DOCSLIB.ORG

The Entrance Prayers ...2

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Entrance Prayers ...2 THE ENTRANCE PRAYERS AND THE VESTING CONTENT When the priest desires to celebrate the Divine Mystery, he must first be at peace with all and hold nothing against any person, The Entrance Prayers .......................................................................... 2 keep his heart, insofar as he is able, from deceitful distractions, and keep himself in abstention and sobriety from the prior evening, Divine Liturgy of Saint John Chrysostom .......................................... 7 even to the time of the sacred service. When the time comes, he enters the temple, and together with the deacon, facing east, they Prayers in Preparation for Holy Communion ................................... 65 bow before the Royal Doors three times, and say: DEACON: Bless, Master. Prayers of Thanksgiving ................................................................... 74 PRIEST: Blessed is our God, always, now and ever, The Third Hour ................................................................................. 77 and unto ages of ages. DEACON: Amen. The Sixth Hour.................................................................................. 88 О 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, О 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. Most Holy Trinity have mercy on us; Lord, cleanse our sins; Master, pardon our trans- gressions; Holy One, visit and heal our infirmi- ties, 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. 1 2 Our Father, Who art in heaven, hallowed be They go before the icon of Christ, and kissing it, say: Thy Name. Thy Kingdom come. Thy Will We venerate Thy Most Pure Image, О Good be done, on earth as it is in heaven. Give us One, and ask forgiveness of our transgres- this day our daily bread; and forgive us our sions, О Christ God. Of Thy good will Thou trespasses, as we forgive those who trespass wast pleased to ascend the Cross in the flesh against us, and lead us not into temptation, and deliver Thy creatures from the bondage but deliver us from the evil one. of the enemy. Therefore with thankfulness we cry aloud to Thee: Thou hast filled all PRIEST: For Thine is the Kingdom, and the power, with joy, О our Savior, for Thou didst come and the glory; of the Father, and of the Son, to save the world. and of the Holy Spirit, now and ever, and unto ages of ages. They also kiss the icon of the Theotokos, saying: DEACON: Amen. Make us worthy of mercy, О Theotokos, Foun- tain of tenderness. Look on us sinful people Have mercy on us, О Lord, have mercy on us, and reveal your power as always, for we have for laying aside all excuse, we sinners offer to put our hope in you. Rejoice! we cry to you, as Thee, as to our Master, this supplication: have once did Gabriel, the leader of the bodiless hosts. mercy on us. Standing before the Royal Doors, the priest bows his head and Glory to the Father, and to the Son, and to recites this prayer: the Holy Spirit. O Lord, stretch forth Thy hand from Thy holy dwelling place on high, and strengthen me for О Lord, have mercy on us, for in Thee have this, Thine appointed service, that standing we put our trust. Do not be angry with us, nor uncondemned before Thine awesome throne, remember our iniquities, but look down on us I may offer the bloodless sacrifice. For Thine even now, since Thou art compassionate, and is the power and the glory unto ages of ages. deliver us from our enemies; for Thou art our Amen. God, and we are Thy people; we are all the work of Thy hands, and we call on Thy Name. They turn and bow to the people, then enter the sanctuary through the south deacon’s door saying: Now and ever, and unto ages of ages. Amen. I will enter Thy house, I will worship toward О blessed Theotokos, open the doors of com- Thy holy temple in the fear of Thee. Lead passion to us whose hope is in you, that we me, О Lord, in Thy righteousness because of may not perish but be delivered from adver- my enemies; make my way straight before sity through you, who are the salvation of the Thee. For there is no truth in their mouth; Christian people. their heart is destruction, their throat is an 3 4 open sepulchre, they flatter with their tongue. DEACON: Christ is risen from the dead, trampling down Judge them, О God; let them fall by their death by death, and upon those in the tombs own counsels; because of their many transgres- bestowing life! (3) sions cast them out, for they have rebelled When they came before the dawn with Mary against Thee. But let all who take refuge in and found the stone rolled away from the tomb, Thee rejoice, let them