Exaltation of the Honest and Life-Giving Cross of the Lord

Historical content

On this day, the right-to-glorious Christ-sti-and-not-all-we-have two events. As the Holy Precept says, the Cross was found in 326 in Jerusalem. This happened near Mount Golgofa, where the Savior was crucified. And the second event is the return of the Living Cross from Persia, where he was in captivity. In the 7th century, he was returned to Jerusalem by the Greek emperor Irakli. Both events are united in the name of the holiday by the fact that the established Cross was raised in front of the people, that is, under -no-ma-li.

The Feast of the Voz-movement, dedicated to the Cross of Christ, expresses whether the Tur-gi-che-che (God-serves) ny) as-pect po-chi-ta-niya chri-sti-a-na-mi of the Gol-goff-sko-go-sta as an instrument of spa-se-niya of mankind. The name indicates the ceremonial lifting of the Cross up ("movement") after the cross -its in the ground. This is the only two-year holiday (i.e., one of the twenty greatest holidays of the year) th cycle), the historical basis for which not only new events appeared, but also later ones nie - from the field of church history.

The birth of Bo-go-ma-te-ri, the celebration of six days before, - before-the-ve-rie of the secrets of -the existence of God on earth, and the Cross proclaims His future sacrifice. That's why the holiday of the Cross is the same in the church of the year (September 14/27).

With the celebration of the Movement of the Cross of the Lord, the Right-glorious Church unites the good and the good a holy remembrance of the Cross itself, on which our Savior was crucified, and a joyful but sad remembrance -on-the-events about-the-re-th-of the-honest and-to-the-hundred-of-the-tree of this Cross of the State- under-nya.

On this day, the Right-glorious Church invites the faithful to render the blessed worship of Honest to the Living Cross, on which our Lord and Savior endured the greatest sufferings for the sake of our spa.

On this Cross, according to the words of the church songs, “death has died and now will not appear,” on it “with -de-la spa-se-nie Pre-eternal King in the middle of the earth” and they implement “eternal truth”; for us, the Cross of Christ is a divine ladder, “with it we ascend to heaven”; spa-si-tel-noe this tree - “weapon of the world, not-for-be-di-may-for-be-yes”, which “carries-not-se-us to the lane -your bliss, even before the enemy stole sweetness, drove us out of God’s co-creation,” and we are “the earth’s gods” and “everyone is attracted to God.” How can we not bless the Lord on this holiday by paying homage to the Cross of Christ, who revealed for us “beyond the perishable world” of our salvation, to which access to the kingdom of God is open for us, to to the heavenly bliss, through which we receive “immortal pi-shu”!

According to the words of one great father of the Church, “The cross is the head of our spa; The cross is the reason for countless blessings. Because of him, we, who were previously demon-glorious and rejected by God, are now among the sons of ; through this we no longer remain in error, but in the knowledge of the truth; through him, we, having previously kla-n-shi-e-sya de-re-vyam and stones, now know the Savior of everyone; through no-go we, former slaves of sin, are brought into the freedom of righteousness, through no-go earth , finally, became a non-bom.” The cross is “the stronghold of the saints, the light of the entire universe. As in a house engulfed in darkness, someone lit a lamp and, placing it on a higher level, muttered darkness, so also Christ in the universe, enveloped in darkness, holding up the Cross, like some kind of lamp, and lifting it out So-ko, dispelled all the darkness on the earth. And just as a lamp holds light above on its top, so the Cross above on its top did not have the s-i-ying Sun -tse is true” - na-she-spa-si-te-la.

“The movement of the Cross of the Lord”

This is what the Cross of Christ is for us, and we, holy and good, must read and honor it. Each of us sanctifies his entire life with a cross and the sign of the cross. From early childhood until my death, every Hri-sti-a-nin wears a cross on himself, on his chest, as a sign of Hri -stand for victory and for our defense and strength; We begin every task and end it with the sign of the cross, doing everything for the glory of Christ. As such for-the-shield and security, we put the sign of the cross on everything that is dear and holy to us, and on our own. their houses, and on the walls, and on the doors. With the sign of the cross we begin the day, and with the sign of the cross we go to sleep, ending -it's day.

Now the cross is our greatest holiness, our glory, our spiritual all-running sword, and so- the way Christ made it for us with his death and his passion on the Cross.

The Savior received on the Cross the greatest of executions, “the sins of ours are not carried on His Body on the tree.” (), “he humbled himself, being obedient even to the point of death, death on the cross” (). Some, in the most-re-sounding, most-excellent human-sightedness -more. “Behold,” the Church sings today, “the Lord of creation and the Lord of glory is nailed on the Cross and pro- bo-da-et-sya in the rib-ra; The sweetness of the Church tastes bile and ocet; Covering the sky about-la-ka-mi about-la-ga-et-sya with a ter-no-crown and dresses -ga-niya; With the hand of the man behind the perishable hand; Wearing the ne-bo about-la-ka-mi receives blows on the shoulders, receives p-ly-va-niya and wounds , but-she-nii and for-u-she-nii and endures everything for the sake of us, the condemned” (sti-hi-ra). How can we, who have suffered the death of the cross and the suffering of Spa-si-te-la, not bow down? in the blessed tr-pe-pe-te in front of the “re-required tree, on which Christ, the King and the Lord, is crucified”, not to honor the Holy Cross - our glory, our victory in Christ and with Christ.

Such a high and sacred meaning of the Cross of the Lord, naturally, is de-la-lo in the eyes of Christians. the very tree of the Cross of the Lord, the same wooden cross on which Spa was crucified -si-tel. But first of all, this Holy Cross was not preserved by Christ, it was not up to the level of faith , in those three hundred years it was not even known exactly where this Christian shrine was hidden . According to the Rabbi's pre-pi-sa-niy, “a stone on which someone was killed, de-re-vo, on which someone- because it was hung, a sword, with which someone was decapitated, and a rope, with which someone was killed , must be together with the Kaz-nen-us." But, not to mention the fact that the Savior was put to death for us by the Roman execution, this is the requirement of the rabbi -for-this could not have been used, but in relation to Christ's Cross also because it is pure Spa-si-te-la's body was like a ru-ka-mi of His disciples and friends. In any case, it is very likely that all three crosses (Spa-si-te-la and two times-fighters) were wives or buried close to the place of crucifixion and death of the Spa-si-te-la. The blessed memory of non-mediocre witnesses and eye-witnesses of the crucifixion of the Savior - His people of all the disciples and disciples, of course, the holy ones kept it place. None of the subsequent circumstances in the life of the first Christians, no matter how difficult these circumstances were for them could not, could not have forced them to forget the places sanctified by the events of life of the Spa-si-te- la. Subsequently, the storage of memories of the holy places of death and burial of the Savior whether the first bishops of Jerusalem and the subsequent Christians. Already St. Cyril of Jerusalem testifies that since the time of the Apostles, journeys to Jerusalem have begun for the purpose of worship -knowledge of places consecrated by the remembrance of various events in the earthly life of the Lord Ii-su-sa Hri - hundred. The taking and destruction of Jeru-sa-li-ma Ti-tom in a significant degree from many places -yes, -could-have-been-exposed to-my-self, for-sy-with-the-m-so-rum and-to-be-on-the-same-and-connected- Puppy places of crucifixion and death Spa-si-te-la. In addition, the historian of the 4th century. Ev-se-viy testifies that the enemies of the Christians - pagans - take no measures to hide and yes - to desecrate holy places for Christ; that wicked people with a na-ro-chi-mad goal are so-per-shen-but from-me-the-view of the place Gol-go-f and the Holy Sepulchre. They covered the holy cave with mud, they poured stones on top of it, and here they erected a large altar gi-ni sweet-to-passionate love. Other histories testify that they especially tried to desecrate all the holy places of demonic idols and sacrifice of the un-honorable im-per-ra-tor of the Roman Ad-ri-an (117-138 AD). Having moved the city to the place of ra-zo-ren-no-go Ti-tom Ieru-sa-li-ma, he ordered to fill the coffin of the Lord on the day of the earth and many stones, and on the mountain where the Savior was crucified (on the “rock of the Cross”), he built a temple of the language of the heavenly god of dis-travel Ve-ne-re and placed her idol, and above the Tomb of the Lord under-him stood the idol of Jupi-te-ra. But neither the destruction of Jeru-sa-li-ma by Ti-tom, nor the restoration of it by Ad-ri-a-nom could so change the clan and holy places, so that for the benefit of Christ, those who remember these places would not recognize them, could they find. And the aspirations of the dishonest and pagans to desecrate and hide these places until they achieve the opposite goal : their-and-mi-on-sy-py-mi and idol-mi-with-or-with-neither-me-they are firmly from-me-cha-these places, de-la-whether not -possible for their faith and even their own language. This is how the Lord destroys “you are worthless” and the very evil of man turns to the good of his Church !

