The Hieratikon
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Compassion for Animals in the Orthodox Church
International Journal of Orthodox Theology 10:2 (2019) 9 urn:nbn:de:0276-2019-2025 His Eminence Kallistos Ware, Metropolitan of Diokleia Compassion for Animals in the Orthodox Church Abstract In this article, His Eminence Metro- politan Kallistos Ware deals with the question about the place of animals in the liturgical and theological world of the Orthodox Church. “The art of the icon is par excellence a liturgical art.” Therefore, if we can find icons with animals and plants or stars and all nature, we might understand this as an eschatological view of the uni- verse. “We humans are not saved from the world but with the world; and that means, with the animals.” Another meaningful question of this article is: “Do animals have souls?” “Even if animals are not ensouled, yet they are undoubtedly sentient. They are responsive and vulnerable. (…) As His Eminence Kallistos living beings, sensitive and easily Ware, Metropolitan of hurt, they are to be viewed as a Diokleia 10 His Eminence Kalistos Ware, Metropolitan of Diokleia 'Thou', not an 'It', (…) not as objects to be exploited and manip- ulated but as subjects, capable of joy and sorrow, of happiness and affliction. They are to be approached with gentleness and tenderness; and, more than that, with respect and reverence, for they are precious in God's sight.” Keywords Compassion, animals, Orthodox Church, worship, soul What is a merciful heart? It is a heart on fire for the whole of creation, for humankind, for the birds, for the animals, for the demons, for all that exists. St Isaac the Syrian (7th century) 1 A place for animals in our worship? As I sit writing at my table, I have before me a Russian icon of the martyrs St Florus and St Laurus. -
7Th Sunday After Pentecost Sunday of the Holy Fathers of the First Six Ecumenical Councils
1 7th Sunday after Pentecost Sunday of the Holy Fathers of the First Six Ecumenical Councils VESPERS: Tone 6 P. Regular Beginning C. Lord I have cried... 1. O Christ, triumphant over hell,/ Thou hast ascended upon the Cross,/ to raise up with Thyself those dwelling in the darkness of death./ Free among the dead,/ Thou pourest forth life from Thine own light:// O almighty Saviour, have mercy upon us. 2. Christ, having trampled upon death today,/ according to His word, rose up bestowing joy upon the world,/ that all of us shouting this hymn might say:/ O Fount of life, O Light that no man can approach,// O almighty Saviour, have mercy upon us. 3. Whither shall we sinners fly from Thee, O Lord,/ Who art everywhere in the creation?/ Into heaven? Thy abode is there./ Into hell? Thou hast trampled upon death./ Into the uttermost parts of the sea?/ Thy hand reaches thither, O Master./ We run to Thee and falling before Thee we pray:// O Thou, risen from the dead, have mercy upon us. Stichera for the Holy Fathers (Tone 6) 5/6 Before the ages Thou wast begotten of the womb of the Father without mother/ before the morning star;/ yet Arius calleth Thee a creature, refusing to glorify Thee as God,/ with audacity mindlessly confusing Thee, the Creator, with a creature,/ laying up for himself fuel for the everlasting fire./ But the Council in Nicaea proclaimed Thee to be the Son of God,// Who art equally enthroned with the Father and the Spirit. 7/8 Wisely did ye mend the robe of Christ/ which had been rent and torn by the jaws of dogs, O honoured fathers,/ unable to endure the sight of His nakedness,/ as of old Shem and Japheth could not bear to see their father’s nakedness./ And ye put to shame the mindlessness of those of like mind with Arius,// the namesake of wrath. -
Glossary of Liturgical Terms
