The Byzantine Rite: a Short History Pdf, Epub, Ebook
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Compassion for Animals in the Orthodox Church
International Journal of Orthodox Theology 10:2 (2019) 9 urn:nbn:de:0276-2019-2025 His Eminence Kallistos Ware, Metropolitan of Diokleia Compassion for Animals in the Orthodox Church Abstract In this article, His Eminence Metro- politan Kallistos Ware deals with the question about the place of animals in the liturgical and theological world of the Orthodox Church. “The art of the icon is par excellence a liturgical art.” Therefore, if we can find icons with animals and plants or stars and all nature, we might understand this as an eschatological view of the uni- verse. “We humans are not saved from the world but with the world; and that means, with the animals.” Another meaningful question of this article is: “Do animals have souls?” “Even if animals are not ensouled, yet they are undoubtedly sentient. They are responsive and vulnerable. (…) As His Eminence Kallistos living beings, sensitive and easily Ware, Metropolitan of hurt, they are to be viewed as a Diokleia 10 His Eminence Kalistos Ware, Metropolitan of Diokleia 'Thou', not an 'It', (…) not as objects to be exploited and manip- ulated but as subjects, capable of joy and sorrow, of happiness and affliction. They are to be approached with gentleness and tenderness; and, more than that, with respect and reverence, for they are precious in God's sight.” Keywords Compassion, animals, Orthodox Church, worship, soul What is a merciful heart? It is a heart on fire for the whole of creation, for humankind, for the birds, for the animals, for the demons, for all that exists. St Isaac the Syrian (7th century) 1 A place for animals in our worship? As I sit writing at my table, I have before me a Russian icon of the martyrs St Florus and St Laurus. -
UNIVERSITY of CALIFORNIA Los Angeles Byzantine Liturgy and The
UNIVERSITY OF CALIFORNIA Los Angeles Byzantine Liturgy and the Primary Chronicle A dissertation submitted in partial satisfaction of the requirements for the degree Doctor of Philosophy in Slavic Languages and Literatures by Sean Delaine Griffin 2014 ABSTRACT OF THE DISSERTATION Byzantine Liturgy and the Primary Chronicle by Sean Delaine Griffin Doctor of Philosophy in Slavic Languages and Literatures University of California, Los Angeles, 2014 Professor Gail Lenhoff, Chair The monastic chroniclers of medieval Rus’ lived in a liturgical world. Morning, evening and night they prayed the “divine services” of the Byzantine Church, and this study is the first to examine how these rituals shaped the way they wrote and compiled the Povest’ vremennykh let (Primary Chronicle, ca. 12th century), the earliest surviving East Slavic historical record. My principal argument is that several foundational accounts of East Slavic history—including the tales of the baptism of Princess Ol’ga and her burial, Prince Vladimir’s conversion, the mass baptism of Rus’, and the martyrdom of Princes Boris and Gleb—have their source in the feasts of the liturgical year. The liturgy of the Eastern Church proclaimed a distinctively Byzantine myth of Christian origins: a sacred narrative about the conversion of the Roman Empire, the glorification of the emperor Constantine and empress Helen, and the victory of Christianity over paganism. In the decades following the conversion of Rus’, the chroniclers in Kiev learned these narratives from the church services and patterned their own tales of Christianization after them. The ii result was a myth of Christian origins for Rus’—a myth promulgated even today by the Russian Orthodox Church—that reproduced the myth of Christian origins for the Eastern Roman Empire articulated in the Byzantine rite. -
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). -
The Constitution on the Sacred Liturgy
