|
Liturgical Glossary
Agiasmó (or Blessing of Water)
When water is blessed and in Greek it is called Ἁγιασμό,
from the word ἁγίασμα (agíasma) which means a “sacred
object.” Holy Water is an image of the grace of God. It
cleanses the faithful of spiritual impurities, and it
sanctifies and strengthens them for the task of salvation
in God. Holy Water is used to bless homes, vehicles,
buildings, animals, and any object used for good purpose.
Read more...
Agrypnía (or “All-Night Vigil”)
On the eves of great feast days of our Lord, of His holy
Mother, and of the major saints, it is customary to
celebrate all the daily liturgical services in one
continuous evening sequence, without pause. Participating
in the Vigil is not easy. It is a true spiritual
“exercise” that requires effort. Nonetheless,
participating in the Vigil is an opportunity to spend both
quantity and quality time with the Lord in prayer — in
communication with Him, hearing Him through the Scriptures
and hymnody, and speaking to Him in our prayers.
Read more...
Aínoi (or Praises)
The Praises are based on Psalms 148, 149, and 150, the
final three Psalms in the Psalter. The term is taken from
the opening of Psalm 148, “Praise.” A variable number of
Sticherá are chanted according to the feast being
celebrated or saint being commemorated. The chanting of
these Psalms is of the utmost antiquity in the Orthodox
Church, having its roots in the worship services of the
Jewish Synagogue.
Ákathist
An “Akathist” is a structured devotional hymn, sung by the
faithful while standing. The term “ákathist” (from the
Greek “ἀκάθιστος”) means “not seated” (therefore
“standing”). The most well known is the Akathist Hymn to
the Theotokos is an ancient hymn of the Orthodox Church,
composed in the imperial city of Constantinople by Saint
Romanos the Melodist (+AD 556). Its structure and melodies
became so popular that many other akathists have been
written following its format to Our Lord Jesus Christ, to
the Cross, and to many Saints. Typically an Ákathist is
very elegant devotional poetry, often expressing profound
theological truths. An Ákathist to the Theotokos or to a
saint is sung in thanksgiving for their intercessions on
our behalf.
Read more...
Anámnesis (Commemoration)
At the Anámnesis (Commemoration) of the Divine Liturgy, we
recall and repeat the words and actions of our Lord Jesus
Christ at the Mystical Supper. That meal with His
disciples was not a “Last” Supper, but exactly like our
Divine Liturgy it was an earthly participation in the
perpetual, heavenly Liturgy.
At the Anámnesis of the Divine Liturgy, the events of the
Mystical Supper, and the words of institution of the
Eucharist are recalled. At its conclusion, the faithful
kneel – except during the fifty days from Pascha through
Pentecost. As the congregation softly chants the solemn
and mystical hymn of praise: “We praise You, we bless You,
we thank You, Lord, and we pray to You, our God,” the
Priest quietly invokes the Holy Spirit to change the Bread
into the Body of Christ and the Wine into the Blood of
Christ.
Anaphorá (Ἀναφορά)
There are three prayers, or parts, associated with the
consecration of the Holy Eucharist: the Anaphorá
(Offering), the Anámnesis (Commemoration) and the
Kathagíasis (Consecration). The Greek word ἀναφορά
translates as “offering up.”
These three parts constitute the “Eucharistic Canon” which
follows the form of the Old Testamental Passover ritual.
Of course, this Passover (or Páscha) rite is fulfilled and
perfected in the new and everlasting covenant of God with
men in the Person and work of Jesus Christ the Messiah
(Anointed One, or Christ). He is “our Paschal Lamb Who has
been sacrificed” (1 Corinthians 4.7; cf. Hebrews 5–10).
The Holy Oblation is Christ, the Son of God who has become
the Son of Man in order to offer Himself to His Father for
the life of the world. In His own person Jesus is the
perfect peace offering which alone brings God’s
reconciling mercy.
Thus, in Christ, all is fulfilled and accomplished. In Him
the entire sacrificial system of the Old Testament, which
is itself the image of the universal striving of men to be
worthy of God, is fulfilled. All possible offerings are
embodied and perfected in the offering of Christ on the
Cross.
He is the offering for peace and reconciliation and
forgiveness. He is the sacrifice for supplication,
thanksgiving and praise.
In Him all of men’s sins and impurities are forgiven. In
Him all of men’s positive aspirations are fulfilled. In
Him, and in Him alone, are all of men’s ways to God, and
God’s ways to men, brought into one Holy Communion.
Through Him alone do men have access to the Father in one
Holy Spirit (cf. Ephesians 2.18; John 14; 2 Corinthians 5;
Colossians 1).
As men in Christ lift up, or offer, the Eucharistic Gifts,
they lift up their hearts as well. In the Bible the heart
of man stands for his whole being and life. Thus in the
anaphora, as the Apostle Paul has stated, the whole man is
taken up into that realm where Christ is now seated at the
right hand of God. (cf. Colossians 3.1–3).
