In the Byzantine Tradition, the Divine Liturgy is the highest expression of our adoration and devotion to the All Holy Trinity. In the Divine Liturgy we hear the word of God in the Scriptures and homily, and we receive the Precious Body and Blood of our Lord Jesus Christ. It is in the Divine Liturgy that we have the most intimate possibility of receiving God’s healing and Holy Grace.
Yet the Divine Liturgy is only part, the central and most important part, but only part of the salvific worship life of the Church. The Apostles and Church Fathers instituted a series of opportunities for worship that work together to encourage, establish and strengthen our spiritual life. These various opportunities crystallized in the various Offices and Services that grace the Church day, the week and the year.
Central to all of these various Divine Services are the Psalms and sacred hymnody. The hymnody of the Church (the Troparia, Kontakia, Akathists and Canons) presents the essential Truths of our Faith in poetic imagery like Divine fruit that is sweet and nutritious to our souls. The system of Sacred Chant (the Eight Tones) and the hymns and Psalms that feature prominently in these Services help prepare our hearts to receive the Grace offered in the words of the Holy Gospel and in the great Gift of Holy Communion. Over time, they aid in our formation as God’s children and increase our understanding of the Sacred Mystery of our Salvation. As Eastern Christians we should not limit our worship to attendance at the Divine Liturgy only.
As an analogy, we might say that the Divine Liturgy and other Holy Services of our Faith are like a medical regime to restore physical health. If we only focus on directions to take a particular medicine that in itself may be most important to restore our health, we may yet not achieve recovery to the extent that would have been possible had we followed the entire course of therapy, for other elements of the prescribed regime also contribute to health. Similarly, the Divine Liturgy and other Holy Services combine to form a spiritual therapy designed to heal us of the defacing effects of sin and to restore us to the health of our original creation. Further, this treatment is able to take us beyond that original purity to the fulfillment of THEOSIS (divinization - maturing in the image and likeness of God). Under this regimen we fulfill the purpose for which we were created and achieve the fullness of our humanity. Therefore, limiting ourselves to the Divine Liturgy only risks limiting our growth as a child of God.
Orthros, the principal morning Service of the Horos (Divine Services associated with various hours of the day), is celebrated immediately before the Divine Liturgy on Sunday morning in our Melkite Byzantine Tradition. To ignore or omit Orthros is to limit the potential for spiritual growth so important to our Christian life. Therefore, recognizing that the powers of this corrupt world seeks to minimize and impede even the short time we offer to God in Church on Sunday, our parochial celebration of Orthros is typically modified, somewhat shortened and leads immediately into the Divine Liturgy. In attending Orthros worshippers enjoy a better preparation of their hearts and minds for the majestic worship of the Divine Liturgy that follows it.
In Orthros, the various Troparia speak to the glory of the Lord’s Holy Resurrection, the season (such as Great Lent, or the Pre-Nativity Fast), and the relevance of a particular daily commemoration of the Church calendar. Orthros thus contributes to a more intimate worship that reaches its climax in the Divine Liturgy. It helps free our minds of the various snares of the corrupt world of sin, and in promoting our personal participation in a particular celebration of the Divine Liturgy increases our ability, if we will receive it, to experience the fullness of our true humanity.
As Orthros is primarily composed of sacred hymnody, in this beautiful spiritual pearl we can all experience moments of deep personal reflection and perhaps even take advantage of the opportunity for Holy Confession. The various hymns of Orthros, chanted to the mystical melodies so beloved in our Byzantine Tradition, will refresh our appreciation of the importance of the Faith in our lives. For our children, being present and hearing these hymns will ensure that the sacred teachings of our Church enter into their hearts and help them to grow spiritually as they grow physically. In short, we will all be better able to cleanse our spirits and prepare to receive the manifold Grace offered to us in the Divine Liturgy.
In the course of the week we devote hours to movies, sporting events, social gatherings, and countless other activities that can only bring temporary joy to our earthly life. It is a little thing to offer an extra half hour to our Lord who is both the origin and true goal of our life, and whose Holy Incarnation frees us to discover the divine fullness of our humanity through the Gift of His great mercy and love for mankind.
Thanks be to God!
Showing posts with label Orthros. Show all posts
Showing posts with label Orthros. Show all posts
Sunday, August 02, 2009
Tuesday, October 14, 2008
Introduction to Orthros - Part Seven
The basic outline of the Sunday Orthros as practiced in many churches is summarized below.
Introductory Prayers – Trisagion Prayers and Censing of the Church
Six Psalms
God is the Lord and Troparia of the Day and Theotokion
Little Litany
Kathismata (Sessional Hymns)
Evlogitaria
Little Litany
Hypacoi, Anavathmi and Prokimenon
Preparation for the Eothinon Gospel
Gospel Reading
Prayer and Psalm 50
Diaconal Intercessional Prayer
Kontakion, Ikos and Synaxarion
Katavasia 1-8
Hymn of the Virgin with Refrain
Katavasia 9
Little Litany and versicle
Exapostilarion
Praises, Doxastikon and Theotokion
Great Doxology
Final Hymn
Introductory Prayers – Trisagion Prayers and Censing of the Church
Six Psalms
God is the Lord and Troparia of the Day and Theotokion
Little Litany
Kathismata (Sessional Hymns)
Evlogitaria
Little Litany
Hypacoi, Anavathmi and Prokimenon
Preparation for the Eothinon Gospel
Gospel Reading
Prayer and Psalm 50
Diaconal Intercessional Prayer
Kontakion, Ikos and Synaxarion
Katavasia 1-8
Hymn of the Virgin with Refrain
Katavasia 9
Little Litany and versicle
Exapostilarion
Praises, Doxastikon and Theotokion
Great Doxology
Final Hymn
Monday, October 13, 2008
Introduction to Orthros - Part Six
The Exapostilarion and Praises
A short litany and versicle leads to the Exapostilarion. The Exapostilarion is a hymn related to the Eothinon Gospel reading. Its name derives from the command of our Lord in sending out the apostles to proclaim the Gospel. Exapostilaria are always chanted in the tone associated with the corresponding Eothina. As Eothina nine, ten and eleven are associated with tones five, six and eight, respectively, the Exapostilarion adds musical richness to the service. The subject matter of Exapostilaria typically encourages greater attention to praise of the Most Holy Trinity, particularly in the next section of Orthros called “The Praises”.
The Praises are verses from psalms 148, 149 and 150. Hymns from the Octoechos or other liturgical books are interspersed. As the Kathismata and Evlogitaria combine to reveal the magnificent blessing of the Resurrection, the Canon (or Katavasia) and Praises likewise combine to both instruct and offer adoration to the Holy Trinity. The praises, particularly, exemplify a sense of the timelessness of True Worship of God.
The praises are concluded with the Doxastikon (the “hymn of glory”, so called as it follows “Glory to the Father…”), typically related to the Eothinon of the day and thus chanted in the appropriate tone, but always concluding with a Troparion to the Virgin (Theotokion) that is chanted in tone two.
In modern practice, Orthros ends with the chanting of the Great Doxology and one of two short hymns or the Troparion of a particular Feast. In most parishes, the Doxology is commonly chanted in the same tone every week (Tone Three is a favorite), although it is appointed to chant the Doxology in the tone of the Eothinon. In the Great Doxology, the Church unites her praise to that of the Angelic Powers. Unlike the Doxology in the West, the Byzantine Great Doxology continues with various psalm verses leading to a triumphant chanting of “Holy God, Holy Mighty One, Holy Immortal One, have mercy on us.” The movement from initial praise of the Holy Trinity that began with the Trisagion Prayers has progressed through various stages of adoration to a hymn of exaltation. The repentant flock stands joyfully ready to offer the Lord the summit of its worship in the Divine Liturgy, which begins immediately after the final hymn of Orthros.
As a concluding note, the Sunday/Festal Orthros actually continues beyond the Great Doxology with additional litanies and prayers. These are often quietly offered by the priest and deacon during the chanting of the Doxology. In this way, the integrity of the service, and its similarity of structure to the other forms of the service (such as the weekday forms) is preserved.
Conclusion
Orthros is the most complex and variable service in the Byzantine Tradition. Attentive participation rewards the worshipper in enhanced understanding of Church teachings and deeper spiritual growth in the Image and Likeness of God. Attendance at Orthros is a most worthy part of one’s preparation for the Divine Liturgy.
A short litany and versicle leads to the Exapostilarion. The Exapostilarion is a hymn related to the Eothinon Gospel reading. Its name derives from the command of our Lord in sending out the apostles to proclaim the Gospel. Exapostilaria are always chanted in the tone associated with the corresponding Eothina. As Eothina nine, ten and eleven are associated with tones five, six and eight, respectively, the Exapostilarion adds musical richness to the service. The subject matter of Exapostilaria typically encourages greater attention to praise of the Most Holy Trinity, particularly in the next section of Orthros called “The Praises”.
