Great Compline in Great Lent
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2019 LENTEN GUIDE WEB.Pub
LENTEN GUIDE 2019 Great Lent begins on March 11 and is followed by Holy Week, leading us to Pascha, Easter Sunday, April 28, 2019. We will greet the holy season of Great Lent with joy and enthusiasm and with the hope that we will be found worthy of its beauty and power. It is the season of repentance, a time to slow down and once again rediscover the meaning of our life in Christ. It is the time set aside each year for a renewal of our soul in the hope which has been given to us in Christ. This simple Lenten Guide highlights some of the Lenten services and activities taking place this year. Please try to take advantage of the unique opportunity of this holy season for the purpose of spiritual cleansing and healing. May God help us all to do so! Each Sunday during Great Lent, Matins is celebrated at 9:00 a.m. and the Divine Liturgy at 10:00 a.m. as usual. However, during the five Sundays in Great Lent, the Liturgy of Saint Basil is celebrated, instead of the usual Liturgy of Saint John Chrysostom. The Liturgy of Saint Basil contains some of the most beautiful prayers of the Church. The Sacrament of Holy Confession The Sacrament of Penance—Confession is our opportunity for reconciliation with God and man in the Church. There are three main elements to the act of formal penance: Sincere sorrow for sins committed; an open and heartfelt confession of sins; and the prayer of absolution given by God through the priest and through which the forgiveness of God is bestowed upon the repentant sinner. -
II – the Pentecostarion Pascha
II – The Pentecostarion Pascha Acts 1:1-9 John 1:1-17 CHRIST IS RISEN FROM THE DEAD and by His death He has trampled upon Death and has given live to those who are in the tombs. This hymn, the troparion of Pascha, is chanted repeatedly on Pascha and throughout the forty days until the feast of Christ’s ascension. Many of us know it by heart. Often, however, we have not plumbed the depth of its meaning, particularly as it applies to our lives. Why Did Christ Die? On the most basic level we can say that Christ died because humans die and He was fully human. By truly assuming all that is human apart from sin, the Word of God accepted all the weaknesses inherent in our human nature, from the indignities of birth and infancy to the final humiliation of death. Christ died because He was fully and completely human as well as divine. But Christ did not simply die; by His death He defeated Death. The first and most obvious aspect of this victory is that He rose from the dead: Death could take Him because He was human; it could not hold Him because He was the Son of God. Christ rose from the dead because He was fully and completely divine as well as human. Christ’s Death Takes Away Sin The Scriptures specify a particular result of Christ’s victory over Death. Dying, they teach, He destroyed the power of sin over us. When St Paul summarized the Church’s belief about the Lord Jesus for the Corinthians the first thing he mentioned was that Christ died for our sins: “I delivered to you first of all that which I also received: that Christ died for our sins according to the Scriptures, and that He was buried, and that He rose again the third day according to the Scriptures…” (1 Cor 15:3-4). -
Divine Liturgy
THE DIVINE LITURGY OF OUR FATHER AMONG THE SAINTS JOHN CHRYSOSTOM H QEIA LEITOURGIA TOU EN AGIOIS PATROS HMWN IWANNOU TOU CRUSOSTOMOU St Andrew’s Orthodox Press SYDNEY 2005 First published 1996 by Greek Orthodox Archdiocese of Australia 242 Cleveland Street Redfern NSW 2016 Australia Reprinted with revisions and additions 1999 Reprinted with further revisions and additions 2005 Reprinted 2011 Copyright © 1996 Greek Orthodox Archdiocese of Australia This work is subject to copyright. Apart from any use permitted under the Copyright Act 1968, no part may in any form or by any means (electronic, mechanical, photocopying, recording or otherwise) be reproduced, stored in a retrieval system or transmitted without prior written permission from the publisher. Enquiries should be addressed to the publisher. National Library of Australia Cataloguing-in-Publication Data The divine liturgy of our father among the saints John Chrysostom = I theia leitourgia tou en agiois patros imon Ioannou tou Chrysostomou. ISBN 0 646 44791 2. 