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Donations for Holy Week and Pascha Holy Thursday Schedule of Services Thorn Wreath $200. Items needed for Lent, Holy Week Roses for Altar (2) $150. St. Demetrios Church and Pascha Sheets (1) for Crucifix $50. 1-donated wishes you a Holy and Great Friday Glorious Resurrection! Flowers for Epitaphio $1500. Partial donations can be made ó ῂά Rose Petals & Rose Water donated όά Resurrection Flower Wreath $300. 800 Eggs TBD Roses for Altar (2) donated Multimedia Coverage Enhanced Audio &Video & Internet $1500 If you would like to make a donation, please Pascha Sunday contact the church office at 954-467-1515. Peace Lilies @ $25. Thank you. Partial donations for items are also greatly appreciated. Saint Demetrios St Demetrios Greek Tel: 954-467-1515 Orthodox Church Fax: 954-467-0212 Greek Orthodox Church 815 N.E. 15th Avenue E-mail: Ft. Lauderdale, FL 33304 [email protected] www.stdemetrios.org Schedule of Services Donations for Great Lent and Pascha Saturday of Souls 2/14 - 9:00 am - 10:30 am Holy Monday April 6 Every Friday during Lent 2/21 - 9:00 am - 10:30 am Bridegroom Service 7pm Flowers for Icon of the Theotokos 2/28 - 9:00 am - 10:30 am 4 Fridays @ $40. Holy Tuesday April 7 2 donated Presanctified Liturgy Bridegroom Service 7pm Wednesdays Akathist Hymn 2/25 - 6:30 pm Holy Wednesday April 8 Flowers for the Icon of the 3/04 - 5:30 pm Sacrament of Holy Unction Theotokos $75. 3/11 - 6:30 pm Afternoon 3pm 3/18- 6:30 pm Evening 7pm 4/01 - 6:30 pm Sunday of the Holy Cross Carnations $300 Holy Thursday April 9 Salutations to the Theotokos Vesporal Liturgy of St. Basil 6:30am Fridays Great Passion Service 7pm 2/27 - 6:30 pm Saturday of Lazarus 3/06 - 6:30 pm Holy and Great Friday April 10 Breakfast $300. 3/13 - 6:30 pm Royal Hours 9am 3/20 - 6:30 pm Service of the Unnailing 1pm Palm Sunday 3/27 - 6:30 pm Epitaphios Service 7pm Palms donated Altar Flowers $150. Clean Monday February 23 Holy Saturday April 11 Flowers for Icon of Nymphios 6:30pm - Forgiveness Vespers Vespers and Liturgy of St. Basil 9am $75. Holy Saturday Family Brunch 11am Annunciation March 25 Resurrection Service and Holy Monday night $75. 8:30am -Orthros followed by Divine Divine Liturgy 11pm Holy Tuesday night $75. Liturgy Flowers for Icon of Nymphios Pascha Sunday April 12 Saturday of Lazarus April 4 Agape Vespers 2pm Holy Wednesday 9am- Orthros Oil, cotton, flour for the 9:30am- Divine Liturgy (As always, please continue to check the weekly Holy Unction services: Palm Folding bulletin and our website for any changes.) For the Afternoon $50. Palm Sunday Aprιl 5 For the Evening $50. 9am- Orthros 10am- Divine Liturgy Palm Sunday Luncheon Bridegroom Service - 7 pm .

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Liturgical Functions of Late Byzantine Art: an Analysis of the Thessaloniki Epitaphios
Issue 5 2016 Funding for Vexillum provided by The Medieval Studies Program at Yale University Issue 5 Available online at http://vexillumjournal.org/ Liturgical Functions of Late Byzantine Art: An Analysis of the Thessaloniki Epitaphios JUDITH SHANIKA PELPOLA STANFORD UNIVERSITY The Thessaloniki Epitaphios, a late Byzantine embroidered textile, is an important piece to consider in the study of Byzantine art and its role in liturgy. In this paper, I undertake a stylistic and formalistic analysis of the inscriptions, depiction of the humanity of Christ, and treatment of time in the Thessaloniki Epitaphios to determine if the Epitaphios had liturgical rather than simply symbolic functions, thus helping contextualize Byzantine art within the Western canon. Analyzing the potential for the liturgical function of this piece additionally sheds light onto how Byzantine art itself should be classified with regards to the Western canon. Introduction The role of late Byzantine pieces in liturgical rites has been subject to a longstanding debate in the field, with one of the most recent subjects of this discussion being the Thessaloniki Epitaphios (see Figure 1). A silk on linen textile, the Epitaphios originates from Thessaloniki, Greece, circa 1300.1 Located on a trade route that connected Constantinople and Durazzo on the Adriatic, Thessaloniki was a key commercial port and site for religious pilgrimage in late Byzantium.2 Several stylistic features, in particular the expressiveness of the figures, suggest the Epitaphios was produced during the late Byzantine Palaiologan Dynasty (1259-1453), under which Thessaloniki reached its cultural height, and when there was a significant emphasis in the culture on liturgical rites.3 Thus, artworks created during the Palaiologan Dynasty invites scrutiny with respect to their roles as active participants in liturgical rites.