THE CONSTITUTION ON THE SACRED LITURGY Sacrosanctum Concilium, 4 December, 1963 INTRODUCTION 1. The sacred Council has set out to impart an ever-increasing vigor to the Christian life of the faithful; to adapt more closely to the needs of our age those institutions which are subject to change; to foster whatever can promote union among all who believe in Christ; to strengthen whatever can help to call all mankind into the Church's fold. Accordingly it sees particularly cogent reasons for undertaking the reform and promotion of the liturgy. 2. For it is the liturgy through which, especially in the divine sacrifice of the Eucharist, "the work of our redemption is accomplished,1 and it is through the liturgy, especially, that the faithful are enabled to express in their lives and manifest to others the mystery of Christ and the real nature of the true Church. The Church is essentially both human and divine, visible but endowed with invisible realities, zealous in action and dedicated to contemplation, present in the world, but as a pilgrim, so constituted that in her the human is directed toward and subordinated to the divine, the visible to the invisible, action to contemplation, and this present world to that city yet to come, the object of our quest.2 The liturgy daily builds up those who are in the Church, making of them a holy temple of the Lord, a dwelling-place for God in the Spirit,3 to the mature measure of the fullness of Christ.4 At the same time it marvelously increases their power to preach Christ and thus show forth the Church, a sign lifted up among the nations,5 to those who are outside, a sign under which the scattered children of God may be gathered together 6 until there is one fold and one shepherd.7 _______________________________________________________ 1. -
Some Symbols of Identity of Byzantine Catholics I Robert J
Some Symbols of Identity of Byzantine Catholics I Robert J. Skovira Introduction This essay is a descript�on of some of an ethnic group's symbols of identity2; itsa im is to explore the meanings of the following statement: [Byzantine Catholics] are no longer an immigrant and ethnic group. Byzantine Catholics are American in every sense of the word, that the rite itself is American as opposed to fo reign, and that both the rite and its adherents have become part and parcel of the American scene.;l This straight-forward statement claims that there ha been a rei nterpretation an d reexpression of identity within a new political and sociocultural envrionment.� It is common ense, for example, to think that individuals as a group do, re-do, rearrange, and change the expressions of values and beliefs in new situations. But, in order to ensure continuity in the midst of change, people will usually use already ex isting symbols-or whatever is at hand and fa miliar. Byzan tine Catholic identity is a case of new bottles with old wine. Ethnic groups and their members rely upon any number of factors to symbolize the values and beliefs with which they identify and by which they are identified. Such symbol of identity are manipulated, exploited, reinterpreted or changed, over time, according to the requirements of the context. In any event, people always use whatever is present to them for maintaining some continuity of identity while, at the same time, adjusting to new state -of-affairs. Herskovits shows, for exampl ,that We are dealing with a basi proce s in the adjustment of individual behavior and of institutional structures to be found in all situations where people having different ways of life come into con tact. -
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. -
Chapter 2 Orthodox Church Life A. Church Etiquette an Orthodox
chapter 2 Orthodox Church Life A. Church Etiquette The Church is the earthly heaven in which the heavenly God dwells and moves. An Orthodox Church is that part of God’s creation which has been set apart and “reclaimed” for the Kingdom of God. Within its walls, the heavenly and earthly realms meet, outside time, in the acts of worship and Sacrifice offered there to God. Angels assist the Priest during the Divine Liturgy, and Saints and members of the Church Triumphant participate in the Ser- vices. The Blessed Theotokos, the Mother of God, is also present and, of course, our Lord Jesus Christ is invisibly present wher- ever two or three gather in His Name, just as He is always present in the reserved Eucharist preserved on the Holy Table of most Orthodox Churches. Given these very significant spiritual realities, we should al- ways approach an Orthodox Church with the deepest