DOCSLIB.ORG

11-11-18 Sunday Vesp

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
11-11-18 Sunday Vesp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upplement for The Order of Vespers for Sundays after Pentecost Lamplighting Psalms in the Tone of the Week (Tone 8, p. 102), stichera 10-7. &DQWRU (Tone 4) ,I\RX2/RUGVKRXOGPDUNRXUJXLOW/RUGZKRZRXOGVXUYLYH" (on 6) %XWZLWK\RXLVIRXQGIRUJLYHQHVVIRUWKLVZHUHYHUH\RX 6WLFKHUDIRUWKHKRO\PDU\UVTone 4 podoben: Jako doblja D 9 3LHUFHG E\ FRXQWOHVV FXWV VWUXFN ZLWK D ODVKº DQG EXUQHG E\ILUHRYHU \RXU D º O º º ZKROH ERG \º \RX GLG QRW GH Q\ WKH VDY LQJ QDPH RIº &KULVWº QRU \LHOG WR D 9 º O º WKH EODQ GLVKPHQWVQRUVDFUL ILFH WR WKH L GROV %XW EH FRP LQJ D O º º º D SXUH DQG SHU IHFW VDF UL ILFH E\ \RXU PDU W\UGRP 2 0H QDV D º º º \RX RI IHUHG \RXU VHOIº DV D YLF WLP WR WKH /RUGX &DQWRU 0\VRXOLVZDLWLQJIRUWKH/RUG,FRXQWRQKLVZRUG (on 5) 0\VRXOLVORQJLQJIRUWKH/RUGPRUHWKDQZDWFKPDQIRUGD\EUHDN D º O $ FUXHO MXGJH RU GHUHG \RX EOLQG HGº DQG KXQJ RQ D WUHHº D º º WKHQ EXUQHG \RXU ZKROH ERG \ ZLWK IODPHVº FXW RII \RXU OLPEV DQG D O º 9 º O º EHKHDG HG \RX %XW LQ MR\ 2DWKOHWHRIWKH6DYLRULOOXV WULRXV 9LF WRU D º º º º \RX ZHUH YLFWRULRXV R YHU WKH (Q H P\ ZLWK WKH DLG RI WKH 6SLU LWX &DQWRU /HWWKHZDWFKPDQFRXQWRQGD\EUHDN (on 4) DQG,VUDHORQWKH/RUG D 9 2 6WH SKD QLV WKH /RUG KDV FURZQHG \RXº ZLWK D FURZQ RIJUDFHDV D 9 º O º 9 DPDUW\URI PDQ \ VWUXJ JOHVº IRU \RX FRX UD JHRXV O\KDQGHG\RXUVHOIRYHU D º º WR WRU º PHQWVº DQG ZHUH WRUQ D SDUW WLHG WR WZR SDOP WUHHVX Cantor (on 3) $SRVWLFKD Sunday aposticha in the Tone of the Week (Tone 8, p. 108), concluding with: D º 9 %H FDXVH ZLWK WKH /RUG WKHUH LVPHUF\DQGIXOOQHVVRIUHGHPSWLRQ &DQWRU (Tone 6) *ORU\« $SRVWLFKDGR[DVWLNRQRIRXUYHQHUDEOHIDWKHU7KHRGRUHWKH6WXGLWHTone 6 samohlasen D 9 º ,V UDHOLQGHHGKHZLOOUHGHHP IURP DOO LWV LQ L TXL W\ 6WLFKHUDRI7KHRGRUHWKH6WXGLWHTone 8 podoben: O preslavnoho þudese 9 9HQ HU D EOH ID WKHU 7KH R GRUHº WKH ZKROHZRUOGLVILOOHGZLWKWKHIDPH RI \RXU D 9 º ,Q NHHS LQJZLWKWKHQDPH\RX ERUH 2 7KH R GRUHº \RX UHFHLYHG JLIWV IURP º 9 KR O\ GHHGV WKURXJK