Latin quadragesima > Fr carême; Greek tessarakostê. Loss of the first syllable
answers the question 'Why do the Russians call the number 40 'magpie' ".

Stephen

--- In ustav@yahoogroups.com, "frjsilver" <frjsilver@...> wrote:
>
> This is an abbreviation for 'forty day (period of time)'.
>
> Notice how, earlier in the same rubric, the _2-ya_ ode is referenced, _2_
(letter _v_) stands for _vtor*_.
>
> This is the same sort of thing here, read as _40-ts&_, standing for
_chet61redesyatn*_  (modern Russian _sorokov*_).
>
> Monk James
>
>
>   ----- Original Message -----
>   From: David Mitchell James
>   To: ustav@yahoogroups.com
>   Sent: Saturday, November 21, 2009 3:04 PM
>   Subject: [ustav] Church Slavonic question
>
>
>
>
>   In the Slavonic psalter, there are instructions accompanying the Second
Canticle, to the effect that it is only recited on Tuesdays during the Great
Fast. The word for the great fast is the Slavonic letter "M" (the number 40),
followed by a hyphen and the ending for the prepositional case (tsy, yat').
Obviously, it is an abbreviation. What word does it stand for?
>
>   David James
>   PO Box 530
>   Rye, NH 03870-0530
>
>   -----Original Message-----
>   From: David Mitchell James <Jamesdm49@...>
>   To: ustav@yahoogroups.com
>   Sent: Sat, Nov 21, 2009 12:02 am
>   Subject: Re: [ustav] Re: Music for funerals
>
>   Demographically, and historically, I would say that is more true of the OCA
than of the Synod. Most Synod parishes were founded in the wake immigration to
the U.S. after WWII, plus - in recent decades - a lot of converts. And a
significant number of the immigrants were from Belarus, Ukraine, Poland, etc.
Not to mention that the Ladimirovo Monastery had a tremendous influence on the
formation of a number of future bishops in the Church Abroad. Metropolitan
Laurus was of Carpatho-Russian origin himself, as is well-known. It was at
Ladimirovo that Johann Gardner experienced Carpatho-Russian chant, about which
he writes movingly in his famous history of Russian Church Music.
>
>   As well, over the past 25 years or so, Gardner disciples like Peter Fekula,
Elizabeth Ledkovsky, Nicolas Schidlovsky, Fr. Andre Papkov and Fr. George
Johnson, to name only a few, have widely disseminated church singing based on
the Sputnik Psalomshchika through their annual Church Music Conferences and the
Summer School of Liturgical Music at Jordanville. IMO, it was their example that
inspired a number of similar efforts in other jurisdictions in recent years,
including in the Carpatho-Russian Diocese. So to tar "the Russians" with the
whole responsibility for the waning influence of protopenije in the past century
is somewhat unfair. It can be equally said that they have played a large part in
the resurgence of interest in prostopenije and other authentic chant in recent
years.
>
>   David James
>   PO Box 530
>   Rye, NH 03870-0530
>
>   -----Original Message-----
>   From: russianhackerz5 <aleksandr.andreev@...>
>   To: ustav@yahoogroups.com
>   Sent: Fri, Nov 20, 2009 11:33 pm
>   Subject: [ustav] Re: Music for funerals
>
>   Sadly, this is true. In Russia, even after decades of State-sponsored
religious persecution and atheism, one finds more diversity and more tradition
in liturgical music than here in the diaspora. Even in Petersburg there is a
strong push to revive Znamenny, authentic Kievan and Bulgarian and other ustav
systems.
>
>   Aleks
>
>   --- In ustav@yahoogroups.com, "stephen_r1937" <stephen_r1937@> wrote:
>   >
>   > I do *not* single out ROCOR. It's the same in the OCA and the Patriarchal
Church.
>   >
>   > The demographic backbone (in the Lower Forty-eight at least) of all three
consists of immigrants from the former Austro-Hungarian Empire, most of whom,
when they arrived, were uniates. Many returned to Orthodoxy, seeking the
omophorion of the episcopate in San Francisco. In the aftermath of the Bolshevik
Coup they populated the three Russian jurisdictions that emerged. They brought
with them from Europe several regional variants of the ancient church-singing
tradition of Southwestern Rus', still remembered in many parishes but sung in
very few. It was suppressed, with varying degrees of approval and disapproval on
the part of the parishioners, by the simplified Petropolitan system that became
standard in the Russian diaspora, which was quite unlike the ancestral
tradition. One aspect: the attenuated musical octoechos of St Petersburg
replaced the much richer one of SW Rus', which included inter alia the Bulgarian
sticheron melodies, traditional used for the eight funeral stichera of St John
Damascene.
>   >
>   > Stephen
>   >
>   > --- In ustav@yahoogroups.com, "aprmih" <aprmih@> wrote:
>   > >
>   > >
>   > >
>   > > --- In ustav@yahoogroups.com, "stephen_r1937" <stephen_r1937@> wrote:
>   > > >
>   > > > If the Russian jurisdictions in North American had not trashed the
>   > > > church-singing tradition of the great majority of their
>   > > > parishioners, the answer would be known to all.
>   > >
>   > > What exactly do you mean by this? How has ROCOR (who else could you
mean?) trashed the church-singing tradition of its parishioners?
>   > >
>   > > Alex
>   > >
>   >
>
>   [Non-text portions of this message have been removed]
>
>   [Non-text portions of this message have been removed]
>
>
>
>
>
> [Non-text portions of this message have been removed]
>

This is an abbreviation for 'forty day (period of time)'.

Notice how, earlier in the same rubric, the _2-ya_ ode is referenced, _2_
(letter _v_) stands for _vtor*_.

This is the same sort of thing here, read as _40-ts&_, standing for
_chet61redesyatn*_  (modern Russian _sorokov*_).

Monk James


   ----- Original Message -----
   From: David Mitchell James
   To: ustav@yahoogroups.com
   Sent: Saturday, November 21, 2009 3:04 PM
   Subject: [ustav] Church Slavonic question




   In the Slavonic psalter, there are instructions accompanying the Second
Canticle, to the effect that it is only recited on Tuesdays during the Great
Fast. The word for the great fast is the Slavonic letter "M" (the number 40),
followed by a hyphen and the ending for the prepositional case (tsy, yat').
Obviously, it is an abbreviation. What word does it stand for?

   David James
   PO Box 530
   Rye, NH 03870-0530

   -----Original Message-----
   From: David Mitchell James <Jamesdm49@...>
   To: ustav@yahoogroups.com
   Sent: Sat, Nov 21, 2009 12:02 am
   Subject: Re: [ustav] Re: Music for funerals

   Demographically, and historically, I would say that is more true of the OCA
than of the Synod. Most Synod parishes were founded in the wake immigration to
the U.S. after WWII, plus - in recent decades - a lot of converts. And a
significant number of the immigrants were from Belarus, Ukraine, Poland, etc.
Not to mention that the Ladimirovo Monastery had a tremendous influence on the
formation of a number of future bishops in the Church Abroad. Metropolitan
Laurus was of Carpatho-Russian origin himself, as is well-known. It was at
Ladimirovo that Johann Gardner experienced Carpatho-Russian chant, about which
he writes movingly in his famous history of Russian Church Music.

   As well, over the past 25 years or so, Gardner disciples like Peter Fekula,
Elizabeth Ledkovsky, Nicolas Schidlovsky, Fr. Andre Papkov and Fr. George
Johnson, to name only a few, have widely disseminated church singing based on
the Sputnik Psalomshchika through their annual Church Music Conferences and the
Summer School of Liturgical Music at Jordanville. IMO, it was their example that
inspired a number of similar efforts in other jurisdictions in recent years,
including in the Carpatho-Russian Diocese. So to tar "the Russians" with the
whole responsibility for the waning influence of protopenije in the past century
is somewhat unfair. It can be equally said that they have played a large part in
the resurgence of interest in prostopenije and other authentic chant in recent
years.

   David James
   PO Box 530
   Rye, NH 03870-0530

   -----Original Message-----
   From: russianhackerz5 <aleksandr.andreev@...>
   To: ustav@yahoogroups.com
   Sent: Fri, Nov 20, 2009 11:33 pm
   Subject: [ustav] Re: Music for funerals

   Sadly, this is true. In Russia, even after decades of State-sponsored
religious persecution and atheism, one finds more diversity and more tradition
in liturgical music than here in the diaspora. Even in Petersburg there is a
strong push to revive Znamenny, authentic Kievan and Bulgarian and other ustav
systems.