The Praises are verses from psalms 148, 149 and 150. Hymns from the Octoechos or other liturgical books are interspersed. As the Kathismata and Evlogitaria combine to reveal the magnificent blessing of the Resurrection, the Canon (or Katavasia) and Praises likewise combine to both instruct and offer adoration to the Holy Trinity. The praises, particularly, exemplify a sense of the timelessness of True Worship of God.
The praises are concluded with the Doxastikon (the “hymn of glory”, so called as it follows “Glory to the Father…”), typically related to the Eothinon of the day and thus chanted in the appropriate tone, but always concluding with a Troparion to the Virgin (Theotokion) that is chanted in tone two.
In modern practice, Orthros ends with the chanting of the Great Doxology and one of two short hymns or the Troparion of a particular Feast. In most parishes, the Doxology is commonly chanted in the same tone every week (Tone Three is a favorite), although it is appointed to chant the Doxology in the tone of the Eothinon. In the Great Doxology, the Church unites her praise to that of the Angelic Powers. Unlike the Doxology in the West, the Byzantine Great Doxology continues with various psalm verses leading to a triumphant chanting of “Holy God, Holy Mighty One, Holy Immortal One, have mercy on us.” The movement from initial praise of the Holy Trinity that began with the Trisagion Prayers has progressed through various stages of adoration to a hymn of exaltation. The repentant flock stands joyfully ready to offer the Lord the summit of its worship in the Divine Liturgy, which begins immediately after the final hymn of Orthros.
As a concluding note, the Sunday/Festal Orthros actually continues beyond the Great Doxology with additional litanies and prayers. These are often quietly offered by the priest and deacon during the chanting of the Doxology. In this way, the integrity of the service, and its similarity of structure to the other forms of the service (such as the weekday forms) is preserved.
Conclusion
Orthros is the most complex and variable service in the Byzantine Tradition. Attentive participation rewards the worshipper in enhanced understanding of Church teachings and deeper spiritual growth in the Image and Likeness of God. Attendance at Orthros is a most worthy part of one’s preparation for the Divine Liturgy.
Sunday, October 12, 2008
Introduction to Orthros - Part Five
On the Canon and the Katavasiae; the Kontakion, the Ikos and the Synaxarion
The second half of Orthros begins with the Canon.
The canon versus the Katavasia
A Canon is a set of hymns divided into nine sections, called odes. The second ode, traditionally dealing with the sinful need for repentance, is commonly omitted. Each ode begins with a hymn referred to as the Hirmos. The Hirmos (plural, “hirmi”) is the model hymn which sets the basic melody for the other hymns of the ode. How the Hirmos is chanted becomes the easy pattern for the remaining hymns of the ode (although this somewhat depends on the translation).
At the end of the ode the Hirmos is repeated, and referred to as the Katavasia (literally meaning “coming or sitting down”, plural “Katavasiae”). The term originated in monastic settings or larger churches in which two groups of chanters would chant the canon antiphonally. At the end of an ode, both groups would descend to the center of the solea and repeat the Hirmos together, the one group then sitting down while the other group stood to chant the next ode.
There are typically, two canons found in the Octoechos for each Sunday, the second usually focusing on the Incarnation of Christ. If either or both are chanted in entirety, short litanies follow the third and sixth ode. However, in typical parish practice, usually only the Katavasia are chanted.
The reduction of the canon to the Katavasia has led to particular Katavasiae being used seasonally. The Katavasia of the Canon of the Akathist Hymn, like the Kontakion “O Never-failing Protectress”, has come to be used for much of the year, with Katavasiae related to other particular feasts being substituted periodically. While this has the advantage that the Katavasia, having the characteristics of idiomela, becomes more easily recognized and sung by worshippers, the disadvantage is that the various canons in the Octoechos and Menaia are seldom if ever heard. Given their rich theological content, this is lamentable.
The Kontakion and the Ikos
While the reduction of the Canon to the Katavasia presents the issue of completeness and adherence to Tradition versus expeditiousness, it also raises a practical issue regarding the Kontakion, Ikos and Synaxarion. These are typically found after the sixth ode of a fully chanted Canon. If the full Canon is not chanted, in many places the Kontakion, Ikos and Synaxarion are simply omitted. A better practice is to include the Kontakion, Ikos and Synaxarion immediately before the Katavasia.
The Kontakion and Ikos are the first hymns of what once were much longer compositions (the old “Kontakia”), which were theological reflections on particular holy days and formed an important element of the “cathedral” office. Kontakia emphasized important theological points of the particular holy day, in the manner of a poetic reflection. The Ikos (plural, “Iki”) expanded on the theme of the main Kontakion. Typically, the final words of the Kontakion are also the final words of the Ikos.
In addition to the role of the Kontakia in the Octoechos and in the Menaion, some Kontakia have also come to function as “seasonal hymns” at the Divine Liturgy. In that capacity, a Kontakion will anticipate a Feast, like the Kontakion in anticipation of the Nativity of our Lord, or the Kontakion of the Cross, etc. The insertion of a particular Kontakion in the Liturgy reminds the worshippers of upcoming Feasts and important seasons.
The Synaxarion
The Synaxarion is a short reference to the saint or event commemorated on a particular day. In modern usage, a simple reference that on such a day, saint so-and-so is commemorated is followed by a brief poetic comment indicating something about the life of the saint, concluding with an intoned petition for God’s mercy through the prayers of the saints.
While this is all that remains liturgically of the Synaxarion in Orthros, the Synaxarion (“book of coming together”) is properly the collection of the lives of the saints celebrated on each day of the calendar year. On any given day, several saints or holy events will be noted in detail. Consequently, published Synaxaria, or Synaxaristes, typically are multi-volume collections. These theologically rich biographies detail not only the simple life of the saint, but the theological implications of various events as well. At one time, readings from the Synaxarion formed a lengthy and regular part of the divine worship of the Church. Nowadays, while the abbreviated references in Orthros are the main liturgical legacy of this practice, the materials of the Synaxarion are available in several editions, including several English language editions, and are sources of inspiration and teaching for many of the faithful.
Again, if the full Canon is not chanted, the Kontakion, Ikos and Synaxarion may precede the Katavasia. In either option, after the chanting of the eighth ode of the Canon (or the eighth Katavasia), the hymn of the Virgin Mary known in the West as the Magnificant interrupts. This hymn (a “Megalynarion”), announced by the deacon, is sung with a refrain while the deacon performs a great censing of the Church. After the Megalynarion, the final ode or Katavasia is chanted.
The second half of Orthros begins with the Canon.
The canon versus the Katavasia
A Canon is a set of hymns divided into nine sections, called odes. The second ode, traditionally dealing with the sinful need for repentance, is commonly omitted. Each ode begins with a hymn referred to as the Hirmos. The Hirmos (plural, “hirmi”) is the model hymn which sets the basic melody for the other hymns of the ode. How the Hirmos is chanted becomes the easy pattern for the remaining hymns of the ode (although this somewhat depends on the translation).
At the end of the ode the Hirmos is repeated, and referred to as the Katavasia (literally meaning “coming or sitting down”, plural “Katavasiae”). The term originated in monastic settings or larger churches in which two groups of chanters would chant the canon antiphonally. At the end of an ode, both groups would descend to the center of the solea and repeat the Hirmos together, the one group then sitting down while the other group stood to chant the next ode.
There are typically, two canons found in the Octoechos for each Sunday, the second usually focusing on the Incarnation of Christ. If either or both are chanted in entirety, short litanies follow the third and sixth ode. However, in typical parish practice, usually only the Katavasia are chanted.
The reduction of the canon to the Katavasia has led to particular Katavasiae being used seasonally. The Katavasia of the Canon of the Akathist Hymn, like the Kontakion “O Never-failing Protectress”, has come to be used for much of the year, with Katavasiae related to other particular feasts being substituted periodically. While this has the advantage that the Katavasia, having the characteristics of idiomela, becomes more easily recognized and sung by worshippers, the disadvantage is that the various canons in the Octoechos and Menaia are seldom if ever heard. Given their rich theological content, this is lamentable.
The Kontakion and the Ikos
While the reduction of the Canon to the Katavasia presents the issue of completeness and adherence to Tradition versus expeditiousness, it also raises a practical issue regarding the Kontakion, Ikos and Synaxarion. These are typically found after the sixth ode of a fully chanted Canon. If the full Canon is not chanted, in many places the Kontakion, Ikos and Synaxarion are simply omitted. A better practice is to include the Kontakion, Ikos and Synaxarion immediately before the Katavasia.
The Kontakion and Ikos are the first hymns of what once were much longer compositions (the old “Kontakia”), which were theological reflections on particular holy days and formed an important element of the “cathedral” office. Kontakia emphasized important theological points of the particular holy day, in the manner of a poetic reflection. The Ikos (plural, “Iki”) expanded on the theme of the main Kontakion. Typically, the final words of the Kontakion are also the final words of the Ikos.