WKHP \RXKDYHUHFHLYHGWKHUHFRPSHQVHRI\RXU OD ERUV D º º +HDY HQ VXU SDVV LQJ DOO XQ GHUVWDQG LQJº WKHQ VKDUHG O º 9 LQ +HDY HQ <RX GHVWUR\HG KRUGHV RI GH PRQVº DQG KDYHEHHQXQLWHGWRWKH D º º 9 º º º WKHP ZLWK \RXU IULHQGV $I WHU PXO WL SO\ LQJWKHWDOHQW JLY HQ \RX E\ WKH /RUG º O º FKRLUV RI DQ JHOV ZKRVH SXUH OLYHV \RX LP L WDW HG %\ \RXU EROGQHVV D º 9 º º \RX KHDUG KLV GL YLQH YRLFHFDOOLQJ\RXWRWKHMR\RIWKHKHDYHQ O\ EDQ TXHW º ZLWK &KULVW RXU *RGº DVN SHDFH IRU RXU VRXOVX D &DQWRU 1RZDQGHYHU« º <RX QRZ VKDUH IRU HY HU LQ JOR U\º EH IRUH WKH WKURQH RI Aposticha theotokion in the same tone (Tone 6, p. 90). D Troparion and Theotokion in the Tone of the Week (Tone 8, p. 111). &KULVW WKH .LQJ RI $OOX Cantor (on 2) D º º º 3UDLVH WKH /RUG DOO \RX QD WLRQV DF FODLP KLP DOO \RX SHR SOHV D 9 D º º º 2 H[ FHOOHQW)DWKHU\RXOHGDZKROHPXOWLWXGH RI PRQNV WR &KºULVW 2 7KH R GRUH FKDPSLRQ RI WKH )DLWK XQ VKDN D EOH SLO ODU D º º D º º º º º ,Q EH FRP LQJ WKH FDXVH RI WKHLU VDO YD WLRQ \RX LP L WDW HG VXSSRUW LQJ 2U WKR GR[ \ HQ HU JHW LF GHIHQG HU RI WKH WUXWK D º º º D 9 º WKH 6DY LRUº <RX VKRQH E\ \RXU WHDFK LQJV LQ \RX VRXOV KDYH IRXQG H[ DFWUXOHIRU WKH PR QDV WLF OLIH 2 EOHVV HG ID WKHUX &DQWRU (Tone 6) *ORU\« D º º º º 9 º 'R[DVWLNRQRIWKHKRO\PDUW\UVTone 6 samohlasen WKHLU SURWHF WRU DQG E\ \RXU SURSK HFLHV\RXZHUHWKH PRXWK SLHFH RI 2QFH D JDLQ9 WKH\HDUO\IHVWLYDORIWKRVHOLJKWV RI WKH X QL YHUºVH 0HQDV 9LF WRU D º º WKH /RUG )RU HY HU LQ KLV SUHV HQFHº QRZ LQ WHUFHGH EH IRUH º 9 O º D º DQG 9LQ FHQW KDV VKRQH XSRQWKH KHDUWV RI EH OLHY HUV KLP DQG EH PLQG IXO RI XV DOOX Cantor (on 1) 9 º HQ OLJKW HQHGE\WKHVWUXJJOHVWKH\ZDJHG IRU ORYH RI &KULVWº DV WKH\ WRRN XS D º 9 º 6WURQJ LV WKH ORYH RI WKH/RUGIRU XV KH LV IDLWK IXO IRU HY HU º º O º WKHLU FURVV 7KXV ZH ZLVK WR SUDLVH &KULVW RXU *RG ZKR KDV FURZQHG D 9 º 9 7KH JUDFH RIWKH6SLULW ZDV FOHDU O\ SRXUHG RXWº RQ \RXU OLSV LQ DEXQGDQFH2 WKHP ZLWK JOR U\ DQG KRQ RUX &DQWRU (Tone 8) 1RZDQGHYHU« D º GL YLQH SUHDFK HU DQG FDXVHG VWUHDPV RI WHDFK LQJV WR IORZ IRUWKº Dogmatikon in the Tone of the Week (Tone 8, p. 107). .