Glossary of Liturgical Terms Alleluia. (See Prokeimenon.) Antiphons. The first three hymns sung at the Divine Liturgy (Ps. 103; Ps. 146 and Only-begotten Son... the Beatitudes) are called Antiphons (steps) because they are sung in steps or stages by two Choirs singing opposite each other. Hence this type of singing in steps is called antiphonal. Apostikha. These are Stikhera accompanied by verses usually taken from the Psalms. The Apostikha is found at the end of Vespers and also at the end of Matins on ordinary weekdays. Canon. The Canon is a series of nine Canticles (or Odes) containing a number of Troparia in each, as well as a Theme Song (Irmos). The Canons are found at Matins, Compline, and certain other services in the Liturgical Cycle. Originally the nine Biblical Canticles were sung and short refrains inserted between each verse of the Canticle, but in time the Canticles themselves dropped out of general usage (except during Great Lent) and only the Theme Song (or Irmos), based on the theme of the original Canticle, and the refrains (now expanded) remained. The Second Ode is sung only as part of the Lenten Cycle and a tenth Biblical Canticle, the Magnificat is almost always sung after the Eighth Ode of the Canon. Dogmatic. This is a musical composition sung at Vespers and are so named because they speak of the dogma of the Two Natures of Christ. Ikos. This is a short composition that follows the Kontakion, between the Sixth and Seventh Odes of the Canon. Irmos. This is the Theme Song of each Ode of the Canon. -
8Th Sunday After Pentecost Sunday of the Holy Fathers of the First Six Ecumenical Councils
1 8th Sunday after Pentecost Sunday of the Holy Fathers of the First Six Ecumenical Councils VESPERS: Tone 7 P. Regular Beginning C. Lord I have cried... 1. O come let us rejoice in the Lo-ord/ Who destroyed the power of death and enlightened mankind,/ and let us cry aloud with the angels:// Glory to Thee, our Creator and our Saviour. 2. On our account Thou hast endured the Cross and the tomb:/ and as God Thou hast by death also put death to death:/ Therefore, we worship Thy Resurrection on the third day:// Glory to Thee, O Lord. 3. On beholding the Resurrection of the Creator,/ the Apostles, marveling, sang an angelic song of praise:/ Here is the glory of the Church,/ here the richness of the Kingdom:/ Glory be to Thee, O Lord,// Who hast suffered death for us. 4. O Christ, though Thou hast been taken captive by wicked men,/ Thou art my God and I am not shamed;/ I deny not that Thy back was scourged;/ I keep not hid that Thou wast nailed to the Cross./ I boast of Thy Resurrection, for Thy death is my life;// O almighty Lord, Who lovest mankind, to Thee be glory. Stichera for the Holy Fathers (Tone 6) 5/6 Before the ages Thou wast begotten of the womb of the Father without mother/ before the morning star;/ yet Arius calleth Thee a creature, refusing to glorify Thee as God,/ with audacity mindlessly confusing Thee, the Creator, with a creature,/ laying up for himself fuel for the everlasting fire./ But the Council in Nicaea proclaimed Thee to be the Son of God,// Who art equally enthroned with the Father and the Spirit. -
Handbook of Religious Beliefs and Practices
STATE OF WASHINGTON DEPARTMENT OF CORRECTIONS HANDBOOK OF RELIGIOUS BELIEFS AND PRACTICES 1987 FIRST REVISION 1995 SECOND REVISION 2004 THIRD REVISION 2011 FOURTH REVISION 2012 FIFTH REVISION 2013 HANDBOOK OF RELIGIOUS BELIEFS AND PRACTICES INTRODUCTION The Department of Corrections acknowledges the inherent and constitutionally protected rights of incarcerated offenders to believe, express and exercise the religion of their choice. It is our intention that religious programs will promote positive values and moral practices to foster healthy relationships, especially within the families of those under our jurisdiction and within the communities to which they are returning. As a Department, we commit to providing religious as well as cultural opportunities for offenders within available resources, while maintaining facility security, safety, health and orderly operations. The Department will not endorse any religious faith or cultural group, but we will ensure that religious programming is consistent with the provisions of federal and state statutes, and will work hard with the Religious, Cultural and Faith Communities to ensure that the needs of the incarcerated community are fairly met. This desk manual has been prepared for use by chaplains, administrators and other staff of the Washington State Department of Corrections. It is not meant to be an exhaustive study of all religions. It does provide a brief background of most religions having participants housed in Washington prisons. This manual is intended to provide general guidelines, and define practice and procedure for Washington State Department of Corrections institutions. It is intended to be used in conjunction with Department policy. While it does not confer theological expertise, it will, provide correctional workers with the information necessary to respond too many of the religious concerns commonly encountered. -