The manner of lifting up oneself to God is through
thanksgiving. The word “eucharist” in Greek means
thanksgiving. The eucharistic Divine Liturgy is
preeminently the action of lifting up one’s heart and
giving thanks to God for all that He has done for man and
the world in Christ and the Holy Spirit: creation,
salvation and eternal glorification.
The original sin of man, the origin of all of his trouble,
corruption and ultimate death, is his failure to give
thanks to God. The restoration of communion with God, and
with all creation in him, is through thanksgiving in
Christ. Jesus is the only man truly grateful, humble and
obedient to God. In him, as the only Beloved Son of God
and the only perfect Adam, all men can lift up their
hearts and give thanks to the Lord: “For there is ... one
Mediator between God and men, the Man Christ Jesus, Who
gave Himself as a ransom for all...” (1 Timothy 2.5).
With hearts lifted up to the Lord, and thanksgiving
rendered to God, the prayer of the Anaphorá is as follows:
It is worthy and right, to sing to You, to bless You,
to praise You, to thank You, and to worship You in
every place of Your dominion. You are God ineffable,
beyond comprehension, invisible, beyond understanding,
ever existing and always the same: You and Your
only-begotten Son and Your Holy Spirit. You have
brought us out of non-existence into being, and though
we fell You raised us up again, and You did not cease
doing everything until You brought us up to heaven and
granted to us Your future Kingdom. For all of these we
thank You, and Your only-begotten Son, and Your Holy
Spirit; for all things that we know and do not know,
for benefits seen and unseen that have been given to
us. We also thank You for this liturgy which You have
deemed worthy to accept from our hands, even though
You are surrounded by thousands of Archangels and
myriads of Angels, by the Cherubim and Seraphim,
six-winged, many-eyed, soaring, with wings, singing
the victorious hymn, shouting out, proclaiming and
saying:
Holy, Holy, Holy, Lord of Sabaoth: heaven and earth
are filled with Your glory. Hosanna in the highest.
Blessed is He Who comes in the name of the Lord.
Hosanna is He in the highest. (cf. Isaiah 6.1–5)
Through Christ and the Holy Spirit, not only are bread and
wine offered but the man of faith himself is transported
in spirit to be with his Lord. The limitations of this age
are left behind through grateful remembrance of Christ and
his accomplishment of salvation.
Anavathmoús, Anavathmoí
The Anavathmoí (singular = Anavathmoús) of Matins, are
also called “Hymns of Degree” or Gradual Hymns. They are
poetic compositions based on the Songs of Degrees, or
“Gradual Psalms” (Psalms 119-133), which were chanted as
the Old Testament priest ascended into the Temple in
Jerusalem. In their current form the Anavathmoí were
composed to be sung as the Priest or Deacon ascended the
ámbon (pulpit) to read the Gospel. The Anavathmoí are thus
a prelude to reading the Matins Gospel.
Antídoron
“Antídoron” literally means “instead” (anti-) of the
“gifts” (-doron). Prior to the Divine Liturgy, the Priest
prepares the bread and wine at the Próthesis (table of
preparation), taking portions from the loaf of bread to
represent Christ, His Mother, the Angels and Saints, as
well as those among the living and those fallen asleep
whom he commemorates, and places these on the paten. The
remainder of the loaf is then cut into pieces and these,
the “Antídoron,” are offered to the faithful: after Holy
Communion to ensure that all the Eucharist received is
swallowed, and after the Liturgy to all those who are
present.
It is from this latter usage that the term originates,
since even those who did not receive the “Holy Gifts”
(Holy Communion) may receive a portion of the blessed
bread (Antídoron) instead of the Gifts. It should be kept
in mind that Antídoron is not the consecrated Body of
Christ (Communion).
Antiphon
An Antiphon is a hymn chanted by two groups in alternating
sections. The Antiphons at the beginning of the Divine
Liturgy are comprised of Psalm verses intoned by the
Reader, interspersed with short hymns to the Theotokos or
to Christ.
Apolitíkion, Apolitíkia
One Apolitíkion (plural= Apolitíkia) is usually chanted
before the Entrance Hymn, as the clergy exit the Holy of
Holies. It is usually repeated after they reenter the Holy
of Holies, and then any other Apolitíkia of the day are
chanted. Except on great feasts of the Lord and His
Mother, the Apolitíkion of the church is also chanted.
(Also see Tropárion.)
Aposticha
The Apósticha of Vespers and of Matins, are Sticherá
interspersed with Psalm verses near the end of Vespers and
also at the end of weekday Matins.
Artoklasía
The Artoklasía, or “Breaking of Bread,” is a service held
on certain Great Feasts toward the end of Vespers (or the
end of Matins, and sometimes at the end of the Divine
Liturgy). It is a special service of thanksgiving,
expressing our gratitude to God for His many gifts and
asking Him to continue sustaining us with everything
necessary in this life.
The term “Artoklasía” derives from two Greek words:
“ártos” which means “wheat bread,” and “kláo” which means
“break.” Five loaves of sweet bread are set on a table in
the middle of the church, along with small containers of
oil, wine, and wheat. The Priest censes these gifts, and
reads the Prayer of Blessing which recalls the five loaves
at the feeding of the five thousand by Christ in the
desert (Matthew 14:15-21). The blessed Artoklasía bread is
broken (or cut) into pieces for distribution after the
service.
