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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). -
1 Liturgical Year 2020 of the Celtic Orthodox Church Wednesday 1St
Liturgical Year 2020 of the Celtic Orthodox Church Wednesday 1st January 2020 Holy Name of Jesus Circumcision of Our Lord and Savior Jesus Christ Basil the Great, Bishop of Caesarea of Palestine, Father of the Church (379) Beoc of Lough Derg, Donegal (5th or 6th c.) Connat, Abbess of St. Brigid’s convent at Kildare, Ireland (590) Ossene of Clonmore, Ireland (6th c.) ♦ Liturgy: Wis 3:10-19 Eph 3:1-7 Lk 6:5-11 Holy Name of Jesus: ♦ Vespers: Ps 8 and 19 ♦ 1st Nocturn: Ps 64 1Tm 2:1-6 Lk 6:16-22 ♦ 3rd Nocturn: Ps 71 and 134 Phil 2:6-11 ♦ Matins: Jn 10:9-16 ♦ Liturgy: Gn 17:1-14 Ps 112 Col 2:8-12 Lk 2:20-21 ♦ Sext: Ps 53 ♦ None: Ps 148 1 Thursday 2 January 2020 Seraphim, priest-monk of Sarov (1833) Adalard, Abbot of Corbie, Founder of New Corbie (827) John of Kronstadt, priest and confessor (1908) Seiriol, Welsh monk and hermit at Anglesey, off the coast of north Wales (early 6th c.) Munchin, monk, Patron of Limerick, Ireland (7th c.) The thousand Lichfield Christians martyred during the reign of Diocletian (c. 333) ♦ Liturgy: Wis 4:1-6 Eph 3:8-13 Lk 8:24-36 Friday 3 January 2020 Genevieve, virgin, Patroness of Paris (502) Blimont, monk of Luxeuil, 3rd Abbot of Leuconay (673) Malachi, prophet (c. 515 BC) Finlugh, Abbot of Derry (6th c.) Fintan, Abbot and Patron Saint of Doon, Limerick, Ireland (6th c.) ♦ Liturgy: Wis 4:7-14a Eph 3:14-21 Lk 6:46-49 Saturday 4 January 2020 70 Disciples of Our Lord Jesus Christ Gregory, Bishop of Langres (540) ♦ Liturgy: Wis 4:14b-20 Eph 4:1-16 Lk 7:1-10 70 Disciples: Lk 10:1-5 2 Sunday 5 January 2020 (Forefeast of the Epiphany) Syncletica, hermit in Egypt (c. -
Grande Prairie District – Paschal Schedule 2015
April 2015: Te Liturgical Services Calendar - Grande Prairie Pastoral District - www.gp.eeparchy.com Sunday Monday Tuesday Wednesday Tursday Friday Saturday 29 - Te Lord's Entrance into 30 - Great and 31 - Great 1 - Great and Holy 2 -Great and Holy 3 - Great and Holy Friday 4 – Great and Holy Saturday Jerusalem: Flowery or Palm Holy Monday and Holy Wednesday Tursday (Strict Fast Day) Jerusalem Matins; Sunday ; Tuesday Healing Service of Holy Vesperal Liturgy of Great Vespers with the veneration of Confessions to Follow: 10 AM GRANDE PRAIRIE: Anointing St Basil - Institution the Shroud & Confessions: 10 AM GRANDE PRAIRIE Followed by Agape Meal (Lenten - “Soborovannya” & of the Mystical 2 PM GRANDE PRAIRIE Meatless) Confessions: Supper: 7 PM HINES CREEK Removal of Shroud, Paschal Procession, 7 PM GRANDE 7 PM GRANDE Matins-Divine Liturgy and Blessing of PRAIRIE PRAIRIE Baskets: 5 PM HINES CREEK 5 – PASCHA: Te Feast 6 7 8 9 10 11 - (OLD CALENDAR - Pascha: Bright Monday Bright Bright Wednesday Bright Tursday Bright Friday - FAST FREE Te Feast of the Resurrection of our of the Resurrection of our 10 AM Tuesday (FAST FREE) Lord God and Saviour, Jesus Christ Lord God and Saviour, Jesus GRANDE (OLD CALENDAR - Great and 10 AM MANNING – MATINS, Christ PRAIRIE: Holy Friday - Strict Fast Day) DIVINE LITURGY and Easter 7 AM GRANDE PRAIRIE – Divine Liturgy Great Vespers with the veneration of Basket Blessing) MATINS, 8:00 AM DIVINE the Shroud & Confessions: 7 PM GRANDE PRAIRIE: LITURGY 7 PM MANNING GREAT VESPERS and Confession 2 PM High Prairie 12 – 2nd Sunday of Pascha: 13 14 15 16 17 18 Sunday of Tomas; Our 7 PM GRANDE PRAIRIE: Venerable Father and Confessor GREAT VESPERS and Confession Basil, Bishop of Parios (741-75) 10 AM GRANDE PRAIRIE 19 - 3rd Sunday of Pascha: 20 21 22 - Eve of St. -
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. -
August 18, 2019 Wishing All of You Who Were Born in ﺍألﺏ مﺎيكل شﺎهﻴن Dean/Pastor Father Michael G
The Dormition of our Most Holy Lady “This is none other than the House of God. the Theotokos and Ever Virgin Mary And this is the Gate of Heaven” Genesis 28:17 Concerning the Dormition of the Theotokos, this is what the Church has received from ancient times from the tradi- tion of the Fathers. When the time drew nigh that our Sav- ior was well-pleased to take His Mother to Himself, He declared unto her through an Angel that three days hence, He would translate her from this temporal life to eternity and bliss. On hearing this, she went up with haste to the Mount of Olives, where she prayed continuously. Giving thanks to God, she returned to her house and prepared whatever was necessary for her burial. While these things were taking place, clouds caught up the Apostles from the ends of the earth, where each one happened to be preach- ing, and brought them at once to the house of the Mother of God, who informed them of the cause of their sudden gathering. As a mother, she consoled them in their affliction as was meet, and then raised her hands to Heaven and prayed for the peace of the world. She blessed the Apostles, and, reclining upon her bed with seemliness, gave up her all-holy spirit into the hands of her Son and God. With reverence and many lights, and chanting burial hymns, the Apostles took up that God-receiving body and brought it to the sepulchre, while the Angels from Heaven chanted with them, and sent forth her who is higher than the Cherubim. -
Weekly Schedule (Bright Week!) (NO FASTING THIS WEEK!!!!!)
