Friday, January 26, 2007

The Eight Tones in Byzantine Worship: The Divine Praises: What They Are and How to Keep them (part two)

To follow the Byzantine Daily Office (the Divine Praises, the Liturgy of the Hours), one must understand the Tones of Byzantine Worship and their basic impact on the celebration of a given service. Byzantine Worship, like classical Catholic worship in the West, utilizes a system of chant. In the West, this heritage comes down to us as Gregorian Chant. In the East, Churches of the Byzantine Tradition employ Byzantine Chant.

There are similarities between the two systems. Both employ eight different tonal frameworks which are applied to the liturgical text to be chanted. Typical patterns and melodies lend both variety and coherence to a given "tone." Certain subjects and circumstances are often associated with a given tone, whose tonal and melodic characteristics are said to make the tone in question more suitable.

There is a complete set of hymns for each service of the day for a full weekly cycle in each of the eight tones, beginning with the celebration of Great Vespers on Saturday evening. Thus there is an eight-week cycle that forms the backbone of Byzantine hymnody. The collection of these hymns is called, rightly enough, the Ochtoechos (literally, Eight Tones).

The cycle begins every year on the Sunday after All Saints Day, which is celebrated on the Sunday after Pentecost in the Byzantine Tradition. The cycle continues from week to week repeating itself throughout the year.

The Ochtoechos lends tonal continuity to the Divine Services within a given week and a flow of continuity from one week to the next throughout the year. It is essential to know the tone of the week for the celebration of the Liturgy and Divine Office services.

However, knowing the tone of the week is not the only thing needed to accurately celebrate in the Byzantine Tradition. Another factor influences and alters the selections for a given celebration. The Eothinon Gospel reading on Sunday morning during Orthros must be identified.

The word Eothinon (plural, eothina) comes from the Greek word indicating dawn, the traditional moment during Orthros when one of eleven passages from the Gospels recounting the Resurrection is read.

Associated with the Eothinon Gospel are the Exapostilarion and the Doxastikon. The Exapostilarion relates to the theme of being sent out that these hymns feature. The Doxastikon is a hymn praising God for the Resurrection and sung after the Glory to the Father… after the chanting of the Praises. The Eothina Gospels, and their associated hymns, are numbered simply one through eleven.

Knowing the number of the Eothinon for a given week is important for two reasons: firstly, because Sunday Orthros requires that the appropriate Eothinon Gospel be read along with its proper Exapostilarion and Doxastikon; and secondly a tone is assigned to each Eothinon, (and its Exapostilarion and Doxastikon). This tone also determines in which tone the Great Doxology (near the end of Orthros) is to be chanted.

This means that while the particular Sunday Orthros might be in Tone Two, the Eothinon may be in Tone Eight. Thus there will be noticeable tonal shifts in the chanting due to the different tones.

To summarize: In keeping the Divine Praises according to the Byzantine Tradition, the Tone of the Week determines which standard hymns are chosen from the Ochtoechos for that particular celebration on that day. Reference to the Eothinon influences the chosen Eothinon Gospel and its related Exapostilarion and Doxastikon, as well as the determining the tone used for the chanting of the Great Doxology.

Hymns and Readings for
the Sunday of
the Pharisee and the Publican

TROPARIA AND KONTAKION
(THEME HYMNS OF THE DAY & CONCLUDING SEASONAL HYMN)

TROPARION OF THE RESURRECTION IN TONE ONE

After the stone was sealed by the Jews, and while the soldiers were watching your spotless Body, You rose, O Savior, on the third day, bestowing life on the world. Therefore, the heavenly powers cried out to You, O Giver of Life: Glory to your Resurrection, O Christ; glory to your Kingdom; glory to your Economy, O You Who alone are the Lover of Mankind.

TROPARION OF OUR LADY IN TONE FOUR

Protected by your coming, O Mother of God, we the faithful solemnly celebrate today; and gazing upon your spotless image, we cry out from the depths of our hearts: “Protect us with your precious veil and deliver us from evil, by asking your Son, Christ our God, to save our souls!”

KONTAKION OF THE PHARISEE AND THE PUBLICAN IN TONE FOUR

Let us shun the proud attitude of the boastful Pharisee and learn humility from the Publican’s sighs; let us cry out to our Savior: Have mercy on us, O you who alone are Merciful!

LITURGY OF THE WORD

PROKIMENON
(RESPONSORY FROM THE PSALTER)

R. Make vows to the Lord your God and fulfill them
let all round about bring gifts to the awesome God.

V. God is renowned in Judah; in Israel, great is his name.

THE READING FROM
THE SECOND EPISTLE OF ST PAUL TO TIMOTHY

MY SON TIMOTHY: You have observed my teaching, my conduct, my aim in life, my faith, my patience, my love, my steadfastness, my persecutions, my sufferings, what befell me at Antioch, at Iconium, and at Lystra, what persecutions I endured; yet from them all the Lord rescued me. Indeed all who desire to live a godly life in Christ Jesus will be persecuted, while evil men and impostors will go on from bad to worse, deceivers and deceived. But as for you, continue in what you have learned and have firmly believed, knowing from whom you learned it and how from childhood you have been acquainted with the sacred writings which are able to instruct you for salvation through faith in Christ Jesus.

