propitiatory sacrifice is offered, which alone can quench justice.

But if neither this spectacle of those praying can arouse reverence in you, nor solemn singing, then imagine that on the same day and hour, on the far side of the earth, every Christian prays; imagine that countless nations are praying with you; even where a Christian ship rushes along the waves of a distant ocean, singing and glorifying God are heard over the abyss of the sea. How? And you alone on this day can be silent! You alone do not want to take part in the glorification of the Creator!

“People pray in the churches, but while the priest lifts up his hands and prays for those who are coming, while he cries out to God for the salvation of the soul, how many people participate in these prayers with attention and reverence? Alas! Instead of our prayers supposed to return to us the red days of rest and bring down peace from heaven to earth, the days of misfortune still continue; times of confusion and destruction do not cease; war and atrocity, apparently, have forever settled between people. The lamenting wife languishes with grief over the unknown fate of her husband; a sad father waits in vain for the return of his son; brother is separated from his brother ... ”(Selected words of Massillon, vol. 2, p. 177.) Imagine: in the place where you stand in the church, your grandchildren, your descendants, will once stand and pray, when you and will not be here - they will still remember you!

Perhaps the place on which you are now standing will be watered more than once by the tears of your family, remembering you. Can you, after these memories, be indifferent in the temple of God? Remembering all this, you will involuntarily be carried away by the lofty goal to which public worship is destined.

Say no more: “I can pray to God even in a solitary room; Why else should I go to church?” - No, these feelings, this inspiration can only be delivered to you by the temple of God. The Word of God is preached in the church from the elevated pulpit. Beliefs and examples penetrate your soul. Let the sermon not always be in accordance with your real needs, let it not produce in you the edification that you desired; but it had an effect on others; it is useful to others. Why are you dissatisfied with this? Is it possible for all parishioners to find all this important and entertaining? The day will come when your soul will have a word. If the sermon was not useful to you, then you yourself have benefited by your example. You were in church, so you didn't seduce anyone.

To all these inner dispositions of the soul, which the sanctity of the temple requires, one must also add a specious appearance, simplicity and decency in clothes. Why are these magnificent outfits in the house of prayer and weeping? Are you going to the temple in order to distract from Jesus Christ the eyes and tenderness of those who worship Him? Do you come to swear at the shrine of the Mysteries, trying to trap and corrupt hearts even at the foot of the altar on which these Mysteries are offered? Do you really want that no place on earth, not even the temple itself - a refuge of faith and piety - could protect innocence from your shameful and voluptuous nakedness? How little does the world have for you in spectacles, how few merry gatherings where you boast of being a stumbling block to your neighbors? Is it necessary to desecrate the shrine of the temple with your outrage?

Oh! If you, entering the halls of the king, show respect by decorum and the importance of clothing, which you owe to the majesty of the royal presence, will you appear to the Lord of heaven and earth without fear, without decency, without chastity? You confuse the faithful, who hoped to find a peaceful refuge here from all vain things; break the reverence of the servants of the altar with the obscenity of your decorations, offending the purity of your eyes, deepened in heaven (selected words of Massillon, vol. 2, p. 182).

But not one hour in church should be devoted to God, but the whole Sunday day. The day of the Lord is a day of rest. On this day you must leave all your ordinary occupations; your body must rest, and your spirit must gather new strength. After resting, you will be more cheerful and diligently set to work again. Let your family rest too. You must calm down from everything except good deeds. Always hasten to help where the extreme need of your neighbor calls you; beneficence is the most beautiful divine service.

Leaving your weekly studies, take a divine book and read edifying stories to yourself, or let someone read the Holy Scripture aloud, while the rest listen attentively. Thus, Sunday will indeed be the day of the Lord, that is, consecrated to the Lord. These pious conversations will cheer you up. You will become a better person, you will find more consolation in the day of misfortune, you will act more prudently in merry hours, and you will always remember God with greater joy.

But this, however, does not mean that on Sunday you are constantly engaged in pious reflections, leaving all pleasures and amusements. No, man has a certain measure of strength. Go and have fun, but only then run away from amusements when they turn into violence, give rise to quarrels, lead to sin and temptation.

And here are some examples from the Holy Tradition of how God punishes those people who do not honor holidays.

On the feast day of St. Nicholas the Wonderworker, deeply revered by all Orthodox, a certain poor woman worked in her hut during mass, when all good Christians prayed in church. For this, God's punishment befell her. During her studies, the holy martyrs Boris and Gleb suddenly appear to her and say menacingly: “Why are you working on the feast of St. Nicholas! Do you not know how angry the Lord is with those who do not honor His holy saints?

The wife died of fear, and after a while, having come to her senses, she saw herself lying in the middle of a suddenly broken hut. Thus, her poverty was increased by homelessness and a serious illness that lasted a whole month. But that was not the end of her punishment. During her illness, her hand dried up, which for three years was incurable and did not allow her to get to work. The rumor about miracles taking place at the relics of saints Boris and Gleb, inspired her with the hope of healing; determined not to work on holidays, she went to the miraculous relics and was healed (Thursday, May 2).

In close proximity lived two tailors who knew each other well. One of them had a large family: a wife, children, an elderly father and mother; but he was pious, went daily to the divine service, believing that after fervent prayer any work would go more successfully. He never went to work on holidays. And indeed, his labors were always rewarded, and although he was not famous for the art in his craft, he not only lived enough, but still had an excess.

Meanwhile, another tailor had no family, was very skilled in his work, worked much more than his neighbor, sat at work on Sundays and other holidays, and during the hours of the festive divine service he sat at his sewing, so about the Church of God he didn't even have a trace; however, his strenuous labors were not successful and barely delivered him his daily bread. Once, prompted by envy, this tailor says to his pious neighbor: “How did you get rich from your labors, while you work less and have a larger family than I do. For me, this is incomprehensible and even suspicious! .. ”The good neighbor knew about the impiety of his neighbor and, pitying him, decided to take this opportunity to reason with him.

Speaking about the pious pastime of the holidays, one cannot but notice the pastime in general. Prayer, like all good deeds, is not the exclusive property of Sunday and feast days. Our whole life should be accompanied by prayer and good deeds. Let us not be embarrassed by the imaginary incompatibility of deeds of piety and prayer with worldly occupations on duty; one can ascend in prayer to God in the midst of the very worries about the means of temporal life.

Blessed Jerome says the following about the contemporary Bethlehem farmers: “In Bethlehem, apart from psalmody, silence reigns; wherever you turn, you hear how an oratay sings hallelujah behind a plow, how a reaper drenched in sweat is engaged in psalmody, and a vinedresser, cutting grapes with a crooked knife, sings something from David. (Memorial of the ancient church, part 2, p. 54.) A touching picture! This is how we ought to spend our time in the midst of our daily activities! And why not sing to God at any time, in any place, if not with your voice, then with your mind and heart!

