DOCSLIB.ORG

Theology and Form

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Theology and Form NICHOLAS DENYSENKO THEOLOGY AND FORM CONTEMPORARY ORTHODOX ARCHITECTURE IN AMERICA UNIVERSITY OF NOTRE DAME PRESS NOTRE DAME, INDIANA University of Notre Dame Press Notre Dame, Indiana 46556 undpress.nd.edu Copyright © 2017 by the University of Notre Dame All Rights Reserved Published in the United States of America Library of Congress Cataloging-in-Publication Data Names: Denysenko, Nicholas E., author. Title: Theology and form : contemporary Orthodox architecture in America / Nicholas Denysenko. Description: Notre Dame : University of Notre Dame Press, 2017. | Includes bibliographical references and index. Identifiers: LCCN 2016053422 (print) | LCCN 2017000898 (ebook) | ISBN 9780268100124 (hardcover : alk. paper) | ISBN 0268100128 (hardcover : alk. paper) | ISBN 9780268100148 (pdf) | ISBN 9780268100155 (epub) Subjects: LCSH: Orthodox Eastern church buildings — United States — History — 20th century. | Architecture and society — United States — History — 20th century. | Church architecture — United States — History — 20th century. | Liturgy and architecture — United States — History — 20th century. Classification: LCC NA5212 .D46 2017 (print) | LCC NA5212 (ebook) | DDC 246/.950973 — dc23 LC record available at https://lccn.loc.gov/2016053422 ∞This paper meets the requirements of ANSI/NISO Z39.48-1992 (Permanence of Paper). To Greg Denysenko My big brother who understands my sense of awe and wonder LIST OF TABLES AND FIGURES TABLES Table 2.1 Architectural Plan of St. Katherine Ukrainian Orthodox Church 52 Table C.1 Immigrant, Liturgical Renewal, and American Church Models 226 FIGURES Figure 2.1 St. Katherine Ukrainian Orthodox Church, exterior (cour- tesy of Maya Gregoret) 53 Figure 2.2 St. Katherine Ukrainian Orthodox Church, site plan (cour- tesy of Oleh Gregoret) 53 Figure 2.3 St. Katherine Ukrainian Orthodox Church, interior (cour- tesy of Maya Gregoret) 54 Figure 2.4 St. Katherine Ukrainian Orthodox Church, parish hall (courtesy of Maya Gregoret) 56 Figure 2.5 Icon of Kyiv Sophia (photo by author) 61 Figure 2.6 St. Katherine Ukrainian Orthodox Church, sanctuary, icons (photo by author) 62 ix x List of Tables and Figures Figure 2.7 St. Katherine Ukrainian Orthodox Church, museum, ban- dura (photo by author) 67 Figure 2.8 St. Katherine Ukrainian Orthodox Church, museum, De- mocracy, oil painting by Orysia Sinitowich-Gorsky (photo by au- t8hor) 6 Figure 3.1 St. Matthew Orthodox Church, exterior (photo by au- t6hor) 7 Figure 3.2 St. Matthew Orthodox Church, narthex (photo by au- t7hor) 7 Figure 3.3 St. Matthew Orthodox Church, dome (photo by author) 79 Figure 3.4 St. Matthew Orthodox Church, iconostasis (photo by au- t1hor) 8 Figure 3.5 St. Matthew Orthodox Church, Theophany icon, painted by Wayne Hajos (photo courtesy of John Hudak) 82 Figure 3.6 Icon of Platytera and Mystical Supper (photo by author) 83 Figure 3.7 St. Matthew House (photo by author) 94 Figure 4.1 Holy Virgin Cathedral, exterior (photo by author) 101 Figure 4.2 Holy Virgin Cathedral, interior (photo courtesy of Helen Sinelnikoff-Nowak) 103 Figure 4.3 Shrine of St. John Maximovich (photo courtesy of Helen Sinelnikoff-Nowak) 104 Figure 4.4 Icon of the Ancient of Days, painted by Archimandrite Kyprian Pyzhov (photo courtesy of Helen Sinelnikoff-Nowak) 106 Figure 4.5 Icon of the