The good-go-go-vey-but keep-my-me in the memory of the faith-ru-yu-th and firmly marked-by-language-no-mi, although-tya desecrated by them, the holy place of the death of the Lord remained un-touched until the time of Tsar Kon -stan-ti-na Ve-li-ko-go. This Christ-loving im-per-ra-tor, still being outwardly not a pagan, but in fact appearing as Christ -an-skim go-su-da-rem, had the main purpose of especially honoring the Cross of Christ. This sign of Christ's victory, according to the Divine dispensation, served three times for Kon-stan-ti-na Ve -Do-I-know-anyone knows how to defeat his enemies. In 312, Kon-stan-tin fought against the same hundred Mac-sen-tius, who reigned in Rome, followed before you kill the Christian, about the wondrous ungodly life. According to the words of to-g-dash-no-isto-ri-ka (Ev-se-via), Mak-sen-tiy, getting ready to fight with Kon-stan-ti-n, ran to various sorceries and superstitious rituals; Kon-stan-tin, not quite at ease with the strength of his army, felt a lack of support for the supernatural. he wanted help over the enemy, but he was thinking about which God he should pray to for this help. In this difficult moment, Kon-stan-tin remembered that his father, Kon-stan-tsiy, who had provided sti-a-us, use-so-val-sya b-go-so-sto-I-n-e-em, then-yes-how did the chri-sti-an have trouble- the right end, - and for some reason I decided to address the prayer to God. the supreme being. And so, when he gave himself up to zealous prayer, then about mid-day he saw a radiant cross in the sky, s-appearing stronger than the sun's light, with an over-writing on it: “Sim po-be-di-shi.” This is a miraculous sign of vi-de-li and vo-i-ny, among whom was Pol-ko-vo-dect Ar-te-miy, subsequently for-martyr-ny (under Yuli-and-not From-step-no-ke) for Christ. Struck by an unusually heavenly vision, Kon-stan-tin fell into a deep sleep, and Spa himself appeared to him in a dream -si-tel, again showed him the same sign of the cross, ordered him to use the image of the cross as a sign in howl-s-kah, and promised him victory not only over Mak-sen-ti-em, but also over all the enemies. Having woken up, Kon-stan-tin ordered to make the Cross of the State, according to the knowledge he had seen, from the stone -valuable stones, and also to draw the image of the cross on banners, on weapons, helmets and shields in-and- new Since then, the Kon-stan-ti-na army has been marching, having as its sign the cross, united with the first -mi letters-va-mi name Spa-si-te-la. In the battle on the Melvian bridge (across the Tiber), Kon-stan-tin won a brilliant victory over Mac-sen-ti-em (October 28, 312). Mak-sen-tiy himself drowned with many of his warriors in the river, and Konstantin entered Rome without fail. After this, he erected a statue of himself in Rome, holding a cross in his right hand, and on top of the statue there was a Yes, over Mak-sen-ti-em there was a “spa-si-tel-no-sign” of the cross. Also, in the war with Vi-zan-tiy-tsa-mi and ski-fa-mi, two more times Kon-stan-tin saw in the sky a miraculous sign of the Cre -a hundred, which brought him victory over his enemies.

It’s easy to understand how good it was to the Cross of the Lord, but after these events the hearts -tse hri-sto-lu-bi-vo-go tsar Kon-stan-ti-na. And this im-per-ra-tor, “not without inspiration from above, but awakened by the Spirit of the Spa-si-te-la” re -wanted not only to find the venerable tree of the Cross of the Lord, to pay homage to it, but also the “holy place of spa -tel-no-th resurrection in Jeru-sa-li-me to make all-common good -ta-niya” - build a temple over it. The fulfillment of all the blessings of his mother, the blessed woman, appeared to him -ri-tsa Elena, on-sto-I-n-yam-sa-mo-go im-per-ra-to-ra accepted Christianity, from-li-chav -I am blessed and ardently zealous for the faith of Christ. In 326, Elena set off for the holy land with the goal of finding and visiting places consecrated by the main co-being with life Spa-si-te-la. Arriving in Jerusalem, using the full blessing of the desire to find the cave of the grave of the Lord and honor the new tree of the Cross, she zealously began to look for them. Pat-ri-ar-khom in Ieru-sa-li-me was at that time Ma-ka-riy, who met the tsar-ri-tsu with the po-do-ba-yu-schi-mi -honestly and helped her in her holy deed.

In the fullness of blissful joy and spirit, the tsar and all those who were with her worship and ceremonies to the Cross. And since, due to the multitude of people, not everyone could venerate the tree of the Holy Cross and even not everyone could see him, then Pat-ri-arch Ma-kariy, standing in a high place, under no-small, erected the hall of St. The cross, as if calling it out. The people bowed down to the Cross, shouting: “Lord, have mercy!” This is where the holiday of the Honest and Life-Creative Movement got its origin and name Kre-sta Gos-pod-nya. This is the co-existence of the Honest Cross of the Lord and the Chu-de-sa, who co-led it, produced -is there any impression not only on Christianity, but also on the Jews. And yes, so not-so-wanted-but-to-indicate the presence of holy places, along with many ev-re-me in Christ and was baptized, receiving the name Ki-ri-a-ka in holy baptism. Subsequently, he was the pat-ri-ar-khom of Jerusalem and suffered a tor-to-no end under him. re Yuli-a-not From-step-no-ke. Kon-stan-tin himself subsequently, in a letter to Jerusalem pat-ri-ar-kh Ma-kar-riu, wrote about the ob-re-te-nii Honestly, the Cross of the Lord: “there are no words for a complete description of this miracle. The sign of holy passions, hidden underground for so long and remaining in the unknown sti-e in those whole centuries, finally re-s-si-i-lo.” Holy Queen Elena, with the mighty cooperation of her son, King Kon-stan-ti-na, on-cha-la-stroy -to build churches in Jerusalem and throughout Pa-le-sti in places consecrated by events from the life of the Savior la. And before everything happened, by the will of the tsar and the tsar, the foundation and approach to the construction on the site of the Gro-ba of the State and the re-re-te-niya of St. The cross of the church of the Resurrection of the Lord Jesus Christ, the consecration of which was at its peak -but on September 13, 335. After that, the blessed king ordered to build a temple in Geth-si-ma-nii on the place where the coffin of the Most Holy God was, in the name of Her Dormition and, besides that, seventeen churches in different places of the holy land.

What about the fate of the saint? El-honest tree of the Cross of the Lord, then, unfortunately, it cannot be indicated exactly and completely defined -de-len-but. This tree of the Cross of the Lord has become such a great sanctuary for Christianity that Christ-a-not, already at the We are aware of it in large quantities throughout Jerusalem, not only in -to him, but, if possible, and succeed, to receive a piece from him. Indeed, St. Cyril of Jerusalem (IV century) testifies that already in his time small parts of the Living Cross there were spread across countries all over the earth. And St. John of the Evil Mouth (IV century) testifies that “many, both men and wives, received a small part- tsu this tree and surround it with gold, hang it around your neck.”

But not all the wood of the cross was taken from Ieru-sa-li-ma. Part of the re-ten-no-go-tree of the Cross and nails from the king Elena sla-la to her son Kon-stan-ti -well, the rest was locked in a silver ark and lied before Jerusalem A church with a pre-storage for future generations.