   Aleks

   --- In ustav@yahoogroups.com, "stephen_r1937" <stephen_r1937@...> wrote:
   >
   > I do *not* single out ROCOR. It's the same in the OCA and the Patriarchal
Church.
   >
   > The demographic backbone (in the Lower Forty-eight at least) of all three
consists of immigrants from the former Austro-Hungarian Empire, most of whom,
when they arrived, were uniates. Many returned to Orthodoxy, seeking the
omophorion of the episcopate in San Francisco. In the aftermath of the Bolshevik
Coup they populated the three Russian jurisdictions that emerged. They brought
with them from Europe several regional variants of the ancient church-singing
tradition of Southwestern Rus', still remembered in many parishes but sung in
very few. It was suppressed, with varying degrees of approval and disapproval on
the part of the parishioners, by the simplified Petropolitan system that became
standard in the Russian diaspora, which was quite unlike the ancestral
tradition. One aspect: the attenuated musical octoechos of St Petersburg
replaced the much richer one of SW Rus', which included inter alia the Bulgarian
sticheron melodies, traditional used for the eight funeral stichera of St John
Damascene.
   >
   > Stephen
   >
   > --- In ustav@yahoogroups.com, "aprmih" <aprmih@> wrote:
   > >
   > >
   > >
   > > --- In ustav@yahoogroups.com, "stephen_r1937" <stephen_r1937@> wrote:
   > > >
   > > > If the Russian jurisdictions in North American had not trashed the
   > > > church-singing tradition of the great majority of their
   > > > parishioners, the answer would be known to all.
   > >
   > > What exactly do you mean by this? How has ROCOR (who else could you mean?)
trashed the church-singing tradition of its parishioners?
   > >
   > > Alex
   > >
   >

   [Non-text portions of this message have been removed]

   [Non-text portions of this message have been removed]





[Non-text portions of this message have been removed]

In the Slavonic psalter, there are instructions accompanying the Second
Canticle, to the effect that it is only recited on Tuesdays during the Great
Fast. The word for the great fast is the Slavonic letter "M" (the number 40),
followed by a hyphen and the ending for the prepositional case (tsy, yat').
Obviously, it is an abbreviation. What word does it stand for?


David James
PO Box 530
Rye, NH 03870-0530





-----Original Message-----
From: David Mitchell James <Jamesdm49@...>
To: ustav@yahoogroups.com
Sent: Sat, Nov 21, 2009 12:02 am
Subject: Re: [ustav] Re: Music for funerals






  Demographically, and historically, I would say that is more true of the OCA
than of the Synod. Most Synod parishes were founded in the wake immigration to
the U.S. after WWII, plus - in recent decades - a lot of converts. And a
significant number of the immigrants were from Belarus, Ukraine, Poland, etc.
Not to mention that the Ladimirovo Monastery had a tremendous influence on the
formation of a number of future bishops in the Church Abroad. Metropolitan
Laurus was of Carpatho-Russian origin himself, as is well-known. It was at
Ladimirovo that Johann Gardner experienced Carpatho-Russian chant, about which
he writes movingly in his famous history of Russian Church Music.

As well, over the past 25 years or so, Gardner disciples like Peter Fekula,
Elizabeth Ledkovsky, Nicolas Schidlovsky, Fr. Andre Papkov and Fr. George
Johnson, to name only a few, have widely disseminated church singing based on
the Sputnik Psalomshchika through their annual Church Music Conferences and the
Summer School of Liturgical Music at Jordanville. IMO, it was their example that
inspired a number of similar efforts in other jurisdictions in recent years,
including in the Carpatho-Russian Diocese. So to tar "the Russians" with the
whole responsibility for the waning influence of protopenije in the past century
is somewhat unfair. It can be equally said that they have played a large part in
the resurgence of interest in prostopenije and other authentic chant in recent
years.

David James
PO Box 530
Rye, NH 03870-0530

-----Original Message-----
From: russianhackerz5 <aleksandr.andreev@...>
To: ustav@yahoogroups.com
Sent: Fri, Nov 20, 2009 11:33 pm
Subject: [ustav] Re: Music for funerals

Sadly, this is true. In Russia, even after decades of State-sponsored religious
persecution and atheism, one finds more diversity and more tradition in
liturgical music than here in the diaspora. Even in Petersburg there is a strong
push to revive Znamenny, authentic Kievan and Bulgarian and other ustav systems.

Aleks

--- In ustav@yahoogroups.com, "stephen_r1937" <stephen_r1937@...> wrote:
>
> I do *not* single out ROCOR. It's the same in the OCA and the Patriarchal
Church.
>
> The demographic backbone (in the Lower Forty-eight at least) of all three
consists of immigrants from the former Austro-Hungarian Empire, most of whom,
when they arrived, were uniates. Many returned to Orthodoxy, seeking the
omophorion of the episcopate in San Francisco. In the aftermath of the Bolshevik
Coup they populated the three Russian jurisdictions that emerged. They brought
with them from Europe several regional variants of the ancient church-singing
tradition of Southwestern Rus', still remembered in many parishes but sung in
very few. It was suppressed, with varying degrees of approval and disapproval on
the part of the parishioners, by the simplified Petropolitan system that became
standard in the Russian diaspora, which was quite unlike the ancestral
tradition. One aspect: the attenuated musical octoechos of St Petersburg
replaced the much richer one of SW Rus', which included inter alia the Bulgarian
sticheron melodies, traditional used for the eight funeral stichera of St John
Damascene.
>
> Stephen
>
> --- In ustav@yahoogroups.com, "aprmih" <aprmih@> wrote:
> >
> >
> >
> > --- In ustav@yahoogroups.com, "stephen_r1937" <stephen_r1937@> wrote:
> > >
> > > If the Russian jurisdictions in North American had not trashed the
> > > church-singing tradition of the great majority of their
> > > parishioners, the answer would be known to all.
> >
> > What exactly do you mean by this? How has ROCOR (who else could you mean?)
trashed the church-singing tradition of its parishioners?
> >
> > Alex
> >
>

[Non-text portions of this message have been removed]









[Non-text portions of this message have been removed]

I don't disagree with this rejoinder on the whole, but I must say that on
several recent visits to Pennsylvania I did not find the ethnic background of
the Synod parishes I visited much different from that of the former Metropolia
parishes, and the situation in them was as I described. Certainly ROCOR has a
larger representation of post-WWII immigration from Russia proper, and a larger
proportion of parishes of Great-Russian foundation. But, as you mention, there
were also many immigrants from Poland, Belarus, and Ukraine; their ancestors
also sang the SW chant, which had regional variants over the entire territory
formerly ruled by the Grand Duchy of Lithuania as well as in parts of the old
Kingdoms of Poland and Hungary. Of Poland, Belarus, and Ukraine one must
acknowledge that the trashing occurred earlier, in the old country.

After the partitions of Poland, the Uniates in Bielarus and W. Ukraine were
generally tolerated until the "Polish Rising" of 1830- 31, in which not only
Poles but also Bielarusians and Lithuanians participated. The Uniate church
tended to support the insurrection, and when it had been suppressed the reaction
was swift and harsh. Most Uniate dioceses were dissolved and the parishes
returned to Orthodoxy under the leadership of Bp Iosif Semashko. The return to
Orthodoxy, formalized at the Synod of Polotsk of 1839, was partly voluntary and
partly coerced, and the coercion was at times brutal. One aspect was that the
church books--liturgical books and notated irmologia--were regularly burnt and
replaced by standard Russian publications. In this fashion the indigenous
tradition, which on the whole embodied ancient Orthodox spiritual culture, was
trashed--the word seems to me quite appropriate--on the false pretext that it
was tainted by Uniatism.

The Uniat diocese of Kholm survived until after the next Polish Rising
(1863-64), but in 1875 it was similarly shut down and the parishes incorporated
into the Russian Orthodox Church; henceforth the Unia survived only in the
Austro-Hungarian Empire (where Orthodoxy had been suppressed, except in
Bukovyna, by the end of the 18th century). Some fragments of the traditional
church singing of the Kholm Eparchy were collected and published by Emilian
Mikhailovich Vitoshinskii: "Narodno-tserkovnyi napev Kholmskoi Rusi,"
_Bogoslovskii vestnik_ 2, no. 7/8 (1910): 482-92. He observes (p. 491) that
after 1875 the indigenous tradition was suppressed and replaced by Bakhmetev.

One characteristic of the Southwestern tradition is that it makes much more
extensive use of the Bulgarian Chant than does the Great-Russian tradition. The
salutary influence of those you mention, influenced by Gardner, has indeed had
some impact beyond the limits of ROCOR (how much in ACROD I can't say, but I
have not notice much), and I heartily join in applauding all of those named.
_Sputnik Psalomshchika_, representing the tradition of Novgorod, has been quite
useful in expanding the repertory, but it does not include the Bulgarian
stichera, which were no more known in the Northwest of Russia than in St
Petersburg or Moscow. This is not said in disparagement of the Northwestern
tradition, which is quite marvelous and is the ultimate source of Moscow church
singing. It is simply the fact that in Russia proper only a very few melodies of
the Bulgarian chant were adopted, whereas in the SW there were monasteries and
villages in which it was the default chant for everything through the whole
year; these include the citadel of Orthodoxy in the Carpathians, the Great Skete
of Maniava.

So I would like to join in acknowledging with gratitude the Russians--just about
every one of those who knew the history of Orthodox church singing--who have in
one way or another supported the SW tradition. I would like to add the names of
Michael Hilko (of Galician and Bielarusian ancestry, to be sure, but a Russian
patriot and one of those in the Metropolia who had much sympathy for ROCOR), and
Fr Michael Pomazansky of blessed memory, who wrote not about church singing but
about the history of the liturgical books, and drove a stake through the heart
of the fallacy that the distinctive readings in the SW books were the result of
Latinizing corruption.