Mystical Supper (photo courtesy of Helen Sinelnikoff-Nowak) 106 Figure 4.6 Icon of St. John Maximovich (photo courtesy of Helen Sinelnikoff-Nowak) 124 Figure 5.1 Annunciation Greek Orthodox Church, exterior (photo by author) 144 List of Tables and Figures xi Figure 5.2 Greek Orthodox Manor (photo by author) 144 Figure 5.3 Annunciation Greek Orthodox Church, fountain (photo by author) 145 Figure 5.4 Annunciation Greek Orthodox Church, lightree (photo by author) 146 Figure 5.5 Annunciation Greek Orthodox Church, narthex (photo by author) 147 Figure 5.6 Annunciation Greek Orthodox Church, sanctuary (photo by author) 148 Figure 5.7 Annunciation Greek Orthodox Church, interior (photo by author) 149 Figure 5.8 Platytera Theotokos icon (photo by author) 150 Figure 5.9 Annunciation Greek Orthodox Church, bishop’s cathedra (photo by author) 151 Figure 5.10 Annunciation Greek Orthodox Church, chapel in base- ment (photo by author) 152 Figure 5.11 Annunciation Greek Orthodox Church, gallery (photo by author) 158 Figure 6.1 Three Hierarchs Chapel (photo by author) 169 Figure 6.2 Three Hierarchs Chapel, original iconostasis (photo cour- tesy of Georges Florovsky Library at St. Vladimir’s Seminary) 172 Figure 6.3 Three Hierarchs Chapel, diakonikon (skeuophylakion) (photo by author) 173 Figure 6.4 Three Hierarchs Chapel, Pantocrator in the dome (photo by author) 175 Figure 6.5 Holy Transfiguration Church, New Skete Monastery (photo by author) 184 Figure 6.6 Church of the Holy Wisdom, New Skete Monastery (photo by author) 185 xii List of Tables and Figures Figure 6.7 Church of the Holy Wisdom, New Skete Monastery, nave (photo by author) 188 Figure 6.8 Church of the Holy Wisdom, New Skete Monastery, sanc- tuary templon (photo by author) 189 Figure 6.9 Church of the Holy Wisdom, New Skete Monastery, nave, frescoes of Father Alexander Men, Archbishop Michael Ramsey, Patri- arch Athenagoras, and Pope Paul VI (without halos), painted by Dea- con Iakov Ferencz (photo by author) 190 Figure 6.10 Church of the Holy Wisdom, New Skete Monastery, nave, frescoes of Mother Maria Skobtsova, Dorothy Day, Father Lev Gillet, Mother Teresa of Calcutta, and Father Alexander Schmemann (with- out halos), painted by Deacon Iakov Ferencz (photo by author) 191 Figure 7.1 Joy of All Who Sorrow Orthodox Church (JOY) mission (photo by author) 211 Figure 7.2 Joy of All Who Sorrow Orthodox Church (JOY) mission, iconostasis (photo by author) 212 Figure 7.3 Joy of All Who Sorrow Orthodox Church (JOY) mission, relics (photo by author) 214 Figure 7.4 Joy of All Who Sorrow Orthodox Church (JOY) mission, Pantocrator (photo by author) 214 ACKNOWLEDGMENTS This project began in 2011 and I am grateful for the feedback I re- ceived from participants at the Eastern Orthodox Studies and Space, Place, and Religious Meaning groups of the American Academy of Re- ligion, the Environment and Art seminar of the North American Academy of Religion, and colleagues at Loyola Marymount University. Special thanks to the following friends and colleagues who have vetted chapter drafts and offered valuable feedback throughout the writing and editing process: Jeanne Kilde, Richard Vosko, Adam DeVille, David Fagerberg, Dorian Llywelyn, SJ, Father Oliver Herbel, Deacon Andrei Psarev, Sister Vassa Larin, Father Michael Plekon, and Kevin Seasoltz, OSB, of blessed memory. I am particularly grateful to Gil Klein, my colleague