Horologion the Order of Great Compline Reader
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The Daily Eucharist at the Council As Stimulus and Test Case for Liturgical Reform
QL 95 (2014) 28-51 doi: 10.2143/QL.95.1.3030644 © 2014, all rights reserved THE DAILY EUCHARIST AT THE COUNCIL AS STIMULUS AND TEST CASE FOR LITURGICAL REFORM In order to study the contribution of Vatican II to liturgical reform, most scholars spontaneously will turn to the redaction history of Sacrosanctum Concilium. In this paper I am more interested in the question of how the daily Eucharist celebrated at the beginning of each of the General Congregations was experienced by those present. Were these celebrations experienced as an illustration of the reforms proposed in the Constitution on the Liturgy, or rather as a counter-witness to the sorely needed liturgical reform? My major sources are council diaries, at least those that are attentive to this aspect of the Council’s life. I especially rely on accounts of their liturgical experiences offered by two Latin rite Catholic “observers” of the Council liturgies, the French Dominican, Yves Congar and the Irish journalist and Redemptorist, Xavier Rynne; one Oriental rite Catholic Council father, the Melkite archbishop, Neophytos Edelby; and two “real” observers: the United Church of Christ representative, Douglas Horton and the Presbyterian minister, Robert McAfee Brown. It will soon become clear that two types of Eucharistic celebrations received most attention in their diaries and chronicles: the divine liturgies celebrated in rites other than the Latin one and the opening and concluding ceremonies of each session. Especially in the first session the exposure of the mostly Latin-rite Council Fathers to liturgies celebrated by Byzantine and Oriental Catholic Council Fathers may have cured them of some of their prejudices concerning important issues of liturgical debate such as concelebration, the vernacular and communion under both species. -
On Church Etiquette and Its Meaning
On Church Etiquette and its Meaning Deacon Colin Bower For the inquirer who first enters an Orthodox Church, much of what he sees comes across as foreign and exotic. Despite this feeling of otherness, however, what makes him truly feel out of place or uncomfortable is seeing what Orthodox Christians are doing during the services. We cross ourselves, bow, venerate icons, stand for long periods of time, and other peculiarities that clearly delineate between a newcomer and an experienced churchgoer. What must be understood is that our actions during Church, strange as they may seem, flow from our faith and have been handed down to us by our forefathers. These actions are full of meaning, and it is through engaging in the physical aspects of Orthodox worship that the faithful pray and direct their minds from that which is worldly to that which is Divine. The Sign of the Cross The Sign of the Cross is the most common movement in Orthodox worship. It is an act in which the believer, holding his right thumb, pointer and middle finger together,, with the ring and little finger touching the palm, touches his head, stomach, right then left shoulders. This act is in itself a prayer, during which we say the Jesus Prayer (Lord Jesus Christ, Son of God, have mercy on me a sinner) and a confession of the saving work of Christ, who accomplished our salvation through the cross. The three fingers represent the Trinity, who is One God in Three Persons, and the two fingers touching the palm symbolizes the Incarnation of Christ, who took upon Himself our nature and was fully God and Man. -
Synodum Constantinopolitanum – Canones the Canons of The
0691-0691 – Synodum Constantinopolitanum – Canones The Canons Of The Council in Trullo; Often Called The Quintisext Council. this file has been downloaded from http://www.ccel.org/ccel/schaff/npnf214.html NPNF (V2-14) Philip Schaff 355 THE CANONS OF THE COUNCIL IN TRULLO; OFTEN CALLED THE QUINISEXT COUNCIL. A.D. 692. Elenchus. Introductory Note. The Canons with the Ancient Epitome and Notes. Excursus to Canon VI., On the Marriage of the Clergy. Introductory Note. 356 From the fact that the canons of the Council in Trullo are included in this volume of the Decrees and Canons of the Seven Ecumenical Councils it must not for an instant be supposed that it is intended thereby to affirm that these canons have any ecumenical authority, or that the council by which they were adopted can lay any claim to being ecumenical either in view of its constitution or of the subsequent treatment by the Church of