DOCSLIB.ORG

The Orthodox House of Worship

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Orthodox House of Worship The Orthodox House of Worship The visitor to an Orthodox Church is usually impressed by the unique features and the external differences between this place of worship and those of the various traditions of Western Christianity. The outside is white, not very ornate, there is no spire, we have a stained-glass window; the architecture is compatible with the surrounding area. Orthodox churches tend to take the architecture of the area it is in. It is situated facing east, which is order; to the west is chaos. The rich color, distinctive iconography and beauty of the interior of an Orthodox Church generally are in sharp contrast to the simplicity that one finds in many Roman Catholic and Protestant churches. When one enters the interior of the Orthodox Church it is like stepping into a whole new world of color and light. The art and design of the church not only create a distinctive atmosphere of worship, but they also reflect and embody many of the fundamental insights of Orthodoxy. Beauty and Symbols The Orthodox Church believes that God is the Creator of heaven and earth. The Creator is present through His creative energies of His handiwork. This means that the material world, being valuable and good, is an important means through which God expresses Himself. The Orthodox Church affirms this conviction through her extensive use of material creation not only for the embellishment of her places of worship but also in her sacramental mysteries and services. For example, when the bread and wine - "the first fruits of creation" - are offered in the Eucharist, they are also a symbolic offering of all creation to God its Creator. Since there is no hesitation in using the gifts of creation, the interior of an Orthodox church is frequently very beautiful. Designed to create an atmosphere which is special, the building is filled with a feeling of joy and an appreciation of God's bounty. Orthodoxy recognizes that beauty is an important dimension of human life. Through iconography and church appointments, the beauty of creation becomes a very important means of praising God. The divine gifts of the material world are shaped and fashioned by human hands into an expression of beauty that glorifies the Creator. As the pious woman poured her most precious oil on the feet of Our Lord, Orthodoxy seeks always to offer to God what is best and most beautiful. An Old Russian story tells us that Prince Vladimir of Kiev could not decide which faith to adopt for himself and his people until his envoys reported back to him from Constantinople as to the services that they had attended there, at the church of Agia Sophia (Holy Wisdom). They told the Prince that during the services they could not tell whether they were in heaven or on earth, because they had never seen such splendor or such beauty. It was indescribable; all they could say was, “We know only that God dwells there among humans.” Sacred Space The interior church is most importantly both the background and the setting for Orthodox worship. The art and architecture are designed to contribute to the total experience of worship, that involves one's intellect, feelings, and senses. The Eucharist and the other sacramental mysteries take place in God's midst, and they bear witness to His presence and actions. Therefore, in the Orthodox tradition there is a very strong feeling that the church is the House of God and the place where His glory dwells. For this reason, all Orthodox churches are blessed, consecrated and set aside as sacred space. The whole church bears witness to God's indwelling among His people. As one old admonition says: 1 "Let the Christian consider well when he enters the church that he is entering another heaven. That same majesty of God that is in heaven is also in his church, and on this account the Christian must enter with reverence and awe." Ideally, an Orthodox church is relatively small in order to emphasize and enhance the sense of community in worship. The church is generally constructed in the form of a cross and is divided into three areas: the narthex, the nave, and the sanctuary. Nothing about the architecture of an Orthodox house of worship is accidental. Everything is intended to remind us that God is ever present in our lives, and that our ultimate destination is the Kingdom of Heaven. We have a simple exterior but an elaborate interior. The interior of an Orthodox Church is designed to speak to the worshipper, to establish the mood for worship, to elevate one’s mind