Pentecostarion
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The Angel Cried out (1887) | Angel Vopiyashe 2:57
PYOTR ILYICH TCHAIKOVSKY (1840–1893) All-Night Vigil, Op. 52 (1881) An Essay in Harmonizing liturgical chants Vsenoshchnoye bdeniye Opït garmonizatsiy bogosluzehbnïh pesnopeniy 1. Bless the Lord, O My Soul | Blagoslovi, dushe moya, Ghospoda 6:48 2. Kathisma: Blessed is the Man | Kafizma: Blazhen muzh 3:20 3. Lord, I Call | Ghospodi, vozzvah 0:58 4. Gladsome Light | Svete tihiy 2:25 5. Rejoice, O Virgin | Bogoroditse Devo 0:44 6. The Lord is God | Bog Ghospod 1:02 7. Praise the Name of the Lord | Hvalite imia Ghospodne 4:00 8. Blessed Art Thou, O Lord | Blagosloven yesi, Ghospodi 4:29 9. From My Youth | Ot yunosti moyeya 1:42 10. Having Beheld the Resurrection of Christ | Voskreseniye Hristovo videvshe 2:14 11. Common Katavasia: I Shall Open My Lips | Katavasiya raidovaya: Otverzu usta moya 5:17 12. Theotokion: Thou Art Most Blessed | Bogorodichen: Preblagoslovenna yesi 1:21 13. The Great Doxology | Velikoye slavosloviye 6:40 14. To Thee, the Victorious Leader | Vzbrannoy voyevode 0:55 15. Hymn in Honour of Saints Cyril and Methodius (1885) | Gimn v chest Sv. Kirilla i Mefodiya 2:44 16. A Legend, Op. 54 No. 5 (1883) | Legenda 3:12 17. Jurists’ Song (1885) | Pravovedcheskaya pesn 2:02 18. The Angel Cried Out (1887) | Angel vopiyashe 2:57 Latvian Radio Choir SIGVARDS KĻAVA, conductor he Latvian Radio Choir, led by Sigvards Kļava, presents a second album of sacred works by TPeter Tchaikovsky for choir. As with the first, its centrepiece is an extensive multi-movement composition – in this case, the All-Night Vigil. -
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). -
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. -
Matins of Great and Holy Saturday (Friday Night)
Matins of Great and Holy Saturday (Friday Night) The priest, vested in a dark epitrachelion, opens the curtain, takes the censer, and begins: Priest: Blessed is our God always, now and ever and unto ages of ages. Reader: Amen. Glory to Thee, O God; glory to Thee! While the following prayers are being read, the priest censes the altar, the sanctuary, and the people. Reader: O Heavenly King, the Comforter, the Spirit of Truth, Who art everywhere and fillest all things, Treasury of blessings, and Giver of Life, come and abide in us, and cleanse us from every impurity, and save our souls, O Good One. Holy God, Holy Mighty, Holy Immortal, have mercy on us! (3) Glory to the Father, and to the Son, and to the Holy Spirit, now and ever and unto ages of ages. Amen. O most-holy Trinity, have mercy on us. O Lord, cleanse us from our sins. O Master, pardon our transgressions. O Holy One, visit and heal our infirmities for Thy name’s sake. Lord, have mercy. (3) Glory to the Father, and to the Son, and to the Holy Spirit, now and ever and unto ages of ages. Amen. Our Father, Who art in heaven, hallowed be Thy name. Thy Kingdom come. Thy will be done, on earth as it is in heaven. Give us this day our daily bread, and forgive us our debts as we forgive our debtors, and lead us not into temptation, but deliver us from the evil one. Priest: For Thine is the Kingdom, and the power, and the glory of the Father, and of the Son, and of the Holy Spirit, now and ever and unto ages of ages. -
The Service of Matins