It remains the case that in the northeastern quadrant of the United States,
where Orthodoxy has been most thickly planted at least until recently, the
ancestral tradition of the majority has fared ill in historically Russian
jurisdictions, and one result is that the Bulgarian melodies for the funeral
stichera of St John of Damascus are unknown as a result.

Stephen



--- In ustav@yahoogroups.com, David Mitchell James <Jamesdm49@...> wrote:
>
>
>  Demographically, and historically, I would say that is more true of the OCA
than of the Synod. Most Synod parishes were founded in the wake immigration to
the U.S. after WWII, plus - in recent decades - a lot of converts. And a
significant number of the immigrants were from Belarus, Ukraine, Poland, etc.
Not to mention that the Ladimirovo Monastery had a tremendous influence on the
formation of a number of future bishops in the Church Abroad. Metropolitan
Laurus was of Carpatho-Russian origin himself, as is well-known. It was at
Ladimirovo that Johann Gardner experienced Carpatho-Russian chant, about which
he writes movingly in his famous history of Russian Church Music.

>
> As well, over the past 25 years or so, Gardner disciples like Peter Fekula,
Elizabeth Ledkovsky, Nicolas Schidlovsky, Fr. Andre Papkov and Fr. George
Johnson, to name only a few, have widely disseminated church singing based on
the Sputnik Psalomshchika through their annual Church Music Conferences and the
Summer School of Liturgical Music at Jordanville. IMO, it was their example that
inspired a number of similar efforts in other jurisdictions in recent years,
including in the Carpatho-Russian Diocese. So to tar "the Russians" with the
whole responsibility for the waning influence of protopenije in the past century
is somewhat unfair. It can be equally said that they have played a large part in
the resurgence of interest in prostopenije and other authentic chant in recent
years.
>
>
>
> David James
> PO Box 530
> Rye, NH 03870-0530
>
>
>
>
>
> -----Original Message-----
> From: russianhackerz5 <aleksandr.andreev@...>
> To: ustav@yahoogroups.com
> Sent: Fri, Nov 20, 2009 11:33 pm
> Subject: [ustav] Re: Music for funerals
>
>
>
>
>
> Sadly, this is true. In Russia, even after decades of State-sponsored
religious persecution and atheism, one finds more diversity and more tradition
in liturgical music than here in the diaspora. Even in Petersburg there is a
strong push to revive Znamenny, authentic Kievan and Bulgarian and other ustav
systems.
>
> Aleks
>
> --- In ustav@yahoogroups.com, "stephen_r1937" <stephen_r1937@> wrote:
> >
> > I do *not* single out ROCOR. It's the same in the OCA and the Patriarchal
Church.
> >
> > The demographic backbone (in the Lower Forty-eight at least) of all three
consists of immigrants from the former Austro-Hungarian Empire, most of whom,
when they arrived, were uniates. Many returned to Orthodoxy, seeking the
omophorion of the episcopate in San Francisco. In the aftermath of the Bolshevik
Coup they populated the three Russian jurisdictions that emerged. They brought
with them from Europe several regional variants of the ancient church-singing
tradition of Southwestern Rus', still remembered in many parishes but sung in
very few. It was suppressed, with varying degrees of approval and disapproval on
the part of the parishioners, by the simplified Petropolitan system that became
standard in the Russian diaspora, which was quite unlike the ancestral
tradition. One aspect: the attenuated musical octoechos of St Petersburg
replaced the much richer one of SW Rus', which included inter alia the Bulgarian
sticheron melodies, traditional used for the eight funeral stichera of St John
Damascene.
> >
> > Stephen
> >
> > --- In ustav@yahoogroups.com, "aprmih" <aprmih@> wrote:
> > >
> > >
> > >
> > > --- In ustav@yahoogroups.com, "stephen_r1937" <stephen_r1937@> wrote:
> > > >
> > > > If the Russian jurisdictions in North American had not trashed the
> > > > church-singing tradition of the great majority of their
> > > > parishioners, the answer would be known to all.
> > >
> > > What exactly do you mean by this? How has ROCOR (who else could you mean?)
trashed the church-singing tradition of its parishioners?
> > >
> > > Alex
> > >
> >
>
>
>
>
>
>
>
>
>
> [Non-text portions of this message have been removed]
>

On Sat, Nov 21, 2009 at 2:07 AM, aprmih <aprmih@...> wrote:

>
>
> I agree that it would be awesome to have all these traditional chants back;
> the fact remains, however, that not only have they not been part of the
> diaspora tradition, but that even now, when the internet makes it easier to
> relearn them, a lot people just will not do it.
>
> Most people in our choir *barely* know their obikhod melodies as it is, and
> yet they see the status quo as unavoidable. Those who have the talent don't
> have the time. Those who have the time either have little talent or they
> just can't be bothered to make the effort.
>
> So what can I do? I can learn the pretty melodies by myself and then sing
> alone ensuring that everyone in the choir is permanently alienated and
> offended (my priest would just *love* that!) or I can try to find music
> which is familiar to everyone and hope that we manage to get through the
> service without turning an already sad and painful day even into something
> worse.
>
> So c'mon people! help me out here! what music do you use in your funeral
> services?
>

[ml]  Would it be possible for you to introduce just *one* of the authentic
chant melodies -- at a time?  Say, every year or two?  That way, they still
have their "crutch," and you can stir the pot ever so gently in hopes of
attracting people to the choir who have an interest in the more authentic
music.

As for funeral music, I know there's a Slavonic service available from
Elizabeth Ledkovsky's site:  http://www.rocm.org/    Or, if you need
something in English, over on the Typikon list an OCA priest published an
English-language service that he did for (I believe) his master's thesis --
but it does use "You-Who" English.  Still, it's something, anyway.

In Christ,
Meg


[Non-text portions of this message have been removed]

I agree that it would be awesome to have all these traditional chants back; the
fact remains, however, that not only have they not been part of the diaspora
tradition, but that even now, when the internet makes it easier to relearn them,
a lot people just will not do it.

Most people in our choir *barely* know their obikhod melodies as it is, and yet
they see the status quo as unavoidable. Those who have the talent don't have the
time. Those who have the time either have little talent or they just can't be
bothered to make the effort.

So what can I do? I can learn the pretty melodies by myself and then sing alone
ensuring that everyone in the choir is permanently alienated and offended (my
priest would just *love* that!) or I can try to find music which is familiar to
everyone and hope that we manage to get through the service without turning an
already sad and painful day even into something worse.

So c'mon people! help me out here! what music do you use in your funeral
services?

Alex

--- In ustav@yahoogroups.com, "stephen_r1937" <stephen_r1937@...> wrote:
>
> I do *not* single out ROCOR. It's the same in the OCA and the Patriarchal
Church.
>
> The demographic backbone (in the Lower Forty-eight at least) of all three
consists of immigrants from the former Austro-Hungarian Empire, most of whom,
when they arrived, were uniates. Many returned to Orthodoxy, seeking the
omophorion of the episcopate in San Francisco. In the aftermath of the Bolshevik
Coup they populated the three Russian jurisdictions that emerged. They brought
with them from Europe several regional variants of the ancient church-singing
tradition of Southwestern Rus', still remembered in many parishes but sung in
very few. It was suppressed, with varying degrees of approval and disapproval on
the part of the parishioners, by the simplified Petropolitan system that became
standard in the Russian diaspora, which was quite unlike the ancestral
tradition. One aspect: the attenuated musical octoechos of St Petersburg
replaced the much richer one of SW Rus', which included inter alia the Bulgarian
sticheron melodies, traditional used for the eight funeral stichera of St John
Damascene.
>
> Stephen
>
> --- In ustav@yahoogroups.com, "aprmih" <aprmih@> wrote:
> >
> >
> >
> > --- In ustav@yahoogroups.com, "stephen_r1937" <stephen_r1937@> wrote:
> > >
> > > If the Russian jurisdictions in North American had not trashed the
> > > church-singing tradition of the great majority of their
> > > parishioners, the answer would be known to all.
> >
> > What exactly do you mean by this? How has ROCOR (who else could you mean?)
trashed the church-singing tradition of its parishioners?
> >
> > Alex
> >
>

Demographically, and historically, I would say that is more true of the OCA
than of the Synod. Most Synod parishes were founded in the wake immigration to
the U.S. after WWII, plus - in recent decades - a lot of converts. And a
significant number of the immigrants were from Belarus, Ukraine, Poland, etc.
Not to mention that the Ladimirovo Monastery had a tremendous influence on the
formation of a number of future bishops in the Church Abroad. Metropolitan
Laurus was of Carpatho-Russian origin himself, as is well-known. It was at
Ladimirovo that Johann Gardner experienced Carpatho-Russian chant, about which
he writes movingly in his famous history of Russian Church Music.