And St. Cyril of Jerusalem confirms that the honorable tree of the Cross of the Lord was kept in his time and, as va-elk na-ro-du in Ieru-sa-li-me. And in the description of the divine service of the Great Friday in Jerusalem, done by a certain noble pa- scrap 4th century (Sylvie-ey, or Ete-ri-ey), we are looking for an in-the-res-new description of the s-m-o-ry-y-y of the clo-ne-dre- vu of the Cross of the Lord with an indication of those measures that were taken against the destruction of the holy tree blah-che-sti-you-mi pa-lom-ni-ka-mi. “On Gol-go-fe,” it says in this description, “behind the Cross, i.e. behind the church in honor of St. Cross, even before six hundred o'clock in the morning the bishop of the ca-fedral is installed. The bishop sits on this lectern, in front of him there is a table covered with a scarf, around the table there are dia-cons and accessories -there is a silver-golden ark in which the holy tree of the Cross is housed; it opens and you don't; put on the table both the tree of the Cross and the cheekbone (titulus). So, when it’s on the table, the bishop is sitting, holding the ends of the holy tree with his hands. va; Dia-ko-ns, who are standing around, are guarding. It is protected in such a way that there is a custom, according to which the whole people, approaching one by one at night, ke, both the faithful and the public, lean to the table, grab the holy tree and walk. And since, they say, I don’t know when, someone gnawed and stole a part of the holy de-re-va, then this -now the dia-cons standing around are guarding so that no one under-walking dares to do that -wow. And so the whole people come up at night, all bowing and touching first with their heads, then with their eyes. a hundred and cheeks and, round the Cross, they pass; no one is trying to hand-pull for touching.” The presence of parts of the tree of the Cross of the Lord in Jerusalem is confirmed and other histories ski-mi dan-ny-mi. In the 7th century in the kingdom of Byzantine im-per-ra-to-ra Fo-ki (602-610), this great Christian saint -nya for a while in the hands of per-sov. Khoz-roy, the king of Per-Sid, entered into a war with Fo-ka, conquered Egypt, Af-ri-ku and Pa-lesti-nu, and took Jeru-sa -lim, robbed him of his treasures and, among these treasures, took from Ieru-sa-li-ma and the tree of Life-creation- of the Cross of the Lord and took him to Persia. But the Lord did not allow the unfaithful to have possession of the Christian holy place for long. Pre-em-nick Fo-ki imp. Irakliy for some time could not defeat Khoz-roy, and then he turned to God with a prayer for help. -mighty cabbage soup. He ordered all the believers of his kingdom to perform prayers, services to God and fasts, that If only the Lord would get us out of the enemy. The Lord granted Irak-liah victory over Khoz-ro-em, who himself was killed by his son. After this, Irak-liy took away from the Persians the many-valuable holy Christian - the honorable tree of the Cross of the Lord and re -shil-re-not-tied him solemnly-but again to Jerusalem. In 628, the emperor Irak-liy, having reached Jeru-sa-li-ma, brought St. tree on his shoulders, carried it, dressed in his royal clothes. But suddenly, at the gate that had gone to the Execution, he unexpectedly stopped and could not go further - not a step. And then Za-kha-rii, pat-ri-ar-hu kon-stan-ti-no-Polish-mu, came out together with the living-te-la-mi Ieru -sa-li-ma at-the-meeting of the Tsar, it was from the light-nose of the an-ge-la that it was not possible - something that Christ carried in a state of un- ity, not in royal robes. Then the king dressed himself in simple and poor clothes and, with bare feet, brought the saint in. the tree was taken to the church at the place where it was located before it was taken by Khoz-ro. Here the honorable tree of the Cross of the Lord was kept in the future. At least, in the beginning of the 9th century. Among the clergy of the Church of the Resurrection there were two priests, whose responsibilities -to protect St. Cross and su-da-riy. At the cross-nose of St. the same tree, not-with-m-nen-but, came to Ieru-sa-li-me and more than once served as a rim and protection Noah their howl in battles with infidels. However, the further fate of the honorable tree of the Holy Cross is not exactly known. It is very likely that over time, gradually decreasing in its volume, due to the -why-would-you-want to have different abodes and monasteries to have parts of St. tree, it was completely divided into separate parts, which indicate those -per in many temples and monasteries. In particular, in Rome, in the ba-zi-li-ke of the Holy Cross, a de-re-vian-naya to the cheek is kept. you-y-y-you for that up-to-cheek, titulus, which-heaven-was-a-over-the-head Spa-si-te-la and after-na-de-na St. Barely lying away from the Cross.

And now, on the day of the celebration of the Resurrection of the Honest and Living Cross of the Lord, we, the Christians -no, we can only mentally pay tribute to the honorable tree of the Cross, on some- Our Savior was crucified. But this Cross is not inscribed on our blessed hearts, but its real image is in front of in the temple and on us - on our chest, in our dwellings.

“Be-and-di-those, ver-nii, the living-tree is clown, on it is Christ, the King of glory, in- I’m laying hands on the ras-pro-ster, bringing us to our first bliss!” (sti-hi-ra sa-mo-chl.).

The meaning of the celebration of the rise of the Holy Cross

Being one-of-a-kind by united re-birth with the seed of the passions of Christ, on-hundred this holiday according to ha-rak-te-ru is so-ver-shen-but from-whether from those who are the key ones in the year according to the mind -tel-no-sti and great days - days for which one rightly receives the title of “saints and great ones” to their". Those are the days of crying over the Divine Sufferer; this is a day of rejoicing about the consequences of His passion, about the fruits of redemption. This is a holiday precisely in honor of the purchase itself in the person of the main weapon, the sign and bringing it to us .

The weapon is a worth-standing-but-so-ho-st-va-niya, the very-sto-st-of-celebration in honor of him not only because the meaning it had in the act of purchase itself, not only in view of the importance it with that time, not in the life of Christ, but also in terms of what it was for Christ himself. hundred. “The cross has the glory of Christ and you with Christ,” says St. Andrew of Crete (word on the Exaltation), referring in confirmation of the first thought to and the second to John 12:32 : “Even if I am not in the air, I will be away from the earth...”. “If the Cross of Christ constitutes the glory of Christ, then on this day the cross is raised for the purpose of -Christ would be glorified. It is not Christ who rises up so that the Cross may be glorified, but the Cross that rises up so that Christ may be glorified.” .

Being Christ's, His glory and exaltation, this Cross is too close to us already in its original idea. He, in fact, is our Cross. Christ “carried on his shoulders the same cross on which he was crucified, as if he had taken it upon himself , defined so-sin-shim"; He “carried the cross above us” (St. Cyril of Aleksandriya on John, book 12).

From here are those innumerable blessings that you brought upon us with the Cross. “This kind feeder, having fed our entire life to the fullest extent and having killed it, has given us eternal life in the future.” (St. Ephraim the Syrian, sermon on the Holy Cross). “By the Cross we escaped from enmity, and by the Cross we established ourselves in friendship with God. The cross united people with the face of angels, making them by nature alien to all perishable things and to-sta-living they have the opportunity to lead an incorruptible life" (word on the Voz-dvi-zhe-nie of Va-sily Se-lev-kiysky, pri-pi-sy-va -e-mine and St. John-to-the-evil-mouth). “He made the earth pure, elevated our nature to the royal throne” (St. John of the Evil-mouth, word on the clo-ne -nie Kre-stu). “This Cross turned the whole world to the true path, drove out error, returned the truth, made the earth heaven” ( word about the Cross, to St. John of the Evil Mouth). “He put an end to the lawless deeds of the world, stopped its godless teachings, and the world no longer pleases -Volsky for-us and is not bound by the bonds of death; (The Cross) affirmed the whole-wisdom and wasted sweetness; sanctified the rule of the dominion and the lower-lived dominion according to his wishes. In the matter itself, what kind of goodness is there in the Kre-sta? Which of the blessings is given to us, but not through the Cross? Through the Cross we learned goodness and knowledge of the power of the Divine nature; through the Cross we hurra-zu-me the truth of God and by-sti-ga-em the goodness of whole-wisdom; through the Cross we knew each other; through the Cross we knew the power of love and do not dare die for each other; thanks to the Cross, we have despised all the blessings of the world and counted them for nothing, expecting future blessings and not seeing them. mine is like mine, as you see it. The cross spreads - and the truth spreads throughout the entire universe, and the kingdom of heaven is a blessing -rya-et-sya (the word for the Voi-movement of Va-si-lia Se-lev-kiysky or Io-an-na of Evil-u-sta).

By creating these highest spiritual blessings for mankind, the Cross from ancient times began to manifest spa-si -his bodily strength and in the pure needs of life as a Christian. “This is a sign in the time of our ancestors,” testifies St. Evil-mouth or contemporary writer to him, - from-the-closed-doors, it uga-sha-lo gu-bi-tel - poisons, healed the bites of poisonous animals. If it opened the gates of hell and opened the vault of heaven, it restored the entrance to heaven and created the power of dia “Wow, what’s surprising, if it overcomes destructive poisons?” (a word on the veneration of the Cross, to the Holy Evil's mouth).

Along with this, so to speak, ta-in-stvenny, mystical meaning for Christ, a cross in the middle -I had a purely moral meaning for him. He became a rim and support for him in the difficulties of personal baptism. “Look,” Christ seems to be saying, “at what My Cross has accomplished; make the same kind of weapon, and do what you want. Let (the successor of Christ) be so ready to endure the sacrifice and be crucified on the cross. Hey, says the Lord, how ready is he who does not carry the cross on his shoulders; let him consider himself in such close proximity to death. In front of such a person, everyone comes into amazement, because we are not so afraid of armed demons -len-ny-mi che-lo-ve-che-ski-mi oru-di-ya-mi and strong courage, like a che-lo-ve-ka, oda-ren-no-go with such power" (a word on the worship of the Cross, in-pi-sy-va-e-my Evil-mouth).

“Looking at the cross inhales courage and gives rise to fear” (St. Andrew of Crete’s word on the Ascension ).

Finally, the cross received for chri-sti-a-ni-na and es-ha-to-lo-gi-che-che-meaning. “So, yes, it was said, the sign of the cross will appear in the sky. Ko-g-da “to-g-da”? When the heavenly forces begin to move. That-yes-decorated-with-me-n-church, having acquired for themselves this much-valuable bi-ser, good-ro-sho- having preserved this image and continued, the sun-hi-sche-nys will be on the ob-la-kah” (Pan-to-lei, Presbyter of Vizantium , reading on Voz-dvi-zhe-nie).

It is not surprising that the cross has become a sign of Christ. “The cross was given to us as a sign on the forehead in exactly the same way as Iz-ra-i-lu about-re-za-nie; for through this we are the faithful, and we are distinguished from the unfaithful” (St. John Da-maskin, words -on the day of the Cross).

