Divine Liturgy

Services of Holy Pascha

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Educational Services Diocese of Newton West Newton, MA 02165

Introduction

This is the first is what we hope will be a series based on the festal services of the Byzantine Churches. It is designed to help clergy and cantors reflect on and prepare for these celebrations.

This program has three components. The first is the full text of the service with musical setting for most of the hymns included. These are principally the work of the late Archimandrite Cyril Haddad who prepared them for the diocese during his retirement.

The second component is a recording of the chants executed by Deacon Bryan McNeil of St. Joseph’s parish, Lawrence, Ma. as a tutorial for cantors.

The third component is a reflection on the Scriptural and liturgical imagery of the service by Hieromonk Damon Geiger. These notes are placed at the top of each page, in proximity to the actual text to which they pertain.

This edition also may be used as a multi-dimensional parish catechetical program. The scriptural allusions in Father Damon’s notes provides ample suggestions for homilies for the entire periods of the triodion and the pentecostarion. At the same time as these Scriptures are explained, the actual chants may be taught. Begin with the paschal stichera and the hirmoi of a few odes for the first year. Continue the next year with the rest of the hirmoi and other chants as the basis for increasing both participation and understanding.

The most effective and pleasing way to chant the canons is to have the people sing the hirmoi and the refrains while the choir or cantors sing the troparia. Various cantors or choir members, •alternately men and women, might sing these troparia in turn. In this way, not everyone would have to learn each troparion and yet as much of the service as desired could be held.

Rev. Fred Saato Director of Educational Services

January, 1990

NOTES FOR A COMMENTARY ON THE PASCHAL SERVICE

1) THE PROCESSION OF TRIUMPH

Interesting that we start the Resurrection Service using the signs/symbols of fire/light for the risen Christ. You cannot grasp, touch or hold fire... it can touch you. As it does so, it begins to change you into itself. In the same way, the risen Christ cannot be grasped by the senses. Yet He takes control of our lives if we permit Him, and begins to change us into fire, into Himself.

No one can see light... yet all things are seen in light. Without it, nothing can be seen for what it is. In the same way, we do not see the risen Christ, yet we see all things in Him, we see all things new. Just as the lit candles light our way so that we are safe and can see things, so the risen Christ leads our steps safely, and allows us to see all things in the proper Tight", i.e., Himself... He is the frame of reference for all things for us as Christians: "In Your light, we see light."

Holy Pascha

1. The Procession of Triumph

After the Midnight Service, the priest in full white vestments stands in the center o f the church, holding a lighted candle, from which he invites all those present in the church to light their own. He sings:

o - 1 r ? i i i— i i— — / U 1 1 1 1 1 » 1______1 I______

* "■ » ■ - m m 9 o - m

5. C o m e , 0 f a i t h f u l , a n d take light from the

------p ------]------1------1 I 1 1 1 1 — 1 1 1 J 9 F 9 • M ^ 1 Sfc__7' GJ ------i

L i g h t that ne - ver fades, and glo - ri -

I t 1 ------n 1 1 1 V f __j __A __J______T i r v \ y i m _J______J __ m W ______" ______U ______1______

E P 1 ? - ...... — ------fy Christ, who is ri * sen

0 from the dead. The servers and the people light their candles from his and follow in procession outside the church, the priest holding the Holy Gospel and his assistants following behind, singing: I I ng-t- J-^r 1 J

0 Christ our Sa vior, the an - gels in

— 9------F=H— 1— — l— 1— b —1 i— 1p t--- h 1-----— -im _u... ^ m__ m__ i- w _ m w _ m ilj—— ------1.... * = hea - ven sing a hymn of praise to Your

1 The fire/Iight gives warmth, protection and direction * but precisely by consuming itself. If it does not consume itself, none of the above follows. Christ, in His paschal mystery, did exactly that. He consumes Himself for us. Now His light is given to us...we are His Body, He continues to be consumed totally for the life of the world through and in us. Taking the flame points to this.

We carty the fire of the risen Christ within us. He is not "generically" nor "abstractly" risen. He is really present, and really risen... especially in us, His Body. We are to be light-bearers into the darkness, just as our lit candles light up and destroy and drive back the darkness outside the Church as we walk in procession with the candles.

The Hajme, or rush, imitates the women coming to the tomb with desire to do what little they could for Christ even though He was "dead". It also shows their haste in bringing the light of the good news to others once they had experienced the fact that He is risen.

re - sur - rec - tion. As for us who dwell

- 9 ------— + — ■...... -i ■ i ------f - ■ K - r ^ - 4 j i i i.^-i J i i r r/t\ n______* m m **------______ii------—~m ~ »------

on earth, make us wor thy to glo- ri-

V ------T T — I : __ A __ =4._____ 1 t ^ ____1 ___ 1 _ ___ I_____ . u m . w — o- = y ...... ■— ■ - + — 4 — 4 - 4 fy You with pure hearts.

This is repeated until everyone is outside the church and the doors are closed. Arriving at the analogion which has been set up, the priest intones:

Priest: Let us pray to the Lord our God that He may make us worthy to hear the Holy Gospel.

All: Lord, have mercy (three times).

Priest: Wisdom! Let us stand to hear the holy Gospel. Peace to all.

All: And to your spirit.

Priest: A reading from the Holy Gospel according to the evangelist Mark.

All: Glory to You, O Lord, glory to You!

Priest: Let us be attentive!

After the reading is completed:

All: Glory to You, O Lord, glory to You! k .

2 2) ORTHROS a) Opening the Doors

Orthros begins like the old "cathedral" or "people’s" office in Constantinople usage. The people would gather at the porch or in the narthex, singing a litany and antiphons. At one point, the "royal" (main) doors to the nave were opened, and all entered singing. The old cathedral office was a progressive movement by the people from outside toward the altar.

The reading of the Gospel outside reminds us of the angel sitting before the door of the tomb announcing the resurrection to those who had come. They then went in and saw for themselves.

2. Orthros

The priest takes up the censer in his right hand and the candle in his left and begins:

Priest: Glory to the holy, consubstantial, life-giving and undivided Trinity, now and always and forever and ever.

All: Amen.

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0 I N I y , t n TT-T ------__1__ ^ ______t L-l__ m __L ___m- m + ^ u - i i w i sas, kai tees en dees mni -

9— I I I 1 I I— 1-----1---1---1-----

ma si zo - in kha- ri- sa -

—/ , 1 I I | ffT— ------

m 5______:___l______me - nos 1:

___^ - » III 1 1 J * 1 J 1 111 1 1 __^ *______I 1 1 N I 1 1 i - w r------iriw. m m m l m m m m w m -J m __U 1/.. I 9

5. Christ is ri - sen from the dead and by His death He

3 n ------h - r — ------h— ------1------fv- / i » • WS 1 I 1 J _w__' 1 "5______ZM_ m__ ___m ^ _ lP____ m J___ y .... * * J = ------L- ...... - has trampled up - on Death, and has gi - ven

- 0 ...... = — \— — M i ------rrr\vu w rs \ m l m i ~ i m v- ■__ cl___ -V-P :....------life to all who were in the tombs.

0 1 1 1 1 - l-l —jT ----— l-----1 i---3 w ----ppp rn r Pf2*---1 r / i\ ^1 *1__m _____L"__r__r__r_w __m.__— __El____ 1 i i u — 1 5. A1 Ma- see- hu qama min bayn il am- wat,

— - -i— 1- 1 t rsr\t i im __u l ^ t w __ k__~___ i______m__ ^ ...... h - y - = J -----f _ f ------L_£_H— 1 - wa wa - ti al maw- ta bil mawt, wa wa - hab m m i anjfciiii al ha- yat li - la- dhee- na fil qu $ J ' l ...... — 5 boor.

Priest: Let God arise and His enemies will scatter and those who hate him will flee before Him. Alt

Chris- tos a - nes - ti ek nek-ron, tha- na - to

4 tha-na - ton ba - tee - sas, kai tees en dees

mni- ma - si zo - in kha- ri - sa - me- nos. Priest: As smoke vanishes, so let them vanish and melt as wax before the fire. All: Christ is risen... Priest: So do sinners perish before God; but let the just exult with joy before Him. All: Al-Maseehu qama... Priest: This is the day the Lord has made; let us be glad and rejoice therein. All: Christos anesti... Priest: Glory... Now... All: Christ is risen... Then once more, very solemnly:

5. Priest: Christ is ri - sen from the dead, ft-j-J-rj-Ji jj-rrJJ b and by His death He has trampled up - on

n ------1 K — ■1 fc -N 4 ------___— m —______—__ m______

Death: All: And has gi - v.en

I 1 1 T~. | 1 1 I ”1

life to those who were in the tombs.