in Theological Studies at Loyola Marymount Uni- versity, who engaged me in several conversations and offered feedback and encouragement as I wrestled with the project. The book would have been impossible without the enthusiastic cooperation of numer- ous representatives of the parishes and communities I profiled in this study. Warm and hearty thanks to Maya Gregoret and Wanda Bah- met of St. Katherine Ukrainian Orthodox Church, along with Oleh Gregoret of blessed memory; Wayne Hajos, Susan Petry, Anastasia Bo- richevsky, and Father Constantine White at St. Matthew Orthodox Church, along with Charles Alexander at Broken Boxes; Father Peter Perekrestov, Vladimir Krassovsky, and Helen Sinelnikoff-Nowak of Holy Virgin Cathedral; Father Angelo Artemis of Annunciation Greek Orthodox Church; Paul Meyendorff, Father Alexander Rentel, Father John Erickson (emeritus), and Matthew Garklavs of St. Vladimir’s Seminary, along with Father Alexis Vinogradov of St. Gregory the Theologian Orthodox Church in Wappingers Falls, New York; the xiii xiv Acknowledgments monks and nuns of New Skete Monastery, who graciously hosted me for a four-hour discussion on various topics after Vespers on June 14, 2014, especially Brother Stavros Winner; and Father John Tomasi of Joy of All Who Sorrow Orthodox Church (JOY) mission in Culver City. Everyone mentioned here represents a living Orthodox commu- nity in America, and I am immensely grateful for the hospitality with which I have been received during every visit and interview. As always, special thanks to Tresja and Sophia for enduring the hundreds of long hours I devoted to this project. INTRODUCTION Most books about architecture are written by architectural historians or practicing architects. In this book, the reader will encounter refer­ ences to architectural history, including classical works by Cyril Mango and Thomas Mathews, along with new scholarship by Vasileios Ma­ rinis and Nicholas Patricios.1 The reader should note that this book will not be following the pattern established by these luminaries, as I am neither an architect nor an architectural historian. Because I am a stu­ dent and scholar of liturgical studies and sacramental theology with a passion for ecclesiology, the objectives of my book do not follow the traditional patterns of architectural history. I begin with a few experiences that motivated and inspired this study. As a child and teenager, I attended Saints Volodymyr and Ol’ha Orthodox parish in St. Paul, Minnesota, where my grandfather was the pastor. Composed largely of post–World War II immigrants from Ukraine, the parish could not afford a new structure and gathered in a historic building that had functioned as a theater and church over the course of its long history. The worship space in the building was vast and had an impressive acoustical delay, which embellished the strong immigrant voices that sang the responses to the liturgy. Saints Volo­ dymyr and Ol’ha was one of three Ukrainian Orthodox parishes in the larger Twin Cities area, and the three parishes began the process of 1 2 THEOLOGY AND FORM negotiating a union to strengthen the community and stem the immi­ nent attrition threatening its continuing existence. The union negoti­ ations failed, but the parish surged forward and decided to build a new structure in Arden Hills, Minnesota, renamed St. Katherine Ukrainian Orthodox Church.