By-ste-pen-but Christianity appreciates all the meaning for him of this sign, this trophy of Christ’s victory -sto-howl. And then pro-thought came to the aid of the Church through its own indirect action - from the Cross from the depths of the earth and reality -le-ni-eat it in the sky. “The Lord would not have allowed him to remain in the earth, but he took him out and carried him up to heaven; He will come with him at His second coming.” (St. John of Evil-mouth, a word about the Cross and crucifixion). He is re-tenant with im-per-ra-to-rahs who believe in Christ, re-tenant by the power of the divine and artless -noy, the only strength and firmness of faith. When God gave Christ the royal sceptres, it was at this time that He pleased to reveal the Cross through a woman I’m blessed, I’m the Tsar, I’m decorating you with royal wisdom, I’m making you wise, let’s say so, by the divine god-wise, so that she, partly using the power of the word, characteristic of a royal person , tried everything that could move the unyielding heart of the Jews” (St. Andrew of Crete, word on Voz- movement). “From the treasuries of the earth came the sign of the Lord, the sign that shook the hellish caves free the souls contained in them. A spiritual pearl came forth for the faithful, confirmed in the crown of Christ, in order to illuminate the whole universe. He appeared in order to be raised up, and rises up in order to appear (so that he can be seen). They put him under him many times and call him to the people, just not shouting: “that’s about it.” -en-noe so-cre-vi-sche-spa-se-niya” (St. Andrew of Crete, word on the Voz-dvi-zhe-nie).

Established in memory of the re-re-te-ment and appearance of the Cross, the holiday, of course, has been in the souls of Christians for a long time already prepared soil, was in response to the long-standing request of their spirit. But he, having immediately received a wide-spread of fear and great solemnity, without hesitation, increased his love. go to the Cross and read it. The cross now acquires a special meaning in the struggle of Christ with the enemies we do not see his spa- se-niya, especially in the hands of movers. Now they appreciate and all the significance of it not only in the deed of our salvation, the consummation of Christ, but also in the world -ho-za-vet-nom in the preparation of this spa-session, explaining here a lot of it, so to speak, by a return action.

Published according to: Ska-ball-la-no-vich M.N. The rise of the Honest and Living Cross of the Lord.
Kyiv. Ed. "Prologue". 2004 pp. 7-18, 45-46, 232-236, 249-250.

Liturgical (liturgical) features

The evening before, an all-night vigil is held. See in.

Audio:

Kontakion 1

Come, people of Christ, let us praise the Honest Cross, on which Christ, the King of Glory, stretched out his hand, leading us to the first bliss, from which we fell through the deception of the serpent. But you, O Most Holy Cross, as having the inherent power of the Crucified Christ, save and preserve from all troubles those who lovingly call you:

Ikos 1

The faces of angels, like God’s servants, glorify the Cross in reality, the free passion of Christ the Giver of Life. We, having been delivered from eternal death by His suffering, imitating the powers above, joyfully cry out:

Rejoice, Cross, for on you Christ our God, with His will, His hand spread out, created our salvation; Rejoice, for by Christ, who laid upon you the crime of Adam and Eve, who stretched out their hands to the forbidden tree, has been abolished.

Rejoice, for the ancient oath that was against us has been taken away from the Lawgiver, who was raised against you, like a criminal; Rejoice, for by the strange sacrament that has been performed on you, the human race has been freed from mortal aphids.

Rejoice, for the sting of death has been broken upon you by those who suffered and died; Rejoice, for the sake of suffering, God is reconciled with people.

Rejoice, Honest Cross, all-joyful sign of our redemption.

Kontakion 2

Seeing fallen men, O Lord, You became human, and You freely endured the cross and death in your flesh for our race, so that You might deliver from eternal death those who confess Thee, the Son of God, and cry out to Thee: Alleluia.

Ikos 2

The human mind is exhausted in comprehending the great mystery of Your incarnation and free suffering for us: how You, this impassive God, endured the passion of the cross as a man and made this instrument of Your death a source of life and salvation for all who piously believe in You and those who sing praises:

Rejoice, O Cross, on which the sacrament, predestined from the ages, was performed; Rejoice, for in you our redemption has been accomplished, presented in many forms and symbols.

Rejoice, for the Giver of Life died on you, flowing blood and water, in the image of which our sins are washed away; Rejoice, for with drops of His most holy blood the sinful scabs of our souls are cleansed.

Rejoice, O Cross, like the living tree that is in the midst of God's paradise, longed for by Christians; Rejoice, who intelligently nourishes us with the fruits of immortality and encourages our cowardice with the hope of eternal life.

Rejoice, Honest Cross, all-joyful sign of our redemption.

Kontakion 3

Thy Cross, even though the tree is apparently a being, but is clothed with the Divine power, and the sensory world is revealed intelligently, works wonders for our salvation, striving to sing to You: Alleluia.

Ikos 3

Having the Most Holy Cross before our eyes, with holy veneration we honor the Savior Christ crucified on it for the sake of it, and we call out with a kiss:

Rejoice, O Cross, glorified by the obedience and suffering of Christ; Rejoice, exalted by the exaltation of the Son of God upon you, Who raised up the whole world from the fall of Adam.

Rejoice, for the terrible mystery that came to pass upon you made the earth horrified and tremble, as if it wanted to devour the lawbreakers; Rejoice, for I will slay the Lamb of God upon you; the veil of the temple will be rent and the sacrifice of the Old Testament will be abolished.

Rejoice, O Cross, for under thee I was crushed to pieces, the stony-hearted Jews who gave birth to unbelief fell away from God, and were deprived of the grace of the priesthood and the kingdom; Rejoice, for having been darkened by the sun in the passion of Christ, the night of polytheism has passed away and the light of faith has risen.

Rejoice, Honest Cross, all-joyful sign of our redemption.

Kontakion 4

Breathing in a storm of malice and driven by envy, the high priestess of Judaism hid Your Cross in the ground, O Christ God, may their madness not be a reproof; but to that one, like a precious treasure, arose from the bowels of the earth, acquired through the diligence of the pious Queen Helen and revealed to the joy of the whole world, with the red song of God: Alleluia.

Ikos 4

Having seen then the Christian people finding the honorable Cross, they glorified Christ God crucified on it, crying “Lord, have mercy.” Now, imitating them, we glorify His Holy Cross with titanic praises:

Rejoice, Cross, who sanctified our earthly nature into the hidden earth and desecrated by sins; Rejoice, having disgraced the incarnation and divinity of Christ by your appearance from the depths of the earth.

Rejoice, for He who suffered in your flesh has received all power in Heaven and on earth, so that He may lead everyone and everything to God the Father; Rejoice, for He who died on you as a man, by the power of His Divinity, broke the rivets of hell and brought out the souls of the righteous from there.

Rejoice, O Cross, as a prudent thief, who was crucified with Christ, who confessed Him, through you, like a ladder, ascended to Heaven; Rejoice, for by cutting off the passions of Christ, you have raised them all into the Kingdom of Heaven.

Rejoice, Honest Cross, all-joyful sign of our redemption.

Kontakion 5

Lord, under Moses, sometimes the prophet, we show the image of Your Cross, victorious against Your enemies, now we have Your very Cross, we ask for help: strengthen Your Church and grant it victories over its enemies, so that all Your enemies, not crying out to You, may be scattered: Alleluia.

Ikos 5

Of the Honest Cross, Christ, having prefigured the action of Moses, defeat Amalek in the desert of Sinai: for when people stretched out their hands and created an image of the cross, they became stronger; now all things have come into being in us: today the Cross is erected, and demons are running away, today all creation is freed from aphids, as if all the gifts of the Cross have risen up for us. Moreover, we rejoice and cry:

Rejoice, Cross, the terrible weapon of Christ, whose demons tremble; Rejoice, for by the power of the Crucified Christ upon you, the hordes of demons are driven far away.

Rejoice, for by the power of the Divine grace acting in you, victories against those who resist are granted to Christ-loving people; Rejoice, for from you, as from the tall and fruitful tree of Christ, suffering on you, the fruits of life and salvation grow for us.

Rejoice, Honest Cross, all-joyful sign of our redemption.

Kontakion 6

The life-giving tree of the Cross sometimes appeared as a preacher of the power and Divinity of Christ, when with your touch you raised the dead and raised him to life, having seen many of them from the Jews and the tongue learned the great mystery of piety: for the sake of human salvation, God appeared in the flesh and endured the passion of the cross, yes He will save those who cry to Him: Alleluia.

Ikos 6

Like the great tree of paradise, the honorable Cross of Christ rose on Calvary, from which the mental branches of grace spread throughout the entire universe and were crucified on it: under its canopy they find the coolness of the palimia with the heat of passions and those who want to live piously in Christ Jesus. Likewise, we, partakers of His grace, cheerfully cry out:

Rejoice, Holy Cross, tree of life, planted in Eden for Adam's sake, symbolized; Rejoice, new Adam, who stretched out his hand on you and revealed himself to the world.

Rejoice, for under the canopy of your blessed protection all the faithful come running; Rejoice, for through the mercy of the One who has given us to you, repentant sinners escape the fire of Gehenna.

Rejoice, Cross, our consolation in sorrows and sorrows; Rejoice, life-giving consolation and help to those who are exhausted in the fight against the temptations of passions, the world and the devil.

Rejoice, Honest Cross, all-joyful sign of our redemption.

Kontakion 7

Although You have shown the unsearchable abyss of Your goodness and mercy to the human race, Your Cross, O Lord, has given us a strong guardian and drives away demons. In the same way, all of us who believe in You glorify the greatness of Your passion, singing gratefully to You: Alleluia.