“Every place and every time,” says St. John Chrysostom, “is convenient for us to pray. If your heart is free from impure passions, then wherever you are: whether at the marketplace, on the way, in court, at sea, in a hotel or in a workshop - you can pray to God everywhere. (Conversation 30 on the book of Genesis.)

One day, neighboring hermits came to a certain holy elder for a word of edification. But these hermits, like many of us, did not understand how it was possible to combine the unceasing prayer commanded by the apostle with the affairs of life. The holy elder enlightened them on this in the following way. After a mutual greeting, the holy elder asks the visitors:

How do you spend your time? What are your activities?

We do nothing, do nothing handmade but according to the commandment of the apostle we pray unceasingly.

How is it? Do you not eat brasna and strengthen your strength with sleep? But how do you pray when you eat food or sleep? - asked the old man of the aliens.

But they did not know what to answer to this, and they did not want to admit that, therefore, they did not pray without ceasing. Then the old man said to them:

But praying without ceasing is very simple. The apostle did not say his word in vain. And I, according to the word of the apostle, pray without ceasing, doing needlework. For example, while weaving baskets from reeds, I read aloud and to myself:

Have mercy on me, God - the whole psalm, I read other prayers. So, spending the whole day in labor and prayer, I manage to earn some money and give half of it to the poor, and use the other for my own needs. When my body requires reinforcement with food or sleep, at this time the lack of my prayer is filled by the prayers of those to whom I gave alms from my labors. In this way, with the help of God, I pray, according to the word of the apostle, without ceasing.

(“Honourable Tales of the Ascetic St. Fathers”, 134).

Saint Tikhon, Bishop of Voronezh, says about prayer: “Prayer does not only consist in standing and bowing with the body before God and reading prayers written; but even without that, it is possible to pray with the mind and spirit at any time and in any place. You can walk, sit, lie down, go by, sitting at the table, doing business, in the people and in solitude, raise both your mind and heart to God, and so ask Him for mercy and help. God is everywhere and in every place, and the doors to Him are always open, and access to Him is convenient, not like to a person, and everywhere, always, out of His philanthropy, He is ready to listen to us and help us. Everywhere and always, and at any time, and in every need and case, we can approach Him with faith and our prayer, we can everywhere say to Him with our mind: “Lord, have mercy, Lord, help!” (“Instruction on the Duty of a Christian,” p. 20.)

Sunday prayer time, according to the charter of our Holy Church, does not begin in the morning of the weekday (that is, on Sunday), as we think, but on Saturday evening. Before the solar setting of the Sabbath day, says the church charter on its first line, there is a good news for Vespers. This Vespers does not refer to Saturday, but to Sunday. Therefore, Sunday reading, or at least Sunday thoughts and feelings, should begin with a Christian before sunset on the Sabbath day. We Orthodox have a great many holy churches in towns and villages; they are tall and magnificent, they rise like an earthly paradise for pious people and like a Last Judgment for the wicked.

Every Saturday you hear, and you cannot but hear the gospel for Sunday evening. But have you thought at least once that this evening ringing of the bell on Saturday announces to you and all Christians the end of your six-day fuss and the beginning of memory and thoughts about the truth of the very important, very deep - about the resurrection?

I know that the ringing of the evening bell in crowded cities is often heard as in deserted deserts. Therefore, I remind you and say: the voice of the temple bell is an inexorable accuser of your life, if you hear it, but do not listen; if, because of his cry, on the Sabbath you do not take up the work that is fitting for the day and for the thought of Sunday.

As soon as the sun sets a little, - it is said in the 2nd chapter of the church charter, - another evangelism begins for the all-night vigil and Sunday matins.

I will ask you: “What are you doing during this second evangelism? Maybe you are sitting at the card table, or scouring other people's houses, otherwise you are reading a poster for tomorrow's performance? You are lost with your heads, proud of the youth of this century! Saying be wise obyurodesha.

Ask at least the church bell ringer what to do during the evangelism for the Sunday Vigil. He will tell you: “When I slowly strike the big bell, I quietly sing the Immaculate or the 50th Psalm twenty times.

Immaculate we call the God-wise and great 118th psalm. It begins with the words: "Blessed are the blameless in the way that walks in the law of the Lord," and ends with the verse: "I have gone astray like a lost ram." Do not joke, this psalm will be sung or read at your burial; but what good is it to you if, during your lifetime, you will not heed him both in thought and in deed, if you spend your whole life in vain!

Psalm 50 is David's most tearful repentance. Why don't you read this confession? Maybe you are smarter than King David, more righteous than him, and therefore you don’t want to cleanse your weekly and daily sins with his prayer? It has become a custom among us to consider ourselves smarter than all times and peoples; but this is our only pride; by this we only show that we did not have a true mind, and even now we do not.

Listen further. Our all-night service, hours, and liturgy open up a number of profound truths for the pious reflection of a Christian, and many scriptures for pious reading. Beginning with the creation of the world, the divine service takes a Christian through all past and future ages, everywhere tells him the great deeds and destinies of God, stops only at the doors of eternity and tells you what awaits you there. You will not follow me through the whole series of divine truths - out of laziness; Therefore, I will only point out to you the general and main thing that you should pay attention to on Sundays.

The composition of the Sunday service primarily includes the Word of God - these are psalms, sometimes proverbs, the Gospel and the apostles. When do you read the holy Bible?

At the very least, do you read passages from it that are designated by the Church for Sundays?

Read! This is not your newspaper, not a theater poster - this is the word of your God - or the Savior, or the terrible Judge.

Read. I'm not afraid of your objections that this is old. If you were smarter, you would be satisfied with one word: old, useful and holy, better than new, useless and windy. But I will honestly ask you: what do you know of the old?.. If you know nothing or very little, then why judge it? You say: "A lot to read." No, the daily lesson for this or that Sunday, appointed by the Church from the Bible and from the works of the Holy Fathers, is very small, it is not even enough for an hour.

The composition of Sunday worship includes New Testament hymns and prayers, such as stichera, canons, and so on. If you don't read them at home, do you even listen to them in God's temple? Listen and reflect. Here's what they teach you:

1) The death and resurrection of our Savior is your own death and resurrection, in this life - spiritual, in the future - bodily, the fate of the whole human race and the whole world, heaven and hell, judgment and eternity. Do you read pious writings on these and similar subjects? Read, for God's sake read, because you must die, and you will certainly rise again. Why do you live only for today? If you are smart, then tell me: what is the name of that animal that does not think, does not want or does not know how to think about its future?

2) Sometimes on Sundays there are feasts of the Lord and the Theotokos. Each holiday is a special book about this or that great work of God, revealed and explained in many holy and God-wise writings. Do you read such scriptures? Read; otherwise there are no bright holidays for your soul in the Christian world.

3) There are holidays and commemorations of the holy saints of God. How many sacred stories do you know? I think which ones I knew and those I forgot. Read at least the lives of those saints whose memory falls on Sundays; even in this way you would have collected a lot of pious information, and believe me, you would have become more sedate and kinder. At least for the sake of Sundays, give up for a while your secular books and stories, behind which you spend your nights without sleep, and take up the Prologue or the Cheti-Minei.