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A Dictionary of Orthodox Terminology Fotios K. Litsas, Ph.D
- Dictionary of Orthodox Terminology Page 1 of 25 Dictionary of Orthodox Terminology A Dictionary of Orthodox Terminology Fotios K. Litsas, Ph.D. -A- Abbess. (from masc. abbot; Gr. Hegoumeni ). The female superior of a community of nuns appointed by a bishop; Mother Superior. She has general authority over her community and nunnery under the supervision of a bishop. Abbot. (from Aram. abba , father; Gr. Hegoumenos , Sl. Nastoyatel ). The head of a monastic community or monastery, appointed by a bishop or elected by the members of the community. He has ordinary jurisdiction and authority over his monastery, serving in particular as spiritual father and guiding the members of his community. Abstinence. (Gr. Nisteia ). A penitential practice consisting of voluntary deprivation of certain foods for religious reasons. In the Orthodox Church, days of abstinence are observed on Wednesdays and Fridays, or other specific periods, such as the Great Lent (see fasting). Acolyte. The follower of a priest; a person assisting the priest in church ceremonies or services. In the early Church, the acolytes were adults; today, however, his duties are performed by children (altar boys). Aër. (Sl. Vozdukh ). The largest of the three veils used for covering the paten and the chalice during or after the Eucharist. It represents the shroud of Christ. When the creed is read, the priest shakes it over the chalice, symbolizing the descent of the Holy Spirit. Affinity. (Gr. Syngeneia ). The spiritual relationship existing between an individual and his spouse’s relatives, or most especially between godparents and godchildren. The Orthodox Church considers affinity an impediment to marriage.
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Our Home As Our 'Little Church' on the Road To
OUR HOME AS OUR ‘LITTLE CHURCH’ ON THE ROAD TO PASCHA Dear Brothers and Sisters in Christ, Christ is in our midst! It goes without saying that this year’s journey to Pascha has been unprecedented. To help us through these unusual times, the Church will celebrate these services in a limited number of locations with just a few servers present and will live-stream it so all of us can participate virtually. This is a real blessing – but we also know it lacks the sense of participation we experience by being physically present in services. We think there is a way that can help you and your family more actively participate in this year’s journey to Pascha – it is to turn our homes into the ‘little churches’ that the Fathers teach us they are. To help you in doing this, this letter provides you with some practical suggestions and guidance that will appear in a single, visible location on the OCA website. You may in fact discover fresh and meaningful dimensions of this journey you hadn’t experienced before. And next year, when we are all back to our familiar holy week and pascha, we may find ourselves saying “remember last year, when we did ___ at home, wouldn’t it be nice to continue that home practice in addition to our divine services in church.” To help us on this path, we first provide some general suggestions and then follow up with specific suggestions for each day of Holy Week and Pascha. What We Are Seeking to Capture in Our “Little Church” Activities Our normal journey to Pascha is more than just a series of services, it is an epiphany providing us with: a sense of the sacred, a sense of direction, a strong sense of expectation, a rhythm with a sense of excellerating movement towards the Kingdom of heaven.
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Saint George Antiochian Orthodox Christian Church the Lord Will Give Strength to His People
EPISTLE: Saint George Antiochian Orthodox Christian Church The Lord will give strength to His people. Bring to the Lord, O sons of God, bring to the Lord honor and glory. 1250 Oakdale Avenue, West Saint Paul, Minnesota 55118 Parish Website: http://www.saintgeorge-church.org The Reading from the Epistle of St. Paul to the Corinthians. (1:10-17) Church Phone: 651-457-0854 rethren, I appeal to you, by the Name of our Lord Jesus Christ, that all of you agree and that The Most Reverend Metropolitan JOSEPH, Archbishop of New York, there be no dissension among you, but that you be united in the same mind and the same Metropolitan of all North America B judgment. For it has been reported to me by Chloe’s people that there is quarreling among Right Reverend Bishop ANTHONY, Auxiliary Bishop, you, my brethren. What I mean is that each one of you says, “I belong to Paul,” or “I belong to Apollos,” or “I belong to Cephas,” or “I belong to Christ.” Is Christ divided? Was Paul crucified Diocese of Toledo and the Midwest for you? Or were you baptized in the name of Paul? I thank God that I baptized none of you except Right Reverend Archimandrite John Mangels, Pastor Crispos and Gaius; lest anyone should say that you were baptized in my name. (I did baptize also Reverend Father John Chagnon, attached Very Reverend Archpriest Paul Hodge, attached the household of Stephanas. Beyond that, I do not know whether I baptized anyone else.) For Christ Reverend Deacon John Mikhail, attached did not send me to baptize but to preach the Gospel, and not with eloquent wisdom, lest the cross Very Reverend Archpriest Thomas Begley, retired Rt.