always sing for joy; they heard from the angel: “Why seek among and do Thou dwell in them, that those who the dead Him Who abides in everlasting light? love Thy Name may exult in Thee. For Thou Behold the graveclothes! Go quickly, and pro- blessest the righteous, О Lord, Thou coverest claim to the world that the Lord is risen, and has us good will as with the shield. slain death. For He is the Son of God, who saves mankind!” Having come into the sanctuary, they bow three times before the Holy Table, kiss the Holy Gospel and the Holy Table. Then In the tomb with the body, in Hades with the soul, each takes his stikharion (robe) and, bowing three times towards as God; in paradise with the thief, and on the the east, prays silently: Throne with the Father and the Spirit, wast Thou, О Christ, filling all things, Thyself infinite. О God, cleanse me a sinner, and have mercy Glory to the Father, and to the Son, and to the on me. (3) Holy Spirit. Thy tomb has shone forth as giving life more * * * splendid than paradise, and more radiant than On Great and Holy Saturday, the Entrance Prayers are any royal chamber, О Christ, the fountain of our said before the Plashchanitsa (Epitaphion). After О blessèd resurrection! Theotokos.... The deacon says: The noble Joseph..., then Now and ever, and unto ages of ages. Amen. as usual, they go before the icon of Christ, and kissing it, Rejoice, О hallowed divine abode of the Most say: We venerate Thy Most Pure Image..., and the rest, as High! For through you, О Theotokos, joy is given usual. to those who cry aloud to you: Blessèd are you among women, О Lady most pure! * * * When the Entrance Prayers are read preceding the Mid- They go before the icon of Christ, and kissing it, say: We night Service prior to the Paschal Matins on the first day venerate Thy Most Pure Image...” and the rest, as usual. of Holy Pascha, “O Heavenly King...” is not said, but im- mediately Holy God... (3),” and the rest, as usual. * * * From St. Thomas Sunday until the Leavetaking of Pascha, after the opening blessing, “O Heavenly King...” is not said, * * * but immediately the following: During Bright Week and on the Leavetaking of Pascha, after the opening blessing, “O Heavenly King...” is not said, Christ is risen from the dead... (3) but immediately the following: Holy God... (3), and the rest, as usual 5 6 DIVINE LITURGY OF SAINT JOHN CHRYSOSTOM DEACON: For this country, its President (or title of the highest civil authority), for all civil authorities, DEACON: (aloud) Bless, Master. and for the armed forces everywhere, let us pray to the Lord. The priest kisses the Holy Gospel, lifts it up with both hands, and lowering it, blesses the Holy Table cross-wise, saying: CHOIR: Lord, have mercy. PRIEST: Blessed is the Kingdom of the Father, and of DEACON: For this city (or village, or holy habitation), for the Son, and of the Holy Spirit, now and ever, every city and country, and for the faithful and unto ages of ages. dwelling in them, let us pray to the Lord. CHOIR: Amen. CHOIR: Lord, have mercy. GREAT LITANY DEACON: For seasonable weather, for abundance of the fruits of the earth, and for peaceful times, DEACON: In peace let us pray to the Lord. let us pray to the Lord. CHOIR: Lord, have mercy. CHOIR: Lord, have mercy. DEACON: For the peace from above and for the salvation of our souls, let us pray to the Lord. DEACON: For travelers by land, by sea, and by air; for the sick and the suffering; for captives and CHOIR: Lord, have mercy. their salvation, let us pray to the Lord. DEACON: For the peace of the whole world, for the welfare of the holy churches of God, and for CHOIR: Lord, have mercy. the union of all, let us pray to the Lord. DEACON: For our deliverance from all affliction, wrath, CHOIR: Lord, have mercy. danger, and necessity, let us pray to the Lord. DEACON: For this holy temple and for those who enter CHOIR: Lord, have mercy. with faith, reverence, and the fear of God, let us pray to the Lord. DEACON: Help us, save us, have mercy on us, and keep us О God, by Thy grace. CHOIR: Lord, have mercy. CHOIR: Lord, have mercy. DEACON: For our lord His Beatitude, the Most blessed Metropolitan _____________, for our lord His Emi- DEACON: Commemorating our most holy, most pure, nence, the Most reverend Archbishop (His most blessed and glorious Lady Theotokos Grace, the Right reverend Bishop) _____________, for and Ever-Virgin Mary with all the saints, let the honorable priesthood, the diaconate in us commend ourselves and each other, and Christ, for all the clergy and the people, let all our life unto Christ our God.
Load more

Recommended publications
  • 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.
