DOCSLIB.ORG

The Typicon R That Is E Church Order of the Monastery of St

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Typicon R That Is E Church Order of the Monastery of St typikon May 9, 2014 16:41 Page i DThe Typicon R that is e Church Order of the Monastery of St. Sabbas near Jerusalem according to the modern usage of the Russian Church, diligently compared with previous print editions and manuscripts, both Slavonic andA Greek, translated into English, annotated and edited by Aleksandr AndreevF T typikon May 9, 2014 16:41 Page ii Text translation and formaing ©2012-2014 Aleksandr Andreev. is text is licensed under the Creative Commons Aribution-ShareAlike 3.0 Unported License. To view a copy of this license, visit http://creativecommons.org/licenses/by-sa/ 3.0/. Please note: the present version is a dra and is not intended for use or distribution. e author makes no warranty of any kind, not even the implied warranties of merchantabil- ity or fitness for a purpose. Regarding any typos or errors, please contact the author at [email protected]. e author would like to gratefully ackwnoledge Mother Victoria for providing her dras of the Triodion and Pentecostarion sections, as well as for proofreading large sections of the present text. Incipits, Troparia, Kontakia and other elements are taken from the Pentecostarion and Octoechos of Reader Isaac Lambertsen and from the Lenten Triodion and Lenten Triodion Supplement of Mother Mary and Metropolitan Kallistos, all of which have been usedD with permission. Special thanks is due also to Daniel Olson, Nikita Simmons, Rev. John Whiteford and Rev. Daniel Marshall for their comments. RCurrent dra: May 9, 2014 A F T typikon May 9, 2014 16:41 Page xii 19 1. Outer 10 11 11. Table for Narthex 9 Vestments 5 6 2. Narthex 4 12. Lectern 15 14 16 3. Open space 20 13. Royal in Nave 17 17 Doors 8 7 D12 12 3 17R 18 17 4. Altar 14. Holy Doors 5. Prothesis 17 A 17 15. North Door 13 6. Sacristy 16. South Door 7. Le Choir F 17. Stalls 17 17 8. Right Choir 2 18. Superior’s T Stall 9. Holy Table 19. High Place 10. Table of 1 20. Ambon Prothesis Figure 1: Plan of the Interior of a Monastic Church typikon May 9, 2014 16:41 Page xiii I have legislated this rule for as many as have not a discerning mind, in order that they, like house-servants fulfilling the duties of their station, may live a life of freedom the Angel to St. Pachomius in e Lausiac History of Palladius D R A F T typikon May 9, 2014 16:41 Page xiv D R A F T typikon May 9, 2014 16:41 Page 1 1 THE ORDER OF LITTLE VESPERS T N H Before the seing of the sun on Saturday,¹ the Paraecclesiarch (that is, the Lamp-lighter)² comes to the Superior and bows in reverence before him, indicating thereby the time for the peal. Receiving the blessing, he goes forth and rings the small bell.³ en the brethren gather in the Narthex and the Priest gives the initial exclamation, Blessed is our God; and the appointed Reader says: Glory to ee, our God, glory to ee. en, O Heavenly King and the Trisagion Prayers; aer Our Father: the exclamation of the Priest, and the ReaderD reads the Ninth Hour as usual.⁴ At the conclusion of the Hour and aer the Dismissal, we enter the Temple and each stands in his appointed place. But if the Ninth Hour was read in the Temple, then there is no Dismissal, but ratherR the Priest gives the opening exclamation of Vespers immediately.⁵ ¹e ecclesiastical day begins in the evening with the office of Vespers. Normally, only one Vespers office is served, to be followed by the evening meal. But any time All- Night Vigil consisting of Vespers and MatinsA is served, Lile Vespers is also served earlier in the day. (Lile Vespers is not served if All-Night Vigil consists of Great Compline and Matins.) Vespers is usually preceded by the Ninth Hour. ²e Paraecclesiarch (Slavonic, via the Greek: параекклисїа́рхъ), also called the Lamp- lighter (Slavonic: кандиловжига́тель; Greek: κανδηλάπτηςF) is a monk responsible for mainting the cleanliness of the church, lighting the candles and lamps, and calling the other monks to prayer. ³In the 1641 edition, he ‘strikes the small symantron’. ⁴e full order of the Ninth Hour is set forth in the HorologionT. Since the Ninth Hour is the last office of the concluding day, the Troparion(a) and Kontakion for the concluding day are said (in this case, for Saturday). On Saturdays, the Inter-Hours are not said (Nikolsky, p. 365). ⁵e Ninth Hour may be said in the Narthex, in which case it concludes as follows. Priest: God be gracious unto us. Reader: Amen and the Prayer, O Master, Lord Jesus Christ our God. en, the lesser Dismissal, at which point all proceed from the Narthex into the Nave. e Priest then gives the opening exclamation of Vespers in front of the Holy Doors. But if the Ninth Hour is said in the Nave, there is no Dismissal but immediately aer the Prayer O Master, Lord Jesus Christ our God, the Priest gives the opening exclamation (cf. Rozanov, p. 14). 