A Concise Glossary of the Genres of Eastern Orthodox Hymnography
Journal of the International Society for Orthodox Church Music Vol. 4 (1), Section III: Miscellanea, pp. 198–207 ISSN 2342-1258 https://journal.fi/jisocm A Concise Glossary of the Genres of Eastern Orthodox Hymnography Elena Kolyada [email protected] The Glossary contains concise entries on most genres of Eastern Orthodox hymnography that are mentioned in the article by E. Kolyada “The Genre System of Early Russian Hymnography: the Main Stages and Principles of Its Formation”.1 On the one hand the Glossary is an integral part of the article, therefore revealing and corroborating its principal conceptual propositions. However, on the other hand it can be used as an independent reference resource for hymnographical terminology, useful for the majority of Orthodox Churches worldwide that follow the Eastern Rite: Byzantine, Russian, Bulgarian, Serbian et al., as well as those Western Orthodox dioceses and parishes, where worship is conducted in English. The Glossary includes the main corpus of chants that represents the five great branches of the genealogical tree of the genre system of early Christian hymnography, together with their many offshoots. These branches are 1) psalms and derivative genres; 2) sticheron-troparion genres; 3) akathistos; 4) canon; 5) prayer genres (see the relevant tables, p. 298-299).2 Each entry includes information about the etymology of the term, a short definition, typological features and a basic statement about the place of a particular chant in the daily and yearly cycles of services in the Byzantine rite.3 All this may help anyone who is involved in the worship or is simply interested in Orthodox liturgiology to understand more fully specific chanting material, as well as the general hymnographic repertoire of each service. -
“The Order of Divine Services”
Excerpts from the “The Order of Divine Services” According to the usage of the Russian Orthodox Church. By Peter Fekula and Matthew Williams Please get the printed copy at the Saint John of Kronstadt Press, Liberty, TN USA 1997, http://www.sjkp.org/ Content: 1. Sunday services. General Outline. Simple Service (§1A). Double Service (§1B). Six-Stichera or Doxology Service (§1C). Polyeleos Service (§1D) Vigil Service (§1E). Sunday Services during Forefeasts and Afterfeasts (§1F). Simple, Double, Six-Stichera, or Doxology Service (§1F1). Polyeleos or Vigil Rank Service (§1F2). The Apodosis of a Great Feast (§1F3). 2. Weekday services. (From the Monday after All Saints until the Friday before Meatfare Sunday). General Outline. Simple Service (§2A). Double Service (§2B). Six-Stichera Service (§2C). Doxology Service (§2D). Polyeleos Service (§2E). Vigil Service (§2F). Weekday Services During Forefeasts and Afterfeasts (§2G). Simple, Double, Six-Stichera, or Doxology Service (§2G1). Polyeleos or Vigil Service (§2G2) The Apodosis of a Feast of the Lord or Theotokos (§2G3). Apodosis of a Feast together with a Vigil Service (§2G4). 3. Services of the Triodion. The Order of Lenten Weekday Services (§3A). Saturday and Sunday services are treated in (§3B). Simple Service (§3A1). Double Service (§3A2). Specific Services of the Triodion (§3B). The Sunday of the Publican and the Pharisee (§3B1). The Sunday of the Prodigal Son (§3B2). The Saturday of Meatfare (§3B3). Commemoration of the Departed. The Sunday of the Last Judgment (§3B4). Meatfare Sunday. Monday of Cheesefare week (§3B5). (Simple or double Service). Tuesday of Cheesefare week (§3B6). (Simple or Double Service). Wednesday of Cheesefare week (§3B7). -
Service Schedule for Great Lent 2Nd Through the 6Th Week