its enactments. It is true that it claimed at the time an ecumenical character, and styled itself such in several of its canons, it is true that in the mind of the Emperor Justinian II., who summoned it, it was intended to have been ecumenical. It is true that the Greeks at first declared it to be a continuation of the Sixth Synod and that by this name they frequently denominate and quote its canons. But it is also true that the West was not really represented at it at all (as we shall see presently); that when the Emperor afterwards sent the canons to the Pope to receive his signature, he absolutely refused to have anything to do with them; and it is further true that they were never practically observed by the West at all, and that even in the East their authority was rather theoretical than real. -
Euchology: a Manual of Prayers of the Holy Ortho- Dox Church
Euchology: A Manual of Prayers of the Holy Ortho- dox Church Author(s): Shann, G. V. Publisher: CCEL i Contents Euchology 1 Initial Stuff 1 PREFACE 2 ii This PDF file is from the Christian Classics Ethereal Library, www.ccel.org. The mission of the CCEL is to make classic Christian books available to the world. • This book is available in PDF, HTML, and other formats. See http://www.ccel.org/ccel/shann/euchology.html. • Discuss this book online at http://www.ccel.org/node/3480. The CCEL makes CDs of classic Christian literature available around the world through the Web and through CDs. We have distributed thousands of such CDs free in developing countries. If you are in a developing country and would like to receive a free CD, please send a request by email to [email protected]. The Christian Classics Ethereal Library is a self supporting non-profit organization at Calvin College. If you wish to give of your time or money to support the CCEL, please visit http://www.ccel.org/give. This PDF file is copyrighted by the Christian Classics Ethereal Library. It may be freely copied for non-commercial purposes as long as it is not modified. All other rights are re- served. Written permission is required for commercial use. iii Euchology InitialEuchology Stuff EUCHOLOGY A MANUAL OF PRAYERS OF THE HOLY ORTHODOX CHURCH DONE INTO ENGLISH By G. V. SHANN. AMS PRESS Reprinted from the edition of 1891, Kidderminster First AMS EDITION published 1969 Manufactured in the United States of America Library of Congress Catalogue Card Number: 75-82260 AMS PRESS INC TO THE VERY REVEREND, THE ARCHPRIEST EUGENE SMIRNOFF, CHAPLAIN TO THE IMPERIAL RUSSIAN EMBASSY IN LONDON, THIS EUCHOLOGY IS GRATEFULLY INSCRIBED BY THE TRANSLATOR. -
The Agape Service
Christ is Risen! N The Paschal Vespers as sung in Church on the eve of Holy and Blessed Pascha (commonly called the “Agape Service”) Compilation © Copyright 1999, 2000 by the Spruce Island Foundation, 510 Sunnymount Sunnyvale, CA 94086 U.S.A. +1 (408) 730-4545 Unaltered copies of this service may be produced and distributed for any non-profit use without obtaining prior permission from the Spruce Island Foundation. Commercial reproduction and use is forbidden without express, written consent. Printed in the United States of America N The Paschal Vespers Opening (The Faithful stand. The Priest holds a lighted candle and the censer.) PRIEST: Glory to the Holy, consubstantial, life-creating and undivided Trinity, always, now and ever, and to the Ages of Ages. CHOIR: Amen. Resurrection Hymn PRIEST & CHOIR: Christ has risen from the dead, trampling down death by death, and upon those in the tombs bestowing life. Great Ectenia DEACON: In peace let us pray to the Lord. CHOIR: Lord, have mercy. DEACON: For the peace from above, and the salvation of our souls, let us pray to the Lord. CHOIR: Lord, have mercy. DEACON: For the peace of the whole world, the good estate of the holy churches of God, and the union of all, let us pray to the Lord. CHOIR: Lord, have mercy. ©1999, 2000 Spruce Island Foundation 1 THE PASCHAL VESPERS (Agape Service) DEACON: For this holy temple, and for those who with faith, reverence and the fear of God enter herein, let us pray to the Lord. CHOIR: Lord, have mercy. DEACON: For the Orthodox episcopate of the Russian Church Abroad [substitute your jurisdiction here]; for the Very Most Reverend Metropolitan Vitaly [substitute your hierarch here]; for the Most Reverend Archbishop Anthony [substitute your bishop here]; for the venerable priesthood, the diaconate in Christ, for all the clergy and the people, let us pray to the Lord. -
5Th Sunday in Great Lent Commemoration of Our Holy Mother Mary of Egypt
