From Antipin’s Potrebnik. Chapter 11.
We repeat: What must every person always do? He must perform true repentance, as indicated above. But for the sick person at the point of death, what is especially necessary?
It is good to always give alms and distribute one’s possessions. But at the time of death, is it absolutely necessary to do this?
Very many people divide their property, but it is without benefit. This is because they leave all their possessions only to their children or relatives, who do very little (or even nothing at all) for the commemoration of the departed, but instead spend everything on their own comfortable life.
Such property brings not benefit but harm both to the deceased and to the living, because it is used for worldly luxury and not for helping those in distress. This is very contrary to God, for Christ commands us to give to the poor and to do good to those who are truly in need.
Therefore, one should divide one’s property only for those who are truly in distress—that is, for orphans, the poor, and those found in various misfortunes.
One should not give to various swindlers who collect for drunkenness or similar things.
It is necessary to discern: first help one’s own relatives, but only if they are truly in need, and then more broadly one’s fellow believers.
It is good to divide property for bodily mercy, but incomparably better to use it for spiritual mercy—that is, to care for the common salvation of souls. This means using one’s possessions for the building of a house of prayer, for the support of spiritual teachers and spiritual servants, and for the education of children, so that the children may be taught the law of God, church service, and a pious life.
“Through such works God will always be glorified” (Matt., section 11), and the whole brotherhood will be comforted and strengthened with spiritual food. Faith and piety will increase more and more, leading to the common salvation. Without this there is only common destruction! (As is also indicated on this subject in rules 19 and 25 of this book).
For such works of spiritual mercy everyone should divide their possessions, because concern for the spreading of faith and piety, for the building of a house of prayer, and for the servants and teachers is a greater alms than giving to the poor, “and greater than any virtue” (Teaching Gospel, 1st week of the Fast, leaf 42; Small Catechism 50; Homilies on Acts, rule 18, leaves 338–339).
All this every person needs to know. Therefore, the elders must often advise this, so that everyone may know it.
It is beneficial for the sick person to serve various prayer services, either privately or in a common gathering. Likewise, to read the Psalter—one, or more, or a sorokoust, or a three-day, or a forty-day unceasing reading. There is no strict rule for this; it is done everywhere only according to possibility and zeal.
Some read the Psalter differently: some read only the Psalter without a moleben, beginning according to custom with the usual Psalter beginning. On the “Glories” they pray for the sick with prostrations—some do 5 prostrationsbows, others 15, and some also add a few bows to the saints, “Lord have mercy” three times, “Glory,” and “O Theotokos Virgin, rejoice” (the whole thing) three times or once, and “Now and ever,” then continue reading by kathisma. They do not read the penitential prayers, but finish the entire Psalter with the usual prayers at the end of the Psalter.
Others read it with a moleben: they begin directly with the beginning of the moleben, and after the troparia of the moleben they begin straight away with “Blessed is the man.” On the “Glories” they do the same. They do not read the penitential prayers. After finishing the last kathisma they read Psalm 50, “Have mercy on me, O God,” then read the prayer service for the sick, and with that the Psalter ends.
Although it is read somewhat differently, there is no harm in this at all—both ways are good, as long as it is done with zeal. The difference exists because there are no established rules for this anywhere, and it is done everywhere only according to one’s own desire.
It is also very beneficial before death to read the Canon at the Departure of the Soul. Such a canon, being penitential, is very useful before death.
So that the dying person does not forget, one must remind him more often to always call upon God. Even if he cannot do so with his tongue, he should always ask for mercy with his mind and more often make the sign of the cross, “for by this the end will be peaceful.”
Some hesitate to read the Canon at the Departure of the Soul, fearing that they might be taking on a priestly function. But this is incorrect. This canon is an ordinary supplicatory canon; there is nothing priestly in it, except only the very last prayer. That one may be omitted. And if anyone still has doubts, both prayers may be omitted. But the first prayer contains nothing that is necessarily priestly; in content it is the same as the prayer after the canon for the departed. When there were priests, they were to read it, but without priests it is possible for everyone to read it.