    [Show full text]
  • A Comparison of the Two Forms of the Roman Rite
    A Comparison of the Two Forms of the Roman Rite Mass Structures Orientation Language The purpose of this presentation is to prepare you for what will very likely be your first Traditional Latin Mass (TLM). This is officially named “The Extraordinary Form of the Roman Rite.” We will try to do that by comparing it to what you already know - the Novus Ordo Missae (NOM). This is officially named “The Ordinary Form of the Roman Rite.” In “Mass Structures” we will look at differences in form. While the TLM really has only one structure, the NOM has many options. As we shall see, it has so many in fact, that it is virtually impossible for the person in the pew to determine whether the priest actually performs one of the many variations according to the rubrics (rules) for celebrating the NOM. Then, we will briefly examine the two most obvious differences in the performance of the Mass - the orientation of the priest (and people) and the language used. The orientation of the priest in the TLM is towards the altar. In this position, he is facing the same direction as the people, liturgical “east” and, in a traditional church, they are both looking at the tabernacle and/or crucifix in the center of the altar. The language of the TLM is, of course, Latin. It has been Latin since before the year 400. The NOM was written in Latin but is usually performed in the language of the immediate location - the vernacular. [email protected] 1 Mass Structure: Novus Ordo Missae Eucharistic Prayer Baptism I: A,B,C,D Renewal Eucharistic Prayer II: A,B,C,D Liturgy of Greeting: Penitential Concluding Dismissal: the Word: A,B,C Rite: A,B,C Eucharistic Prayer Rite: A,B,C A,B,C Year 1,2,3 III: A,B,C,D Eucharistic Prayer IV: A,B,C,D 3 x 4 x 3 x 16 x 3 x 3 = 5184 variations (not counting omissions) Or ~ 100 Years of Sundays This is the Mass that most of you attend.
    [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]
  • Explanation of the Proskomedia of the Divine Liturgy
    Explanation of the Proskomedia of the Divine Liturgy Praise be Jesus Christ! Let’s begin our class by praying to the Holy Spirit for inspiration and understanding. Today we are going to give an explanation of the Proskomedia which is the service of preparation before the actual beginning of the Divine Liturgy. Origin of the Proskomedia The name Proskomedia comes from the Greek word” proskomidzo,” which means “to bring” or” to offer.” In the Roman rite, the Proskomedia is known as the Offertory. The Proskomedia is the cere- mony of offering and bringing the bread and wine to the table of oblation or preparation table called the Prothesiis. Later on, at the consecration of the Liturgy particles of bread will be changed into the Body and Blood of Jesus Christ. The origin of the Proskomedia goes back to apostolic times. It was part of the very ancient form of the Divine liturgy, although not in the same arrangement as we know it today. It developed from an old Christian custom of bringing offerings for the celebration of the Liturgy. The oldest liturgical manuscripts about the Proskomedia relates that this was a simple ceremony of bringing bread and wine for offering at the altar. In the eleven century, this simple ceremony grew into an enriched rite of preparation where prayers and symbolic actions were added to commemorate the sacrifice of Jesus Christ, the Holy Mother of God, the saints, the living and the dead. The origin of the commemoration of the living and the dead goes back to the early centuries of Christianity where the Christians of the first century prayed for each other and held their dead brethren, especially their martyrs, in great honor and respect.
    [Show full text]
  • Cycle of Services in the Eastern Orthodox Church Compiled by Archimandrite Nektarios Serfes
    Cycle of Services in the Eastern Orthodox Church Compiled By Archimandrite Nektarios Serfes Introduction by Father Nektarios Serfes: Nothing is so spiritually uplifting, and so rewarding then prayer before God in the Church. The Orthodox Church has a cycle of services, and all of us should make every means to attend these services. It’s not really how long are these services, but what we put into them that is spiritually rewarding. When the Church calls us to prayer, we should rush with great Christian love to go to these services, and give our Lord God due honor and worship, at the same time we should think about our spiritual relationship with our God, and our path to our salvation. During these cycle of services we begin to realize how much our Lord God loves us, and wants us to be a part of His Kingdom. We can participate in His Kingdom in prayer, and we can behold His great spiritual beauty as we gaze around the Church and behold Him, as well as the opening arms of the Mother of God, the saints, the prophets, the apostles, and the martyrs all surrounding us with their prayers and intercession on our behalf, what a blessing! Then again preparations before the Divine Liturgy are spiritually necessary, and that is if when we will go to Holy Communion, we should consider speaking to our priest about going to Holy Confession. We also should fast from certain foods anticipation of receiving the Body and Blood of Christ, i.e. at the least, fast from meats on Wednesday and Friday, and all foods and liquids the morning of the liturgy unless these are deemed necessary for medical reasons.
