Childbirth has never and nowhere been a purely biological phenomenon: it is always a social and cultural phenomenon, which is necessarily reflected in the ritual practice of national and religious groups. In this article, I would like to dwell on one of the components of childbirth rites in the Orthodox Church, namely the prayers of a woman in labor, the vocabulary and even the very existence of which today causes bewilderment both on the part of the laity and on the part of a certain part of the clergy who say “that these rituals express an archaic, outdated worldview and represent an unjustified relic of primitive concepts and beliefs that are offensive to women, in particular, and to human nature itself in general. " My goal is to briefly trace the history and causes of these prayers, to offer theses that can serve to understand their meaning, and to show that from the point of view Orthodox Christian postpartum prayers belong to that deep and meaningful level of the birth ceremony, which, at its core, cannot be affected by all kinds of innovations and modifications.
Most of the comments on prayers 1-40 days begin with the statement that the reason for their occurrence should be sought in the Jewish, Old Testament law, namely in Levite 12 chapter. On closer examination, however, it becomes clear that such argumentation is at least not self-evident and does not exhaust the problem, and that which was natural in the time of Zonar and Balsamon, in our time requires explanation. The reference to this raises several questions at once, the first of which is how the coming into the world and the resurrection of Christ influenced this and other prescriptions of the law? In the mouths of harsh critics, this question takes on a harsher sound: what does the Old Testament laws have to do with us, the Church of the New Testament? While the latter statement is already contradictory in itself (we are not the Church of the New Testament only; we are the Church of the New and Old Testaments, which the Lord did not come to abolish, but to fulfill [Matthew 5:17; etc.]), the first question makes us think about the place of the Old Testament in Christ's Church and what interpretation it receives.
Much has been written on this topic. O. Georgy Florovsky "Aspects of Church History", for example, writes that the New Testament “scriptures” were simply incorporated into the inherited Hebrew Bible as an organic complement to it. And only the Bible as a whole, both Testaments together, was considered an adequate record of Christian revelation. There was no break between the two Testaments, but the unity of the Divine Economy. The Christian message is not just a proclamation of certain doctrines, but, above all, a testimony to the great works of God through the ages. St. Justin's "Dialogue with Tryphon Judah" attempted to prove the truth of Christianity based solely on Old Testament... Marcion's attempt to sever New Testament from Old Testament roots met with stiff resistance from the Church and was condemned. Florovsky ends this chapter with a reference to Origen and St. Gregory of Nyssa as theologians, in whose writings great attention is paid to the interpretation of the Old Testament. “Those who grow in the knowledge of the Christian faith do not disregard what is written in the Law. On the contrary, they revere him, thereby showing the depths of wisdom and mystery hidden in these scriptures, which the Jews do not fully understand, ”writes Origen, who in the context of our topic is especially interesting, since in his sermons on the book of Leviticus, about which below will be discussed, he invariably emphasizes the organic connection that exists between Christ's Church and the precepts of Old Testament law, which, nevertheless, must be viewed in the light of New Testament revelation - i.e. otherwise than they were understood in.
So, what was the reason for the need for postnatal cleansing in the Old Testament?
Leviticus ch. 12 reads: “And the Lord said to Moses, saying, Say to the children of Israel, if a woman conceives and gives birth to a male [baby], she will be unclean for seven days; as in the days of her suffering through purification, she will be unclean; on the eighth day he will be circumcised foreskin his; and she must sit for thirty-three days, being cleansed from her blood; she should not touch anything sacred, and she should not come to the sanctuary until the days of her purification are fulfilled. If she gives birth to a female [baby], then during her cleansing she will be unclean for two weeks, and she must sit for sixty-six days, being cleansed of her blood. At the end of the days of atonement for her son or daughter, she must offer a one-year-old lamb for a burnt offering and a young dove or a turtledove as a sin offering, to the entrance of the tabernacle of meeting to the priest; he will bring it before the Lord and cleanse her, and she will be clean from the flow of her blood. Here is the law about the one who gave birth to a [baby] male or female. If she is not able to bring a lamb, then let her take two turtledoves or two young doves, one for a burnt offering, and the other for a sin offering, and the priest will cleanse her, and she will be clean ”.
This passage is referenced by a number of both Christian and Jewish sources. According to the latter, the cause of impurity lies only in the bleeding that occurs during childbirth. Here we need to remember the meaning that assimilated blood in biblical Judaism.
In the conditions of the fallen world, blood outflows occurring during menstrual and labor cycles were understood as non-realization of the potential for giving birth to a child, i.e. as an act directed - albeit unwittingly - against the continuation of life, i.e. associated with death and sin. This made the blood unclean. A woman who fell into uncleanness in this way was forced to stay at home for a period of 40 to 80 days. During the first 7 days, as in the case of the monthly expiration, she was forbidden to come into contact with others.
People and things that the woman in labor touched (except for a baby who did not possess ritual impurity) were also considered unclean for one day. However, unlike menstruation, for which no sacrifices were prescribed, the woman in labor, after the expiration of the above period, had to sacrifice a lamb or two doves as a cleansing sacrifice. A certain obscurity of what exactly the sacrifice was made for, became and to this day is the subject of attention of the Jews themselves. Among others, the Talmud also proposes the following explanation: one must think that the sacrifice is made in atonement for a possible vow, which the woman most likely made during the labor, namely, the vow never to conceive a child again, so as not to suffer like this again. However, the Talmud continues, when a woman sees a smiling baby, she no longer remembers either her vow or the pain of suffering. For the renunciation of this vow, a sacrifice is brought to the Temple. One way or another, Judaism understands the process of postnatal cleansing as a sacrifice for sin - "hatat", as opposed to the sacrifice of thanksgiving - "toda".