Ikos 7

Thou hast revealed wondrous deeds, O Lord, by Thy venerable Cross: for I have crucified myself upon Thy flesh, the whole creation has changed: the sun has hidden its rays, the foundations of the earth have shaken, hell has been crushed by the power of Thy power, and the hostiles have been brought forth, even as they have been for centuries. For this reason, let us tie these song flowers:

Rejoice, Cross, for all creation has compassion for those who suffered on You, as their Creator and Master; Rejoice, for the sun bears witness to His power and Divinity through darkness and the earth through shaking.

Rejoice, for the One who died on you was not kept dead, but, having destroyed the power of death, rose again on the third day; Rejoice, for I have resurrected the preaching of the Gospel, which began from the face of the Apostle, and has gone forth to all the ends of the earth.

Rejoice, O Cross, for through you idolatry and pagan polytheism have been abolished; Rejoice, for for your sake the right faith in the One God, glorified in the Trinity, has been established throughout the entire earth.

Rejoice, Honest Cross, all-joyful sign of our redemption.

Kontakion 8

It is strange that God became human and was crucified on the Cross, having mentally seen, we will withdraw from the vanity of the world, we will transfer our mind to Heaven. For this reason, God descended to the earth and ascended to the Cross, so that, like a ladder, he would lead to Heaven those who cry to Him: Alleluia.

Ikos 8

Today Adam and Eve rejoice, presently seeing the Cross, by which the adversary was struck, who of old in paradise by eating the forbidden fruit of those deceiving and creating captives for themselves. In the same way, we, rejoicing at our forefathers about deliverance from our spiritual captivity, reverently sing:

Rejoice, Cross, for upon you is the Good Shepherd, who laid down His soul for His sheep and even went down to hell, looking for the lost; Rejoice, for He did not despise the work of His hand, Adam and Eve, but with the other I snatched the righteous from hell, like from the jaws of a mighty beast, and installed them in paradise.

Rejoice, for upon you, who was nailed to Christ, has a flaming weapon of braids, and the Cherub, who guards the Eden, retreat from the tree of life; Rejoice, for we, now through Baptism of rebirth, new people in Christ, partake without restraint of the food of heaven.

Rejoice, Cross, rod of the power of Christ, sent from Zion, by whom we feed in the pastures of the gospel teachings; Rejoice, for through you we are preserved unharmed from the murderous wolves, who roar like lions and seek whom to devour.

Rejoice, Honest Cross, all-joyful sign of our redemption.

Kontakion 9

Deliver us from all troubles and snares of the enemy, blessed on the Cross, for we have received grace and power from Christ nailed to you; to Him, as our God and Savior, we sing with gratitude and praise: Alleluia.

Ikos 9

The Vetianism of all earthly beings is not sufficient for the glorification of Thy Cross, O Lord, on which Thou hast made our salvation; At the same time, perplexed to praise her according to her heritage, we cry out to her:

Rejoice, Cross, for as the Savior of the world, lifted up on you, has called many people into His knowledge and continues to call them to this day; Rejoice, for having shone on you, like on a candlestick, the true Light illuminates all the ends of the earth with the light of the knowledge of God.

Rejoice, for now the East and West glorify the One who suffered in you; Rejoice, for you, as the footstool of Christ, are glorified by all the faithful, elevating.

Rejoice, for from you, as from the inexhaustible source of Christ, people will draw an abundance of eternal blessings.

Rejoice, Honest Cross, all-joyful sign of our redemption.

Kontakion 10

For those who want to be saved and come running under the shadow of your protection, be your helper, the Most Holy Cross, preserving us from all evils by the power of the Crucified Christ upon you, to Him, as to our God and Savior, we sing with gratitude and laudation: Alleluia.

Ikos 10

You are the wall that protects us from troubles and misfortunes, the all-honorable Cross, and a strong pillar against the face of the enemy; the invisible fighters do not dare to approach them, afraid to look at Your power. For this reason, with faith, we are protected by your holy sign and cheerfully sing:

Rejoice, most honorable Cross of Christ, protect us from the attacks of spirits of evil; Rejoice, keep us safe from various arrows.

Rejoice, for from your sign, which we do piously with faith, all the powers of hell, like smoke from the wind, disappear; Rejoice, for through you all their strength, like wax before the fire, melts away.

Rejoice, as a holy martyr, protected by your sign and calling on the name of Christ, everyone bravely endured the sight of torment; Rejoice, for the reverend fathers, with the help of the power of the Divine, inherent in your sign, have overcome demonic fears and passions of rebellion.

Rejoice, Honest Cross, all-joyful sign of our redemption.

Kontakion 11

We offer all-contrite singing to Thee, O all-honorable Cross, and we humbly pray to Christ our God crucified on you, Who has given us joy and consolation in sorrow, that through His passion He will deliver us from harmful passions and teach us to faithfully chant to Him: Alleluia.

Ikos 11

With the light of the grace of God, inherent in the mysteries, enlighten our spiritual feelings, the Holy Cross, so that we are illuminated and instructed, so that we may not stumble over the stone of temptation, but may be able to follow the path of God’s commandments throughout our entire life, singing to this face:

Rejoice, messenger of Christ’s unceasing miracles and preacher of His mercy to the human race; rejoice. The Cross, the renewal of the human race and the New Testament of Christ is the seal and confirmation.

Rejoice, triumph of the Christian faith and trustworthy anchor of our hope; Rejoice, decoration of the holy temples of God and protection of the houses of the pious.

Rejoice, blessing of the fields and vertograds; Rejoice in the sanctification of all elements.

Rejoice, Honest Cross, all-joyful sign of our redemption.

Kontakion 12

Grant us Thy all-powerful grace, O Lord, that we may follow Thee, our Master, taking up our cross, not nailed to it, but through labor, abstinence and humility, so that we may be partakers of Thy sufferings, from which flow the sweat of Eternal Life, soldering all the faithful, piously singing Ti: Hallelujah.

Ikos 12

Singing your greatness, all-honored Cross, we all praise you, like the victorious scepter of the Heavenly King, an all-joyful sign of our salvation, and we also cry out:

Rejoice, Cross, the power of Orthodox Christians and their indestructible defense; Rejoice, adornment of the saints and strength and reinforcement of all ascetics of faith and piety.

Rejoice, Cross, protect us from the cradle to the grave on all the paths of life, and after death in the air ordeals protect us from the spirits of evil; Rejoice, for under your sign those who rest, who died in faith and piety, will rise on the last day to eternal life.

Rejoice, O Cross, who by your appearance in Heaven preceded the glorious Second Coming of Christ; Rejoice, for those who have crucified Christ and all the unfaithful will then see you and the mountaineers will weep, but those who love the Lord, seeing you, will rejoice greatly.

Rejoice, Honest Cross, all-joyful sign of our redemption.

Elder Cleopas (Elijah)

Photo of the day

Wife of the Emperor Claudius II (–).

The 3rd version, also apparently originating in the century. in Syria, reports that St. Elena tried to find out the location of the Cross from the Jerusalem Jews, and in the end one elderly Jew named Judas, who at first did not want to talk, after torture indicated the place - the Temple of Venus. St. Helena ordered to destroy the temple and excavate this place. 3 crosses were found there; A miracle helped to reveal the Cross of Christ - the resurrection through touching the True Tree of a dead man who was being carried past. It is reported about Judas that he subsequently converted to Christianity with the name Cyriacus and became the bishop of Jerusalem; however, church historians do not mention a single bishop of Jerusalem with that name in the century.

Despite the antiquity of the 1st version of the legend about the finding of St. Cross, in the middle and late Byzantine era the 3rd version became the most common; in particular, the prologue legend intended for reading on the Feast of the Exaltation according to modern liturgical books of the Orthodox Church is based on it.

When was the Cross found?

The exact date of the discovery of St. The cross is unknown; Apparently, it took place in or after the discovery of St. On the Cross, Emperor Constantine the Great began the construction of a number of churches, where services were to be performed with the solemnity befitting this city. OK. The great basilica Martyrium, erected directly near Golgotha ​​and the Cave of the Holy Sepulcher, was consecrated. The Day of Renewal (i.e., consecration, the Greek term enkainia (renewal) usually means the consecration of the temple) of the Martyrium, as well as the rotunda of the Resurrection (Holy Sepulcher) and other buildings on the site of the Crucifixion and Resurrection of the Savior on September 13 or 14 began to be celebrated annually with great solemnity , and the memory of finding St. The Cross was included in the festive celebration in honor of the Renewal.

Establishment of the Feast of the Exaltation

The establishment of the Feast of the Exaltation is connected, therefore, with the holidays in honor of the consecration of the Martyrium and the Rotunda of the Resurrection, in relation to which the Exaltation was initially of secondary importance. According to the “Easter Chronicle” of the 7th century, the sacred act of the Exaltation (called here staurofaneia (Greek) - the appearance of the Cross [to the people)) was first performed during the festivities during the consecration of Jerusalem churches.