5 The litany, with a text proper to Melkites, refers to entrance into the bridal chamber of Christ. In Scripture, the Lord spoke of the Kingdom in its fulness as a wedding banquet. Many parables refer to that imagery, as does the book of Revelation. We are to be the bride of the Lamb, but we must be wearing the proper garment (see Exapostilarion). In the petitions, we ask the grace to live out the victory of the Lord in our lives, triumphing over all temptations, that we may be worthy to be crowned with Him at the wedding banquet.

Deacon: In peace let us pray to the Lord.

All: Lord, have mercy (after each petition).

Deacon: For peace from on high and the salvation of our souls, let us pray to the Lord.

That the Lord Jesus Christ, our Savior, may grant us triumph and victory over the temptations of our visible and invisible enemies, let us pray to the Lord.

That we may crush beneath our feet the Prince of Darkness and his powers, let us pray to the Lord.

That He may raise us with Him and make us rise from the tomb of our sins and offences, let us pray to the Lord.

That He may fill us with the joy and happiness of His holy resurrection, let us pray to the Lord.

That we may deserve the grace of entering into the chamber of His divine wedding feast and rejoice beyone limit, together with His heavenly attendants and the hosts of saints glorified through Him in the Church triumphant in heaven, let us pray to the Lord.

Help us, save us, have mercy on us and protect us, O God, by Your grace.

Remembering our all-holy, spotless, most highly blessed and glorious lady, the Theotokos and ever-virgin Mary, with all the saints, let us commend ourselves and one another and our whole life to Christ God.

All: To You, O Lord.

Priest: For You are our light and resurrection, 0 Christ our God, and we render glory to You, to Your eternal Father and to Your all-holy, good and life-giving Spirit now and always and forever and ever. V

All: Amen.

6 The verses at the closed door are from psalm 24. Many scholars feel that this was a liturgical psalm, used for a feast in which the Ark of the Covenant was carried in procession... this dialogue would have been used at the gates of the temple on the return of the procession... it was a sign of God going at the head of His triumphant people in victory. Certainly this is fulfilled in Pascha when the risen Christ leads us back into paradise which had been closed by our sins.

Lent began, at Forgiveness Vespers, with a closing of the doors of the altar, drawing the curtain, changing the color of the vestments and introducing a more somber melody to the rest of the service. That Sunday was a remembrance of Adam/Eve’s expulsion from Eden... we are not in Paradise... things are not right... we are excluded, in that we cannot regain entry on our own. The Paschal service begins by throwing open the doors of the Church at the touch of the Cross. The Lord has opened Paradise again, which we had closed. The opening doors call to mind the open tomb, when the angel(s) rolled back the stone. Access is given to us again to Eden... the Gospel goes in first, the Lord leading us through death to resurrection and the fulness of life.

The priest, knocking on the church door with a handcross, alternates these verses of Psalm 33 with the sexton:

Priest: Lift up your gates, O you princes, and be lifted up, O eternal gates, and the King of glory shall enter in.

Sexton: Who is this King of glory?

Priest: The Lord who is strong and mighty, the Lord mighty in battle. Lift up your gates, O you princes, and be lifted up, O eternal gates, and the King of glory shall enter in.

Sexton: Who is this King of glory?

Priest: The Lord who is strong and mighty, the Lord mighty in battle. Lift up your gates, O you princes, and be lifted up, O eternal gates, and the King of glory shall enter in.

Sexton: Who is this King of glory?

Priest: The Lord of hosts: He is the King of glory.

The priest opens the doors o f the Church and all go in with lighted candles, singing the Canon.

Canon of Saint John of Damascus

First Ode

— Q— ------1 ■ + ------\ 1 | | ------r \ i i _____ L _I______1_ —rUU .n \v ------1 ---- •3 __----^3 ----m3 ----n ----3------__ m. __ • 3 __ A __ » -■ m__ - r2 r_____

L To-day is the Day of the Re- su r - re>c - tion:

r - r ~ T = — J— J — ■ J—J— ♦ - * J— J — J — 0 nations, let us be joy - full For this

7 b) Canon

The Canon is an older part of Orthros, evolving from the Seventh Century Palestinian urban monastic office. Then nine Biblical canticles were chanted at the nightly vigil/orthros. Later, liturgical verses were intercalated between the strophes of the canticles. Finally, the canticles were suppressed, retaining only the liturgical verses with a short response between them. Usually the Hirmoi show the connection with the former canticles.

The Paschal Canon, composed by St. John of Damascus (676-749), incorporates texts from paschal sermons by Sts. Gregory the Theologian, Gregory of Nyssa and John Chrysostom. Because of its exquisite poetic beauty and profound theology, it is called the "Golden Canon".

ft-j i j Pass - o - ver is the Pass- o - ver of the Lord,

_ u 1 —h 1 1 ------__U _ ■ -----m----—------m---at - ..Li*.------—■---

and from earth to hea - ven: we who sing the

song of vie - to - ry.

- f - x— i— — — 1—i— I— !— — _ -f n \ V _____ - J __tek__ — ----- —----—----m--- =------=----=----m--- r:----m ---m------u Glo- ry to Your ho - ly re- sur- rec- tion, 0 Lord! fa j J J J M ifa g g Let us pu - ri - fy our senses and we shall see

Christ, shin- ing in the un- ap-proach-a - ble light

1 1 L.=q 1 ------J J — ^ - J — J — 4 ;f —J J. of His re - sur - rec - tion. We shall clear -

8 First Ode - Canticle of Moses (Exodus 15:1-19): In the canticle, Moses and the people sing a song of victory to God after their "Pascha": they have been delivered from slavery and death by God’s mighty hand. He led them through water to safety, drowning the oppressing foe behind them.

This is fulfilled in our Pascha. Christ has passed through death to life, destroying death in the process. We make the same passover with Him through baptism, in which we enter into His death and resurrection... through water we are led to safety and freedom, the promised land, while our enemy (death, sin, evil) is destroyed behind us in the water. We sing a "passover" hymn of victory to the saving God in the same way.

$ J i j j j j J 1 j .1 J j ly hear Him say, ‘Rejoice’ as we sing the song

of vie - to - ry. V-w v ■ J Glo - ry to the Fa - ther and to the Son and

to the Ho - ly Spi - rit now and al - J j

ways and fo r-e - ver and e - ver, a-m en. J -J'-iiH J J J J Let the hea-vens be glad and the earth re-joice. m j j Let the whole world, vi - si - ble and in

$ j t j j j n j j g B i f e t vi - si - ble keep the feast, for Christ

9 f r t - I J ;l

is ri - sen our e - ter - nal joy!

A fter each ode we sing: j m m .m Christ is risen from the dead, and by His death t III! ~0------9 ---9 — He has trampled upon Death and has g i- ven jfiO -r J "J J 'J J g d ----- life to those who were in the tombs. (3 Limes) p j-j-J-J-J J J J

Ha- ving ri - sen from the grave as He fore-told, M .. J- J ..

Je-sus hasgrant-ed us e- ter-nal life

and great mer-cy.

10 Third Ode - Canticle of Hannah (I Samuel 1:1-10): Hannah had been barren, sterile, unable to be fruitful on her own. By God’s intervention, she became a fruitful mother, giving birth to Samuel, a "deliverer" for his people. In the same way, we as a Church sing this canticle: we were "Gentiles", barren, unable to bring about salvation or be fruitful. In His mercy, God acted in our lives, making us the Church, a fruitful mother that brings about deliverance. In His Resurrection, Christ acts, taking us to Himself as His bride... we become fruitful. Before, by sin, we could not "produce", but the risen Lord recreates and espouses us. In the canticle, God is called "Rock".(v. 2). The Hirmos also makes an allusion to this, recalling the story of God refreshing His people by having a rock struck in the wilderness (Exodus 17:6). Paul says that this was a type of Christ (I Cor. 10:4), who was "struck" on the side, pouring forth water and blood which gave us a new drink (Hirmos).

Little Synapte

Deacon:Again and again in peacp let us pray to the Lord.

All: Lord, have mercy (after each petition).

Deacon: Help us, save us, have mercy on us and protect us, O God, by Your grace.

All: To You, O Lord.

Priest: For Yours is the dominion and Yours is the kingdom and the power and the glory - Father, Son and Holy Spirit - now and always and forever and ever.

All: Amen.