attitude of reverence. Even when passing an Orthodox Church on foot or in a car, we always cross ourselves out of respect for the presence of God therein. It is, indeed, unthinkable that we should ever pass in front of an Orthodox Church without showing such rev- erence. Therefore, it is obvious that we must approach our meeting with the heavenly realm during Divine Services with careful and proper preparation. When preparing for Church, we should always dress as we would for a visit to an important dignitary. After all, we are about to enter into the very presence of God. Therefore, casual apparel is not appropriate. For example, shorts should never be St. -
Akathist to Our Most Holy Lady Theotokos Order for Reading Canons and Akathists When Alone the Seven Bow Beginning O God, Be Merciful to Me, a Sinner
Akathist to Our Most Holy Lady Theotokos Order for Reading Canons and Akathists When Alone The Seven Bow Beginning O God, be merciful to me, a sinner. Bow O God, cleanse me, a sinner, and have mercy on me. Bow Thou hast created me, O Lord, have mercy on me. Bow Countless times have I sinned, O Lord, forgive me. Bow My most holy Lady Theotokos, save me, a sinner, Bow O Angel, my holy Guardian, protect me from all evil. Bow Holy Apostle (or Martyr, or Holy Father) Name pray to God for me. Bow Through the prayers of our holy fathers, O Lord Jesus Christ our God, have mercy on us. Amen. Glory to Thee, our God, glory to Thee. O Heavenly King 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. Trisagion 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 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. -
The Invention of the Mechanical Clock and Perceptions of Time in the 13Th–15Th Centuries
Copyright 2013, The Concord Review, Inc., all rights reserved THE INVENTION OF THE MECHANICAL CLOCK AND PERCEPTIONS OF TIME IN THE 13TH–15TH CENTURIES Mattie Glenhaber After the invention of the mechanical clock in Europe in the 12th century, the device spread so quickly that by the 14th century no place could be considered a proper town if it did not have a public clock in its town center.1 The first mention of a mechanical clock in medieval literature is often regarded to be in Dante’s Divine Comedy, in the early 1300s,2 and from this point on we see more and more references to clocks in literature and paintings.3 Soon, we see not just towns installing public clocks for all of their inhabitants, but also people owning their own clocks. The term “public clock” was used by Petrarch as early as 1353 to describe the first public clock in Milan, which not only displayed the time of day for everyone to see, but also rang the hours with bell signals.4 Soon, public clocks caught on in the rest of Europe, so much that cities would often compete to have the most extrava- gant clocks, complete with astronomical models and automatons. Still, despite the fact that the clock had become an essential part of everyday life, the church was initially opposed to their spread because of the way that public clocks not only changed the way that people measured time, but also people’s perception of time itself. Mehitabel Glenhaber is a Junior at the Commonwealth School in Boston, Massachusetts, where she wrote this paper for Ms. -
Typica Sunday, May 10, 2020 Sunday of the Paralytic
Typica Sunday, May 10, 2020 Sunday of the Paralytic Reverend Matthew Joyner, Rector Cell: 570-468-2261 Email: [email protected] Very Reverend James Mason, Attached Deacon Geoffrey LoBalbo Mr. Bryan Distefano, Parish Council President Reader Nicholas Lezinsky, Choir Director Jennifer Bzik, Administrative Assistant Email: [email protected] Note to our Guests and Friends Visiting St. Nicholas: We offer a most sincere and heart-felt welcome to St. Nicholas Church! Please be advised that according to the ancient traditions of the Orthodox Church, the Sacrament of Holy Communion is to be administered only to Orthodox Christians who have prepared themselves to receive the Holy Sacrament. (Please note – Information to be included in next Sunday’s bulletin must be submitted by noon on Thursday. Thank you! ~ Jennifer N. Bzik) 980 Bridle Path Road | Bethlehem, PA 18017-3120 | T: 610-867-0402 stnicholasoca.org Schedule for the Week