The choice of September 13 or 14 as the date of the Feast of Renewal could be due both to the very fact of consecration on these days, and to a conscious choice. According to a number of researchers, the Feast of Renewal has become a Christian analogue of the Old Testament Feast of Tabernacles, one of the 3 main holidays of Old Testament worship (Lev 34.33–36), celebrated on the 15th day of the 7th month according to the Jewish calendar (this month roughly corresponds to September) , especially since the consecration of Solomon's Temple also took place during Tabernacles. In addition, the date of the feast of renewal on September 13 coincides with the date of the consecration of the Roman temple of Jupiter Capitolinus, and a Christian holiday could be established to replace the pagan one (this theory was not widely spread). Finally, there are possible parallels between the Exaltation of the Cross on September 14 and the day of the Crucifixion of the Savior on Nisan 14, as well as between the Exaltation and the Feast of the Transfiguration 40 days earlier. The question of the reason for choosing September 13 as the day of the Feast of Renewal (and, accordingly, September 14 as the day of the Feast of the Exaltation) has not been finally resolved.

The word “exaltation” itself among the surviving monuments is first found in Alexander the Monk (527–565), the author of a eulogy to the Cross, which should be read on the feast of the Exaltation according to many liturgical monuments of the Byzantine tradition (including modern Russian liturgical books). Alexander the Monk wrote that September 14 is the date of the Feast of the Exaltation and Renewal, established by the fathers by order of the emperor.

Subsequently, it was the Exaltation that became the main holiday and became widespread in the East, especially after the victory of Emperor Heraclius over the Persians and the solemn return of St. Cross from captivity in March (this event is also associated with the establishment of calendar commemorations of the Cross on March 6 and on the Cross Worship Week of Lent). The feast of the Renewal of the Jerusalem Church of the Resurrection, although preserved in liturgical books until the present day. time, became the pre-holiday day before the Exaltation.

Post of Exaltation

For the Saturday before the Exaltation, the Typikon indicates the liturgical readings of 1 Cor 2.6–9 and Matthew 10.37–42; for the week (Sunday) before the Exaltation - Gal 6. 11–18 and John 3. 13–17; for Saturday after the Exaltation - 1 Cor 1. 26-29 and Luke 7. 36-50; for the week of the Exaltation - Gal 2. 16–20 and Mark 8. 34–9. 1. In addition to the readings, the week of the Exaltation also had a special memory of the Holy Spirit. Simeon, relative of the Lord, with his followers.

Feast of the Exaltation in the Typikons of the Studio tradition

The service of the Feast of the Exaltation in all studio monuments is performed according to the festive rite; at Vespers there is an entrance and the paremias are read (the same as in the Typikon of the Great Church); at matins - reading from ch. 12 of the Gospel of John, to which is added “Having seen the Resurrection of Christ” (which emphasizes the connection between the Death on the Cross of Jesus Christ and the Resurrection of Christ); at the end of Matins there is the rite of raising the Cross; liturgical readings are the same as in the Typikon of the Great Church.

On the evening of September 13, a festive vespers is celebrated with “Blessed is the man” and the troparion of the 2nd tone at the end. At Matins (with the same troparion on “God is the Lord”) 2 kathismas are sung (the sedals for kathismas are borrowed from the hymns of the cross of the Octoechos) and the sedate 4th tone is sung (except for Sundays); then - the prokeimenon of the 4th tone from Ps 97, “Every breath” and Gospel John 12. 28-36a, after which they sing “Having seen the Resurrection of Christ,” Ps 50 and the canon of the holiday. According to the 3rd song of the canon, the crucifixion is sedalen Oktoechos, according to the 6th - the kontakion of the Exaltation, according to the 9th - “Holy is the Lord”. There are no laudatory stichera; the verses are borrowed from the hymns of the cross of the Octoechos. After the stichera, “There is Good” and the Trisagion of St. The cross is placed in front of the altar and worship begins with the singing of stichera. After the end of the kissing, in the chapter of the Typikon about the service on September 14, the special litany and the end of Matins are indicated, and the rite of elevation is not mentioned, however, at the end of the Typikon this rite is written out. The liturgy contains pictorial antiphons with troparions of the 3rd and 6th hymns of the festive canon on the blessed ones.

On the day of the post-feast, September 15, the verse of the Psalter is canceled; The observance of the holiday is connected with the observance of the Great Martyr. Nikita; Troparion 1 tone. At Matins there are 2 canons of the holiday (St. Cosmas (the same as September 14), as well as St. Andrew) and the Great Martyr. Nikita. The service at the liturgy is the same as on the holiday. The compiler of the Typikon emphasizes that September 15, strictly speaking, is not a post-exaltation celebration; The festive features of the service on this day are caused only by the need to give rest to the brethren. His attitude to the post-exaltation celebration. Patriarch Alexy explains the practice of St. Sophia of Constantinople, where, as he notes, St. The Tree of the Cross is placed for veneration as early as September 10th and where the holiday ends on September 14th with the return of the Cross to the palace after the liturgy.

The Typikon indicates readings for Saturday and the week before the Exaltation. (the same as in the Typikon of the Great Church); There are no instructions about Saturday and the week after the Exaltation in the Studios-Aleksievsky Typikon. Statutory features of the Exaltation according to the Slavic Studite Menaions of the 12th – 13th centuries. correspond to the Studiysko-Alexievsky Typikon.

II. Statutory instructions on the Exaltation in the Evergetid Typikon almost literally coincide with the same instructions in the Typikon of the Monastery of Christ the Lover of Mankind. As in the Studian-Alexievsky Typikon, the festive cycle consists of the pre-celebration on September 13, the holiday on September 14 and the giving on September 15. The pre-celebration combines the sequences of the pre-celebration of the Exaltation and the Scheme. Cornelia; in tribute - Exaltation and Great Martyr. Nikita.

After Vespers, on the day of the forefeast, “pannikhis” is performed (in the Evergetid Typikon - a service similar to the modern Easter “midnight office”) with a canon and sedal Exaltation. Troparion of the Forefeast - 2nd tone; at the liturgy for the blessed - the 3rd hymn of the canon of the forefeast; Liturgy readings - sschmch. Cornelia.

Before the festive Vespers, while singing the troparion in the 1st tone “Save, O Lord, Thy people”; the same troparion is sung at the services of the holiday and dedication), the transfer of the Tree of the Cross to the altar is performed. At Vespers, the verse of the Psalter is canceled (but if the holiday falls on a Sunday, “Blessed is the man” is sung); there are entrances and paremias. After Vespers, pannikhis is served with the canons of the day (apparently Octoechos) and V. (4th tone, creation of Herman). At the Matins of the Exaltation on “God is the Lord” - the troparion of the holiday and. 2 kathismas are versified: 1st row, 2nd – 13th (chosen for the sake of Ps 91–100, containing prophecies about the Cross; the same kathisma is indicated for the Exaltation in one of the manuscripts of the Studian-Alexievsky Typikon, reflecting the influence of the Evergetid Typikon); after the kathismas - the sedals of the cross of the Octoechos and the patristic readings. After the readings - polyeleos and the 1st power antiphon of the 4th tone (on Sunday - power of the current tone, despite the cancellation of Sunday hymns); then the prokeimenon, “Every breath”, the Gospel (John 12. 28-36a), “Having seen the Resurrection of Christ” and Ps 50. Canon of Matins - St. Cosmas; at the beginning of the canon (or during Ps 50) the Tree of the Cross is solemnly carried out of the altar and placed on a prepared table near St. gate According to the 3rd song of the canon - the sedals of the Cross; on the 6th – kontakion of the Exaltation and, “if time permits,” 3 ikos (which is a trace of the full kontakion); on the 9th - “Holy is the Lord” and the special luminary of the Cross. Stichera of praise and great doxology are sung and the rite of raising the Cross is performed, followed by a special litany and the end of Matins. The liturgy indicates daily antiphons (Ps 91, 92, 94), to the 3rd of which the troparion of the holiday is chanted; there is a special entrance verse (Ps 98.5), the readings in the liturgy are the same as in the Typikon of the Great Church (but the Apostle - 1 Cor 1.18-24).

September 15 in the Typikon is called the after-feast and celebration of the Feast of the Exaltation; on this day the celebration of the holiday is combined with the celebration of the Great Martyr. Nikita; Troparion - “Save, O Lord, Thy people.” At Vespers - the prokeimenon of the day; the versification of the Psalms at Vespers and Matins is canceled (except for the coincidence of September 15 with Sunday; the Evergetid Typikon contains detailed instructions for the case of such a coincidence). On Saturdays and weeks before and after the Exaltation, the readings are the same as in the Typikon of the Great Church (but the Gospel of the Saturday after the Exaltation - John 3. 13-17).

III. In the studio Typicons of the Athos-Italic group The festive cycle of the Exaltation does not have a pre-celebration (September 13 commemorates the Renewal of the Church of the Resurrection in Jerusalem and the celebration of the Feast of the Nativity of the Virgin Mary), the duration of the post-celebration is increased to 7 days. The celebration of the Feast of the Exaltation occurs on September 21. The Morning Gospel of the Exaltation, according to these monuments, is longer than in the Constantinople and Asia Minor ones, by 3 verses: John 12. 25–36a.

