OCTOECHOS – DAY of the WEEK Tone 1 – 1St Canon – Ode 3
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ARTES. JOURNAL of MUSICOLOGY Vol
“GEORGE ENESCU” NATIONAL UNIVERSITY OF ARTS IAŞI FACULTY OF PERFORMANCE, COMPOSITION AND MUSIC THEORY STUDIES RESEARCH CENTER “THE SCIENCE OF MUSIC” DOCTORAL SCHOOL – MUSIC FIELD ARTES. JOURNAL OF MUSICOLOGY vol. 23-24 ARTES 2021 RESEARCH CENTER “THE SCIENCE OF MUSIC” ARTES. JOURNAL OF MUSICOLOGY Editor-in-chief – Prof. PhD Laura Vasiliu, “George Enescu” National University of Arts, Iași, Romania Senior editor – Prof. PhD Liliana Gherman, “George Enescu” National University of Arts, Iași, Romania SCIENTIFIC COMMITTEE Prof. PhD Gheorghe Duțică, “George Enescu” National University of Arts, Iași, Romania Prof. PhD Maria Alexandru, “Aristotle” University of Thessaloniki, Greece Prof. PhD Valentina Sandu-Dediu, National University of Music Bucharest, Romania Prof. PhD Pavel Pușcaș, “Gheorghe Dima” National Music Academy, Cluj-Napoca, Romania Prof. PhD Mirjana Veselinović-Hofman, University of Arts in Belgrade, Serbia Prof. PhD Victoria Melnic, Academy of Music, Theatre and Fine Arts, Chișinău, Republic of Moldova Prof. PhD Violeta Dinescu, “Carl von Ossietzky” Universität Oldenburg, Germany Prof. PhD Nikos Maliaras, National and Kapodistrian University of Athens, Greece Lect. PhD Emmanouil Giannopoulos, “Aristotle” University of Thessaloniki, Greece EDITORS Assoc. Prof. PhD Irina Zamfira Dănilă, “George Enescu” National University of Arts, Iași, Romania Assoc. Prof. PhD Diana-Beatrice Andron, “George Enescu” National University of Arts, Iași, Romania Lect. PhD Rosina Caterina Filimon, “George Enescu” National University of Arts, Iași, Romania Assoc. Prof. PhD Gabriela Vlahopol, “George Enescu” National University of Arts, Iași, Romania Assist. Prof. PhD Mihaela-Georgiana Balan, “George Enescu” National University of Arts, Iași, Romania ISSN 2344-3871 ISSN-L 2344-3871 Translators: PhD Emanuel Vasiliu Assist. Prof. Maria Cristina Misievici DTP Ing. -
THE TIPIC for JANUARY 1 SUNDAY Circumcision of Our Lord. Sunday Before Theophany. St. Basil the Great. Tone 3. Mat. Gos. 6. Combine Octoechos and Menaion
2 0 1 7 THE TIPIC FOR JANUARY 1 SUNDAY Circumcision of Our Lord. Sunday before Theophany. St. Basil the Great. Tone 3. Mat. Gos. 6. Combine Octoechos and Menaion. Great Vespers: Old Testament readings. Litia. Matins: Polyeleos. Megalinaria of the Feast and the Saint. Gos. John 10:9 –16. Katavasia of Theophany. In place of “More Honorable” sing Ode 9 from Menaion. Great Doxology. Tropar of Saint (Tone 1), “Glory... Now and Ever...” Tropar of Feast. Liturgy of St. Basil: Regular Antiphons. “Holy God.” Epis. Colossians 2:8–12; Hebrews 13:17-21; 2 Timothy 4:5-8. Gos. Luke 2:20–21; 40 –52; Mark 1:1-8. Axion: “In you o woman full of grace”. After the Divine Liturgy, Thanksgiving Service for the New Year. 5 THURSDAY Eve of Theophany. Royal Hours. Vesperal Liturgy of St. Basil. After the final Old Testament reading, Little Litany with exclamation: “For holy is our God...” and enter the Liturgy with “Holy God.” Axion: “In you o woman full of grace.” Great Blessing of Waters. Thursday evening: Great Compline with Litia. 6 FRIDAY Holy Theophany. Follow Menaion. Matins: Gos. Mark 1:9–11. Katavasia of Theophany. In place of “More honorable,” sing Irmos of Ode 9. Praises. Great Doxology. Liturgy of St. John: Festal Antiphons. Special Entrance hymn. In place of “Holy God,” sing “All baptized in Christ”. Epis. Titus 2:11–14; 3:4–7. Gos. Matthew 3:13–17. Axion: Irmos of Ode 9 of Theophany Canon. Great Blessing of Waters. 7 SATURDAY St. John the Forerunner and Baptizer. -
UNIVERSITY of CALIFORNIA Los Angeles Byzantine Liturgy and The