ALLELUIA

Come let us rejoice in the Lord,
let us sing gladly to God our Savior.

Let us greet his presence with thanksgiving;
let us joyfully sing psalms to Him.

THE READING FROM THE HOLY GOSPEL
ACCORDING TO ST LUKE

THE LORD SPOKE THIS PARABLE: Two men went up into the temple to pray, one a Pharisee and the other a tax collector. The Pharisee stood and prayed thus with himself, “God, I thank thee that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector. I fast twice a week, I give tithes of all that I get.” But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, “God, be merciful to me a sinner!” I tell you, this man went down to his house justified rather than the other; for every one who exalts himself will be humbled, but he who humbles himself will be exalted.

Tuesday, January 23, 2007

The Divine Praises: What They Are and How to Keep Them (part one)

On Obedience to Canon 377


Canon 377 of the Code of Canon Law of the Eastern Churches reads:

All clerics must celebrate the Divine Praises according to the particular law of their own Church sui iuris.1

According to the particular law in force in the Melkite Greek Catholic Eparchy of Newton, USA, this particular canon is established to say:

All clerics must celebrate the liturgical hours. The secular priests must recite, whether individually or in common, Vespers, Little Compline, Matins and one of the Little Hours as they are contained in the horologhion (The Book of Hours). They are exhorted to recite all the other parts of the liturgical cycle to the extent that they are able.2

This canon speaks to a cycle of Divine Services both common to all Catholic Churches and individually distinct in each particular Church.

In the West, many consider the Holy Mass (the Divine Liturgy) to be the main or only regular public worship of the Church. However, in truth, the clergy are also required to celebrate the Divine Praises on a daily basis.

The Divine Praises comprise the recitation of the Psalms of David. Early on, the Christian Church understood the Psalms as a central source of example and instruction in the adoration of God. The Psalms became the first hymn book of the Christian people. (Acts 16.25, Eph 5.19)

After the legalization of Christianity, the Psalter formed the basic fabric on which much of public Christian worship was built. Over time, it became normative that the entire series of Pslams were chanted in the course of a week. This practice divided the Psalter into sections (Kathismata) that were chanted at different times during the day corresponding to specific times for prayer were noted in the Scriptures, often associated with specific "hours" of the day.

(For a detailed discussion of the history of the Divine Praises from the Roman Church's perspective -- much of which also applies to the Byzantine Church -- see the General Instruction of the Liturgy of the Hours at the EWTN website. Suffice it here to say that the the recitation of the Psalms came to be related to fixed times of the day and were termed "hours".)

The Traditional Hours, ultimately common to the entire Christian Church in the first millennium were (and are):

Vespers, celebrated around the time of sunset,

Compline celebrated at bedtime,
and, later, the additional celebration of the Nocturn (the midnight office);

Orthros (literally, "the rising") at or before dawn,
later divided into Matins (from the Latin meaning "morning")
and Lauds (in Latin meaning "the praises");

and what came to be called the Little Hours:

The First Hour (in Latin, Prime, around 6:00 am),

The Third Hour (Terce, around 9:00 am),

The Sixth Hour (Sext, around Noon),

and the Ninth Hour (Nones, around 3:00 pm).


The most important celebrations were those of Vespers and Orthros. At these times, the Faithful would gather to offer to the Holy Trinity their prayers for the day, which began at sunset (Gen 1.6), and again before the day's labors began before dawn. Clerics (deacons, priests and bishops) led these celebrations as well as the other hours.

In time, it became normative that all these offices were understood as required for the clergy. They formed a cycle of daily offerings that the clergy celebrated to sanctify the day on their own behalf and on that of the people.

In the Byzantine Tradition, the reforms of the eighth century greatly expanded these services to include hymns that were chanted between verses of the Psalms or after sections of the Psalms. The hymns helped relate the Psalter selections to the particular day of the emerging Liturgical calendar.

The rise of the monastic Typicon, which came to supplant the cathedral Typicon, led to the need for freedom to have literally hours available to devote to their celebration. Consequently, in contemporary Byzantine communities, both Catholic and Orthodox, the average parish celebrates an abbreviated version of the hours, particularly in the case of Orthros (which in its full form can require up to four hours)and Vespers. However, the recitation of the hours remains a source of inspiration and spiritual obligation for the clergy of the Church.

In the West, due to the prevalence of clergy in locations that did not allow for "in choir" celebrations, the obligation evolved into local clergy individually reciting the hours, either at the appropriate times or, until the reforms of the Second Vatican Council, often recited in sequence whenever time allowed. Until recently, in the Byzantine Tradition, the celebration of the hours was more or less still offered in a communal, if abbreviated, form.3

Nonetheless, it was a rare situation that the average parish priest and/or deacon could celebrate even the increasingly-common abbreviated form for all of the Hours. With the diaspora of the late 19th and 20th centuries, the recitation of Hours typically became supplanted by the common Byzantine personal prayers that populate most prayer books used by the clergy and the laity.

In the next few posts (or weeks, depending on my other time commitments), I hope to discuss the Hours, and how one can learn to celebrate the Hours using the various volumes now available to the English-speaking Byzantine Catholic Christian. In particular, it will be my goal to assist those Byzantine Catholic laity and clergy who would desire to celebrate the Hours and need an introduction to the basics.