Editing text from: 25.09.2014 08:47:38

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The Exaltation of the Holy Cross is celebrated on September 27, 2020 (September 14 is the date according to the old style). The holiday is dedicated to the Cross of Jesus Christ, on which he was crucified. Elevation means “raising up.” This holiday symbolizes the raising of the Cross from the ground after it was discovered there.

On this day, people do not start any business, as there will be no positive result.

Traditionally, walks or religious processions are held with icons and prayers.

On this day, the Vozdvizhensk ceremonies begin, which last two weeks. Unmarried girls gather and recite a certain spell seven times. According to legend, after such a ritual, the one who is dear to her heart will fall in love with the girl.

Those who observe fasting during the Exaltation will receive forgiveness of 7 sins, and those who do not observe it will receive 7 sins.

On this holiday, crosses are drawn in houses with chalk, soot, coal, garlic, and animal blood. Small crosses made of wood are placed in animal bins and nurseries. If there are no crosses, they are made from rowan branches. They protect people, animals and crops from evil spirits.

history of the holiday

After the death of Christ, the holy Queen Helen ordered the erection of about 90 temples in various places: where the Savior was born, from where he ascended to heaven, where he prayed before his death, at the burial place of his Mother. She brought part of the Cross and the nails with which it was chained to it to Constantinople. By order of Emperor Constantine, a temple was built in Jerusalem in honor of the Resurrection of Christ. Its construction took almost 10 years.

In 327, Queen Helena died before the consecration of the temple. Despite this, on September 13, 335, it was consecrated, and the next day - the 14th - the celebration of the Exaltation of the Precious and Life-Giving Cross of the Lord was scheduled.

Have an interesting day

Today's challenge: Avoid animal foods.
Holy Queen Helena, after the death of Christ, ordered the construction of about 90 churches. Temples were supposed to be in a variety of places: where the Savior was born, from where he ascended to heaven, where he prayed before his death, at the burial place of his mother. But the queen did not live to see the consecration of the temple. And yet, on September 13, it was still illuminated, and a holiday was appointed the next day.

According to Orthodox tradition, on the day of the holiday itself there is a strict fast - abstain from food of animal origin.

Signs

North wind - for a warm summer.

If the westerly wind blows for several days in a row, then the weather in the coming days will be bad.

At sunrise, the moon is outlined by a reddish, rapidly disappearing circle - indicating clear and dry weather.

Geese fly high - the flood will be high, low - the river will rise low.

If cranes fly slowly and high, crowing as they fly, then autumn will be warm.

Exaltation of the Holy Cross 2018: what not to do / UNIAN

Tomorrow, September 27, Orthodox Christians celebrate the Exaltation of the Honest and Life-Giving Cross of the Lord - in memory of the discovery of the Cross of the Lord on which Christ was crucified. In the Orthodox Church this is one of the 12 most important holidays.

The holiday got its name due to the church custom of erecting a cross during worship.

Exaltation of the Holy Cross: history of the holiday

The exact date of the acquisition of the Holy Cross is unknown. But it is known to whom Christians owe this find. According to legend, the cross was found by the mother of Emperor Constantine, Equal-to-the-Apostles Helen. And this happened, apparently, in 325 or 326.

Exaltation of the Holy Cross: what needs to be done

On this holiday, it is customary to go to church to pray for health and well-being. In this case, you need to buy three candles in the church. Then, while reading a prayer, they cross the corners of the house. They also put a cross on the entrance doors.

Exaltation of the Holy Cross: what not to do

This holiday has a number of prohibitions:

• you cannot work - read more in our material - an exception is made only for urgent matters: caring for children and pets, etc.;
• you can’t start a new business - nothing will come of it;
• you need to keep a strict fast: do not eat food of animal origin (including milk and eggs) and do not drink alcohol; food is seasoned only with vegetable oil;
• You can’t swear or quarrel;
• keep the door open: it is believed that this is the day when snakes crawl out of holes and look for a place to winter - and can crawl into the house for the winter;
• It is not customary to woo a girl on this day;
• go to the forest so that evil spirits and adders do not drag you into their holes.

Exaltation of the Lord: signs

It was believed that the Exaltation was the last day of Indian summer, and after it one should not expect any warmth. There is even a saying: “At the Exaltation, the caftan and fur coat moved, the hat pulled down” - that is, cold weather is coming.

In the old days they said that on Exaltation the bear already lies down in its den, the snake crawls into a hole, and the birds fly south.

• from the Exaltation, autumn shifts to winter;
• whoever fasts on the Exaltation will have seven sins forgiven. And whoever does not fast for the Exaltation will be charged with seven sins;
• if a cold north wind blows on this day, then the coming summer will be hot;
• During the Shift, the Leshy walks: whoever goes into the forest will not find his way back;
• In the ascension from the field, the last haystack moves.

What does the Feast of the Exaltation of the Holy Cross mean?

As explained by the rector of the Kiev-Pechersk Lavra, Metropolitan Pavel of Vyshgorod and Chernobyl, the Church honors the Cross on which Christ died, since it was on it that “the salvation of each of us was accomplished.”

Exaltation of the Cross of the Lord: icon

People endow this icon with miraculous powers. First of all, the icon of the Exaltation of the Cross of the Lord helps to cure:

• infertility;
• toothache;
• chronic migraines;
• diseases of bones and joints.

Exaltation of the Holy Cross: prayer

O Most Honest and Life-Giving Cross of the Lord! In ancient times you were a shameful instrument of execution, but now you are a sign of our salvation, ever revered and glorified! How worthily can I, the unworthy, sing to You and how dare I bend the knees of my heart before my Redeemer, confessing my sins! But the mercy and ineffable love for mankind of the humble Boldness crucified upon you gives me, so that I may open my mouth to glorify You; For this reason I cry to Ti: Rejoice, Cross, the Church of Christ is the beauty and foundation, the whole universe is the affirmation, all Christians are the hope, kings are the power, the faithful are refuge, Angels are glory and praise, demons are fear, destruction and driving away, the wicked and infidels - shame, the righteous - pleasure, the burdened - weakness, the overwhelmed - refuge, the lost - a mentor, those possessed by passions - repentance, the poor - enrichment, the floating - the helmsman, the weak - strength, in battle - victory and conquest, the orphans - faithful protection, widows - intercessor, virgins - protection of chastity, hopeless - hope, sick - a doctor and the dead - resurrection! You, typified by the miraculous rod of Moses, are a life-giving source, watering those thirsty for spiritual life and delighting our sorrows; You are the bed on which the Risen Conqueror of Hell rested royally for three days. For this reason, morning, evening, and noon, I glorify Thee, blessed Tree, and I pray by the will of the One who has been crucified on Thee, may He enlighten and strengthen my mind with Thee, may He open in my heart a source of more perfect love and may all my deeds and paths be overshadowed by Thee May I take out and magnify Him who is Nailed to You, for my sin, the Lord my Savior.

Come, people of Christ, let us praise the Honest Cross, on which Christ, the King of Glory, stretched out his hand, leading us to the first bliss, from which we fell through the deception of the serpent. You, O Most Holy Cross, as if you have the inherent power of the Crucified Christ, save and preserve from all troubles those who lovingly call you: Rejoice, Honest Cross, all-joyful sign of our redemption.

In contact with

The Exaltation of the Honest and Life-Giving Cross of the Lord is a holiday celebrated in historical churches, one of the twelve.

Since the 7th century, the memory of the return of the Life-Giving Cross from Persia by the Greek Emperor Heraclius (629) began to be associated with this day.

unknown, Public Domain

Both during the acquisition and during the glorification of the Cross returned from Persia, the primate, in order to give everyone gathered for the celebration the opportunity to see the Shrine, erected (that is, raised) the Cross, turning it to all cardinal directions.

history of the holiday

Finding the Cross

The cross was found by the mother of Emperor Constantine the Great, Queen Helena, who came to Palestine and the Bishop of Jerusalem Macarius (314-333).

As a result of excavations, the Cave of the Holy Sepulcher was found, and three crosses were discovered not far from it.

The cross of Jesus Christ was determined when a sick woman, on whom they were placed one by one, received healing. According to another legend, a dead person was resurrected from contact with this cross and was carried along the street for burial (hence the name Life-giving Cross).

Holy Queen Helen commemorated places associated with the earthly life of the Savior by the founding of more than 80 churches erected in Bethlehem - the place of the Nativity of Christ, on the Mount of Olives, from where the Lord ascended to heaven, in Gethsemane, where the Savior prayed before His suffering and where the Mother of God was buried after the Dormition. Saint Helena brought with her a part of the Life-Giving Tree and nails to Constantinople.

Vasily Kondratievich Sazonov (1789–1870) , Public Domain

Emperor Constantine, Equal to the Apostles, ordered the construction of a majestic and extensive temple in Jerusalem in honor of the Resurrection of Christ, which included both the Holy Sepulcher and Golgotha. The temple took about 10 years to build. Saint Helena did not live to see the consecration of the temple; she died in 327. The temple was consecrated on September 13, 335. The next day, September 14, it was established to celebrate the Exaltation of the Honorable and Life-Giving Cross.

Return of the Cross

On this day, another event related to the Cross of the Lord is remembered - his return from Persia after 14 years of captivity back to Jerusalem. The Persian king Khosroes II, in the war against the Greeks, defeated the Greek army, plundered Jerusalem and took captive the Life-Giving Cross of the Lord and Patriarch Zechariah (609-633).