In the New Testament, the postpartum cleansing of a woman is reflected in the passage that tells about:
Luke 2: 21-24: “After eight days, when it was necessary to circumcise [the Child], they gave Him the name Jesus, which was called by the Angel before His conception in the womb. And when the days of their cleansing according to the law of Moses were fulfilled, they brought Him to Jerusalem to present Him to the Lord, as prescribed in the law of the Lord, so that every male baby who opens the box should be dedicated to the Lord, and to sacrifice, according to the law of the Lord , two turtle doves or two pigeon chicks. "
This custom may have entered the practice of Christian communities along with many other traditions adopted by Christians from the Jews. Despite the fact that neither in the writings of Clement of Alexandria, nor in the Apostolic canons, nor in the works of Dionysius the Areopagite there is no indication of a postnatal purification ceremony, Origen in the eighth sermon on the book of Leviticus says that this custom must be preserved. A similar opinion was expressed later by Bl. Augustine and Theodore of Canterbury, with the latter even prescribing penance in case a woman violates the period of 40 days of purification.
Hippolytus in the fourth century notes that women who have just given birth in the church were located with. Emperor Leo in 460 forbade women to receive communion before the expiration of 40 days, but in cases where a woman's life was in danger, he did not consider it a sin. On the other hand, St. Gregory the Great, in response to a question from Augustine of Canterbury, saw no need to keep a woman at home. According to St. Gregory, even if a woman comes to church immediately after giving birth to give thanks to God, she will not sin.
The saint adds, however, that if the pious custom of purification is observed by Christians in the right spirit, then there is no need to condemn it. This response led in the West to a series of canons condemning the strict adherence to the custom of forty-day postpartum purification. The service itself, however, was preserved and practiced in a form similar in content to our prayers of the first forty days, until recently. Despite the penitential nature of the prayers contained in the followings of both the Roman, Anglican and other churches, this service was understood as a prayer service. In the 16th century, the cleansing rite attracted criticism from the Puritans, who saw in it a legacy of Jewish law and did not believe that something as natural as the birth of a child deserves special thanks.
However, the real challenge to the existence of these prayers was thrown only in our century, when the service in question began to be understood as inconsistent with the Christian spirit and degrading the dignity of women. Unable to respond to the arguments put forward against the existence of prayers of purification, the Anglican (early 1970s) and then the Roman Catholic (1980s) churches have consistently lost ground. At present, the ritual of cleansing in these denominations still exists, but among the Catholics all controversial expressions have been replaced, and among the Anglicans a newly written service is circulating, which has a pronounced grateful character.
For the Eastern Church, despite the fact that the attitude towards physical marital union has always been generally positive, the approach to the postnatal purification of women was more rigorous.
Dionysius of Alexandria (+265) in the second canon speaks of postpartum purification as a problem so obvious that it does not require explanation:
“Regarding wives who are in purification, is it permissible for them to enter the house of God in such a state? I consider it unnecessary and inquire. For I do not think that they, even though they are faithful and pious, being in such a state, would dare to either proceed to the holy meal, or touch the body and blood of Christ. For the wife, who had been bleeding for two decades, for the sake of healing, did not touch Him, but only exclaimed. It is not forbidden to eat, no matter in what condition someone may be, and no matter how disposed, to remember the Lord, and to ask for help. But to proceed to that, the hedgehog is the holy of holies, may it be forbidden for a not entirely pure soul and body. "
Similarly, the 9th Arabic Nicene Canon says: “A woman should not enter the church and receive communion for forty days after the birth of a child; after that, let him cleanse himself, his clothes, and the child with attention; after that, let him come with her husband to the foot of the altar, ”after which the priest should read the prayer of cleansing over her.
The Church, however, did not leave the woman in labor during the period of her cleansing. Immediately after the birth of the child, the priest read a prayer over the woman in labor and overshadowed the newborn sign of the cross... It is possible that it is this rite that is referred to in the 12th discourse in the First Epistle to the Corinthians.
An indication of the prayer on the eighth day is contained in the story of the birth of the Emperor Theodosius II (401) in the life of Porfiry Gazsky: “When 7 days have passed since the birth of the child, Empress Evdokia came out and met us at the door of the bedchamber, holding a child in her arms ... She bowed her head and with the words “Bless me, fathers, and the child whom the Lord has given me through your holy prayers,” she gave the child into their hands so that they would overshadow him with the sign of the cross. Then the holy bishops blessed her and the child and, after prayer, sat down. " Unlike the above Jewish tradition, Christian authors, explaining the need for postpartum purification of women in general, focused not so much on blood, but on the act of intercourse between husband and wife. Despite the fact that marital relationships have received different interpretations throughout Christian history, in general, Christian theologians did not consider intramarital bodily intercourse to be a sin.
In this context, the interpretation of Bl. Theodoret of Cyrus on the 50th psalm, since some verses of the latter are used to explain prayers 1-40 days:
“Behold, in iniquity I am conceived, and in sin bore me my mother
... From ancient times and from the very beginning, says the prophet, sin prevailed in our nature, because the transgression of the commandment preceded Eve's conception. After the crime, after the pronouncement of God's judgment, having already lost paradise, Adam knew Eve his wife, and conceived, give birth to Cain
(Genesis 4: 1).
Therefore, the prophet wants to say that sin, having prevailed over our ancestors, in our race continued to itself a certain path and path. Blessed Paul also says this: sin is one man into the world, and death is sin, in it all sinned (Rom. 5, 12). This also God said to the all-wise Noah: thought is close to a man diligently against wickedness from youth all the days (Genesis 8:21). Yet this teaches us that the power of sin is not natural power (and if it really were, then we would be free from punishment); but that nature, confused by passions, is liable to fall. Therefore, it is not marriage that the Prophet accuses, as some suggested, and he calls unmarried communion lawlessness, as others unreasonably believed, in this very sense, understanding the words: in iniquity I am conceived, and in sins bore me my mother.
On the contrary, he exposes the lawlessness that the ancestors of mankind dared to anciently, and says that it became the source of these streams, that is, if they had not sinned, they would not have died as a punishment for sin; instead of being mortal, they would not be subject to corruption; with incorruptibility, undoubtedly, dispassion would have been combined; until then, dispassion would prevail. there would be no sin.