In addition to the role of the Kontakia in the Octoechos and in the Menaion, some Kontakia have also come to function as “seasonal hymns” at the Divine Liturgy. In that capacity, a Kontakion will anticipate a Feast, like the Kontakion in anticipation of the Nativity of our Lord, or the Kontakion of the Cross, etc. The insertion of a particular Kontakion in the Liturgy reminds the worshippers of upcoming Feasts and important seasons.
The Synaxarion
The Synaxarion is a short reference to the saint or event commemorated on a particular day. In modern usage, a simple reference that on such a day, saint so-and-so is commemorated is followed by a brief poetic comment indicating something about the life of the saint, concluding with an intoned petition for God’s mercy through the prayers of the saints.
While this is all that remains liturgically of the Synaxarion in Orthros, the Synaxarion (“book of coming together”) is properly the collection of the lives of the saints celebrated on each day of the calendar year. On any given day, several saints or holy events will be noted in detail. Consequently, published Synaxaria, or Synaxaristes, typically are multi-volume collections. These theologically rich biographies detail not only the simple life of the saint, but the theological implications of various events as well. At one time, readings from the Synaxarion formed a lengthy and regular part of the divine worship of the Church. Nowadays, while the abbreviated references in Orthros are the main liturgical legacy of this practice, the materials of the Synaxarion are available in several editions, including several English language editions, and are sources of inspiration and teaching for many of the faithful.
Again, if the full Canon is not chanted, the Kontakion, Ikos and Synaxarion may precede the Katavasia. In either option, after the chanting of the eighth ode of the Canon (or the eighth Katavasia), the hymn of the Virgin Mary known in the West as the Magnificant interrupts. This hymn (a “Megalynarion”), announced by the deacon, is sung with a refrain while the deacon performs a great censing of the Church. After the Megalynarion, the final ode or Katavasia is chanted.
Saturday, October 11, 2008
Introduction to Orthros - Part Four
The Psalms – the Kathismata
Returning to Orthros: The appointed selections from the Psalms are followed by poetic “sessional hymns”. Byzantine Christianity sees the Psalms as the archetypal offerings of praise to God, and traditionally, the entire Psalter is read each week, twice each week during Great Lent.
The Byzantine Psalter is divided into twenty sections, each called a Kathisma. The terms “Kathisma” (plural “Kathismata”) and “sessional” both indicate sitting and all may sit during this time, except when the “Glory to the Father” is intoned. The sessional hymns emphasize important themes in the psalms and relate them to our Christian life. They serve as meditations on human life and God’s merciful interaction in it. The spiritual movement that began with the Trisagion Prayers, the Six Psalms, Litany and Troparia, takes an additional step as the Grace of our Lord is revealed now in the Kathismata readings and reflected in the sessional hymns.
Each Kathisma is divided into three stases. At the end of the first two stases, the Glory … Now and ever… is intoned, followed by the triple intoning of “Alleluia, alleluia, alleluia; Glory to You, O God”, “Lord, have mercy” three times, and Glory … Now and ever…
The third stasis concludes with Glory … Now and ever…, the triple intoning of “Alleluia, alleluia, alleluia; Glory to You, O God” and “O (our God and) our Hope, glory to you.”
Originally, and still today in monastic settings, two Kathismata (three during Great Lent) are each followed by a set of sessional hymns. In practice today, most parishes omit the Psalms and merely include the sessional hymns alone, although including the Kathismata would only add about twenty minutes to the service.
The sessional hymns generally come from the Octoechos. They may be intoned or chanted in the appointed tone.
The Evlogitaria, Hypacoi, Anavathmi, Prokimenon and Gospel
Evlogitaria
On Sundays and Great Feasts, the Evlogitaria follows the Kathismata. The word “evlogitaria” comes from the Greek word for “blessed” and is so named for the refrain “Blessed are You, O Lord; teach me Your statutes,” that punctuates these hymns devoted to the Resurrection of Christ. (For Saturdays commemorating the dead and funerals there is a second series of evlogitaria; and on certain occasions the Sunday evlogitaria are omitted in favor of Psalms called the “Polyeleos”.)
As the psalms of the Kathismata become sources of inspiration when viewed in the light of the Cross, the Evlogitaria is an exclamation of joy in the mercy of the Resurrection. It completes the spiritual movement to jubilant adoration of the Holy Trinity.
A short litany leads to the Hypacoi, Anavathmi and Prokimenon.
Hypacoi and Anavathmi
Hypacoi (“hearing”) are hymns usually referencing the hearing the proclamation of the Resurrectionby the myrrh-bearing women. The Anavathmi, “hymns of ascent”, are related to the psalms; they are short hymns praising the Holy Trinity. Each tone has three Anavathmi; except tone eight, which has four. They may be chanted or simply intoned. In some churches, the Hypacoi is read, and the Anavathmi are intoned.
Prokimenon and Eothinon Gospel
The Prokimenon is a short set of psalm verses that precedes a reading from Scripture, in this case the Gospel. The Gospel reading for Orthros is usually one of eleven passages dealing with the Resurrection of Christ, which rotate one after the other on a weekly basis. These Gospel passages are called the “Eothina Gospels”, and each Eothinon (from the Greek for “dawn”) is associated with one of the eight tones. Several hymns are related to each Eothinon, and chanted in the tone associated with it, adding richness of the musical experience of the service.
The Eothinon is always read by the priest, typically from the “south” side of the Holy Table. This symbolizes dawn as the moment between light and darkness. In traditional monastic settings, Orthros begins before dawn so that the Eothinon will be read in the early morning light.
After the reading, the people come forward to reverence the Gospel Book. On certain occasions, the Gospel is related to a Feast of the Lord or the Theotokos; in these cases it is read from the Ambon and there is no reverencing of the Gospel Book.
Concluding Elements of the First Part of Orthros
The first half of Orthros draws to a close with the reverencing of the Gospel Book while a few hymns and Psalm 50 are chanted. Psalm 50, a hymn of repentance, nonetheless maintains the assurance of God’s mercy. It forms an optimistic contrast to the Six Psalms earlier, as the joy of Christ’s resurrection is revealed to be the substance of hope on which all can depend.
A dismissal-like concluding prayer is intoned by the deacon (instead of the priest, indicating that this is not the end of Orthros itself). The prayer asks God’s mercy while referencing various saints, in this way emphasizing our shared devotion with them. The prayer is customarily referred to as the “intercessional prayer”.
Returning to Orthros: The appointed selections from the Psalms are followed by poetic “sessional hymns”. Byzantine Christianity sees the Psalms as the archetypal offerings of praise to God, and traditionally, the entire Psalter is read each week, twice each week during Great Lent.
The Byzantine Psalter is divided into twenty sections, each called a Kathisma. The terms “Kathisma” (plural “Kathismata”) and “sessional” both indicate sitting and all may sit during this time, except when the “Glory to the Father” is intoned. The sessional hymns emphasize important themes in the psalms and relate them to our Christian life. They serve as meditations on human life and God’s merciful interaction in it. The spiritual movement that began with the Trisagion Prayers, the Six Psalms, Litany and Troparia, takes an additional step as the Grace of our Lord is revealed now in the Kathismata readings and reflected in the sessional hymns.
Each Kathisma is divided into three stases. At the end of the first two stases, the Glory … Now and ever… is intoned, followed by the triple intoning of “Alleluia, alleluia, alleluia; Glory to You, O God”, “Lord, have mercy” three times, and Glory … Now and ever…
The third stasis concludes with Glory … Now and ever…, the triple intoning of “Alleluia, alleluia, alleluia; Glory to You, O God” and “O (our God and) our Hope, glory to you.”
Originally, and still today in monastic settings, two Kathismata (three during Great Lent) are each followed by a set of sessional hymns. In practice today, most parishes omit the Psalms and merely include the sessional hymns alone, although including the Kathismata would only add about twenty minutes to the service.
The sessional hymns generally come from the Octoechos. They may be intoned or chanted in the appointed tone.
The Evlogitaria, Hypacoi, Anavathmi, Prokimenon and Gospel
Evlogitaria
On Sundays and Great Feasts, the Evlogitaria follows the Kathismata. The word “evlogitaria” comes from the Greek word for “blessed” and is so named for the refrain “Blessed are You, O Lord; teach me Your statutes,” that punctuates these hymns devoted to the Resurrection of Christ. (For Saturdays commemorating the dead and funerals there is a second series of evlogitaria; and on certain occasions the Sunday evlogitaria are omitted in favor of Psalms called the “Polyeleos”.)
As the psalms of the Kathismata become sources of inspiration when viewed in the light of the Cross, the Evlogitaria is an exclamation of joy in the mercy of the Resurrection. It completes the spiritual movement to jubilant adoration of the Holy Trinity.
A short litany leads to the Hypacoi, Anavathmi and Prokimenon.
Hypacoi and Anavathmi
Hypacoi (“hearing”) are hymns usually referencing the hearing the proclamation of the Resurrectionby the myrrh-bearing women. The Anavathmi, “hymns of ascent”, are related to the psalms; they are short hymns praising the Holy Trinity. Each tone has three Anavathmi; except tone eight, which has four. They may be chanted or simply intoned. In some churches, the Hypacoi is read, and the Anavathmi are intoned.