Assumption of the Holy Virgin Orthodox Church 2101 South 28th St. (corner of 28th St. & Snyder Ave.) Philadelphia, PA 19145 * Church Phone: (215) 468-3535 Website: http://www.holyassumptionphilly.org Mailing Address: PO Box 20083 * Point Breeze Station | Philadelphia PA 19145-0383 Sunday, May 2, 2021 | HOLY PASCHA The Resurrection of Our Lord & Savior Jesus Christ ( Beginning of the Pentecostarion ) CHRIST IS RISEN! INDEED HE IS RISEN! V. Rev. Mark W Koczak, Rector 615 West 11th Street | New Castle, DE 19720-6020 Phone: Home: 302.322.0943 | Mobile: 302.547.4952 Email: [email protected] Deacon – Michael McCartney Choir Director – Nina Patterson Subdeacon – Daniel (Ken) Kavalkovich Reader – Mark Klus Parish President - Matthew Andrews [Phone: 856.217.8075] Weekly Schedule (Bright Week!) (NO FASTING THIS WEEK!!!!!) Today: Resume collecting donations by baskets Today: NO Pascha Vespers after the Blessing of Easter Baskets No Services to be held at the parish during Bright Week! Saturday: May 8 – Great Vespers at 4:00PM Sunday: May 9 – AntiPascha. 2nd Sunday of Pascha St. Thomas Sunday. Reading of Hours – 9:30am Divine Liturgy – 10:00am Fellowship Coffee Hour to follow the Divine Liturgy (CANCELLED UNTIL FURTHER NOTICE!!!) Sunday: May 16 - Blessing of Graves at Mount Moriah Cemetery (For those that stay at the cemetery after the grave blessing, a Paschal picnic will be held near the Spack family gravesite) (Weather Permitting!!!) 1 Texts for the Liturgical Service Troparion Christ is risen from the dead, / trampling down death by death, / and upon those in the tombs bestowing life! Hypakoe (Tone 8) Before the dawn Mary and the women / came and found the stone rolled away from the tomb. -
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. -
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. -
Grade 2 Lesson
Unit 5 "Observances" Lesson 27 Pascha Objective: The students will review the events of Lesson Plan Overview Holy Week and Pascha and be able to tell the story of the women coming to the tomb. Opening: Paschal Greeting [Refer to the "Liturgical Prayers Ac- For the Catechist cording to Jurisdictions" in the section "Introduction to Grade 2" for the cor- Each book of the series offers a lesson on Pascha. rect wording to use in your parish.] The students should be quite familiar with Pascha as celebrating the day Jesus rose from the dead. In Introduction: Discussion of the story of this book the lesson expands the basic teaching to the Myrrh-bearers folded white include more of the story. There are two names for Need: cloth the children to learn: Golgotha and Joseph of Arimathea. They are also introduced to the other Read Text Aloud: Have students read text icon of the Resurrection: The Myrrh-bearing aloud. Women. As with all lessons on the Resurrection, it presents the Good News that we will be fully unit- Activity Tracks: ed with God in heaven one day. Choose a basic, group, or craft activity to reinforce the lesson (detailed on the pages Joseph of Arimathea. The name of Joseph should that follow). be familiar to the students from the procession with the shroud on Good and Holy Friday. The • Basic: Jesus, Our Light hymn speaks of Joseph placing the body in a new tomb. This is noted also in the Gospel to say that • Group: Interactive Story Circle only Jesus was in the tomb. -
Grade 1 Lesson
Unit 6 “Observances” Lesson 27 Pascha Objective: The students will be able to identify Lesson Plan Overview Pascha as the day we celebrate that Jesus Christ rose from the dead. They will be able to say "Christ is risen!" Opening: Paschal Greeting and "Indeed He is risen!" Refer to Prayers According to Jurisdic- tions in the Introduction to Grade 1 and For the Catechist use wording approved by your jurisdic- The feast of Pascha is the climax of the Church year. It tion. is the Feast of Feasts, the foreshadowing of our own resurrection one day. In words and images the lesson Introduction: Study of "Harrowing of attempts to surround the students with the experience of Hades" Icon Need: Resurrection Icon Pascha. Let them share their own experiences and Puzzle (large version) memories of Pascha. Let them reflect on its meaning— that after death we will live forever with God and the Read Text Aloud: Ask questions noted on faithful who have