Load more

Recommended publications
  • ARTES. JOURNAL of MUSICOLOGY Vol
    “GEORGE ENESCU” NATIONAL UNIVERSITY OF ARTS IAŞI FACULTY OF PERFORMANCE, COMPOSITION AND MUSIC THEORY STUDIES RESEARCH CENTER “THE SCIENCE OF MUSIC” DOCTORAL SCHOOL – MUSIC FIELD ARTES. JOURNAL OF MUSICOLOGY vol. 23-24 ARTES 2021 RESEARCH CENTER “THE SCIENCE OF MUSIC” ARTES. JOURNAL OF MUSICOLOGY Editor-in-chief – Prof. PhD Laura Vasiliu, “George Enescu” National University of Arts, Iași, Romania Senior editor – Prof. PhD Liliana Gherman, “George Enescu” National University of Arts, Iași, Romania SCIENTIFIC COMMITTEE Prof. PhD Gheorghe Duțică, “George Enescu” National University of Arts, Iași, Romania Prof. PhD Maria Alexandru, “Aristotle” University of Thessaloniki, Greece Prof. PhD Valentina Sandu-Dediu, National University of Music Bucharest, Romania Prof. PhD Pavel Pușcaș, “Gheorghe Dima” National Music Academy, Cluj-Napoca, Romania Prof. PhD Mirjana Veselinović-Hofman, University of Arts in Belgrade, Serbia Prof. PhD Victoria Melnic, Academy of Music, Theatre and Fine Arts, Chișinău, Republic of Moldova Prof. PhD Violeta Dinescu, “Carl von Ossietzky” Universität Oldenburg, Germany Prof. PhD Nikos Maliaras, National and Kapodistrian University of Athens, Greece Lect. PhD Emmanouil Giannopoulos, “Aristotle” University of Thessaloniki, Greece EDITORS Assoc. Prof. PhD Irina Zamfira Dănilă, “George Enescu” National University of Arts, Iași, Romania Assoc. Prof. PhD Diana-Beatrice Andron, “George Enescu” National University of Arts, Iași, Romania Lect. PhD Rosina Caterina Filimon, “George Enescu” National University of Arts, Iași, Romania Assoc. Prof. PhD Gabriela Vlahopol, “George Enescu” National University of Arts, Iași, Romania Assist. Prof. PhD Mihaela-Georgiana Balan, “George Enescu” National University of Arts, Iași, Romania ISSN 2344-3871 ISSN-L 2344-3871 Translators: PhD Emanuel Vasiliu Assist. Prof. Maria Cristina Misievici DTP Ing.
    [Show full text]
  • November 1: Registration and Welcome Reception at the Hilton Hotel Boston Downtown Financial District
    November 1: Registration and Welcome Reception at the Hilton Hotel Boston Downtown Financial District November 2 - 4: Panels, Registration and Book Exhibits will take place at Hellenic College Holy Cross campus November 2 - 3: Coaches to Hellenic College Holy Cross campus depart each morning at 8:00 a.m. from the Hilton Downtown Financial District only. Coaches for the return trip to the Hilton Downtown Financial District will depart in front of the Archbishop Iakovos Library Building after the end of the receptions. On Saturday, coaches to take participants to the Cathedral Center will depart at 1:00 p.m., also from the Archbishop Iakovos Library Building. November 2 - 4: A small exhibition of Greek, Roman and Byzantine objects from the Archbishop Iakovos Collection, curated by the Very Reverend Dr. Joachim (John) Cotsonis and Dr. Maria Kouroumali, will be on display in the Archbishop Iakovos Museum, Third Floor, Archbishop Iakovos Library Building. Opening hours of exhibition: 10:00 a.m. - 6:00 p.m. (Fri - Sat.); 10:00 a.m. - 4:00 p.m. (Sun) Thursday, November 1, 2012 Hilton Hotel Boston Downtown Financial District 5:00 p.m. - 8.00 p.m. Registration Hilton Lobby 6:30 p.m. - 7:30 p.m. The Mary Jaharis Center for Byzantine Art and Culture Informal Welcome Reception Kellogg Ballroom 8:00 - 10:00 p.m. BSANA Governing Board Meeting William Fly Room Friday, November 2, 2012 Hellenic College Holy Cross campus Continental Breakfast: 8:00 a.m. - 9.00 a.m. Maliotis Cultural Center Lobby Registration and Book Exhibits (all day) Maliotis Cultural Center Upper Wing 9:00 a.m.
