THE LITTLE HOURS As Served on Weekdays of the Great Fast and Holy Week ~ 2 ~
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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. -
The Royal Hours of Great and Holy Friday
READER’S PACKET Revised 2014 The Royal Hours of Great and Holy Friday St. Symeon the New Theologian Orthodox Church Birmingham, Alabama The Royal Hours of Great and Holy Friday First Hour (The priest, vested in epitrachelion and phelonion, opens the curtain, and begins:) Priest: Blessed is our God always, now and ever, and unto ages of ages. Reader: Amen. Glory to Thee, our God, glory to Thee! O Heavenly King, the Comforter, the Spirit of Truth, Who art everywhere and fillest all things, Treasury of blessings, and Giver of Life, come and abide in us, and cleanse us from every impurity, and save our souls, O Good One. Holy God, Holy Mighty, Holy Immortal, have mercy on us! (3x) Glory to the Father, and to the Son, and to the Holy Spirit, now and ever and unto ages of ages. Amen. O most-holy Trinity, have mercy on us. O Lord, cleanse us from our sins. O Master, pardon our transgressions. O Holy One, visit and heal our infirmities for Thy name’s sake. Lord, have mercy. (3x) Glory to the Father, and to the Son, and to the Holy Spirit, now and ever and unto ages of ages. Amen. Our Father, Who art in heaven, hallowed be 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 ages of ages. -
Anamnesis Not Amnesia the Healing of Memories and the Problem of Uniatism 21St Kelly Lecture, University of St
Anamnesis not Amnesia The Healing of Memories and the Problem of Uniatism 21st Kelly Lecture, University of St. Michael’s College, Toronto, Canada 1 December 2000 The Very Rev. Archimandrite Robert F. Taft, S.J., Vice-Rector of the Pontifical Oriental Institute in Rome No one who keeps abreast of the religious news can be unaware that ecumenical relations between the Catholic and Eastern Orthodox Churches are in a period of crisis, worse, perhaps, than at any time since the official international ecumenical dialogue between these two communions began in the aftermath of the Second Vatican Council. The Eighth Plenary Session of the Joint Commission for Theological Dialogue Between the Catholic Church and the Orthodox Church on July 9-19 at Mount St. Mary’s College and Seminary in Emmitsburg, Maryland, is known to have ended in a stalemate or worse – some have privately branded it a complete fiasco.1 “Uniatism” What has led to this impasse is the phenomenon known as “Uniatism,”2 a pejorative neologism coined to denote a method of Church union the Orthodox see as politically rather than religiously motivated, and contrary to the “communion ecclesiology” of the Church of the first millennium.3 In “Uniatism,” one Church is perceived as an aggressor against a “sister Church” with which it happens at the moment to be in schism, absorbing groups of its faithful deceptively by allowing them to retain their own liturgical and canonical traditions and a certain autonomy. This type of union, considered the result of political pressure reinforced by violence, created not unity but new divisions in an already fragmented Christendom. -
Hierarchical Divine Liturgy NOTE: in Most Cases, Only Rubrics That Are Unique to the Bishop’S Presence Are Noted Here
Hierarchical Divine Liturgy NOTE: In most cases, only rubrics that are unique to the Bishop’s presence are noted here. After making three metanias in their respective places, the Priest and the Deacon bow together to the Bishop and then the Deacon says in a loud voice, “Bless, Master!” After the Priest completes, “Blessed is the Kingdom…” the Deacon and the Priest turn and bow together to the Bishop. The bow to the Bishop is repeated after every exclamation by the Priest. The Priest takes his place on the south side of the Holy Table facing north. The Deacon intones the Great Ektenia. At the commemoration of the Hierarchs, the Deacon turns, points his orarion and bows to the Bishop being commemorated while the Priest bows from the Royal Doors., and the choir quickly sings, "Eis polls eti, Despota." At the conclusion of the Ektenia, the Priest moves in front of the Holy Table to intone the exclamation. This process is repeated after each Ektenia. During the singing of the Antiphon, the first Deacon moves from the Icon of Christ back to his place near the Bishop, while the second Priest and second Deacon approach the Bishop, make one metania, ask the Bishop’s blessing and kiss his right hand. The second Priest proceeds through the Royal Doors and the second Deacon proceeds to stand before the Icon of the Theotokos. If there is only one Deacon serving, a Subdeacon may be asked to do this. If there is no Subdeacon, the Deacon remains in his place before the Icon of Christ and from there intones the two Little Ektenias. -