gone before. The icon is a perfect the following pages as text is being read. teaching tool for the deep and rich theology of the Resurrection. Activity Tracks: Icon of the Resurrection. There are two icons which Choose a basic, group, or craft activity to celebrate our Lord's Resurrection. The "Myrrh-bearing reinforce the lesson (detailed on the pages Women," showing the women on their way to the tomb, that follow). and the "Descent into Hades," sometimes called the "Harrowing of Hades." The latter is the more commonly •Basic 1: Symbols of Pascha used. •Basic 2: “I Know About the Resurrection” Background Reading •Group: Paschal Greeting Banner (Direct quotations from the sources noted.) •Craft: Resurrection Icon Puzzle The Icon of the Resurrection "The Icon of the Resurrection is either the 'Descent Into Closing: Paschal Greeting Hades' or the 'Myrrh-bearing Women.' The Icon of the Descent into Hades shows Christ as the Life-giver. -
The Gnosiology As Experience of the Resurrected Christ in the Liturgical Texts of the Pentecostarion
The Gnosiology as experience of the Resurrected Christ in the liturgical texts of the Pentecostarion CONTENT INTRODUCTION 4 The motif for choosing the theme 4 The stage of the theme`s research 5 The used method 5 The purpose of the research 5 Terminological clarifications 6 CHAPTER I. THE PENTECOSTARION – THE HYMNOGRAPHICAL IMAGE OF 11 THE STATE OF RESURRECTION IN JESUS CHRIST 1.1. The Pentecostarion – the Church`s Book of Cult 11 1.2. The Pentecostarion – the Relation Dogma – Cult – Knowledge 24 1.2.1. The Cult, Favorable Environment for Spreading the Faith and for Knowing the Dogma 27 1.2.2. The Church`s Cult, Guardian of the Dogma Against Heresy 30 1.2.3. The Dogma, the Cult and the Spiritual Knowledge 33 1.3. The Pentecostarion – the Doxological Dimension of the Knowledge 36 CHAPTER II. THE ANTHROPOLOGICAL FUNDAMENTALS OF THE ORTHODOX 51 GNOSIOLOGY MIRRORED IN PENTECOSTARION 2.1. Revelation and Knowledge 51 2.2. Image and Likeness of the Power of the Man of Knowing God 63 2.2.1. The Falling into Sin and the Image Corrupted through Passions 67 2.2.2. The Renewal of the Engulfed by Passion Image 68 2.3. Person - Communion - Knowledge 75 CHAPTER III THE CHRISTOLOGICAL FUNDAMENTALS OF THE ORTHODOX 84 GNOSIOLOGY MIRRORED IN PENTECOSTARION 1 3.1. The Man`s Healing into Christ – Premise of the Knowledge 84 3.1.1. The Embodiment of the Son of God 84 3.1.1.1. Jesus Christ True God and True Man 90 3.1.1.2. The Deification of the Human Nature into Christ 91 3.1.1.3. -
ORTHODOX TERMINOLOGY—JUNE 2020 5 ICONOCLASM: (Greek for “The Breaking of Icons”)
1 The Messenger June 2020 Vol. 33 Issue 6 a PROCESS of RE-OPENING In accordance with the updated directive of our Metropolitan and under recent advisement from our civil authorities, we are in the PROCESS of RE-OPENING our parish community. This will be a phased process of re-opening and certainly is subject to change. CHURCH IS NOW OPEN FOR LIMITED ATTENDANCE However, please do NOT just show up for liturgical services (as we don’t want to have to turn people away because we are over our limit in attendance), so please contact Fr. Paul Fuller for permission to attend over the next several weeks. (Sadly, this is not opportunity is not available at this time to those older than age 65 and those considered high-risk). Also, if you would like to visit the Church to offer your personal prayers in the Sanctuary and/or for the reception of the Sacraments, please contact Fr. Paul to schedule an appointment (visit). This is available to ALL of our parishioners (even those older than age 65 and those considered high-risk). We are currently live-streaming our Liturgical Services; NOW AVAILABLE on our Facebook Group— St George Orthodox Church (Terre Haute, IN). We continue to offer “virtual” ministries via Facebook Live and ZOOM conference calls available to our parishioners—for more information, visit our parish website for the details. We are hopeful to resume our in-person gatherings and activities in the near future, taking the necessary health and safety precautions. May you have peaceful summer days and we hope to see you soon! Holy Apostle Bartholomew—June 11 2 The Holy Apostle Bartholomew was born at Cana of Galilee and was one of the Twelve Apostles of Christ.