Load more

Recommended publications
  • B. Consecrated for Worship
    CONSECRATED FOR WORSHIP A DIRECTORY ON CHURCH BUILDING Consecrated for Worship A DIRECTORY ON CHURCH BUILDING SEPTEMBER 2006 Catholic Bishops’ Conference of England & Wales CATHOLIC TRUTH SOCIETY PUBLISHERS TO THE HOLY SEE Published 2006, by the Catholic Truth Society and Colloquium (CaTEW) Ltd. The Catholic Truth Society, 40-46 Harleyford Road, Vauxhall, London SE11 5AY; www.cts-online.org.uk Colloquium (CaTEW) Ltd, 39 Eccleston Square, London SW1V 1BX. www.catholicchurch.org.uk Copyright © 2006 Catholic Bishops’ Conference of England and Wales. All rights reserved. No part of this publication may be reproduced or stored or transmitted by any means or in any form, electronic, mechanical, including photocopying, recording, or any information storage and retrieval system, without prior written permission from the publishers. ISBN 1 86082 384 X The Liturgy Office of the Bishops’ Conference The Liturgy Office works with the Bishops’ Conference Department of Christian Life and Worship to provide resources to support worthy celebration of the Liturgy. It seeks to promote the full, conscious and active participation of all the baptised in the Liturgy so that they might find there the nourishment and inspiration necessary to sustain them in their Christian lives and witness. Website: www.liturgyoffice.org.uk Contents 7 CONTENTS 3 Coming into the Church: entrance and narthex. 54 4 Proclaiming the Word: the Ambo . 57 5 A holy and living sacrifice: the Altar . 60 FOREWORD . 8 6 A focus for loving service: the Sanctuary . 65 7 Womb and Tomb: the place for Baptism. 69 OVERVIEW . 10 Storage of the Holy Oils. 72 What is this book? .
    [Show full text]
  • Church Building Terms What Do Narthex and Nave Mean? Our Church Building Terms Explained a Virtual Class Prepared by Charles E.DICKSON,Ph.D
    Welcome to OUR 4th VIRTUAL GSP class. Church Building Terms What Do Narthex and Nave Mean? Our Church Building Terms Explained A Virtual Class Prepared by Charles E.DICKSON,Ph.D. Lord Jesus Christ, may our church be a temple of your presence and a house of prayer. Be always near us when we seek you in this place. Draw us to you, when we come alone and when we come with others, to find comfort and wisdom, to be supported and strengthened, to rejoice and give thanks. May it be here, Lord Christ, that we are made one with you and with one another, so that our lives are sustained and sanctified for your service. Amen. HISTORY OF CHURCH BUILDINGS The Bible's authors never thought of the church as a building. To early Christians the word “church” referred to the act of assembling together rather than to the building itself. As long as the Roman government did not did not recognize and protect Christian places of worship, Christians of the first centuries met in Jewish places of worship, in privately owned houses, at grave sites of saints and loved ones, and even outdoors. In Rome, there are indications that early Christians met in other public spaces such as warehouses or apartment buildings. The domus ecclesiae or house church was a large private house--not just the home of an extended family, its slaves, and employees--but also the household’s place of business. Such a house could accommodate congregations of about 100-150 people. 3rd-century house church in Dura-Europos, in what is now Syria CHURCH BUILDINGS In the second half of the 3rd century, Christians began to construct their first halls for worship (aula ecclesiae).
    [Show full text]
  • Narthex of the Deaconesses in the Hagia Sophia by Neil K. Moran Abstract
    Narthex of the Deaconesses in the Hagia Sophia by Neil K. Moran Neil K. Moran received a Dr.phil. from Universität Hamburg, Germany, in 1975, and completed a fellowship at Harvard’s Center for Byzantine Studies in 1978. He also holds a B.Mus. from the University of Alberta, Edmonton, and a M.A. from Boston University. He is the author/co-author of six books, and 37 articles and reviews that can be found on academia.edu. Abstract: An investigation of the ceiling rings in the western end of the north aisle in the Hagia Sophia revealed a rectangular space delineated by curtain rings. The SE corner of the church was assigned to forty deaconesses. An analysis of the music sources in which the texts are fully written out suggests that the deaconesses took part in the procession of the Great Entrance ceremony at the beginning of the Mass of the Faithful as well in rituals in front of the ambo. ……………………………………………………………………………………….. Since the turn of the century, a lively discussion has developed about the function and place of deaconesses in the Greek and Russian Orthodox Churches. In her 2002 dissertation on "The Liturgical Participation of Women in the Byzantine Church.”1 Valerie Karras examined the ordination rites for deaconesses preserved in eighth-century to eleventh-century euchologia. In the Novellae Constitutiones added to his code Justinian stipulated that there were to be forty deaconesses assigned to the Hagia Sophia:2 Wherefore We order that not more than sixty priests, a hundred deacons, forty deaconesses, ninety sub-deacons, a hundred and ten readers, or twenty-five choristers, shall be attached to the Most Holy Principal Church, so that the entire number of most reverend ecclesiastics belonging thereto shall not exceed four hundred and twenty in all, without including the hundred other members of the clergy who are called porters.