Monday Bright
Divine Liturgy Variables ononon Bright (Renewal) Monday Transfer of the Commemoration of GreatGreat----martyrmartyr George the TrophyTrophy----BearerBearer NOTE TO CLERGY: Remember to include this special petition in the Great Litany before the one for the head of state, as directed by the Antiochian Archdiocese. Deacon: For Metropolitan Paul, Archbishop John, and for their quick release from captivity and safe return, let us pray to the Lord. Choir: Lord, have mercy. • The Priest begins Divine Liturgy with “Blessed is the Kingdom” and the choir responds “Amen.” Bearing the Paschal Candle, the Priest then leads the singing of the Paschal Apolytikion and censes the Altar as follows: Priest: Christ is risen from the dead, trampling down death by death; and upon those in the tombs bestowing life! Choir: Christ is risen from the dead, trampling down death by death; and upon those in the tombs bestowing life! (TWICE) • Censing the west side of the Altar: Priest: Let God arise, and let His enemies be scattered, and let those that hate Him flee from before His face. Refrain : Christ is risen from the dead, trampling down death by death; and upon those in the tombs, bestowing life! • Censing the south side of the Altar: Priest: As smoke vanisheth, so let them vanish; as wax melteth before the fire. ( Refrain ) • Censing the east side of the Altar: Priest: So let sinners perish at the presence of God, and let the righteous be glad. ( Refrain ) • Censing the north side of the Altar: Priest: This is the day which the Lord hath made; let us rejoice and be glad therein. -
New to a Byzantine Parish? Annunciation of the Blessed Virgin
Responses in Ukrainian Contact Information Some parts of the Divine Liturgy in our parish are said in Annunciation of the Blessed Virgin Mary Ukrainian. The typical responses are: Ukrainian Catholic Church New to a Byzantine Parish? Lord, have mercy. Hospody, Pomilui. ( Господи,помилуй. ) Pastor Rev. Alexander Dumenko Grant this, O Lord. Podai, Hospody. Address 6719 Token Valley Rd. Annunciation of the ( Подай,Господи. ) Manassas, VA 20112 To You, O Lord. Tobi, Hospody. Phone (703) 791-6635 (Church) Blessed Virgin Mary ( Тобi, Господи. ) (301) 421-1739 (Rectory) Ukrainian Catholic Church Manassas, Virginia Seasonal Greeting and Responses Website www.stmarysbyz.com In the Ukrainian Catholic Church, greetings and responses Archeparchy change with the Liturgical Calendar. These can be heard of Philadelphia www.ukrarcheparchy.us being exchanged between parishioners or at the start and end of Father’s homily. Archeparchy Today is the crown of our salvation, and the Newspaper www.ukrarcheparchy.us/the-way/ unfolding of the eternal mystery; the Son of God be- comes the Virgin’s Son, and Gabriel brings the good During most times of the year Please see www.stmarysbyz.com for Liturgy and Confes- “ tidings of grace. With him let us also cry to the Glory to Jesus Christ! Glory Forever! sions times. Slava Isusu Khrystu! Slava Na Viky! Mother of God: Rejoice, Full of grace! The Lord is ( Слава Iсусу Христу! )(Слава на вiки! ) with you. From Easter Sunday (Pascha) to the Feast of the Ascension Troparion for the Feast of The Annunciation Christ is Risen! -
Serving Note for When a Bishop Visits
Serving Rubrics for the Hierarchical Divine Liturgy As served in the Diocese of Philadelphia & Eastern Pennsylvania – Autumn 2015 At Great Vespers: - When the hierarch arrives the bells ring - As the bishop enters the church the curtain and royal doors are opened and he enters the altar. - The antimension is opened with the gospel put aside (like at liturgy) and the bishop venerates it. - You then greet the hierarch and get his blessing. - Close up the antimension and prepare for Great Vespers - A chair is set up on the right (south) side of the front of the church for the hierarch - After you vest the serving clergy exit the altar and receive the hierarch’s blessing before the service begins - Every time there is a censing, you present the censer to the hierarch for