UNIVERSITY OF CALIFORNIA Los Angeles Byzantine Liturgy and the Primary Chronicle A dissertation submitted in partial satisfaction of the requirements for the degree Doctor of Philosophy in Slavic Languages and Literatures by Sean Delaine Griffin 2014 ABSTRACT OF THE DISSERTATION Byzantine Liturgy and the Primary Chronicle by Sean Delaine Griffin Doctor of Philosophy in Slavic Languages and Literatures University of California, Los Angeles, 2014 Professor Gail Lenhoff, Chair The monastic chroniclers of medieval Rus’ lived in a liturgical world. Morning, evening and night they prayed the “divine services” of the Byzantine Church, and this study is the first to examine how these rituals shaped the way they wrote and compiled the Povest’ vremennykh let (Primary Chronicle, ca. 12th century), the earliest surviving East Slavic historical record. My principal argument is that several foundational accounts of East Slavic history—including the tales of the baptism of Princess Ol’ga and her burial, Prince Vladimir’s conversion, the mass baptism of Rus’, and the martyrdom of Princes Boris and Gleb—have their source in the feasts of the liturgical year. The liturgy of the Eastern Church proclaimed a distinctively Byzantine myth of Christian origins: a sacred narrative about the conversion of the Roman Empire, the glorification of the emperor Constantine and empress Helen, and the victory of Christianity over paganism. In the decades following the conversion of Rus’, the chroniclers in Kiev learned these narratives from the church services and patterned their own tales of Christianization after them. The ii result was a myth of Christian origins for Rus’—a myth promulgated even today by the Russian Orthodox Church—that reproduced the myth of Christian origins for the Eastern Roman Empire articulated in the Byzantine rite. -
Matins of Great and Holy Saturday (Friday Night)
Matins of Great and Holy Saturday (Friday Night) The priest, vested in a dark epitrachelion, opens the curtain, takes the censer, and begins: Priest: Blessed is our God always, now and ever and unto ages of ages. Reader: Amen. Glory to Thee, O God; glory to Thee! While the following prayers are being read, the priest censes the altar, the sanctuary, and the people. Reader: O Heavenly King, the Comforter, the Spirit of Truth, Who art everywhere and fillest all things, Treasury of blessings, and Giver of Life, come and abide in us, and cleanse us from every impurity, and save our souls, O Good One. Holy God, Holy Mighty, Holy Immortal, have mercy on us! (3) Glory to the Father, and to the Son, and to the Holy Spirit, now and ever and unto ages of ages. Amen. O most-holy Trinity, have mercy on us. O Lord, cleanse us from our sins. O Master, pardon our transgressions. O Holy One, visit and heal our infirmities for Thy name’s sake. Lord, have mercy. (3) Glory to the Father, and to the Son, and to the Holy Spirit, now and ever and unto ages of ages. Amen. Our Father, Who art in heaven, hallowed be Thy name. Thy Kingdom come. Thy will be done, on earth as it is in heaven. Give us this day our daily bread, and forgive us our debts as we forgive our debtors, and lead us not into temptation, but deliver us from the evil one. Priest: For Thine is the Kingdom, and the power, and the glory of the Father, and of the Son, and of the Holy Spirit, now and ever and unto ages of ages. -
The Divine Office