Prokimenon and Eothinon Gospel
The Prokimenon is a short set of psalm verses that precedes a reading from Scripture, in this case the Gospel. The Gospel reading for Orthros is usually one of eleven passages dealing with the Resurrection of Christ, which rotate one after the other on a weekly basis. These Gospel passages are called the “Eothina Gospels”, and each Eothinon (from the Greek for “dawn”) is associated with one of the eight tones. Several hymns are related to each Eothinon, and chanted in the tone associated with it, adding richness of the musical experience of the service.
The Eothinon is always read by the priest, typically from the “south” side of the Holy Table. This symbolizes dawn as the moment between light and darkness. In traditional monastic settings, Orthros begins before dawn so that the Eothinon will be read in the early morning light.
After the reading, the people come forward to reverence the Gospel Book. On certain occasions, the Gospel is related to a Feast of the Lord or the Theotokos; in these cases it is read from the Ambon and there is no reverencing of the Gospel Book.
Concluding Elements of the First Part of Orthros
The first half of Orthros draws to a close with the reverencing of the Gospel Book while a few hymns and Psalm 50 are chanted. Psalm 50, a hymn of repentance, nonetheless maintains the assurance of God’s mercy. It forms an optimistic contrast to the Six Psalms earlier, as the joy of Christ’s resurrection is revealed to be the substance of hope on which all can depend.
A dismissal-like concluding prayer is intoned by the deacon (instead of the priest, indicating that this is not the end of Orthros itself). The prayer asks God’s mercy while referencing various saints, in this way emphasizing our shared devotion with them. The prayer is customarily referred to as the “intercessional prayer”.
Friday, October 10, 2008
Introduction to Orthros - Part Three
Digression about Byzantine Hymnody
At this point, a note about the music and hymns of the Byzantine Church is in order. Byzantine music adheres to eight “tones” or modes. These tones are musical skeletons that allow the chanting of hundreds of troparia, following predetermined melodic phrases. As noted above, a basic collection of hymns form an eight week cycle, one week in each tone, found in the book “Octoechos” – “The book of eight tones”. With extremely few exceptions, selections from the Octoechos form the backbone of all celebrations of Orthros (and Vespers) in the Byzantine Tradition.
Additional, seasonal hymns are found in a variety of other liturgical books, including the "Manaia" (singular, "Menaion", month) which have hymns celebrating saints and liturgical commemorations for every day of the calendar year divided by months, and books devoted to the Paschal (Easter) cycle (Triodion, Great Week, Pentecostarion, etc.). The hymns in these books vary and are in all eight tones; and when combined with the appointed selections from the Octoechos ensure that each celebration of Orthros (and Vespers) will have unique musical qualities and feature a variety of musical expressions.
Music is especially important in Byzantine worship. While many hymns have taken on standard melodies (“idiomela”), and even become model hymns to guide the melody of other hymns, Byzantine music does not exist in the same sense as Western music and hymnody. Byzantine hymns follow strict traditional forms and tempos. These elements guide and enhance the worship, giving it a timeless quality and preventing any faddish ‘contemporaneity’ that all too quickly becomes outdated or ‘old-fashioned’.
We cannot overemphasize that Byzantine music is ‘chanted’ music versus ‘sung’ music. The tones present coherent characteristics, not set melodies in the Western sense, which guide the chanter while allowing freedom to maintain focus on the meaning of the hymn. The flexibility of a tone’s melodic phrasing and basic qualities guide the chanter while freeing him to make this particular hymn chanted at this particular service his own offering, avoiding ‘soloist’ pretensions. The text and tone combine to put the emphasis on God and the commemoration of the day, mystically uniting the particular worshippers with worshippers everywhere and throughout history.
The central focus of Byzantine hymnody is Christ and the Trinity. Even hymns celebrating the exploits of the saints carefully place the saints’ holiness in the context of the salvation and mercy of God. Hymns frequently quote from or make references to the Sacred Scriptures, often the Psalms, reflecting a Christological dimension. The passion, death and resurrection of Jesus are brought forth in numerous references and poetic imagery to emphasize the magnitude of God’s incarnation and act of salvation.
Music becomes one of the main elements of Byzantine worship that expresses our spiritual growth from existing purely in our own limited time and place to live in the mystical presence of God and the saints. Rather than affirming ourselves, Byzantine music helps us find ourselves in the Eternity of God’s Divine Love.
At this point, a note about the music and hymns of the Byzantine Church is in order. Byzantine music adheres to eight “tones” or modes. These tones are musical skeletons that allow the chanting of hundreds of troparia, following predetermined melodic phrases. As noted above, a basic collection of hymns form an eight week cycle, one week in each tone, found in the book “Octoechos” – “The book of eight tones”. With extremely few exceptions, selections from the Octoechos form the backbone of all celebrations of Orthros (and Vespers) in the Byzantine Tradition.
Additional, seasonal hymns are found in a variety of other liturgical books, including the "Manaia" (singular, "Menaion", month) which have hymns celebrating saints and liturgical commemorations for every day of the calendar year divided by months, and books devoted to the Paschal (Easter) cycle (Triodion, Great Week, Pentecostarion, etc.). The hymns in these books vary and are in all eight tones; and when combined with the appointed selections from the Octoechos ensure that each celebration of Orthros (and Vespers) will have unique musical qualities and feature a variety of musical expressions.
Music is especially important in Byzantine worship. While many hymns have taken on standard melodies (“idiomela”), and even become model hymns to guide the melody of other hymns, Byzantine music does not exist in the same sense as Western music and hymnody. Byzantine hymns follow strict traditional forms and tempos. These elements guide and enhance the worship, giving it a timeless quality and preventing any faddish ‘contemporaneity’ that all too quickly becomes outdated or ‘old-fashioned’.
We cannot overemphasize that Byzantine music is ‘chanted’ music versus ‘sung’ music. The tones present coherent characteristics, not set melodies in the Western sense, which guide the chanter while allowing freedom to maintain focus on the meaning of the hymn. The flexibility of a tone’s melodic phrasing and basic qualities guide the chanter while freeing him to make this particular hymn chanted at this particular service his own offering, avoiding ‘soloist’ pretensions. The text and tone combine to put the emphasis on God and the commemoration of the day, mystically uniting the particular worshippers with worshippers everywhere and throughout history.
The central focus of Byzantine hymnody is Christ and the Trinity. Even hymns celebrating the exploits of the saints carefully place the saints’ holiness in the context of the salvation and mercy of God. Hymns frequently quote from or make references to the Sacred Scriptures, often the Psalms, reflecting a Christological dimension. The passion, death and resurrection of Jesus are brought forth in numerous references and poetic imagery to emphasize the magnitude of God’s incarnation and act of salvation.
Music becomes one of the main elements of Byzantine worship that expresses our spiritual growth from existing purely in our own limited time and place to live in the mystical presence of God and the saints. Rather than affirming ourselves, Byzantine music helps us find ourselves in the Eternity of God’s Divine Love.
Thursday, October 09, 2008
Introduction to Orthros - Part Two
The Introductory Prayers
Orthros begins with the Trisagion Prayers. These standard prayers concluding in the Lord’s Prayer are memorized by all Byzantine Christians. The focus is Trinitarian. This affirms that our worship must always center on adoration of the Holy Trinity and therefore always be Christo-centric. The Trisagion Prayers and accompanying hymns and litany also provide the opportunity for the first censing of the Church. Thus, our worship focuses on the Holy Trinity and engages the whole person.
The Six Psalms
While the priest offers the Orthros prayers quietly, the Six Psalms are read. These penitential psalms are read quickly, not intoned or chanted. All stand during the reading, and any candles that have been lit for prayer intentions are extinguished. The silence and attention to psalms allows us to reflect on the universality of the human experience and need for God’s mercy. Thus, there is a spiritual movement from recognition of the majesty of God (as expressed in the introductory prayers) to our awareness that we totally depend on God for our life and salvation.
The Litany of Peace and Troparia of the Day
Having begun with praise of the Holy Trinity and meditation on our need to turn from sin to the Lord, Orthros continues with the Litany of Peace. The petitions of this litany gather up our concerns and needs and place them confidently before the Lord who is generous and loves mankind. The Litany of Peace focuses on universal needs, not personal petitions or selfish requests. It affirms the universality of our cares and rests the entire human condition in God’s hands, trusting in His mercy.
The first of the variable portions of Orthros follows. Verses from the psalms introduce the Troparia of the day. “Troparia” (singular, “troparion”) are poetic theological reflections that focus on the Resurrection, a Feast of our Lord or our Lady, or the particular commemoration of the Church calendar. Troparia are rich in theological insight, and combine adoration of God, the veneration of the saints, and commemoration of events in salvation history. The great mercy of God is a constant theme in troparia.