    [Show full text]
  • Liturgical Architecture: the Layout of a Byzantine Church Building
    Liturgical Architecture: The Layout of a Byzantine Church Building Each liturgical tradition has its own requirements and expectations for the liturgical space; here, we will look at the St. Nicholas Church building and its symbolism in the Byzantine tradition. The nave The most ancient plan of Christian architecture is probably the basilica, the large rectangular room used for public meetings, and many Byzantine churches today are organized around a large liturgical space, called the nave (from the Greek word for a ship, referring to the ark of Noah in which human beings were saved from the flood). The nave is the place where the community assembles for prayer, and symbolically represents the Church "in pilgrimage" - the Church in the world. It is normally adorned with icons of the Lord, the angels and the saints, allowing us to see and remember the "cloud of witnesses" who are present with us at the liturgy. At St. Nicholas, the nave opens upward to a dome with stained glass of the Eucharist chalice and the Holy Spirit above the congregation. The nave is also provided with lights that at specific times the church interior can be brightly lit, especially at moments of great joy in the services, or dimly lit, like during parts of the Liturgy of Presanctified Gifts. The nave, where the congregation resides during the Divine Liturgy, at St. Nicholas is round, representing the endlessness of eternity. The principal church building of the Byzantine Rite, the Church of Holy Wisdom (Hagia Sophia) in Constantinople, employed a round plan for the nave, and this has been imitated in many Byzantine church buildings.
    [Show full text]
  • Evaluation of the Central Narthex Portal at Sainte-Madeleine De Vèzelay" (2005)
    Louisiana State University LSU Digital Commons LSU Master's Theses Graduate School 2005 Evaluation of the central narthex portal at Sainte- Madeleine de Vèzelay Christine Ann Zeringue Louisiana State University and Agricultural and Mechanical College, [email protected] Follow this and additional works at: https://digitalcommons.lsu.edu/gradschool_theses Part of the Arts and Humanities Commons Recommended Citation Zeringue, Christine Ann, "Evaluation of the central narthex portal at Sainte-Madeleine de Vèzelay" (2005). LSU Master's Theses. 85. https://digitalcommons.lsu.edu/gradschool_theses/85 This Thesis is brought to you for free and open access by the Graduate School at LSU Digital Commons. It has been accepted for inclusion in LSU Master's Theses by an authorized graduate school editor of LSU Digital Commons. For more information, please contact [email protected]. EVALUATION OF THE CENTRAL NARTHEX PORTAL AT SAINTE-MADELEINE DE VÉZELAY A Thesis Submitted to the Graduate Faculty of the Louisiana State University and Agricultural and Mechanical College in partial fulfillment of the requirements for the degree of Master of Arts in The School of Art by Christine Ann Zeringue B.S., Louisiana State University, 2000 May 2005 ACKNOWLEDGEMENTS I would like to thank Dr. Kirstin Noreen for her invaluable guidance and patience throughout the long process of creating this thesis. Without her continuing support I would never have completed my degree. Drs. Mark Zucker and Marchita Mauck also deserve my thanks for working me into their busy schedules by agreeing to serve on my graduate committee. I would also like to thank Professor H. Parrot Bacot for all the wonderful talks we had during the early preparations for my thesis.