So here you are, Christian, Sunday reading. I have said and pointed to many things. If you want, listen and do it, if you don't want it, it's your business. But you are lost if you do not do anything, and what I say to you so bravely, do not be angry.

Martyr Justin left us a precious monument of how the leading Christians spent Sunday. Here are his words: “On the day dedicated by the pagans to the sun, and we call it the day of the Lord, we all gather in one place in cities and villages, we read from the prophetic and apostolic writings as much as the time appointed for Divine services allows; at the end of the reading, the primate offers a lesson, the content of which is taken from what was read before this; then we all rise in our places and together say prayers not only for ourselves, but also for others, whoever they may be, and conclude the prayers with a brotherly greeting and kissing each other.

After this, the primate takes bread, wine and water and, having given praise to the Father and the Son and the Holy Spirit, thanks God for these gifts with which He has generousd us, and all the people proclaim: "Amen." Then the deacons divide the consecrated bread, wine and water among the faithful present and refer them to those who are absent. We accept these gifts, - says the martyr further, - not as ordinary food and drink, but as the true body and blood of our Lord Jesus Christ. At the end of this sacred meal, the rich allocate alms from their excess, and the primate distributes it to widows, the sick, prisoners, strangers, and in general to all the poor brethren ”(“ Resurrect, Read. ”, 1838, p. 266).

I never want to offend God on the Lord's day; I never want to defile myself with bad behavior that day. I must glorify the Lord not only with my mouth, but also with deed and will. And especially such great holidays as the Nativity of Christ, Easter, the Holy Trinity, should be dedicated to serving the Lord with complete reverence and held in Christian piety.

Your Holy Spirit, O God, enter my heart as I stand in the temple! Where can it be more joyful for us than there, in Your presence? Where do I feel more vividly both Your greatness and our insignificance, if not where the rich and the poor pray next to me, bowing before You? Where, besides Your temple, can anything remind me that we are only mortal children of the Heavenly Father? Let that place be a sanctuary for me, where your ancestors worshiped you and where my descendants will also turn to you!

In the temple, the voice of grace strikes my ears from everywhere. I hear, Jesus, Your words, and my heart silently ascends to You. There You are my Guide and Comforter; there I, redeemed by Thee, may well rejoice in Thy love; there I learn to be devoted to You (priest N. Uspensky).

the day on which the Christian Church since the time of the apostles (Acts, xx, 7; I Cor., xvi, 2; Apocalypse, i, 10) celebrates the remembrance of the resurrection of Christ (Mark, xvi, 1-6). This day, following the Sabbath of the Jews, was in their week the first day on which the resurrection of the Savior followed, which gave reason to transfer the celebration from Saturday, the day of God's rest after the creation of the world, to V. - the day of its re-creation. V. is otherwise called the one from Saturdays (Luke, XXIV, 1), the first Saturday (Mark, XVI, 9) and the day of the week (Apoc., I, 10). Some of the V. days contain a double solemnity, which are V. Light, or Easter day Pentecost, V. palm- flower week Team V.- week of Orthodoxy. See related words.

• - the day on which the Christian Church since the time of the apostles celebrates the remembrance of the resurrection of Christ ...
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Combining with every day of the week the remembrance of this or that sacred event, of the exploits of this or that saint, the Christian Church especially honors and singles out Sunday as the day of remembrance of the resurrection and the risen Savior. The beginning of its celebration dates back to the first days of Christianity, it was supposed, if not by Jesus Christ himself, as Athanasius the Great claims in a conversation about the sower, then, in any case, by the apostles. On Saturday before the resurrection of the Savior, they “remained at rest according to the commandment” (Luke 23:56), and the “first day of the week” following it was considered everyday (Luke 24:13-17). But on that day, the resurrected Christ appeared to them, and “the disciples rejoiced when they saw the Lord” (John 20:19-20). From this moment on, the “first day of the week” becomes for the apostles a day of special joy, and then, one might think, the beginning of its celebration, its separation from a number of others, is supposed to begin. And indeed, “in the days of Osmich” after the first appearance of the Lord (John 20:26), i.e., according to the Jewish account, on the same first day of the week they again gather together, and again the Savior appears to them. On the first day of the week, the Jewish holiday of Pentecost also fell in the year of the resurrection of Christ, and the apostles again gather in the Zion upper room (Acts 2, 1). And if the Savior marked His first appearance with the "breaking of bread", now He sent down on the apostles and those who were with them St. Spirit (Acts 2:3-4). And this time, the “first day of the week” became for them a day of bright celebration, close communion with God and spiritual joy. All this taken together served, without a doubt, as a sufficient reason and basis for its selection, celebration. The events of subsequent time as well as possible confirm the validity of such an assumption. From the years 57 and 58, two indications have been preserved, testifying to the custom of celebrating Sunday with liturgical meetings and charitable deeds in Galatia, Corinth and Troas, that is, in the churches founded by the apostle. Pavel. “On the first day of the week, when the disciples gathered (at Troas) to break bread, Paul talked with them and spent the whole night in conversation,” we read in verses 7-11. 20 ch. book. Acts of the Apostles. “When collecting for the saints, writes St. Corinthians, do as I have ordained in the churches of Galatia. On the first day of the week, let each of you set aside and save as much as his condition allows, so that he does not have to collect when I come” (1 Cor. 16:1). After the death of App. Paul (66), during the activity of John the Theologian, the celebration of Sunday. day has become so established that it already has its own technical term, which determines its significance in the life of a Christian. If hitherto it was called " μἱα τὡν σαββἁτων ”, - one from Saturdays, the first day of the week, now it becomes known under the name “ χυριαχἡ ἡμἑρα" or simply " χυριαχἡ", i.e., the day of the Lord (Apocal. 1, 10). An indirect indication of the celebration of Sunday. day under the apostles presents the testimony of Eusebius of Caesarea about the heretics of the apostolic time - the Ebionites. “The Ebionites,” he notes in 27 ch. III book. of their Church History, calling the apostles apostates of the law .., they kept the Sabbath; however, like us, we also celebrated Sunday. days to remember the resurrection of the Lord. As for the celebration of Sunday. day in the following period, then it turns out to be universal and ubiquitous. Known as “the day of the Lord”, “the day of the sun” (the name occurs no more than three or four times: in Justin the Philosopher in 67 ch. 1 of the Apology and in Tertullian in ch. 16 of the apology and 13 ch. 1 of the book “to the peoples”; in the law of Valentinian of 386, it is explained by the addition: “which very many people are in the habit of calling the day of the Lord”, “Sunday of the Lord”, “queen of days”, etc., it is mentioned by many persons. and the beginning of the second century (97-112) - “ Διδαχἡ τὡν δὡδεχα ἁποστὁλων ", prescribing in the XIV ch. celebrate it with the celebration of the sacrament of the Eucharist. About the same time, Pliny the Younger remarks about Christians that they are in the habit of gathering on an appointed day and singing a song to Christ as to God. What kind of "established day" Barnabas points out when he says: "we celebrate the eighth day in which Jesus rose from the dead." No less clearly speaks of the celebration of Sunday. days and the third monument of the 2nd century, - the message of Ignatius the God-bearer to the Magyesians, prescribing in the IX ch. no longer honor the Jewish Sabbath, but live according to the day of the Lord. Explaining this place, Clement of Alexandria remarks: “he who fulfills the commandment of the gospel makes that day the Lord’s, when, having rejected the evil thought of the soul and having received the thought and knowledge of the Lord himself, he glorifies the resurrection.” The same testimonies about the celebration of Sunday. days are found in Dionysius of Corinth, Justin the Philosopher, Theophilus of Antioch, Irenaeus of Lyon, Origen, in the 64th Apostolic Rule, in the Apostolic Lent. etc. According to the testimony of 26 ch. IV book. Church History of Eusebius, Meliton of Sardis even wrote an essay on Sunday, but it, unfortunately, has been lost.