Service Schedule for Great Lent 2nd through the 6th Week Monday: Thursday: 4:45 AM Midnight Office 4:45 AM Midnight Office Matins Matins Hours Hours 12 Noon Canon to St. John 12 Noon Canon to St. John 1:00 PM 9th Hour 1:00 PM 9th Hour Typica Typica Presanctified Liturgy Presanctified Liturgy 3:00 PM Trapeza 3:00 PM Trapeza 6:30 PM Great Compline & 6:30 PM Great Compline & Akathist Akathist after Compline: Reading after Compline: Reading of Psalter for novices of Psalter for novices Tuesday: Friday: 4:45 AM Midnight Office 4:45 AM Midnight Office Matins Matins Hours Hours 12 Noon Canon to St. John 12 Noon Canon to St. John 1:00 PM 9th Hour 1:00 PM 9th Hour Typica Typica Presanctified Liturgy Presanctified Liturgy 3:00 PM Trapeza 3:00 PM Trapeza 6:30 PM Great Compline & 7:00 PM Small Compline, Akathist Akathist Canon and after Compline: Reading Akathist of Psalter for novices Wednesday: 4:45 AM Midnight Office Matins Hours 12 Noon Canon to St. John 1:00 PM 9th Hour Typica Presanctified Liturgy 3:00 PM Trapeza 6:30 PM Great Compline & Akathist after Compline: Reading of Psalter for novices Service Schedule for Great Lent 2nd through the 6th Week Fifth Week - Amendment Sixth Week - Amendment Wednesday: Thursday: 12:45 PM 9th Hour 4:45 AM Midnight Office Typica Matins Presanctified Liturgy Hours 6:30 PM Matins 1:00 PM 9th Hour Great Canon Typica 1st Hour Presanctified Liturgy Thursday: (Vespers of Annunciation) 8:30 AM 3rd and 6th Hours 6:30 PM Small Compline Liti 1:00 PM 9th Hour Matins Typica st Presanctified Liturgy 1 Hour 6:30 PM Great Compline Friday: rd th Friday: 7:00 AM 3 & 6 Hours Divine Liturgy of Annunciation 4:45 AM Midnight Office followed by Trapeza Matins Hours 2:00 PM Vespers of Lazarus Saturday 4:00 PM Evening Trapeza 12:45 PM 9th Hour Typica 6:30 PM Small Compline Presanctified Liturgy with Canon for St. -
Sts. Peter and Paul Albanian Orthodox Church
Sts. Peter and Paul Albanian Orthodox Church First-enthroned of the apostles, teachers of the universe: Entreat the Master of all to grant peace to the world, and to our souls great mercy! Rev. Nicholas Dellermann (Rector) (860) 861-7468 – Very Rev. H Gregory DuDash [email protected] - http://sspeterpaulphila.org/ April 21, 2019 THE ENTRANCE OF OUR LORD INTO JERUSALEM SCRIPTURE THIS WEEK PALM SUNDAY Today ................................................................... 10:00am Divine Liturgy Church Lectionary 4:00pm Bridegroom Matins @ St. Stephen Cathedral Today Tues. 23 ….............................................................. 7:00pm Bridegroom Matins Philippians 4:4-9 Wed. 24 ................................................................ 7:00pm Holy Unction John 12:1-18 Thurs. 25 …........................................................... 9:00am Vesperal Liturgy 7:00pm Matins & Passion Gospel Monday Fri. 26 …................................................................ 3:00pm Vespers Ezekiel 1:1-20 Exodus 1:1-20 7:00pm Matins & Lamentations Job 1:1-12 Sat. 27 ….............................................................. 9:00am Vespers & Divine Liturgy Matthew 21:18-43 11:30pm Midnight Office Matthew 24:3-35 Sun. 28 ................................................................ 12:00am Matins & Divine Liturgy 1:00pm Vespers of Pascha Tuesday Ezekiel 1:21-29 One must be baptized and chrismated an Orthodox Christian to receive Holy Exodus 2:5-10 Communion. Guests are invited to receive a blessing at the chalice and partake of Job 1:13-22 the post-Communion bread (Antidoron). Matthew 22:15-23:39 Matthew 24:36-26:2 Fast Days: Every Day (fasting from meat, fish, eggs, dairy, oil, wine and hard spirits as you are able.) Wednesday Ezekiel 2:3-3:3 Troparion – Tone 4 Kontakion – Tone 6 Exodus 2:11-22 Job 2:1-10 By raising Lazarus from the dead before Sitting on Thy throne in Heaven, John 12:17-50 Thy passion, carried on a foal on earth, O Christ Matthew 26:6-16 Thou didst confirm the universal God, resurrection, O Christ God. -
The Revival of Political Hesychasm in Greek Orthodox Thought: a Study of the Hesychast Basis of the Thought of John S