As well, over the past 25 years or so, Gardner disciples like Peter Fekula,
Elizabeth Ledkovsky, Nicolas Schidlovsky, Fr. Andre Papkov and Fr. George
Johnson, to name only a few, have widely disseminated church singing based on
the Sputnik Psalomshchika through their annual Church Music Conferences and the
Summer School of Liturgical Music at Jordanville. IMO, it was their example that
inspired a number of similar efforts in other jurisdictions in recent years,
including in the Carpatho-Russian Diocese. So to tar "the Russians" with the
whole responsibility for the waning influence of protopenije in the past century
is somewhat unfair. It can be equally said that they have played a large part in
the resurgence of interest in prostopenije and other authentic chant in recent
years.



David James
PO Box 530
Rye, NH 03870-0530





-----Original Message-----
From: russianhackerz5 <aleksandr.andreev@...>
To: ustav@yahoogroups.com
Sent: Fri, Nov 20, 2009 11:33 pm
Subject: [ustav] Re: Music for funerals





Sadly, this is true. In Russia, even after decades of State-sponsored religious
persecution and atheism, one finds more diversity and more tradition in
liturgical music than here in the diaspora. Even in Petersburg there is a strong
push to revive Znamenny, authentic Kievan and Bulgarian and other ustav systems.

Aleks

--- In ustav@yahoogroups.com, "stephen_r1937" <stephen_r1937@...> wrote:
>
> I do *not* single out ROCOR. It's the same in the OCA and the Patriarchal
Church.
>
> The demographic backbone (in the Lower Forty-eight at least) of all three
consists of immigrants from the former Austro-Hungarian Empire, most of whom,
when they arrived, were uniates. Many returned to Orthodoxy, seeking the
omophorion of the episcopate in San Francisco. In the aftermath of the Bolshevik
Coup they populated the three Russian jurisdictions that emerged. They brought
with them from Europe several regional variants of the ancient church-singing
tradition of Southwestern Rus', still remembered in many parishes but sung in
very few. It was suppressed, with varying degrees of approval and disapproval on
the part of the parishioners, by the simplified Petropolitan system that became
standard in the Russian diaspora, which was quite unlike the ancestral
tradition. One aspect: the attenuated musical octoechos of St Petersburg
replaced the much richer one of SW Rus', which included inter alia the Bulgarian
sticheron melodies, traditional used for the eight funeral stichera of St John
Damascene.
>
> Stephen
>
> --- In ustav@yahoogroups.com, "aprmih" <aprmih@> wrote:
> >
> >
> >
> > --- In ustav@yahoogroups.com, "stephen_r1937" <stephen_r1937@> wrote:
> > >
> > > If the Russian jurisdictions in North American had not trashed the
> > > church-singing tradition of the great majority of their
> > > parishioners, the answer would be known to all.
> >
> > What exactly do you mean by this? How has ROCOR (who else could you mean?)
trashed the church-singing tradition of its parishioners?
> >
> > Alex
> >
>









[Non-text portions of this message have been removed]

Sadly, this is true. In Russia, even after decades of State-sponsored religious
persecution and atheism, one finds more diversity and more tradition in
liturgical music than here in the diaspora. Even in Petersburg there is a strong
push to revive Znamenny, authentic Kievan and Bulgarian and other ustav systems.

Aleks

--- In ustav@yahoogroups.com, "stephen_r1937" <stephen_r1937@...> wrote:
>
> I do *not* single out ROCOR. It's the same in the OCA and the Patriarchal
Church.
>
> The demographic backbone (in the Lower Forty-eight at least) of all three
consists of immigrants from the former Austro-Hungarian Empire, most of whom,
when they arrived, were uniates. Many returned to Orthodoxy, seeking the
omophorion of the episcopate in San Francisco. In the aftermath of the Bolshevik
Coup they populated the three Russian jurisdictions that emerged. They brought
with them from Europe several regional variants of the ancient church-singing
tradition of Southwestern Rus', still remembered in many parishes but sung in
very few. It was suppressed, with varying degrees of approval and disapproval on
the part of the parishioners, by the simplified Petropolitan system that became
standard in the Russian diaspora, which was quite unlike the ancestral
tradition. One aspect: the attenuated musical octoechos of St Petersburg
replaced the much richer one of SW Rus', which included inter alia the Bulgarian
sticheron melodies, traditional used for the eight funeral stichera of St John
Damascene.
>
> Stephen
>
> --- In ustav@yahoogroups.com, "aprmih" <aprmih@> wrote:
> >
> >
> >
> > --- In ustav@yahoogroups.com, "stephen_r1937" <stephen_r1937@> wrote:
> > >
> > > If the Russian jurisdictions in North American had not trashed the
> > > church-singing tradition of the great majority of their
> > > parishioners, the answer would be known to all.
> >
> > What exactly do you mean by this? How has ROCOR (who else could you mean?)
trashed the church-singing tradition of its parishioners?
> >
> > Alex
> >
>

I do *not* single out ROCOR. It's the same in the OCA and the Patriarchal
Church.

The demographic backbone (in the Lower Forty-eight at least) of all three
consists of immigrants from the former Austro-Hungarian Empire, most of whom,
when they arrived, were uniates. Many returned to Orthodoxy, seeking the
omophorion of the episcopate in San Francisco. In the aftermath of the Bolshevik
Coup they populated the three Russian jurisdictions that emerged. They brought
with them from Europe several regional variants of the ancient church-singing
tradition of Southwestern Rus', still remembered in many parishes but sung in
very few. It was suppressed, with varying degrees of approval and disapproval on
the part of the parishioners, by the simplified Petropolitan system that became
standard in the Russian diaspora, which was quite unlike the ancestral
tradition. One aspect: the attenuated musical octoechos of St Petersburg
replaced the much richer one of SW Rus', which included inter alia the Bulgarian
sticheron melodies, traditional used for the eight funeral stichera of St John
Damascene.

Stephen

--- In ustav@yahoogroups.com, "aprmih" <aprmih@...> wrote:
>
>
>
> --- In ustav@yahoogroups.com, "stephen_r1937" <stephen_r1937@> wrote:
> >
> > If the Russian jurisdictions in North American had not trashed the
> > church-singing tradition of the great majority of their
> > parishioners, the answer would be known to all.
>
> What exactly do you mean by this? How has ROCOR (who else could you mean?)
trashed the church-singing tradition of its parishioners?
>
> Alex
>

Betsy,

See no. 23455 on this list.

--- In ustav@yahoogroups.com, "betsytumbas" <betsy@...> wrote:
>
> Greetings in the Lord!
>
> In preparing the music for the Feast of St. Michael, I was puzzled by
> the Theotokion at the Litia,  "Today the Theotokos, the temple which
> containeth God, is led into the temple of the Lord."
>
> Why are we singing about the Entrance of the Theotokos when that is
> still 2 weeks away?
>
> Looking forward to an explanation.
>
> Many thanks.
>
> Yours in Christ, Matushka Betsy
>

Greetings in the Lord!

In preparing the music for the Feast of St. Michael, I was puzzled by
the Theotokion at the Litia,  "Today the Theotokos, the temple which
containeth God, is led into the temple of the Lord."

Why are we singing about the Entrance of the Theotokos when that is
still 2 weeks away?

Looking forward to an explanation.

Many thanks.

Yours in Christ, Matushka Betsy

On Fri, Nov 20, 2009 at 2:33 PM, aprmih <aprmih@...> wrote:

>
>
>
>
> --- In ustav@yahoogroups.com <ustav%40yahoogroups.com>, "stephen_r1937"
> <stephen_r1937@...> wrote:
> >
> > If the Russian jurisdictions in North American had not trashed the
> > church-singing tradition of the great majority of their
> > parishioners, the answer would be known to all.
>
> What exactly do you mean by this? How has ROCOR (who else could you mean?)
> trashed the church-singing tradition of its parishioners?
>

[ml]  I was wondering the same thing, but don't forget, Alex, that the OCA
grew out of the Russian tradition, and uses the same music (at least, as far
as I know).

In Christ,
Meg Lark


[Non-text portions of this message have been removed]

--- In ustav@yahoogroups.com, "stephen_r1937" <stephen_r1937@...> wrote:
>
> If the Russian jurisdictions in North American had not trashed the
> church-singing tradition of the great majority of their
> parishioners, the answer would be known to all.

What exactly do you mean by this? How has ROCOR (who else could you mean?)
trashed the church-singing tradition of its parishioners?

Alex

Anyone know where I could find the service to St Nectarios in Slavonic?