Starting the celebration of Sunday day, the apostolic age also indicated the very way of celebrating. According to 7 st. 20 ch. book. Acts of the Apostles, Sunday was the day of public worship under the apostles, the celebration of the sacrament of the Eucharist. It has always remained so, throughout the entire existence of the church. On the custom to perform on Sunday. the day of the Eucharist says, as seen above, Διδαχἡ τὡν δὡδεχα ἁποστὁλων ; Pliny's testimony that Christians gathered in stato die to partake of food, ordinary, however, and innocent, is understood in the same sense. From the same second century, a detailed description of the liturgy on the "day of the sun" in 67 ch. 1 Apology of Justin Martyr. The prescription to celebrate the Eucharist on the "day of the Lord" is also found in a recently published monument of the 2nd-3rd centuries. - "Testamentum Domini Nostri Jesu Christi" (1 book, 22 chapters). The testimonies of the 4th and following centuries speak of the celebration on Sunday not of one liturgy, but of all-night vigils and evening worship. The existence of the former can be judged from the letter of Basil the Great, in which he notes that the custom of performing all-night vigils appeared in Caesarea only under him, but at first it seemed such an innovation that in order to justify it, one had to refer to the practice of other churches. In the same IV century. Sunday all-night vigils also appeared in Constantinople. We find direct indications of this in Chapter 8. IV book. Cer. History of Socrates, in 8 ch. VIII book. The stories of Sozomen and in the word of John Chrysostom on St. martyrs. As for the Sunday evening service, according to Socrates in 22 ch. V book. History, it took place in Caesarea Cappadocia, and according to the VIII conversation of John Chrysostom on statues and II teaching about the devil - in Antioch. At the same time, the celebration and attendance of Sunday worship was considered in antiquity a matter of such great importance that it was not canceled even during the period of persecution, when Christian assemblies were in danger of every minute attack from the pagans. Therefore, when some timid Christians asked Tertullian: “how shall we gather the faithful, how shall we celebrate Sunday? then he answered them: just like the apostles, secure by faith and not by money. If sometimes you cannot collect them, then you have the night, in the light of Christ the Light-giver” (On Flight, ch. 14). Based on this practice, the Sardic Council of 347 threatens in II Ave. day, for three weeks he will not come to the church meeting. In the same spirit, 21 Ave. of the Illibertine Council is expressed, and subsequently the sixth ecumenical council confirmed these decisions with a special canon (80), explaining that only an urgent need or obstacle can serve as an excusing circumstance. A necessary attribute of the Sunday service was the sermon delivered both at the liturgy and at the evening service. “Not every day, but only two days a week (Saturday and Sunday) we invite you to listen to the teachings,” says I. Chrysostom in the 25th discourse on the gospel of John. The 8th and 9th conversations to the people of Antioch about the statues testify to the utterance of his evening teachings. Three centuries later, the Trulsky Cathedral made the pronunciation of Sunday teachings an indispensable duty for all primates of the church. Among the features of the Sunday service also belonged to the custom of praying standing, without kneeling. It is mentioned by Irenaeus of Lyon, raising its beginning to the apostles, Justin the Philosopher, explaining that he marks the resurrection of Christ, Tertullian and who died shortly before the first ecumenical council of St. Peter, Bishop of Alexandria. “Sunday,” he says in 15 right, we spend, like a day of joy, for the sake of the Risen One on it. On this day, we have not even bowed the knee.” On the existence of this custom in the IV century. testifies to the 20th avenue of the first ecumenical council, in the 5th century. Blessed mentions him. Augustine in his 119th letter to Jannuarius, and in the 7th Trulsky Cathedral makes a special decree (90th pr.).