On a typical Sunday, the Troparion of the Resurrection in the Tone of the week begins the sequence. It is followed by one or more Troparia appointed for the particular day. The final Troparion of the sequence is preceded by “Glory…” and followed by “Now and ever…” in the same tone. The Theotokion of the Resurrection in the same tone as the final Troparion completes the sequence. (Thus, for example, if the final Troparion is in Tone Four, “Glory…” will be chanted in Tone Four, followed by the final Troparion itself, “Now and ever…” in Tone Four, and the Theotokion of the Resurrection in Tone Four.)
The particular selection of troparia for a given celebration places it in the context of the Church year and the calendar year. The cycle of hymns collected in the Octoechos is the basic collection that flow through the life of the Byzantine community. Combined with hymns from the other liturgical books, this hymnody ensures that each celebration of Orthros is a unique opportunity for praise and learning the essential truths of the Christian Faith.
Orthros begins with the Trisagion Prayers. These standard prayers concluding in the Lord’s Prayer are memorized by all Byzantine Christians. The focus is Trinitarian. This affirms that our worship must always center on adoration of the Holy Trinity and therefore always be Christo-centric. The Trisagion Prayers and accompanying hymns and litany also provide the opportunity for the first censing of the Church. Thus, our worship focuses on the Holy Trinity and engages the whole person.
The Six Psalms
While the priest offers the Orthros prayers quietly, the Six Psalms are read. These penitential psalms are read quickly, not intoned or chanted. All stand during the reading, and any candles that have been lit for prayer intentions are extinguished. The silence and attention to psalms allows us to reflect on the universality of the human experience and need for God’s mercy. Thus, there is a spiritual movement from recognition of the majesty of God (as expressed in the introductory prayers) to our awareness that we totally depend on God for our life and salvation.
The Litany of Peace and Troparia of the Day
Having begun with praise of the Holy Trinity and meditation on our need to turn from sin to the Lord, Orthros continues with the Litany of Peace. The petitions of this litany gather up our concerns and needs and place them confidently before the Lord who is generous and loves mankind. The Litany of Peace focuses on universal needs, not personal petitions or selfish requests. It affirms the universality of our cares and rests the entire human condition in God’s hands, trusting in His mercy.
The first of the variable portions of Orthros follows. Verses from the psalms introduce the Troparia of the day. “Troparia” (singular, “troparion”) are poetic theological reflections that focus on the Resurrection, a Feast of our Lord or our Lady, or the particular commemoration of the Church calendar. Troparia are rich in theological insight, and combine adoration of God, the veneration of the saints, and commemoration of events in salvation history. The great mercy of God is a constant theme in troparia.
On a typical Sunday, the Troparion of the Resurrection in the Tone of the week begins the sequence. It is followed by one or more Troparia appointed for the particular day. The final Troparion of the sequence is preceded by “Glory…” and followed by “Now and ever…” in the same tone. The Theotokion of the Resurrection in the same tone as the final Troparion completes the sequence. (Thus, for example, if the final Troparion is in Tone Four, “Glory…” will be chanted in Tone Four, followed by the final Troparion itself, “Now and ever…” in Tone Four, and the Theotokion of the Resurrection in Tone Four.)
The particular selection of troparia for a given celebration places it in the context of the Church year and the calendar year. The cycle of hymns collected in the Octoechos is the basic collection that flow through the life of the Byzantine community. Combined with hymns from the other liturgical books, this hymnody ensures that each celebration of Orthros is a unique opportunity for praise and learning the essential truths of the Christian Faith.
Wednesday, October 08, 2008
Introduction to Orthros - Part One
This rambling introduction to Orthros does not pretend to be authoritative or ground-breaking. Much historic detail is simply excluded. The purpose is to provide a bit of context for members of our community who are still becoming familiar with the Service.
As it is rather lengthy (nearly four thousand words), I will be posting it in sections. And needless to say, if anyone sees need for correction, please contact me!
An Introduction to Orthros in the Byzantine Tradition
It is understood that the Divine Liturgy is the summit and heart of Byzantine Worship. The community gathered at the Altar of our Lord’s sacrifice offering up their prayers and sharing in the thanksgiving offering of His Body and Blood expresses the essence of our Eastern Christian experience.
Yet the Divine Liturgy, essential and of paramount importance, is only part of the Byzantine worship tradition. Other services surround and enhance that Eucharistic banquet and deepen its meaning and reception among the people of God. These services sanctify the day, the week, the season and the year. Along with the Divine Liturgy, they give substance and meaning to the Christian life.
The offices of Orthros and Vespers (morning and evening prayer) are, next to the Liturgy, the most vital services of the Byzantine Tradition. These services have developed over the millennia to celebrate both the particular day and the cycle of seasons in the Church Year. In this way, they relate the celebration of the Liturgy to the life of the Church and the life the individual Christian.
Let us look at Sunday Orthros.
Orthros – The Term and Origin of the Service
“Orthros” comes from the Greek word meaning “arise”, and is the proper service for the morning. In fact, it is properly celebrated beginning in the early hours before dawn, with sunrise anticipated to occur around halfway through the service. Orthros is properly a combination of two older services roughly corresponding to the Roman Rite Matins and Lauds in the West. Combining elements from these two older liturgical services, the reading of psalms, standard and variable hymns of Orthros produce an almost symphony-like movement of adoration and praise of God and veneration to His saints.
Orthros, Vespers, and the other “Hours” offices have experienced significant evolution over the millennia. At one time, a “cathedral” office coexisted with a “monastic” office. Over the centuries, the “monastic” office became standard and incorporated elements of the “cathedral” office into its structure. Thus, today, there are different orders of Orthros for Sunday and Feasts, weekday commemorations of varying importance, and Great Lent. In this review, we will focus on Sunday/Feast day Orthros.
It should be noted at the outset that if one reviews the outline and rubrics of Orthros it is clear that the full celebration of the service would easily require a few hours. In parish usage, elements are abbreviated or eliminated to bring the time down to around an hour or so. As we proceed to examine Orthros we will indicate these abbreviations and ‘short-cuts’.
One might argue that as the service is so routinely shortened it would be appropriate simply to produce a standard ‘shortened” version of the service. However, preserving the complete text, and with it options for a more complete celebration, both allows for more variety of choice and encourages the faithful to a fuller celebration.
As it is rather lengthy (nearly four thousand words), I will be posting it in sections. And needless to say, if anyone sees need for correction, please contact me!
An Introduction to Orthros in the Byzantine Tradition
It is understood that the Divine Liturgy is the summit and heart of Byzantine Worship. The community gathered at the Altar of our Lord’s sacrifice offering up their prayers and sharing in the thanksgiving offering of His Body and Blood expresses the essence of our Eastern Christian experience.
Yet the Divine Liturgy, essential and of paramount importance, is only part of the Byzantine worship tradition. Other services surround and enhance that Eucharistic banquet and deepen its meaning and reception among the people of God. These services sanctify the day, the week, the season and the year. Along with the Divine Liturgy, they give substance and meaning to the Christian life.
The offices of Orthros and Vespers (morning and evening prayer) are, next to the Liturgy, the most vital services of the Byzantine Tradition. These services have developed over the millennia to celebrate both the particular day and the cycle of seasons in the Church Year. In this way, they relate the celebration of the Liturgy to the life of the Church and the life the individual Christian.
Let us look at Sunday Orthros.
Orthros – The Term and Origin of the Service
“Orthros” comes from the Greek word meaning “arise”, and is the proper service for the morning. In fact, it is properly celebrated beginning in the early hours before dawn, with sunrise anticipated to occur around halfway through the service. Orthros is properly a combination of two older services roughly corresponding to the Roman Rite Matins and Lauds in the West. Combining elements from these two older liturgical services, the reading of psalms, standard and variable hymns of Orthros produce an almost symphony-like movement of adoration and praise of God and veneration to His saints.
Orthros, Vespers, and the other “Hours” offices have experienced significant evolution over the millennia. At one time, a “cathedral” office coexisted with a “monastic” office. Over the centuries, the “monastic” office became standard and incorporated elements of the “cathedral” office into its structure. Thus, today, there are different orders of Orthros for Sunday and Feasts, weekday commemorations of varying importance, and Great Lent. In this review, we will focus on Sunday/Feast day Orthros.
It should be noted at the outset that if one reviews the outline and rubrics of Orthros it is clear that the full celebration of the service would easily require a few hours. In parish usage, elements are abbreviated or eliminated to bring the time down to around an hour or so. As we proceed to examine Orthros we will indicate these abbreviations and ‘short-cuts’.
One might argue that as the service is so routinely shortened it would be appropriate simply to produce a standard ‘shortened” version of the service. However, preserving the complete text, and with it options for a more complete celebration, both allows for more variety of choice and encourages the faithful to a fuller celebration.