1 typikon May 9, 2014 16:41 Page 2 1. T O L V L V e Priest exclaims: Blessed is our God.⁶ And the Reader says: O come, let us worship, thrice, and the evening Psalm, Bless the Lord, O my soul,1 peacefully and gently.⁷ Following the Psalm, Reader: Glory / Both now, and Alleluia, thrice. e Priest does not say any Litany, but instead the Reader says, Lord, have mercy, thrice, and Glory / Both now. en, Lord, I have cried, is chanted⁸ and four stichera are appointed, singing the three stichera of the Resurrection, in the Tone [of the upcom- ing week], repeating the first sticheron. Glory / Both now: the Dogmatic eotokion.⁹ en, O gladsome Light.¹⁰ Prokimenon: e Lord is King; verse: e Lord is clothed in strength, and hath girt Himself ;2 and again, e Lord is King. en, immediately: Vouch- safe, O Lord, to keep us this evening, [immediately followed by the stichera Aposticha]. At the Aposticha: one sticheron of the Resurrection and the three sticheraD for the eotokos, prosomœa, [printed in the Octoechos], with their refrains; Glory / Both now: the [Dogmatic] eotokion [printed in the Octoechos].¹¹ en, Now leest ou and the Trisagion Prayers; aer Our Father: Troparion for the Resurrection; Glory / Both now: its Resurrec- tional eotokion.R¹² en the Priest says the Lile [Augmented] Litany:¹³ Have mercy on ⁶e veil of the Altar customarily remains closed for Lile Vespers. ⁷Slavonic: ти́хѡ и҆ кро́ткимъA гла́сомъ; in the 1641 edition, ти́химъ и҆ ра́вным гла́сомъ; Greek: ἡσύχω φωνή καὶ ήρεμαία. ⁸All of the text of the three psalms is chanted, as set forth in the Horologion, in the Tone of the upcoming Sunday. ⁹e two eotokia for Lile Vespers are calledF by the Octoechos ‘dogmatic theotokia’. e hymn chanted at Great Vespers at the conclusion of the stichera at Lord, I have cried, is called the ‘first’ or ‘primary’ theotokion. ¹⁰ere is no Entrance at Lile Vespers. However, according to Rozanov (p. 15), the hymn O gladsome Light is chanted and is preceded by theT exclamation of the Priest, Wis- dom! Stand aright!, which he gives from within the Altar. During the chanting, the Priest exits the Altar (via the North Door), stands on the Ambo, and, at the conclusion of the hymn, exclaims: Let us aend! Peace be unto all! Wisdom! and the Prokimenon. How- ever, the Typicon does not make any indications concerning exclamations and whether O gladsome Light is read or chanted, concerning entering or exiting the Altar, or concerning who says the Prokimenon. ¹¹e refrains for the stichera Aposticha are: (1) I will remember y Name in every generation and generation (Ps. 44:18a); (2) Hearken, O daughter, and see, and incline thine ¹Psalm 103. ear (Ps. 44:11a); and (3) e rich among the people shall entreat y countenance (Ps. 44:13b). ¹²e Troparion and eotokion are printed in the Octoechos at the conclusion of Great ²Psalm 92:1. Vespers. ¹³e Typicon does not specify the location from which the Priest says the Litany. In modern practice, it is said from the Ambo. 2 typikon May 9, 2014 16:41 Page 3 us, O God, according to y great mercy. Choir: Lord, have mercy, thrice. en, a petition for the ecclesiastical authorities; choir: Lord, have mercy, thrice. en, a petition for the civil authorities; choir: Lord, have mercy, thrice. Priest: Again we pray for all the brethren, and for all Christians. Choir: Lord, have mercy, thrice. Exclamation: For a merciful and man-loving God art ou. [Choir: Amen.] Priest: Glory to ee, Christ God; [Choir: Glory / Both now; Lord, have mercy, thrice; Father, bless!]; the Priest says the lesser Dismissal and the [choir sings the] Polychronion. Recession to the Refectory. T In the Refectory¹⁴ [the blessing of the meal] is said [in this way]: e poor shall eat, and be satisfied, and they shall praise the Lord that seek aer Him; their hearts shallD live for ever and ever;¹⁵ Glory / Both now; Lord, have mercy, thrice; Father, bless. e Priest blesses the meal,¹⁶ and we eat of that which is offered to us, lightly, so as not to be weighed down for the Vigil. At the conclusion of the meal: Glory / Both now: y womb is become a holy table, bearing theR Heavenly Bread, Christ our God; all that eat thereof shall not die, as hath said, O Mother of God, the Nourisher of all. en: More honorable and ou hast made us glad, O Lord, by y works, and in the operations of y hands will we rejoice.