Third Ode

Come, let us drink a new drink: not mi - ra -

cu-lous-ly produced from a bar - ren rock,

s m s m but from the fount of im - mor-ta-li -ty

11 -A-1 i - -■ —r—l- | | 4f--J J jJ--J— :■ -J.——H-= springing forth from the tomb of Christ, in which -A i i ; i--r-i.... = =3*=*• • • J-- — we are es- tab-lished. A 1 ■! ■-1 l -l—l-i 1 i i -1..ii Glo-ry to Your ho-ly re- sur- rec- tion, 0 Lord! a n i i i i i i ill! w ■ Now all is filled with light: heaven and A i n | |"|" it i | r—j- —1~ -cfc------W----J--- B---- earth and the low- er re - gions. Let all ere- T-C--- " J 1 A \ i J—J [—st i---.i-t~J—j-— 1C— ■— sfc--j — a - tion a- le- brate the ri-sing of Christ, in A J-i-—J J 9 which it is • es - tab - lished.

12 The Canticle (v 6) also speaks of the Lord putting to death and giving life, casting down to the nether world, and raising up again...fulfilled in Paschal mystery. The last Troparion in this Ode speaks of us as being crucified and rising with Christ, being put to death and raised up by our baptismal participation in the mystery. (The newly-baptized who were present at this liturgy would resonate with this.) It is a direct quote from a sermon by Gregory the Theologian.

Mill Glo - ry to the Fa - ther and to the Son and

to the Ho - ly Spi - rit now and al -

$ i i a ~a~ ways and for - e - ver and e - ver, a - men.

Yes- ter- day I was buried with You, 0 Christ; A J .1 J J -J .U ssNfl

today I a - rise with You in Your re - sur - j j - j~j"j j j i £ — o — rec - tion. Yes- ter- day I was cru- ci- fied j j Uppl J j i p i

with You: glo - ri - fy me with You, 0 Sa - vior,

in Your king - dom.

13 After each ode we sing: J JJ ' h-r-t-rj Christ is risen from the dead, and by His death

v — w He has trampled upon Death and has g i- ven

life to those who were in the tombs. (3 times) t Ha- ving ri - sen from the grave as He fore-told, ► Je - sus has grant-ed us e - ter -nal life

and great mer-cy.

Little Synapte

Deacon:Again and again in peace let us pray to the Lord.

All: Lord, have mercy (after each petition).

Deacon: Help us, save us, have mercy on us and protect us, O God, by Your grace.

14 Hypacoi - is an old hymn form taken from the Jerusalem Church and incorporated into the present synthesis of our Office. It is like a Troparion. Originally, these were used in Jerusalem for the "Office of the Myrrh-bearing Women", the Jerusalem resurrectional vigil every Saturday night. There is a hypacoi for each tone, and it is used in that part of Sunday Orthros that comes from the old Jerusalem office, sung while the Anastasis was incensed before the bishop read the resurrection Gospel from the tomb.

All: To You, O Lord.

Priest: For You are our God and we render glory to You - Father, Son and Holy Spirit - now and always and forever and ever.

All: Amen.

Hypacoe l J J 4. Ma - ry and her companions went forth be -

fore dawn. They found the stone rolled a- way

from the tomb and heard the an - gel say, m j j j -J-J -fl;

“Why do you seek Him as a man a - mong

the dead, when He is in e - ter - nal splen

15 Fourth Ode - Canticle o f Habakkuk (Hab. 3:1-19): Habakkuk lived in a difficult time for the people of God. Weak within through idolatry and trust in politics and "science", as well as infidelity to the Lav and Covenant, they were threatened by the growing power of Babylon. In the canticle, he sings am prophecies about G od’s saving work in the past. He sees the Lord coming, filled with light and < / radiance, to deliver His people (w 3-4, 13). Christ is that light-filled risen Savior who is the salvation and deliverance of the world (Hirmos). The first two Troparia of the Ode refers to Christ as the Passover Lamb (see Exodus 12:5-14; I Cor. 5:7-8). The last two Troparia refer to David rejoicing at the ark coming into the midst of the people of God (2 Samuel 6:11-15; see also w . 18-19 of this canticle).

J j i N - t H i p dor? Be - hold, the shroud is laid a - side.

(fU-i J~^~tt r £ Has-ten and pro-claim to the world that the j j n i

Lord is ri - sen and has put Death to m death, for He is the Son of God, the f u t o n Sa- vior of mankind. Fourth Ode b j j J J J j J j j to il L Let the God- inspired Ha- ba- kuk the pro - phet

- fj t ------1 1 -t— +- • ■{—r ----— frTKP u__ —mn__----^'w__----u“I --- A----- ^ _lw___ __ J _____ “t f ----- 1----- 1------r - - - + ~td ■ — stand with us on the ho - ly watch - to - wer.

k . Let him point out to the ra - di- ant an -

16 gel who pro-claims with vi-brant voice: To- day m m m sal - va- tion comes to the world, for Christ is £ ri - sen as all - po - wer - fuL

f ■ j j i j j j j i j i i i Glo- ry to Your ho - ly re- sur- rec- tion, 0 Lord! .ft ..J J J J Christ our Pas- cha has appeared as a male child j ij j —®-----— W— W~ 4 who o - pens the Vir-gin's womb. He is called ft ii j j j_j m the Lamb, as One des -tined to be our food: 4 un- ble-mished, for He has not tas-ted ofde-

17 -ji-j...i-J j

file - ment,’ and per - feet, for He i n # * is our true God.

Refrain: Glory to Your holy resurrection, O Lord! . i i i i i Mfc a Christ, our blessed Crown has been free-ly im- mo - $ jj i m 1 la - ted for all as a year-ling paschal Lamb

m i ——*— of pu - ri - fi - ca - tion. And from the grave $ J J J J J J MBl He did shine a - gain up - on us as a m m Sun of Right- eous-ness. ji.j j j i j i >-i - j ■■ j j t G lo-ry to the F a-ther and to the Son and

18 The Ark is a prototype which is fulfilled in Christ. The Ark was the means of G od’s presence to the people. The whole Trinity was prefigured within (the tablets of the Father’s Law, the rod of Aaron - the Spirit’s select one - and the vessel of manna -the heavenly bread, the Son). In Christ, the whole Trinity is present. To stand before Him, as before the Ark, is to be before God. The Ark was the sign and "container" of the Covenant. Christ is Himself the Covenant. The lid of the Ark was the propitiatory, the mercy-seat: the place where God’s loving-kindness was manifested. Christ is that (see Heb. 4:16; I Cor. 1:30).

to the Ho - ly Spi - rit now and &1 - " lll'l m ways and fo r-e - ver and e - ver, a-m en. ft 1 :0 J-3 .J i= N N I

Da- vid, the an- ces- tor of God, leaped and danced J j " i ii i u before the Ark, which pre- fi-gured You. Now J J...J i-jl- JiPp|p J J i

let us, the ho-ly peo - pie of God, jfliljii ■ J-J 8ee-ing the ful-fill-ment of all fi - gures, ii 'll" i N N # re-joice in pi - e - ty, for Christ is ri - sen $

as all po - wer-ful

19 After each ode we sing: J J j j i m m m Christ is risen from the dead, and by His death

He has trampled upon Death and has g i- ven

life to those who were in the tombs. (3 tim es) -j j j -i i E —m— m Ha- ving ri - sen from the grave as He fore-told, _j..„

Je-sus has grant-ed us e - ter-nal life

and great mer-cy.

Little Synapte

Deacon:Again and again in peace let us pray to the Lord.

AD: Lord, have mercy (after each petition).

Deacon:Help us, save us, have mercy on us and protect us, O God, by Your grace. 20 Fifth Ode - Canticle of Isaiah (Isaiah 26:9-20): The prophet worked during the 8th Century BC, a trying time for the people of God. This canticle is from the second phase of his ministry when the messianic oracles were given. In this hymn, he foretells God’s ultimate victory over his enemies. Fitting for the paschal service, it speaks of longing for the Lord and keeping watch through the night (v. 9). It speaks of being ruled in the past by "other lords" (death) before being delivered and set free (w. 13- 14). We were unable to bring about salvation on our own (w. 16-18); now God has freed us and given us life. The end speaks of hope in the resurrection (v. 19). The last verse (2) alludes to the passover celebration (Exodus 12). The faithful remained indoors while God, their vindicator, slew the firstborn of the oppressors. The Hirmos of the ode refers to the first verses of the canticle: keeping vigil through the night for the coming of dawn. The saving light that dawns is Christ, the Sun of Justice (see v. 9 of canticle).

All: To You, O Lord.

Priest: For You are good, O our God, and You love mankind and we render glory to You - Father, Son and Holy Spirit - now and always and forever and ever.

All: Amen.

F ifth Ode m Let us rise at the break of dawn; let us bring

our hymns of praise to the Mas - ter in - stead of

oint- ments, and we shall see Christ the Sun -J—r ' 1 1 1 i i of Righteousness, caus-ing life to dawn for

alL

21 The second troparion refers to Christ’s descent into Sheol as a light to deliver those who awaited Him, making them pass over to the Kingdom. The final troparion refers to the parable of the watchful virgins keeping watch for the Bridegroom. With Him we enter the Bridal chamber, the wedding feast of the Lamb (see Rev. 19:6-9; 2 Cor. 11:2; Matt. 26:29; plus the parables referring to His coming as the beginning of a wedding banquet).