to the God we come to praise and worship. As is typical for an Orthodox church, the church building is divided into three sections: the Narthex, the Nave, and the Sanctuary. The Narthex – Purification The narthex is the entrance area. Centuries ago this area was the place where catechumens (un-baptized or un-chrismated learners) and penitents remained during parts of the services. Today, the beginning of the Baptismal service and in some parishes, the Marriage service, begins in the narthex and proceeds into the nave. This procession symbolically represents a gradual movement into the Kingdom of God. The Narthex represents this world in which we are called to repentance. It is a place of transition, in which we shed our worldly concerns, and prepare to participate in the worship services. Before participating in worship services, we take time in the Narthex to light candles (to remind us that we are to reflect the light of Christ into the world), reverence icons, and offer prayers for both the living and the dead, ourselves included. We venerate the icons, we kiss the icons on the side or on the hands or feet, not the face. We venerate the icons because we love the people depicted just as we love our family and friends. When we greet our loved ones and friends we give them a kiss. Christ is the first icon on the right, the Mother of God is on the left and the Patron Saint of the Church, St George the Trophy Bearer is to the left of the Mother of God. In the middle is the icon of the saint of the day or of the feast day of the day. Our Narthex is small but it is usually much larger to accommodate teaching catechumens and for those who are repentant and cannot join the services. In ancient times, the Narthex would be filled with catechumens (candidates for baptism), who were not allowed full access to the services before their baptism, and penitents, who were not allowed back into the full communion with the rest of the Parish while they did their penance. Often, the poor would be present asking for alms. During the years of Turkish occupation in Greece and the years of Communist rule throughout Eastern Europe, the Narthex was used for Christian children to gather at night to learn of their faith from the priest and, in some cases, to read and write in their native tongues, which had been forbidden. 2 The poor, who in ancient times would gather to ask for alms, no longer gather in the Narthex, but they are still in need. So we collect donations that we use for some of our numerous outreach ministries, as well as the operations of the Parish. When we enter the Church, to our right is the Candle Stand, where you may make an offering, purchase various types of candles to light, or speak to a Parish Council member. Why do we light candles? Jesus said, "I am the light of the world; he who follows me will not walk in darkness, but will have the light of life." (John 8: 12) For us, Jesus Christ is the light that shines in the midst of this world of darkness. Every candle that we light presents us with the opportunity for a time of prayer in which we reflect upon the salvation that the Lord has worked for us. It also gives us a time to recommit, so that as children of God, we "let our light so shine before [all humans], that they may see [our] good works and give glory to [our] Father who is in Heaven." (Matthew 5:16) Nave - Illumination When we enter into the main church, we are transported to another reality, the Kingdom of God. We enter a different world where there is no time because God is before all time. We enter a different world for the entire body: • Eyes – beauty of the icons and the church • Nose – incense, sweet smelling fragrance • Ears – chanting by the priest and the chantors The Nave is the largest section of the house of worship. It is filled with pews where the laity gather for worship services. The term “Nave” is believed to have derived from the Latin word “navis,” for ship. The Bishop's Throne Just a bit in front of the Chanter's stand, a throne is set aside for use whenever a Bishop or other hierarch visits the Parish, as a sign of his pastoral leadership and authority. Often, the icon of Christ the High Priest is positioned on the back of the throne, as the bishop is understood to be His representative on earth. 100 AD St Ireineas placed the Bishop’s throne in the Church. At one point in our history, the bishop's throne was set in the center of the Nave, amidst the people, as he was considered to be the “captain” of the ship. From here the bishop would instruct the faithful and guide them toward their eternal port, the Kingdom of Heaven.