In this, I do not pretend to be an expert (I'm just inordinately pompous and boorish in my prose). Any comments that elaborate, elucidate, or correct my reflections will be welcome. I will be open to correct my posts (including this one) for the purpose of assisting others to become acquainted with this most beautiful and spiritually uplifting discipline.

In the course of all this palaver, I will continue to post current Sunday hymns and readings for the Divine Liturgy. (This will prove useful for anyone seeking to learn the Byzantine Horologion.)

More to follow....

1The Particular law of the Eparchy of Newton and the Melkite Greek Catholic Church. Revised Approved Text compiled by Gerasimos Murphy, BSO,JCD, Eparchy of Newton, 2006, page 28.

2 Ibid., page 28.

3A very good resource for study of the history of the Divine Praises is The Liturgy of the Hours in the East and West by Robert F. Taft.

Thursday, January 18, 2007

Sensible Analysis of the Christianity/Islam Issue

To The Source has released an interview with Dinesh D'Souza on his new book, Enemy at Home: The Cultural Left and Its Responsibility for 9/11. I first came across D'Souza around the time of his book Illiberal Education, which is a study of gender and race issues in American Universities. His arguments usually are solidly constructed and researched, even if one might take issue with his conclusions. Dinesh is an old-school conservative who sees the trends of modern western society as not merely at odds with Christianity and traditional American Values (which he generally equates) but as pointedly antagonistic to them.

In the interview at 'Source and, I would presume, his new book, he argues that the main unindicted conspirator in the 'cause' of the 9/11 attacks is the radical secular culture that has become synonymous with American society in the minds of many around the world. He correctly identifies (IMO) the decadence of the current cultural mindset and social trajectory of what passes as American culture as the real source of radical Muslim rage against "the Great Satan".

In the interview, he states, "The cultural left has fostered a decadent American culture that angers and repulses traditional societies, especially those in the Islamic world. It is waging a global campaign to undermine the traditional family and to promote secular values in non-Western cultures. This has provoked a violent reaction from Muslims who believe their most cherished values are under assault. The cultural left has emboldened the Bin Ladens of the world to attack us in the firm conviction that "America deserves it" and that they can do so with relative impunity."

While reviews for his books show that for many D'Souza is a polarizing author, his logic is cogent and his argumentation is written with enough detachment to be persuasive without resorting to hysteria. I would recommend checking out the interview. After that, reading the reviews at Amazon would likely help you decide if you wanted to read the book itself.

Wednesday, January 17, 2007

HOW TO FAST DURING LENT

HOW TO FAST DURING LENT
By the Reverend Father Athanasios Demos

(Father "Al" was my spiritual director while at seminary. He gave out this information to his seminarians every year. With a slight re-wording, I have recommended this to my parishioners every year since I was ordained.)

If one truly desires to fast, s/he must not sin! The spiritual fast is the truest form of fasting, from evil thoughts, words and deeds. Being weak and vulnerable beings, we find ourselves “prone” to sin. The church recognises our need to experience a physical fast to assist us in training ourselves to fast spiritually. Even the terminology we use is a misnomer. We do not fast, we abstain! To fast physically one does not eat. For example, we truly fast from midnight until we receive Holy Communion during Divine Liturgy by partaking of nothing! So when we speak of fasting in preparation of a feast day, such as Pascha (Easter), we are actually abstaining from certain foods. I would like to offer these following suggestions for your Lenten fasting:

Try to do the best you can without condemning yourself or others.

Read the suggested “degrees of fasting” list below and select one that you believe you can accomplish.

During each “fasting” period try to “upgrade” your previous “degree of fasting” until you reach a level which inspires you to seek an even higher degree of fasting and higher spiritual goals.

Note: Persons who are ill, on prescribed medications or specialised diets or who have other valid reasons are exempted from fasts which could harm their health. In most cases, the fast may more than often aid one’s health, especially in light of recent physiological findings. Strict abstinence is not allowed on Saturday (the seventh day of God’s creation and day of rest) nor on Sunday (The day of Christ’s Holy Resurrection). The strictest monks touch oil to their lips on these days in order to break their fast. In al cases, please consult with your parish priest for guidance and assistance.

Please examine the “degrees’ below and begin where you feel you can accomplish that particular degree of fasting:

1. THE MINIMAL DEGREE:

a. The first week of Lent abstain from meat
b. On all Wednesdays and Fridays in Lent abstain from meat.
c. Holy Week: abstain from meat, fish, dairy products (including milk, butter, eggs, etc.) and oil. This includes all day Holy Saturday, the strictest fast day of the year. The fast must be continued even after you have received Communion on Holy Saturday morning.

2. THE LIGHT DEGREE:

a. The first week of Lent abstain from meat, fish, dairy products (including milk, butter, eggs, etc.) and oil.
b. On all Wednesdays and Fridays in Lent abstain from meat.
c. Holy Week: abstain from meat, fish, dairy products (including milk, butter, eggs, etc.) and oil. This includes all day Holy Saturday, the strictest fast day of the year. The fast must be continued even after you have received Communion on Holy Saturday morning.