    [Show full text]
  • OCTOECHOS – DAY of the WEEK Tone 1 – 1St Canon – Ode 3
    OCTOECHOS – DAY OF THE WEEK Tone 1 – 1st Canon – Ode 3 – Hymn to the Theotokos You conceived God in your womb through the Holy Spirit, and yet remained unconsumed, O Virgin. The bush unconsumed by the fire clearly foretold you to the lawgiver Moses for you received the Fire that cannot be endured. Monday – Vespers / Tuesday - Matins: Aposticha – Tone 1 O VIRGIN, WORTHY OF ALL PRAISE: MOSES, WITH PROPHETIC EYES, BEHELD THE MYSTERY THAT WAS TO TAKE PLACE IN YOU, AS HE SAW THE BUSH THAT BURNED, YET WAS NOT CONSUMED; FOR, THE FIRE OF DIVINITY DID NOT CONSUME YOUR WOMB, O PURE ONE. THEREFORE, WE PRAY TO YOU AS THE MOTHER OF GOD, // TO ASK PEACE, AND GREAT MERCY FOR THE WORLD. Tone 2 – Saturday Vespers & Friday Vespers (repeated) – Dogmaticon Dogmatic THE SHADOW OF THE LAW PASSED WHEN GRACE CAME. AS THE BUSH BURNED, YET WAS NOT CONSUMED, SO THE VIRGIN GAVE BIRTH, YET REMAINED A VIRGIN. THE RIGHTEOUS SUN HAS RISEN INSTEAD OF A PILLAR OF FLAME.// INSTEAD OF MOSES, CHRIST, THE SALVATION OF OUR SOULS. Tone 3 – Wed Matins – 2nd Aposticha ON THE MOUNTAIN IN THE FORM OF A CROSS, MOSES STRETCHED OUT HIS HANDS TO THE HEIGHTS AND DEFEATED AMALEK. BUT WHEN YOU SPREAD OUT YOUR PALMS ON THE PRECIOUS CROSS, O SAVIOUR, YOU TOOK ME IN YOUR EMBRACE, SAVING ME FROM ENSLAVEMENT TO THE FOE. YOU GAVE ME THE SIGN OF LIFE, TO FLEE FROM THE BOW OF MY ENEMIES. THEREFORE, O WORD, // I BOW DOWN IN WORSHIP TO YOUR PRECIOUS CROSS. Tone 4 – Irmos of the First Canon – for the Resurrection (Sat Night/Sun Morn) ODE ONE: FIRST CANON IRMOS: IN ANCIENT TIMES ISRAEL WALKED DRY-SHOD ACROSS THE RED SEA, AND MOSES, LIFTING HIS HAND IN THE FORM OF THE CROSS, PUT THE POWER OF AMALEK TO FLIGHT IN THE DESERT.
    [Show full text]
  • THO 3347 (H 2015) – Glossary of Terms
    THO 3347 (H 2015) – Glossary of Terms Akathist Literally, “not standing.” A hymn dedicated to our Lord, the Theotokos, a saint, or a holy event. Aposticha The stichera sung with psalm verses at the end of Vespers and Matins. These differ from the stichera at Psalm 140 (Vespers) and at the Praise Psalms (Matins), which are sung with fixed psalms, in that the psalm verses used (pripivs) vary with the day or feast, and do not end the singing of the whole psalm. See also stichery na stichovnych. Archieratikon Тhе book containing texts and rubrics for the solemn Hierarchical (a.k.a. Pontifical) Divine Liturgy. The Archieratikon also contains the sacrament of Ноlу Orders and special blessings and consecrations. Canon A system of nine odes (the Second Ode is sung only during Great Lent) sung at Matins after Psalm 50 and before the Praises. Each ode is connected traditionally with a scriptural canticle (see below for the nine scriptural canticles) and consists of an Irmos, a variable number of troparia and, on feasts, a katavasia. After the Third Ode a sidalen is usually sung, and after the Sixth Ode a kontakion and ikos, and after the Ninth Ode, the Svitelen is sung. The Canon has its own system of eight tones. Domatikon A theotokion sung after “Now…” (or “Glory… Now…”) at the end of Psalms 140, 141, 129, and 116 at Vespers on Friday and Saturday evenings, and on the eve of a Polyeleos saint or saints with a vigil in the same tone as the last sticheron of the saint (at “Glory…”).