1 5th Sunday in Great Lent Commemoration of our Holy Mother Mary of Egypt VESPERS: Tone 1 P. Regular Beginning C. Lord I have cried... 1. Accept our evening prayers, O Holy Lord,/ and grant us remission of our sins,/ for only Thou hast shown forth unto the world// the Resurrection. 2. Walk about Zion, ye people,/ and encompass her./ Give glory therein to Him Who is risen from the dead./ For He is our God// Who hath delivered us from our iniquities. 3. Come ye people, praise and worship Christ,/ glorifying His Resurrection from the dead:/ for He is Our God, Who hath delivered the world// from the beguiling of the enemy. 4. Ye heavens be glad, sound the trumpets,/ ye foundations of the earth./ Shout for joy ye hills, for lo!/ Emmanuel hath nailed our sins to the Cross,/ and He, the Giver of life, hath put death to death by raising Adam up,// because He loveth mankind. 5. Let us praise Him Who of His own Will/ was crucified for us in the flesh;/ and suffered, was buried, and rose from the dead,/ and let us say:/ "Keep Thy Church in the true faith and bring peace to our lives, O Christ,// for Thou art good and lovest mankind." 6. As we, unworthy, stand before Thy sepulcher that held life,/ we raise, O Christ our God, a hymn of praise to Thine ineffable compassion,/ for Thou Who art without sin,/ hast accepted the Cross and death/ in order to grant the world resurrection,// because Thou lovest mankind. -
Service of Supplication
Service Of Supplication For the Conversion of Those Who Have Departed into Error To be sung on the Sunday of Orthodoxy and on other needful occasions The Most Holy Governing Synod, by decision to print the Service of Supplication for the Conversion of Those Who Have Departed into Error, to be sung on the Sunday of Orthodoxy and on other needful occasions, has decreed that this service of supplication be served in monastery, city, and village churches on the first Sunday of Great Lent, and has blessed missionaries to sing it: 1. when they are sent to conduct discussions with schismatics and sectarians, 2. when they unite to the Orthodox Church converts to the way of truth, and 3. Before opening regional and diocesan missionary conferences, and on other like occasions. St. Petersburg Synodal Typographia 1902. By blessing of the Most Holy Governing Synod [Slavonic text re-] Printed by Blessing of the Most Reverend Averky, Archbishop of Syracuse and Holy Trinity Print Shop of St. Job of Pochaev Holy Trinity Monastery, Jordanville, NY, U.S.A. 1967 Translation by Fr. George Lardas, St. Vladimir's Russian Orthodox Church, Houston, TX 1993 Service of Supplication for those in Error After the end of the Liturgy, the clergy come out of the Altar, and making three bows, begin thus: The Deacon saith : Bless, Master. Priest: Blessed is our God always, now and ever, and unto the ages of ages. People: Amen. And they chant: O Heavenly King … Reader: Trisagion. Our Father; Lord, have mercy, 12 times. O come, let us worship… Psalm 74 We will confess Thee, O God, we will confess Thee, and we will call upon Thy Name. -
Russia and the Leonine Prayers (1992)
Russia and the Leonine Prayers (1992) by Rev. Anthony Cekada The Prayers after Low Mass and recent events in Russia AFTER MY ORDINATION to the priesthood in 1977, I followed the lead of other traditional priests in the U.S., and began an- nouncing that the Leonine Prayers — the three Hail Marys, the Salve Regina and the St. Michael prayer recited after Low Mass — were recited “for the conversion of Russia.” Having heard this intention announced for the umpteenth time, a faithful traditional Catholic in a church I serve recently inquired: “Why do we always have to pray for the conversion of Russia? Why can’t we pray for America instead?” It seemed like a fair question. I therefore set out to document what was surely the correct answer: that the Church, responding to Our Lady’s 13 July 1917 request at Fatima, had decreed that the object of these prayers was to obtain Russia’s conversion to the Catholic Faith. End of story — or so I thought. I consulted about 20 standard commentaries on the Mass and encountered something surprising: not one of them stated that the Leonine Prayers were connected with the Fatima Mes- sage. And not one of them said that the object of the prayers was to bring about Russia’s conversion to Catholicism. Having drawn a blank, I turned to a multi-volume work containing the texts of all the laws the Holy See has promulgated since 1917.1 The work contained a number of official decrees on the Leonine Prayers — but none of the decrees tied the prayers to the Fatima Message. -