Load more

Recommended publications
  • Atlas of American Orthodox Christian Monasteries
    Atlas of American Orthodox Christian Monasteries Atlas of Whether used as a scholarly introduction into Eastern Christian monasticism or researcher’s directory or a travel guide, Alexei Krindatch brings together a fascinating collection of articles, facts, and statistics to comprehensively describe Orthodox Christian Monasteries in the United States. The careful examina- Atlas of American Orthodox tion of the key features of Orthodox monasteries provides solid academic frame for this book. With enticing verbal and photographic renderings, twenty-three Orthodox monastic communities scattered throughout the United States are brought to life for the reader. This is an essential book for anyone seeking to sample, explore or just better understand Orthodox Christian monastic life. Christian Monasteries Scott Thumma, Ph.D. Director Hartford Institute for Religion Research A truly delightful insight into Orthodox monasticism in the United States. The chapters on the history and tradition of Orthodox monasticism are carefully written to provide the reader with a solid theological understanding. They are then followed by a very human and personal description of the individual US Orthodox monasteries. A good resource for scholars, but also an excellent ‘tour guide’ for those seeking a more personal and intimate experience of monasticism. Thomas Gaunt, S.J., Ph.D. Executive Director Center for Applied Research in the Apostolate (CARA) This is a fascinating and comprehensive guide to a small but important sector of American religious life. Whether you want to know about the history and theology of Orthodox monasticism or you just want to know what to expect if you visit, the stories, maps, and directories here are invaluable.
    [Show full text]
  • THO 3347 (H 2015) – Glossary of Terms
    THO 3347 (H 2015) – Glossary of Terms Akathist Literally, “not standing.” A hymn dedicated to our Lord, the Theotokos, a saint, or a holy event. Aposticha The stichera sung with psalm verses at the end of Vespers and Matins. These differ from the stichera at Psalm 140 (Vespers) and at the Praise Psalms (Matins), which are sung with fixed psalms, in that the psalm verses used (pripivs) vary with the day or feast, and do not end the singing of the whole psalm. See also stichery na stichovnych. Archieratikon Тhе book containing texts and rubrics for the solemn Hierarchical (a.k.a. Pontifical) Divine Liturgy. The Archieratikon also contains the sacrament of Ноlу Orders and special blessings and consecrations. Canon A system of nine odes (the Second Ode is sung only during Great Lent) sung at Matins after Psalm 50 and before the Praises. Each ode is connected traditionally with a scriptural canticle (see below for the nine scriptural canticles) and consists of an Irmos, a variable number of troparia and, on feasts, a katavasia. After the Third Ode a sidalen is usually sung, and after the Sixth Ode a kontakion and ikos, and after the Ninth Ode, the Svitelen is sung. The Canon has its own system of eight tones. Domatikon A theotokion sung after “Now…” (or “Glory… Now…”) at the end of Psalms 140, 141, 129, and 116 at Vespers on Friday and Saturday evenings, and on the eve of a Polyeleos saint or saints with a vigil in the same tone as the last sticheron of the saint (at “Glory…”).