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Holy Week Program- 2016
HOLY WEEK PROGRAM- 2016 April 2016 Saturday, April 23, 2016-SATURDAY OF THE RAISING OF LAZARUS Orthros 8am; Divine Liturgy 9-10:15am All the children should prepare to receive Holy Communion P.T.O. hosts communion breakfast and Palm making; Vespers 4:30 Sunday, April 24, 2016-PALM SUNDAY Orthros 8:45am;Divine Liturgy 10-11:30am The traditional Fish Dinner will be served following The Divine Liturgy;(Reservations required) $25; gratis pizza for the children THE NYMPHIOS(Christ the Bridegroom) SERVICE 7:-8:15pm The Nymphios(Christ the Bridegroom) Service Monday, April 25, 2016-HOLY & GREAT MONDAY 7-8:15pm The Nymphios (Christ the Bridegroom) Service Tuesday, April 26, 2016-HOLY & GREAT TUESDAY 7:-8:15pm The Nymphios(Christ the Bridegroom)Service The hymn/troparion of the nun Kassiane is chanted Wednesday, April 27, 2016-HOLY & GREAT WEDNESDAY 8-9:45am The Pre-Sanctified Liturgy 3-4:15pm The Sacrament of Holy Unction 7-8:15pm Nymphios/The Sacrament of Holy Unction Thursday April 28, 2016-HOLY & GREAT THURSDAY 5:15-6:40 am St. Basil’s Vesperal Liturgy (The Mystical Supper) HOLY COMMUNION ONLY IN THE SETTING OF THE DIVINE LITURGY and UNTIL 7am 7-10pm THE PASSION AND CRUCIFIXION OF OUR LORD The reading of the Twelve Gospel Passages April 29, 2016 HOLY & GREAT FRIDAY 8-9:45am The Service of the Royal Hours (Epitaphios decoration 10:30am) 3-4:15pm The Removal of Christ From the Cross (The Apokathelosis Service) 7-9:45pm The Burial, Funeral, and Epitaphios Service of our Lord (outdoor procession 8:30pm) April 30, 2016-HOLY & GREAT SATURDAY 5:15-6:35am The Divine Liturgy of St.
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The Amomos in the Byzantine Chant: a Diachronical Approach with Emphasis on Musical Settings of the 19Th and 20Th Centuries
DOI: 10.2478/ajm-2018-0002 Artes. Journal of Musicology no. 17-18 2018 24-73 The Amomos in the Byzantine chant: a diachronical approach with emphasis th th on musical settings of the 19 and 20 centuries DIMOS PAPATZALAKIS Aristotle University of Thessaloniki Greece∗ Abstract: The book of the Psalms constitutes the main source from where the Offices of the Orthodox church draw their stable parts. It has been diachronically one of the most used liturgical books of the cathedral and the monastic rite. In this paper we focus on the Psalm 118, which is well known under the designation “Amomos”. In the first part of our study we look for the origin of the book of the Psalms generally. Afterwards we present the Offices in which the Amomos is included, starting from the Byzantine era and the use of the Amomos in the cathedral and the monastic services. Then, we negotiate the question of its use in the post-Byzantine era. In the next section we quote the most important settings of the Byzantine, post-Byzantine and new- Byzantine composers in Constantinople, Smyrna and Thessaloniki, as well as some evidence of their lives and their musical works. In the next section we introduce some polyprismatic analyses for the verses of the first stanza of the Amomos, which are set to music in 19th and 20th centuries. After some comparative musicological analyses of the microform of the compositions or interpretations, we comment on the music structure of the settings of Amomos in their liturgical context. Our study concludes with some main observations, as well as a list of the basic sources used to write this paper.