eMatins powered by AGES The Service of Matins Sunday, April 16, 2017 Pascha Katavasias of Pascha Text in English Sources VPA Copyright © 2016 by Virgil Peter Andronache SD Copyright © 2016 by Fr. Seraphim Dedes GOA © The Greek Orthodox Archdiocese of America HC Liturgical Texts courtesy and copyright of Holy Cross Press, Brookline, MA JMB Copyright © 2015 by John Michael Boyer EL Copyright Archimandrite Ephrem © NKJV Scripture taken from the New King James Version™. Copyright © 1982 by Thomas Nelson, Inc. Used by permission. All rights reserved. OCA Copyright © 1996–2015. All rights reserved. JR Copyright © 2014 by Fr. Juvenaly Repass RSV Revised Standard Version of the Bible, copyright © 1946, 1952, and 1971 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved. SAAS Scripture taken from the St. Athanasius Academy Septuagint™. Copyright © 2008 by St. Athanasius Academy of Orthodox Theology. Used by permission. All rights reserved. Disclaimer The translation, rubrics, Greek and English texts are for the purposes of worship only and is subject to change without notice and should not be construed as a commitment by the authors, translators, developers, and personnel associated with its publication. Every effort has been made to make this booklet as complete and as accurate as possible, but no warranty of fitness is implied. Published in the United States of America: May God bless our country. All rights reserved. This booklet and the materials contained within it remain the property -
Liturgical Architecture: the Layout of a Byzantine Church Building
Liturgical Architecture: The Layout of a Byzantine Church Building Each liturgical tradition has its own requirements and expectations for the liturgical space; here, we will look at the St. Nicholas Church building and its symbolism in the Byzantine tradition. The nave The most ancient plan of Christian architecture is probably the basilica, the large rectangular room used for public meetings, and many Byzantine churches today are organized around a large liturgical space, called the nave (from the Greek word for a ship, referring to the ark of Noah in which human beings were saved from the flood). The nave is the place where the community assembles for prayer, and symbolically represents the Church "in pilgrimage" - the Church in the world. It is normally adorned with icons of the Lord, the angels and the saints, allowing us to see and remember the "cloud of witnesses" who are present with us at the liturgy. At St. Nicholas, the nave opens upward to a dome with stained glass of the Eucharist chalice and the Holy Spirit above the congregation. The nave is also provided with lights that at specific times the church interior can be brightly lit, especially at moments of great joy in the services, or dimly lit, like during parts of the Liturgy of Presanctified Gifts. The nave, where the congregation resides during the Divine Liturgy, at St. Nicholas is round, representing the endlessness of eternity. The principal church building of the Byzantine Rite, the Church of Holy Wisdom (Hagia Sophia) in Constantinople, employed a round plan for the nave, and this has been imitated in many Byzantine church buildings. -
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. -
THE LITTLE HOURS As Served on Weekdays of the Great Fast and Holy Week ~ 2 ~
THE LITTLE HOURS As served on weekdays of the Great Fast and Holy Week ~ 2 ~ ~ 3 ~ Contents Forward 4 Praying the Psalms 5 Praying the Hours without a Priest 5 First Hour 7 Third Hour 14 Sixth Hour 21 Ninth Hour 29 Appendix A: Texts/Readings from the Triodion 36 Appendix B: Charts for Kathismata 78 Appendix C: Troparia/Kontakia for Sunday/Saturday 81 Appendix D: Troparia/Kontakia of Feasts 86 ~ 4 ~ Forward This book was originally inspired by the daily celebration of the Sixth Hour during the Great Fast at the Chapel of Saints Joachim and Anna at the Metropolitan Andrey Sheptytsky Institute in Ottawa. While the service was celebrated prayerfully and with only a few abbreviations, the need for worshippers to use several books hampered participation in the service. To solve this problem, a book was eventually created containing the text of the Sixth Hour for weekdays of Lent along with an appendix with the propers for each weekday of the Lenten season. This book continues to serve the Institute well. Having left the Institute, I realized that a more comprehensive book of the Little Hours might be useful for clergy and laity who are forced by circumstance to pray the Divine Praises in private, as well as for parishes and chapels where these services are prayed in common. Thus I added the other Little Hours (the First, Third, and Ninth) to the original book, so that a broader selection of the daily office can be prayed. I also added the text of the Old Testament prophecies, so that the lack of a Bible or Prophetologion would not impede the proclamation of scripture. -