Aleks

--- In ustav@yahoogroups.com, "jsbaglien" <jbgln@...> wrote:
>
> For those who are serving this weekend for St. Nectarius, here are my choir's
notes:
>
> 24th SUNDAY AFTER PENTECOST
> ST. NECTARIUS OF PENTAPOLIS
> (Tone 7)  (1D)
>
> Hours:
> 1st & 6th Hours:
> Troparia:  of the Resurrection; Glory . . . of the Saint
> Kontakion: of the Saint
>
> 3rd Hour:
> Troparia:  of the Resurrection; Glory . . . of the Saint
> Kontakion: of the Resurrection
>
> Third Antiphon (Beatitudes)
>
> 10 Troparia:
>
> Fair to look upon and good for food was the fruit that killed me; while Christ
is the Tree of Life. Eating Thereof I die not but cry aloud with the thief:
Remember me, O Lord, in Thy Kingdom.
>
> Lifted upon the Cross, Thou Who art compassionate, hast blotted out the
handwriting of Adam's sin in days of old, and Thou hast saved from error all the
whole live of mortal men. Therefore we sing Thy praises, O Benefactor and Lord.
>
> Thou hast nailed our sins upon the Cross, O Christ Who art compassionate, and
by Thy death hast Thou put death to death, raising the dead from the dead.
Therefore we venerate Thy holy Resurrection.
>
> The serpent once emptied his poison into the ears of Eve; while Christ on the
wood of the Cross poured the sweetness of life unto the world. Remember me, O
Lord, in Thy Kingdom.
>
> In the tomb wast Thou laid as mortal, O Christ, the Life of all and Thou hast
burst asunder the chains of hell and risen the third day in glory as mighty,
Thou hast enlightened all. Glory to Thy Rising.
>
> The Lord rose from the dead on the third day and gave His own peace to the
disciples. And He blessed them and sent them forth saying: Lead ye all men into
my Kingdom.
>
> Vouchsafed divine love in sacred manner from they youth, O father Nectarius,
thou didst choose to follow Christ, and in mind didst withdraw from all vanity.
>
> With the words of thy mouth thou didst drop heavenly sweetness in to the
hearts of those who accept thy words with faith, and thou dost direct the minds
of the faithful to that which is higher.
>
> Arrayed in true holiness and pure morals, thou hast been shown to be a new
adornment of holy hierarchs, O holy hierarch Nectarius; wherefore, we bless
thee.
>
> Adorned with the splendors of virginity in manner past understanding, thou
didst supernaturally give birth to God in the flesh, O all-pure one, and by they
birthgiving hast annulled the curse of Eve.
>
> Troparia & Kontakia
>
> Troparion of the Resurrection (Tone 7)
> Thou didst destroy death by Thy Cross, / Thou didst open Paradise to the
thief. / Thou didst change the lamentation of the Myrrh-bearers, / and Thou
didst command Thine Apostles / to proclaim that Thou didst arise, O Christ God,
// and grantest to the world great mercy.
>
> Troparion of the Temple.
>
> Troparion of St. Nectarius (Tone 1)
> O ye faithful, let us honor Nectarius, the offspring of Silyvria, the guardian
of Aegina, the true friend of the virtues, as a godly servant of Christ; for he
poureth forth all manner of healings upon those who piously cry aloud:  Glory to
Christ Who hath glorified thee!  Glory to Him Who hath crowned thee!  Glory to
Him Who through thee worketh healings for all!
>
> Kontakion of the Resurrection (Tone 7)
> No longer will the dominion of death be able to keep men captive; / for Christ
hath descended, demolishing and destroying the powers thereof. / Hades is bound;
/ the Prophets rejoice with one voice, saying: / A Savior hath come for them
that have faith. // Come forth, ye faithful, for the Resurrection.
>
> Kontakion of the Temple
>
> Glory . . .
>
> Kontakion of St. Nectarios (Tone 8)
> In joy of heart let us hymn with songs the newly revealed star of Orthodoxy,
the newly erected bulwark of the Church; for, glorified by the activity of the
Spirit, he poureth forth the abundant grace of healings upon those who cry: 
Rejoice, O father Nectarios!
>
> Both now . . .
>
> O Protection of Christians (Tone 6)
> O Protection of Christians that cannot be put to shame, / O Mediation unto the
Creator unfailing / disdain not the suppliant voices of sinners, / but be thou
quick O Good One to help us who in faith cry unto thee /  hasten to intercession
/ and speed thou to make supplication // thou who dost ever protect O Theotokos
them that honor thee.
>
> The Prokeimenon in the 7th Tone
>
> The Lord will give strength unto His people; the Lord will bless His people
with peace.
>
> And in the same Tone
>
> Precious in the sight of the Lord is the death of His saints.
>
> Alleluia in the 7th Tone
>
> And in the 2nd Tone
>
> Communion Verses:
> Praise the Lord in the heavens, praise him in the highest.
> In everlasting remembrance shall the righteous be; he shall not be afraid of
evil tidings.
> Alleluia!  Alleluia!  Alleluia!
>
>
> Priest James Baglien
>

If the Russian jurisdictions in North American had not trashed the
church-singing tradition of the great majority of their parishioners, the answer
would be known to all. In the tradition of SW Rus', the stichera of St John of
Damascus (Kaya zhiteiskaya and the rest) are sung to the sticheron melodies of
the Bulgarian chant (they are also used for the Litiya.) For some reason the
complete set of eight melodies has not been fully maintained, and several have
fallen out of use both in Galicia and in Carpathian Rus', but these are readily
recoverable from older sources.

If you go to the Prostopinije forum (Yahoo Groups), you will find in the files
there complete abstracts of the melodies for all eight tones, which I posted
some years ago. To provide choir scores, these should be labeled "Some Assembly
Required"--but that's why we have regents, isn't it? The melodies are really
quite lovely and appropriate.

It will be a surprise to many that sticheron melodies in the Bulgarian Chant
exist. I hope it will be a pleasant surprise.

Stephen

--- In ustav@yahoogroups.com, "aprmih" <aprmih@...> wrote:
>
> Hello everyone. I was wondering if somebody knows where I can find music for
the burial service (slavonic). Something along the lines of the panikhida books
that ROCM has for sale. All the music we have what is to be found in the Sputnik
Psalomschika and, obviously, what is common to the panikhida, so this doesn't
include any of the sticheras ("Kaya zhiteiskaya sladost", "Priidite posledneye
tselovanie", "Zryasche mya bezglasna", etc). I am not looking for any fancy
arrangements - just obikhod. Any suggestions will be appreciated.
>
> Alex
>

For those who are serving this weekend for St. Nectarius, here are my choir's
notes:

24th SUNDAY AFTER PENTECOST
ST. NECTARIUS OF PENTAPOLIS
(Tone 7)  (1D)

Hours:
1st & 6th Hours:
Troparia:  of the Resurrection; Glory . . . of the Saint
Kontakion: of the Saint

3rd Hour:
Troparia:  of the Resurrection; Glory . . . of the Saint
Kontakion: of the Resurrection

Third Antiphon (Beatitudes)

10 Troparia:

Fair to look upon and good for food was the fruit that killed me; while Christ
is the Tree of Life. Eating Thereof I die not but cry aloud with the thief:
Remember me, O Lord, in Thy Kingdom.

Lifted upon the Cross, Thou Who art compassionate, hast blotted out the
handwriting of Adam's sin in days of old, and Thou hast saved from error all the
whole live of mortal men. Therefore we sing Thy praises, O Benefactor and Lord.

Thou hast nailed our sins upon the Cross, O Christ Who art compassionate, and by
Thy death hast Thou put death to death, raising the dead from the dead.
Therefore we venerate Thy holy Resurrection.

The serpent once emptied his poison into the ears of Eve; while Christ on the
wood of the Cross poured the sweetness of life unto the world. Remember me, O
Lord, in Thy Kingdom.

In the tomb wast Thou laid as mortal, O Christ, the Life of all and Thou hast
burst asunder the chains of hell and risen the third day in glory as mighty,
Thou hast enlightened all. Glory to Thy Rising.

The Lord rose from the dead on the third day and gave His own peace to the
disciples. And He blessed them and sent them forth saying: Lead ye all men into
my Kingdom.

Vouchsafed divine love in sacred manner from they youth, O father Nectarius,
thou didst choose to follow Christ, and in mind didst withdraw from all vanity.

With the words of thy mouth thou didst drop heavenly sweetness in to the hearts
of those who accept thy words with faith, and thou dost direct the minds of the
faithful to that which is higher.

Arrayed in true holiness and pure morals, thou hast been shown to be a new
adornment of holy hierarchs, O holy hierarch Nectarius; wherefore, we bless
thee.

Adorned with the splendors of virginity in manner past understanding, thou didst
supernaturally give birth to God in the flesh, O all-pure one, and by they
birthgiving hast annulled the curse of Eve.

Troparia & Kontakia

Troparion of the Resurrection (Tone 7)
Thou didst destroy death by Thy Cross, / Thou didst open Paradise to the thief.
/ Thou didst change the lamentation of the Myrrh-bearers, / and Thou didst
command Thine Apostles / to proclaim that Thou didst arise, O Christ God, // and
grantest to the world great mercy.

Troparion of the Temple.

Troparion of St. Nectarius (Tone 1)
O ye faithful, let us honor Nectarius, the offspring of Silyvria, the guardian
of Aegina, the true friend of the virtues, as a godly servant of Christ; for he
poureth forth all manner of healings upon those who piously cry aloud:  Glory to
Christ Who hath glorified thee!  Glory to Him Who hath crowned thee!  Glory to
Him Who through thee worketh healings for all!