But since the forefathers sinned, they are committed to corruption; and having become corruptible, such they bore children also; and they, as perishable, are accompanied by lust and fear, pleasure and sorrow, anger and envy. With all this and with that which is born of this, reason fights, and having won, it is glorified and adorned with victorious crowns; and having yielded victory over himself, he is subjected to shame and punishment. Instead of Rodia, Symmachus expressed himself: wore in the womb. " The above quote smoothly brings us, finally, to an explanation of the prayers themselves in their Slavic understanding. It seems to me that the awareness of the meaning of these prayers is of particular interest among the Slavs because of the specific nature of Slavic female righteousness, where family life played a significantly greater role in comparison with Byzantium.
If we turn to Slavic hagiographies, as well as ethnographic data, we will see an interesting pattern: despite the fact that sexual relations in themselves were not considered sinful, both in wider society and in theological circles a negative attitude towards them prevailed, which can be demonstrated by the following examples. The Life tells his relationship with his wife, Princess Avdotya, that they lived without entering into physical intimacy with each other - and nevertheless, the same source notes, they had many children. This case is not unique. The Slavic service uses phraseological phrases in relation to him, rightfully belonging exclusively to the Savior Himself: the service says that John was “born of a virgin” and mentions his “seedless conception”.
Likewise, the parents of Sts. Alexander Svirsky, Alexander Oshevensky and Ephraim Perekomsky - had children even before their birth, but the saints are born "immaculate", according to the lives - not as a result of the marriage union of spouses, but solely by their prayers.
In other words, in the opinion of the Slavs, sexual intercourse between spouses did not play key role in conception; only prayer had an unconditional meaning for the conception of a child. A widespread belief was that the character and fate of the child was determined at the moment of conception by the spiritual mood of the parents and those around them. Therefore, the conception of the saints was accomplished, according to the lives, through prayer; and vice versa, conception committed in violation of spiritual and ethical norms - as a result of violence (even by a husband over his wife), adultery, fasting and “holy nights” - were attributed to the physical, mental and moral defects of the child.
If the child died soon after giving birth, it was believed that it was the parents' fault, which means that conception, the time before childbirth and childbirth were not performed in a prayerful spirit. This brings us back to the above interpretation of the 50th psalm. A similar, but broader commentary on prayers 1-40 days is offered in his book "By the Water and the Spirit", where, in the chapter on churching, he notes that from the statement that sexual relations outside marriage are sinful, it does not follow that such always sinless. These words of Schmemann acquire a complete meaning precisely in the context of the above-described understanding of marriage by the Slavs. If you understand what important place paid to the correct spiritual state of the spouses at the moment of conception, their reconciliation with the world around them, then the phraseology of the prayers we are discussing looks completely different:
“O Lord, our God, born of our Most Pure Lady Our Lady ... Himself and this Thy servant, this day who has given birth to this child, have mercy on her, and forgive her voluntary and involuntary sins ... Squares [- according to the etymological dictionary of A.G. Preobrazhensky, the Slavic word "filth" in the overwhelming majority of cases does not refer to physical defilement, but to spiritual impurity] cleanse ... welfare SOULS But grant also the body, and protect the angels with light and shining: and keep from everyone FINDING INVISIBLE SPIRITS... from the spirit of illness and weakness, from Jealousy and ENVY, and from OCHES PRIZOR…”
The interpretation of the expression of the 3rd prayer “forgive your servant who gave birth today” as an expression of repentance for conception and birth does not find any basis either in what we know about the Slavs' ideas about sexual relations, briefly described above, or in the patristic tradition. And even for Catholic Church and a certain negative attitude towards the marriage union of husband and wife is characteristic, nevertheless, this expression cannot be explained by Catholic influence, since according to the teachings of Thomas Aquinas and Bl. Augustine, as well as other teachers in the Western Church, sex was JUSTIFIED by childbirth. The reference to the allegedly Jewish influence is even less justified, since the attitude of the Jews to childbirth as a blessing of God is widely known.
Therefore, no matter how ambiguous this phrase may seem to some of our contemporaries, it can only be understood in the above context.
The situation is similar with other expressions of these prayers, which may seem unclear: taking into account the awareness of the importance of the spiritual mood of the spouses in relation to each other and to the outside world, it becomes clear that it is primarily to this state of spiritual harmony and peace that they relate the words of the prayer: "Forgive Thy servant ... and to the whole house ... and to those who have touched it, and to all who are found here."
In conclusion, I would like to repeat the words of prof. Constantine Kavarnos: “do not change things that are in good order, thus creating disorder and schisms in the Orthodox Church. Remember the words of the Seventh Of the Ecumenical Council: modifying any church traditions whether written or unwritten, let it be anathema. To the pious clergy and laity I will say: firmly remember and daily remember the words of the Apostle Paul: Brethren, stand firm and keep the traditions that you have been taught either by our word or by our message (2 Thess. 2:15); We command you, brethren, in the name of our Lord Jesus Christ, to withdraw from every brother who walks disorderly, and not according to tradition, which has been received from us (2 Thess. 3: 6); as well as the words of St. John of Damascus: brothers, let us stand on the stone of faith and tradition of the Church, not taking away what the holy fathers left for us, not uniting with those who want to renovate and destroy the building of the Holy, Cathedral and Apostolic Church Of God ”.
Prot. Alexander Schmemann. Water and Spirit. About the Sacrament of Baptism. Moscow, 1993 p. 171.Florovsky, Georges. Aspects of Church History. Vol. IV in The Collected Works, Mass: Nordland Publishing Company, pp. 31-38.
The Ante-Nicene Fathers(ed. Alexander Roberts and James Donaldson; 1885-1887; repr. 10 vols. Peabody, Mass .: Hendrickson, 1994), vol. 4.p. 431.
All prescriptions - Origen emphasizes this especially, see: TheAnte-NiceneFathers(ed. Alexander Roberts and James Donaldson; 1885-1887; repr. 10 vols. Peabody, Mass .: Hendrickson, 1994), vol. 4.p. 241.
Feldman, David M .. Health and Medicine in the Jewish Tradition. New York: Crossroad 19 .., p.76.