Glo- ry to Your ho - ly re- sur- rec- tion, 0 Lord!

0 Christ, those who were bound in the chains of hell

/i k LI— 1 —J—- —J —J—J — eJ■;----- j — see - ing Your bound-less com- pas - sion, pressed $ m i i -j ij j j ' j j onward to the light with joy-ful steps, praising

the e -te r-n a l Pas- cha. j 111 1111 j i 11 i Glo - ry to the Fa - ther . and to the Son and

-J-JJ. j.,.1 J-4 -J-jJ- to the Ho - ly Spi - rit now and al - i I i M i i i ij ways and for-e - ver and e - ver, a-men.

22 fr j j i i J J - J i * Let us go with lamps in hand to meet Christ, $ J J U " j j j r ^ who comes forth from the tomb like a bridegroom. J J J J J J 4- J-j — And with the feasting multi-tudes let us ce - le - i , J J ~W--- » ■ .w----o brate the saving Pas-cha of our God.

j j j m i t m Christ is risen from the dead, and by His death p m * * ~a------V--- *— He has trampled upon Death and has g i- ven

I...... cr life to those who were in the tombs. (3 times)

J ~mJ— 9~J M ' I ' Ha- ving ri - sen from the grave as He fore-told,

23 Sixth Ode - Canticle o f Jonah (Jonah 2:3-10): This is a prayer of thanks by Jonah after being delivered from the belly of the whale where he had remained for three days. Jonah is an obvious type of Christ and His Resurrection, not only in the whale incident, but in the fact that he preached and people repented and returned to God, being delivered (the "sign of Jonah" is thus more than resurrection). The canticle points to pascha in itself: crying for help from death and the nether world (w. 3-7); being "raised up" by God from death (v. 7); being faithful and praying from within the tomb (cf the Epitaphios service, Psalm 118/119 and the "Evlogitaria" - the prayer of the just Christ to His Father from the tomb, declaring that He had kept His word and done His will - answered in Resurrection).

w m m 0 ' J ^ Je -su s has grant-ed us e - ter-nal life -fc-- — H— ■ ■/(fat?___ = — --1--- -W-—J ----=—■--- e)L—J--- and great mer - cy.

Little Synapte

Deacon:Again and again in peace let us pray to the Lord.

AH: Lord, have mercy (after each petition).

Deacon: Help us, save us, have mercy on us and protect us, O God, by Your grace.

Remembering our all-holy, spotless, most highly blessed and glorious lady, the Theotokos and ever-virgm Mary, with all the saints, let us commend ourselves and one another and our whole life to Christ God.

All: To You, O Lord.

Priest: For blessed and glorified is Your most honorable and magnificent name - Father, Son and Holy Spirit - now and always and forever and ever.

All: Amen.

Sixth Ode

A , t - ■ | J 1 i i J = d ■LJ i J J M —J 0 Christ, when You went down in - to the deepr

24 The Hirmos refers to this whole theme ("the indestructible chains..", see v.7 of canticle). The second Troparion continues the theme, but plays on opening/closing. Christ passed through the virgin’s seal as He did through the seal of the tomb, not breaking them...yet the "seal" barring us from Eden was broken.

The final Troparion again refers to the Lord as the Passover Lamb... in the passing, not only does the Lord go, but also Adam, whose nature He had assumed (cf. icon of the harrowing of Hell). Since Adam is the father of the race, we are all inherently present in Him as well as in Christ, the new Adam, the new head of the race. The whole book of Jonah, including the canticle, was written against a spirit of nationalism or ethnicity among the people of God: God wanted the salvation of all, not just of the Jews. In the last Troparion, that universal salvation of all in Adam is mentioned.

3E ~m—*— V— est a - byss of the earth, You broke the £ ¥ in- des-truc- ti - ble chains that kept the souls prisoners

friar~m— j cfr- of Ha - des; and on the third day You J J

rose from the tomb, as did Jo - nah from i the bel - ly of the whale. fr .J J. L J J J J I J - l- U

Glo- ry to Your ho - ly re- sur- rec- tion, 0 Lord! M w i ij j j ji f You are ri - sen ,0 Christ, and yet the tomb re- J- ‘ J J ^ J mained sealed as at Your birth the Vir - gin’s

25 $ J 11 m womb remained unharmed. And You have o - pened | i i i i i i ® — d — for us the gates of Pa - ra - dise. j U - i J . - J . j J J Glo - ry to the Fa - ther and to the Son and

to the Ho - ly Spi - rit now and al - m j j u - j - j - j j ways and for - e - ver and e - ver, a - men. j j | ini n t— wf----- *=»------* --- m--- m— w m 0 my Sa - vior, living and un- sac - ri - ficed 0 j -.-J- j J J -J -^

Vic - tim, as God You brought Your- self $ J m im j i J J freely to the Fa - ther. And You raised with

26 ^=M J-ii j j j J You A - dam, the fa - ther of us all, when

You rose from the tomb. $ j j J Christ is risen from the dead, and by His death i m i s i s ! — a He has trampled upon Death and has g i- ven

J ' i ' i i a i j life to those who were in the tombs. (3 times) J J J M ' I 1 s Ha- ving ri - sen from the grave as He fore-told,

Je-sus hasgrant-ed us e- ter-nal life i and great mer-cy.

27 (

Little Synapte

Dcacon:Again and again in peace let us pray to the Lord.

All: Lord, have mercy (after each petition).

Deacon:Help us, save us, have mercy on us and protect us, O God, by Your grace.

All: To You, O Lord.

Priest: For You are the King of peace and the Savior of our souls and we render glory to You - Father, Son and Holy Spirit - now and always and forever and ever.

All: Amen.

Kondaldon

J . 1 1 1 = i i i i n j sr * * " - * * ~ 2. Though You went down in the tomb, 0 im - mor -

..-j ■■■j=q=- 1 1 J J 4 = 4 = -gya— j*------J---M-J ---» ---* J ---J------

tal One, You o-ver-threw the po-werof

Ha des and rose vie - to - ri - ous,

28 p n s -i 'J t - t y , 0 Christ God. You greeted the ointment bear- i S i ■*— • — ing wo-men, say - ing: Re-joice! You gave

■o------m— m- peace to Your a - pos - ties, and to those

b J - - g who had fallen, re - sur - rec - tion.

Ikos

Priest: Before the break of dawn the ointment bearing women hastened to the Sun, who existed before the sun was made but disappeared for a while in the tomb. They were seeking Him as one would seek the light of day, saying to each other: ‘Come, friends, let us anoint with spices the body which is a source of life but is now buried, the Body which raised the fallen Adam but is now lying in the grave. Let us hasten to adore Him as did the wise men and offer Him our gifts of spices. He is now wrapped in a shroud, not in swaddling clothes. Let us cry out and say, 'Arise, O Master, who give to those who had fallen, resurrection."'

29 Seventh Ode - Canticle o f the Three Youths (Daniel 3:26-56): This is part of the prayer of the three youths in the furnace. Shadrach, Mesach and Abednego are Jewish exiles in Babylon. By God’s grace they have risen to positions of power. Trying to remain faithful to their relationship with God an their identity as part of the chosen people, they refused idolatry and participation in the materialism ( and the "world-view" in which they lived. This produced tension in their lives, leading ultimately to their being cast into the fiery furnace. From the midst of that "punishment" this prayer comes. In the Canticle, they acknowledge that all the suffering comes from their sinfulness.

If we experience pain in this world, a tension between what we are and what we are supposed to be, it is because we have introduced sin and evil into the creation. The dichotomy (sacred/secular) or schizophrenia is produced by us: we suffer because we must choose sides; but the "punishment", "exile" is caused by us originally, not by God. This is what the canticle says. The youths embrace the situation, remaining faithful to God, and the fire does not destroy them. Rather God appears with them in its midst and they are set free by the ordeal: not even the smell of the fire clings to them.

Synaxarion

On the Holy and Great Sunday of Pascha we celebrate the life bearing resurrection of our Lord, God and Savior Jesus Christ.

Christ, going down alone to the struggle with Hades, came forth again and brought with Him abundant spoils of victory. To Him be glory and power forever and ever. Amen.

Reader: Now that we have seen the resurrection of Christ, let us adore + the all-holy Lord Jesus, the only sinless One. We bow + in worship before Your cross, O Christ, and we praise and glorify Your resurrection, for You are our God and we have no other and we magnify Your name. All you faithful, come: let us adore + the holy resurrection of Christ; for, behold, through the cross, joy has come to the world! Let us always bless the Lord, let us sing His resurrection, for by enduring for us the pain of the cross, He has crushed Death by His death (three times).