Cherubic Hymn
The Cherubic Hymn at the Divine Liturgy, the one most
familiar to Orthodox Christians today, was introduced into
the Liturgy in AD 573. Prior to that time, the Cherubic
Hymn sung was from the Divine Liturgy of Saint James, “Let
all mortal flesh keep silent, and stand in fear and
trembling, giving no thought to things of the earth, for
the King of kings and the Lord of lords comes forth to be
sacrificed, and given as Food to the faithful; before Him
go the choirs of Angels, with all the Principalities and
Powers; the many-eyed Cherubim, and the six-winged
Seraphim, covering their faces and chanting their hymn:
Alleluia, Alleluia, Alleluia;” which is now chanted only
at the Liturgy on Holy Saturday morning.
Commemoration (see “Anámnesis”)
Communion (see “Eucharist”)
Communion Hymn (see “Koinonikón”)
Compline (“Ἀπόδειπνον”)
Compline is the last liturgical service of the day. It is
the routine, daily evening prayer of all Orthodox
Christians. In monasteries it is celebrated after the
evening meal and before going to sleep. The Greek word for
this service, Ἀπόδειπνο, is self-explanatory: it is the
service after (ἀπό) the evening meal (δειπνον). The
English word for the service, Compline, is derived from
the Latin noun completorium since this service
marks the completion of the working day.
Read more...
Consecration (see “Kathagíasis”)
Doxology
The Doxology is a “Hymn of Glorification” chanted at the
end of Matins. It begins with the Angelic greeting of the
Nativity: “Glory in the highest to God...” (cf. Luke 2:14)
The Great Doxology is chanted on Sundays and feast days,
while the “Small” Doxology is simply read at daily Matins.
Eisodikon
The Entrance Hymn (in Greek, Eisodikón), is a response to
the Deacon’s proclamation, “Wisdom, rise!” It may simply
call upon the faithful to “bow down and worship Christ,”
or it may reflect the character of a great Feast of the
Lord. It typically concludes with the prayer to Christ:
“Save us, O Son of God.”
Entrance Hymn (see “Eisodikón”)
“Entrance Rite” of the Liturgy
The Great Litany, Antiphons, and Entrance form the
“Entrance Rite” of the Liturgy. Once we, the faithful,
have fully entered the Church liturgically, we proclaim
our Trinitarian faith, singing the “Triságion,” or
“Thrice-Holy” Hymn.
Eothinón, Eothiná
On Sundays an Eothinón (“dawn”) Gospel is read at Matins.
There are eleven instances recorded in the four Gospels of
Christ appearing to His disciples after His resurrection.
These form the basis of the eleven “Eothiná” which, like
the eight resurrection tones, repeat cyclically throughout
the liturgical year.
Eucharist
The Eucharistic Mystery is our earthly participation in
the perpetual, heavenly Liturgy.
The “Eucharistic Rite” comprises the
Anaphorá (Offering), the
Anámnesis (Commemoration), and the
Kathagíasis (Consecration). The
gifts of bread and wine are offered at the Anaphora, and
are consecrated at the Kathagiasis.
Holy Communion may only be received by Orthodox Christians
who live their lives in accordance with the teachings of
the Church, and who have properly prepared themselves to
do so.
Those preparing to receive Holy Communion profess their
common Orthodox faith by reciting the
Nicene-Constantinopolitan Creed in unison at the Divine
Liturgy. The Creed is also called the “Symbol of Faith,”
indicating its importance to early Christians in
determining the Orthodoxy of persons claiming to be
members of the Church.
The faithful preparing to receive Holy Communion do so by
living according to the teachings of the Orthodox Church.
This means living in accordance with the Ten Commandments,
reciting faithfully their morning and evening prayers,
participating frequently in the public worship services
(especially Vespers and Matins), observing the fast days
and the fasting seasons, going to Holy Confession
regularly, and actively participating in the Divine
Liturgy at least each Sunday that it is celebrated in
their parish. The evening before receiving Holy Communion
the Service of Preparation should be read at home and the
night kept peaceful and holy.
Each person coming to Communion should say their name to
the Priest. The Priest may ask individuals not known to
him whether they are Orthodox Christians. Non-Orthodox
persons may also come forward and receive a blessing from
the Priest and take a piece of
Antídoron.
Evlogitaria
The Resurrectional Evlogitária are chanted after the
Sessional Hymns at Matins on Sunday. The Evlogitaria
proclaim the Resurrection, and each stanza is introduced
by the refrain “Blessed are You, O Lord, teach me Your
commandments” (Psalm 118:12).
Exaposteilárion, Exaposteilária
The Exaposteilária (singular, Exaposteilárion) are
Tropária that introduce the dismissal (from ἐξαποστέλλω,
“dismiss”), or conclusion, of Matins.
Both the Resurrectional Exaposteilárion and the
Resurrectional Eothinón Doxastikon on Sundays reiterate
the topic of the Eothinón Gospel, and develop the theme of
Christ as Light of the world.