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A Critical Summary of Observations, Data and Hypotheses
TThhee SShhrroouudd ooff TTuurriinn A Critical Summary of Observations, Data and Hypotheses If the truth were a mere mathematical formula, in some sense it would impose itself by its own power. But if Truth is Love, it calls for faith, for the ‘yes’ of our hearts. Pope Benedict XVI Version 4.0 Copyright 2017, Turin Shroud Center of Colorado Preface The purpose of the Critical Summary is to provide a synthesis of the Turin Shroud Center of Colorado (TSC) thinking about the Shroud of Turin and to make that synthesis available to the serious inquirer. Our evaluation of scientific, medical forensic and historical hypotheses presented here is based on TSC’s tens of thousands of hours of internal research, the Shroud of Turin Research Project (STURP) data, and other published research. The Critical Summary synthesis is not itself intended to present new research findings. With the exception of our comments all information presented has been published elsewhere, and we have endeavored to provide references for all included data. We wish to gratefully acknowledge the contributions of several persons and organizations. First, we would like to acknowledge Dan Spicer, PhD in Physics, and Dave Fornof for their contributions in the construction of Version 1.0 of the Critical Summary. We are grateful to Mary Ann Siefker and Mary Snapp for proofreading efforts. The efforts of Shroud historian Jack Markwardt in reviewing and providing valuable comments for the Version 4.0 History Section are deeply appreciated. We also are very grateful to Barrie Schwortz (Shroud.com) and the STERA organization for their permission to include photographs from their database of STURP photographs.
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A Dictionary of Orthodox Terminology
A Dictionary of Orthodox Terminology A Dictionary of Orthodox Terminology Fotios K. Litsas, Ph.D. University of Illinois at Chicago © 1990-1996 Greek Orthodox Archdiocese of America -A- Abbess. (from masc. abbot; Gr. Hegoumeni). The female superior of a community of nuns appointed by a bishop; Mother Superior. She has general authority over her community and nunnery under the supervision of a bishop. Abbot. (from Aram. abba, father; Gr. Hegoumenos, Sl. Nastoyatel). The head of a monastic community or monastery, appointed by a bishop or elected by the members of the community. He has ordinary jurisdiction and authority over his monastery, serving in particular as spiritual father and guiding the members of his community. Abstinence. (Gr. Nisteia). A penitential practice consisting of voluntary http://www.goarch.org/access/Companion_to_Orthodox_Church/dictionary.html (1 of 47) [9/27/2001 3:51:58 PM] A Dictionary of Orthodox Terminology deprivation of certain foods for religious reasons. In the Orthodox Church, days of abstinence are observed on Wednesdays and Fridays, or other specific periods, such as the Great Lent (see fasting). Acolyte. The follower of a priest; a person assisting the priest in church ceremonies or services. In the early Church, the acolytes were adults; today, however, his duties are performed by children (altar boys). Aër. (Sl. Vozdukh). The largest of the three veils used for covering the paten and the chalice during or after the Eucharist. It represents the shroud of Christ. When the creed is read, the priest shakes it over the chalice, symbolizing the descent of the Holy Spirit. Affinity. (Gr.
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2021 Rubrics Устав
Ustav: The Liturgical Order of Services for the year of the Incarnate Lord 2021 If you have any questions regarding the Ustav for the year 2021, please feel free to contact me by email or by phone. Fr. Haralampij Linsinbigler For those who wish to review the Slavonic Typikon, an online edition can be found here: http://www.orthlib.info/Typikon/Typikon.html CONTENTS: PAGE 1 LITURGICAL VESTMENT COLORS PAGE 2 ABBREVIATIONS AND MEANINGS PAGE 4 RUBRICS FOR 2021 Liturgical Vestments The Slavonic Typikon calls for either “bright” vestments or “dark” vestments (in older forms of St. Sabbas, however, it does specify white for Pascha). This generally can be interpreted to mean “bright/decorated” vs “dark/limited in decoration.” In other words, if a darker shade of a color is greatly ornamented in a vestment, then it is considered “bright,” since bright does not necessiarly mean “light in color.” This leaves the rest up to custom and local tradition. One could assign meanings to the different colors: white for the pure light of God’s energy; green, the color of life, for the Holy Spirit and the wood of the cross; purple for the suffering of Christ; deep red for the blood on the Cross, blood of the martyrs; blue for the Mother of God, angels, and heavenly things; and gold for the richness of the gifts of the Holy Spirit, and bright red for the fiery flame of the Spiritual Host. Black is traditionally the color of death and mourning in the West, but in the East white is the color of funerals as it is the color of resurrection.
