2Nd Sunday After Pentecost Service to All the Saints Who Have Shone Forth in the Russian Land
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7Th Sunday After Pentecost Sunday of the Holy Fathers of the First Six Ecumenical Councils
1 7th Sunday after Pentecost Sunday of the Holy Fathers of the First Six Ecumenical Councils VESPERS: Tone 6 P. Regular Beginning C. Lord I have cried... 1. O Christ, triumphant over hell,/ Thou hast ascended upon the Cross,/ to raise up with Thyself those dwelling in the darkness of death./ Free among the dead,/ Thou pourest forth life from Thine own light:// O almighty Saviour, have mercy upon us. 2. Christ, having trampled upon death today,/ according to His word, rose up bestowing joy upon the world,/ that all of us shouting this hymn might say:/ O Fount of life, O Light that no man can approach,// O almighty Saviour, have mercy upon us. 3. Whither shall we sinners fly from Thee, O Lord,/ Who art everywhere in the creation?/ Into heaven? Thy abode is there./ Into hell? Thou hast trampled upon death./ Into the uttermost parts of the sea?/ Thy hand reaches thither, O Master./ We run to Thee and falling before Thee we pray:// O Thou, risen from the dead, have mercy upon us. Stichera for the Holy Fathers (Tone 6) 5/6 Before the ages Thou wast begotten of the womb of the Father without mother/ before the morning star;/ yet Arius calleth Thee a creature, refusing to glorify Thee as God,/ with audacity mindlessly confusing Thee, the Creator, with a creature,/ laying up for himself fuel for the everlasting fire./ But the Council in Nicaea proclaimed Thee to be the Son of God,// Who art equally enthroned with the Father and the Spirit. 7/8 Wisely did ye mend the robe of Christ/ which had been rent and torn by the jaws of dogs, O honoured fathers,/ unable to endure the sight of His nakedness,/ as of old Shem and Japheth could not bear to see their father’s nakedness./ And ye put to shame the mindlessness of those of like mind with Arius,// the namesake of wrath. -
Glossary of Liturgical Terms
Glossary of Liturgical Terms Alleluia. (See Prokeimenon.) Antiphons. The first three hymns sung at the Divine Liturgy (Ps. 103; Ps. 146 and Only-begotten Son... the Beatitudes) are called Antiphons (steps) because they are sung in steps or stages by two Choirs singing opposite each other. Hence this type of singing in steps is called antiphonal. Apostikha. These are Stikhera accompanied by verses usually taken from the Psalms. The Apostikha is found at the end of Vespers and also at the end of Matins on ordinary weekdays. Canon. The Canon is a series of nine Canticles (or Odes) containing a number of Troparia in each, as well as a Theme Song (Irmos). The Canons are found at Matins, Compline, and certain other services in the Liturgical Cycle. Originally the nine Biblical Canticles were sung and short refrains inserted between each verse of the Canticle, but in time the Canticles themselves dropped out of general usage (except during Great Lent) and only the Theme Song (or Irmos), based on the theme of the original Canticle, and the refrains (now expanded) remained. The Second Ode is sung only as part of the Lenten Cycle and a tenth Biblical Canticle, the Magnificat is almost always sung after the Eighth Ode of the Canon. Dogmatic. This is a musical composition sung at Vespers and are so named because they speak of the dogma of the Two Natures of Christ. Ikos. This is a short composition that follows the Kontakion, between the Sixth and Seventh Odes of the Canon. Irmos. This is the Theme Song of each Ode of the Canon. -
8Th Sunday After Pentecost Sunday of the Holy Fathers of the First Six Ecumenical Councils
1 8th Sunday after Pentecost Sunday of the Holy Fathers of the First Six Ecumenical Councils VESPERS: Tone 7 P. Regular Beginning C. Lord I have cried... 1. O come let us rejoice in the Lo-ord/ Who destroyed the power of death and enlightened mankind,/ and let us cry aloud with the angels:// Glory to Thee, our Creator and our Saviour. 2. On our account Thou hast endured the Cross and the tomb:/ and as God Thou hast by death also put death to death:/ Therefore, we worship Thy Resurrection on the third day:// Glory to Thee, O Lord. 3. On beholding the Resurrection of the Creator,/ the Apostles, marveling, sang an angelic song of praise:/ Here is the glory of the Church,/ here the richness of the Kingdom:/ Glory be to Thee, O Lord,// Who hast suffered death for us. 4. O Christ, though Thou hast been taken captive by wicked men,/ Thou art my God and I am not shamed;/ I deny not that Thy back was scourged;/ I keep not hid that Thou wast nailed to the Cross./ I boast of Thy Resurrection, for Thy death is my life;// O almighty Lord, Who lovest mankind, to Thee be glory. Stichera for the Holy Fathers (Tone 6) 5/6 Before the ages Thou wast begotten of the womb of the Father without mother/ before the morning star;/ yet Arius calleth Thee a creature, refusing to glorify Thee as God,/ with audacity mindlessly confusing Thee, the Creator, with a creature,/ laying up for himself fuel for the everlasting fire./ But the Council in Nicaea proclaimed Thee to be the Son of God,// Who art equally enthroned with the Father and the Spirit. -