Seventh Ode $ r~r r - r # He who had saved the young men from the fur - f J. U i J P ~d— w— w~P nace has suffered death for us as a mor -

jj 1 j 1 1 t tal man; and through His suf - fer - ing He clothed

—_X 9 ------U _____1-----___1------______1-----___1------______;-----r ------___I1—___ L_ h T7TVF m w -J r i r w -j ------u — j ------* — j _ j — j — L_j ------mor- tal man with im-mor- ta- li - ty: the only

30 In the Paschal Mystery, death is present as a reality in the cosmos... we caused it by introducing the dichotomy and schizophremia... we must live with what we created. Yet God joins us in the "fire" by His paschal mystery. He goes down into the fire (death) with us... He brings us through unscathed... not even the smell of corruption clings to us. Jesus went down into the fiery death and tomb. He shares our death. From the tomb He praises His Father (cf Psalm 118 which the lamentations in the Epitaphios service once accompanied, and later replaced). It is His prayer to the Father in the "furnace". He is answered in the Resurrection, and lifts us up out of the furnace with Himself.

j j j i a 1 m m blessed and most glo- ri - ous God of our $ fa - there. p m i i j & i ii

Glo-ry to Your ho-ly re- sur- rec- tion, 0 Lord!

ifczj'----- w— w J— Jv J J ------*=» H i i f e 1— The god - ly minded wo-men has - tened with myrrh f r f J i ' r ^ m m to You, 0 Christ. In tears they had sought You 'J J J as a dead man. But in joy they worshipped # m m You as the li - ving God, and proclaimed

the mys - ti - cal Pas - cha to Your dis •

31 The liturgical ode can be related to this. The Hirmos speaks of Christ’s identification with us in the furnace of death. We receive "unburnt" clothing of immortality in passing through... there is not even the whiff of death and mortality (See John 11:39-43). In the first Troparion, the women come as to a defeat at the "furnace" of the tomb... but they find instead the victory of Divinity: God meeting man in the furnace (see Daniel 3:91-95).

The second Troparion also talks about the destruction of that punishment to which we had condemned ourselves. The final Troparion points to the triumph of light over darkness, death over the tomb. It is a "bright night": night, which should show the triumph of darkness over light, has become itself changed into victory of light, like the furnace and the tomb.

ci- pies. Refrain: Glory to Your holy resurrection, O Lord!

- f c ------1— 1— 1— 1— 1------m . m * =m * -z.-----.... t1— f1— t r—— -gtyr______s ...* ' ~ W — J ------H— L-4- - f ------We ce - le- brate the very death of Death f 11 11 and the o - verthrow of hell, and the be - ginn

ing of a - no- ther life which is e - ter - nal.

J I r 6 1 Let us sing in joy to the Author of

these mar - vels: the on-ly bles-sed and most

g lo -ri-o u s God of our fa - there. m i; i j Glo - ry to the Fa - ther and to the Son and

32 t t t -M j -j ....I....i i r - T l to the Ho - iy Spi - rit now and &1 - j,>j j'j jj j i ways and fo r-e - ver and e - ver, a-m en. $ jj i 11 j n How ho - ly and most so - lemn- ly fes - tive J l ' ! I i m is this bright and sa-ving night! It heralds the J j, j j J i z f — glo - ri-ous day of the re-sur-rec -tion, i ♦ —• ---- in which the timeless Light shone forth bo - di - ly k J J from the tomb for all

t ~m—j tj r m j i Christ is risen from the dead, and by His death

33 ~ 0 ------V----V — He has trampled upon Death and has g i- ven

$ i 1 i J i i J --- 6)--- d ----- life to those who were in the tombs. (3 times)

1 1 J j J j m Ha- ving ri - sen from the grave as He fore-told, i-r-H-j-n $ ~ a — v — v — Je-sus has grant-ed us e- ter-nal life m m and great mer - cy.

Little Synapte

Deacon: Again and again in peace let us pray to the Lord.

All: Lord, have mercy (after each petition).

Deacon: Help us, save us, have mercy on us and protect us, O God, by Your grace.

34 Eighth Ode - Canticle o f the Three Youths (Daniel 3:57ff.): This hymn is the continuation of the praises and prayers of the three young men in the furnace, who went down into it by faith, and were joined by God who brought about victory over what should have been defeat. In this part, the whole creation is called upon to praise God from the midst of the fire.

Pascha marks a new creation, that is why the Gospel reading at the Divine Liturgy is the prologue of John... it is the beginning of a new creation, a passing through death to new life, abundant life, free and full life. All the cosmos is effected by it, since Christ in the tomb had assumed our nature, which in turn assumes the whole creation. His Resurrection is the resurrection of our nature, and thus of the whole cosmos, which is invited to pass through the paschal mystery and be recreated, set free (cf Romans 8:18-27).

All: To You, O Lord.

Priest: Blessed and glorified be the might of Your kingdom - Father, Son and Holy Spirit - now and always and forever and ever.

All: Amen. Eighth Ode $ J J J M This ho - ly and blessed day is the first of i ■ J r r J J J the week: the King and Mas-ter of all days, the

t im i i ; -•—«— —d — Feast of feasts and the Sea - son of sea - sons. P J J J On this day we - bless Christ for - e - ver and

e - ver. J Mil'll......

Glo- ry to Your ho - ly re- sur- rec- tion, 0 Lord! &> J J J J044..J Come, on this cho-sen day of the re - sur - rec -

35 The liturgical ode relates to this understanding of creation. In the Hirmos, Pascha is referred to as the great First/Eighth day, the basic Mystery we celebrate in all festivals and all seasons. As God finished the "first", broken creation on the sixth day, resting on the seventh (the Sabbath) - so He now begins: the new creation on the "eighth" day (the first of the new creation). We bless Christ continually since we are part of this new, ongoing creation. The last line even hearkens back to the recurring refrain in the biblical canticle... ail creation blessing God as it passes through fire and is "re-cast", "re-created" with Christ in His death/Resurrection.

The first Troparion speaks of the new fruit of the vine (See Matthew 26:29). Christ tells us that when we eat and drink with Him again after His Pascha, we are actually doing so in the new creation, the Kingdom. So, in each Eucharist, we are experiencing that newness and fulness of the true creation. Wine has always been a sign of rejoicing, a gift of God (cf Psalm 103( 104): 15), pointing to the inebriation in the Spirit which is poured out on us in the Kingdom (Joel 3:1-5; 4:17-18; Acts 2:13; Ephesians 5:18-20).

j j j tion, let us partake of the new fruit of

i - o -H-j J j J J the Vine Let us share in the re- joic— ing of

the king - dom of Christ, praising Him as -J/xs — — =4=*f----—--- — 1 --- —J—* ^ •—J God for - e -ver and e - ver. -j , - t iiil——J- We bless the Lord: Fa-ther, Son, and Ho-ly Spi - rit_ ij fel«]r—d J 1 J Jj=JT J"l'—j' -A... | [ _ i Lift up your eyes, 0 Si - on, round a - bout: #F=r I- -J | = -Ql-- J- J J— —J—^—J- +-V J see the re - turn )f your children. From the

l I 1=1- -i i 1 i -+^—f-

north and the south, from the east and the west

36 The second Troparion is taken from Isaiah 60. It refers to the "new Zion", the new People of God, re created and reassembled after the exile. Passing through Pascha, the Church emerges as the Mother of the new creation, rejoicing in the children bom again, freed from death, filled with light. They assemble like stars...referring back to God’s promise to Abraham (Genesis 15:5; 22:17) fulfilled in Christ, who by His Paschal Mystery becomes the new head and Father of the recreated human race.

The last Troparion of the eighth ode normally refers to the Trinity, since it goes with the verse of the Canticle, "We bless the Father, the Son, etc..." Here it refers to baptism, our entering into the "name" of the Trinity, being re-created by passing through Christ’s death, dying and rising again.

$ J J r H - J they as - sem - ble like stars gui - ded by ij.-J-.i-j .j-• J 0 _E*------» ----- God to bless Christ in you for - e - ver ^ J Jjj and e - ver. now and al -

waysand for-e - ver and e - ver, a-men.

Fa-ther al - migh - ty, Word, and Spi - rit;

one nature in three per -sons, supreme sub-

—P"------1------r— j------1 1 ■■4 - i- 1 1 1 i T7T\v ^ — s 31 l.l s1 m II -j---- m1---- ______•____m______J.___# ______+ '"

stance, supreme di- vi - ni-ty: in You have

-9— I 1= 1 I : 7 I “I-----1------1--- I I I 1 BHg. » - g "1» _' 1 "____J1___ —y* ------—— “ — - — 4 we been baptized and You do we bless for - e -

37 ver and e - ver.