The Light of Thy Countenance Greek Catholics in Hungary
THE LIGHT OF THY COUNTENANCE GREEK CATHOLICS IN HUNGARY METROPOLITAN CHURCH SUI IURIS OF HUNGARY DEBRECEN 2020 IKONA_BOOK_ANGOL.indb 1 2020. 12. 18. 17:59 Cover images: wall-painting of the Pantocrator (by Zsolt Makláry) in the Nyíregyháza Seminary Chapel and a fragment of the icon Christ the Great High Priest from the iconostasis of Velyki Kom’yaty (Magyarkomját) Edited by: Szilveszter Terdik (Greek Catholic Heritage Research Group under the Joint Programme Lendület/ Momentum of the Hungarian Academy of Sciences and St Athanasius Greek Catholic Theological College) Associate editor: Irén Szabó Assistant: Lilla Nagy Specimen descriptions were written by: Péter Borbás (P. B.), András Dobos (A. D.), Xénia Golub (X. G.), Mátyás Gödölle (M. G.), Hedvig Harmati (H. H.), György Janka (Gy. J.), Etele Kiss (E. K.), Annamária Tóth-Kollár (A. T. K.), András Koltai (A. K.), Bertalan Láda (B. L.), Zsuzsanna Ujteleki-Majchrics (Zs. U. M.), Imri Ozsvári (I. O.), Márta Pallag (M. P.), Anikó Pataki (A. P.), Gábor Prodán (G. P.), Bernadett Puskás (B. P.), Gruber H. Reinhard (G. H. R.), Krisztina Sedlmayer (K. S.), Irén Szabó (I. Sz.) and Szilveszter Terdik (Sz. T.). Editor of the English text: David Veljanovszki Translators: David Veljanovszki (the main text with notes in all chapters, foreword and epilogue – except IV.2.2), Dénes Neumayer (Cat. II.01–II.33), Aliz Tóka (Cat. II.34–II.66; Cat. III.01-III.30; Cat. III.37–59), Romulus Varga (Cat. III.31–36) and Péter Veres (Cat. IV.1–63; Chapter IV.2.2; Glossary) Scripture quotations have been taken from the English Standard Version (Crossway Bibles, 2001). -
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. -
Midnight Office for Weekdays and Saturday
The Midnight Office for Weekdays and Saturday THE PRIEST SAITH: Blessed is our God, always, now and ever, and unto the ages of ages. READER: Amen. Glory to Thee, our God, glory to Thee. O Heavenly King, Comforter, Spirit of Truth, Who art everywhere present and fillest all things, Treasury of good things and Giver of life: Come and dwell in us, and cleanse us of all impurity, and save, our souls, O Good One. Holy God, Holy Mighty, Holy Immortal, have mercy on us. (Thrice) Glory to the Father, and to the Son, and to the Holy Spirit, both now and ever, and unto the unto the ages of ages. Amen. O Most Holy Trinity, have mercy on us. O Lord, blot out our sins. O Master, pardon our iniquities. O Holy One, visit and heal our infirmities for Thy name’s sake. Lord have mercy. (Thrice) Glory to the Father and to the Son and to the holy Spirit, both now and ever, and unto the ages of ages. Amen. Our Father, Who art in the Heavens, hallowed by 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 the ages of ages. -
Standardization of Liturgical Terminology Used in the English Typicon
Standardization of Liturgical Terminology Used in the English Typicon Aleksandr Andreev PONOMAR GREEN PAPER* Executive Summary of Changes since Version 1 e present document aempts to codify rules for transliteration of Greek and Slavonic terms and other standards of usage in the English-language edition of the Typicon and other liturgical manuals. e paper defends use of the classical system of transliterating Greek and presents a list of liturgical terms with their standard names in English. 1 Introduction It is clear that the liturgical terminology used throughout the English edition of the Typicon needs to be standardized both for internal consistency and for reference purposes for external use. e laer is important because the Typicon, as the liturgical manual par excellence, should serve as a model for other liturgical manuals in English. While it may be too ambitious to hope that the English-speaking world can enjoy uniformity across editions of liturgical texts in the proximate future, coming up with a set of conventions of use in the English-language Typicon may be a confident first step in that direction. e present document, the fruit of considerable discussion of this maer, presents a list of liturgical terms and other conventions used in the Typicon with proposed standardized orthography and rendition. e transliteration of liturgical terms into English is guided by the following principles: • Greek terms should come into English from Greek and not via Slavonic or other Languages (in other words, “Troparion”, not “Tropar”). Also, Greek terms that have Slavonic counterparts should still be rendered according to the Greek prototype (in other words, use “Photagogicon,” not “Svetilen”; “Prosomœon”, not “Podoben”).