    [Show full text]
  • Liturgy As Ethicizer: Cultivating Ecological Consciousness Through a Coptic Orthodox Liturgical Ethos
    Sacred Heart University DigitalCommons@SHU Catholic Studies Faculty Publications Catholic Studies 2020 Liturgy as Ethicizer: Cultivating Ecological Consciousness through a Coptic Orthodox Liturgical Ethos Stephen M. Meawad Follow this and additional works at: https://digitalcommons.sacredheart.edu/cath_fac Part of the Christian Denominations and Sects Commons, Environmental Studies Commons, and the Ethics in Religion Commons 1 Stephen M. Meawad Liturgy as Ethicizer: Cultivating Ecological Consciousness through a Coptic Orthodox Liturgical Ethos 1 – Introduction Eastern Orthodox Christianity’s recent expression of its ecological concern has been vast and strong, evidenced by its designation of September 1st as a day of prayer for the “protection of the environment” and also through the scholarly contributions of more than a dozen theologians and religious figures, including Patriarch Bartholomew, Elizabeth Theokritoff, and John Chryssavgis.1 Much of this witness can and does extend to Oriental Orthodoxy in numerous respects.2 Among others, some examples include similarities in the doctrine of creation, proper relation to non-human animals, spiritual degradation as a precursor to ecological degradation, and extending love of neighbor to include all of creation. Yet, analyzing ways that other families of Orthodoxy conceive of the relationship between ecology and theology—a promising endeavor—has remained largely untapped contemporarily. This project will examine the liturgical ethos of the Coptic Orthodox Church and how this ethos is effective in creating self-sustaining, ecologically aware communities. A more comprehensive version of this project would develop what might be called a politeia (behavior or ethos of a given community) of the Coptic Orthodox Church that would include monasticism and asceticism; fasting; agriculture and co-stewardship; and self-sustenance.
    [Show full text]
  • The Mysteries of Baptism and Chrismation
    The Mysteries of Baptism and Chrismation 1 THE OFFICE FOR RECEIVING THOSE COMING TO THE ORTHODOX CHURCH FROM THE ANGLICAN CONFESSION The Priest shall stand at the doors of the church in epitrachelion and phelonion. And he questions the one converting to the Orthodox faith, saying: Priest: Do you wish to renounce the transgressions and errors of the Anglican Confession? Convert: I do. Priest: Do you wish to enter into union with the Orthodox-Catholic Faith? Convert: I do. Then the Priest blesses him (her), making the sign of the Cross with his right hand, saying: In the Name of the Father, and of the Son, and of the Holy Spirit. Amen. And laying his hand upon the bowed head of the convert, he recites the following prayer: Deacon: Let us pray to the Lord. Choir: Lord, have mercy. Priest: O Lord, God of truth, look down upon Thy servant (handmaiden), N., who seeks to make haste unto Thy Holy Orthodox Church, and to take refuge under her shelter. Turn him (her) from his (her) former error to the path of true faith in Thee, and grant him (her) to walk in all Thy commandments. Let Thine eyes ever look down upon him (her) with mercy, and let Thine ears hearken unto the voice of his (her) supplication, that he (she) may be numbered with Thine elect flock. For all the Powers of Heaven hymn Thee, and Thine is the glory: of the Father, and of the Son, and of the Holy Spirit, now and ever, and unto the ages of ages.
    [Show full text]
  • The Office of Vespers
    THE PATRIARCHAL ORTHODOX CHURCH OF ROMANIA ARCHDIOCESE OF WESTERN EUROPE THE OFFICE OF VESPERS TYPIKON ( With Litiya & Artoklasia Service ) ? The priest vests with the epitrachelion in the sanctuary. He opens the curtain and the Royal Doors Standing before the holy table facing East, he blesses himself saying loudly : Priest Blessed is Our God, always, Now and Forever, and to the Ages of Ages. + Choir Amen. Glory to Thee our God, Glory to Thee. The Choir Leader begins the Trisagion Prayers. The priest closes the Holy Doors and curtain Choir Come let us worship and bow down before God our King ( + metanie ) Come let us worship and bow down before Christ, our King and God ( + metanie ) Come let us worship and bow down before Christ himself, our King, and our God ( + metanie ) O Heavenly King, the Paraclete, the Spirit of Truth, who are present everywhere filling all things, Treasury of good things, and Giver of Life, come and dwell in us, cleanse us of every stain, and save our souls, O Good One. + Holy God, Holy Mighty, Holy Immortal, Have mercy on us ( three times) + Glory to the Father, and to the Son, and to the Holy Spirit, Now, and forever, and to the Ages of Ages, Amen. All Holy Trinity have mercy on us. Lord forgive us our sins. Master pardon our transgressions. Holy One, visit and heal our infirmities for your name’s sake. Lord have mercy, Lord have mercy, Lord have mercy. + Glory to the Father, and to the Son, and to the Holy Spirit Now, and forever, and to the Ages of Ages, Amen.