“Observe strictly that you do not eat blood, for blood is a soul: do not eat souls with flesh” (Deuteronomy 12:23).
The Anchor Bible Dictionary, “Blood”. Compare: “And they smote the Philistines that day from Michmash to Aialon, and the people were very tired. And the people rushed to the prey, and they took sheep, oxen and calves, and killed them on the ground, and the people ate with blood. And they told Saul, saying, Behold, the people are sinning against the Lord, eating with blood. And Saul said, You have sinned; now bring a big stone to me ”(1 Samuel 14: 31-33); “Behold, the people rise up like a lioness, and like a lion rise up; he will not lie down until he eats the prey and drinks the blood of the slain ”(Numbers 23:24) and the legend of Herodotus (4.65) about the Scythian wars who drank the blood of their victims.
Knodel, Natalie. The Thanksgiving of Women after Childbirth, commonly called The Churching of Women.
Acta Sanctorum, Feb. 3.653
Blessed Theodorite, Bishop of Kirra, Interpretation of the 50th PSALM, http://www.librarium.orthodoxy.ru/50_ps.htm.
As T. Manukhina writes in her book about St. Anna Kashinskaya:
“In the ascetics of Byzantium, the majestic scale of their religious requests is striking ... Participation in church storms ..., the confessional path of fidelity to Orthodoxy, ... ebullient church educational and charitable activities, sometimes, on the contrary, escape from the world into caves and deserts ... - finally, secret or explicit strict , sometimes severe heroic and merciless asceticism ... - everything is bright, wide in scope, deeply conscious and of great willpower ... They [Russian sisters] look little like Byzantine models and they lived out their religious destiny in a different way. Against the background of the Byzantine religious brilliance, how touchingly modest, simple, imperceptible, voiceless, even, as it were, provincial, our princesses! It is unlikely that their lives will inspire those who nurtured their religious taste in Greek hagiographic literature or are equally admired bright images patrician saints of the era of the decline of the Roman Empire ...
Not virginity is sung and glorified by our ancestors in Ancient Rus, but a chaste wife, "the marriage is honest and the bed is immaculate" ... Chaste love, chaste, not scattered sex ... Not a betrayed heart, even platonic, or sensual licentiousness, not damaged sex - this is the ancient Russian Christian ideal of femininity. "
Cavarnos, Constantine. Orthodox Tradition and Modernism. Trans. Patrick G. Barker. Etna, CA, Center for Traditionalist Orthodox Studies, 1992, p. 37.
Xenia asksAnswer by Vasily Yunak, 06/02/2008
Ksenia asks: is it true that a woman on the 40th day after giving birth should come to church to read some cleansing prayers over her, and if the child is not born an ectopic pregnancy, for example - the same, and that if she does not do this, then all her prayers will be her sin?
Greetings, Sister Ksenia!
Almost all the commandments about purification are not moral in nature, but protect human health. Thus, declaring a woman unclean for forty days after giving birth guaranteed her that her husband would not harass her at a time when her body was weakened, when there was a high probability of infection, which was not only in ancient times, but no one was even a couple of hundred years ago knew.
As for prayers of thanksgiving for the birth of a child and for other events, they are always appropriate. And it is not at all necessary to wait forty days for this - simply in order to protect the health of a woman at that distant time, ignorant of medicine, God declared her RITUALLY unclean, which did not allow her to appear in public places, including in the temple. But prayers were offered up then and are offered up today in every place, including at home. The declaration of ritual impurity for a woman is a kind of " sick leave"from the Lord, telling everyone that she is still disabled after childbirth or an unsuccessful pregnancy.
The Bible contains laws that take care not only of our spiritual health, but also of our physical well-being. Obey God's laws and be healthy!
Blessings!
Vasily Yunak
Read more on the topic "Home and Family, Marriage":
The most detailed description: prayer to the virgin after childbirth - for our readers and subscribers.
Pregnancy is a difficult life period for every woman. Even if she easily carries a child, she always has internal fears about future childbirth. Of course, every woman during pregnancy thinks only about having a successful childbirth and a healthy and strong baby. Prayers before childbirth must be read by a pregnant woman. With their help, you can properly tune in and enlist the support of the Higher Forces.
Prayer appeals, combined with the care of loved ones, will protect a woman from any unforeseen circumstances during labor. After a sincere prayer for help, a woman will feel harmony with the outside world and will cease to be afraid of the outside. negative impacts... Emotional balance will contribute to the fact that the woman will have to quickly recover from childbirth and the baby will be born healthy.
Prayer before childbirth to the Most Holy Theotokos
It is considered very strong before childbirth prayer appeal to the Most Holy Theotokos. You need to seek help and support every day for last month before the expected due date. This is best done in the evening before bed. Be sure to install an icon of the Virgin Mary near your bed.
The prayer text reads as follows:
Prayer before the icon "Assistant in childbirth"
Prayers of pregnant women before childbirth before the icons Holy Mother of God- it ancient tradition... You can offer a prayer to the Virgin Mary in front of different icons. But a prayer appeal for help before childbirth is considered especially strong.
The name of this icon already speaks for itself. Prayer before childbirth, ascended immediately before childbirth, allows you to find peace of mind and hope that the delivery will be safe. It is especially important to read a prayer before this image in case of a dysfunctional pregnancy and with negative forecasts of doctors.
With a difficult course of pregnancy, one should offer a prayer to the Virgin Mary in churches in front of a list of a famous icon.
They are:
- In the Cathedral of the Transfiguration of the Savior in Moscow.
- In the church of the Holy Princes Gleb and Boris in the city of Borovsk, Kaluga Region.
- In the Holy Trinity Cathedral in St. Petersburg.
- In Yekaterinburg, a cathedral named after the Nativity of Christ.
- At the Church of All Saints in Moscow in Krasnoe Selo.
To sound a prayer appeal before miraculous icon The Most Holy Theotokos may sound like this:
Prayer before childbirth Caesarean section Matrona
When doctors plan to perform a caesarean section for the baby's birth. Very often, for support in such cases, they turn to the Blessed Staritsa Matrona of Moscow. To do this, it is better to visit the holy places: the temple where the relics of the Holy One are or the grave in the cemetery where Matrona of Moscow was buried.