1. Orthodox Eastern Church. Liturgy of St. John Chrysostom. 2. Orthodox Eastern Church. Prayer-books and devotions. 3. Prayers. I. Greek Orthodox Archdiocese of Australia. 242.8019 Typeset in 11/12 point Garamond and 10/11 point SymbolGreek II (Linguist’s Software) CONTENTS Preface vii The Divine Liturgy 1 ïH Qeiva Leitourgiva Conclusion of Orthros 115 Tevlo" tou' ÒOrqrou Dismissal Hymns of the Resurrection 121 ÆApolutivkia ÆAnastavsima Dismissal Hymns of the Major Feasts 127 ÆApolutivkia tou' Dwdekaovrtou Other Hymns 137 Diavforoi ÓUmnoi Preparation for Holy Communion 141 Eujcai; pro; th'" Qeiva" Koinwniva" Thanksgiving after Holy Communion 151 Eujcaristiva meta; th;n Qeivan Koinwnivan Blessing of Loaves 165 ÆAkolouqiva th'" ÆArtoklasiva" Memorial Service 177 ÆAkolouqiva ejpi; Mnhmosuvnw/ v PREFACE The Divine Liturgy in English translation is published with the blessing of His Eminence Archbishop Stylianos of Australia. -
The Divine Office
THE DIVINE OFFICE BRO. EMMANUEL NUGENT, 0. P. PIRITUAL life must be supplied by spiritual energy. An efficient source of spiritual energy is prayer. From Holy Scripture we learn that we should pray always. li In general, this signifies that whatever we do should be done for the honor and glory of God. In a more restricted sense, it requires that each day be so divided that at stated in tervals we offer to God acts of prayer. From a very early period it has been the custom of the Church, following rather closely the custom that prevailed among the Chosen People, and later among the Apostles and early Christians, to arrange the time for her public or official prayer as follows: Matins and Lauds (during the night), Prime (6 A.M.), Tierce (9 A.M.), Sext (12M.), None (3 P.M.), Vespers (6 .P. M.), Compline (nightfall). The Christian day is thus sanc tified and regulated and conformed to the verses of the Royal Psalmist: "I arose at midnight to give praise to Thee" (Matins), "Seven times a day have I given praise to Thee"1 (Lauds and the remaining hours). Each of the above divisions of the Divine Office is called, in liturgical language, an hour, conforming to the Roman and Jewish third, sixth, and ninth hour, etc. It is from this division of the day that the names are given to the various groups of prayers or hours recited daily by the priest when he reads his breviary. It is from the same source that has come the name of the service known to the laity as Sunday Vespers, and which constitutes only a portion of the Divine Office for that day. -
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…”). -
The Order for the Compline and Tenebrae in Holy Week
LINCOLN CATHEDRAL THE ORDER FOR THE COMPLINE AND TENEBRAE IN HOLY WEEK Compline on the Monday and Tuesday of Holy Week at 7 30pm on Monday 29th and Tuesday 30th March 2021 Tenebrae of Maundy Thursday at 7 30pm on Wednesday 31st March 2021 1 The Cathedral Church of the Blessed Virgin Mary of Lincoln Services for the week beginning 28th March 2021 28th March 7 45am Litany (BCP) St Hugh’s Shrine PALM SUNDAY 8am Holy Communion (BCP) St Hugh’s Shrine 10 30am SUNG EUCHARIST with Blessing of Palms (Cantors) Nave and online Hosanna to the Son of David Makinson Psalm 31.9-16 In residence: Missa In Feriis Quadragesimae Plainsong Hymn 86 The Precentor 3 45pm SUNG EVENSONG (Lay Vicars) Online only Monday From today the cathedral will be open for private prayer from 10am to 3pm, daily 29th March 8am Morning Prayer St Hugh’s Shrine 12 30pm Eucharist St Hugh’s Shrine In residence: 5 30pm Evening Prayer St Hugh’s Shrine and online The Dean 7 30pm ADDRESS and COMPLINE (Cantors) St Hugh’s Shrine Tuesday 8am Morning Prayer St Hugh’s Shrine 30th March 8 30am Holy Communion St Hugh’s Shrine 11am EUCHARIST with Blessing of Oils (Cantor) Nave 5 30pm EVENSONG (Lay Vicars) Online only Plainsong responses Psalm 55.13-24 Magnificat ‘quinti toni’ Viadana Nunc dimittis ‘primi toni’ de Zachariis The Lamentations of Jeremiah (Part II) Tallis Hymns 78 and 94 7 30pm ADDRESS and COMPLINE (Cantors) St Hugh’s Shrine Wednesday 8am Morning Prayer St Hugh’s Shrine 31st March 12 30pm Eucharist St Hugh’s Shrine 5 30pm Evening Prayer St Hugh’s Shrine and online 7 30pm TENEBRAE: -