The cross stayed in Persia for 14 years and only under Emperor Heraclius (610-641), who, with the help of God, defeated Khosroes and made peace with his son, was their shrine returned to Christians - the Cross of the Lord.

With great triumph, the Life-Giving Cross was brought to Jerusalem. Emperor Heraclius, wearing a royal crown and purple, carried the Cross of Christ to the Church of the Resurrection. Patriarch Zechariah walked next to the king.

At the gate by which they ascended to Golgotha, the emperor suddenly stopped and could not move further. The Holy Patriarch explained to the Tsar that the Angel of the Lord was blocking his path, for He Who carried the Cross to Golgotha ​​to redeem the world from sins, performed His Way of the Cross in a humiliated form. Then Heraclius, taking off his crown and purple, put on simple clothes and freely carried the Cross of Christ into the temple.

unknown, Public Domain

In his homily on the Exaltation of the Cross, Saint Andrew of Crete says: “ The Cross is erected, and all the faithful flock together, The Cross is erected, and the city triumphs, and the nations celebrate».

Divine service

Orthodox Church

The day before (that is, September 13) the evening is performed. According to the rules, this all-night vigil must include small vespers. At Little Vespers, the Cross is transferred from the altar to the throne. However, now the celebration of Little Vespers can be found in Russia only in rare monasteries. For this reason, in parish churches the Cross is placed on the altar before the start of the service (the Gospel is placed behind the antimension).

unknown, Public Domain

Then the troparion is sung three times “And we glorify Your Holy Resurrection”, during which prostrations are made three times. Then special stichera are sung, during which the priest performs anointing with oil, and then the august, the usual ending and the first hour.

At the liturgy, instead of the Trisagion, it is sung “We worship Your Cross, Master, and we glorify Your Holy Resurrection”(no prostrations).

According to tradition, on this day it is customary to wear purple vestments.

The cross lies on the lectern until September 21 - the day of the Exaltation. To be given at the end of the liturgy after the prayer behind the pulpit, while singing the troparion and kontakion to the Cross, the Cross is carried away by the priest through.

Troparion, kontakion and tribute for the Exaltation of the Cross of the Lord

	In Greek	In Church Slavonic (transliteration)	In Russian
Troparion of the holiday, tone 1 (Ἦχος α")	Σῶσον Κύριε τὸν λαόν σου καὶ εὐλόγησον τὴν κληρονομίαν σου, νίκας τοῖς Βασιλεῦσι κατὰ βαρβάρων δωρούμενος καὶ τὸ σὸν φυλάττων διὰ τοῦ Σταυροῦ σου πολίτευμα.	Save, Lord, Your people and bless Your inheritance, granting victories to Orthodox Christians against resistance, and preserving Your life by Your Cross	Save, Lord, Your people and bless Your inheritance, granting victories to Orthodox Christians over their enemies and preserving Your people through Your Cross.
Kontakion of the holiday, tone 4 (Ἦχος δ")	Ὁ ὑψωθεὶς ἐν τῷ Σταυρῷ ἑκουσίως, τῇ ἐπωνύμῳ σου καινῇ πολιτείᾳ, τοὺς οἰκτιρμούς σου δώρησαι, Χριστὲ ὁ Θεός. Εὔφρανον ἐν τῇ δυνάμει σου, τοὺς πιστοὺς Βασιλεῖς ἡμῶν, νίκας χορηγῶν αὐτοῖς, κατὰ τῶν πολεμίων· τὴν συμμαχίαν ἔχοιεν τὴν σήν, ὅπλον εἰρήνης, ἀήττητον τρόπαιον.	Ascend to the Cross by will, grant Thy bounty to Thy new residence, O Christ God, make us glad with Thy power, giving victories to us as counterparts, benefits to those who have Thy weapons. ra, invincible victory.	Ascended to the Cross voluntarily, grant Thy mercy to the new people named after You, O Christ God; make your faithful people glad with your power, giving them victories over their enemies - may they have help from you, a weapon of peace, an invincible sign of victory.
Worthy of the holiday, voice 8 (Ἦχος πλ. δ")	Μυστικῶς εἶ Θεοτόκε Παράδεισος, ἀγεωργήτως βλαστήσασα Χριστόν, ὑφ᾿ οὗ τὸ τοῦ Σταυροῦ, ζωηφόρον ἐν γῇ, πεφυτούργηται δένδρον· δι᾿ οὗ νῦν ὑψουμένου, προσκυνοῦντες αὐτὸν σὲ μεγαλύνομεν.	Thou art the Mystery, O Mother of God, paradise, who uncultivated Christ, Who planted the Tree of the Life-Giving Cross on the earth. Thus, now I exalt, worshiping Him, we magnify You.	You, Mother of God, are a mysterious paradise, who uncultivated Christ, who planted the life-giving tree of the Cross on earth; therefore now, at the erection of it, worshiping it, we magnify You.

Greatness

We magnify Thee,/ Life-giving Christ,/ and honor Thy holy Cross,/ by which Thou hast saved us// from the work of the enemy.

Photo gallery

Name

Exaltation of the Honest and Life-Giving Cross of the Lord

Greek ῾Η παγκόσμιος ὕψωσις τοῦ τιμίου καὶ ζωοποιοῦ Σταυροῦ

verbatim Worldwide Exaltation of the Honest and Life-Giving Cross

in Russian vernacular: Zdvizhenye

Celebration

It is celebrated by the Orthodox Church on September 14 according to the Julian calendar or September 27 according to the Gregorian calendar.

Some features of worship

Initially, this holiday was established by the Church in memory of the finding of the Cross of the Lord in the 4th century. In the 7th century, the memory of the discovery of the Holy Cross was combined with another memory - the return of the Tree of the Life-Giving Cross of the Lord from Persian captivity.

The vigil service of the holiday is being celebrated.

Stichera on the stichera - the holiday, Glory and now - the stichera of the holiday.

After Now you let go and the troparion of the holiday is sung three times.

At matins

For God the Lord the troparion of the holiday is sung (twice), Glory and now - the same troparion

According to the polyeleos, which is traditionally performed at the altar, the magnification of the holiday is sung: We magnify Thee, Life-Giving Christ, and honor Thy Holy Cross, by which Thou hast saved us from the work of the enemy.

Degree - 1 antiphon 4 voices From my youth.

Prokeimenon of the holiday.

According to the Gospel - having seen the Resurrection of Christ once.

According to Psalm 50, the stichera of the holiday is sung. Anointing with holy oil is performed after the removal of the Cross.

Canons: holiday.

The chaos of the holiday is sung, having drawn the Cross.

After the 8th song, we don’t sing the Most Honest, but we sing the chorus and irmos of the 9th song. Chorus: Magnify, my soul, the Most Honorable Cross of the Lord. Irmos of the 9th canto: You are the Mystery, O Theotokos, paradise (You are the mysterious paradise, O Mother of God), who uncultivated Christ, Who has planted the Tree of the Life-Giving Cross on the earth. By this (therefore) now lifting up (the Cross), worshiping it, we magnify Thee.

The indicated chorus is chanted at the 9th canto and for each troparion of the 1st canon, and for the troparions of the 2nd canon, which has only one 9th canto, the chorus is sung: Magnify, my soul, the exaltation of the Life-giving Cross of the Lord.

To praise the stichera of the holiday, Glory and now - the holiday.

After the great doxology - the removal of the Cross and veneration.

In cathedral and, with the blessing of the diocesan bishop, parish churches, the rite of raising the Cross is performed

At the Liturgy

The antiphons of the holiday are sung (antiphon 1, antiphon 2).

Entrance Verse: Lift up the Lord our God, and worship His footstool, for He is holy.

Immediately after the entrance verse there is the troparion of the holiday and kontakion.

Instead of the Trisagion, “We bow to Your Cross, O Master...” is sung.

Prokeimenon, tone 7: Lift up the Lord our God, and worship His footstool, for He is holy. Verse: The Lord reigns, let people be angry.

Instead of Worthy, the deserving of the holiday is sung - the chorus: Magnify, my soul, the Most Honorable Cross of the Lord and the irmos of the 9th song of the canon: “Thou art the Mystery, O Theotokos, paradise...” (before giving up).

Participated in the holiday: The light of Your face shines upon us, O Lord.

On the day of the Feast of the Exaltation, a fast is established, similar to the usual fast on Wednesday and Friday (fish is not allowed). It was established in remembrance of the suffering of the Lord, who suffered death on the Cross, and to convey the idea that the veneration of the Cross is associated with the mortification of the flesh.

In the after-feast

At the Liturgy after the entrance it is sung: Come, let us worship with the ending: Save us, Son of God, crucified in the flesh, singing Ti: Alleluia.

The Life-Giving Cross, carried out on the Feast of the Exaltation, lies in the church on a lectern until the day of the holiday. On the day of the Exaltation (September 21/October 4), after the dismissal of the Liturgy, the priest censes around the lectern with the Cross (three times) and, while singing the troparion and kontakion, brings the Cross into the altar, placing it on the Holy Cross. throne.