A i . I i 4- 11111 — A—J—J—J— Christ is risen from the dead, and by His death 1 l 1 k|.| ...... 1... r j * - * * j j He has trampled up-on Death and has g i- ven

- H r - -si— J ---- U------life to those who were in the tombs. (3 tim es)

-A ...i T-j .....H "' r1~ i i i 1 i - y ■ J=^M J -J...... = Ha- ving ri - sen from the grave as He fore-told,

A ' ■ , , I F = f c = F = ■i J i yj j -j—j—J ------nJ— Je-sus has grant-ed us e - ter-nal life ~A "i J i i i=fl= 4 —*—c~-- • J— ^— and great mer-cy.

Little Synapte

Deacon:Again and again in peace let us pray to the Lord.

All: Lord, have mercy (after each petition).

38 Ninth Ode - Canticle of the Theotokos (Luke 1:46-55): Mary’s Canticle is the hymn of the Church... she is the prototype of the Church, Virgin and Mother. She is the womb of God, the place where God becomes present in the creation, the "locus" of the union of heaven and earth. All that Mary is, the Church is to be: the Virgin Bride and Mother of the new creation, giving her own flesh to it. We always sing it as Church, knowing that we have been chosen and set aside for her vocation... knowing that we are "blessed" forever because of God’s activity in us.

The liturgical ode continues that theme. The Hirmos refers to Isaiah 60, again, mentioned in the last ode. We are the new Jerusalem, the new Mother of the recreated nations. Christ is hailed as the true and new Pascha, the authentic Passover Lamb. By His Blood, we are marked, delivered, passed safely through water and given a promised Land. In partaking of Him we have a true communion of life with God and each other... we have the new and eternal covenant prefigured by the old.

Deacon:Help us, save us, have mercy on us and protect us, O God, by Your grace. Remembering our all-holy, spotless, most highly blessed and glorious lady, the Theotokos and ever-virgin Mary, with all the saints, let us commend ourselves and one another and our whole life to Christ God.

All: To You, 0 Lord.

Priest: For Your name is blessed and Your kingdom glorified, - Father, Son and Holy Spirit - now and always and forever and ever.

All: Amen.

Deacon:Let us magnify with hymns the Theotokos, the Mother of light!

Ninth Ode I J I I J

v. Mag- ni - fy, 0 my soul, the life- gi- ving Christ,

who on the third day has ri - sen from the dead. i mr J- J m r. 1 Shine, shine, 0 new Je - ru - sa- lem! For the

n -----1----kj----- j_ — ------H — H — 1— H r - r __m-__m__jLnrjir i__r * .... __1___..m.1__ . 1 na/... —______i-l i ~ .... glo-ry of the Lord has shone up-on j J —* ------* ----3 7 —• ------You. Re-joice and be glad, 0 Si - on, and

39 «> i? 1 1 j j a j j J i you, 0 pure one, 0 Mo - ther of God, ex -

J HI | i jn35 ij j.h.

ult in the resurrec - tion of your Son. j j j j mg v. Mag- ni - fy, 0 my soul, the One who wil m ± _ __V--- W--- ling- iy suf - fered and was buried and a I n 111 M rose on the third day. r J Shine, shine-

$ j j j jj * •" e» r. Christ is the new Pass- o - ver, the sac — ri —ficed

-Q- — H — 1—i—h------1--- — — —^ — f m v -J ^ 1 P J __-1I_ -M _ _m m ** 9 1 1 — Vic - tim: the Lamb of God who takes a - way

) the sin of the world.

40 The third verse refers to Christ’s sweet voice making a promise (Matthew 28:20). The Paschal Mystery puts Christ into a new relationship with us and the cosmos. He is our true Self... He is the Image and Likeness of God, the true Son by Essence. We are the image and likeness of God, sons by adoption... He is our true Self, at the very center of our being, and thus never absent from us. His Resurrected body, assuming the whole creation, puts Him into intimate contact with the whole of the cosmos... it subsists in Him (see John 1:1-4; Col. 2:9-15; esp. Col. 1:15-23). Another refrain speaks of Christ as the Wisdom and Word of God (cf. 1 Cor. 1:22-31) who allows us to partake of the newness of His Kingdom (cf. Col. 1:13-14; Eph. 1:3-10; 2 Peter 1:10-11).

p m ~m---- -— • —»-m r. 2 How noble! How deaiT How sweet is Your di - vine l A lijlpplilllll voice! For You have made us a truthful

ifiH pro - mise, 0 Christ, to a- bide with us for $ I I M II | I | . It ' I e - ver and e - ver. And we the faith - J J I I I IJ J .± M ful, holding on - to this pro - mise as to an

r. M a-ry Mag-da-lene ran to the grave

and she saw Christ and spoke to Him as to the

41 m gard’- ner. r. 2 How noble, how dear... f j j Ji j j i n n s v. Mag- ni - fy, 0 my soul, the might of the God i head; one in three Per - sons and un - di - vi - ded.

j jj r. 3 0 great and all ho - ly and true Pass- o - ven PPP 0 Christ, Wis- domand Word and a j j i i j i ,i a =a=t

Po - wer of God! Grant us to par-take of You j j j j

more per-fect- ly in the e - ver- last- ing day

& of Your hea - ven - ly kingdom.

42 fr-j J-J-U-4- 1- U J J .J i

v. Re-joice, 0 Vir - gin, re-joice! Re-joice, 0 bless- 4 ^ U U - U _ J W--- w sed one! Re-joice, 0 glo - ri-ous one! For your # Son has ri - sen from the tomb on the

third day. r.3 0 great and all ho - ly... j j j j j jj j ,i j

K ata- The an-gel cried out to the one who is full basis f - - 1 11 ^ 11 g ! I ' " of grace: Hail, 0 im - ma - cu-late vir-gin!

Hail! a-gain: for your Son is ri

—7 ------.I J-----cJ—J JL—J m ' ■ 6 sen from the tomb on the third day.

43 $ JJ.l f J J I J Jj p ^ l r. 1 Shine, shine, 0 new Je - ru - sa- lem! For the Ipill ^ p J. J | j . J J zJU_ glo-ry of the Lord has shone up-on t ±jbU,L-L-J i £ You. Re-joice and be glad, 0 Si-on, and

^ rj- p J J j you, 0 pure one, 0 Mo - ther of God, ex

ult in the re - sur-rec - tion of your

■W- Son.

J f y ..V -■T ■ j ■ j — r - i ~ •.... j- r - i .... ------J---J------■--- 6F----- ~m------*— — :------Christ is risen from the dead, and by His death

• f r - - J [ — p=i - J - J j = d —■J » —• —" He has trampled upon Death and has g i- ven

44 )

t i i i i i ~& — d ■■ life to those who were in the tombs. (3 tim es) j-j-j. J J j J -iH -Hi! Ha- ving ri - sen from the grave as He fore-told,

■) Je-sus has grant-ed us e - ter-nal life

and great m er-cy. Little Synapte

DeaconrAgain and again in peace let us pray to the Lord.

All: Lord, have mercy (after each petition).

Deacon: Help us, save us, have mercy on us and protect us, O God, by Your grace.

All: To You, O Lord.

Priest: For all the powers of heaven sing Your praise and we render glory to \ You - Father, Son and Holy Spirit - now and always and forever and ever.

All: Amen. 45 Exapostilarion - Wonderful allusions to the imagery of the Old Testament, and their fulfillment are made here. Christ fell asleep on the tree: making us think of the first Adam fall asleep under the tree (Gen. 2:21). From the side of the sleeping first Adam came Eve...the Mother of the living, life. From the second Adam’s opened side, as He slept in the tomb and on the Cross, came the Church, the new Eve, the new mother of the Living (prefigured by the Virgin). Christ becomes the Bridegroom of the Church; in our union with Him, we become truly the mother of life. The first Adam fell asleep in death; the second Adam, Christ, arose from that sleep, and aroused the first Adam and the whole human race from it, thus providing a "passing over" from death to life and salvation for the whole cosmos.