    [Show full text]
  • Serving Note for When a Bishop Visits
    Serving Rubrics for the Hierarchical Divine Liturgy As served in the Diocese of Philadelphia & Eastern Pennsylvania – Autumn 2015 At Great Vespers: - When the hierarch arrives the bells ring - As the bishop enters the church the curtain and royal doors are opened and he enters the altar. - The antimension is opened with the gospel put aside (like at liturgy) and the bishop venerates it. - You then greet the hierarch and get his blessing. - Close up the antimension and prepare for Great Vespers - A chair is set up on the right (south) side of the front of the church for the hierarch - After you vest the serving clergy exit the altar and receive the hierarch’s blessing before the service begins - Every time there is a censing, you present the censer to the hierarch for his blessing - Every time the hierarch is mentioned in a litany you turn and make a slight bow towards him - Every time you give an explanation you make a slight bow towards the hierarch - At the dismissal you bring out the cross (like at the liturgy) and at the conclusion of the dismissal you present the cross to the hierarch for him to bless the faithful. - Offer some words of greeting to the hierarch on behalf of the parish and then he in turn will say some words of greeting and encouragement to the faithful. - The hierarch will offer the cross - After the veneration the cross the priest offers the final “Through the prayers…” and reenters the altar and closes the doors and curtain. 1 At the Hierarchical Divine Liturgy: BEFORE THE SERVICE: - Orletzi (eagle rugs) are placed: o One at the back door as he comes into the church o Two on the solea.
    [Show full text]
  • Main Office: 31 Lebreton Street North OTTAWA, on K1R 7H1 Tel.: 1
    Main Office: 31 LeBreton Street North OTTAWA, ON K1R 7H1 Tel.: 1 (613) 233-7780 Fax: 1 (613) 233-1931 E-Mail: [email protected]; [email protected] [email protected] No 048 March 22, 2013 Hieromartyr Basil of Ancyra LITURGICAL GUIDE FOR SERVING THE DIVINE LITURGY WITH A BISHOP, WHEN BOTH PRIESTS AND DEACONS ARE PRESENT General Comments • All serving clergy are to be present in the church not later than 1 hour prior to the arrival of the hierarch(s). [In the case of services with non-serving hierarchs, serving clergy are to be in the temple 1 hour before the beginning of the service.] o The priest and the deacon appointed to serve the Proskomedia (or the rector of the parish) should be present in the temple and begin the Proskomedia not later than 1½ hours before the beginning of the Hierarchical Divine Liturgy. o The priest and the deacon appointed to serve the Proskomedia read the Entrance Prayers by themselves. The other serving clergy read the Entrance Prayers together with the hierarch. • When the protodeacon indicates that it is time, the serving clergy take their stand in their place (according to rank) by the Holy Table. Together, they cross themselves twice and venerate the Holy Table, cross themselves a third time and, according to their rank (senior clergy first), they depart from the Altar, through the Deacon Doors, to greet the hierarch. o The clergy who will serve the Divine Liturgy together with the hierarch, will greet the bishop while wearing the riassa and appropriate head-covering (unless the bishop blesses another practice).