    [Show full text]
  • "Lord, I Have Cried ...", 6 Stichera: 3 for the Apostle, in Tone IV: Spec
    THE 1st DAY OF THE MONTH OF OCTOBER COMMEMORATION OF THE HOLY APOSTLE ANANIAS OF THE SEVENTY COMMEMORATION OF OUR VENERABLE FATHER ROMANUS THE MELODIST AT VESPERS On "Lord, I have cried ...", 6 stichera: 3 for the apostle, in Tone IV: Spec. Mel.: "Called from on high ...": When, at the behest of the Most High, Saul was blinded * and held fast in darkness, * he came unto thee, * begging divine cleansing, * O thou who hadst received divine illumination; * then, as a wise hierarch, O most blessed one, * thou didst make him a son by adoption through baptism, * and he later adopted the whole world. * Wherefore, we bless thee with him * as an apostle of Christ, * O divinely wise Ananias: * Pray ye, that we be saved! Having all-gloriously learned things divine, * thundering forth, O blessed one, * thou didst rouse those sleeping in the graves of vanity, * who cast off mortality; * and thou didst sound the clarion * of the saving Word of God, * Who dwelt among mortals * and hath transformed those held fast in Hades, * whom thou hast made precious vessels * of Jesus the Master * and Savior of our souls, * Who hath slain death. As a bearer of light, * as preacher of God, * as a divinely chosen witness * to the sufferings of Christ * and a fellow heir and partaker * of the glory which is to come, * in that thou art with the Master, * ever delighting in the effulgence which floweth forth * from the never-waning Light, * O divinely eloquent Ananias, * by thy supplications deliver from dark misfortunes * those who now celebrate thy splendid feast.
    [Show full text]
  • A Concise Glossary of the Genres of Eastern Orthodox Hymnography
    Journal of the International Society for Orthodox Church Music Vol. 4 (1), Section III: Miscellanea, pp. 198–207 ISSN 2342-1258 https://journal.fi/jisocm A Concise Glossary of the Genres of Eastern Orthodox Hymnography Elena Kolyada [email protected] The Glossary contains concise entries on most genres of Eastern Orthodox hymnography that are mentioned in the article by E. Kolyada “The Genre System of Early Russian Hymnography: the Main Stages and Principles of Its Formation”.1 On the one hand the Glossary is an integral part of the article, therefore revealing and corroborating its principal conceptual propositions. However, on the other hand it can be used as an independent reference resource for hymnographical terminology, useful for the majority of Orthodox Churches worldwide that follow the Eastern Rite: Byzantine, Russian, Bulgarian, Serbian et al., as well as those Western Orthodox dioceses and parishes, where worship is conducted in English. The Glossary includes the main corpus of chants that represents the five great branches of the genealogical tree of the genre system of early Christian hymnography, together with their many offshoots. These branches are 1) psalms and derivative genres; 2) sticheron-troparion genres; 3) akathistos; 4) canon; 5) prayer genres (see the relevant tables, p. 298-299).2 Each entry includes information about the etymology of the term, a short definition, typological features and a basic statement about the place of a particular chant in the daily and yearly cycles of services in the Byzantine rite.3 All this may help anyone who is involved in the worship or is simply interested in Orthodox liturgiology to understand more fully specific chanting material, as well as the general hymnographic repertoire of each service.
    [Show full text]
  • Aposticha Stichera (Tone 6)
    6 October: Glorification of St. Innocent of Moscow, Apostle to Alaska The Aposticha at Great Vespers Kuskokwim Chant ‐ Tone 6 Sticheron 1 arr. from Abb. Kievan Chant Soprano Alto Called to the New World by the grace of God as a skilled helmsman Tenor Bass of the ship of Christ, you en‐‐ dured dan gers on the sea, as you led those adrift in darkness, delusion, and the storms of pas‐‐‐ sions to the calm harbor of sal va tion. Pray for us now, Ho‐‐‐‐‐‐‐ ly Fa‐ ther In no cent, // be fore the Ho ly Trin i ty! Musical setting © 2020 Fr. Simeon and Mat. Beth Johnson | Text © 2020, Orthodox Church in America Permission to Copy for Liturgical use only. All other rights reserved. Kuskokwim River Chant Oct 6: St. Innocent of Moscow Tone 6 Aposticha | Great Vespers Cantor: Choir: The steps of a good man are or‐ dered by the Lord. Sticheron 2 A prophet raised up from a‐‐‐ mong the Al e uts heard from an angel that you would jour‐‐ ney a far, leav ‐ ing your family to speak with a great man. Once his words had been ful‐ filled, by the infinite wis‐‐ dom and mer cy of God we re ‐ ceived you again as the first bishop to rule our land. // ~ pg 2 ~ Kuskokwim River Chant Oct 6: St. Innocent of Moscow Tone 6 Aposticha | Great Vespers bish‐ op to rule our land. // Intercede now for the flock you have gath‐ ered! Cantor: Choir: The Lord knows the way of the up‐ right, and their in‐‐‐ her it ance Sticheron 3 shall be for‐‐ ev er.