Exapostilarion

2. You fell a- sleep in Your bo - dy, 0 r~ T ' r t'"T- g j King and Lord of all . mankind. Then J ' j J

You rose on the third day, raising

m J J j J j g l s a i 7 * A- dam from cor - rup - tion and des -troy-ing p E p p j l ..i-i-J J J J -f— J |°

Death: You the im-mor- tal Pass- o - ver ■ j. j j j J--j - j

and the sal- va- tion of the world. ( three times) Ainos (First Tone) if j ^ L Let ev’ ry thing that has breath praise the j j M J ,1- J - J 3 J 3 J J .i J„

Lord. Praise the Lord from the hea - vens, praise

- 46 The Praises - In Orthros, if timed correctly, the Praises (Ainos) were sung by the people as the light of the risen sun flooded the church building (and the whole world), driving out the last shadows and vestiges of the dark night. In itself, the Ainos is always a sign of the Resurrection. Today especially, the psalm verses and liturgical verses reflect on the mystery. They are the stichera sung every Sunday on which the First Tone of the Oktoechos is prescribed.

m j - i j j j j j j Him in the heights; to You be - longs praise,

0 God. Praise Him, all you His an - gels,

- J h f 1— 1— i— h ------— 4— H — r—1— 1— Y ^ m m -j m " w n i --- r rw— 3"m t------— r — r---- ” - m------3 r—--- U ...... 1 u — ^ praise Him, all you His pow - ers: to You be - P longs praise, 0 God. i j j u-LUj-U-i-u Praise Him in His mighty deeds, praise Him for the full- | j J k p ness of His m a-jes- ty. Reader: O Christ, we sing a hymn of praise to Your passion and we glorify Your resurrection. ft j m j ji Praise Him with the blast of the horn, praise Him with “ZAxtv UP—--- I------—1- —r - r —*■ —*1 " cJ the harp and zi - ther. 47 Reader: O good One, who suffered crucifixion for our sake, destroyed Death and rose from the dead, establish Your peace in our life, for You alone are almighty.

^ u 1 1 11 ______h-T—1___ nL—M ■-! ----- f?--- d ------* --- J --- m--- d ------Praise Him with tim - brel and cho - rus, praise i a i n Him with strings and pipe.

Reader: O Christ, who by Your resurrection despoiled Hades and raised us from Death, make us worthy to praise You and glorify You with pure hearts.

___—U 9______t —L R ____ —1—I—______— —______I— — H—______H—_____ lH— \r m ~ « r i _J J -J r—=------^------TT3------iLli------—------d ------d ------*------a------d J L ------2------Z -*— Praise Him with resounding cym - bals, praise i Him with cym- bals of ry, may ev' ry

thing that breathes praise the Lord.

Reader: O Christ, we sing a hymn of praise to You and glorify Your holy condescension. You were born of the Virgin without being separated from the Father. You suffered in the body and accepted crucifixion of Your own free will. You rose from the tomb as from a wedding chamber to save the world. Glory to You, O Lord.

48 Paschal Stichera - This liturgical unit is a combination of verses from psalm 24 (fulfilled in the paschal mysteiy - see 2a above) and liturgical verses reflecting on the mystery. The reflection begins by speaking of a "new, noble, holy, blameless, glorious" Passover. Whenever the people of the Old Law celebrated the annual Passover (Pascha) it was with a bittersweet sense of longing. They remembered the Exodus deliverance, felt its power in their lives, yet strained forward to an ultimate fulfillment Later renditions of it ended with "Next year in Jerusalem!", a poignant wish for, a straining toward the fulfillment.

In the Resurrection of Christ, that fulfillment has been given and achieved. Thus our Passover is the realization of all that generations have yearned for... it is not a mystic "type" but a present reality. The longing for Paradise (full communion with God and each other, the destroying of shackles and bonds), which could never be achieved by mankind on its own, is now suddenly and freely bestowed as a gift.

Pascb&l Sticben (fifth tone)

r i t e Let God arise and His enemies will scatter; and those who hate Him will flee before Him. $ L J .J . J J. m JI r i - i j

Our Pass- o - ver, Christ the Re - dee - mer, is ::•F P---J J j=4■ F~—1 | = # = 4-—P—P—*—2—d— ) revealed to us today as a no - ble Pass - o - l j —i — j J - H - 1 " i | d—d—d 0 d=Jz J + " & ver. This is a new and ho - ly Pass- o - ver,

a mys - ti - cal Pass - o - ver, a blameless j p - J - j r i f l j j i

Pass- o - ver, a glo - ri - ous Pass- o - ver,

P b 1 I--T-1 1 — ^ u -Jit DTD ttt__:_m.l______I- —1 ~1 1----- 1 1 ^ I » -1 ------— -m ^ J . ^ ------a P ass-o -v er for the faith-ful, a ij1/ ,-J J J J J j J J J-p j*

\ Pass - o - ver that o - pens for us the gates of

__ A V W1_____------____1------A( i------______1------L_b — ------M — 1— 1— I— r r n v ' m ^ m — 3 — —— m . w — -W ------M — * ------pa - ra - dise, a Pass- o - ver that sanc-ti - fies 49 The next verses speak of the myrrh-bearing women. These are the first "witnesses" of the risen Lord. By their loving fidelity, they did all that was possible to be with the Lord... even if it meant only an attempt to go and complete the funeral rituals. They knew that a heavy stone lay between them and the body of the Lord, yet in their love they did the best they could. The apostles, meanwhile, were hiding in the upper room in despair, paralyzed by fear.

The women’s fidelity and efforts were rewarded. The Lord Himself removed the obstacles and stood before them. They experienced Him as risen because they had reached out to Him. Because of this experience, they are then made the first real "apostles" (one who are sent with the authority of the sender to bear official messages with power). They are commissioned to go and announce the Gospel (the Good News of the Resurrection and its effects). They could only receive this commission because they had experienced the risen Lord.

w all be - lie - vers. .s J # As smoke vanishes, so let them vanish and melt as wax before the fire. J J JJ J J i J r J J J

Come back from what you have seen, 0 Wo-men, her-alds I J lJ M i of good ti - dings, and say to Zi - on:

“Ac-cept from us the joy- ful an - nouncement of j ' i i i " • i i i i i 1

the re - sur - rec - tion of Christ. 0 Je - ru - J .J. rp r. j* i

sa-.lem, re-joice! Ex - ult! Leap for joy, for p J J.'.J J J J =

you have seen Christ the King coming out of the

f e L u j j j jjJ-n j

tomb as fair as a bride - groom.”

50 In this way, the myrrhbearers are "types" of the Church and all Christians. We are to reach out to the Lord the best we can... we must truly experience Him ourselves... only then do we have "Good News" (Gospel) for the world that is truly empowered. Part of the problem of the Church today is that we weakly proclaim as Good News something that we have never really experienced in our own lives... because we do not reach out enough with loving fidelity and surrender to the Lord. Thus our proclamation lacks the transforming power it could and should have... and the world is not impressed. The last verse before the Doxastikhon repeats that this Passover, if experienced, will fill us with joy and power, a power that breaks all divisions and obstacles. If we haven’t experienced it, we have no "happy news".

° So do sinners perish before God; but let the just exult with joy be - fore Him. J J pjpEEp When, ear- ly in the mor- ning, the ointment bear- j j j j_j j j-j

ing wo-men stood be-fore the tomb of the Gi - -Jh - j j j-J j j

ver of life, they saw an an - gel sit - ting

on the stone and he spoke to them, say - j|i= J i J-

ing: ''Why do you . seek the Li-ving if/ J ij-#j t i ppii One a-mong the dead? Why do you mourn y jj ; -jzH ■ j j

as if the In -c o r-ru p - ti- ble One had

— PhHh - 1 - i —------U r______— H____— J 1— T- —------— 3 I------— 3 I------—3[— ------■ J f h F .-----jr. —TT ------m ------m ------suffered cor - rup - tion? Go to His dis - ci- 51 -- -j} ; b --- 1---1---1- - 'r r n v ...^ " m___—-1pi* ___ ih ____— I—— . —__ —wri-j-_m _i m_ ■■ W ...... H—.... ■ pies and proclaim that Christ has ri - sen from

the dead.

a y — * This is the day the Lord has made: let us be glad and re-joice there-in. i r r J - J - J J J J J J J J_ A glo - ri - ous Pass- o - ver has shone upon

, J ,

us: a Pass- o'- ver of the Lord, a Pass-o- ver

..j j j j | j j j j

per - feet- ly hon'-ra- ble. Let us then em-

brace one a - no - ther with joy: 0 what a p r r j j i j j j - j - j i Pass - o - ver de - li-ver- ing from sor - row! f e 1 J -J - U ± ± J I J M For Christ, coming out of the tomb as from a

52 p j j j j_j j ' j j .n i n b ri-dal cham-ber, fills the wo - men f u - u - r r J with joy by tell- ing them to bring this happy news i .j J j. j

to the dis- ci - pies. P J | J jJ-j-J

Glo ry to the Fa - therand j V - j —iS

to the Son and to the H o- m ly Spi rit; now and f in J ■ J i J ; al - ways and for e - ver and

~w' ^ m ■i ver, a - men.