On Feast Days, the Exaposteilárion reflects the event
commemorated or the life of the saint being celebrated.
Gospel (“εὐαγγέλιον”)
The Gospel Book, in Greek referred to as the “Εὐαγγέλιον”
or Evangélion, is a central liturgical item. It is
considered to be an icon of Christ, and is venerated in
the same manner as an icon. The Gospel Book rests upon
upon the antimension on the center of the altar table, and
remains on the Altar at all times, as Christ will remain
with the Church until the end of the world (Matthew
28:20). The Gospel Book contains the readings (perícopes)
that are used at Orthros, the Divine Liturgy, and other
services. The Gospel Book is laid out in order of the
cycle of readings as they occur in the ecclesiastical
year, with a section in the back providing the Gospel
readings for Matins, Feasts and special occasions.
Read more...
Great Entrance
The Great Entrance provides the context for bringing the
gifts of bread and wine from the
Prothesis (table of preparation)
to be placed on the Holy Altar for their consecration into
the Body and Blood of Christ.
Great Litany
The Great Litany is recited at Vespers, Matins, and at the
Sacraments of the Church. It is the basic Litany, or
series of petitions, addressing the general needs of the
faithful and the community. It concludes by recalling the
example of the Theotokos and the saints, calling us to
commit ourselves to Christ.
Hexapsalm
The Héxapsalm (“Six Psalms”) are read daily at the
beginning of Matins. The Héxapslam consists of Psalms 3,
37, 62, 87, 102, and 142.
According to pious tradition these will be sung by the
Angelic choir at the Final Judgment; accordingly the
faithful remain quietly standing during these Psalms,
contemplating the day of their own judgment.
While the Reader reads the Héxapsalm the Priest reads the
twelve Matins Prayers in a low voice. The first six
prayers are read before the Holy Altar, and the final six
are read while standing before the icon of Christ.
Holy Communion (see “Eucharist”)
Imperial Hours
The Imperial Hours (or “Royal Hours”) are Psalms, hymns,
and Scripture readings read and chanted on the forefeasts
of the Nativity and Theophany, as well as on Holy Friday.
The Imperial Hours are the four daily “Hours” (Tirst,
Third, Sixth, and Ninth) read as a single service to
contemplate the great mysteries of faith represented by
these feasts. In the first millennium it became a popular
tradition for the faithful to attend the forefeast
services at monasteries, especially the hours before Great
Feasts. Those who remained in the city, of course,
attended the Hours throughout the day, walking from their
places of work to the local church. To accommodate city
dwellers, and specifically the Christian Roman (Byzantine)
court, however, the four “Hours” (1st, 3rd, 6th, and 9th)
were celebrated in succession as a morning liturgical
worship service. This practice, instituted to accommodate
the great deal of bureaucratic work required in the
imperial service, was nicknamed the “Imperial (or “Royal”)
Hours” since it was identified with the emperor’s chapel.
In daily practice each of the four Hours consist of three
Psalms, several hymns and prayers, and a dismissal. They
take about 10 to 15 minutes each to read. At the Imperial
Hours, each of the four segments consists of exactly these
same parts (three Psalms, several hymns and prayers) plus
an Old Testament, an Epistle, and a Gospel reading.
Overall the Reading of the Imperial Hours takes about an
hour or so.
Read more...
Incense
Incense is used for two purposes.
It symbolizes prayers sent up to heaven, and our hope that
they will be received as favorably as the sweet-smelling
fragrance of the incense.
It also serves to “veil” holy and sacred things; it does
not hide, or obscure, them, but it signals to us that what
is in reality upon the Holy Altar – for example, the Body
and Blood of Jesus Christ – is a mystery that exceeds our
ability to fully perceive it with our eyes or to
completely comprehend it with our minds.
Kánon
A “kanon” is a structured hymn used in many Orthodox
services. It consists of nine “odes” based on Biblical
compositions (also called odes). Eight of these Scriptural
Odes are from the Old Testament, and the ninth is that of
the most-holy Mother of our Lord in Luke 1:46-55.
Depending on the translation, the Greek word ὡδή is
translated variously as “ode,” “canticle,” or “song.”
Great Kánon of Saint Andrew of Crete
The Great Kanon of Saint Andrew of Crete, sometimes also
known as the “Kanon of Repentance,” is a lengthy
penitential service composed in the seventh century, which
is sung during the period of the Great Fast (or of “Great
Lent”). The Great Kanon dates from the 7th century and was
either written in, or translated into, the Greek language
by Saint Andrew of Crete. It was further developed in the
8th century by Saints John of Damascus and Kosmas the
Hymnographer, as well as during the 9th century by Saints
Joseph the Hymnographer and Theophanes the Confessor. This
remarkable penitential kanon continues to be read during
both the First Week and the Fifth Week of the Great Fast.
Read more...
Kanónion (“κανόνιον”)
The “Kanonion” is a formalized list of the Sundays of the
Ecclesiastical Year, from September through the following
August. It lists the Gospel and Epistle to be read each
Sunday, as well as the eothinon and tone of the week.