    [Show full text]
  • Church Architectural Notes Stained Glass Windows Narthex The
    Church Architectural Notes Stained Glass Windows The Willet Stained Glass Studio of Philadelphia designed and fabricated the stained glass windows in the Church. To complement the Spanish style architecture (a simplification of certain styles brought into Spain by the Moors) the technique of faceted glass was judged most appropriate. Contemporary faceted glass has strong ties with Moorish "Claires-voies" - i.e. stucco or plaster grilles - into which colored glass was set. That grille style influenced the design of the matrices in the St. Thomas Church windows. Narthex Over South entry door "My Lord and My God" scene Either side of South entry door Artistic symbols of the Parish’s patron saint Eight Clerestory windows - each represents one of the eight beatitudes: 1. Blest are the poor in spirit; the reign of God is theirs. The chi rho symbol for Jesus Christ is on the heavenly throne flanked by palms. 2. Blest are those that mourn; they shall be consoled. The hour glass with the sands run out symbolizes death. The coffin is flanked with two candles. The butterfly represents life after death for all Christians who fly up to Heaven on beautiful wings after a time in the cocoon (grave.) 3. Blest are the meek; they shall inherit the earth. Hands reach up to grasp the globe of the earth. 4. Blest are they who hunger and thirst for holiness; they shall have their fill. The cross topped staff and wallet of a pilgrim and the lantern shining its light on an open Bible symbolize the search for holiness. 5.
    [Show full text]
  • Lenten Brochure UNITED CHURCH of CHRIST EAST GOSHEN – MARCH/APRIL 2020
    Lenten Brochure UNITED CHURCH OF CHRIST EAST GOSHEN – MARCH/APRIL 2020 In this issue: Pastor’s Message P. 1 Lent Activities P. 2 – 3 Holy Week P. 3 Choir, R&R, Look Ahead P. 4 New staff & Questionaire P. 5 Easter Fun P. 6 Showers for Growth, Planning Feb. 26 - Ash Wednesday I learned the saying as a child in grade school. journey as important as the final arrival at the 7:00 pm Service of Communion Hope“April showers bring May Flowers,” and today empty tomb with Mary telling us the good news & Distribution of Ashes after a night and now day of showers, the “he is not here he has been raised.” crocus, hyacinths and daffodils have green stems Now is the time to plan the journey stops along the Wednesdays During Lent popping up on the side of our church building, th way to Easter. Can you try something new? Will 6-7 pm Lenten Soup & Table Talk (and no, it is not May, it is February 13 !) Climate change and environmental exposure to you go on a detour and discover a new way to 7:15 pm Choir Rehearsal toxin and chemicals in the air, ground and arrive at the empty tomb? Will you add a prayer buddy to your journey? Will you read a new April 4 - Saturday atmosphere, have taken the seasons, mixed them all up, and spit them out into something devotional? Will you attend Saturday worship and 1-2:30 pm Egg Decorating & unrecognizable. It is a source of deep sadness the series called “I AM” which is being offered? Cookie Decorating for many of us.