of May10, 2020 4th SUNDAY OF PASCHA — Tone 3. Apostle Simeon the Zealot (1st c.). Paralytic. St. Simeon, Bishop of Vladimir and Suzdal’ (Kiev Caves-Near Caves— 1226). Martyrs Philadelphus, Cyprian, Alphius, Onesimus, Erasmus, and 14 others, in Sicily (3rd c.). Martyr Hesychius of Antioch (4th c.). Bl. Isidora the Fool, of Tabenna in Egypt (4th c.). Bl. Thais (Taisia) of Egypt (5th c.). Please join us for our Virtual Coffee Hour at 11:00 am on Zoom (Check your email or the church website for the meeting link.) Weekly Calendar Wednesday, May 13, 2020 7:00 pm - Readers Vespers (Live Streamed) Saturday, May 16, 2020 6:00 pm – Readers Vespers (Live Streamed) Sunday, May 17, 2020 5th Sunday of Pascha 9:30 am – Typica (Live Streamed) 11:00 am – Virtual Coffee Hour (Zoom) Announcements Announcements are back!!! If you have something that you would like to have included in the bulletin for next Sunday, please provide the information to Jennifer Bzik by noon on Thursday. -
Service Books of the Orthodox Church
SERVICE BOOKS OF THE ORTHODOX CHURCH THE DIVINE LITURGY OF ST. JOHN CHRYSOSTOM THE DIVINE LITURGY OF ST. BASIL THE GREAT THE LITURGY OF THE PRESANCTIFIED GIFTS 2010 1 The Service Books of the Orthodox Church. COPYRIGHT © 1984, 2010 ST. TIKHON’S SEMINARY PRESS SOUTH CANAAN, PENNSYLVANIA Second edition. Originally published in 1984 as 2 volumes. ISBN: 978-1-878997-86-9 ISBN: 978-1-878997-88-3 (Large Format Edition) Certain texts in this publication are taken from The Divine Liturgy according to St. John Chrysostom with appendices, copyright 1967 by the Russian Orthodox Greek Catholic Church of America, and used by permission. The approval given to this text by the Ecclesiastical Authority does not exclude further changes, or amendments, in later editions. Printed with the blessing of +Jonah Archbishop of Washington Metropolitan of All America and Canada. 2 CONTENTS The Entrance Prayers . 5 The Liturgy of Preparation. 15 The Divine Liturgy of St. John Chrysostom . 31 The Divine Liturgy of St. Basil the Great . 101 The Liturgy of the Presanctified Gifts. 181 Appendices: I Prayers Before Communion . 237 II Prayers After Communion . 261 III Special Hymns and Verses Festal Cycle: Nativity of the Theotokos . 269 Elevation of the Cross . 270 Entrance of the Theotokos . 273 Nativity of Christ . 274 Theophany of Christ . 278 Meeting of Christ. 282 Annunciation . 284 Transfiguration . 285 Dormition of the Theotokos . 288 Paschal Cycle: Lazarus Saturday . 291 Palm Sunday . 292 Holy Pascha . 296 Midfeast of Pascha . 301 3 Ascension of our Lord . 302 Holy Pentecost . 306 IV Daily Antiphons . 309 V Dismissals Days of the Week . -
The Book of Common Prayer
The Book of Common Prayer and Administration of the Sacraments and Other Rites and Ceremonies of the Church Together with The Psalter or Psalms of David According to the use of The Episcopal Church Church Publishing Incorporated, New York Certificate I certify that this edition of The Book of Common Prayer has been compared with a certified copy of the Standard Book, as the Canon directs, and that it conforms thereto. Gregory Michael Howe Custodian of the Standard Book of Common Prayer January, 2007 Table of Contents The Ratification of the Book of Common Prayer 8 The Preface 9 Concerning the Service of the Church 13 The Calendar of the Church Year 15 The Daily Office Daily Morning Prayer: Rite One 37 Daily Evening Prayer: Rite One 61 Daily Morning Prayer: Rite Two 75 Noonday Prayer 103 Order of Worship for the Evening 108 Daily Evening Prayer: Rite Two 115 Compline 127 Daily Devotions for Individuals and Families 137 Table of Suggested Canticles 144 The Great Litany 148 The Collects: Traditional Seasons of the Year 159 Holy Days 185 Common of Saints 195 Various Occasions 199 The Collects: Contemporary Seasons of the Year 211 Holy Days 237 Common of Saints 246 Various Occasions 251 Proper Liturgies for Special Days Ash Wednesday 264 Palm Sunday 270 Maundy Thursday 274 Good Friday 276 Holy Saturday 283 The Great Vigil of Easter 285 Holy Baptism 299 The Holy Eucharist An Exhortation 316 A Penitential Order: Rite One 319 The Holy Eucharist: Rite One 323 A Penitential Order: Rite Two 351 The Holy Eucharist: Rite Two 355 Prayers of the People