    [Show full text]
  • I – the Triodion
    I – The Triodion ON THE ISLAND OF ZAKYNTHOS a unique ceremony takes place at the beginning of the Triodion. The book of the Triodion is placed on a stand before the icon of Christ. Before the first hymn from this book is chanted, the volume is presented to the bishop. He venerates it as if it were an icon, followed by all the clergy. Then the book is presented to the chanter who intones the first hymn. The time of the Triodion has begun. The term Triodion refers to the ten weeks leading up to Pascha as well as to the book which contains the hymns, readings and prayers proper to this season. Triodion literally means “three odes” and refers to the canons at daily Orthros which contain three rather than the usual nine odes. The Triodion as we have it today was organized by Studite monks in ninth-century Constantinople. They drew chiefly on texts from the Patriarchate of Jerusalem by a number of outstanding hymnographers, including Andrew of Crete, Cosmas of Maiuma and John of Damascus – some twenty composers in all. In general the prayers and services of the Triodion may be considered a great catechesis for the faithful, setting forth the entire scope of divine revelation through the reading of several books from the Old Testament and allusions to many others in the Great Canon and other hymns as well as patristic homilies and chants based on still other sacred texts. This catechesis is not about imparting information but about motivating us to embrace the great task of the season: repentance and the renewal of our life in Christ.
    [Show full text]
  • Sunday Vespers Be for the Glorification of the Triune God and for the Edification of the Faithful of the Byzantine Catholic Church
    The Order of Vespers for Sundays after Pentecost Metropolitan Cantor Institute, Archeparchy of Pittsburgh Byzantine Catholic Seminary Pittsburgh, Pennsylvania second revised edition, July 2005; 2006 © 2005 Byzantine Catholic Seminary Pittsburgh, Pennsylvania. All rights reserved. Table of Contents Foreword The Office of Vespers: Ordinary 1. Introduction and Beginning Prayers 1 2. Call to Worship 2 3. Psalm 103 (chanted version) 2 4. Psalm 103 (melodic version) 4 5. Litany of Peace 8 6. The First Kathisma 10 7. The Festive Entrance 12 8. The Hymn of the Evening 12 9. The Saturday Prokeimenon 13 10. The Litany of Fervent Supplication 13 11. The Hymn of Glorification 14 12. The Litany of Supplication 16 13. The Prayer over Bowed Heads 18 14. The Prayer of the Holy Prophet Simeon 19 15. The Trisagion Prayers 19 16. The Dismissal 21 The Order of Vespers: Saturday Octoechos 1.Tone One, Lamplighting Psalms 24 2.Tone One, Aposticha 31 3.Tone One, Troparia 34 4.Tone Two, Lamplighting Psalms 36 5.Tone Two, Aposticha 43 6.Tone Two, Troparia 47 7.Tone Three, Lamplighting Psalms 48 8.Tone Three, Aposticha 54 9.Tone Three, Troparia 57 10.Tone Four, Lamplighting Psalms 58 11.Tone Four, Aposticha 65 12.Tone Four, Troparia 68 13.Tone Five, Lamplighting Psalms 69 14.Tone Five, Aposticha 77 15.Tone Five, Troparia 80 16.Tone Six, Lamplighting Psalms 82 17.Tone Six, Aposticha 88 18.Tone Six, Troparia 91 19.Tone Seven, Lamplighting Psalms 92 20.Tone Seven, Aposticha 99 21.Tone Seven, Troparia 101 22.Tone Eight, Lamplighting Psalms 102 23.Tone Eight, Aposticha 108 24.Tone Eight, Troparia 111 Appendix: Additional Material for Feasts 1.