    [Show full text]
  • Mass Coordinator Training
    MASS COORDINATOR TRAINING Janet Cugini June 2014 Opening Prayer Blessed are you, God of all creation! I thank you for calling me to serve your holy people in your new house of worship. May I see you in them and May they see you in me. Grant this through Christ our Lord. Amen St. Tarcisius Patron Saint of Extraordinary Ministers 2 AGENDA Opening Prayer Evacuation Procedures Tour of Our New Church MC and Greeter Training Closing Prayer 3 Fire Evacuation Procedures • Side doors and narthex doors have panic bars • Emergency Exits • Location of fire alarms by all exterior doors and in balcony 4 Floor Plan Altar Ambo Baptismal font Communion Paths = Body EM Station Narthex 5 MINISTRY PROCEDURES 6 For All Ministries • Attire is business casual: (no blue jeans, sneakers, tee shirts, sport logos, flip flops) – If at all possible please be “business casual” anytime you attend in case you are called upon to serve • Center aisle will be reserved for processions and Communion only • All other ministers (lectors, greeters for collection, Extraordinary Ministers) will approach the altar from the side aisles not in center aisle in front of tabernacle • MCs enter the sacristy from the ambo side aisle behind the choir chairs: – When setting up the credence table from the sacristy make sure you bow at the altar and genuflect when at the tabernacle • Mass is not broadcast: the sound can be turned on in the narthex 7 Altar Server Procedures – Ideally will have 3 altar servers – Altar servers vest in the coat room – One carries crucifix, others candles – When
    [Show full text]
  • Holy Week and Pascha Services a Year Ago We Were Required to Do Holy Week Services with Only Two Clergy, Two Chanters, and General Participation by Livestream Only
    I REALIZE THIS IS A LONG EMAIL. IF YOU CAN’T READ IT NOW, PLEASE READ IT SOON FOR IMPORTANT INFORMATION. April 15, 2021 Dear Faithful of Saint John’s: Holy Week and Pascha Services A year ago we were required to do Holy Week Services with only two clergy, two chanters, and general participation by livestream only. This year, thank God, we can do much more. Our goal for Holy Week services this year will be to allow as many people as possible to be present and at the same time to respect current Anchorage Municipal mandates. We are encouraged by our Metropolitan to cooperate with local mandates and can do so with a good spirit knowing we are part of a larger community effort. The city mandates most relevant us, and which were renewed just this week by the Mayor’s office, are now very familiar: • Maintain 6-foot social distancing in our gatherings. • Wear a mask inside the Cathedral. Double Groups Beginning Lazarus Saturday, we will double-up the current Liturgy Groups assigned to attend the major services, and make some services open to “ALL.” This schedule is posted on our Cathedral website, but here is a summary. Olivet & Sinai – Lazarus Saturday Divine Liturgy 9:15am; Holy Monday Bridegroom Matins 7:15pm; Holy Saturday Vesperal Divine Liturgy 4:15pm; Saint Thomas Sunday Matins and Liturgy 9am, 10am. Tabor & Zion – Palm Sunday Matins and Divine Liturgy 9am,10am; Holy Tuesday Bridegroom Matins 7:15pm; Holy Friday Vespers 6:15pm; Bright Wednesday Evening Liturgy 6:15pm. ALL – Palm Sunday Bridegroom Matins 7:15pm; Holy Wednesday Anointing Service 7:15pm; Holy Thursday Vesperal Liturgy 6:15pm; Holy Friday Matins 7:15am, Royal Hours 12:15pm, 3:15pm; Holy Saturday Matins 7:15am; Agape Vespers for Pascha 3:15pm.
    [Show full text]
  • Loving God and Neighbor As Jesus Teaches
    REVISED Simple Ushers Guidelines Summer 2021 Post-Covid Return PREPARATION Be here by 9.30am for 10am service, 8.30am for 9.00am service Say this prayer together: “Lord, help us to greet everyone this morning with a smile and a kind word of welcome. May we be the Good News that people need to see and hear.” Open the doors to Highland Avenue using the hex key on the nail up on the right-hand side of the door jamb. Set out the orange barrel in the middle of Highland Avenue. Dodge the occasional bus or car. Open windows if it’s hot. Turn on fans at the corners of the Nave. Bring Nametag cart into Narthex (it’s in the long corridor on the way to the Upper Parish Hall); find your nametag and put it on. Set up the brass alms basin on a table in the middle of the center aisle where it is unavoidable. Seed it with a bill or two and something heavy to hold the money down. WELCOME AND COUNT Hand out service bulletins near the front doors with a smile and a greeting. Indicate that nametags are available and invite people to put one on, as a gift of hospitality to one another. Fifteen minutes after the start of the service, count the people in the church. Fill out the attendance slip on the sideboard in the Narthex (bring it to the office after the service) PRESENTING THE GIFTS At the end of the announcements, listen for this phrase: “Walk in love as Christ loves us, and gives himself for us, an offering and thanksgiving to God.” When you hear this phrase… Bring up the two glass cruets—one with wine, one with water---as well as the alms plate with money in it up to the altar.