Read more...
Katavasía, Katavasíai
The Katavasíai (singular, Katavasía) are “Hymns of
Descent,” because in early practice the choir came down
from their places to stand and chant them in the middle of
the church.
The Katavasíai are seasonal in character, reflecting the
themes celebrated throughout the liturgical year. The
Katavasíai are chanted.
Kathagíasis (Consecration)
This is the most-sacred moment of the Divine Liturgy. The
faithful remain in fearful contemplation while the great
Mystery of the Consecration takes place, mindful that in
receiving Holy Communion they participate in the
crucifixion and resurrection of our Lord and God, Jesus
Christ.
Following the consecration of Bread and Wine into the Body
and Blood of our Lord and Savior, Jesus Christ, we
remember all those for whom this Holy Sacrament is offered
— indeed, all those for whom Jesus died on the Cross: all
mankind. We therefore commemorate the entire Church: the
Church Triumphant (those in heaven) and the Church
Militant (we who are struggling on earth). During these
commemorations the priest censes the Holy Gifts.
Káthisma, Kathísmata
A Káthisma (plural, Kathísmata) can mean one of two
things: (a) a section of the Psalter read at the services,
and (b) the hymns chanted either after reading sections
from the Psalter or after certain Odes of the Kanon.
The term itself comes from the Greek word for “seated”
because the faithful traditionally sit during most
readings from the Psalter (as well as during readings from
the Old Testament and the Epistles). Thus, the Kathísmata
may also be called “Sessional Hymns.”
The reading of the Psalter at Vespers and Matins is done
today in monastic practice. The Kathísmata hymns in
between these Psalter readings are nonetheless chanted in
parishes.
Kekragária
The Kekragária, a term formed from the first two words in
Greek of Psalm 140:1 (Κύριε, ἐκέκραξα), refers to the
“Sticherá” hymns chanted interspersed with the Psalm
verses at Vespers. Depending on the Sunday, feast, or
commemoration celebrated, a variable number of Psalm
verses and Stichera are chanted.
Koinonikón (Communion Hymn)
The Koinonikon differs on certain feast days. While the
hymn is being sung, the Priest breaks apart the “Lamb,”
the Body of Christ, placing one portion in the Chalice
with the Blood. Thereafter, he blesses the zeon (hot
water) and adds it to the chalice.
The Clergy will then recite the Prayers of Preparation
quietly and receive the Body and Blood of Christ. After
receiving Holy Communion, the Priest places the remaining
portions of the “Lamb” (the Body) in the chalice and calls
the faithful forward to also partake of Holy Communion.
Kontakion, Kontakia
The Kontákion (also called a “Collect”) is the first
stanza of what was originally a long poetic song.
The Kontákia (singular, Kontákion) were originally long
poetic hymns with an introductory stanza followed by 18 to
24 strophes called Oíkoi (singular, Oíkos), most of which
were written in the sixth century by Saint Romanós. Today
only the first stanza and first Oíkos remain part of our
liturgical tradition.
At Matins, the Kontákion and Oíkos are read, and the last
phrase of each is intoned.
The Kontakia chanted at the Divine Liturgy are seasonal,
reflecting the theme of the principal feast celebrated
during that time of the year.
Litany of Peace (see “Great Litany”)
Liturgy of the Catechumens
The first part of the Divine Liturgy, called the Liturgy
of the Catechumens or the Liturgy of the Word, has two
distinct segments: the Entrance Rite and the Proclamation
Rite.
The Entrance Rite focuses on a formal entrance of the Holy
Scriptures, concluding with the Trinitarian proclamation
of the Thrice-Holy Hymn. The Proclamation Rite includes
the reading of an appointed section from the Acts of the
Apostles or the Epistles as well as from the Gospels.
Liturgy of the Faithful
The second part of the Divine Liturgy, called the Liturgy
of the Faithful or the Liturgy of the Eucharist, has three
distinct segments: the Great Entrance, the Eucharistic
Mystery, and Communion of the Faithful.
Megalynárion
The Megalynárion, from the Greek “Μεγάλυνον” (“Magnify”),
is also called the “Magnificat” (a Latin term). It is the
Prayer of Exultation by the Theotokos from Luke 1:46-56,
interspersed with the Troparion, “More honorable...” On
some Feast Days Ode 9 of the Kanon is chanted instead of
the Megalynarion.
At the Divine Liturgy, two Megalynária are customarily
chanted, of the Theotokos and of the patron Saint of the
church.
A Megalynárion, or “Hymn of Magnification,” proclaims, or
exalts, the subject of the hymn for the edification of the
faithful. The use of Megalynaria in Orthodox worship dates
back to the Eighth century.
Under divine inspiration, Saint Kosmas the Hymnographer
(AD 675-751) wrote the Megalynárion to the Theotokos,
“More honorable than the Cherubim,” for the Ninth Ode of
the kanon for Great and Holy Thursday. All subsequent
Megalynária follow the same metrical pattern. The
Megalynária to various saints found their way into the
Divine Liturgy, beginning with the Megalynárion of Saint
Basil the Great chanted on his feast day, January 1.