The prayer text will sound like this:
Prayer before and after childbirth
Prayer before childbirth always sets you up for a positive and instills confidence that the delivery will be successful. What prayers and whom to offer is up to the woman herself, listening to her inner voice. But in any case, sincere faith in God allows you to overcome any obstacles.
Immediately before the onset of childbirth, it is recommended to turn to the Lord God. This prayer can be long or short. It entirely depends on the condition of the woman. If the contractions continue for a long time, then the prayer should be repeated.
A prayer to the Lord God for help in childbirth can sound like this:
After a successful birth, prayer should also be offered. He should be grateful. Its text can be arbitrary, the main thing is that it sounds sincere and comes from the depths of the soul.
Prayer and the icon with you during childbirth
The difficult, long-awaited and happy day of meeting the parents with the baby is approaching. Every pregnant woman awaits him with special trepidation. How to help yourself and your baby in such a difficult process?
Many people attach great importance to faith, sincere prayer. Prayer during childbirth really capable of many miracles.
She is able to calm, give strength and confidence, protect against complications and fill the moment of a long-awaited meeting with joy and happiness.
Prayer of the future mother to the Lord Jesus Christ for a safe resolution by a healthy child
“Lord Jesus Christ our God, born of the eternal Father to the Son before the age, and in the last days, by the grace and assistance of the Holy Spirit, who delighted to be born to be from the Most Holy Virgin like a baby, I will be born and put in a manger, the Lord Himself, in the beginning created man and a wife conjugate to him, giving them the commandment: grow and multiply and fill the earth, have mercy, according to your great mercy, your servant (name) who is preparing to give birth according to your commandment. Forgive her free and involuntary sins, by Thy grace grant her the strength to safely be resolved from her burden, keep this baby in health and well-being, protect Thy angels and save from the hostile actions of evil spirits, and from all evil things. Amen".
Prayer in childbirth, helper to the Most Holy Theotokos
“Most Holy Virgin, Mother of our Lord Jesus Christ, even weigh the birth and nature of the mother and child, have mercy on Your servant (name) and help in this hour that your burden be safely resolved. O all-merciful Lady Theotokos, you have not even demanded help in the birth of the Son of God, give help to this Thy servant, who requires help, especially from You. Grant her blessings at this hour, and give her a baby like that to be born and bring into the light of this world in good times and a smart light in holy baptism in water and spirit. We fall to you, Mother of God above, praying: be merciful to this mother, for the time of the mother’s existence has come, and pray the Christ of our God, who has incarnated from You, that he strengthens him with His power from above. Amen".
Prayer for a successful birth to the Most Holy Theotokos in front of the Feodorovskaya icon
Especially if childbirth is expected to be difficult, or before a cesarean section.
“To the Most Holy Lady of our Theotokos and Ever-Virgin Mary in front of Her icon, called Theodorovskaya. To whom I will call, Lady, to whom I will resort in my sorrow; to whom I will bring my tears and sighs, if not to You, Queen of Heaven and Earth: who will pluck me from the mud of sins and iniquities, if not You, O Mother of the Belly, Intercessor and Refuge of the human race. Hear my groaning, comfort me and have mercy in my sorrow, protect me in troubles and misfortunes, deliver from bitterness and sorrows and all ailments and diseases, from enemies visible and invisible, calm the enmity of those who are cold to me, so that I will be delivered from slander and human malice; so free me from my flesh of vile customs. Cover me under the shade of Thy mercy, so that I will find peace and joy and cleansing from sins. I entrust myself to Your Mother's intercession; wake me Mother and hope, protection and help and intercession, joy and consolation and speedy Help in everything. O wonderful Lady! Everyone flows to You, without Your omnipotent help does not leave: for this sake, I am unworthy to You, I run to You, may I be delivered from sudden and fierce death, gnashing of teeth and eternal torment. I will receive the Heavenly Kingdom, and I will be honored to You, in the tenderness of my heart, the river: Rejoice, Mother of God, our diligent Forerunner and Intercessor, forever and ever. Amen".
Every mother should also remember that there is also prayer after childbirth. These can be prayers of thanksgiving for the gift of a child. Also, after 40 days, the woman comes to the temple, where the priest reads blessed prayers over her to the woman in childbirth.
By observing God's laws, you can protect yourself and your family from many difficulties and problems. Sincere prayer is the most faithful helper in any situation.
I took a prayer for help to a woman in labor with me to the delivery room. While I was adequate, I prayed, then I simply asked God that everything would go well! helped!
Before giving birth, my husband's grandmother taught everything about prayer before childbirth. I learned so well. But as it was, there was a void in my head and only)))
I always carry my saint's icon with me, I believe that it helps in some situations
We had icons in the delivery room, and I asked God for help in my own words, there was a period that I did not understand anything at all
I often did not go to church services when pregnant, because it was difficult to stand, but nevertheless, I also got there before giving birth, and during childbirth I read prayers to myself!
Before giving birth, I went to church, to the service. I asked for God's help. I was very afraid of childbirth, because. I had health problems, and when I went to give birth, I took the icon of Matronushka with me)) I take it with me everywhere and always)))
I went in labor battles and read a prayer to the Most Holy Theotokos. She helps me a lot and also asked Matronushka, because she helped me get pregnant. I specially went to Moscow to see her, asked for the gift of a baby to me, and Iona heard me.
Before giving birth, I was in church, confessed, received Holy Communion. I didn’t take off the cross for childbirth, and rewrote myself a prayer, which I recited several times.
Shortly before the birth, I received the Holy Communion and took the blessing for the birth, and took the icon of Matronushka with me to the delivery room. Of course, it hurt, but everything went quickly and as naturally as possible. The second time I can wish myself exactly the same childbirth.
It is a pity that most people remember God only in difficult situations. Although in such a situation only he can be relied on with a 200% guarantee.