    [Show full text]
  • Saint John the Baptist Orthodox Church
    Saint John the Baptist Orthodox Church A Parish of the American Carpatho-Russian Orthodox Diocese, Ecumenical Patriarchate of Constantinople Father Dave Urban, Pastor 2688 California Avenue Very Reverend Father John Brancho, Pastor Emeritus Pittsburgh, Pa 15212 Timothy Martin, Reader 412-748-0148, Talk or Text Matthew Peifer, Stephen Brancho, & John Radick, Cantors [email protected] Matthew Peifer, Church Council President www.OrthodoxPittsburgh.com www.facebook.com/pg/St-John-the-Baptist-Orthodox-Church-of-Northside-Pittsburgh-169297619784149 October 21, 2018 Volume IV 21st Sunday after Pentecost / 3rd Lukan Sunday / Venerable Pelagia the Penitent (457) Commemoration of the Holy Fathers of the 7th Ecumenical Council (787) 9:30 am – Divine Liturgy Tone 4 Liturgical Color: Gold Epistle: Galatians 2:16-20 / Hebrews 13:7-16; Gospel: Luke 7:11-16 / John 17:1-13 YOUTH Sunday / Panachida for +Richard Radick (28th anniversary) and for the Founders of our Parish SERVICES, SAINTS, AND READINGS FOR THE WEEK Tuesday, October 23 – 86th Anniversary of the founding of our parish in 1932 Thursday, October 25 – 9:30am Akathist in times of Sorrow and Depression on the Feast of St. Anastasia, Patron Saint of those suffering from mental disorders (October is Mental Health Awareness Month) Friday, October 26 – 9:30am Akathist to St. Alexis of Wilkes-Barre on Carpatho-Rusyn Day in North America The opportunity for the Holy Mystery of Confession is available following every service. Monday Holy Apostle James (1st c.) Colossians 2:13-20 Luke 7:36-50 Tuesday Martyrs Eulampius & Eulampia at Nicomedia (296) Colossians 2:20-3:3 Luke 8:1-3 * Wednesday Holy Apostle Philip of the 70, 1 of the 7 dcns.
    [Show full text]
  • THE CATHOLIC UNIVERSITY of AMERICA Christ and the Triumphant Victims: Relics and the Altar in the Ordo Dedicationis Ecclesiae E
    THE CATHOLIC UNIVERSITY OF AMERICA Christ and the Triumphant Victims: Relics and the Altar in the Ordo dedicationis ecclesiae et altaris A DISSERTATION Submitted to the Faculty of the School of Theology and Religious Studies Of The Catholic University of America In Partial Fulfillment of the Requirements For the Degree Doctor of Philosophy © Copyright All Rights Reserved By Suzanne Sarah Herold Washington, DC 2016 Christ and the Triumphant Victims: Relics and the Altar in the Ordo dedicationis ecclesiae et altaris Suzanne Sarah Herold, Ph.D. Director: Michael G. Witczak, S.L.D. This dissertation examines the use of relics in the Ordo dedicationis ecclesiae et altaris in light of the Second Vatican Council’s liturgical theology. The dissertation utilizes the method described by Kevin Irwin in Context and Text. The dissertation begins with a historical study of the extant rites of dedication of a church. It studies how the rite of dedication developed and how relics became a required element of the ritual, including the translation, vigil and deposition of relics. The work looks at the meanings associated with relics as well as the perceived relationship between relics and the altar. Beginning with the Medieval period, relics were understood to be necessary for dedication, with the celebration of Mass a festive completion of the rite. Rites of dedication include the deposition of relics as a central ritual moment from the fourth century through the middle of the twentieth century. Through historical study, the use of Conciliar documents, and the examination of the role of relics in the schemata of the Consilium, this dissertation presents an analysis of the shifts in the understanding regarding the dedication of a church.
    [Show full text]
  • 2020 Typicon
    Áëàãîñëîâè â³íåöü ðîêó áëàãîñòè Òâ, Ãîñïîäè! (ïñ. 64:11) 2020 Church Typicon Thou shalt bless the crown of the year with Thy goodness, O Lord! (ps. 64:11) Слава Ісусу Христу! Glory to Jesus Christ! This typicon was prepared by Fr. Bohdan Hladio of St. John the Baptist Ukrainian Orthodox Church in Oshawa, Ontario, as part of the “Pastyr.ca” project of the Eastern Eparchy of the Ukrainian Orthodox Church of Canada, and is based upon the original work done by Archimandrite (now Archbishop) Job (Getcha). The liturgical directives contained herein conform to the rules governing the order for services found in the Typicon of the Orthodox Church. Please note that since this typicon has been prepared for parish usage certain abbreviations (especially in regards to the number of tropars and kondaks sung at Sunday Liturgy) have been made. The complete order for singing all tropars at a Sunday or weekday Liturgy can be found in appendix one. The tropars given at the end of Vespers in this typicon assume that the vigil will be celebrated. If Vespers is being celebrated by itself (i.e., not together with Matins) the proper order for the singing of the tropars before the dismissal is given in appendix two. A guide outlining how the prokiemen and epistle are intoned when more than one is indicated can be found in appendix three. Please feel free to use this typicon yourself, or even to share it with other clergy or faithful who can make use of it for the glory of God. Please do not publish this typicon, nor post it to a web-site, without my express permission.