3. THE MODERATE DEGREE

a. The first week of Lent abstain from meat, fish, dairy products (including milk, butter, eggs, etc.) and oil.
b. On all Wednesdays and Fridays in Lent abstain from meat, fish, dairy products (including milk, butter, eggs, etc.) and oil.
c. Mid Lent week: abstain from meat all week.
d. Holy Week: abstain from meat, fish, dairy products (including milk, butter, eggs, etc.) and oil. This includes all day Holy Saturday, the strictest fast day of the year. The fast must be continued even after you have received Communion on Holy Saturday morning.

4. THE CONSERVATIVE DEGREE

a. The first week of Lent abstain from meat, fish, dairy products (including milk, butter, eggs, etc.) and oil.
b. All during Lent abstain from meat.
c. Holy Week: abstain from meat, fish, dairy products (including milk, butter, eggs, etc.) and oil. This includes all day Holy Saturday, the strictest fast day of the year. The fast must be continued even after you have received Communion on Holy Saturday morning.

5. THE STRICT DEGREE

a. All during Lent abstain from meat, fish, dairy products (including milk, butter, eggs.)
b. Holy Week: abstain from meat, fish, dairy products (including milk, butter, eggs, etc.) and oil. This includes all day Holy Saturday, the strictest fast day of the year. The fast must be continued even after you have received Communion on Holy Saturday morning.

6. THE CANONICAL DEGREE

a. All during Lent and Holy Week: a glass of water and a morsel of bread each day.

Note: Even the strictest fast should be broken on The Annunciation (March 25) and Palm Sunday, when fish is allowed.

Please do your best without condemning yourself and others. In all cases, you should spend more time in Worship, by attending Lenten services and giving more time to Prayer. Meditate on God’s love for you and how you can return that love to God through your love for others. Partake often of the Holy Sacraments. Read your Bible each day as well as the spiritually inspiring writings of the Church Fathers. Give to those in need. Offer more of your time, talent and treasure to the church. Turn off the TV and spend more time with family and friends. Use moderation in food, drink, and social engagements. Judge not, rather humbly seek your own true repentance, to change and return to the path of righteousness as your soul continually seeks union with God each day of your life and forever more

MAY YOU BE BLESSED WITH A SPIRITUALLY EDIFYING AND INSPIRING LENT.

RULE FOR FASTING AND ABSTINENCE

(From the Melkite Eparchal Website)

Fasting for the Eastern Catholic means there is no consumption of solid food from midnight until noon. Abstinence is refraining from eating meat, dairy products, eggs, alcohol, fish and olive oil. Three approaches to fasting and abstinence have developed. These might be called 1) the Law - that is required of us, 2) the Tradition - that which devout followers adhere to, and 3) the Compromise - that which is most widely accepted.

The Law - that which is required

The first day of Great Lent is a day of fast and abstinence
All Fridays of Great Lent are days of abstinence from meat
Good Friday is a day of fast and abstinence.

The Tradition - that which the devout follow

Every day of Great Lent is a day of fast and abstinence
On Saturday and Sunday fish, wine and olive oil are permitted.
Saturday and Sunday are not Fast days - food may be taken at any time.
Certain feast days are treated like Saturday and Sunday

Customary Compromises

The First, Middle and Last weeks of Great Lent are kept strictly. The other weeks are relaxed.

Abstinence from meat on all days of Lent.

Abstinence from meat on all Wednesdays and Fridays during Lent.

The idea of "fasting and abstinence" is to gain self-control, a simplification of life-style, a solidarity with the poor and hungry, and to return to Paradise. As such fasting and abstinence should always be focused towards making life simpler not more complicated. Additionally there is a liturgical fasting with no Divine Liturgy on weekdays.

Fast & Abstinence, Reasons why

In the Melkite Church there are four major periods of fast & abstinence: The Great Fast (or Lent) which precedes the Pascha of the Lord, the Fast of the Holy Apostles after the feast of the Ascension, the Fast of the Theotokos during the first 2 weeks of August, and the Pre-Christmas Fast.

Throughout the Old and New Testaments, God clearly reveals to His people the need for fasting. Jesus Our Lord, in the Gospel, taught that after He would ascend into heaven, His disciples must fast. The Holy Apostles clearly kept every Wednesday and Friday as days of fast and abstinence, as mentioned in the book of Acts.

Fasting is not extraordinary - for the Christian it is a regular aspect of the spiritual life. Fasting is depriving the body of food from midnight till noon. For the Christian the hunger that results is a real call to be mindful of our thirst for God. It is a call to identify with the poor, whom God loves especially. It is a way for us, as mature men and women to take charge of our body and of our needs, rather than to allow the body, its needs and passions to rule over our life.

Fasting is also a beautiful opportunity to express our solidarity and communion with Christians all over the world. There are many deeply moving stories of our brothers and sisters who observed the periods of fasting during harsh famines and wars. Imagine the power and the grace that is filling the world during this time of darkness and cold, as men, women and children, rich and poor, virtuous and sinful alike, together offer up penance for the sins of the world and in anticipation of the Coming of Christ!

Abstinence refers to the practice of foregoing all foods that come from animals (meats, poultry, dairy products, eggs).

From the creation of our Parents in Paradise to the time after the great flood, people ate only fruits, grains and vegetables. This is the food of paradise! The practice of abstinence reminds us of our high calling to manage all creation in the Name of the Lord. Our hunger for meat and other rich food serves as a reminder of the enmity that exists in creation as a result of sin. Especially during this holy season when the liturgy reminds us of the role that the stars, the angels, the earth itself, the beasts of the field, the ox and the ass all played in receiving the Savior of the world, abstinence calls us to set aside our enmity even with the animals in order to restore peace on earth.