Kontakion of the Resurrection (Tone 7)
No longer will the dominion of death be able to keep men captive; / for Christ
hath descended, demolishing and destroying the powers thereof. / Hades is bound;
/ the Prophets rejoice with one voice, saying: / A Savior hath come for them
that have faith. // Come forth, ye faithful, for the Resurrection.

Kontakion of the Temple

Glory . . .

Kontakion of St. Nectarios (Tone 8)
In joy of heart let us hymn with songs the newly revealed star of Orthodoxy, the
newly erected bulwark of the Church; for, glorified by the activity of the
Spirit, he poureth forth the abundant grace of healings upon those who cry: 
Rejoice, O father Nectarios!

Both now . . .

O Protection of Christians (Tone 6)
O Protection of Christians that cannot be put to shame, / O Mediation unto the
Creator unfailing / disdain not the suppliant voices of sinners, / but be thou
quick O Good One to help us who in faith cry unto thee /  hasten to intercession
/ and speed thou to make supplication // thou who dost ever protect O Theotokos
them that honor thee.

The Prokeimenon in the 7th Tone

The Lord will give strength unto His people; the Lord will bless His people with
peace.

And in the same Tone

Precious in the sight of the Lord is the death of His saints.

Alleluia in the 7th Tone

And in the 2nd Tone

Communion Verses:
Praise the Lord in the heavens, praise him in the highest.
In everlasting remembrance shall the righteous be; he shall not be afraid of
evil tidings.
Alleluia!  Alleluia!  Alleluia!


Priest James Baglien

Prayers continue to be requested for Elizabeth Riggs, the founder of
Choir Cues; for Archimandrite Joasaph; and for Matushka Margaret, all
of whom are battling severe illnesses in one form or another.

According to the Typicon, a double service to Martyrs Onesiphorus and
Porphyrius and St. Matrona (§1B).  Other options for a variety of
polyeleos-rank services are not given here.

The order for Troparia and Kontakia is for a Temple dedicated to a
Saint. If your temple is dedicated to the Lord or to the Theotokos,
please make the appropriate adjustments.

If you have corrections, please be sure to click "Reply to All" to
ensure that all on the Choir Cues list receive the corrections in a
timely fashion. However, please note that translations are from other
sources, and are not my own. The Pericopes for the Epistle and Gospel
are now a standard feature, indicated by the sign §, followed by a
number.

Thanks to Father John Whiteford and Father John McCuen, as always, for
the materials they put together. I could not undertake this effort
without their help.

In Christ,
Margaret Lark



9/22 November 2009
TWENTY-FOURTH SUNDAY AFTER PENTECOST. Tone 7

Epistle: Ephesians 2:14-22 (§221)
Gospel: Luke 8:45-56 (§39)


Martyrs Onesiphorus and Porphyrius of Ephesus.  St. Philaret of New
York.  St. Nectarius, Metropolitan of Pentapolis and Wonderworker of
Aegina.  St. Matrona, Abbess of Constantinople.  St. Theoctiste of the
isle of Lesbos.  Icon "She Who is Quick to Hear".  Martyr Alexander of
Thessalonica.  Martyr Anthony of Apamea.  St. John the Short of Egypt.
  Saints Eustolia and Sosipatra of Constantinople.  St. Simeon
Metaphrastes.  St. Onesiphorus the Confessor of the Kiev Caves.
Saints Euthymius and Neophytus the Serbians of Mount Athos.  Greek
Calendar:  Martyrs Narses and Artemonos.  St. Helladius, monk.


HOURS

Third Hour:

Resurrectional Troparion
Glory...
Troparion of St. Matrona
Both now...
Theotokion from the Horologion
Resurrectional Kontakion

Sixth Hour:

Resurrectional Troparion
Glory...
Troparion of the Martyrs
Both now...
Theotokion from the Horologion
Resurrectional Kontakion


DIVINE LITURGY OF ST. JOHN CHRYSOSTOM


Third Antiphon (Beatitudes)
8 from the Octoechos


In Thy kingdom remember us, O Lord, * when Thou comest in Thy kingdom.
Blessed are the poor in spirit, * for theirs is the kingdom of heaven.
Blessed are they that mourn, * for they shall be comforted.
Blessed are the meek, * for they shall inherit the earth.
Blessed are they that hunger and thirst after righteousness, * for
they shall be filled.

1. Blessed are the merciful, * for they shall obtain mercy.

The fruit which slew me was beautiful and good to eat; but Christ is
the Tree of life, and eating of Him I do not die, but cry out with the
thief: Remember me, O Lord, in Thy kingdom!

2. Blessed are the pure in heart, * for they shall see God.

O Compassionate One, Who wast lifted up upon the Cross, Thou hast
erased the record of Adam’s ancient sin, and hast saved the whole
human race from deception.  Wherefore, we hymn Thee, O Lord and
Benefactor.

3. Blessed are the peacemakers, * for they shall be called the sons of God.

Thou didst nail our sins to the Cross, O compassionate Christ, and by
Thy death Thou didst slay death, O Thou who didst raise up the dead
from among the dead.  Wherefore, we worship Thy holy resurrection.

4. Blessed are they which are persecuted for righteousness' sake, *
for theirs is the kingdom of heaven.

The serpent once poured its venom into the ears of Eve; but on the
tree of the Cross, Christ poured forth the sweetness of life upon the
world.  Wherefore, we cry out: Remember us, O Lord, in Thy kingdom!

5. Blessed are ye, when men shall revile you, and persecute you, * and
shall say all manner of evil against you falsely, for my sake.

Thou wast laid in the tomb as one dead, O Christ, Thou Life of all;
and Thou didst break down the gates of hades; and having risen again
in glory on the third day as One mighty, Thou hast illumined all.
Glory to Thine arising!

6. Rejoice, and be exceeding glad, * for great is your reward in the heavens.

Having risen from the dead on the third day, the Lord bestowed His
peace upon His disciples; and having blessed them, He sent them forth
saying: Lead all into My kingdom!

7. Glory to the Father, * and to the Son, * and to the Holy Spirit.

The Father is light; the Son and Word is light; and the Holy Spirit is
light.  Yet the Three are one Light, for they are one God in three
Persons, One in nature and origin, indivisible, unconfused and
preeternal.

8. Both now and ever, * and unto the ages of ages. Amen.

For our sake thou gavest birth in the flesh to the Son and Word of the
Father, as thou thyself hast declared, O Theotokos.  Wherefore, O
Virgin Mother, we who are deified through thee cry out to thee:
Rejoice, O hope of Christians!


TROPARIA AND KONTAKIA

Resurrectional Troparion, Tone 7: Thou didst destroy death by Thy
Cross, / Thou didst open paradise to the thief. / Thou didst change
the lamentation of the Myrrh-bearers, / and Thou didst command Thine
Apostles to proclaim  /  that Thou didst arise, O Christ God, // and
grantest to the world great mercy.

[Troparion of the Temple]

Troparion of the Martyrs, Tone 4:  In their sufferings O Lord, / Thy
martyrs received imperishable crowns from Thee, our God; / for,
possessed of Thy might, / they cast down the tormentors and set at
naught the feeble audacity of the demons. // By their supplications
save our souls.

Troparion of St. Matrona, Tone 8:  In thee, O mother, that which was
created according to the image of God was manifestly saved; /  for,
accepting thy cross, thou didst follow after Christ, / and praying,
thou didst learn to disdain the flesh, for thou didst transcend it, /
and to take care of thine immortal soul.  // Wherefore, thy soul doth
rejoice with the angels, O venerable Matrona.

Resurrectional Kontakion, Tone 7:  No longer will the dominion of
death be able to keep men captive; / for Christ hath descended,
demolishing and destroying the powers thereof. /  Hades is bound; /
the prophets rejoice with one voice, saying: / A Savior hath come for
them that have faith. //   Come forth, ye faithful, for the
Resurrection.

[Kontakion of the Temple]

Kontakion of the Martyrs, Tone 2:  Having suffered mightily, the two
martyrs / cast the arrogance of the enemy down to the ground, / being
illumined by the grace of the uncreated Trinity, / O glorious
Onesiphorus and Porphyrius.  // Pray ye unceasingly in behalf of us
all.

Glory…

Kontakion of St. Matrona, Tone 2:  For love of the Lord, O venerable
Matrona, / thou didst ignore thy desire for rest, / illumining thy
spirit with fasting.  / By thy supplications cast down the arrogance
of the adversaries, // for mightily didst thou vanquish the wild
beasts.

Both now...

Theotokion, Tone 6: O protection of Christians that cannot be put to
shame, / O mediation unto the Creator unfailing, / disdain not the
suppliant voices of sinners, / but be thou quick, O good one, to help
us who in faith cry unto thee; / hasten to intercession and speed thou
to make supplication, // thou who dost ever protect, O Theotokos, them
that honor thee.


EPISTLE

Reader: The Prokimenon in the 7th Tone:  The Lord will give strength
unto His people; the Lord will bless His people with peace.
Choir: The Lord will give strength unto His people; the Lord will
bless His people with peace.
Reader:  Bring unto the Lord, ye sons of God, bring unto the Lord the
sons of rams.
Choir: The Lord will give strength unto His people; the Lord will
bless His people with peace.
Reader:  The Lord will give strength unto His people.
Choir:  the Lord will bless His people with peace.