his blessing - Every time the hierarch is mentioned in a litany you turn and make a slight bow towards him - Every time you give an explanation you make a slight bow towards the hierarch - At the dismissal you bring out the cross (like at the liturgy) and at the conclusion of the dismissal you present the cross to the hierarch for him to bless the faithful. - Offer some words of greeting to the hierarch on behalf of the parish and then he in turn will say some words of greeting and encouragement to the faithful. - The hierarch will offer the cross - After the veneration the cross the priest offers the final “Through the prayers…” and reenters the altar and closes the doors and curtain. 1 At the Hierarchical Divine Liturgy: BEFORE THE SERVICE: - Orletzi (eagle rugs) are placed: o One at the back door as he comes into the church o Two on the solea. -
RUSSIAN CHURCH SINGING the System of Orthodox Liturgical Singing 23
MMMMMM~ M~,~. The Essence of Liturgical Singing The differences in the structure of Orthodox sevices, as compared to the services of the Roman Catholic Church and, even more so, to those of various Protestant denominations, both determine and reBect divergent viewpoints concerning the significance of the musical element in worship, and hence, concerning the essence, forms and liturgical function of church music. Unless these differences are clearly identified from the start, one risks falling into various misconceptions which would ultimately lead to erroneous conclusions. The first question that must be answered is: What is Orthodox liturgical singing in essence, and what role does it play in Orthodox worship? Such a question may appear, at first glance, to be superfluous; the answer seems to be obvious without any further discussion neces sary: Orthodox liturgical singing is vocal music-music produced by human voices alone-, which, in conjunction with words, accompanies worship services. This answer is understandable if one considers ex clusively the choral singing found in the Russian Orthodox Church during approximately the last three centuries. Thus, one often hears mention, especially in non-Orthodox circles, of "Orthodox church music," to which all of the concepts concerning music in general can be applied. Even present-day Orthodox tend to view their liturgical singing simply as a category of vocal music (and a rather insignificant one even in that capacity), in which one can observe the same musical-aesthetic relationships found in secular music-the only such relationships recognized. As a consequence of this viewpoint, singing at worship is often considered to be a facultative and non-essential element, instead of one that is immanent and inherent in worship. -
The Paraklesis Service
THE PARAKLESIS SERVICE The Little Supplicatory Canon to the Most Holy Theotokos The Paraklesis Service: The Little Supplicatory Canon to the Most Holy Theotokos The Paraklesis service is served during times of tribulation and each evening of the Dormition Fast (August 1-13; except August 5 and Saturdays). An Icon of the Theotokos is placed on a stand in the center of the Solea and the Royal Doors remain closed. The priest, being vested in exorasson and epitrachelion, standing on the Solea before the Icon of the Theotokos, makes three metanias and says in an audible voice: Priest: Blessed is our God, always, now and ever, and unto ages of ages. People: Amen. 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 ages of ages. Amen. All-Holy Trinity, have mercy on us. Lord, cleanse us from our sins. Master, pardon our iniquities. Holy God, 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 ages of ages. Amen. Our Father, Who art in Heaven, hallowed be 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 trespasses, as we forgive those who trespass against us, and lead us not into temptation, but deliver us from evil. 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 ages of ages. -
Outline of Rubrics for Great and All-Holy Pascha