Thus, we fast to experience hunger and, realizing our emptiness and dependence, to seek the One who alone satisfies our needs.

We abstain in order to strive for peace, to cleanse ourselves body and soul to worthily receive Our Lord.

Remember: the Church does not impose. Rather, as a loving Mother, She proposes.

Triodion — The pre-Lenten Season

In the Byzantine Tradition, Lent is preceded by a season sometimes called “Triodion” (literally, “three odes”, due to the use of certain tones in chant and particular hymns sung during the period). Triodion is a time to prepare for the Lenten fast; a time to contemplate the great mysteries of the human condition; a time to consider the reality of who we are before God and the Great Mercy of our Lord in claiming us as his own.

The season begins next week with the Sunday of the Pharisee and the Publican (this year falling on 28 February). In the following week, there is no fasting of any kind. Instead, we meditate on the fact that even spiritually good things, like fasting, can too easily become causes for pride and sin.

The following week is the Sunday of the Prodigal Son. During that week, we only keep a fast on Wednesday and Friday.

Then comes the Sunday of the Last Judgment, also called Meatfare Sunday. Those who plan to keep a strict fast will refrain from eating meat from the Monday after Meatfare until Pascha (Easter).

The final week of Triodion begins with Forgiveness Sunday, also known as Cheesefare. This Sunday is the last time the dairy and poultry products are consumed until Pascha.

[N.B., the "fare" suffix in Meatfare and Cheesefare indicates that these are days in which we "say farewell" to meats and/or cheese products. Fasting from these foodstuffs begins on the day following the particular Sunday in question.]

Unlike the Roman Rite, in the Byzantine Tradition Lent begins on the day following Forgiveness Sunday: a day known as Clean Monday.

More information will be presented about the Triodion season and Great Lent itself in the days and weeks to come.

Hymns and Readings for the Sunday of Zacchaeus 2007

TROPARIA AND KONTAKION
(THEME HYMNS OF THE DAY AND CONCLUDING SEASONAL HYMN)

TROPARION OF THE RESURRECTION IN TONE EIGHT

You descended from on high, O Compassionate One; and consented to burial for three days, that You might free us from suffering: O Lord, our life and our resurrection, glory to You.

KONTAKION OF THE PRESENTATION IN TONE THREE

O Christ our God who through your birth have sanctified the virginal womb and have now blessed the arms of Simeon, today You have come to save us. O Lord, when wars prevail, keep your people in peace and strengthen our Public Authorities in every good deed, for You alone are the Lover of Mankind.

LITURGY OF THE WORD

PROKIMENON
(RESPONSORY FROM THE PSALTER)

r. Teach me thy way, O LORD;
and lead me on a level path because of my enemies.

v. The LORD is my light and my salvation; whom shall I fear?
The LORD is the stronghold of my life;
of whom shall I be afraid?

THE READING FROM THE FIRST EPISTLE OF ST PAUL TO TIMOTHY

BRETHREN: The saying is sure and worthy of full acceptance. For to this end we toil and strive, because we have our hope set on the living God, who is the Saviour of all men, especially of those who believe. Command and teach these things. Let no one despise your youth, but set the believers an example in speech and conduct, in love, in faith, in purity. Till I come, attend to the public reading of scripture, to preaching, to teaching. Do not neglect the gift you have, which was given you by prophetic utterance when the council of elders laid their hands upon you. Practice these duties, devote yourself to them, so that all may see your progress.

ALLELUIA

It is good to give thanks to the LORD,
to sing praises to thy Name, O Most High

To declare thy steadfast love in the morning,
and thy Faithfulness by night.

THE READING FROM THE HOLY GOSPEL ACCORDING TO ST LUKE

AT THAT TIME: Jesus entered Jericho and was passing through. And there was a man named Zacchaeus; he was a chief tax collector, and rich. And he sought to see who Jesus was, but could not, on account of the crowd, because he was small of stature. So he ran on ahead and climbed up into a sycamore tree to see Him, for He was to pass that way. And when Jesus came to the place, He looked up and said to him, ‘Zacchaeus, make haste and come down; for I must stay at your house today.’ So he made haste and came down, and received Him joyfully. And when they saw it they all murmured, ‘He has gone in to be the guest of a man who is a sinner.’ And Zacchaeus stood and said to the Lord, ‘Behold, Lord, the half of my goods I give to the poor; and if I have defrauded any one of anything, I restore it fourfold.’ And Jesus said to him, ‘Today salvation has come to this house, since he also is a son of Abraham. For the Son of Man came to seek and to save the lost.’

HIRMOS IN TONE THREE
(also call the “Megalynarion” — Hymn to the Virgin)

It is truly meet to bless you, O Theotokos, who are ever blessed and all blameless and the Mother of our God; more honored than the Cherubim and more glorious beyond compare than the Seraphim: You who without stain did bear God the Word, you are truly Theotokos: we magnify you.

COMMUNION HYMN

Praise the LORD! Praise the LORD from the heavens,
praise him in the heights! Alleluia.