The Daily Eucharist at the Council As Stimulus and Test Case for Liturgical Reform
QL 95 (2014) 28-51 doi: 10.2143/QL.95.1.3030644 © 2014, all rights reserved THE DAILY EUCHARIST AT THE COUNCIL AS STIMULUS AND TEST CASE FOR LITURGICAL REFORM In order to study the contribution of Vatican II to liturgical reform, most scholars spontaneously will turn to the redaction history of Sacrosanctum Concilium. In this paper I am more interested in the question of how the daily Eucharist celebrated at the beginning of each of the General Congregations was experienced by those present. Were these celebrations experienced as an illustration of the reforms proposed in the Constitution on the Liturgy, or rather as a counter-witness to the sorely needed liturgical reform? My major sources are council diaries, at least those that are attentive to this aspect of the Council’s life. I especially rely on accounts of their liturgical experiences offered by two Latin rite Catholic “observers” of the Council liturgies, the French Dominican, Yves Congar and the Irish journalist and Redemptorist, Xavier Rynne; one Oriental rite Catholic Council father, the Melkite archbishop, Neophytos Edelby; and two “real” observers: the United Church of Christ representative, Douglas Horton and the Presbyterian minister, Robert McAfee Brown. It will soon become clear that two types of Eucharistic celebrations received most attention in their diaries and chronicles: the divine liturgies celebrated in rites other than the Latin one and the opening and concluding ceremonies of each session. Especially in the first session the exposure of the mostly Latin-rite Council Fathers to liturgies celebrated by Byzantine and Oriental Catholic Council Fathers may have cured them of some of their prejudices concerning important issues of liturgical debate such as concelebration, the vernacular and communion under both species. -
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. -
On Church Etiquette and Its Meaning
On Church Etiquette and its Meaning Deacon Colin Bower For the inquirer who first enters an Orthodox Church, much of what he sees comes across as foreign and exotic. Despite this feeling of otherness, however, what makes him truly feel out of place or uncomfortable is seeing what Orthodox Christians are doing during the services. We cross ourselves, bow, venerate icons, stand for long periods of time, and other peculiarities that clearly delineate between a newcomer and an experienced churchgoer. What must be understood is that our actions during Church, strange as they may seem, flow from our faith and have been handed down to us by our forefathers. These actions are full of meaning, and it is through engaging in the physical aspects of Orthodox worship that the faithful pray and direct their minds from that which is worldly to that which is Divine. The Sign of the Cross The Sign of the Cross is the most common movement in Orthodox worship. It is an act in which the believer, holding his right thumb, pointer and middle finger together,, with the ring and little finger touching the palm, touches his head, stomach, right then left shoulders. This act is in itself a prayer, during which we say the Jesus Prayer (Lord Jesus Christ, Son of God, have mercy on me a sinner) and a confession of the saving work of Christ, who accomplished our salvation through the cross. The three fingers represent the Trinity, who is One God in Three Persons, and the two fingers touching the palm symbolizes the Incarnation of Christ, who took upon Himself our nature and was fully God and Man. -
The Hieratikon