    [Show full text]
  • Glossary of Liturgical Books (Resource Sheet 73)
    Glossary of Liturgical Books (Resource Sheet 73) The Anthologion is a liturgical text that tries to encompasses as much of the basic liturgical text as as possible. An example of this text in Greek is the Synekthimos. A Slavonic example is the Velikij Sbnornik. The closest thing we have in English is the text:"Divine Prayers and Services of the Catholic Orthodox Church of Christ", by Fr. Seraphim Nassar—commonly known as "The Nassar Five-Pounder." Anthologia usually contain the daily the basic text of the Horologion, the Sunday Octoechos, the General Menaion, and Selections from the Menaion, Triodion, and Pentecostarion. The Apostolos ('book of the apostle'), also called the Epistle Lectionary, is the book containing prescribed readings from the Acts of the Apostles and the Epistles, arranged according to the Orthodox liturgical year. The lections are used in the first scripture reading in the Divine Liturgy, usually called the Epistle reading. This lectionary often includes the prokeimena and alleluias that are sung before and after the epistle reading, respectively. The Archieratikon ("book for the bishop," also spelled Arkhieratikon), is the bishop's liturgical service book. It is used in celebrating a Hierarchical Divine Liturgy, having pontifical editions of the Divine Liturgies of St. John Chrysostom and St. Basil the Great, as well as the Liturgy of the Presanctified Gifts, and other episcopal services, such as ordinations. Also known as the Tetraevangelion, the Evangelion is the Book of Gospels, usually arranged by the pericopes appointed to be read throughout the liturgical year. It is generally kept on the altar table in a metal case decorated with icons of the evangelists; tradition forbids the use of animal skin on the altar table.
    [Show full text]
  • Chapter 2 Orthodox Church Life A. Church Etiquette an Orthodox
    chapter 2 Orthodox Church Life A. Church Etiquette The Church is the earthly heaven in which the heavenly God dwells and moves. An Orthodox Church is that part of God’s creation which has been set apart and “reclaimed” for the Kingdom of God. Within its walls, the heavenly and earthly realms meet, outside time, in the acts of worship and Sacrifice offered there to God. Angels assist the Priest during the Divine Liturgy, and Saints and members of the Church Triumphant participate in the Ser- vices. The Blessed Theotokos, the Mother of God, is also present and, of course, our Lord Jesus Christ is invisibly present wher- ever two or three gather in His Name, just as He is always present in the reserved Eucharist preserved on the Holy Table of most Orthodox Churches. Given these very significant spiritual realities, we should al- ways approach an Orthodox Church with the deepest attitude of reverence. Even when passing an Orthodox Church on foot or in a car, we always cross ourselves out of respect for the presence of God therein. It is, indeed, unthinkable that we should ever pass in front of an Orthodox Church without showing such rev- erence. Therefore, it is obvious that we must approach our meeting with the heavenly realm during Divine Services with careful and proper preparation. When preparing for Church, we should always dress as we would for a visit to an important dignitary. After all, we are about to enter into the very presence of God. Therefore, casual apparel is not appropriate. For example, shorts should never be St.
    [Show full text]
  • June 09, 2020 Rev. Father, Hon. President, & Est. Members of the Community Council, Churches of the Greek Orthodox Archdioc
    June 09, 2020 Rev. Father, Hon. President, & Est. Members of the Community Council, Churches of the Greek Orthodox Archdiocese of Canada In Ontario Beloved in Christ, Plan for the Reopening of the Churches 1. Church leaders are responsible for the implementation and adherence to all health regulations issued by each Province. If any particular parish feels that they are not ready to implement the following guidelines immediately, they can postpone re-opening for up to a week. 2. All those in high risk groups are strongly urged to stay home in accordance with government guidelines. 3. Each Church according to its area should determine how many people it can safely host per service, while maintaining government guidelines (2 m social distancing and 30% capacity). 4. There should be more services during the week to accommodate all the faithful, or more than one (1) service will be done daily so people can attend and maintain social distancing. 5. Only one chanter per chanting station (analogion) is permitted. 6. Up to five (5) altar boys per service are permitted (depending on size of altar area) and only one sexton. 7. When full capacity of 30% is reached, no parishioners will be allowed into the Church. Additional people are free to wait outside until the end of Liturgy, maintaining social distance. Please note that Church halls can be used for additional seating, provided they do not surpass 30% of the hall’s occupancy and still maintain social distancing. When Liturgy concludes clergy have 2 options: a) After the first group exits the Church, those waiting outside may be allowed in to receive Holy Communion or b) If they are too many people, clergy can consider, or even plan beforehand, to have additional services the same day.