Wednesday, September 03, 2008
Possibly an Historic Event
Today marked an historic event, at least we think it did. Today marked the first Byzantine Catholic weekday Orthros (Morning Prayer) celebrated in South Carolina. Unlike the Roman Tradition, the Eastern Church typically offers the Divine Liturgy only on Sundays and Holy Days. On other days, services from the “Divine Praises” (“Liturgy of the Hours” in the West) are celebrated. Orthros, a combination of Matins and Lauds, the morning celebration, and Esperinon, Vespers, celebrated in the evening, are the two most commonly celebrated of these services.
The services of the Byzantine Divine Office differ substantially from their western counterparts. Orthros, by far the most complex service in the Byzantine liturgical tradition, is a symphony of psalms, litanies, prayers and hymns. While provisionally chanted in the tone of the week following the appropriate volume of the Octoechos, hymns of various tones from the Menaion are interspersed, giving every celebration a unique feeling and timbre. In its complete form the service can last up to three hours or more; but in parish usage, the service usually runs anywhere from forty minutes to around an hour.
The focus of all Byzantine worship is adoration of the Holy Trinity. When the commemoration of Saints forms part of that worship, adoration is directed properly back to God. Thus, we find no contradiction in singing praises to the Theotokos and the Saints as we are constantly reminded that their holiness is the result of faith in Jesus Christ and the abundance of His great mercy. In truth, it is most appropriate to venerate these holy ones who have gone before us. In our Divine Worship we are spiritually united to God and all of those who have gone before us and those around the world who worship with us.
For the participant, prayerful attention is rewarded with hymns that praise God, recall the saints and teach the central Truths of Orthodox Christianity. The Litanies frame prayer in appropriate channels for our own salvation and the good of the world. We come to experience worship as not merely an individual phenomenon (God and “me”) but a communal experience that reveals our place in salvation history and the ongoing establishment of the Kingdom of Heaven.
And our celebration today? We got started a few minutes late. (Hey, we are Byzantine, eh?) The service proceeded not without a few minor glitches here and there. As the two chanters who assisted are still learning, a purist might charge that at times we were inventing new tones. Nonetheless, much of the chanting was solidly in tone, and all of it offered in prayerful humility to God. Ultimately, it was a beautiful experience of praise that left this priest overjoyed and thankful to the Holy Trinity and our Lady for the great grace to be a part of this possibly historic celebration.
So, if today really was the first weekday Byzantine Catholic Orthros in South Carolina, God is good! Thanks be to God!
And if we weren’t the first, God is still good! Thanks be to God!
The services of the Byzantine Divine Office differ substantially from their western counterparts. Orthros, by far the most complex service in the Byzantine liturgical tradition, is a symphony of psalms, litanies, prayers and hymns. While provisionally chanted in the tone of the week following the appropriate volume of the Octoechos, hymns of various tones from the Menaion are interspersed, giving every celebration a unique feeling and timbre. In its complete form the service can last up to three hours or more; but in parish usage, the service usually runs anywhere from forty minutes to around an hour.
The focus of all Byzantine worship is adoration of the Holy Trinity. When the commemoration of Saints forms part of that worship, adoration is directed properly back to God. Thus, we find no contradiction in singing praises to the Theotokos and the Saints as we are constantly reminded that their holiness is the result of faith in Jesus Christ and the abundance of His great mercy. In truth, it is most appropriate to venerate these holy ones who have gone before us. In our Divine Worship we are spiritually united to God and all of those who have gone before us and those around the world who worship with us.
For the participant, prayerful attention is rewarded with hymns that praise God, recall the saints and teach the central Truths of Orthodox Christianity. The Litanies frame prayer in appropriate channels for our own salvation and the good of the world. We come to experience worship as not merely an individual phenomenon (God and “me”) but a communal experience that reveals our place in salvation history and the ongoing establishment of the Kingdom of Heaven.
And our celebration today? We got started a few minutes late. (Hey, we are Byzantine, eh?) The service proceeded not without a few minor glitches here and there. As the two chanters who assisted are still learning, a purist might charge that at times we were inventing new tones. Nonetheless, much of the chanting was solidly in tone, and all of it offered in prayerful humility to God. Ultimately, it was a beautiful experience of praise that left this priest overjoyed and thankful to the Holy Trinity and our Lady for the great grace to be a part of this possibly historic celebration.
So, if today really was the first weekday Byzantine Catholic Orthros in South Carolina, God is good! Thanks be to God!
And if we weren’t the first, God is still good! Thanks be to God!
Thursday, July 31, 2008
Sunday, April 08, 2007
From the Resurrection Service
Today is the day of the Resurrection! O nations, let us be joyful! For this Passover is the Passover of the Lord, in that Christ made us pass from death to life and from earth to heaven, we who sing the song of victory!
Glory to Your holy Resurrection, O Lord!
Let us purify our senses and we shall see Christ, shining in the unapproachable light of His Resurrection. We shall clearly hear Him say, “Rejoice” as we sing the song of victory.
Glory to the Father and to the Son and to the Holy Spirit, now and always and forever. Amen.
Let the heavens be glad and the earth rejoice. Let the whole world, visible and invisible keep the feast, for Christ is risen, our eternal joy!
Christ is risen from the dead; and by His death, He has trampled upon Death and has given life to those who were in the tombs. (3 times)
Having risen from the grave as He foretold, Jesus has granted us eternal life and great mercy.
Ode One of the Pashal Canon of Orthros
Let God arise and His enemies will scatter; and those who hate Him will flee before Him.
Our Passover, Christ the Redeemer, is revealed to us today as a noble Passover. This is a new and holy Passover, a mystical Passover, a blameless Passover, a glorious Passover, a Passover for the faithful, a Passover that opens for us the gates of Paradise, a Passover that sanctifies all believers.
As smoke vanishes, so let them vanish and melt as wax before the fire.
Come back from what you have seen, O women heralds of good tidings, and say to Zion: “Accept from us the joyful announcement of the Resurrection of Christ! O Jerusalem, rejoice, exult and leap for joy! For you have seen Christ the King coming out of the tomb as fair as a bridegroom!”
So do sinners perish before God; but let the just exult with joy before God.
When, early in the morning, the ointment-bearing women stood before the tomb of the Giver of Life, they saw an Angel sitting on the stone, and he spoke to them, saying: “Why do you seek the Living One among the dead? Why do you mourn, as if the Incorruptible One has suffered corruption? Go to His disciples and proclaim the glad tidings!”
This is the day the Lord has made; let us be glad and rejoice therein.
A glorious Passover has shone upon us: a Passover of the Lord, a Passover perfectly honorable. Let us embrace one another with joy! O, what a Passover, delivering from sorrow: for Christ, coming out of the tomb as from a bridal chamber, fills the women with joy by telling them to bring this happy news to the disciples.
Glory be to the Father and to the Son and to the Holy Spirit, now and always and forever and ever. Amen.
Today is the day of the Resurrection: let us glory in this feast and embrace one another. O brethren, let us say: “Because of the Resurrection, we forgive all things to those who hate us."” And let us all sing together:
“Christ is risen from the dead; and by His death, He has trampled upon death; and has given life to those who were in the tombs!”
Ode Nine of the Paschal Canon of Orthros
Glory to Your holy Resurrection, O Lord!
Let us purify our senses and we shall see Christ, shining in the unapproachable light of His Resurrection. We shall clearly hear Him say, “Rejoice” as we sing the song of victory.
Glory to the Father and to the Son and to the Holy Spirit, now and always and forever. Amen.
Let the heavens be glad and the earth rejoice. Let the whole world, visible and invisible keep the feast, for Christ is risen, our eternal joy!
Christ is risen from the dead; and by His death, He has trampled upon Death and has given life to those who were in the tombs. (3 times)
Having risen from the grave as He foretold, Jesus has granted us eternal life and great mercy.
Ode One of the Pashal Canon of Orthros
Let God arise and His enemies will scatter; and those who hate Him will flee before Him.
Our Passover, Christ the Redeemer, is revealed to us today as a noble Passover. This is a new and holy Passover, a mystical Passover, a blameless Passover, a glorious Passover, a Passover for the faithful, a Passover that opens for us the gates of Paradise, a Passover that sanctifies all believers.
As smoke vanishes, so let them vanish and melt as wax before the fire.
Come back from what you have seen, O women heralds of good tidings, and say to Zion: “Accept from us the joyful announcement of the Resurrection of Christ! O Jerusalem, rejoice, exult and leap for joy! For you have seen Christ the King coming out of the tomb as fair as a bridegroom!”
So do sinners perish before God; but let the just exult with joy before God.
When, early in the morning, the ointment-bearing women stood before the tomb of the Giver of Life, they saw an Angel sitting on the stone, and he spoke to them, saying: “Why do you seek the Living One among the dead? Why do you mourn, as if the Incorruptible One has suffered corruption? Go to His disciples and proclaim the glad tidings!”
This is the day the Lord has made; let us be glad and rejoice therein.
A glorious Passover has shone upon us: a Passover of the Lord, a Passover perfectly honorable. Let us embrace one another with joy! O, what a Passover, delivering from sorrow: for Christ, coming out of the tomb as from a bridal chamber, fills the women with joy by telling them to bring this happy news to the disciples.