How can a pregnant icon and prayers to the Mother of God help a pregnant woman?
How will the birth go, will everything be all right? Every woman thinks about this with excitement. Do not be afraid, the prayer "Help in childbirth" will take you away from all fears. The intercessor of all Christians and all women is the Mother of God. They turn to her in any everyday difficulties, she prays and asks for all sinners, she is patient with mistakes, she is also a helper in childbirth. The Mother of God is the mother herself, and it is to her that you need to pray during the entire pregnancy, and especially in the approach of childbirth.
Whoever asks will be given. How good it is in the soul of a believer! He feels everywhere the hand of the Lord, his support and his sign. If a person prays, then he experiences less anxiety, stress, he knows and believes that his prayers will be answered, the Lord will not leave him. Praying to the Mother of God, the one asking receives her support and her help.
How to pray to the Mother of God?
Having already learned about pregnancy, a woman should read a prayer for the child, which she carries under her heart, so that her pregnancy will take place under the protection of the Mother of God.Prayer to the Most Holy Theotokos for children:
“O Most Holy Lady the Virgin Mary, save and preserve under Thy shelter my children (names), all the youths, young women and babies, baptized and nameless and carried in the womb of the mother. Cover them with the robe of Your motherhood, keep them in the fear of God and in obedience to your parents, pray to my Lord and Your Son, that he may grant them what is useful for their salvation. I entrust them to Thy Maternal gaze, as Thou art the Divine Cover for Thy servants. Mother of God, lead me into the image of Your heavenly motherhood. Heal the mental and physical wounds of my children (names), inflicted by my sins. I entrust my child entirely to my Lord Jesus Christ and Yours, Most Pure, heavenly patronage. Amen".
Thanksgiving prayers can be read even during pregnancy. Are there not enough reasons for all people to thank the Lord and the Mother of God? For pregnancy, for what we are already accustomed to. Thanks for the water, sun, sky, for admiring this world. We walk, we hear, we do not starve. There are so many reasons for gratitude, we just sometimes forget about them.The pregnancy itself is a great miracle and the Lord's love for you. After all, the statistics in this matter are not encouraging today. How many couples have been dreaming for years, wanting to have a child and cannot carry out this main plan of their life. Over the years, a woman comes to understand that her most important mission, her destiny, is motherhood. No career, no success, no wealth can fill the heart like childish laughter and babble. Motherhood is a huge gift, people ask and pray for it to the Mother of God. With children comes the fullness of life, many worries, but also a lot of joy. The love of children is unconditional, they love their parents because they are their parents. Who else can love you so much? They are defenseless, affectionate and expect the same love and affection in return. Here's what to think about during pregnancy. About the great joy that will enter your home. And earnestly pray to the Mother of God and our Lord, to thank and ask for a calm birth and happy motherhood.
Spiritual preparation for childbirth
Visit the temple according to your strength (according to how the pregnancy proceeds, if there is no toxicosis, dizziness, weakness). You can sit in church, you don't have to stand, because during pregnancy it is physically difficult.To prepare for childbirth in a Christian way is to confess and receive communion. If you have never done this, but have long wanted to and everyone did not dare, this is a wonderful reason to dare to take this serious step. After all, we are all sinners, some more, some less (even if it seems that there are no special sins). Open the booklet of preparation for confession, there are listed the sins that a person can suffer. You will be surprised how many of them can be attributed to you.
And after confession and communion there comes such lightness, inner purity and understanding that the child will be born without your sins. Keep this state longer, it would be better forever. But our earthly life forces us to sin (irritation, displeasure, longing, anger lie in wait for us at every step). Knowing that the Lord is within you, it will be easier to resist and not allow everything bad and what is not from God into your soul.
Do good deeds (if possible and within your power). Think about who you can help and how. If you can’t financially, it’s not scary. Help kind deed, support. Now there are so many people needing participation, you can show attention, prepare an unexpected surprise, make a DIY craft, or just spend a couple of hours with a cup of tea. The main thing is good intention and an open heart.
It is often said that with pregnancy a woman withdraws into herself. She no longer reacts so sharply to the negative manifestations of the world around her, she is less upset by those things that she could not help but notice before. The Lord gives her such emotional protection. She is a vessel, she is a home for her child. Therefore, praying to the Mother of God, the Lord, she fills this house with prayer, love, kindness. The child feels everything inside her. The woman is calm, balanced. With prayer, there will be no longer the impatience and irritation that pregnant women experience with hormonal changes; prayer heals and soothes. A child nurtured in such an aura of faith will later become a believer and worthy person. And this is the main dream of any mother.Prayers during childbirth
It is imperative to take the icon of the Virgin with you to the hospital. Pray all the time, as soon as the contractions recede, let the icon be always with you. She will protect you from the bad and will definitely help you in resolving the burden. Many women noticed the help of the Mother of God if the icon was with them. Now the baby suddenly turned and took the right position for childbirth, then the pain receded. The main thing is to believe and pray fervently, from the heart, from the heart.
Prayer before the icon Mother of God"Assistant in childbirth":
“Most Holy Virgin, Mother of our Lord Jesus Christ, even weigh the birth and nature of the mother and child, have mercy on Your servant (name), and help in this hour, so that your burden will be resolved safely. O All-merciful Lady Theotokos, you have not even demanded help in the birth of the Son of God, give help to this Thy servant, who requires help, especially from You. Grant her blessings in this hour, and a baby of her ilk be born and bring into the light of this world, grant in good times and intelligent light in Holy Baptism in water and spirit. We fall to you, Mother of God Vyshnyago, praying: Be merciful to this mother, for the time to be mother has come, and pray the incarnate Christ of our God from you, may he strengthen him with His power from above. As if His kingdom is blessed and glorified, with His Originless Father, and His Most Holy and Good and Life-giving Spirit, now and ever and forever and ever. Amen".
A short prayer to the Mother of God:
"Virgin Mary, rejoice, Blessed Mary, the Lord is with you, blessed are you in women and blessed is the fruit of your womb, as if you gave birth to the Savior our souls."