    [Show full text]
  • January Menaion
    Byzantine Monthly Menaion Volume Five: January Metropolitan Cantor Institute Byzantine Catholic Seminary Pittsburgh, PA Foreword A Menaion is a liturgical book which contains the changeable parts of Byzantine divine services for a given month. The volume in your hands is the fourth of a series of twelve books for use in Byzantine Catholic parishes. Each day is provided with the following material: (1) Synaxarion (brief life of the saints remembered) (2) Troparia and Kontakia (3) Prokeimena and Alleluiaria (4) Communion Hymn. On major feasts, the proper antiphons (when there are any) and the Magnification and Irmos (appointed to take the place of It is truly proper) are also included. Texts which are contained in the Faithful’s Book published by the Byzantine Catholic Church are reproduced with their musical settings from that book. Those texts were translated by the Inter-Eparchial Liturgical Commission, and then set to plainchant by the Inter-Eparchial Music Commission. Many of the Troparia contained in this volume of the Menaion are, in fact, common texts (i.e., they are used on more than one feast). These texts, too, come from the work of the IELC/IEMC, as are all the Prokeimena and Alleluiaria and Communion Hymns. The texts of the Troparia and Kontakia that are not from the above-mentioned source are almost always taken from the Order of Matins published by the Sisters of the Order of Saint Basil the Great, and we acknowledge these texts with gratitude. This volume is intended to be used annually. Because of this, cantors must use the Typikon of the Metropolitan Church to discern how materials from the Menaion are to be combined with the Sunday Ochtoechos.
    [Show full text]
  • Vol. 56, No. 01 3 JANUARY, AD 2010
    1 Vol. 56, No. 01 3 JANUARY, AD 2010 PARISH WEEKLY NEWSLETTER SAINT JOHN THE BAPTIST UKRAINIAN CATHOLIC CHURCH Byzantine Rite “Catholic” comes from the Greek: “according-to-the-whole” or “universal” “Rite” or “Ritual Church” means “One of the twenty-one Eastern Catholic Sister Churches, who are simultaneously in Communion with the Church & Pope in Rome, while living their own distinctly non-Roman (non-Latin), and yet equally Apostolic Tradition (Theological, Spiritual, Liturgical & Canonical Heritage).” SUNDAY BEFORE THEOPHANY OF OUR LORD Tone 6. Matins Gospel #9. Bright vestments. On January 3, we also commemorate: The Holy Prophet Malachi (5th c. BC); the Holy Martyr Gordius (313-24); the holy and Venerable Mother Genevieve (Genny) of Paris (502/512). 5:00 PM – DIVINE LITURGY (all English, recited) SATURDAY, JANUARY 2 + Peter and Stephanie Fedyshin (Family) 8:45 AM – MATINAL LITURGY-MORNING PRAYER SUNDAY, JANUARY 3 There will be no EASTERN CHRISTIAN FORMATION (Catechism classes) today 10:00 AM – DIVINE LITURGY (Ukr., some Eng. & OCS / Sermon in Eng) God’s Blessings on Parishioners (Fr. Ivan Chirovsky) WORSHIP SERVICES and PARISH EVENTS IN THIS COMING WEEK ALTHOUGH THIS IS NO LONGER AN OBLIGATORY ACT OF PENANCE IN THE ST. JOSAPHAT EPARCHY , THE PRACTICE OF ABSTAINING FROM MEAT PRODUCTS ON ALL WEDNESDAYS AND FRIDAYS THROUGHOUT THE WHOLE YEAR IS STILL A LEGITIMATE PART OF TRADITIONAL BYZANTINE SPIRITUALITY , AS A WAY OF PREPARING TO RECEIVE HOLY COMMUNION ON THE FOLLOWING SUNDAY . MONDAY: Forefeast of the Theophany of our Lord JANUARY 4 the Synaxis (Gathering-Собор-Sobor) in honor of the Seventy (-two) Holy Apostles; Our Ven.