    [Show full text]
  • Reflections on the Major Divine Services Archipriest Seraphim Slobodskoy
    Reflections on the Major Divine Services Archipriest Seraphim Slobodskoy The All Night Vigil The All Night Vigil is the divine service which is served on the evening prior to the days of specially celebrated feasts. It consists of the combination of Vespers, Matins and First Hour, during which the services are conducted with greater solemnity and more illumination of the church than on other days. This service is given the name "All Night," because in ancient times it began in the later evening and continued through the entire night until dawn. Later, in condescension to the weakness of the faithful, this service was begun earlier, and certain contractions were made in the readings and chanting. Though the vigil is not as long as it once was, the term "All Night" is preserved. Vespers Vespers recalls and represents events of the Old Testament: the creation of the world, the fall into sin of the first human beings, their expulsion from Paradise, their repentance and prayer for salvation, the hope of mankind in accordance with the promise of God for a Saviour, and finally, the fulfillment of that promise. The Vespers of an All Night Vigil begins with the opening of the Royal Gates. The priest and deacon silently cense the Altar Table and the entire sanctuary, so that clouds of incense fill the depths of the sanctuary. This silent censing represents the beginning of the creation of the world. In the beginning God created heaven and earth. And the earth was without form and void, and the Spirit of God hovered over the original material earth, breathing upon it a life-creating power, but the creating word of God had not yet begun to resound.
    [Show full text]
  • Divine Liturgy Outlines
    Divine Liturgy Outlines Non-Hierarchical Liturgy (of St. John Chrysostom or St. Basil the Great) Dn. & Priest: Entrance Prayers, Vesting Dn. & Priest: Proskomede Rdr.: Hours Dn.: Arise! Master bless. Priest: Blessed is the Kingdom… Dn., Priest & Choir: Great Litany Choir: 1st Antiphon (Psalm 102, Daily Antiphon, Festal Antiphon) Dn., Priest & Choir: Little Litany Choir: 2nd Antiphon (Psalm, Daily Antiphon, Festal Antiphon) Choir: Only Begotten Son… Dn., Priest & Choir: Little Litany Choir: 3rd Antiphon (Beatitudes, Daily Antiphon, Festal Troparion) Entrance with the Gospel Choir: Come, let us worship… Choir: Troparia Dn. & Choir: O Lord, save the pious Choir: Trisagion Rdr., Dn., & Choir: Prokeimenon Rdr.: Epistle Rdr. & Choir: Alleluia Dn.: Gospel Sermon Dn., Priest & Choir: Augmented Litany [Dn. & Choir: Litany for the Departed (Saturdays only)] Dn., Priest & Choir: Litany of the Catechumens Dn.,, Priest & Choir: Litanies of the Faithful Choir: Cherubic Hymn Great Entrance Dn., Priest & Choir: Litany of the Prothesis Kiss of Peace People: Nicene Creed Priest & Choir: Anaphora Choir: Theotokion (Meet it is…, All Creation Rejoices…, Festal Theotokion) Priest & Choir: Anaphora ending Dn., Priest & Choir: Litany of Fervent Supplication People: Lord’s Prayer Dn., Priest & Choir: Litany, One is Holy… Choir: Communion Hymn Clergy Communion Dn.: With fear of God… People’s Communion Choir: Receive the Body of Christ… Priest & Choir: Hymns of Thanksgiving Dn., Priest & Choir: Litany, Prayer at the Ambo Choir: Blessed be the Name… Choir: Psalm 33 Priest & Choir: Dismissal Divine Liturgy Outlines Hierarchical Liturgy (of St. John Chrysostom or St. Basil the Great) Dn. & Priest: Entrance Prayers, Vesting Dn. & Priest: Proskomede (only first half) Arrival of Bishop Choir: From the Rising … Dn.: Entrance Prayers Choir: Meet it is… Choir: Ton Despotin Vesting of Bishop Choir: Let Thy soul rejoice… Choir: The prophets proclaim… Choir: Eis polla eti despota Priest: Blessed is our God… Rdr.: Hours Dn.: Arise! Master bless.
    [Show full text]