OUTLINE OF RUBRICS FOR GREAT AND ALL-HOLY PASCHA For the full texts of the Paschal Vigil, use “The Services of Great and Holy Week and Pascha” (2nd and 3rd editions, Antiochian Archdiocese), Pages 695-788. MIDNIGHT OFFICE (TO COMMENCE NO EARLIER THAN 10:00 P.M. ON SATURDAY, APRIL 11, 2015) 1. The church could be darkened from the start of Midnight Office, but no later than the end of the Ninth Ode of the Canon (see item 5). 2. The Priest, fully vested in bright colors, begins the service with “Blessed is our God…” then “Glory to Thee, our God, Glory to Thee” and “O Heavenly King…” 3. Chanters: Trisagion Prayers (Holy God through the Lord’s Prayer) Lord, have mercy. (twelve times) Glory... Both Now... O come, let us worship... 4. Psalm 50 5. Orthros Canon of Great and Holy Saturday in Tone 6: “The children of those who were saved…” (Nassar, 882- 889; Lent. Triod., 646-65 1; Kazan Pent., 1:3-11) but with no litanies or other hymns interspersed as in the Lamentations Service. NOTE: There is NO censing of the church at the Ninth Ode; this is reserved only for Orthros. 6. Trisagion Prayers (Holy God through the Lord’s Prayer) 7. Apolytikion: “When Thou didst submit Thyself unto death…” is sung from the Sanctuary. (Nassar, 185; Kazan, Pent., 1:11) 8. Litany: “Have mercy on us, O God…” 9. Dismissal: “May He Who rose from the dead, Christ our true God…” THE RESURRECTION SERVICE WITH “RUSH PROCESSION” 1. The priest lights the Paschal Candle from the eternal light next to the artoforion (tabernacle) on the holy altar table. -
Catechism of the Ukrainian Catholic Church GLOSSARY
1 Christ our Pascha – Catechism of the Ukrainian Catholic Church GLOSSARY Prepared by the National Catechetical Commission of the Ukrainian Catholic Church in Canada ACKNOWLEDGEMENT Very Rev. Dr. Peter Galadza, Rev. Dr. Myroslaw Tataryn and Dr. Jaroslav Skira reviewed the entries and revised the content of the items marked with an asterisk (*). In the course of their review, they also edited typos and formatting. Our Commission is deeply grateful to them for their expertise, diligence and good will. AARON – appears in the first five books of the Hebrew Scriptures (the Old Testament). He is considered both a prophet and a priest. As a prophet he served as a spokesperson for his elder brother Moses when Moses first confronted the Egyptian pharaoh about the plight of the Israelites. His priesthood was confirmed when Moses received the Law (Torah) from God at Mount Sinai. God granted Aaron the priesthood for himself and his descendants, and he became the first High Priest of the Israelites. His feast day is observed in many of the Eastern Christian Churches on September 4 along with his brother Moses, the Holy Prophet Who Saw God. *ACEDIA* – a severe spiritual laziness and disillusionment. Not to be confused with an experience of “the dark night of the soul” which leads to contrition and spiritual growth. The word derives from the Greek akedia meaning “negligence” or, literally, “lack of care.” It is a state of listlessness, of not caring or not being concerned with one's position or condition in the world. Those afflicted with acedia lack the motivation, intention and/or reasons for doing spiritual work. -
Particular Law of the Ukrainian Greek Catholic Church
THE PARTICULAR LAW OF THE UKRAINIAN GREEK CATHOLIC CHURCH ACCORDING TO THE CODEX CANONUM ECCLESIARUM ORIENTALIUM Promulgated by the Major Archbishop Sviatoslav Shevchuk April 7, 2015 (ad experimentum for three years) Unofficial English Translation by Fr. Paul Luniw JCOD, STL, JCL. April 2015 Edited by Fr. Michael Kwiatkowski, JCOD June 2015 THE CANONS OF THE PARTICULAR LAW OF THE UGCC 2 THE CANONS OF THE PARTICULAR LAW OF THE UKRAINIAN GREEK CATHOLIC CHURCH Introductory canon Can. 1. (CCEO, c. 1) The canons of this Particular Law concern only the Ukrainian Greek Catholic Church. TITLE I MAJOR ARCHlEPISCOPAL CHURCH OF THE UGCC Chapter I Election of the Major Archbishop Can. 2. (CCEO, c.64) § 1. A candidate for the Major Archbishop’s dignity should be at least 40 years of age and should have been a presbyter for at least ten years. § 2. A bishop or presbyter may be elected as Major Archbishop. Can. 3. (CCEO, c. 65 §2) For the election of the Major Archbishop, the Synod must be convened within two months of the Major Archbishop’s see becoming vacant. Can. 4. (CCEO, c. 70) § 1. At the Synod of Bishops, convened for the election of the Major Archbishop, the protothronos - Archbishop Metropolitan of Lviv presides. § 2. If the Archbishop Metropolitan of L’viv is impeded, then the presider at the Synod of Bishops for the election of the Major Archbishop will be one chosen from among those present at the first session. Can. 5. (CCEO, c. 71 §1) § 1. The secretary of the synod of bishops functions as secretary for the synod of bishop which is convoked for the election of the Major Archbishop.