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qÜÉ=eçäó= bìÅÜçäçÖáçå= Pieuxologion `eqouab <<Œ‚Ϲ]<îq÷ç¤] Table of Contents THE LAST SUPPER ii Table of Contents H. H. POPE SHENOUDA III iii Table of Contents “He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.” (Joh 6:56) “So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air.” (1Co 14:9) “If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret. But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God.” (1Co 14:27-28) iv Table of Contents TABLE OF CONTENTS Table of Contents .................................................................................................................................................... v Vespers & Matins Incense ...................................................................................................................................... 1 Prayer of Thanksgiving ....................................................................................................................................... 2 Introduction of the Prayer of Incense .................................................................................................................. 6 Prayer of the Incense ........................................................................................................................................... 7 Offering of the Incense ...................................................................................................................................... -
Leading Worship
Designation: Core Education for Layreaders Objectives On completion of this course you should be able to Know where to find Daily Office liturgies in our Anglican liturgical books and resources and where to find resources to prepare for worship Be familiar with the liturgies for Morning, Evening Prayer, and Compline Understand how to adapt the liturgy to add content appropriate to the liturgical day Know the factors to consider to organize and lead the service Understand the basic considerations for leading a Burial Service 2 Reflections on Leading Worship Leading worship is different than participating It is always easier for the Layreader to adapt to local custom Most Anglicans are familiar with the basic structure of the service; if you don’t explain everything that’s OK It is often a team effort; know your team and use them Let go the ego; our boundless insight, wisdom, and knowledge is not the key to a successful service. Getting in touch with God through worship is… 4 Daily Office History By the 8th century eight Time Service Time Service daily prayer services Midnight Matins Midday Sext were held every three hours in cathedrals, 3 am Lauds 3 pm None monasteries and 6 am Prime 6 pm Vespers convents 9 am Tierce 9 pm Compline 5 Daily Office History Lauds Matins Prime Morning Prayer 6 Daily Office History Vespers Compline Evening Prayer 7 Daily Office History Morning Prayer Prayers at Midday and Compline reintroduced in the Canadian BCP of 1962 Prayers at Compline Mid Day Compline used when Evening Prayer has been previously -
The Rites of Holy Week
THE RITES OF HOLY WEEK • CEREMONIES • PREPARATIONS • MUSIC • COMMENTARY By FREDERICK R. McMANUS Priest of the Archdiocese of Boston 1956 SAINT ANTHONY GUILD PRESS PATERSON, NEW JERSEY Copyright, 1956, by Frederick R. McManus Nihil obstat ALFRED R. JULIEN, J.C. D. Censor Lib1·or111n Imprimatur t RICHARD J. CUSHING A1·chbishop of Boston Boston, February 16, 1956 PRINTED IN THE UNITED STATES OF AMERICA INTRODUCTION ANCTITY is the purpose of the "new Holy Week." The news S accounts have been concerned with the radical changes, the upset of traditional practices, and the technical details of the re stored Holy Week services, but the real issue in the reform is the development of true holiness in the members of Christ's Church. This is the expectation of Pope Pius XII, as expressed personally by him. It is insisted upon repeatedly in the official language of the new laws - the goal is simple: that the faithful may take part in the most sacred week of the year "more easily, more devoutly, and more fruitfully." Certainly the changes now commanded ,by the Apostolic See are extraordinary, particularly since they come after nearly four centuries of little liturgical development. This is especially true of the different times set for the principal services. On Holy Thursday the solemn evening Mass now becomes a clearer and more evident memorial of the Last Supper of the Lord on the night before He suffered. On Good Friday, when Holy Mass is not offered, the liturgical service is placed at three o'clock in the afternoon, or later, since three o'clock is the "ninth hour" of the Gospel accounts of our Lord's Crucifixion. -