THE DIVINE OFFICE BRO. EMMANUEL NUGENT, 0. P. PIRITUAL life must be supplied by spiritual energy. An efficient source of spiritual energy is prayer. From Holy Scripture we learn that we should pray always. li In general, this signifies that whatever we do should be done for the honor and glory of God. In a more restricted sense, it requires that each day be so divided that at stated in tervals we offer to God acts of prayer. From a very early period it has been the custom of the Church, following rather closely the custom that prevailed among the Chosen People, and later among the Apostles and early Christians, to arrange the time for her public or official prayer as follows: Matins and Lauds (during the night), Prime (6 A.M.), Tierce (9 A.M.), Sext (12M.), None (3 P.M.), Vespers (6 .P. M.), Compline (nightfall). The Christian day is thus sanc tified and regulated and conformed to the verses of the Royal Psalmist: "I arose at midnight to give praise to Thee" (Matins), "Seven times a day have I given praise to Thee"1 (Lauds and the remaining hours). Each of the above divisions of the Divine Office is called, in liturgical language, an hour, conforming to the Roman and Jewish third, sixth, and ninth hour, etc. It is from this division of the day that the names are given to the various groups of prayers or hours recited daily by the priest when he reads his breviary. It is from the same source that has come the name of the service known to the laity as Sunday Vespers, and which constitutes only a portion of the Divine Office for that day. -
November 1: Registration and Welcome Reception at the Hilton Hotel Boston Downtown Financial District
November 1: Registration and Welcome Reception at the Hilton Hotel Boston Downtown Financial District November 2 - 4: Panels, Registration and Book Exhibits will take place at Hellenic College Holy Cross campus November 2 - 3: Coaches to Hellenic College Holy Cross campus depart each morning at 8:00 a.m. from the Hilton Downtown Financial District only. Coaches for the return trip to the Hilton Downtown Financial District will depart in front of the Archbishop Iakovos Library Building after the end of the receptions. On Saturday, coaches to take participants to the Cathedral Center will depart at 1:00 p.m., also from the Archbishop Iakovos Library Building. November 2 - 4: A small exhibition of Greek, Roman and Byzantine objects from the Archbishop Iakovos Collection, curated by the Very Reverend Dr. Joachim (John) Cotsonis and Dr. Maria Kouroumali, will be on display in the Archbishop Iakovos Museum, Third Floor, Archbishop Iakovos Library Building. Opening hours of exhibition: 10:00 a.m. - 6:00 p.m. (Fri - Sat.); 10:00 a.m. - 4:00 p.m. (Sun) Thursday, November 1, 2012 Hilton Hotel Boston Downtown Financial District 5:00 p.m. - 8.00 p.m. Registration Hilton Lobby 6:30 p.m. - 7:30 p.m. The Mary Jaharis Center for Byzantine Art and Culture Informal Welcome Reception Kellogg Ballroom 8:00 - 10:00 p.m. BSANA Governing Board Meeting William Fly Room Friday, November 2, 2012 Hellenic College Holy Cross campus Continental Breakfast: 8:00 a.m. - 9.00 a.m. Maliotis Cultural Center Lobby Registration and Book Exhibits (all day) Maliotis Cultural Center Upper Wing 9:00 a.m. -
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…”). -
St. Cletus Canticle Worship 600 W
PARISH STAFF REV. ROBERT CLARK Pastor REV. EDGAR RODRIGUEZ Associate Pastor REV. KENNETH BAKER Associate Pastor REV. CHARLES GALLAGHER Pastor Emeritus REV. RON ANGLIM Weekend Associate REV. MR. JESÚS & SILVIA CASAS Deacon Couple PASTORAL STAFF Paulette Bolton St. Cletus Canticle Worship 600 W. 55th Street - La Grange, IL (708) 215-5422 Deacon Jesús Casas (708) 352-6209 Rectory Hispanic Ministry (708) 352-4820 School (708) 215-5440 Kristen Maxwell www.stcletusparish.com Youth Ministry September 18, 2011 (708) 215-5419 Mary Beth Ford Social Concerns Twenty–fifth Sunday in Ordinary Time (708) 215-5418 Debbie Lestarczyk Business Manager (708) 215-5405 Justin Sisul Music Ministry (708) 215-5423 Christopher Wagner Technology (708) 215-5420 Dolores Wouk Ministry of Care (708) 215-5407 SCHOOL STAFF Jeff Taylor School Principal Kathy Lifka Assistant Principal Mary Lee Krieger Secretary Jeannie Scalzitti Receptionist/Office