ABSTRACT The Revival of Political Hesychasm in Greek Orthodox Thought: A Study of the Hesychast Basis of the Thought of John S. Romanides and Christos Yannaras Daniel Paul Payne, B.A., M.Div. Mentor: Derek H. Davis, Ph.D. In the 1940s Russian émigré theologians rediscovered the ascetic-theology of St. Gregory Palamas. Palamas’s theology became the basis for an articulation of an Orthodox theological identity apart from Roman Catholic and Protestant influences. In particular the “Neo-Patristic Synthesis” of Fr. Georges Florovsky and the appropriation of Palamas’s theology by Vladimir Lossky set the course for future Orthodox theology in the twentieth century. Their thought had a direct influence upon the thought of Greek theologians John S. Romanides and Christos Yannaras in the late twentieth century. Each of these theologians formulated a political theology using the ascetic-theology of Palamas combined with the Roman identity of the Greek Orthodox people. Both of these thinkers called for a return to the ecclesial-communal life of the late Byzantine period as an alternative to the secular vision of the modern West. The resulting paradigm developed by their thought has led to the formation of what has been called the “Neo- Orthodox Movement.” Essentially, what the intellectual and populist thinkers of the movement have expressed in their writings is “political hesychasm.” Romanides and Yannaras desire to establish an Orthodox identity that separates the Roman aspect from the Hellenic element of Greek identity. The Roman identity of the Greek people is the Orthodox Christian element removed from the pagan Hellenism, which, as they argue, the Western powers imposed on the Greek people in the establishment of the modern nation-state of Greece in 1821. -
Abcs of Orthodoxy
SESSION 5 Prayer In the Name of the Father and of the Son and Of the Holy Spirit. Amen. O Heavenly King the Comforter, the Spirit of Truth, who are in all places and fill all things, treasurer of blessings and giver of life. Come and dwell within us and cleanse us from every blemish and save our souls, O Blessed One. In the Name of the Father and Of the Son and of the Holy Spirit. Amen. Glory Be to Jesus Christ! Glory Forever! Last week we discussed the main Doctrines and Dogmas of the Orthodox Faith - the main teachings or truths about the Orthodox Christian Faith that have been revealed to us by the Holy Spirit, through Holy Scripture and the gatherings of the Church in Council. In particular we studied the Creed. I must admit that I covered a large amount of material in a relatively short period of time and I am sure that it was too much to absorb. And, you might have even thought or said after the class was over, that this information was beyond you and concluded that dogma is something that should be left up to theologians and scholars to debate. If you thought this way, I do not blame you, I even recall being overwhelmed in Seminary with many of the same topics, But let me share with you a very helpful explanation that one of my professors gave me as to the relationship between theology, that is the study of the teachings of God, and the life in Christ. -
The First Sunday in Lent the Sunday of Orthodoxy
1 The First Sunday in Lent The Sunday of Orthodoxy VESPERS: Tone 1 P. Regular Beginning C. Lord I have cried... 1. Accept our evening prayers, O Holy Lord,/ and grant us remission of our sins,/ for only Thou hast shown forth unto the world// the Resurrection. 2. Walk about Zion, ye people,/ and encompass her./ Give glory therein to Him Who is risen from the dead./ For He is our God// Who hath delivered us from our iniquities. 3. Come ye people, praise and worship Christ,/ glorifying His Resurrection from the dead:/ for He is Our God, Who hath delivered the world// from the beguiling of the enemy. 4. Ye heavens be glad, sound the trumpets,/ ye foundations of the earth./ Shout for joy ye hills, for lo!/ Emmanuel hath nailed our sins to the Cross,/ and He, the Giver of life, hath put death to death by raising Adam up,// because He loveth mankind. 5. Let us praise Him Who of His own Will/ was crucified for us in the flesh;/ and suffered, was buried, and rose from the dead,/ and let us say:/ "Keep Thy Church in the true faith and bring peace to our lives, O Christ,// for Thou art good and lovest mankind." 6. As we, unworthy, stand before Thy sepulcher that held life,/ we raise, O Christ our God, a hymn of praise to Thine ineffable compassion,/ for Thou Who art without sin,/ hast accepted the Cross and death/ in order to grant the world resurrection,// because Thou lovest mankind. Stichera from the Triodion, (Tone 6) 7.