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ORTHODOX HOLY WEEK Explanation, Prayers, and Scripture Readings
ORTHODOX HOLY WEEK Explanation, Prayers, and Scripture Readings OUR JOURNEY TO THE CROSS AND THE EMPTY TOMB “… that I may know Him and the power of His resurrection, and may share His sufferings, becoming like Him in his death, that if possible I may attain the resurrection from the dead.” ~ Philippians 3:10-11 We Christians know that the death and resurrection of our Lord Jesus is the defining event of the entire history of creation. Two- thousand years ago, in a small city in a backwater province of the Roman Empire, God came to visit His people. Holy Week is partly a historical reenactment of those days. But much more than history, Holy Week is prayer, worship, and our mystical participation in the life, death, and resurrection of our Lord, who still lives and reigns in us and in His Church. Holy Week takes us through the hope and expectation of Palm Sunday, the dark days of His passion and crucifixion, the glorious joy of the discovery of the empty tomb, and His resurrection from the dead. It is a drama like no other, and our great God who loves mankind invites us each year to participate in it with Him! The purpose of this booklet is to provide you with a brief explanation of each of the days of Orthodox Holy Week. Starting with St. Lazarus Saturday and ending with Pascha Sunday, I have provided you with (1) an icon of the day, (2) a short explanation of the events and how we observe them in church, (3) some of the key hymns and prayers for each day, and (4) Scripture readings.
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The Meaning of the Holy Week in the Orthodox Church
THE MEANING OF THE HOLY LENT & HOLY WEEK IN THE ORTHODOX CHURCH Η Μεγάλη Τεσσαρακοστή και η Μεγάλη Εβδομάδα στην Ορθόδοξη Εκκλησία 2015 ASSUMPTION OF THE BLESSED VIRGIN MARY GREEK ORTHODOX CHURCH 5761 E. COLORADO ST. LONG BEACH, CA 90814 “Open to me the gates of repentance, O Giver of Life: for early in the morning my spirit HOLY WEEK SERVICES seeks Your Holy Temple…” (ΛΕΙΤΟΥΡΓΙΕΣ ΤΗΣ ΜΕΓΑΛΗΣ ΕΒΔΟΜΑΔΑΣ) Dearly Beloved, As we commence our annual journey through the Great Fast, the words of this hymn should resound Sunday, 4/5 within us. We began chanting them at the first Sunday of the Triodion and we will continue to hear Των Βαΐων. Palm Sunday. them throughout our Lenten journey as a continual reminder of the purpose of this holy season: repentance or metanoia. During the Lenten season our Orthodox Faith places the tools of repentance in our hands, inviting us to use Orthros 8:45 am. Divine Liturgy 10:00 am them to deepen our relationship with God. The hymn tells us that repentance is found in the holy temple of the Most 1st Bridegroom Service 7:00 pm. (5pm ‐ 7pm Confession) High God. Naturally when we hear “temple” we think of our church and the many Lenten services and programs that areset before us. We can find repentance when we partake of the spiritual banquet of Lenten services and educational opportunities offered in our parishes and participate in them, listen to them, and heed their counsel. Holy Monday, 4/6 Του Νυμφίου. 2nd Bridegroom Service 7:00 pm (5pm ‐ 7pm Confession) During Great Lent, the banquet of holy services replaces, or is intended to replace, the banquets and parties that dominate the rest of the year.
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St. George Greek Orthodox Cathedral Christ Is Risen!
St. George Greek Orthodox Cathedral 650 Hanover Street • Manchester, New Hampshire 03104-5306 Tel. 603.622.9113 • Fax. 603.622.2266 • [email protected] • www.stgeorge.nh.goarch.org A PRIL 2018 the indestructible power and inscrutable wisdom of God. It Christ is risen! disposes of the illusory myths and belief systems by which truly he is risen! people, bereft of divine knowledge, strain to affirm the On the Great and Holy Feast of Pascha, Orthodox Christians meaning and purpose of their existence. Christ, risen and celebrate the life-giving Resurrection of our Lord and Savior glorified, releases humanity from the delusions of idolatry. Jesus Christ. This feast of feasts is the most significant day in In Him grave-bound humanity discovers and is filled with in - the life of the Church. It is a celebration of the defeat of death, comparable hope. The Resurrection bestows illumination, as neither death itself nor the power of the grave could hold energizes souls, brings forgiveness, transfigures lives, cre - our Savior captive. In this victory that came through the Cross, ates saints, and gives joy. Christ broke the bondage of sin, and through faith offers us restoration, transformation, and eternal life. The Resurrection has not yet abolished the reality of death. But it has revealed its powerlessness (Hebrews 2:14-15). We Holy Week comes to an end at sunset of Great and Holy Sat - continue to die as a result of the Fall. Our bodies decay and urday, as the Church prepares to celebrate her most ancient fall away. "God allows death to exist but turns it against cor - and preeminent festival, Pascha, the feast of feasts.
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