Starting in the temple, the celebration of Sunday. the day was not limited to its walls; it went beyond it, found a place in everyday, domestic life. Already from the first three centuries of Christianity, there are indications that it was consecrated on Sunday by liturgical actions. So, in the IV book. works of Irenaeus of Lyon against heresies, the idea is that holidays should be dedicated to the affairs of the soul, that is, to reflections, good speeches and teachings. The Fathers of the 4th century speak about this even more clearly. They often urged Christians to turn their homes into churches on Sundays through psalmody and prayer, the aspiration of the mind to God, etc. - one day a week (Sunday) to devote the whole to listening and remembering what you heard. “After leaving the church, he notes in another place (5th discourse on the Gospel of Matthew), it is not proper for us to take up obscene deeds, but, having come home, we must take a book and, together with our wife and children, bring to memory that was spoken." In the same way, Basil the Great advises wives that on the day dedicated to the remembrance of Sunday, they should sit at home and have in their thoughts the day when heaven will be opened and the judge will appear from heaven ... In addition, the fathers inspired that Christians prepare at home for a worthy and reasonable participation in public worship. So, John Chrysostom charges his flock with the obligation to read on Sunday. day at home that part of the gospel that will be read in the temple. To give Christians the opportunity to celebrate Sunday. day in a similar way, the church forbade for this time everything that interfered, in her opinion, with the creation of a pious mood, and above all - worldly affairs and activities. The first ancient evidence of the observance of Sunday rest is found in Tertullian in Chapter XXIII. essays on prayer. “On the day of the Lord, on which He has risen, we must be free,” says Tert., from any manifestation of sadness and sorrow, also putting aside deeds so as not to give place to the devil ... “On this (Sunday) day, John notes Chrysostom in a conversation about mercy. to antioch. people, all work ceases, and the soul becomes joyful from calmness. Socrates expresses himself in the same spirit in 22 ch. V book. his Church. East “People love holidays,” he says, because during them they take a break from work. 29 Ave. Laodicean Cathedral and 23 ch. VIII book. Apostle Regulations raise this custom to the level of a mandatory regulation. The first pronounces an anathema on the Judaizers, i.e., those who are idle on Saturday and do not celebrate Sundays, the second demands that slaves be freed from occupation on this day. The preservation of the Sunday rest was a matter not only of the church, but also of the civil authorities, who helped her by issuing special laws. The first of them belong to Constantine the Great. So, in March 321, he issued the following edict: “Let all judges, the urban population and artisans of every kind rest on the venerable day of the sun. However, in the villages, let the farmers work freely and freely, because it often happens that on a certain day it is too inconvenient to entrust the grain to the furrow, or the grapes to the pit, so that, having missed an opportunity, not to lose the auspicious time sent down by heavenly providence. Three months later, the emperor issued a new law, supplementing the previous one. “As far as we considered it indecent on the glorious day of the sun to engage in litigation and competition of the parties, it says, so much (we consider) pleasant and comforting on this day to do what is most related to consecration to God: so let everyone on a holiday (i.e. ., suns) have the ability to free and set free slaves; apart from these cases, do not carry out others (i.e., in courts). In addition, from the biography of Constantine the Great, compiled by the church historian Eusebius, it is known that he released on Sunday. day of all military people from military occupations. The successors of Constantine the Great continued to clarify and supplement the laws he had issued. Thus, around 368, Emperor Valentinian the Elder issued an edict demanding that "on the day of the sun, which has long been considered joyful, no Christian should be subject to debt collection." The next in time - (386) law of Valentinian the Younger and Theodosius the Great orders to stop on the Lord's day the conduct of all litigation, the production of trade, the conclusion of contracts, and “If anyone, the emperors add, deviates from this establishment of the holy faith, he must be judged. .. like a blasphemer.” These decrees entered into force until the first half of the VI century. code of Theodosius; in 469 were confirmed by the emperor Leo the Armenian, and as an integral part of the code of Justinian remained valid until the end of the 9th century, when the emperor Leo the Philosopher made an important addition to them. Finding these laws insufficiently strict, he forbade practicing on Sundays. day and field work, since they contradicted, in his opinion, the teachings of the apostles. No less, if not more, incompatible with the Christian celebration of Sunday. During the day, secular, worldly amusements appeared, especially those that were delivered by spectacles in the theater, circus, horse races and gladiator fights, and therefore they, like everyday activities, were banned. But since the church was to some extent powerless in the fight against addiction to such pleasures, the civil authority came to its aid. So, shortly before 386, Emperor Theodosius the Great issued an edict forbidding spectacles on Sundays. In June of the same year, 386, he was again confirmed by Theodosius and Gratian. “No one, say the emperors, should give spectacles to the people on the day of the sun and violate pious reverence with these performances.” Some time later, the fathers of the Council of Carthage in 399 decided to ask the secular authorities to forbid the presentation of shameful games on Sunday. and on other days of the Christian faith. A contemporary of the cathedral, Emperor Honorius, refused to grant this request on the grounds that judgments on such subjects were beyond the scope of episcopal competence. Theodosius the Younger turned out to be more indulgent than him, who issued the following law in 425: “on the day of the Lord, that is, on the first day of the week ... we forbid all the pleasures of theaters and circuses to the population of all cities, so that all the thoughts of Christians and the faithful are completely occupied deeds of worship." In 469, this law is confirmed by the emperor Leo the Armenian, who threatens to deprive him of his posts and confiscate his father's inheritance for non-fulfilment. In the 7th century for the termination of horse racing, as well as other folk spectacle, the Trulsky Cathedral spoke out in 66 Ave., and in the 9th century. Patriarch Nicephorus of Constantinople and Pope Nicholas announced that on Sunday. days should not be tolerant of theatrical entertainment. Not allowing on Sunday. On the day of engaging in worldly affairs, forbidding secular amusements and pleasures, the ancient church recommended doing deeds of Christian love at this time, and indicated a special, decent for a believer, way of expressing joy. Such deeds were various works of mercy and charity. Known even under the apostles (1 Cor. 16, 12), they are repeatedly mentioned by writers of later times. “You are in contentment and rich,” Cyprian, for example, says to one woman, how do you want to celebrate the Lord’s day without thinking at all about the offering? How do you come on the day of the Lord without a sacrifice? Tertullian, defining in 39 ch. The apologetics of the purpose of these fees, says the following: “this is a fund of piety, which is spent not on feasts, not on drunkenness, not on overeating, but is used to feed and bury the poor, to support poor orphans, to the elders, to alleviate the plight of the unfortunate, the victims shipwreck. If there happen to be Christians exiled to the mines, imprisoned in dungeons, then they also receive help from us.” John Chrysostom invites his listeners to such exact donations. “Let each of us,” he says in the 27th and 43rd conversation on the 1st epistle, to Corinth., on the day of the Lord put aside the money of the Lord; let it be made law.” Judging by the many examples of charity represented by the lives of the saints, in ancient times they provided material assistance to the poor, wanderers, orphans; but those who were imprisoned in dungeons aroused special pity. Both civil and spiritual authorities tried to alleviate their fate. So, the emperor Honorius issued an edict in 409, commanding that judges visit prisoners on Sundays and inquire whether the prison guards are denying them proper philanthropy, so that those prisoners who did not have daily bread should be given money for food; the edict recommends that the primates of the churches exhort the judges to carry out this decree. Subsequently, the Council of Orleans in 549 ordered the bishops that they should be on Sunday. days, they either personally visited the prisoners, or ordered the deacons to do this, and with exhortations and help alleviated the fate of the unfortunate. Proceeding from the same desire to honor the day of the Lord with deeds of love, Valentinian the Elder (c. 368) and Valentinian the Younger (c. 386) forbade the collection on Sunday. days, both public and private debts ... As for the joy caused by the remembrance of the resurrection of the Savior, then on Sunday. day it was expressed by breaking the fast. “On the day of the Lord we consider it indecent to fast,” remarks Tertullian in ch. writings "de corona militum". “I cannot,” Ambrose of Milan notes in letter 83, “fast on Sunday. day; to establish a fast on this day means not to believe the resurrection of Christ. As if to confirm such a view, 64 Ave. of the IV Carthaginian Cathedral forbids honoring those who fast on Sunday as Orthodox, and 18 Ave. of the Gangra Cathedral anathematizes such persons. We read the same thing in 55 Ave. of the Trulsky Cathedral: “If anyone from the clergy is seen fasting on the holy day of the Lord, let him be deposed; but if he is a layman, let him be excommunicated.” The 64th Apostolic Canon is expressed in the same spirit. The custom is to stop on Sunday. fasting was so respected that, according to Epiphanius and Cassian, even hermits observed it. Another expression of joy was the replacement of everyday clothes with more valuable and bright ones. An indication of this is found in the 3rd word of Gregory of Nyssa about the resurrection. Sunday celebration. days in the Russian church bore and bears almost the same character as in the east. Known originally under the name of "week", and from the XVI century. especially the 17th century. called "Sunday", it was primarily a day of worship. “On holidays,” says one teaching of the XIII century. - "The word is worthy of honor for a week, about nothing mundane... but just to get together in church for prayer." “Week, notes in the XII century. ep. Nifont, this is an honorable day and a festive one," is appointed in order to "go to church and pray." Sending on Sunday the days of ordinary services - the all-night vigil, the liturgy, except for the funeral (Belech charter of the 11th century), and vespers, the ancient Russian church singled them out from a number of other days of the week by performing religious processions. “Like other cities, we establish religious processions on the second Sunday after Easter, on Peter's fast,” writes Archbishop Theodosius of Novgorod in a letter of 1543 to Korel. A little later, the Stoglavy Cathedral established such Sunday moves in Moscow, starting from the week of all saints and up to the Exaltation. There was also a custom in the Russian Church to refrain from kneeling during Sunday worship. It is mentioned, for example, by the “Charter of Belech” of the 11th century, as well as by Kirik (12th century) in his questions. “Lord! he asked ep. Nifont, wives most of all bow to the ground on Saturday, leading in their justification: we bow for the rest. “Harrow the great one,” answered the bishop; don’t give on five vespers, but on a week after vespers, it’s worth it. ” However, the custom in question was valid only in the pre-Mongolian period. In the sixteenth and seventeenth centuries it begins to fall into disuse, so that, according to Herberstein, on the most joyful and solemn holidays, the people bowed to the ground with contrition of the heart and with tears. In everyday life, the celebration of Sunday. of the day was expressed in the dedication of free time to prayer, reading Holy Scripture, etc. Prayer was considered especially necessary, since it was seen as a means to warn believers from participating in various kinds of games. So, in one teaching of the XIII or XIV century. on the topic of honoring the holidays, it says: “when there are some gatherings of idol games, you stay at home that year (hour), not going out and calling -“ Lord have mercy. “Many are waiting for the coming of the holy Sunday. day, the author of the word notes, what a week is worthy of honor, ”but not all with the same goal; who fear God, then wait for this day to send up their prayers to God, and those who are lazy and lazy, so that, leaving the business, they gather for games. Another occupation that sanctifies Sunday. day, there were also deeds of love and mercy. They consisted in offerings for the decoration of churches, for the upkeep of monasteries and the clergy, and for doing good to poor neighbors. So, about Theodosius of the Caves, it is known that every week (i.e., Sunday) he sent a cartload of bread to prisoners in dungeons. But the main form of charity was the distribution of alms by hand to the poor, the poor and the sick. At the end of the service, especially on Sundays. and festive, they appeared at the doors of the church and begged for alms, which was considered the duty of every Orthodox Christian to give. As for the celebration of Sunday. day by abstaining from work, some monuments of the XI century speak of the existence of this custom. So, in the Belechesky charter there are two rules protecting Sunday peace. One - the 69th requires “not to be done a week until the evening”, the other - the 68th prescribes “on the week of the proscura (prosphora) of the oven, and if you don’t get bread, then bake a little with the proscuras”. The above rules, however, stand alone in ancient Russian writing. Attempts to introduce strict observance of Sunday rest were not successful. In ancient monuments, there are many accusations against those who, omitting worship, dissuaded: "I am not idle." But no one taught that work on Sunday. the day itself, no matter what it distracts from worship, is a sin. And indeed, according to Herberstein, “townspeople and artisans return to work after the festive mass, thinking that it is more honest to do work than to waste their wealth and time in drunkenness, gambling, and similar things.” He also notes that “the villagers work for their master six days a week; the seventh day is given to them for their own work. Finally, in his own words, "holidays are usually observed only by princes and boyars." But they, as can be seen from other monuments, did not consider worldly activities on Sunday to be a special sin. days. So, according to the annals, one can judge that on Sunday. the days of receptions and the departure of ambassadors fell, as well as royal trips to suburban and distant estates. Finally, by Sunday fairs and auctions were timed to days, which took place in cities and villages near churches and, moreover, during worship. In view of this, the aforementioned Archbishop of Novgorod Theodosius, establishing religious processions on three Sundays. per year, expresses the desire that trade be stopped for that time. Sunday non-observance rest, it is all the more strange that, judging by the composition of the Kormchas, which, among other laws, included the laws of Justinian regarding the protection of the holiness of holidays, Russian people were aware of the decrees prohibiting work on Sunday. days.