Assistant (708) 352-4820 RELIGIOUS EDUCATION STAFF Sr. Pat McKee Director of Religious Education Holly Kallal Secretary (708) 352-2383 RECTORY STAFF Patricia Drobny Bulletin Editor/Office Assistant All are welcome. Bobbie Kallal Handicapped parking is located in front of church. Human Resources Personal hearing devices are available from the ushers/greeters. Mary Zwolinski Parish Accounting Children’s Chapel available for the young and the restless (708) 352-6209 in the rear of the church. Page Two Twenty-fifth Sunday in Ordinary Time September 18, 2011 Mass Intentions for the Week of September 19 - September 25, 2011 Day Time Intentions Monday 8:00 a.m. Lillian Hauman, Marie Hauman, Joyce Standish, Steven & Robert Firestone Tuesday 8:00 a.m. Karen Gorak, John Graves, Arthur Dalton Wednesday 8:00 a.m. -
BYZANTINE CAMEOS and the AESTHETICS of the ICON By
BYZANTINE CAMEOS AND THE AESTHETICS OF THE ICON by James A. Magruder, III A dissertation submitted to Johns Hopkins University in conformity with the requirements for the degree of Doctor of Philosophy Baltimore, Maryland March 2014 © 2014 James A. Magruder, III All rights reserved Abstract Byzantine icons have attracted artists and art historians to what they saw as the flat style of large painted panels. They tend to understand this flatness as a repudiation of the Classical priority to represent Nature and an affirmation of otherworldly spirituality. However, many extant sacred portraits from the Byzantine period were executed in relief in precious materials, such as gemstones, ivory or gold. Byzantine writers describe contemporary icons as lifelike, sometimes even coming to life with divine power. The question is what Byzantine Christians hoped to represent by crafting small icons in precious materials, specifically cameos. The dissertation catalogs and analyzes Byzantine cameos from the end of Iconoclasm (843) until the fall of Constantinople (1453). They have not received comprehensive treatment before, but since they represent saints in iconic poses, they provide a good corpus of icons comparable to icons in other media. Their durability and the difficulty of reworking them also makes them a particularly faithful record of Byzantine priorities regarding the icon as a genre. In addition, the dissertation surveys theological texts that comment on or illustrate stone to understand what role the materiality of Byzantine cameos played in choosing stone relief for icons. Finally, it examines Byzantine epigrams written about or for icons to define the terms that shaped icon production. -
The Apocryphal Bulgarian Sermon of Saint John Chrysostom on the Оrigin of Paulicians and Manichean Dimensions of Medieval Paulician Identity
Studia Ceranea 10, 2020, p. 425–444 ISSN: 2084-140X DOI: 10.18778/2084-140X.10.21 e-ISSN: 2449-8378 Hristo Saldzhiev (Stara Zagora) https://orcid.org/0000-0002-4116-6600 The Apocryphal Bulgarian Sermon of Saint John Chrysostom on the Оrigin of Paulicians and Manichean Dimensions of Medieval Paulician Identity ne of the most interesting documents concerning the early history of Pau- O licianism in Bulgarian lands is the apocryphal Saint John Chrysostom’s ser- mon on how the Paulicians came to be1. Its text is known entirely or partly from eight copies; the earliest ones are dated back to the 16th century2. The best-known variant is the copy from the Adžar collection N326 (17th century), preserved at the Bulgarian National Library3. It was found and published for the first time by Jor- dan Ivanov, the discoverer of the sermon, in 1922. Since then the Adžar and other copies have been published or quoted in different studies and research works4. The meaningful differences between the different copies are insignificant, except for the final passage. According to the Adžar copy, St. John Chrysostom from Petrič went to the Bulgarian land to search for the two “disciples of the devil”, but accord- ing to the others, he sent to the Bulgarian land delegates who brought “disciples of the devil” to Petrič5. That gives a reason to think that the copies transmitted the text of the initial original relatively correctly. According to Anisava Miltenova 1 Below in the text I will refer to it as “the sermon”. 2 А. МИЛТЕНОВА, Разобличението на дявола-граматик. -