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. -
THO 3347 Byzantine Liturgy of the Hours and Liturgical Year Winter 2015, Thursdays 17:30-20:30, Room 1141
1 THO 3347 Byzantine Liturgy of the Hours and Liturgical Year Winter 2015, Thursdays 17:30-20:30, Room 1141 Professor: Fr. Michael Winn Office Phone: 613-727-1255, Cell Phone: 613-894-5833 Email: [email protected] (please use only this email address for this course) SYLLABUS January 15, 2015 Introduction; Distribution of Syllabus, Course Overview Class 1 January 22, 2015 Byzantine Liturgy of the Hours I Class 2 Anthropological, Sociological, and Psychological Issues; Related to the Celebration of the Hours Reading: George Guiver, Company of Voices: Daily Prayer and the People of God, 3-45. January 29, 2015 Byzantine Liturgy of the Hours II Class 3 New Testament, Pre-Nicean, and Patristic Heritage; History of the Byzantine Office in Particular Reading: George Guiver, Company of Voices: Daily Prayer and the People of God, 49-114. Supplemental Reading: Robert Taft, The Liturgy of the Hours in East and West, 3-29, 273-291. READING QUIZ #1 will occur at the beginning of this class. February 5, 2015 Byzantine Liturgy of the Hours III Class 4 General Theology of the Liturgy of the Hours Reading: George Guiver, Company of Voices: Daily Prayer and the People of God, 149-200. Supplemental Reading: Robert Taft, The Liturgy of the Hours in East and West, 331-373. February 12, 2015 Byzantine Liturgy of the Hours IV Class 5 Byzantine Vespers: Structure and Meaning Readings: Robert Taft, “Thanksgiving for the Light: Towards a Theology of Vespers,” in Beyond East and West: Problems in Liturgical Understanding, 127-149. Alexander Schmemann, For the Life of the World, 59-65. -
From Pascha to Pentecost: the Penticostarion Period
GREEK ORTHODOX METROPOLIS OF FROM PASCHA TO PENTECOST: TORONTO: YOUTH DEPARTMENT THE PENTICOSTARION PERIOD Table of Contents Pascha and the 2 Vespers of Love CHRIST IS RISEN! TRULY HE IS RISEN! Feastdays of 2 Dear Brothers and Sisters in Christ and how He is more than convert entire nations into chil- Bright Week Christ, a simple man that rose from the dren of God. dead. This Man who rose from the dead is the God-Man Throughout this period (which is Thomas Sunday 3 called the Penticostarion Period), we ΧΡΙΣΤΟΣ ΑΝΕΣΤΗ! (Θεάνθρωπος), who has will experience this joy and victory Sunday of the 3 authority over things in Heaven of God over death and the devil. ΑΛΗΘΩΣ ΑΝΕΣΤΗ! and on earth. He made the Myrrh-bearing We hope that this PDF file will With this Paschal salutation, we Women help you all in your journey in this greet you all in the Name of our period, both with the iconography Lord Jesus Christ, “who has risen Sunday of the 4 and the Biblical readings, as well as from the dead!” Paralytic with the short descriptions of each Pascha is the “feast of feasts and day. Mid-Pentecost 4 festival among all the festivals, on This PDF file is especially dedicated to which we the people bless Christ all the Altar Boys and Myrofores that Sunday of the 4 to the ages.” (8th Katavasia of helped out during Holy Week, so that Samaritan Pascha) It is the time where we, millions of Orthodox Christians could Woman both as a Church and individually, get closer to our Lord and Savior Jesus celebrate Christ’s victory over Christ. -
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.