    [Show full text]
  • Serving the Mass
    1 Saint Mary Cathedral Cathedral School of Saint Mary Altar Server Training - serving the Mass Preparation for Mass Altar servers should arrive 20 minutes early to give them enough time to vest and finish the preparation for Mass. Each server will vest in a cassock and surplice. Be sure that they fit- not too small or too large. Make sure the vessels are prepared and on the Credence Table. This includes the chalice with a purificator laid over the cup, the water cruet, the lavabo pitcher, bowl and lavabo towel, the Communion cups with their purificators, and extra ciboria. The books should be prepared by the celebrant. When they are ready, the Sacramentary is placed on the crucifier’s chair and the Lectionary on the ambo. Make sure the communion bells are placed on the right or outmost corner of the first step to the High Altar. Make sure the altar candles and ambo candle are lit. During the Easter season, the Paschal candle is lit. The celebrant may pray with you prior to the start of Mass. It is important as you serve Mass, to understand and be familiar with all of the parts of the Mass. The following are a brief description on the parts of the Mass. Procession: The Mass begins with a procession from the Narthex (back of the Church) through the Nave (the main body of the Church) ending at the Sanctuary (the apse or area where the altar of sacrifice is located.) The congregation stands and generally sings an entrance song. What does the Altar server do during this part? The procession is lead by the crucifer, followed by the other altar servers.
    [Show full text]
  • THE NARTHEX Christians in Antioch’ (Acts 11:26)
    May-June 2018 ‘And the disciples were first called THE NARTHEX Christians in Antioch’ (Acts 11:26) The Orthodox Church of St Dunstan of Canterbury, Parkstone, Poole, Dorset BH14 9JG The Antiochian Orthodox Christian Archdiocese of the British Isles and Ireland. Archbishop: Metropolitan Silouan The Greek Orthodox Patriarchate of Antioch and All the East. Patriarch: His Beatitude, John X Parish Priest: Fr. Chrysostom Tel. 01202-602628 e-mail: [email protected] Deacon: Fr Dc Filip Tel. 01308-868543 e-mail: [email protected] Deacon: Fr Dc Alexander Tel. 07765417610 e-mail: [email protected] Subdeacon David Tel. 01209-217499 Parish web site: www.saint-dunstan.org Archdiocesan web site: www.antiochian-orthodox.co.uk clergy who paid a visit to religious leaders in These verses call to mind the Syria to express their condemnation of what story of the Tower of Babel in the book of Babel our government did. Genesis, contrasting the confusion of There are an awful lot of opinions It is true that, with hindsight, even tongues with the unity brought about by being expressed. It was, no doubt, ever thus. The the most benign governments can make the coming of the Holy Spirit upon the difference today, thanks to the ever-available mistakes or become guilt y of a blind hypocrisy. Church at Pentecost. It reminds us that, public media, is that anyone can now go public Why, for example, did they strike at Syria with having received the anointing of and tell the world what he or she thinks. For a missiles for the use of chemical weapons but Chrismation after our baptism, we each variety of reason s the general public seems to not at Russia? (The answer is, of course, have the grace of the Holy Spirit abiding have lost confidence in (or at least, become tactically obvious!) What we have received in within us, in proportion to our conformity dismissive of) the considered views of experts, return from the governments of Syria and to Christ; we are sealed with the scientists, commentators and pundits of all kinds.
    [Show full text]