Tuesday, January 16, 2007

Fr Samir on the Pope's Dialogue With Islam

Asia News Online has a very well-written article on the Holy Father's call to dialogue with Islam. The article is insightful and written with clarity and logic. The author, Fr Samir Khalil Samir, SJ, deserves praise for it, and may warrant a Google search for additional online resources.

Here are a few highlights:

  • Benedict's masterly lecture at Regensburg was seen by many Christians and Muslims as a false step by the Pope, a simple mistake, something to get over and forget, if we don't want to set off a war of religions. Instead, at Regensburg, this Pope traced, with his balanced, courageous and by no means trivial thinking, the basis for true dialogue between Christians and Muslims, giving voice to many reformist Muslims and suggesting to Islam and Christians the steps to be taken.

  • From the 9th to the 11th century Islam had integrated in its vision the Hellenistic dimension of Greek philosophy and, through this, the critical, logical and reasonable dimension. This happened thanks to the Christians that lived in the Muslim world. But, for almost a thousand years, Islam abandoned reason to continuously repropose a literal application of what was said in the past. The current crisis in the Muslim world is based on this very gap between faith and reason and, many Muslims, in various ways, are saying so.

  • Benedict XVI's speech did not deny the facts, but proposed that they be understood within a human context. That is, he suggested that Islam begin to undertake an interpretation of texts.

  • At Regensburg, Benedict XVI dared to speak of violence, the lack of reason, the necessity of interpretation in Islam, and thus many Muslim intellectuals praised him and hoped that "the Pope does not apologize." In the West, the calls for an apology were numerous, even among Christians. In effect, what had happened, however, was that the Pope's behaviour at Regensburg upset the overly irenic conception of the Church's mission and the tolerant do-goodism of lay environs. Benedict XVI made it understood that speaking the truth, saying things that hurt, is not an insult, but a path for healing. Occasionally, a bitter pill must be given.

    To read more, click here to go to the Asia News website.

    Hat Tip to Catholic World News!

  • Saturday, January 13, 2007

    New Format

    Like everyone else, I've switched to Blogger's new format (via Google).

    I can't really say I'm impressed, at least, not with the initial results. As you can see by looking over the last few postings the former easy html formatting seems to cause bizarre changes in font style, size, position, etc..

    We'll see how it goes over the next few weeks.

    You will also note that while I've not had much 'new' to say recently, I have started posting the proper hymns and readings for the Sunday according to the Melkite typicon. This allows me to feel productive and perhaps help those who either do not or can not attend a Melkite Liturgy feel connected. I'll endeavor to keep this practice for at least awhile.

    Of course, if the formatting on Blogger continues to be bothersome, I may look to migrating the whole project to another blog service.

    Your comments would be appreciated, especially about a) the usefulness of the inclusion of the Liturgical materials; b) formatting issues and solutions with the new blogger; c) alternative blog service, pro and con.

    Friday, January 12, 2007

    Hymns and Readings for the Leave-Taking of Theophany

    TROPARIA AND KONTAKION
    (THEME HYMNS OF THE DAY AND CONCLUDING SEASONAL HYMN)

    TROPARION OF THE RESURRECTION IN TONE SEVEN

    You destroyed death by your Cross, You opened Paradise to the thief. You changed the weeping of the Myrrh-bearers, and commanded your Apostles to proclaim that You, O Christ God, have risen, granting to the world great mercy.

    TROPARION OF THE THEOPHANY OF OUR LORD IN TONE FOUR

    At your baptism in the Jordan River, O Christ, the worship due the Holy Trinity was made manifest, for the voice of the Father bore You witness by calling You “Beloved Son”, and the Holy Spirit, in the form of a Dove, confirmed the immutability of this declaration. O Christ God who came forth and filled the world with light, glory to You!

    TROPARION OF OUR LADY IN TONE FOUR

    Protected by your coming, O Mother of God, we the faithful solemnly celebrate today; and gazing upon your spotless image, we cry out from the depths of our hearts: “Protect us with your precious veil and deliver us from evil, by asking your Son, Christ our God, to save our souls!”

    KONTAKION OF THE THEOPHANY IN TONE THREE

    Today You have appeared to the world, O Lord, and your Light has shone upon us who, realizing who You are, sing to You a hymn of praise. Inaccessible Light, You have come and made yourself known!

    LITURGY OF THE WORD

    PROKIMENON (RESPONSORY FROM THE PSALTER)

    Refrain: Blessed be the LORD,
    for he has wondrously shown his steadfast love to me
    when I was beset as in a besieged city.

    Verse: In thee, O LORD, do I seek refuge;
    let me never be put to shame;
    in thy righteousness deliver me!

    THE READING FROM THE EPISTLE OF ST PAUL TO THE EPHESIANS

    BRETHREN: Grace was given to each of us according to the measure of Christ's gift. Therefore it is said, ‘When He ascended on high He led a host of captives, and He gave gifts to men.’ (In saying, "He ascended," what does it mean but that He had also descended into the lower parts of the earth? He who descended is He Who also ascended far above all the heavens, that He might fill all things.) And his Gifts were that some should be apostles, some prophets, some evangelists, some pastors and teachers, to equip the saints for the work of ministry, for building up the body of Christ, until we all attain to the Unity of the Faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ.

    ALLELUIA

    I will sing of thy steadfast love, O LORD, forever;
    with my mouth I will proclaim thy Faithfulness to all generations.