    [Show full text]
  • The First Stasis of the Salutations to the Most Holy Theotokos at the Patriarchate
    THE FIRST STASIS OF THE SALUTATIONS TO THE MOST HOLY THEOTOKOS AT THE PATRIARCHATE On Friday evening of the First Week of Lent, the First Stasis of the Salutations to the Most Holy Theotokos was read at the Church of the Holy Sepulchre, as part of the Service of the Small Compline and the Canon of the Akathist. This contrite service was officiated by H.H.B. our Father and Patriarch of Jerusalem Theophilos, who entered the Church of the Holy Sepulchre accompanied by Hagiotaphite Fathers. After the Contakion of the Akathist and the incense offering, according to the Typikon order, His Beatitude read the First Stasis of the Salutations to the Most Holy Theotokos and before the end of the service delivered the following sermon to the congregation; “When the bodiless one learned the secret command, in haste he came and stood before Joseph’s dwelling, and spake unto the Maiden who knew not wedlock: The One Who hath bowed the Heavens by His descent is held and contained unchanging wholly in thee. Seeing Him receiving the form of a servant in thy womb, I stand in awe and cry to thee: Rejoice, thou Bride unwedded”; our Holy Church narrates in melody. Beloved Brothers and Sisters in Christ, Noble Christians and pilgrims Behold, “fasting has come, mother of chastity, accuser of sins, advocate of repentance, life of the angels and salvation of men” St. Theodore of the Studion says (Triodion, Monday of first week, Aposticha of Praises). Indeed, the salvation of us people is inseparable to the bodily and spiritual fasting.
    [Show full text]
  • Byzantine Hymnography and the Quest for Orthodox Unity: Notes on the Liturgical Commemoration of the Council of Chalcedon, Towar
    Byzantine Hymnography and the Quest for Orthodox Unity: Notes on the Liturgical Commemoration of the Council of Chalcedon, Towards the Reconciliation of “Eastern” and “Oriental” Churches Gregory Tucker* Among the issues remaining to be addressed along the path to reconciliation between the “Eastern” and “Oriental” Orthodox is the characterisation of Oriental teachers as heretics in the liturgical texts of the Byzantine Rite. The mere suggestion of liturgical revision to reflect the agreement that multiple theological vocabularies are legitimate and therefore theologians associated with them should not be anathematized or deprecated has been met with fierce opposition from some Eastern Orthodox. This paper considers what might actually be involved in such a revision, taking as an example the texts for the commemoration of the Council of Chalcedon. It suggests that the extent of necessary revision would be far less than is perhaps feared. Keywords: Chalcedon, liturgy, liturgical revision, Byzantine Rite, Eastern Or- thodox, Oriental Orthodox Introduction From an Orthodox perspective, one of the great fruits of modern ecumen- ism1 has been the inauguration of a new phase in the relationship between the “Eastern” and “Oriental” Orthodox churches.2 An unofficial bilateral dialogue began in 1964, which became an official dialogue in 1985. Initial conversations correctly prioritised discussion of contested points in Chris- tology (disagreement over which contributed significantly to and, to a large * Gregory Tucker, Universität Regensburg, Universitätsstr. 31, 93503 Regensburg, Germa- ny, [email protected] 1 This paper will not address opposition on principle to ecumenical dialogue (including dialogue between separated Orthodox groups) which is a common–indeed, characteristic– feature of some traditions within contemporary Eastern Orthodoxy.
    [Show full text]
  • Daily Vespers (Outside of Lent)
    Daily Vespers (outside of Lent) Since ancient times, the going down of the sun has marked the beginning of the new day. This is reflected in the Genesis account of creation: “and there was evening, and there was morning: one day”. The Church has never forgotten this and, faithful to this understanding, each evening She calls her children to gather in prayer to greet the coming day in the service of Vespers. Vespers recalls and represents events in the salvation history of mankind, from creation (which we recall in the words of Psalm 103) up to and including the revelation of God as man in the person of Jesus Christ, the Joyous Light Who shines upon the world. From that point, everything – all prayers, hymns, and readings, are heard in the light of the knowledge and light of the salvation brought to us in the New Covenant. Below is the order for Daily Vespers which is served on a daily basis when there is no feast of higher rank being celebrated. The order is slightly different for the weekdays of Lent. This is dealt with in a separate guide. Certain books are referred to here. More detail about these may be found in the guide to the liturgical books on our parish website. Priest: Blessed is our God... People: Amen. Reader: “Glory be to Thee, our God; glory to Thee!” and the Trisagion Prayers (some books refer to this as “The usual beginning”) Reader: The Call to Prayer (“O come, let us worship God our King...”) Psalm 103 This is always read, and not sung, at Daily Vespers.
    [Show full text]