Glory be to the Father and to the Son and to the Holy Spirit, now and always and forever and ever. Amen.
Today is the day of the Resurrection: let us glory in this feast and embrace one another. O brethren, let us say: “Because of the Resurrection, we forgive all things to those who hate us."” And let us all sing together:
“Christ is risen from the dead; and by His death, He has trampled upon death; and has given life to those who were in the tombs!”
Ode Nine of the Paschal Canon of Orthros
Friday, March 16, 2007
From the Triodion
Sanctifying the season of the Fast, the precious Cross stands here before us. As we venerate it today, let us cry aloud: O Master who love mankind, with its aid, grant that we may pass through the remainder of the Fast in repentance, and thus behold your life-giving Passion through which we are redeemed.
From the First Kathisma, Orthros, Friday, Fourth Week of Lent
I have enslaved the dignity of my soul to the passions, and I have become lkie a brute beast. I can no longer lift up my eyes to You, O Most High; but bowing like the Publican, I pray to You, O Christ: Be propitious to me, O God, and save me!
From the Aposticha, Vespers, Saturday, Fourth Week of Lent
From the First Kathisma, Orthros, Friday, Fourth Week of Lent
I have enslaved the dignity of my soul to the passions, and I have become lkie a brute beast. I can no longer lift up my eyes to You, O Most High; but bowing like the Publican, I pray to You, O Christ: Be propitious to me, O God, and save me!
From the Aposticha, Vespers, Saturday, Fourth Week of Lent
Tuesday, March 13, 2007
From the Triodion -- Mid-Lent
O merciful Lord, You endured the Passion of the Cross in the midst of the earth, granting redemption and freedom from the passions to all. Therefore, in the midst of the Fast, we have set Your Cross before us and venerate it with great joy. Glorious with the light of the virtues, may we all be counted worthy to see Your Passion and life-giving Resurrection, O Word of God, who alone are rich in mercy.
O Savior, Your Cross has given to us Christians a power that never can be defeated. Through it, the alien hosts of the Enemy are put to flight, O Christ; and Your Church, professing the true Faith, is overshadowed with peace. Venerating it, we raise our fervent cry to You: Make us worthy of the inheritance of Your saints!
Glory ... Now and always...
Today the Master of creation and the Lord of Glory is nailed to the Cross and His side is pierced. He who is the sweetness of the Church tastes gall and vinegar. A crown of thorns is placed upon Him who covers the heavens with clouds. He is clothed in a cloak of mockery, and He who formed man with His own hands is struck by a hand of clay. He who wraps the heavens in clouds is scourged upon His back. He accepts spitting and scourging, insults and slaps. All these things my Deliverer and God endures for me whom am condemned, that in His compassion He may save the world from death.
From O Lord, to You I Call, Vespers, Wednesday, Fourth Week of Lent
I have surpassed the Publican in my transgressions, but I do not match his repentance. I have not accomplished the good deeds of the Pharisee, yet I boldly outdo his boasting. By Your infinite humility, O Christ God, by which You laid low the arrogance of the demon on the Cross, establish me in the good deeds of the one and the humility of the other. Confirm me in the good intentions of both, and save me, O Savior!
From the Aposticha, Vespers, Wednesday, Fourth Week of Lent
The Divine Cross lies before us for our veneration, and it sanctifies the time of the Fast. Let us approach with a pure conscience to draw from it sanctification and enlightenment, and let us cry aloud with awe: Glory to Your compassion, O our Savior, who loves mankind!
From the Kathismata (Sessional Hymns), Orthros, Wednesday, Fourth Week of Lent
The Angel's fiery sword will no longer guard the gate of Paradise, for the Cross of the Lord has put out wondrously. The power of Death has been broken, the victory of Hades wiped out, and you, my Savior, have stood up and called out to all those bound in Hell: Come now; enter again into Paradise!
Kontakion, Orthros, Wednesday, Fourth Week of Lent
We have completed half of the Fast, which has led us to Your Holy Cross. Enable also to behold the day which Abraham saw and rejoiced, when he took his son Isaac back alive from the mountain, as from a tomb. Deliver us from the Enemy by faith; may we share in Your Mystical Supper, calling upon You in peace: Our Light and our Savior, glory to You!
From the Aposticha, Orthros, Wednesday, Fourth Week of Lent
O Savior, Your Cross has given to us Christians a power that never can be defeated. Through it, the alien hosts of the Enemy are put to flight, O Christ; and Your Church, professing the true Faith, is overshadowed with peace. Venerating it, we raise our fervent cry to You: Make us worthy of the inheritance of Your saints!
Glory ... Now and always...
Today the Master of creation and the Lord of Glory is nailed to the Cross and His side is pierced. He who is the sweetness of the Church tastes gall and vinegar. A crown of thorns is placed upon Him who covers the heavens with clouds. He is clothed in a cloak of mockery, and He who formed man with His own hands is struck by a hand of clay. He who wraps the heavens in clouds is scourged upon His back. He accepts spitting and scourging, insults and slaps. All these things my Deliverer and God endures for me whom am condemned, that in His compassion He may save the world from death.
From O Lord, to You I Call, Vespers, Wednesday, Fourth Week of Lent
I have surpassed the Publican in my transgressions, but I do not match his repentance. I have not accomplished the good deeds of the Pharisee, yet I boldly outdo his boasting. By Your infinite humility, O Christ God, by which You laid low the arrogance of the demon on the Cross, establish me in the good deeds of the one and the humility of the other. Confirm me in the good intentions of both, and save me, O Savior!
From the Aposticha, Vespers, Wednesday, Fourth Week of Lent
The Divine Cross lies before us for our veneration, and it sanctifies the time of the Fast. Let us approach with a pure conscience to draw from it sanctification and enlightenment, and let us cry aloud with awe: Glory to Your compassion, O our Savior, who loves mankind!
From the Kathismata (Sessional Hymns), Orthros, Wednesday, Fourth Week of Lent
The Angel's fiery sword will no longer guard the gate of Paradise, for the Cross of the Lord has put out wondrously. The power of Death has been broken, the victory of Hades wiped out, and you, my Savior, have stood up and called out to all those bound in Hell: Come now; enter again into Paradise!
Kontakion, Orthros, Wednesday, Fourth Week of Lent
We have completed half of the Fast, which has led us to Your Holy Cross. Enable also to behold the day which Abraham saw and rejoiced, when he took his son Isaac back alive from the mountain, as from a tomb. Deliver us from the Enemy by faith; may we share in Your Mystical Supper, calling upon You in peace: Our Light and our Savior, glory to You!
From the Aposticha, Orthros, Wednesday, Fourth Week of Lent
Monday, March 12, 2007
From the Triodion
I am shaken by the passions, ensnared by enemies, and led away captive by evil habits. Take pity on me, O Compassionate Lord, and arm me with the breastplate of Your Cross, that with an unshaken heart I may sing: O Young men, bless Him! You priests, praise Him! All you people, exalt Him above all forever!
From the Eighth Ode, the Canon, Orthros, Monday of the Fourth Week of Lent
As we come to the middle of this season of the Fast by the power of the Cross, let us glorify Him who was lifted up on it in the middle of the earth, for He is out to Him: O Master, grant that we may contemplate Your Passion and Your glorious Resurrection. Give us Your forgiveness and great mercy!
From O Lord, to You I Call, Vespers, Tuesday of the Fourth Week of Lent
The Pharisee used many words in praising himself and was rejected for his vanity. the humble Publican prayed in silence and was justified. Learn the difference between the two, O my soul. Choose humility as a way of life, for Christ promised His grace to the humble, for He is the Lover of Mankind.
From the Aposticha, Vespers, Tuesday of the Fourth Week of Lent
From the Eighth Ode, the Canon, Orthros, Monday of the Fourth Week of Lent
As we come to the middle of this season of the Fast by the power of the Cross, let us glorify Him who was lifted up on it in the middle of the earth, for He is out to Him: O Master, grant that we may contemplate Your Passion and Your glorious Resurrection. Give us Your forgiveness and great mercy!
From O Lord, to You I Call, Vespers, Tuesday of the Fourth Week of Lent
The Pharisee used many words in praising himself and was rejected for his vanity. the humble Publican prayed in silence and was justified. Learn the difference between the two, O my soul. Choose humility as a way of life, for Christ promised His grace to the humble, for He is the Lover of Mankind.
From the Aposticha, Vespers, Tuesday of the Fourth Week of Lent
Sunday, March 11, 2007
From the Triodion
Come, let us drink a new drink: not miraculously produced from a barren rock, but from the Fount of Immortality springing forth from the Tomb of Christ, in which we are established.
I glorify the One Divinity in Three Persons, without beginning and not divided: Father, Son, and Life-giving Spirit, in whom we are baptized.