All Old Russian decrees regarding Sunday came from representatives of the spiritual authorities; the secular did not take any part in this matter. Nowhere, neither in "Pravda" of Yaroslav the Wise, nor in the "Code of Laws" of John III and IV, nor in various judicial charters, are there any laws and orders regarding holidays, including Sundays. day. And only in the XVII century the secular government decided to take up this matter. The first to attract his attention were folk amusements, incompatible with the idea of ​​the holiness of the Resurrection. day. But at the beginning of the XVII century. only one decree was issued, - by Mikhail Feodorovich of May 23, 1627, which forbade, under pain of punishment with a whip, to converge on "bezlelitsa", that is, on merrymaking. The next two decrees of the same content, one of December 24 of the same 1627 and the other of 1636 belong to Patriarch Philaret and Joasaph. More energetic and active was the secular power under Alexei Mikhailovich. Around 1648 they were forbidden at any time in general, and on Sunday. days in particular, a whole series of superstitious customs and non-superstitious amusements: "any drunkenness and any rebellious demonic action, mockery and buffoonery with all sorts of demonic games." Instead of indulging in such entertainment, the decree commands "all service people, both peasants and all officials" to come on Sunday. days to church and stand here "quietly with all godliness." The one who disobeyed was ordered to “beat the batogs” and even exiled to Ukrainian cities (for disobedience for the third time). On August 11, 1652, a new decree was issued by the tsar forbidding the sale of wine on Sundays throughout the year. Five years before him, on March 17, 1647, an order was issued to stop work on holidays. “The Great Sovereign Tsar and Grand Duke Alexei Mikhailovich pointed out, and ... St. Joseph, Patriarch of Moscow, was laid down with the entire sacred cathedral, the decree says: according to the rules of St. apostles and st. fathers on Sunday the day is by no means befitting for anyone to do, lord and mistress, neither slave nor free; but exercise and come to the church of God for prayer.” With some changes and additions, this decree became part of the Code of 1648. It was in Article 26 of its X Ch. says: “but against the resurrection. days through the entire Sabbath, a Christian from all work and from trade stop and go into seclusion for three hours, until evening. And on Sunday day of the rows do not open and do not sell anything, besides edible goods and horse feed ... And there is no work on Sunday. don't work for anyone for a day." 25 article of the same X ch. prohibits the conduct of court cases on Sunday: “on Sunday. day, she says, no one. judge and do no deeds, besides the most necessary public affairs. But according to the law of 1649, legal proceedings are prohibited on Sunday. days until noon. These orders were subsequently confirmed by the Moscow Cathedral of 1666 and the decree of Alexei Mikhailovich of August 20, 1667. days of fairs and auctions; the decree orders to transfer them to another time.