Load more

Recommended publications
  • 3/4 What Can We Learn from Sacred Places of Worship? Sacred Places in the Community
    Telford &Wrekin SACRE Agreed Syllabus RE Model Unit plan - guidance for teachers Term/ Time allocation Year Group Unit of Work/Key question This unit can be planned around the opportunities for visits to 3/4 What can we learn from sacred places of worship? sacred places in the community. Half term -6-8 hours Unit context/intent/background information Prior learning This unit provides teachers and learners with an enquiry-focused approach to learning from visits to sacred places. Children may have visited a religious The emphasis on learning outside the classroom, and exploring questions through a visit provides for learning building in EYFS/KS1 about sacred places as spaces to worship God. Children are given an opportunity to discover, experience and reflect on the communities, features and artefacts found in sacred places and the importance of special or sacred Agreed Syllabus Units Unit 8 (KS1) ‘Finding out about Christian places in their own lives and those of others. The unit will work best if pupils can visit the sacred buildings of two churches and Jewish synagogues’ religions, and explore others through a virtual visit or in some other way. Unit 9(KS1) ‘Respect for everyone’ Unit 10 (KS1) ‘Symbols of belonging’ Key learning objectives Key Questions from Telford and Wrekin Syllabus Key Values British Values • children can describe what is meant by ‘sacred’ Why can buildings be special to people? Respect Mutual respect • children can describe and compare a sacred place What do religious buildings look like in Telford and Wrekin? tolerance
    [Show full text]
  • B. Consecrated for Worship
    CONSECRATED FOR WORSHIP A DIRECTORY ON CHURCH BUILDING Consecrated for Worship A DIRECTORY ON CHURCH BUILDING SEPTEMBER 2006 Catholic Bishops’ Conference of England & Wales CATHOLIC TRUTH SOCIETY PUBLISHERS TO THE HOLY SEE Published 2006, by the Catholic Truth Society and Colloquium (CaTEW) Ltd. The Catholic Truth Society, 40-46 Harleyford Road, Vauxhall, London SE11 5AY; www.cts-online.org.uk Colloquium (CaTEW) Ltd, 39 Eccleston Square, London SW1V 1BX. www.catholicchurch.org.uk Copyright © 2006 Catholic Bishops’ Conference of England and Wales. All rights reserved. No part of this publication may be reproduced or stored or transmitted by any means or in any form, electronic, mechanical, including photocopying, recording, or any information storage and retrieval system, without prior written permission from the publishers. ISBN 1 86082 384 X The Liturgy Office of the Bishops’ Conference The Liturgy Office works with the Bishops’ Conference Department of Christian Life and Worship to provide resources to support worthy celebration of the Liturgy. It seeks to promote the full, conscious and active participation of all the baptised in the Liturgy so that they might find there the nourishment and inspiration necessary to sustain them in their Christian lives and witness. Website: www.liturgyoffice.org.uk Contents 7 CONTENTS 3 Coming into the Church: entrance and narthex. 54 4 Proclaiming the Word: the Ambo . 57 5 A holy and living sacrifice: the Altar . 60 FOREWORD . 8 6 A focus for loving service: the Sanctuary . 65 7 Womb and Tomb: the place for Baptism. 69 OVERVIEW . 10 Storage of the Holy Oils. 72 What is this book? .
    [Show full text]
  • Church Building Terms What Do Narthex and Nave Mean? Our Church Building Terms Explained a Virtual Class Prepared by Charles E.DICKSON,Ph.D
    Welcome to OUR 4th VIRTUAL GSP class. Church Building Terms What Do Narthex and Nave Mean? Our Church Building Terms Explained A Virtual Class Prepared by Charles E.DICKSON,Ph.D. Lord Jesus Christ, may our church be a temple of your presence and a house of prayer. Be always near us when we seek you in this place. Draw us to you, when we come alone and when we come with others, to find comfort and wisdom, to be supported and strengthened, to rejoice and give thanks. May it be here, Lord Christ, that we are made one with you and with one another, so that our lives are sustained and sanctified for your service. Amen. HISTORY OF CHURCH BUILDINGS The Bible's authors never thought of the church as a building. To early Christians the word “church” referred to the act of assembling together rather than to the building itself. As long as the Roman government did not did not recognize and protect Christian places of worship, Christians of the first centuries met in Jewish places of worship, in privately owned houses, at grave sites of saints and loved ones, and even outdoors. In Rome, there are indications that early Christians met in other public spaces such as warehouses or apartment buildings. The domus ecclesiae or house church was a large private house--not just the home of an extended family, its slaves, and employees--but also the household’s place of business. Such a house could accommodate congregations of about 100-150 people. 3rd-century house church in Dura-Europos, in what is now Syria CHURCH BUILDINGS In the second half of the 3rd century, Christians began to construct their first halls for worship (aula ecclesiae).