“Most-Holy Theotokos save us”
Knowing that the souls in heaven are not “dead” but living
in the presence of God, Orthodox Christians ask the saints
in heaven, and especially the Theotokos, to pray for us to
God – just as we ask each other on earth to pray for us.
“Save us” does not refer to eternal salvation, but save us
from earthly dangers and troubles.
“Only-Begotten Son” (Hymn)
The hymn, “Only-Begotten Son,” was composed as a
confession of faith by the Emperor Justinian (reigned AD
527–565) to counter the Monophysite heresy. It asserts
that Jesus Christ is both complete God and complete man,
without confusion of natures.
O gladsome Light
The “Lamp-Lighting Hymn,” “Φῶς ἱλαρόν” or “O gladsome
Light,” was referred to by Saint John Chrysostom in the
fourth century as an “ancient Christian hymn,” and it has
its roots in the earlier synagogue evening service of the
Jews. It has been chanted unchanged every evening at
Vespers in the Orthodox Christian Church for the past two
millennia. At Small Vespers the Hymn is read, not chanted.
Molieben (see “Paráklesis”)
Paráklesis
The “Paráklesis” is a liturgical Service of Supplication,
asking for the intercessions of the Theotokos (the Virgin
Mary, the Mother of God), of one or more saints, or of the
Angels praying for us to God. A Paráklesis, or
Supplicatory Service, is sung beseeching the Theotokos or
the saints to intercede on our behalf with God for our
salvation and for relief from any illness or burden in
this life. In the Slavic Orthodox tradition there is a
similar service called a Molieben.
Read more...
Praises (see “Ainoi”)
Paráklesis
The “Paráklesis” is a liturgical Service of Supplication,
asking for the intercessions of the Theotokos (the Virgin
Mary, the Mother of God), of one or more saints, or of the
Angels praying for us to God. A Paráklesis, or
Supplicatory Service, is sung beseeching the Theotokos or
the saints to intercede on our behalf with God for our
salvation and for relief from any illness or burden in
this life. In the Slavic Orthodox tradition there is a
similar service called a Molieben.
Read more...
Presanctified Divine Liturgy
The “Presanctified Divine Liturgy” – or the “Divine
Liturgy of the Presanctified Gifts” – may be celebrated on
the weekdays (Monday through Friday) of the Great Fast
(Great Lent). The current practice is to celebrate this
Liturgy on Wednesdays and Fridays, as well as on certain
feast days falling during the Great Fast. The Divine
Liturgy, with the consecration of bread and wine as the
Body and Blood of Christ, is not celebrated on weekdays
during this period. Yet, the faithful desire – and need –
the Communion of these Holy Gifts especially during the
struggles of the season. Moreover, in earlier centuries
the custom of pious Christians was to receive Holy
Communion several times during the week throughout the
year. Thus the Holy Fathers established the practice of
distributing Holy Communion during Vespers (Evening
Worship) on weekdays of the Great Fast. This developed
into a formal liturgical service, which was recorded, or
compiled, by Saint Gregory the Great in the sixth century.
Read more...
Proemial Psalm
Psalm 103, read at the beginning of Vespers, is a poetic
rendition of the creation account in chapter one of the
Book of Genesis. In the Orthodox Church the day begins at
sundown, just as “in the beginning there was darkness on
the face of the deep” (Genesis 1:2) before God created the
light (Genesis 1:3). Thus the faithful give praise
and thanksgiving to the Creator as the first act of the
new day.
Prokeímenon, Prokeímena
The term Prokeímenon (plural, Prokeímena) means “what is
set forth,” in other words what is appointed to be read.
The Prokeimena are usually Psalm verses appointed to be
intoned before readings from the Holy Scriptures. Whether
or not Old Testament readings are prescribed at Vespers,
the Prokeimenon of the day is intoned by the Reader.
Proskomidi, or Preparation of the Gifts
Before the Divine Liturgy – either prior to, or during,
Matins – the Priest prepares the bread and wine that will
be brought from the Próthesis to the Holy Altar during the
Great Entrance. This is done in the Service of the
Proskomidí (Oblation, or Offering).
The Priest takes a Lance (spear or knife) which signifies
the lance used by the Centurion to pierce our Lord’s side
when on the Cross. He first cuts the center square of the
Prósforon (the offering or oblation bread) to represent
the “Lamb,” our Lord Jesus Christ, and places it on the
Diskos (paten).
He then pierces the Lamb, and pours wine and water into
the Chalice (cup). The Priest next cuts a triangular
portion representing the Theotokos, as well as nine
smaller triangular pieces representing the angels and
saints in heaven, and places these to the left and right
of the Lamb, respectively. Finally, he removes small
portions representing each of the living and deceased and
places these below the Lamb.
After covering the Diskos and Chalice with their veils,
the Priest censes the Holy Gifts and concludes the Service
of the Proskomidí. The Prayer of the Service of the
Proskomidí recited after the Completed Litany and prior to
the Creed during the Liturgy is, effectively, a final
“offering prayer” of the bread and wine which will become
the Body and Blood of our Lord which we receive in Holy
Communion.