Reader: The Reading is from the Epistle of the Holy Apostle Paul to
the Ephesians.

[Ephesians 2:14-22 (§221)]:  Brethren:  For he is our peace, who hath
made both one, and hath broken down the middle wall of partition
between us; * Having abolished in his flesh the enmity, even the law
of commandments contained in ordinances; for to make in himself of
twain one new man, so making peace; * And that he might reconcile both
unto God in one body by the cross, having slain the enmity thereby: *
And came and preached peace to you which were afar off, and to them
that were nigh. * For through him we both have access by one Spirit
unto the Father. * Now therefore ye are no more strangers and
foreigners, but fellowcitizens with the saints, and of the household
of God; * And are built upon the foundation of the apostles and
prophets, Jesus Christ himself being the chief corner stone; * In whom
all the building fitly framed together groweth unto an holy temple in
the Lord: * In whom ye also are builded together for an habitation of
God through the Spirit.

Priest: Peace be to him that readeth.


ALLELUIA (PAUSE before first verse)

Reader: Alleluia in the 7th Tone.
Choir: Alleluia, Alleluia, Alleluia!
Reader: It is good to give praise unto the Lord, and to chant unto Thy
name, O Most High.
Choir: Alleluia, Alleluia, Alleluia!
Reader: To proclaim in the morning Thy mercy, and Thy truth by night.
Choir: Alleluia, Alleluia, Alleluia!


GOSPEL

[Luke 8:41-56 (§39)]:  At that time, there came a man named Jairus,
and he was a ruler of the synagogue: and he fell down at Jesus' feet,
and besought him that he would come into his house: * For he had one
only daughter, about twelve years of age, and she lay a dying. But as
he went the people thronged him. * And a woman having an issue of
blood twelve years, which had spent all her living upon physicians,
neither could be healed of any, * Came behind him, and touched the
border of his garment: and immediately her issue of blood stanched. *
And Jesus said, Who touched me? When all denied, Peter and they that
were with him said, Master, the multitude throng thee and press thee,
and sayest thou, Who touched me? * And Jesus said, Somebody hath
touched me: for I perceive that virtue is gone out of me. * And when
the woman saw that she was not hid, she came trembling, and falling
down before him, she declared unto him before all the people for what
cause she had touched him and how she was healed immediately. * And he
said unto her, Daughter, be of good comfort: thy faith hath made thee
whole; go in peace. * While he yet spake, there cometh one from the
ruler of the synagogue's house, saying to him, Thy daughter is dead;
trouble not the Master. *  But when Jesus heard it, he answered him,
saying, Fear not: believe only, and she shall be made whole. * And
when he came into the house, he suffered no man to go in, save Peter,
and James, and John, and the father and the mother of the maiden. *
And all wept, and bewailed her: but he said, Weep not; she is not
dead, but sleepeth. * And they laughed him to scorn, knowing that she
was dead. * And he put them all out, and took her by the hand, and
called, saying, Maid, arise. * And her spirit came again, and she
arose straightway: and he commanded to give her meat. * And her
parents were astonished: but he charged them that they should tell no
man what was done.


COMMUNION

Praise the Lord in the heavens, praise Him in the highest! Alleluia,
Alleluia, Alleluia!

Dear Fr John,

The Greek text has the same thing. I believe the hymn is anticipatory. We
see many similar instances, especially at this time of year.

Your brother and concelebrant in the Lord,

Fr David Straut



2009/11/16 fool4chr <frjohnmcc@...>

>
>
> Dear Ustav Members,
>
> Looking at the material from the Menaion published by the SJK Press for the
> Feast of St. Michael and all Angels, I find that the text of the portion of
> the Litya that follows the "Both now..." appears to refer to the Feast of
> the Entry of the Theotokos, which falls on November 21st(December 4th) --
> the "same" (apparent) day as the Feast in question, which falls on November
> 8th/21st. Is this a misprint? If so, does anyone have the correct text for
> this part of the Litya in English?
>
> Thank you!
>
> unworthy Priest John McCuen
>
>
>


[Non-text portions of this message have been removed]

Dear Ustav Members,

Looking at the material from the Menaion published by the SJK Press for the
Feast of St. Michael and all Angels, I find that the text of the portion of the
Litya that follows the "Both now..." appears to refer to the Feast of the Entry
of the Theotokos, which falls on November 21st(December 4th) -- the "same"
(apparent) day as the Feast in question, which falls on November 8th/21st.  Is
this a misprint?  If so, does anyone have the correct text for this part of the
Litya in English?

Thank you!

unworthy Priest John McCuen

I have the Serbian melodies for these which I could try to scan and send, if
they would be of any use?
Kind regards,
Lynne


--- In ustav@yahoogroups.com, "aprmih" <aprmih@...> wrote:
>
> Hello everyone. I was wondering if somebody knows where I can find music for
the burial service (slavonic). Something along the lines of the panikhida books
that ROCM has for sale. All the music we have what is to be found in the Sputnik
Psalomschika and, obviously, what is common to the panikhida, so this doesn't
include any of the sticheras ("Kaya zhiteiskaya sladost", "Priidite posledneye
tselovanie", "Zryasche mya bezglasna", etc). I am not looking for any fancy
arrangements - just obikhod. Any suggestions will be appreciated.
>
> Alex
>

Hello everyone. I was wondering if somebody knows where I can find music for the
burial service (slavonic). Something along the lines of the panikhida books that
ROCM has for sale. All the music we have what is to be found in the Sputnik
Psalomschika and, obviously, what is common to the panikhida, so this doesn't
include any of the sticheras ("Kaya zhiteiskaya sladost", "Priidite posledneye
tselovanie", "Zryasche mya bezglasna", etc). I am not looking for any fancy
arrangements - just obikhod. Any suggestions will be appreciated.

Alex

Dear Theophan -

THANK YOU for showing me the error of my way! I freely admit I was wrong to post
that message here and I 100% agree with your comments.

Reader (?) Michael

--- In ustav@yahoogroups.com, Theophan Dort <theophan@...> wrote:
>
> > I came across today an article on the scifiwire website which uses a
> > blasphemous image of an Icon with an Alien face.... Please share
> > with others.
>
> No.
>
> Some Orthodox Christians may find other people's blasphemies "of
> interest," but speaking only for myself, I can't think how knowing
> about this, or allowing my own passions to get riled up about it, is
> helpful for me or anyone else. Further, drawing more people's
> attention to it only gets more "hits" for that web page, which
> generates more ad-word $$$ for them, which only encourages them to do
> MORE of it for crying out loud.
>
> Sometimes it can be acceptable to post something that is off-topic,
> but what exactly is the "greater good" being served in this case?
>
> Theophan Dort
>

> I came across today an article on the scifiwire website which uses a
> blasphemous image of an Icon with an Alien face.... Please share
> with others.

No.

Some Orthodox Christians may find other people's blasphemies "of
interest," but speaking only for myself, I can't think how knowing
about this, or allowing my own passions to get riled up about it, is
helpful for me or anyone else. Further, drawing more people's
attention to it only gets more "hits" for that web page, which
generates more ad-word $$$ for them, which only encourages them to do
MORE of it for crying out loud.

Sometimes it can be acceptable to post something that is off-topic,
but what exactly is the "greater good" being served in this case?

Theophan Dort

I came across today an article on the scifiwire website which uses a blasphemous
image of an Icon with an Alien face.

http://scifiwire.com/2009/11/the-times-asks-if-aliens.php

Please share with others.

Reader Michael Malloy
Columbus OH

Did you go to the files section, or just click on the link in the notification
e-mail? I uploaded a new version yesterday (to correct a couple of typos), with
a slightly different file name, so that might be the reason for the error
message.



David James
PO Box 530
Rye, NH 03870-0530





-----Original Message-----
From: rkoch19582002 <rkoch19582002@...>
To: ustav@yahoogroups.com
Sent: Fri, Nov 13, 2009 4:11 pm
Subject: [ustav] Re: Digest Number 3157






























Is the file elsewhere? it seems "Unavailable".



--- In ustav@yahoogroups.com, Seraphim Holland <seraphim@...> wrote:

>

> This is a beautiful work. I have always read the Boston Psalter, and

> therefore have my prejudices. It is not that I think the "Boston" (some say

> "Brookline") Psalter is superior - I do not have the scholarly wisdom to

> have a clue about that. I have many Psalms memorized and carry a small

> Psalter with me at all times. It is not an easy thing to relearn favorite

> phrases.

>

> I am a "layman" when it comes to using books - I read them, but am no

> scholar about the choice of this or that word, etc. I am too ADD to pay much

> attention to that stuff, but I am glad that there are those who do.

>

> I would lament not having a small Psalter to have with me at all times. For

> this reason, I "humbly entreat" that this excellent book be published in a

> small version.