    [Show full text]
  • €Im0tmah Ijfarta High Mass for the Children of Radio, Heatir
    Wf*f 40* -»t- <$ ^ '/n s .. W * A*«, «^*«k*i« f^imlt^^r • '.y-^j**' *"**<** W*'"* /<fc* 4 *-»»?«••* ><? t 8 > M ..-•2.' IV. 1 A I, V i«>CvV ^ f^* "S - •>. ^ W^rW^^J^y^ „ . „v •&*>*$* -JSs, t tjy ^i^i;." Hi% M Friday October 128,1055 -.»#« Far East Prmm,m TmpWBSm^k Seniors Win Essay Award Cfeojge V?, SclnjeJasTof Aqainaa 6th gradel y/JUIam Gfagiutat J2-J-V <>,. *• Church StaWmmMission " ""*"'" Institute aS)d ErcunueJa Cazoneri poly B«de*meri, *tocjej Jilijtth East met West last Thuri of JSfotM Dante HlghrSeiiooI, El* Calbout, & Helen, ^portable Hear Bi evening in the Community mira, toole top psJzes in the .Mis­X»it0¥- Mary Ellen Foody, i.gt. -.1 Memorial auditorium when 4), sion Seenearwna Bssay Contest 4 Patrick, Eamlra, pert and; jpencil (Continued from Pagre 1) blossom- The Bishop found the Moslem. He saw this situation Grace Mar Gregorios, Archbishifj was, announced Sunday evening •wt * * ,,f „. "L. m> to be penetrated and converted. Idea of the white flower surviv­ as one out of which Christianity of Triyandrum, India offered HQJ^ by XQUIS 3aagie, contest chair It Will be by the Sisters," the ing in Its purity on the filthy bog, would rise and Arid |«rJectloij. Mass in the ancient oriental Sy$f* man, at th* Btehop Sheen Jecfure Raines5th ,grade Rochesterr Patrici, bicyclea Slater^ MSr, ^ty. Bishop stated. a simple metaphor of the mystery tiishop Sheen fold the audience Malankara rite, Jane Carroll, 0Sti . Margaret Wary, The fliishop said that in theo f the Immaculate Conception. in the Wasr MenaoriaL ~ * " — 0 that the town of Fatima, Portu­ Over 6000 people saw for tW WINNEBS receive a full 4 portable radio, Barbara Dotvnes, country ol Tibet there Is only one On stage for Sunday eve­ gal, where our Blessed' Mother St Charles Borromeo, ^^^{^ Catholic.
    [Show full text]
  • 9. Features of a Catholic Church
    1. What is a parish? 2. What is the difference between Church/ A place of worship Inside a Catholic Church church? 3. What is a confessional? A Catholic church is the place of worship where Catholics gather as a community to The interior of Roman Catholic churches can vary from 4. What takes place at the altar? celebrate their faith. Most Catholics will attend a local parish church. A parish is the very plain and simple to fancy and ornate, but whatever 5. What command Jesus gave does baptism local Christian community around a church building. They are usually looked after by a the design, the whole church will be focused on the follow? priest, who leads the community and celebrates the sacraments. Christians call their sanctuary. Sanctuary means ‘holy place’. This is where the 6. What is a lectern? church ‘the house of God’. Many Christians believe that the community of believers altar, lectern and tabernacle are. The sanctuary is the 7. What is a tabernacle? (the Church) is more important than the church building, which is simply a meeting centre of public worship. These are features you would 8. What other features are there inside a place for the Church. expect to find in a Catholic church: church and how are they used? The Confessional The crucifix This is a small room or box-like structure in which the Sacrament of Reconciliation In Catholic churches there is always a crucifix – a cross with 1. Create a detailed takes place. This is when Catholics confess their sins to a priest.