Little Compline for Akathist Saturday
The Office of Little Compline with the Akathist Canon and Hymn **As served on the fifth Friday of Great Lent** **Instructions** An icon of the Theotokos (preferably the one described in the Synaxarion below) is placed on a stand in the middle of the solea. The candles are lit and the church is semi-illumined. The censer is used only for the stases of the Akathist Hymn. The curtain and Holy Doors are closed until the priest begins the first stasis of the Akathist Hymn. The priest wears a blue epitrachelion over his exorasson and starts Little Compline in front of the icon. Priest: Blessed is our God always, now and ever, and unto ages of ages. Choir: Amen. Priest: Glory to Thee, O God, glory to Thee. O heavenly King, the Comforter, Spirit of Truth, Who art in all places, and fillest all things, Treasury of good things, and Giver of life, come, and dwell in us, and cleanse us from every stain; and save our souls, O good One. People: 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. -
2014 Service Schedule for Great Lent, Holy Week, Pascha
Holy Wednesday, April 16 - 6:30pm Bridegroom Matins with Anointing Dear brothers and sisters in Christ, On Holy Wednesday evening, the theme of Bridegroom Matins shifts dramatically to the person of Judas at the Last Supper, who is sharing the Lord’s Table and, yet, is As we head into Great Lent and consider the things we will give up (usually preparing to betray Him. Afterwards, the priest will anoint all present with blessed meat, dairy, and some of the other things mentioned in the page opposite this oil reserved from the Vigil of Palm Sunday. (Service lasts 1 & 1/2 hours.) one), we might find ourselves despairing over the coming deprivation! But, Holy Thursday, April 17 - 3pm Vesperal Liturgy of Mystical Supper while a true fast is impossible without "giving things up," Lent can never be On Holy Thursday, we celebrate a Vesperal Liturgy that is sometimes call the reduced to "things I can't eat." Great Lent, rather, is a time for me--in and with the community of the Church--to take up a divine challenge to grow spiritually. Liturgy of the Mystical Supper. At this time, we commemorate the Last Supper The key ingredient in this effort is my "free acceptance" of this call. Only if I and enter into the eternal mystery of it, which is the Eucharist. (Service lasts freely take it up will this Lenten journey be God-pleasing and transformative. about 2 hours.) After the Liturgy, we will share a Lenten Common Meal. We will then move into the nave for the Matins with the 12 Passion Gospels. -
The Byzantine Euchologion
The Byzantine Euchologion by George N. Filias - rev. Theodoros J. Koumarianos University of Athens The Euchologion is a codex that contains a collection of prayers. The composite word is made from the Greek words εὐχή (prayer) and λόγιον (collection). It is the Prayer Book used bishops, priests and deacons for all kinds of Ἀκολουθίαι in the Byzantine Rite, such as the Holy Mysteries, the Offices and other Prayers. In this article Filias first discusses the content of the Euchologion followed by its origins, evolution and history. He places the manuscript tradition into groups according to textual content. Focus is then given to the liturgical function of the Euchologion and related codex structures with examples of problems concerning nomenclature. The article ends with an outline of scholarly research in particular most recent studies along with a useful appendix exhibiting the contents of a Euchologion. The text of each Prayer in the Euchologion almost always contains references to scriptural passages and biblical events, as well as praises and thanksgiving to God for His benefactions, and finally petitions to God. Every single Prayer is constructed in a dialogical form between God and man. Prayers are usually written down in small groups, each group constituting a different Service, such as the Holy Liturgy, the rite of Baptism, Vespers, Matins, the Great Blessing of Waters on Theophany, the rite of Matrimony, and the Burial Service. A Euchologion also includes rubrics or liturgical instructions for the proper performance of Services, independent from the rest of its contents. During the first five centuries there was freedom in the recitation of Prayers, and writing them down for reciting was unnecessary.