Course Listing Hellenic College, Inc
jostrosky Course Listing Hellenic College, Inc. Academic Year 2020-2021 Spring Credit Course Course Title/Description Professor Days Dates Time Building-Room Hours Capacity Enrollment ANGK 3100 Athletics&Society in Ancient Greece Dr. Stamatia G. Dova 01/19/2105/14/21 TBA - 3.00 15 0 This course offers a comprehensive overview of athletic competitions in Ancient Greece, from the archaic to the hellenistic period. Through close readings of ancient sources and contemporary theoretical literature on sports and society, the course will explore the significance of athletics for ancient Greek civilization. Special emphasis will be placed on the Olympics as a Panhellenic cultural institution and on their reception in modern times. ARBC 6201 Intermediate Arabic I Rev. Edward W. Hughes R 01/19/2105/14/21 10:40 AM 12:00 PM TBA - 1.50 8 0 A focus on the vocabulary as found in Vespers and Orthros, and the Divine Liturgy. Prereq: Beginning Arabic I and II. ARTS 1115 The Museums of Boston TO BE ANNOUNCED 01/19/2105/14/21 TBA - 3.00 15 0 This course presents a survey of Western art and architecture from ancient civilizations through the Dutch Renaissance, including some of the major architectural and artistic works of Byzantium. The course will meet 3 hours per week in the classroom and will also include an additional four instructor-led visits to relevant area museums. ARTS 2163 Iconography I Mr. Albert Qose W 01/19/2105/14/21 06:30 PM 09:00 PM TBA - 3.00 10 0 This course will begin with the preparation of the board and continue with the basic technique of egg tempera painting and the varnishing of an icon. -
"Lord, I Have Cried ...", 6 Stichera: 3 for the Apostle, in Tone IV: Spec
THE 1st DAY OF THE MONTH OF OCTOBER COMMEMORATION OF THE HOLY APOSTLE ANANIAS OF THE SEVENTY COMMEMORATION OF OUR VENERABLE FATHER ROMANUS THE MELODIST AT VESPERS On "Lord, I have cried ...", 6 stichera: 3 for the apostle, in Tone IV: Spec. Mel.: "Called from on high ...": When, at the behest of the Most High, Saul was blinded * and held fast in darkness, * he came unto thee, * begging divine cleansing, * O thou who hadst received divine illumination; * then, as a wise hierarch, O most blessed one, * thou didst make him a son by adoption through baptism, * and he later adopted the whole world. * Wherefore, we bless thee with him * as an apostle of Christ, * O divinely wise Ananias: * Pray ye, that we be saved! Having all-gloriously learned things divine, * thundering forth, O blessed one, * thou didst rouse those sleeping in the graves of vanity, * who cast off mortality; * and thou didst sound the clarion * of the saving Word of God, * Who dwelt among mortals * and hath transformed those held fast in Hades, * whom thou hast made precious vessels * of Jesus the Master * and Savior of our souls, * Who hath slain death. As a bearer of light, * as preacher of God, * as a divinely chosen witness * to the sufferings of Christ * and a fellow heir and partaker * of the glory which is to come, * in that thou art with the Master, * ever delighting in the effulgence which floweth forth * from the never-waning Light, * O divinely eloquent Ananias, * by thy supplications deliver from dark misfortunes * those who now celebrate thy splendid feast.