    [Show full text]
  • Narthex of the Deaconesses in the Hagia Sophia by Neil K. Moran Abstract
    Narthex of the Deaconesses in the Hagia Sophia by Neil K. Moran Neil K. Moran received a Dr.phil. from Universität Hamburg, Germany, in 1975, and completed a fellowship at Harvard’s Center for Byzantine Studies in 1978. He also holds a B.Mus. from the University of Alberta, Edmonton, and a M.A. from Boston University. He is the author/co-author of six books, and 37 articles and reviews that can be found on academia.edu. Abstract: An investigation of the ceiling rings in the western end of the north aisle in the Hagia Sophia revealed a rectangular space delineated by curtain rings. The SE corner of the church was assigned to forty deaconesses. An analysis of the music sources in which the texts are fully written out suggests that the deaconesses took part in the procession of the Great Entrance ceremony at the beginning of the Mass of the Faithful as well in rituals in front of the ambo. ……………………………………………………………………………………….. Since the turn of the century, a lively discussion has developed about the function and place of deaconesses in the Greek and Russian Orthodox Churches. In her 2002 dissertation on "The Liturgical Participation of Women in the Byzantine Church.”1 Valerie Karras examined the ordination rites for deaconesses preserved in eighth-century to eleventh-century euchologia. In the Novellae Constitutiones added to his code Justinian stipulated that there were to be forty deaconesses assigned to the Hagia Sophia:2 Wherefore We order that not more than sixty priests, a hundred deacons, forty deaconesses, ninety sub-deacons, a hundred and ten readers, or twenty-five choristers, shall be attached to the Most Holy Principal Church, so that the entire number of most reverend ecclesiastics belonging thereto shall not exceed four hundred and twenty in all, without including the hundred other members of the clergy who are called porters.
    [Show full text]
  • Procedures for Reverencing the Tabernacle and the Altar Before, During and After Mass
    Procedures for Reverencing the Tabernacle and the Altar Before, During and After Mass Key Terms: Eucharist: The true presence of Christ in the form of his Body and Blood. During Mass, bread and wine are consecrated to become the Body and Blood of Christ. Whatever remains there are of the Body of Christ may be reserved and kept. Tabernacle: The box-like container in which the Eucharistic Bread may be reserved. Sacristy: The room in the church where the priest and other ministers prepare themselves for worship. Altar: The table upon which the bread and wine are blessed and made holy to become the Eucharist. Sanctuary: Often referred to as the Altar area, the Sanctuary is the proper name of the area which includes the Altar, the Ambo (from where the Scriptures are read and the homily may be given), and the Presider’s Chair. Nave: The area of the church where the majority of worshippers are located. This is where the Pews are. Genuflection: The act of bending one knee to the ground whilst making the sign of the Cross. Soon (maybe even next weekend – August 25-26) , the tabernacle will be re-located to behind the altar. How should I respond to the presence of the reserved Eucharist when it will now be permanently kept in the church sanctuary? Whenever you are in the church, you are in a holy place, walking upon holy ground. Everyone ought to be respectful of Holy Rosary Church as a house of worship and prayer. Respect those who are in silent prayer.
    [Show full text]
  • 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.
    [Show full text]
  • Sanctuary: a Modern Legal Anachronism Dr
    SANCTUARY: A MODERN LEGAL ANACHRONISM DR. MICHAEL J. DAVIDSON* The crowd saw him slide down the façade like a raindrop on a windowpane, run over to the executioner’s assistants with the swiftness of a cat, fell them both with his enormous fists, take the gypsy girl in one arm as easily as a child picking up a doll and rush into the church, holding her above his head and shouting in a formidable voice, “Sanctuary!”1 I. INTRODUCTION The ancient tradition of sanctuary is rooted in the power of a religious authority to grant protection, within an inviolable religious structure or area, to persons who fear for their life, limb, or liberty.2 Television has Copyright © 2014, Michael J. Davidson. * S.J.D. (Government Procurement Law), George Washington University School of Law, 2007; L.L.M. (Government Procurement Law), George Washington University School of Law, 1998; L.L.M. (Military Law), The Judge Advocate General’s School, 1994; J.D., College of William & Mary, 1988; B.S., U.S. Military Academy, 1982. The author is a retired Army judge advocate and is currently a federal attorney. He is the author of two books and over forty law review and legal practitioner articles. Any opinions expressed in this Article are those of the author and do not represent the position of any federal agency. 1 VICTOR HUGO, THE HUNCHBACK OF NOTRE-DAME 189 (Lowell Bair ed. & trans., Bantam Books 1956) (1831). 2 Michael Scott Feeley, Toward the Cathedral: Ancient Sanctuary Represented in the American Context, 27 SAN DIEGO L. REV.