    For thy steadfast Love was established for ever, thy Faithfulness is firm as the heavens.

    THE READING FROM THE HOLY GOSPEL ACCORDING TO ST MATTHEW

    AT THAT TIME: When Jesus heard that John had been arrested, He withdrew into Galilee; and leaving Nazareth He went and dwelt in Capernaum by the sea, in the territory of Zebulun and Naphtali, that what was spoken by the prophet Isaiah might be fulfilled:

    ‘The land of Zebulun and the land of Naphtali, toward the sea, across the Jordan, Galilee of the Gentiles -- the people who sat in darkness have seen a great light, and for those who sat in the region and shadow of death light has dawned.’

    From that time Jesus began to preach, saying, ‘Repent, for the Kingdom of Heaven is at hand.’

    HIRMOS IN TONE TWO
    (also “Megalynarion” — Hymn to the Virgin sung after the Consecration)

    O my soul, magnify the one who is more honorable and glorious than the Heavenly Powers. O Mother of God, when it comes to singing proper praise to you, every tongue and language are at a loss. Even supernatural intelligences are rapt in wonder when it comes to rendering honor to you. But in your graciousness, and because you know our holy longing to sing your praise, be pleased to accept our faith. Intercessor of Christians, we exalt you!

    COMMUNION HYMN

    Praise the LORD! Praise the LORD from the heavens, praise him in the heights! Alleluia.

    The grace of God has appeared for the salvation of all men! Alleluia.

    Sunday, January 07, 2007

    Hymns and Readings for

    the Sunday after Theophany

    and the Synaxis of

    St John the Forerunner

    TROPARIA AND KONTAKION
    (THEME HYMNS OF THE DAY AND CONCLUDING SEASONAL HYMN)

    TROPARION OF THE RESURRECTION IN TONE SIX

    The angelic Powers were around your tomb, and the guards became as dead; and Mary stood at the tomb seeking your spotless Body; then You despoiled Hades without being tried by it, and You met the Virgin, O Bestower of Life. O Lord Who rose from the dead, glory to You.

    TROPARION OF THE THEOPHANY OF OUR LORD IN TONE FOUR

    At your baptism in the Jordan River, O Christ, the worship due the Holy Trinity was made manifest, for the voice of the Father bore You witness by calling You “Beloved Son”, and the Holy Spirit, in the form of a Dove, confirmed the immutability of this declaration. O Christ God who came forth and filled the world with light, glory to You!

    TROPARION OF ST JOHN THE FORERUNNER IN TONE TWO

    The memory of the just is mentioned with praise. As for you, O Forerunner, the Lord’s witness is enough: Indeed, you were greater than the prophets since you were found worthy to baptize in the waters the One they could but announce. You have fought for the sake of Truth and proclaimed to those in Hades that God who appeared in the flesh has taken away the sins of the world and bestowed His Great Mercy upon us.

    TROPARION OF OUR LADY IN TONE FOUR

    Protected by your coming, O Mother of God, we the faithful solemnly celebrate today; and gazing upon your spotless image, we cry out from the depths of our hearts: “Protect us with your precious veil and deliver us from evil, by asking your Son, Christ our God, to save our souls!”

    KONTAKION OF THE THEOPHANY IN TONE THREE

    Today You have appeared to the world, O Lord, and your Light has shone upon us who, realizing who You are, sing to You a hymn of praise. Inaccessible Light, You have come and made yourself known!

    LITURGY OF THE WORD
    PROKIMENON (RESPONSORY FROM THE PSALTER)

    Chanter: Let the righteous rejoice in the LORD, and take refuge in Him! Let all the upright in heart glory! (All repeat)

    Chanter: Hear my voice, O God, in my complaint; Preserve my life from dread of the enemy.

    All: Let the righteous rejoice in the LORD, and take refuge in Him! Let all the upright in heart glory!

    Chanter: Let the righteous rejoice in the LORD, and take refuge in Him!

    All: Let all the upright in heart glory!

    THE READING FROM THE ACTS OF THE APOSTLES

    While Apollos was at Corinth, Paul passed through the upper country and came to Ephesus. There he found some disciples. And he said to them, ‘Did you receive the Holy Spirit when you believed?’ And they said, ‘No, we have never even heard that there is a Holy Spirit.’ And he said, ‘Into what then were you baptized?’ They said, ‘Into John's baptism.’ And Paul said, ‘John baptized with the baptism of repentance, telling the people to believe in the one who was to come after him, that is, Jesus.’ On hearing this, they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Spirit came on them; and they spoke with tongues and prophesied. There were about twelve of them in all. And he entered the synagogue and for three months spoke boldly, arguing and pleading about the kingdom of God.

    ALLELUIA

    The righteous flourish like the palm tree, and grow like a cedar in Lebanon.

    They are planted in the house of the LORD, they flourish in the courts of our God.

    THE READING FROM
    THE HOLY GOSPEL ACCORDING TO ST JOHN

    AT THAT TIME: John saw Jesus coming toward him, and said, ‘Behold, the Lamb of God, who takes away the sin of the world! This is He of whom I said, “After me comes a man Who ranks before me, for He was before me.” I myself did not know Him; but for this I came baptizing with water, that He might be revealed to Israel.’ And John bore witness, ‘I saw the Spirit descend as a Dove from heaven, and it remained on Him. I myself did not know Him; but He who sent me to baptize with water said to me, “He on Whom you see the Spirit descend and remain, this is He who baptizes with the Holy Spirit.” And I have seen and have borne witness that this is the Son of God.’