53 The Doxastikhon and Paschal Kiss - The Paschal kiss is important in this service. The biggest proof of the power of sin is the presence of divisions in the world. Sin always leads to divisiveness: the ultimate of which is death, the separation of body, soul and spirit. The sign of victory over sin is union and communion. Thus the giving of the paschal kiss is a sign that we share in the victory over sin and death, i.e., victory over "dis-communion". The risen Christ grants us a share in His victory, we live the very life and love of God; and that love dispels all dissensions and hatreds.

During this hymn the clergy and people come forward to kiss the Holy Gospel, the icon o f the resurrection, and each other. They greet each other by saying:

Christ is risen! He is truly risen!

jrj-rt-j-j-f? .u-f? i m

To - day is the day of the re - sur- rec-

A U" t -i— r— —4—i—n—Ft—f—i Utl______1___I____ "W ' m m tion: let us glo - ry in this feast

. | p— ------_/ _U____ I____kJ*__ 1 ______a . ______1______4 — ■ "S-

and em - brace one a -

# J J -J '-pd J

all things to those who hate

54 Resurrection Homily - This Paschal homily of Chrysostom was once a major event in the service. It was not "read", but "proclaimed"! The people took an enthusiastic part in it. It is almost like the first proclamation of the Good News made by the whole Church, made present in the community. The whole community begins to announce the Gospel. The priest enthusiaticaliy intones the homily...the people interject "He is truly risen..", "Amen..", etc., underlining the importance of what is being proclaimed... it is their proclamation also. We begin by proclaiming the Good News to one another as Church... and break forth to the four comers of the world with the news.

Notice, too, what is being said. Redemption has come, not by our efforts (our programs, policies, works...not even by our keeping of the fast)... it is a free gift, unexpected, glorious ("grace"). All we can do is to receive it thankfully and joyfully. It is not just for us, but for the whole of the cosmos.

0 .... j b = 1 ~ -£=>-----— n - \ - r/rvk’ i m * ^ -J — ------—f ■ i— »- - us.* And let us all sing to - geth

—/ — ------H — h—« — f - — — H — f— r / _cJ.___ __W_mL__q 1 W__ -1 M --23=-- ■ Irf ■ " W — M ——---- “——------en ( ) Christ is ri - sen from the dead, Chris - tos s - nes - ti ek nek -ron, — ^ — f— (h — j— |-H— H ——— H- TT— ') rn\v " ^ ^ _"J _ ■ - yj _ • r ------^ “ --- 6 ---“ ------<=A— and by His death He has trampled up - on ths-ns - to ths - ns - ton ds - tee -

- h — h - h - H - —_a __ J. J__ - i___ — __1 — — |— 1— — -W ------——H —1------^— Death, and has gi ven life sss, ksi tis en dis mnee-mss! -j-j-4 j j-ia = Eg

to those who were in the tombs. zo- een khs-ri- ss - me - nos.

A t the end, the priest reads the Resurrection Homily o f St John Chrysostom.

55 The Divine Liturgy - The Liturgy today, and every Vespers, Orthros and Liturgy during the whole of this New Week and on the Leave-taking includes an initial solemn incensation of the holy table. The holy table symbolically is the "tomb" of the Lord. From that tomb flows life for the world: a paradox that a tomb is the Source of Life for all.

3. The Divine Liturgy

Immmediatefy after"Blessed is the Kingdom...”, the singing o f ”Christ is risen” with the verses, page 3 above, is repeated, as at the beginning o f Orthros.

First Antiphon

Reader: Shout joyfully to God, all you on earth. All: Through the prayers of the Mother of God, O Savior, save us. Reader: Sing praise to the glory of His name; proclaim His glorious praise. All: Through the prayers... Reader: Say to God, "How tremendous are Your deeds! For Your great strength Your enemies fawn upon You." All: Through the prayers... Reader: Glory... Now... All: Through the prayers...

Second Antiphon

Reader: May God be propitious to us and bless us; may He let His face shine upon us and have mercy on us. All: O Son of God, who are risen from the dead, save us who sing to You, alleluia. Reader: May Your name be known upon earth; among all nations Your salvation. All: O Son of God, who are risen from the dead... Reader: May the peoples praise You, O God; may all the peoples praise You. All: O Son of God, who are risen from the dead... Reader: Glory... Now... All: Only begotten Son...

Third Antiphon

Reader: Let God arise and His enemies will scatter and those who hate him will flee before Him. All: Christ is risen from the dead and by His death He has trampled upon death, and has given life to those who were in the tombs. Reader: As smoke vanishes, so let them vanish and melt as wax before the fire. All: Christ is risen from the dead.!.

56 Reader: So do sinners perish before God; but let the just exult with joy before Him. All: Christ is risen from the dead... Reader: This is the day the Lord has made; let us be glad and rejoice therein. All: Christ is risen from the dead...

Entrance Hymn p j j j j j i i n n i 2. In your as- sem-blies bless the Lord our God,

J J ^ J PP from the springs of Is - ra - el. 0 Son.. The Troparia

Christ is risen... (three times) The Hypakoe (Mary and her companions..., page IS) The Kondakion (Though You went..., page 30)

Instead of the Trisagion we sing"All o fyou who have been baptized..."

Protdmenon (Tone Eight)

W—* & This is the day the Lord has made; let us

be glad and re-joice in i t

57 Reader: Give praise to the Lord for He is good; for His mercy endures forever. Alt This is the day... Reader: This is the day the Lord has made: All: Let us be glad and rejoice in it.

Alleluia (Tone Four) v. You shall arise and have mercy upon Sion: for the time to pity her, the right time, has come. v. The Lord has looked down from heaven upon all the sons of men.

Instead o f "It is truly right..”, we sing the Katabasia o f the Ninth Ode, "The angel cried...", page 45).

Koinonikon

L Re ceive the bo - dy, the bo -

dy of Christ, and drink from the

58 The Paschal Blessings - At the end of the service two types of blessings have become customary. In the A first (eggs, meat and cheese) we bless the principal foods proscribed during the Great Fast. In the ‘Southern’ Churches, it is chiefly eggs which are blessed as sign of the life-giving tomb of Christ. The Slavic Churches bless all these foods, usually brought in the "Easter baskets" of the faithful.

The second blessing is that of the A rtos or Paschal Bread. This loaf of bread represents - like the Eucharistic Lamb - Christ the Victim-Priest. It is generally kept on an analogion in the church throughout the New Week to represent the presence of the risen Christ. It is eaten after the Liturgy on Saturday.

The troparion ”Christ is risen..." is sung: a) Instead o f "We have seen the true light...” b) Three times, instead o f"Blessed be the name o f the L o rd .”

It has become customary to conclude with one or more o f the following blessings.

Blessing of Eggs (and Cheese)

Let us pray to the Lord. O Master, Lord our God, Creator and Maker of all things, bless (this cheese and) these eggs, and preserve us in Your loving kindness; so that, as we partake of them, we also may be filled with Your gifts which You bestow in Your unspeakable goodness. For Yours is the kingdom and the power and the glory - Father, Son and Holy Spirit - now and always and forever and ever. Amen.

Blessing of Meat

Let us pray to the Lord. Look down, Lord Jesus Christ our God, upon this meat and sanctify it as You sanctified the ram which the faithful Abraham offered to You, the lamb which Abel brought as a burnt-offering to You, and the the fatted calf which You commanded to be slain for Your son who had gone astray and had returned to You; so that, even as he was counted worthy to enjoy Your good things, so may we also enjoy these things, sanctified and blessed by You for the nourishment of all. For You are our true nourishment and the Giver of all good things, and to You we render glory, with Your eternal Father and Your all-holy, good and life-giving Spirit now and always and forever and ever. Amen.

Blessing of the Artos

Let us pray to the Lord. Omnipotent God, ALmighty Lord, who, upon the exodus from Egypt and the liberation of Your people from the bitter bondage of Pharaoh, commanded through Your servant Moses that a Lamb be slain, foreshadowing Your beloved Son, Our Lord Jesus Christ, the Lamb which was freely slain on the cross for our sake, taking away the sins of the whole world: now, we humbly entreat You, look upon this bread, bless it and sanctify it. We, Your servants

59 offer it before Your majesty on this most radiant, all-glorious and saving day of Pascha, commemorating the glorious resurrection of Your Son, our Lord Jesus Christ through whom we have received freedom and release from the eternal works of the Enemy and the indissoluble bonds of hell. Grant that we who offer it and all who shall kiss it and taste of it, may be partakers of Your heavenly blessing. Rout out from us as well all sickness and infirmity, granting health to all. For You are the source of blessing and the bestower of health and to You we render glory - to the eternal Father, with Your only begotten Son and Your all-holy, good and life-giving Spirit - now and always and forever and ever. Amen.

After the dismissal we sing "Christ is risen" three times and conclude with the Paschal proclamation as at the end of Onhros.