The Mother of God is kind and heartfelt, she will help you in this and any other good deed. Don't forget to ask and don't forget to thank. Be kind, attentive, pray in Russian, Old Church Slavonic and any other language. May the Lord protect you.
A prayer of permission is a prayer of cleansing, which is recited by a priest over a person after a certain ritual has been performed. It is believed that as a result of it, a person can get rid of "impurity" and thereby approach the Lord.
We will find out in what cases "cleansing verbal formulas" are pronounced, and why this is done.
When is the prayer of permission read?
In fact, the "formula" of cleansing is the absolution of the Blog through the clergyman of human misconduct. However, it is pronounced only if the Christian truly understood his mistakes and hated the offense, the one that he himself committed. When is the prayer of permission read?
In Orthodoxy, according to a hefty old custom, pardoning offenses with the use of cleansing occurs only in 3 cases:
- after childbirth;
- after confession;
- at the funeral service.
In the latter version, a leaflet with the "formula" itself or a road trip, as it is customary to call it in the church circle, is put into the hand of the deceased after the ceremony.
Burial prayers
The entire burial service consists of many chants, which are chanted by the clergyman during each joyless event. The texts abstractly depict human fate, starting from the mention of the original offense, the one that was committed by our forefathers Adam and Eve, and ending with the commandments that a person simply returns to the dust, from which he was taken.
It is interesting that the parting prayer over the deceased can be read only if he led the way of life desired by the Lord.
It is permissible to refer to the signs of such a life:
- leading a spiritual life;
- periodic confession in the church;
- regular communion.
After the triumphant, but not hefty, happy precession ends up in the cemetery, and the clergyman reads a certain number of extracts from the Gospel, the purification rite begins with the recitation of a prayer of permission at the festive funeral service.
Thanks to the liberating words of the priest, the deceased is forgiven for his sins, and in a sense he is freed from the hardships and frailty of this world, if, of course, during his life he repeatedly repented before the Lord after committing impious deeds. As mentioned above, later on, a piece of paper with the text of a prayer of permission is put into the hand of the deceased. Then, entering the afterlife, a person is reconciled with the Lord.
When is the "formula" of purification not read?
This happens only if the clergyman refuses to perform the funeral service for the deceased, which is permissible in such circumstances:
- Easter and Christmas days Orthodox priests considered "non-working", consequently the deceased is not brought into the church and is not given a burial service, even if he was a hefty pious person during his lifetime;
- If, before death, in his will, a person begs not to perform a rite on him;
- The clergyman at the funeral also does not respect suicides. But if it turns out that the deceased had mental disorders, it is allowed to try bliss in a certain commission - the diocesan administration, where, purely theoretically, they can issue permission for a funeral service.
The sacrament of repentance
Repentance or confession is a rite in which a person confesses to a priest in committing misdeeds. In the process of a one-sided monologue, on the part of the repentant, of course, the clergyman forgives him all sins, as a result of which he invisibly mechanically receives pardon from Jesus Christ himself.
In fact, the process of confession is a hefty hard work of the heart, one that forces a person to bare his soul in front of the “servant of the Lord,” that is, a clergyman.
How is repentance done?
- The priest says certain prayers, prompting the Christian to "frankly" confess the wrongdoing;
- Then a man, standing in front of the analogue, on which lies the Gospel, as before the Lord voices all his misdeeds;
- After confession, the priest covers the head of the repentant with an embroidered woven ribbon - epitrachilia;
- Further, a prayer of permission is pronounced at the sacrament of confession, as a result of which the clergyman in the name of Christ frees the Christian from wrongdoing.
Repentance for transgressions before a person contributes to the purification of the soul of a Christian, due to which his reconciliation with the Lord occurs.
Permissive prayer for the mother
The most fascinating thing is that Russian Orthodox Church doctrinally has no right to believe any physical impurity, which is repeatedly mentioned in the New Testament, in particular, in Acts in ch. 10 and in the Gospel of Mark in ch. 7. Thus, a person can only be defiled in the heart, but in practice the situation is the opposite. The Christian's ritual physical impurity hinders the connection with the sacred.
Perhaps, the dislike for the woman is due to the behavior of Eve, who nevertheless “shoved” the forbidden apple to Adam.
Indeed, in fact, only women can be physically unclean in Orthodoxy:
- "Cyclic" impurity. Skeptical days can be considered a direct indication to prevent a woman from entering the church. During this period, she has no right to touch any sacred paraphernalia or to receive communion. An exception is made only for those who are on their mortal bed at the time of menstruation;
- Generic impurity. Newly made mothers are considered unclean for 40 days after the birth of a child, therefore they are obliged to refrain from going to church. As in the previous version, she does not have the right to receive communion and touch sacred objects.
Where, in general, did the concept of impurity come from, in which a prayer of permission for the mother should be pronounced?
This doctrine was borrowed by Orthodoxy from Judaism, or rather, from the prescriptions of the book of Leviticus. It is in it that it is said that a woman is unclean during menstruation, and also for 40 days after she expels the child from her womb.
The fact that a woman is treated with prejudice is evidenced by the fact that at the birth of a boy she is unclean for 40 days, at the birth of a girl - all 80. Judging by each, the beautiful half of society faced similar discrimination only because of the original offense , the ideal God knows when Eve.
On the other hand, in Judaism and Christianity, the birth of a child should be considered a blessing. It is permissible to appeal in this case to the first Epistle to Timothy ch. 2, which says that "the wife will be saved by childbirth." Really this moment is omitted and in modern Orthodox ideas, childbearing is identified with defilement. It is consequently that the clergyman must read a special permissive prayer after childbirth, so that the woman, after 40 or 80 days, can return to the church.
Prayer of permission is an original method of purifying the human soul, as a result of which a Christian can draw closer to the Lord. Regardless of a certain set of restrictive laws established by canonical rules, the "formula" of purification allows a person to get rid of the burdens of their own transgressions.
After pregnancy, Orthodox women experience many different emotions. They experience happiness from the birth of a child and in every possible way want to protect the baby and themselves, to purify themselves spiritually. The cleansing prayer after childbirth also helps to feel the mercy of God.