    HIRMOS IN TONE TWO
    (Or “Megalynarion” — Hymn to the Virgin sung after the Consecration)

    O my soul, magnify the one who is more honorable and glorious than the Heavenly Powers. O Mother of God, when it comes to singing proper praise to you, every tongue and language are at a loss. Even supernatural intelligences are rapt in wonder when it comes to rendering honor to you. But in your graciousness, and because you know our holy longing to sing your praise, be pleased to accept our faith. Intercessor of Christians, we exalt you!

    COMMUNION HYMN

    The memory of the just shall endure forever, and he shall fear no evil report. Alleluia.

    Friday, January 05, 2007

    Byzantine Hymns and Readings for the Theophany (Epiphany)

    ANTIPHON

    When Israel came forth from Egypt,
    the house of Jacob from a people of alien tongue,
    Judah became his sanctuary.

    Refrain: Through the prayers of the Theotokos, O Saviour, save us. (After each verse)

    The sea beheld and fled; the Jordan River turned back.

    Why is it, O Sea, that you flee? O Jordan, that you turn back?

    Glory … Now and ever … O Only Begotten Son …

    LITTLE ENTRANCE

    Blessed is He who comes in the Name of the Lord. The Lord is God and He has appeared to us.
    Come let us worship and fall down before Christ. O Son of God, Who in the Jordan was baptized by John: save us who sing to you: Alleluia!


    TROPARION OF THE THEOPHANY IN TONE ONE

    At your baptism in the Jordan River, O Christ, the worship of the Holy Trinity was made manifest, and the voice of the Father bore You witness by calling You “Beloved Son,” and the Holy Spirit, in the form of a Dove, confirmed the immutability of this declaration. O Christ God who came forth and filled the world with light, glory to You!

    HYPACOE OF THE THEOPHANY IN TONE TWO

    When You enlightened all things at the time of your manifestation, the sea of unbelief ebbed away and the Jordan River reversed its course, flowing uphill and carrying us to heaven. Through the prayers of your Mother, O Christ God, keep us in the loftiness of your divine commands and save us.

    KONTAKION OF THE THEOPHANY IN TONE FOUR

    Today You have appeared, O Lord, to the Universe, and your light, O Christ our GOD, has been impressed upon us who sing to You with full knowledge: YOu came and appreared, O Inaccesible Light.

    PROKEMIENON

    Blessed is He who comes in the Name of the Lord.

    The Lord is God and He has appeared to us.

    THE READING FROM THE EPISTLE OF ST PAUL TO ST TITUS

    MY SON TITUS: The grace of God has appeared for the salvation of all men, training us to renounce irreligion and worldly passions, and to live sober, upright, and godly lives in this world, awaiting our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, who gave Himself for us to redeem us from all iniquity and to purify for Himself a people of his own who are zealous for good deeds. But when the goodness and loving kindness of God our Savior appeared, He saved us, not because of deeds done by us in righteousness, but in virtue of his own Mercy, by the washing of regeneration and renewal in the Holy Spirit, which He poured out upon us richly through Jesus Christ our Savior, so that we might be justified by his Grace and become heirs in hope of eternal life.

    ALLELUIA

    Ascribe to the LORD, O Heavenly Beings,
    ascribe to the LORD glory and strength.

    The voice of the LORD is upon the waters;
    the God of Glory thunders, the LORD, upon many waters.

    THE READING FROM THE HOLY GOSPEL ACCORDING TO ST MATTHEW

    AT THAT TIME: Jesus came from Galilee to the Jordan to John, to be baptized by him. John would have prevented Him, saying, ‘I need to be baptized by You, and do You come to me?’ But Jesus answered him, ‘Let it be so now; for thus it is fitting for us to fulfil all righteousness.’ Then he consented. And when Jesus was baptized, He went up immediately from the water, and behold, the heavens were opened and He saw the Spirit of God descending like a dove, and alighting on Him; and Lo, a voice from Heaven, saying, "This is my Beloved Son, with Whom I am well pleased."

    MEGALYNARION OF THE FEAST OF THEOPHANY (HIRMOS IN TONE TWO)

    O my soul, magnify the one who is more honorable and glorious than the Heavenly Powers. O Mother of God, when it comes to singing proper praise to you, every tongue and language are at a loss. Even supernatural intelligences are rapt in wonder when it comes to rendering honor to you. But in your graciousness, and because you know our holy longing to sing your praise, be pleased to accept our faith. Intercessor of Christians, we exalt you!

    KINONIKON
    (COMMUNION HYMN OF THE FEAST OF THEOPHANY)

    The Grace of God our Saviour has appeared to all men. Alleluia.

    INSTEAD OF WE HAVE SEEN THE TRUE LIGHT, THE TROPARION OF THE FEAST

    At your baptism in the Jordan River, O Christ, the worship of the Holy Trinity was made manifest, and the voice of the Father bore You witness by calling You “Beloved Son,” and the Holy Spirit, in the form of a Dove, confirmed the immutability of this declaration. O Christ God who came forth and filled the world with light, glory to You!
     
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