Katavasia: By the power of Your Cross, establish me firmly on the rock of faith, O Christ our Master, that my spirit may not falter beneath the arrows of the Enemy: for You alone are holy, You alone are Lord.
From the third Ode of the Canon, Orthros, Third Sunday of Lent
The Angel's fiery sword will no longer guard the gate of Paradise, for the Cross of the Lord has put it out wondrously. The power of Death has been broken, the victory of Hades wiped out, and You, my Savior, have stood up and called out to all those bound in Hell: Come now; enter again into Paradise!
Kontakion, Orthros, Third Sunday of Lent
On this day, the third Sunday of the Fast, we celebrate the feast of the veneration of the precious and Life-giving Cross.
Let the whole creation bow down in worship before You, O Word, as it venerates Your Life-giving Cross.
Wherefore, through its power, O Christ our God, protect us against the snares of the Evil One, make us worthy to pass safely through the struggle of the Fast. May we adore Your divine Passion and Your Life-giving Resurrection. Have mercy onus,for You alone are good and the Lover of Mankind. Amen.
Synaxarion, Orthros, Third Sunday of Lent
O Lord, You willingly stretched out Your hand upon the Cross: fill us with Your light through fasting and through prayer, through abstinence and works of charity. Count us worthy to venerate Your Cross with contrite hearts, for You are good and the Lover of Mankind.
From O Lord, to You I Call, Vespers, Monday, Fourth Week of Lent
I glorify the One Divinity in Three Persons, without beginning and not divided: Father, Son, and Life-giving Spirit, in whom we are baptized.
Katavasia: By the power of Your Cross, establish me firmly on the rock of faith, O Christ our Master, that my spirit may not falter beneath the arrows of the Enemy: for You alone are holy, You alone are Lord.
From the third Ode of the Canon, Orthros, Third Sunday of Lent
The Angel's fiery sword will no longer guard the gate of Paradise, for the Cross of the Lord has put it out wondrously. The power of Death has been broken, the victory of Hades wiped out, and You, my Savior, have stood up and called out to all those bound in Hell: Come now; enter again into Paradise!
Kontakion, Orthros, Third Sunday of Lent
On this day, the third Sunday of the Fast, we celebrate the feast of the veneration of the precious and Life-giving Cross.
Let the whole creation bow down in worship before You, O Word, as it venerates Your Life-giving Cross.
Wherefore, through its power, O Christ our God, protect us against the snares of the Evil One, make us worthy to pass safely through the struggle of the Fast. May we adore Your divine Passion and Your Life-giving Resurrection. Have mercy onus,for You alone are good and the Lover of Mankind. Amen.
Synaxarion, Orthros, Third Sunday of Lent
O Lord, You willingly stretched out Your hand upon the Cross: fill us with Your light through fasting and through prayer, through abstinence and works of charity. Count us worthy to venerate Your Cross with contrite hearts, for You are good and the Lover of Mankind.
From O Lord, to You I Call, Vespers, Monday, Fourth Week of Lent
Saturday, March 10, 2007
From the Triodion
I sank to the depths of the sea; I was swallowed up by the waves of my countless sins; but You, O God of Love, have pulled my life up from the pit.
From the canon, Orthros, Saturday, Third Week of Lent
You are the only Immortal One, O Creator and Maker of man. We are mortals: out of the earth we were fashioned and to the same earth we shall return, as You have said, and ordered, O my Maker: Dust you are, You said, and to dust you shall return. We all go down to the dust and we sing to You: Alleluia!
Ikos, Orthros, Satuday, Third Week of Lent
By her fault and transgression, Eve brought about the curse; but, O Virgin Theotokos, by the Fruit of your womb, you have made the blessing blossom for the world; and we all magnify you!
From the canon, Orthros, Saturday, Third Week of Lent
O Cross of the Lord to which the world aspires, let the light-giving flashes of your grace lift up the hearts of those who honor you. We welcome you with divine love, O you through which the dismay of tears has passed away, and by which we have been saved from the snares of death and carried up into imperishable joy. Through Your Cross, O Lord, reveal to us the splendor of Your beauty, granting the reward for their abstinence to Your servants who ask in faith for Your generous help and your great mercy.
From O Lord, to You I Call, Third Sunday of Lent
Beholding You, the Fashioner and creator of all, hanging naked on the Cross, the whole creation was overcome with fear and it lamented. The light of the sun grew dark and the earth quaked. The rocks were split and the veil of the Temple was torn in half. The dead rose from their tombs and the angelic powers cried aloud in amazement: O strange wonder! The Judge is judges and suffers willingly for the salvation and renewal of the world!
From the Aposticha, Vespers, Third Sunday of Lent
From the canon, Orthros, Saturday, Third Week of Lent
You are the only Immortal One, O Creator and Maker of man. We are mortals: out of the earth we were fashioned and to the same earth we shall return, as You have said, and ordered, O my Maker: Dust you are, You said, and to dust you shall return. We all go down to the dust and we sing to You: Alleluia!
Ikos, Orthros, Satuday, Third Week of Lent
By her fault and transgression, Eve brought about the curse; but, O Virgin Theotokos, by the Fruit of your womb, you have made the blessing blossom for the world; and we all magnify you!
From the canon, Orthros, Saturday, Third Week of Lent
O Cross of the Lord to which the world aspires, let the light-giving flashes of your grace lift up the hearts of those who honor you. We welcome you with divine love, O you through which the dismay of tears has passed away, and by which we have been saved from the snares of death and carried up into imperishable joy. Through Your Cross, O Lord, reveal to us the splendor of Your beauty, granting the reward for their abstinence to Your servants who ask in faith for Your generous help and your great mercy.
From O Lord, to You I Call, Third Sunday of Lent
Beholding You, the Fashioner and creator of all, hanging naked on the Cross, the whole creation was overcome with fear and it lamented. The light of the sun grew dark and the earth quaked. The rocks were split and the veil of the Temple was torn in half. The dead rose from their tombs and the angelic powers cried aloud in amazement: O strange wonder! The Judge is judges and suffers willingly for the salvation and renewal of the world!
From the Aposticha, Vespers, Third Sunday of Lent
Wednesday, March 07, 2007
From the Triodion
Though honored as Your son, O Loving Father, in my foolishness, I did not understand. I have deprived myself of Your glory, sinfully wasting the wealth of Your Grace. I have forsaken the divine Food, eating in servile bondage at the table of an unclean citizen. he has sent me into his soul-corrupting field; and living like the prodigal, I have fed with the swine. I was enslaved to pleasures and could not eat my fill. But now I have turned back, and I shall cry to You, compassionate and merciful Father: I have sinned against Heaven and before You: have mercy on me!
From the Aposticha, Orthros, Wednesday, Third Week of Lent
r. Offer to God the sacrifice of praise, and fulfill your vows to the Most High
v. The God of gods, the Lord has spoken,
and has summoned the earth
from the rising of the sun to its setting.
First Prokimeon of the Prophecy, Wednesday, Third Week of Lent
Like the Prodigal Son, I have wandered into a distant evil land. I have wasted the wealth which You gave me, O Compassionate Father, in an evil life. I hunger now for the good that I have lost. I am clothed in the shame of my transgressions, for I have been stripped of the grace of God. I cry aloud to You: I have sinned, yet I know of Your loving kindness. O Christ, in Your mercy accept me as one of Your hired servants, through the prayers of Your beloved Apostles.
From O Lord, to You I call, Thursday, Vespers, Third Week of Lent
Like the Prodigal, I squandered the riches which the Father gave me. Now I am destitute and dwell in the land of the wicked. In my folly, I have bvecome like the senseless beasts, stripped of all the grace of God. but turning back, I cry aloud to you, the compassionate and merciful Father: I have sinned, O God! receive me as a penitent and have mercy on me.
From the Aposticha, Vespers, Thursday, Third Week of Lent
From the Aposticha, Orthros, Wednesday, Third Week of Lent
r. Offer to God the sacrifice of praise, and fulfill your vows to the Most High
v. The God of gods, the Lord has spoken,
and has summoned the earth
from the rising of the sun to its setting.
First Prokimeon of the Prophecy, Wednesday, Third Week of Lent
Like the Prodigal Son, I have wandered into a distant evil land. I have wasted the wealth which You gave me, O Compassionate Father, in an evil life. I hunger now for the good that I have lost. I am clothed in the shame of my transgressions, for I have been stripped of the grace of God. I cry aloud to You: I have sinned, yet I know of Your loving kindness. O Christ, in Your mercy accept me as one of Your hired servants, through the prayers of Your beloved Apostles.
From O Lord, to You I call, Thursday, Vespers, Third Week of Lent
Like the Prodigal, I squandered the riches which the Father gave me. Now I am destitute and dwell in the land of the wicked. In my folly, I have bvecome like the senseless beasts, stripped of all the grace of God. but turning back, I cry aloud to you, the compassionate and merciful Father: I have sinned, O God! receive me as a penitent and have mercy on me.
From the Aposticha, Vespers, Thursday, Third Week of Lent
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