Próthesis
After fully vesting for the Divine Liturgy, the Priest and
Deacon approach the Prothesis, the “Table of Preparation”
located to the left of the Holy Altar where the
Proskomidí takes place. The
Prothesis is usually an enclosed area, with a table behind
which is typically found the icon of the Nativity (Birth)
of our Lord Jesus Christ.
Psalm 50
Psalm 50 is the great Prayer of Repentance, composed by
the Old Testament King David expressing deep remorse and
contrition after committing sins of adultery and murder.
The Psalm also expresses God’s great mercy to repentant
sinners. It contains a prophecy about Baptism (verses 2
and 7), and provides a teaching about worship in the
Spirit (verses 17-19).
Of all 150 Psalms, this is the most well-known, and
most-often read, in the Orthodox Church; it is read in
private daily prayers, it is read publicly at Matins, at
the Third Hour, and at Compline, and it is read silently
by the Priest during the Divine Liturgy.
Psalm 50 is simply read by one of the Chanters at daily
and Feast Day Matins. On Sunday, however, it is intoned
while the faithful come forward to venerate the
resurrection icon on the Gospel book, following the
reading of an Eothinón Matins Gospel.
Psalm 102
Psalm 102 was traditionally chanted at the beginning of
the Divine Liturgy following the Litany of Peace in its
entirety with interspersed hymns specified for the Sunday
or Feast; this practice is still followed in some
monasteries. Usually several selected verses of Psalm 102
are intoned with the refrain, “Through the intercessions
of the Theotokos, Savior, save us.”
On Great Feasts and during Festal seasons, verses from
other Psalms may be intoned before the refrain, “Through
the intercessions of the Theotokos...”
Psalm 117
Psalm 117 is a song to God for His everlasting mercy.
Verses from this hymn of praise are chanted joyously at
Matins after the Hexapsalm and the Great Litany to praise
God at the beginning of the day for coming into the world,
and for teaching us how to attain the Kingdom of heaven.
It is also a hymn of prayer beseeching God to continue
showing us His ways and teaching us His commandments.
Psalm 145
Psalm 145 was traditionally chanted at the beginning of
the Divine Liturgy following the first Small Litany in its
entirety with interspersed hymns specified for the Sunday
or Feast; this practice is still followed in some
monasteries. Usually several selected verses of Psalm 102
are intoned with the refrain, “Save us, O Son of God ...
we sing to You: Alleluia.”
On Great Feasts and during Festal seasons, verses from
other Psalms may be intoned before the refrain, “Save us,
O Son of God...”
Royal Hours (see “Imperial Hours”)
Small Entrance
The Small Entrance is based on the Old Testament synagogue
practice of opening the worship service with a procession
carrying the Holy Scriptures from their storage place to a
central location where they were placed on the béma
(pulpit) to be read.
At the Divine Liturgy the Gospel book is brought out of
the Holy of Holies in procession, and returned to the Holy
Altar. Since the Holy Gospel is the principal Icon of
Jesus Christ, the Word and Wisdom of the Father, the
Deacon proclaims, “Wisdom, rise!,” and the faithful
respond, “Let us bow down and worship Christ... save us, O
Son of God.”
Presanctified Divine Liturgy
The “Presanctified Divine Liturgy” – or the “Divine
Liturgy of the Presanctified Gifts” – may be celebrated on
the weekdays (Monday through Friday) of the Great Fast
(Great Lent). The current practice is to celebrate this
Liturgy on Wednesdays and Fridays, as well as on certain
feast days falling during the Great Fast. The Divine
Liturgy, with the consecration of bread and wine as the
Body and Blood of Christ, is not celebrated on weekdays
during this period. Yet, the faithful desire – and need –
the Communion of these Holy Gifts especially during the
struggles of the season. Moreover, in earlier centuries
the custom of pious Christians was to receive Holy
Communion several times during the week throughout the
year. Thus the Holy Fathers established the practice of
distributing Holy Communion during Vespers (Evening
Worship) on weekdays of the Great Fast. This developed
into a formal liturgical service, which was recorded, or
compiled, by Saint Gregory the Great in the sixth century.
Read more...
Σῶσον Κύριε,” or “Save, O Lord,”
The Hymn Sung on the Feast of the Holy Cross, “Σῶσον
Κύριε” or “Save, O Lord,” is one of the most well-known
hymns of the Orthodox Church. This hymn was also the
National Anthem of Orthodox nations, including the
Christianized Roman Empire (AD 305 to 1453) and the
Christian Russian Empire (until 1917).
Read more...
Synaxárion, Synaxária
The Synaxárion (plural, Synaxária) is a summary account of
the lives of the saints commemorated each calendar date.
At Matins only the first sentence of the Synaxárion is
read, while the full life of each saint, contained in a
Menológion (monthly book of saints’ lives) or Martyrólogy
(book of martyrs’ lives), is read during meals at a
monastery or perhaps following Vespers in parish churches.
“The doors, the doors!”