    [Show full text]
  • KURIAKOSE ELIAS CHAVARA the Wise Liturgical Reformer of Thomas Christians of Malabar
    Theological Studies on Saint Chavara 5 KURIAKOSE ELIAS CHAVARA The Wise Liturgical Reformer of Thomas Christians of Malabar Dharmaram Publications No. 456 Theological Studies on Saint Chavara 5 KURIAKOSE ELIAS CHAVARA The Wise Liturgical Reformer of Thomas Christians of Malabar Francis Kanichikattil CMI 2020 Chavara Central Secretariat Kochi 680 030 Kerala, India & Dharmaram Publications Bangalore 560029 India Kuriakose Elias Chavara: The Wise Liturgical Reformer of Thomas Christians of Malabar Francis Kanichikattil CMI Email: ffkanichikattil @gmail.com © 2020: Saint Chavara’s 150th Death Anniversary Edition Chavara Central Secretariat, Kochi Cover: Thomson P. J. & David, Smriti, Thrissur Image: Dharmaram College Chapel, Bangalore Layout: Chavara Central Secretariat, Kochi Printing: Viani Printers, Kochi ISBN: 978-81-944061-3-6 Price: Rs. 140; US$ 15 Chavara Central Secretariat CMI Prior General’s House Chavara Hills, Kakkanad Post Box 3105, Kochi 682 030 Kerala, India Tel: +91 484 2881802/3 Email: [email protected] Web: http://www.chavaralibrary.in/ & Dharmaram Publications Dharmaram College, Bangalore 560029, India Tel: +91-8041116137; 6111 Email: [email protected]; [email protected] Web: www.dharmarampublications.com CONTENTS Theological Studies on Saint Chavara vii Preface ix Introduction 1 PART 1 Chapter 1 23 Liturgical Contributions of Saint Kuriakose Elias Chavara Chapter 2 35 Saint Kuriakose Elias Chavara: A Wise Liturgical Reformer of the Thomas Christians of Malabar PART 2 A. Thukasa: ‘Order’ of Eucharistic Liturgy Chapter 3 53 Priest’s Preparation before Celebrating the Holy Kurbana Chapter 4 65 Ceremonies of the Holy Kurbana from the Beginning till the End of Gospel Reading Chapter 5 75 Ceremonies of the Holy Kurbana from Preparation of the Offertory till the Anaphora Prayer Chapter 6 85 Ceremonies of the Holy Kurbana: The Anaphora of Mar Addai and Mari v vi Chavara: The Wise Liturgical Reformer Chapter 7 105 The Consecration of Bread and Wine: Fraction, Consignation, Holy Communion, and Concluding Prayers B.
    [Show full text]
  • Architecture for Worship: Re-‐Thinking Sacred Space in The
    Architecture for Worship: Re-Thinking Sacred Space in the Contemporary United States of America RICHARD S. VOSKO The purpose of this paper is to examine the symbolic value of religious buildings in the United States. It will focus particularly on places of worship and the theologies conveyed by them in an ever-changing socio-religious landscape. First, I will cite some of the emerging challenges that surface when thinking about conventional religious buildings. I will then describe those architectural "common denominators" that are important when re-thinking sacred space in a contemporary age. Churches, synagogues, and mosques exist primarily because of the convictions of the membership that built them. The foundations for these spaces are rooted in proud traditions and, sometimes, the idealistic hopes of each congregation. In a world that is seemingly embarked on a never-ending journey of war, poverty, and oppression these structures can be oases of peace, prosperity, and justice. They are, in this sense, potentially sacred spaces. The Search for the Sacred The search for the sacred is fraught with incredible distractions and challenges. The earth itself is an endangered species. Pollution is taken for granted. Rain forests are being depleted. Incurable diseases kill thousands daily. Millions have no pure water to drink. Some people are malnourished while others throw food away. Poverty and wealth live side by side, often in the same neighborhoods. Domestic abuse traumatizes family life. Nations are held captive by imperialistic regimes. And terrorism lurks everywhere. What do religious buildings, particularly places of worship, have to say about all of this? Where do homeless, hungry, abused, and stressed-out people find a sense of the sacred in their lives? One might even ask, where is God during this time of turmoil and inequity? By some estimates nine billion dollars were spent on the construction of religious buildings in the year 2000.
    [Show full text]
  • 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.
    [Show full text]