THE HIERATIKON THE HIERATIKON IS THE PRIEST’S HANDBOOK FOR THE DIVINE SERVICES OF: THE NINTH HOUR VESPERS LITTLE COMPLINE THE MIDNIGHT OFFICE MATTINS THE ORDERING OF THE HOLY AND DIVINE LITURGY THE DIVINE LITURGY OF ST. JOHN CHRYSOSTOM THE DIVINE LITURGY OF ST. BASIL THE GREAT THE DIVINE LITURGY OF THE PRESANCTIFIED Together with THE ORDERING FOR THE COMMEMORATION OF SAINTS THE MEMORIAL SERVICE PRAYERS OF THANKSGIVING THE GREAT BLESSING OF THE WATERS And other Prayers and Hymns. i THE HIERATIKON HOW TO USE THE HIERATIKON The Hieratikon, being the Priest’s book for the divine services, is to be used together in accord with the corresponding Choir’s Handbook for the Divine Services. Various colours are used for easy use. RED IN CAPITAL LETTERS are used to specify who says what e.g. PRIEST, DEACON, CHOIR, READER. Red in lower case are used for giving directions on what to do or other information that might be useful to the Priest or Deacon or where options are given e.g. city [monastery], or our Archbishop [Name] etc. The words in the services that are spoken or sung are in black print beginning with the first letter in large Blue or large Green. Those said by the Priest or the Deacon begin with Blue. Those said by the choir or the reader begin with Green. If a Priest shall minister without a Deacon he shall not say on his account the words appointed to the Deacon which are in grey print neither those words appointed to the Priest that are in grey print but begin with a Blue letter. -
Synodum Constantinopolitanum – Canones the Canons of The
0691-0691 – Synodum Constantinopolitanum – Canones The Canons Of The Council in Trullo; Often Called The Quintisext Council. this file has been downloaded from http://www.ccel.org/ccel/schaff/npnf214.html NPNF (V2-14) Philip Schaff 355 THE CANONS OF THE COUNCIL IN TRULLO; OFTEN CALLED THE QUINISEXT COUNCIL. A.D. 692. Elenchus. Introductory Note. The Canons with the Ancient Epitome and Notes. Excursus to Canon VI., On the Marriage of the Clergy. Introductory Note. 356 From the fact that the canons of the Council in Trullo are included in this volume of the Decrees and Canons of the Seven Ecumenical Councils it must not for an instant be supposed that it is intended thereby to affirm that these canons have any ecumenical authority, or that the council by which they were adopted can lay any claim to being ecumenical either in view of its constitution or of the subsequent treatment by the Church of its enactments. It is true that it claimed at the time an ecumenical character, and styled itself such in several of its canons, it is true that in the mind of the Emperor Justinian II., who summoned it, it was intended to have been ecumenical. It is true that the Greeks at first declared it to be a continuation of the Sixth Synod and that by this name they frequently denominate and quote its canons. But it is also true that the West was not really represented at it at all (as we shall see presently); that when the Emperor afterwards sent the canons to the Pope to receive his signature, he absolutely refused to have anything to do with them; and it is further true that they were never practically observed by the West at all, and that even in the East their authority was rather theoretical than real. -
Euchology: a Manual of Prayers of the Holy Ortho- Dox Church
Euchology: A Manual of Prayers of the Holy Ortho- dox Church Author(s): Shann, G. V. Publisher: CCEL i Contents Euchology 1 Initial Stuff 1 PREFACE 2 ii This PDF file is from the Christian Classics Ethereal Library, www.ccel.org. The mission of the CCEL is to make classic Christian books available to the world. • This book is available in PDF, HTML, and other formats. See http://www.ccel.org/ccel/shann/euchology.html. • Discuss this book online at http://www.ccel.org/node/3480. The CCEL makes CDs of classic Christian literature available around the world through the Web and through CDs. We have distributed thousands of such CDs free in developing countries. If you are in a developing country and would like to receive a free CD, please send a request by email to [email protected]. The Christian Classics Ethereal Library is a self supporting non-profit organization at Calvin College. If you wish to give of your time or money to support the CCEL, please visit http://www.ccel.org/give. This PDF file is copyrighted by the Christian Classics Ethereal Library. It may be freely copied for non-commercial purposes as long as it is not modified. All other rights are re- served. Written permission is required for commercial use. iii Euchology InitialEuchology Stuff EUCHOLOGY A MANUAL OF PRAYERS OF THE HOLY ORTHODOX CHURCH DONE INTO ENGLISH By G. V. SHANN. AMS PRESS Reprinted from the edition of 1891, Kidderminster First AMS EDITION published 1969 Manufactured in the United States of America Library of Congress Catalogue Card Number: 75-82260 AMS PRESS INC TO THE VERY REVEREND, THE ARCHPRIEST EUGENE SMIRNOFF, CHAPLAIN TO THE IMPERIAL RUSSIAN EMBASSY IN LONDON, THIS EUCHOLOGY IS GRATEFULLY INSCRIBED BY THE TRANSLATOR. -
The Agape Service