Uncleanness in the Old Testament speaks of whether orthodox person take part in church rituals. The commandment of ritual purity is not comprehensible to the mind and is accepted as it is. These commandments do not need to be stipulated or rationally explained, as well as to look for prerequisites. This is what distinguishes the commandments of "purity" from the commandments that people can explain to their minds.
In the modern world, ritual purity is not so important for the church and the person as a whole. By different reasons these laws simply ceased to be enforced. The only law that exists in the real church is nida. Although it is slightly modified, it is still included in the customs of a Christian.
What is Nida?
Bloody discharge after pregnancy is an inevitable factor. They occur with bleeding in the form of lochia, discharge after childbirth. Also, ordinary menstruation is also referred to this term.
Nida is female impurity when it has bloody discharge.
But this does not mean that the woman tolerates hostility, negative comments or emotions, as well as squeamish attitude from other Christians. Society still treats the mother as a shrine - protects and loves.
Nida lasts until the eighth clean day, when the discharge has ceased. Usually the rite says that you need to do a cleansing ablution in a specially equipped ritual pool.
Bloody discharge, as it is believed in the holy scriptures, is a woman's self-cleaning from sexual contacts, and the dirt that they brought into her life.
Nida gives rise to such prohibitions for visiting the temple:
- As indicated above, these secretions are considered "impurity".
- Due to the lack of hygiene products in the old days, there was a ban on entering the temple, since the shedding of blood in the church is a great sin.
- The temple is a cluster huge amount people. A mother with a newborn baby can be highly stressed by a large number of people. Therefore, it is not advisable to take the baby with you to church in the first three to four months, and also pay attention to colds and related epidemics.
The modern world allows an "unclean" woman into church life. This is due to the presence of hygiene products that help the woman not to shed blood. The house of God cannot be defiled by female blood, which means that the girl calmly strives spiritually to God, who does not divide people into two categories: good and bad. The creator of existence accepts everything, even the female "impurity".
It is also worth remembering that during female impurity it is forbidden:
- Sexual intercourse with her husband.
- Touches.
- Embrace.
- Kisses.
- Food at one table.
- Shared bed.
Prayers
Cleansing supplication
In our time, cleansing prayer occurs after 40 days after childbirth. This is timed to the completion of the bleeding and the baptism of the newborn. This cleansing prayer helps peace of mind after the birth of the child.
“Virgin Mary, rejoice.
Blessed Mary, the Lord is with you;
blessed are you in women and blessed is the fruit of the womb,
as the Savior gave birth to all our souls. Mother of the Most Holy Theotokos,
Virgin Beautiful Mary, I ask, Thy servant.
How you gave birth to your son, Jesus Christ,
so regenerate me, servant of God, restore my blood, and sinews, and joints, and my bones.
So that both the cartilage of a small child will be restored, and the face of the servant of God will be restored,
and was reborn with my birth. Amen!"
Permissive entreaty
Prayer of permission after pregnancy defines how to pass the first entrance to the church. It is she who gives the woman the right to enter the temple. The main thing is that it must be read clearly and without stopping, and in no case should the syllables or words be rearranged. Otherwise, it will not be valid.
“Our Lord Jesus Christ by His Divine grace,
the gift and authority given by his holy disciple and apostle,
in the hedgehog to knit and solve the sins of men, rivers to them: receive the Holy Spirit;
also forgive their sins, they will be forgiven; hold them too, hold on;
and if you bind and loose the oil on the earth, it will be bound and loose in Heaven.
From one and to us, each other is receptive (successively, one after another) that came (grace),
let him do through me, humble, forgiven, and this in spirit a child (name) from all,
if a man has sinned with God in word or deed, or thought, and with all his feelings,
willingly or unwillingly, knowledge or ignorance.
Even if under an oath or excommunication by a bishop or priest,
or if the oath of your father or your mother is directed at you, or your curse has fallen, or you break the oath,
or some other sins as if a person got involved (here: it was forbidden, was subject to damnation),
but repenting of all these with a broken heart, and from all those guilt and yuza (from that which binds) let him (s) resolve;
But for the weakness (and everything that is due to weakness) of nature, betrayed to oblivion, and that all may forgive him (her),
love for mankind for His sake, Most Holy and Most Blessed Lady of our Theotokos and Ever-Virgin Mary,
glorious and all-praised saints apostle and all saints. Amen."
Thanksgiving prayers
This type of supplication is read to thank the Lord for the mercy for the birth of a child and relief from complications.
“My Lord!
My quick, staunch, not ashamed of the Intercessor!
I thank you with all my heart that you have graciously listened to me - when in darkness, confusion and fire, I cried out to you,
- Soberly, sovereignly, mercifully he delivered me from my enemies and gave my heart space, lightness, light!
Oh, Master, how I was in poverty from the intrigues of the enemy, how well-timed You showed me help, and how obvious was the omnipotent help!
I praise Thy goodness, obedient Master, the hope of the desperate; I praise that you have not completely put my face to shame,
but mercifully delivered me from the defilement and dishonor of hell.
How then can I ever despair at Your hearing and having mercy on me, the accursed one?
I will, I will always call on your sweetest name,
But you, O unaccountable Benevolence, as always, once and for all, save me according to Thy immeasurable benevolence,
like the name - Humanitarian and Savior! "
Prayer for health
Prayer for health is a way to ask the Almighty for the well-being of a newborn baby and to restore his health after delivery. It has the following text:
“Oh, Lady Most Holy Lady. Get us, God's servants (names),
from the depths of sin and deliver from sudden death and all dark evil.
Give us, our Lady, health and peace, and enlighten our eyes and a heart of the heart, for to light salvation.
Help us, God's servants (names), the Great Kingdom of Your Son, Jesus our God:
Thou art His dominion blessed with the Holy Spirit and His Father. Amen."
Prayer to the mother after childbirth is a long and difficult process that helps to cleanse yourself, your child and live in spiritual reunification with the Lord, but in a new quality.