    [Show full text]
  • A Byzantine Christmas
    VOCAL ENSEMBLE 26th Annual Season October 2017 Tchaikovsky: All-Night Vigil October 2017 CR Presents: The Byrd Ensemble November 2017 Arctic Light II: Northern Exposure December 2017 A Byzantine Christmas January 2018 The 12 Days of Christmas in the East February 2018 Machaut Mass with Marcel Pérès March 2018 CR Presents: The Tudor Choir March 2018 Ivan Moody: The Akáthistos Hymn April 2018 Venice in the East A Byzantine Christmas: Sun of Justice 1 What a city! Here are just some of the classical music performances you can find around Portland, coming up soon! JAN 11 | 12 FEB 10 | 11 A FAMILY AFFAIR SOLO: LUKÁŠ VONDRÁCˇEK, pianist Spotlight on cellist Marilyn de Oliveira Chopin, Smetana, Brahms, Scriabin, Liszt with special family guests! PORTLANDPIANO.ORG | 503-228-1388 THIRDANGLE.ORG | 503-331-0301 FEB 16 | 17 | 18 JAN 13 | 14 IL FAVORITO SOLO: SUNWOOK KIM, pianist Violinist Ricardo Minasi directs a We Love Our Volunteers! Bach, Beethoven, Schumann, Schubert program of Italy’s finest composers. n tns to our lol volunteers o serve s users ste re o oe ersonnel osts PORTLANDPIANO.ORG | 503-228-1388 PBO.ORG | 503-222-6000 or our usns or n ottee eers n oe ssstnts Weter ou re ne to JAN 15 | 16 FEB 21 us or ou ve een nvolve sne te ennn tn ou or our otent n nness TAKÁCS QUARTET MIRÓ QUARTET WITH JEFFREY KAHANE “The consummate artistry of the Takács is Co-presented by Chamber Music Northwest ou re vlue rt o te O l n e re rteul simply breathtaking” The Guardian and Portland’5 Centers for the Arts FOCM.ORG | 503-224-9842 CMNW.ORG | 503-294-6400 JAN 26-29 FEB 21 WINTER FESTIVAL: CONCERTOS MOZART WITH MONICA Celebrating Mozart’s 262nd birthday, Baroque Mozart and Michael Haydn string quartets DEC 20 concertos, and modern concertos performed by Monica Huggett and other PDX VIVALDI’S MAGNIFICAT AND GLORIA CMNW.ORG | 503-294-6400 favorites.
    [Show full text]
  • Service Books of the Orthodox Church
    SERVICE BOOKS OF THE ORTHODOX CHURCH THE DIVINE LITURGY OF ST. JOHN CHRYSOSTOM THE DIVINE LITURGY OF ST. BASIL THE GREAT THE LITURGY OF THE PRESANCTIFIED GIFTS 2010 1 The Service Books of the Orthodox Church. COPYRIGHT © 1984, 2010 ST. TIKHON’S SEMINARY PRESS SOUTH CANAAN, PENNSYLVANIA Second edition. Originally published in 1984 as 2 volumes. ISBN: 978-1-878997-86-9 ISBN: 978-1-878997-88-3 (Large Format Edition) Certain texts in this publication are taken from The Divine Liturgy according to St. John Chrysostom with appendices, copyright 1967 by the Russian Orthodox Greek Catholic Church of America, and used by permission. The approval given to this text by the Ecclesiastical Authority does not exclude further changes, or amendments, in later editions. Printed with the blessing of +Jonah Archbishop of Washington Metropolitan of All America and Canada. 2 CONTENTS The Entrance Prayers . 5 The Liturgy of Preparation. 15 The Divine Liturgy of St. John Chrysostom . 31 The Divine Liturgy of St. Basil the Great . 101 The Liturgy of the Presanctified Gifts. 181 Appendices: I Prayers Before Communion . 237 II Prayers After Communion . 261 III Special Hymns and Verses Festal Cycle: Nativity of the Theotokos . 269 Elevation of the Cross . 270 Entrance of the Theotokos . 273 Nativity of Christ . 274 Theophany of Christ . 278 Meeting of Christ. 282 Annunciation . 284 Transfiguration . 285 Dormition of the Theotokos . 288 Paschal Cycle: Lazarus Saturday . 291 Palm Sunday . 292 Holy Pascha . 296 Midfeast of Pascha . 301 3 Ascension of our Lord . 302 Holy Pentecost . 306 IV Daily Antiphons . 309 V Dismissals Days of the Week .
    [Show full text]