With Peter the Great, a new period in the history of the celebration of Sunday begins in Russia. day. In accordance with the laws that appeared during its course, it can be divided into two parts, or eras. The first, embracing the XVIII century. (1690-1795), is characterized by the fall of ancient piety and, in particular, the veneration of Sunday. days. This began in the reign of Peter. By his nature, he represented the complete opposite of his father: as much as the latter loved worship and silence, so much Peter - noisy gaiety and feasts; besides, he could not boast of a commitment to ritual piety. Under such a king, the persecution of worldly amusements could no longer take place. On the contrary, now, following the example of the king himself, Resurrection. days are days, predominantly over others used for worldly amusements. And indeed, in one of his decrees, Peter allows folk fun on Sunday. days, however, - only at the end of the liturgy and, moreover, only "for popular polishing, and not for some kind of disgrace." As if in addition to this, they were open on Sunday. days and taverns (decree of September 27, 1722) How harmful were such orders to the celebration of Sunday. day, it can be seen from the words of Pososhkov that on Sunday. one day one could hardly find two or three pilgrims in the church. At the end of his reign, Peter decided to take up the restoration of the holiness of the holidays. For these purposes, on February 17, 1718, a decree was issued obliging all people - commoners, townspeople and villagers to go on Sunday. days for vespers, matins, and especially for the liturgy. At the same time, under the fear of "taking a considerable fine," it was forbidden on Sunday. days to trade in cities, villages and villages with any goods, both in shops and in squares. But work and entertainment on Sunday. days and now were not forbidden. An exception is made only for government offices exempted from classes under § 4 of the Regulations. After Peter the Great, in the cares of the secular government about the veneration of Sunday. the day was followed by a break; and during the reign of Anna Ioannovna and the rule of the Germans, the previous decrees on the resurrection. day ceased to be fulfilled. With the accession of Elizabeth Petrovna, the government's concern for the protection of the sanctity of Sunday resumed for some time. day. So, in 1743, she forbade the use on Sunday. days for any work of “convicts and slaves” and open taverns before the start of the service. The last prohibition, however, did not bring any benefit, so that a few time after its appearance, the synod complained that "there is noise, fights and stingy songs in taverns during worship," and asked to move these institutions, built in close proximity to the churches, to another place. But the request, for fear of loss, was not respected. A year after the issuance of these orders, a command was issued to stop the custom of doing on Sunday. days visits to "noble persons", and in 1749 "any executions" were forbidden. The attitude of the government towards Sunday is completely different. day under Catherine II. Thanks to the spread and strengthening of the ideas of the Encyclopedists in society, respect for him begins to weaken again. It comes to the fact that the work on Sunday is praised. days. So, in the decree of 1776 it is said: “who, out of his special diligence and zeal for service on Sunday. the day he makes a survey, then this will relate to his diligence. As for the sale of wine, under Catherine it was forbidden to trade in taverns only during the celebration of the liturgy (and before it began) and, moreover, only in those located at a distance of less than 20 sazhens from the church.

With the death of Catherine the Great, the first era of that period in the celebration of Sunday ends. day, which begins with Peter I. It is characterized by a gradual fall in the celebration of this day, a gradual weakening of legislative measures aimed at maintaining it. Drinking trade prohibited on Sunday. days by decrees of Alexei Mikhailovich, is now allowed throughout this day. Entertainment, in the 17th century. not allowed on weekdays, are now prohibited only on Sunday mornings. Works previously prohibited are now encouraged. Attendance at worship, previously compulsory, is now left to the will of everyone.

With the accession of Pavel Petrovich, a new period begins in the history of the celebration of Sunday. day. Paul himself provided an example of this. During his life, he managed to render important services to the restoration of his veneration. So, by decree of 22 Oct. 1796 Pavel Petrovich banned theatrical performances "on all Saturdays." An equally important measure aimed at preserving the holiness of the Resurrection. of the day, is the manifesto of 5 Apr. 1797, commanding “everyone to watch, so that no one, under any circumstances, dares on Sunday. days to force the peasants to work. Moreover, Pavel Petrovich was decided in 1799 “not to produce on Sunday. days of drinking sale at the time when divine liturgy and a religious procession "... In 1833, the "Code of Laws" was drawn up, relating in the XIV volume to the issue of celebrating Sunday. day. The Sunday legislation is presented in it in the following form. Sundays are dedicated both to rest from work and at the same time to devout piety. Based on the latter provision, the law advises, refraining from a dissolute life these days, to go to church for the service of God, especially for the liturgy. At the same time, the civil authorities took upon themselves the obligation to take care of the protection during worship of order, peace and tranquility both in the temple and around it. In accordance with the first provision, the law is released on Sunday. days public places from meetings, educational institutions from classes, and nowhere is it allowed to carry out state and other public works, both free and state masters, and prisoners. Likewise, it is forbidden to employ landowning peasants for master work. Drinking houses, bucket and damask shops, as well as commercial ones, should be opened only after the end of the liturgy. Finally, the law forbids the beginning of games, music, theatrical performances, and all other public amusements and amusements before the end of the Sunday Liturgy. Introducing this resolution, the compilers of the "Code of Laws" for some reason did not include in it the order of Pavel Petrovich about the inadmissibility of theatrical performances and performances "on all Saturdays." But this gap was filled later, namely by the decree of September 21, 1881, which forbade the day before Sunday. days, all performances, except for dramatic performances in foreign languages. Having coped with this point, the legislation has not yet resolved another issue not touched upon in the Code of Laws, namely, about Sunday rest, the cessation of trade and work. And therefore, attempts to resolve it in the affirmative sense belong to private corporations - city dumas, village gatherings, etc. They began approximately from 1843, when Metropolitan Filaret, with the consent of the citizens of Moscow, asked the governor general to ban trade on holidays or, at least at least move it to the afternoon. In 1860, the same Metropolitan Filaret presented to St. the synod petition that all kinds of trade in shops and squares, fairs and markets, as well as taverns, be prohibited from the evening before until vespers on Sunday. day. But he did not live to see the fulfillment of his desires; it followed after his death and, moreover, not in all cities. In the sixties and following years, many city dumas began to issue resolutions on the transfer of bazaars from Sunday. days on weekdays, on the closure or restriction of Sunday trading. Decrees of this kind were made in Penza (1861), Nizhny Novgorod (1864), Novorossia and Bessarabia, Pskov (1865), Tambov, Irkutsk, Yelets and other places. In defense of the celebration of the resurrection. days were performed in 1866 by St. synod and the Ministry of the Interior. In both cases, the question was raised: should the bazaars be abolished? Having agreed with the Chief Prosecutor's arguments about their abolition, the Minister of the Interior did not dare to indicate to the governors an article of the law, by virtue of which the latter must abolish Sunday bazaars everywhere, as the Chief Prosecutor had requested. Because of this, the solution of the question of Sunday rest and trade turned out to be completely dependent on the representatives of the city in the subsequent time. And therefore, while in some it is settled more or less satisfactorily, in others trade continues as before, there is almost no rest. The good undertakings of individuals have been shattered and are being shattered by the indifference of the masses. Such, for example, is the fate of the desire of some St. Petersburg merchants to stop on Sunday. days of trade and release the clerks from work. Even more unattractive is the behavior of the Duma of the city of Kotelnich in the Vyatka province. In 1888, she decided to stop on Sunday. days of trade, received the highest gratitude for this, but did not carry out her decision. In other cities, orders made were canceled after a short period of time. So, in Moscow it was decided in the spring of 1888 to trade on Sunday. days only from 12 to 3 pm. But at the insistence of the merchants, in the fall of that year, this Duma resolution was canceled. As for other work on Sunday. days, there was no question of banning them until recently.