Christ is Risen! N The Paschal Vespers as sung in Church on the eve of Holy and Blessed Pascha (commonly called the “Agape Service”) Compilation © Copyright 1999, 2000 by the Spruce Island Foundation, 510 Sunnymount Sunnyvale, CA 94086 U.S.A. +1 (408) 730-4545 Unaltered copies of this service may be produced and distributed for any non-profit use without obtaining prior permission from the Spruce Island Foundation. Commercial reproduction and use is forbidden without express, written consent. Printed in the United States of America N The Paschal Vespers Opening (The Faithful stand. The Priest holds a lighted candle and the censer.) PRIEST: Glory to the Holy, consubstantial, life-creating and undivided Trinity, always, now and ever, and to the Ages of Ages. CHOIR: Amen. Resurrection Hymn PRIEST & CHOIR: Christ has risen from the dead, trampling down death by death, and upon those in the tombs bestowing life. Great Ectenia DEACON: In peace let us pray to the Lord. CHOIR: Lord, have mercy. DEACON: For the peace from above, and the salvation of our souls, let us pray to the Lord. CHOIR: Lord, have mercy. DEACON: For the peace of the whole world, the good estate of the holy churches of God, and the union of all, let us pray to the Lord. CHOIR: Lord, have mercy. ©1999, 2000 Spruce Island Foundation 1 THE PASCHAL VESPERS (Agape Service) DEACON: For this holy temple, and for those who with faith, reverence and the fear of God enter herein, let us pray to the Lord. CHOIR: Lord, have mercy. DEACON: For the Orthodox episcopate of the Russian Church Abroad [substitute your jurisdiction here]; for the Very Most Reverend Metropolitan Vitaly [substitute your hierarch here]; for the Most Reverend Archbishop Anthony [substitute your bishop here]; for the venerable priesthood, the diaconate in Christ, for all the clergy and the people, let us pray to the Lord. -
5Th Sunday in Great Lent Commemoration of Our Holy Mother Mary of Egypt
1 5th Sunday in Great Lent Commemoration of our Holy Mother Mary of Egypt VESPERS: Tone 1 P. Regular Beginning C. Lord I have cried... 1. Accept our evening prayers, O Holy Lord,/ and grant us remission of our sins,/ for only Thou hast shown forth unto the world// the Resurrection. 2. Walk about Zion, ye people,/ and encompass her./ Give glory therein to Him Who is risen from the dead./ For He is our God// Who hath delivered us from our iniquities. 3. Come ye people, praise and worship Christ,/ glorifying His Resurrection from the dead:/ for He is Our God, Who hath delivered the world// from the beguiling of the enemy. 4. Ye heavens be glad, sound the trumpets,/ ye foundations of the earth./ Shout for joy ye hills, for lo!/ Emmanuel hath nailed our sins to the Cross,/ and He, the Giver of life, hath put death to death by raising Adam up,// because He loveth mankind. 5. Let us praise Him Who of His own Will/ was crucified for us in the flesh;/ and suffered, was buried, and rose from the dead,/ and let us say:/ "Keep Thy Church in the true faith and bring peace to our lives, O Christ,// for Thou art good and lovest mankind." 6. As we, unworthy, stand before Thy sepulcher that held life,/ we raise, O Christ our God, a hymn of praise to Thine ineffable compassion,/ for Thou Who art without sin,/ hast accepted the Cross and death/ in order to grant the world resurrection,// because Thou lovest mankind. -
Service of Supplication
Service Of Supplication For the Conversion of Those Who Have Departed into Error To be sung on the Sunday of Orthodoxy and on other needful occasions The Most Holy Governing Synod, by decision to print the Service of Supplication for the Conversion of Those Who Have Departed into Error, to be sung on the Sunday of Orthodoxy and on other needful occasions, has decreed that this service of supplication be served in monastery, city, and village churches on the first Sunday of Great Lent, and has blessed missionaries to sing it: 1. when they are sent to conduct discussions with schismatics and sectarians, 2. when they unite to the Orthodox Church converts to the way of truth, and 3. Before opening regional and diocesan missionary conferences, and on other like occasions. St. Petersburg Synodal Typographia 1902. By blessing of the Most Holy Governing Synod [Slavonic text re-] Printed by Blessing of the Most Reverend Averky, Archbishop of Syracuse and Holy Trinity Print Shop of St. Job of Pochaev Holy Trinity Monastery, Jordanville, NY, U.S.A. 1967 Translation by Fr. George Lardas, St. Vladimir's Russian Orthodox Church, Houston, TX 1993 Service of Supplication for those in Error After the end of the Liturgy, the clergy come out of the Altar, and making three bows, begin thus: The Deacon saith : Bless, Master. Priest: Blessed is our God always, now and ever, and unto the ages of ages. People: Amen. And they chant: O Heavenly King … Reader: Trisagion. Our Father; Lord, have mercy, 12 times. O come, let us worship… Psalm 74 We will confess Thee, O God, we will confess Thee, and we will call upon Thy Name.