The exclamation by the Deacon, “The doors, the doors!”
marks the place in the Divine Liturgy when, in ancient
times, the doors to the sanctuary were closed, with only
the Baptized and Chrismated members of the faithful
permitted to participate in the Eucharistic Mystery.
Over the centuries, catechumens and non-Orthodox have been
allowed to stay, although the solemnity of what is to
follow is still recalled by this ancient phrase.
Theotokos
The Orthodox theological term used to describe the Virgin
Mary, the Mother of Jesus Christ, is “Theotókos,” which
means “Mother of God.”
Theotokíon
CITATION REQUIRED
Trisagion
The Triságion is a divinely-revealed hymn of the Christian
Church. In AD 447, during the reign of Emperor Theodósios
II (AD 408-450) and while Archbishop Próclos was Patriarch
(AD 434-446), great earthquakes continuously devastated
Constantinople over a period of four months. For safety,
the inhabitants were led out of the city by the emperor
and the patriarch to an open field where they processed
and sang hymns and prayers beseeching the Lord to save
them.
On September 25, 447, while the earth was shaking and all
the people were continuously crying out “Lord have mercy,”
at about the 9:00 am hour, a young child was suddenly and
in sight of everyone lifted up to heaven and then
wondrously returned to earth.
As this occurred, a divine voice was heard telling the
faithful to say as they processed: “Holy God, Holy Mighty,
Holy Immortal, have mercy on us,” nothing else being
added. Saint Próklos, directed the people to processed and
chant whereupon the earthquake immediately ceased.
Thereafter Theodósios ordered that this hymn be chanted
throughout all the oikoúmene.
The Triságion Hymn was sung at the Fourth Ecumenical
Council in Chálcedon (AD 451), at which time it was
already part of the Divine Liturgy. The Triságion and the
hymn “Only-Begotten Son” were specifically placed in the
Liturgy to combat heresies that deny the full divinity and
humanity of Jesus Christ.
The “Triságion Prayers” are recited numerous times
throughout the day by the Orthodox faithful as part of
their daily prayers.
Troparion, Troparia
A Tropárion (plural, Tropária) is a generically designates
a stanza of religious poetry, in other words, a hymn.
The term is applied to the Apolitíkion (plural,
Apolitíkia), or Dismissal Hymn, the principal hymn of the
day occurring at the end of Vespers, hence its name, and
celebrating the particular feast or saint of the day. The
Apolytíkion is chanted at the end of Vespers and repeated
at the beginning of both Matins and of the Divine Liturgy.
There may be more than one Tropárion (or Apolytíkion)
sung, followed by a concluding
Theotokíon (a hymn to the
Theotókos).
At the Divine Liturgy on most days the Tropárion of the
day is chanted once, preceding the Small Entrance.
At the Divine Liturgy on Great Feasts and during Festal
seasons, Psalm verses are chanted antiphonally preceding
the Tropárion of the Feast. The Beatitudes were
traditionally chanted at this point with interspersed
hymns specified for the Sunday or Feast.
“We have seen the Light”
After the Faithful have partaken of Holy Communion, the
Priest blesses them with the words: “O Lord, save Your
people and bless Your inheritance.” In response, the
Faithful joyfully and exuberantly chant:
We have seen the true light! We have received the heavenly
Spirit! We have found the true Faith! Worshipping the
undivided Trinity, Who has saved us.
This beautiful hymn is derived from two Scriptural texts:
“The people who walked in darkness have seen a great
light; those who dwelt in the land of the shadow of
death, upon them a light has shined” (Isaiah
9:2).
“This then is the message which we have heard of him,
and declare unto you, that God is light, and in him is
no darkness at all. If we say that we have fellowship
with him, and walk in darkness, we lie, and do not the
truth: but if we walk in the light, as he is in the
light, we have fellowship one with another, and the
blood of Jesus Christ his Son cleanseth us from all
sin” (1 John 1:5-7).
There is nothing tentative, apologetic, speculative or
vague in this hymn. Rather, it is a clear and decisive
affirmation of a lived and communally-shared experience
that we participate in, and partake of, whenever we are
present at the Liturgy and receive the Eucharist. Of
course, it is realized within each one individually, to
the extent that they have personally appropriated the
Lord’s Trinitarian mystery as revealed within the life of
the Church. We know the content of the Faith through the
personal gift of faith, and thus we proclaim to “have
seen” and to “have received” that Light Which is our Lord
and God and Savior Jesus
Christ.
On Feasts of the Lord and during the festal seasons
associated with these, the Troparion (Apolitikion) of the
Feast is chanted instead of “We have seen...” because
these Christological Feasts celebrate Him, the very Light
of the world..
Ypakoë
The Ypakoë, from the Greek word Ὑπακοή which means
“obedience,” is thus sometimes called in English the Hymn
of Obedience. These Ypakoë hymns are Troparia (see
footnote 10) recited at Sunday Matins after the Kathismata
and Evlogitaria, and on Sundays as well as on Feast days
after Ode 3 of the Kanon. The Ypakoë is read, and the last
phrase is intoned.
|
,