As for the celebration of Sunday. days in Western Europe , and here it has its own history. So, from the VI century. before the beginning of the Reformation, it is characterized by strict observance of Sunday rest and the issuance of laws no less stringent in order to protect it. This can be confirmed by the decisions of two councils - Orleans 538 and Masonic 585. The first banned on Sunday. days of field work, as well as work in vineyards and vegetable gardens; the second threatens with canes the peasants and slaves for field work on Sunday, officials for violating Sunday. days - by deprivation of office, and for clerics by six months' imprisonment. No less strict are the civil ordinances on the resurrection. day. So, according to the law of Hildsrich, the last of the Merovingians, harnessed to Sunday. a day in an oxcart is deprived of the right one. The Allemans had a law according to which the disturbed resurrection. day for the fourth time is deprived of a third of the estate, and the fifth violator - freedom. Subsequently, Charlemagne listed in detail in his decrees what was forbidden on Sunday. days of work. After him, care for the protection of Sunday. day passed into the hands of the popes, but they did not add anything new to the former decrees. Exactly the same views were held by the representatives of the Reformation, and moreover, as those who did not consider the celebration of Sunday. day by divine institution, and their opponents. Of the first, Calvin defined in his church decrees severe penalties for violating Sunday. day. The teaching of the latter found fertile ground for itself among the Puritans, thanks to whom it established itself in England and was even introduced into the Westminster Confession (1643-1648). The latter requires that on Sunday. the day Christians, putting aside all worldly affairs, not only spent it in sacred rest, but also in public and private liturgical exercises. In the same XVII century. was issued in England a number of laws directed against all kinds of Sunday amusements and work. Their completion is the act of Lord Day, which is still the basic law in English Sunday law. Strict observance of Sunday peace passed from England and its colonies, especially to the North American states, finding support here among the Methodists. Sunday was no less strictly observed. peace and in Germany XVI-XVII Art. Laws 1540, 1561, 1649, 1661 prohibited on Sunday. days almost all work and entertainment. In the 18th century, when the old religious foundations shook in Europe, the zeal for observing the celebration of Sunday also weakened. day. In France, an attempt was even made to completely destroy it. The decline of rigor in observing the rest of Sunday. days is noticeable during this time in England; thus, one of the orators of the parliament complained in 1795 that “work on large buildings is being carried out contrary to all propriety on Sunday. day". With the onset of the 19th century a reaction began against former hobbies and the restoration of the trampled dignity of Sunday. day. England was the first to take this path. The laws in it remain the same as they were in the 17th century, but due to popular sympathy in England, Sunday is observed more strictly than in any other state. peace. On this day, all government offices are closed; factory and all other work stops, six-seventh shops are closed; the number of rail trains is reduced by four-fifths; in many places, at the request of the public, post offices are closed; even museums, galleries are not available for visitors on this day. And peace and quiet reign among the practical people. Other states are following the example of England. So, in 1861, at the Geneva meeting of the Evangelical Union, it was decided to propagandize in favor of the Sunday. day. In eight cantons of the Swiss, “Sunday unions” arose, which then formed the “Swiss Society for the Consecration of Sundays. days." The results of his work are evident. Postal officials are released from work in Switzerland every other Sunday; office hours in postal and telegraph offices are limited, railway officials are also released from work every third Sunday, and the reception and issuance of ordinary luggage on Sunday. completely prohibited. 14 years after Switzerland, she responded to a question about the veneration of Sunday. day Germany. It was first initiated in it in 1875 by the central committee for an internal mission at the congress in Dresden. After that, "Sunday Unions" began to form, and a year later Germany already had quite a few representatives at the international "Sunday Union", which was in 1876 in Geneva. Some of the German “Sunday Unions” are affiliated with the internal mission, others are independent of it, but all of them, in order to promote the ideas of Sunday rest, arrange public readings about Sunday. issue, appoint prizes for the best essays on this issue, publish magazines specially dedicated to Sunday. day, they make petitions to the government, appeals to the people, etc. Agitation in favor of the resurrection had a special effect. days in Prussia. Prussian chief church council instructed to deal with the question of the resurrection. day to district synods. The latter addressed the relevant appeals to the communities and industrial institutions. In Mork County, the Evangelical Union began publishing a flyer, Celebration and Violation of Sunday. day. An Appeal to the German Christian Population". In some cities of Saxony, "Sunday unions" arose. In Westphalia, lawyers began to make collective announcements that on Sunday. days their office is closed. The Rhine Provincial Synod went even further; he unanimously accepted the following proposals regarding the resurrection. of the day: to insist on the application of existing laws and police regulations for rest Sunday. day and ask the main church council to help ensure that the overseers of trade have a third Sunday. was free from classes, the transportation of goods by rail was reduced, classes in government offices were discontinued, various Sundays. pleasures and amusements are limited, and the clergy have taken care to set up Sunday and other societies to help make Sunday a day of rest. Finally, France also joined the general movement. In 1883, a committee was formed in it to promote the consecration of the Sunday. day, and on March 11, 1891, the first meeting of the formed league of "Sunday rest" took place. He is looked after by both the Evangelical and the Roman Catholic committees. Under the influence of them, many representatives of the trade have declared a desire to stop work on Sunday. days, and some railway companies - to stop receiving and sending low-speed cargo. Focused on Sunday. peace in Austria. In 1885, its archbishops issued a district message, urging the faithful to honor Sunday. day, and in the same year some laws protecting its holiness were issued.

Literature. Vetrinsky Monuments of an ancient Christian church. T. V, part 9. Brief information about the resurrection. day. - Christian Thursday, 1837, III. Review of ancient decrees (I-IX centuries) on the veneration of Sunday. day. - "Orthodox Interlocutor", 1867, I. Sergievsky, On the behavior of ancient Christians on Sundays and holidays. 1856 Sunday celebration. days of the ancient Christians. - "Guide for rural shepherds", 1873, I. Istomin, Meaning of Sunday. days in the public life of Christian peoples from the point of view of Western moralists. - "Faith and Reason", 1885, Nos. 13-14. State and Sunday day. - "Orthodox Review" 1885, III. Belyaev, On the rest of the resurrection. day. Smirnov, Celebration of Sunday. days, 1893

* Alexander Vasilievich Petrovsky,
Master of Theology, Lecturer
St. Petersburg Theological Academy,

Text source: Orthodox theological encyclopedia. Volume 3, column. 956. Edition Petrograd. Appendix to the spiritual magazine "Wanderer" for 1902 Spelling modern.