>

> I believe that the Psalter is not only for church, but is the preeminent

> book of private prayer. Little snippets of it can be chanted (I actually

> usually chant it "silently", probably breaking all the rules, but for some

> reason, sometimes even the sound of my own voice disturbs my concentration)

> just about anywhere - waiting for the oil to be changed, upon arriving early

> to a meeting, with the rain pouring down as you sit in the car, after eating

> green eggs and ham, in a train, in a bus, here or there, and everywhere.

>

> The supplementary material is truly awesome. This is the only Psalter I know

> that has the prayers in between the kathismas. As a monoglot, I wondered if

> they were a myth. For this reason, and because the Psalter is presented in a

> simple beautiful way, I think I will convert to using it at least in private

> usage.

>

> Therefore, again, I assert that a small "pocket" Psalter is essential, in my

> opinion. If such a book is not printed, I guess I can figure out how to make

> one, in my "spare" time, if David allows.

>

> A couple of questions.

>

> 1. Why is the Latin included? Perhaps this was also in the Slavonic Psalter?

> According to my limited linguistic abilities it appears to not always match

> the superscription in English.

>

> 2. What is this "&c" stuff? How does one know what the abbreviation is

> omitting? Is this a special kind of gnosis, too terrible for the simple to

> know?

>

> 3. When is the book going to be available.

>

> 4. David, I have a blog (http://www.orthodox.net/redeemingthetime), and want

> to publish some of these prayers with short commentary, since us monoglots

> have never seen them. May I? I will do everything in my power to make sure

> that the Psalter is known. The blog and website are big and busy, and may be

> of some help in getting the word out.

>

> This email message is a notification to let you know that

> a file has been uploaded to the Files area of the ustav

> group.

>

> File : /Psalter091110.pdf

> Uploaded by : jamesdm49 <Jamesdm49@... <Jamesdm49%40aol.com>>

> Description : The Russian Orthodox Psalter, recently approved by Bishop

> Jerome of Manhattan; based on the Miles Coverdale translation, edited to

> conform to the Septuagint.

>

> You can access this file at the URL:

> http://groups.yahoo.com/group/ustav/files/Psalter091110.pdf

>

> To learn more about file sharing for your group, please visit:

> http://help.yahoo.com/l/us/yahoo/groups/original/general.htmlfiles

> --

> Priest Seraphim Holland 972 529-2754 CELL:972 658-5433

> ST NICHOLAS ORTHODOX CHURCH:http://www.orthodox.net

> PARISH EMAIL:http://groups.google.com/group/saint-nicholas-orthodox-church

> BLOG:http://www.orthodox.net/redeemingthetime

> BLOG RSS feed:

> http://feeds.feedburner.com/blogspot/redeemingthetime

> Podcast (homilies) RSS feed:

>
http://feeds.feedburner.com/OrthodoxChristianSermonsOnTheGospelsEpistlesAndOther\
Topics

>

>

> [Non-text portions of this message have been removed]

>























[Non-text portions of this message have been removed]

Is the file elsewhere? it seems "Unavailable".

--- In ustav@yahoogroups.com, Seraphim Holland <seraphim@...> wrote:
>
> This is a beautiful work. I have always read the Boston Psalter, and
> therefore have my prejudices. It is not that I think the "Boston" (some say
> "Brookline") Psalter is superior - I do not have the scholarly wisdom to
> have a clue about that. I have many Psalms memorized and carry a small
> Psalter with me at all times. It is not an easy thing to relearn favorite
> phrases.
>
> I am a "layman" when it comes to using books - I read them, but am no
> scholar about the choice of this or that word, etc. I am too ADD to pay much
> attention to that stuff, but I am glad that there are those who do.
>
> I would lament not having a small Psalter to have with me at all times. For
> this reason, I "humbly entreat" that this excellent book be published in a
> small version.
>
> I believe that the Psalter is not only for church, but is the preeminent
> book of private prayer. Little snippets of it can be chanted (I actually
> usually chant it "silently", probably breaking all the rules, but for some
> reason, sometimes even the sound of my own voice disturbs my concentration)
> just about anywhere - waiting for the oil to be changed, upon arriving early
> to a meeting, with the rain pouring down as you sit in the car, after eating
> green eggs and ham, in a train, in a bus, here or there, and everywhere.
>
> The supplementary material is truly awesome. This is the only Psalter I know
> that has the prayers in between the kathismas. As a monoglot, I wondered if
> they were a myth. For this reason, and because the Psalter is presented in a
> simple beautiful way, I think I will convert to using it at least in private
> usage.
>
> Therefore, again, I assert that a small "pocket" Psalter is essential, in my
> opinion. If such a book is not printed, I guess I can figure out how to make
> one, in my "spare" time, if David allows.
>
> A couple of questions.
>
> 1. Why is the Latin included? Perhaps this was also in the Slavonic Psalter?
> According to my limited linguistic abilities it appears to not always match
> the superscription in English.
>
> 2. What is this "&c" stuff? How does one know what the abbreviation is
> omitting? Is this a special kind of gnosis, too terrible for the simple to
> know?
>
> 3. When is the book going to be available.
>
> 4. David, I have a blog (http://www.orthodox.net/redeemingthetime), and want
> to publish some of these prayers with short commentary, since us monoglots
> have never seen them. May I? I will do everything in my power to make sure
> that the Psalter is known. The blog and website are big and busy, and may be
> of some help in getting the word out.
>
> This email message is a notification to let you know that
> a file has been uploaded to the Files area of the ustav
> group.
>
> File : /Psalter091110.pdf
> Uploaded by : jamesdm49 <Jamesdm49@... <Jamesdm49%40aol.com>>
> Description : The Russian Orthodox Psalter, recently approved by Bishop
> Jerome of Manhattan; based on the Miles Coverdale translation, edited to
> conform to the Septuagint.
>
> You can access this file at the URL:
> http://groups.yahoo.com/group/ustav/files/Psalter091110.pdf
>
> To learn more about file sharing for your group, please visit:
> http://help.yahoo.com/l/us/yahoo/groups/original/general.htmlfiles
> --
> Priest Seraphim Holland 972 529-2754 CELL:972 658-5433
> ST NICHOLAS ORTHODOX CHURCH:http://www.orthodox.net
> PARISH EMAIL:http://groups.google.com/group/saint-nicholas-orthodox-church
> BLOG:http://www.orthodox.net/redeemingthetime
> BLOG RSS feed:
> http://feeds.feedburner.com/blogspot/redeemingthetime
> Podcast (homilies) RSS feed:
>
http://feeds.feedburner.com/OrthodoxChristianSermonsOnTheGospelsEpistlesAndOther\
Topics
>
>
> [Non-text portions of this message have been removed]
>

Dear all,
Would anyone happen to have the Akathist for the Kursk-Root Icon of the Most
Holy Theotokos in English in an emailable form?
Thank you.
Sanja
(alohabye@...)





[Non-text portions of this message have been removed]

This is a beautiful work. I have always read the Boston Psalter, and
therefore have my prejudices. It is not that I think the "Boston" (some say
"Brookline") Psalter is superior - I do not have the scholarly wisdom to
have a clue about that. I have many Psalms memorized and carry a small
Psalter with me at all times. It is not an easy thing to relearn favorite
phrases.

I am a "layman" when it comes to using books - I read them, but am no
scholar about the choice of this or that word, etc. I am too ADD to pay much
attention to that stuff, but I am glad that there are those who do.

I would lament not having a small Psalter to have with me at all times. For
this reason, I "humbly entreat" that this excellent book be published in a
small version.

I believe that the Psalter is not only for church, but is the preeminent
book of private prayer. Little snippets of it can be chanted (I actually
usually chant it "silently", probably breaking all the rules, but for some
reason, sometimes even the sound of my own voice disturbs my concentration)
just about anywhere - waiting for the oil to be changed, upon arriving early
to a meeting, with the rain pouring down as you sit in the car, after eating
green eggs and ham, in a train, in a bus, here or there, and everywhere.

The supplementary material is truly awesome. This is the only Psalter I know
that has the prayers in between the kathismas. As a monoglot, I wondered if
they were a myth. For this reason, and because the Psalter is presented in a
simple beautiful way, I think I will convert to using it at least in private
usage.

Therefore, again, I assert that a small "pocket" Psalter is essential, in my
opinion. If such a book is not printed, I guess I can figure out how to make
one, in my "spare" time, if David allows.

A couple of questions.

1. Why is the Latin included? Perhaps this was also in the Slavonic Psalter?
According to my limited linguistic abilities it appears to not always match
the superscription in English.

2. What is this "&c" stuff? How does one know what the abbreviation is
omitting? Is this a special kind of gnosis, too terrible for the simple to
know?

3. When is the book going to be available.

4. David, I have a blog (http://www.orthodox.net/redeemingthetime), and want
to publish some of these prayers with short commentary, since us monoglots
have never seen them. May I? I will do everything in my power to make sure
that the Psalter is known. The blog and website are big and busy, and may be
of some help in getting the word out.

This email message is a notification to let you know that
a file has been uploaded to the Files area of the ustav
group.

File : /Psalter091110.pdf
Uploaded by : jamesdm49 <Jamesdm49@... <Jamesdm49%40aol.com>>
Description : The Russian Orthodox Psalter, recently approved by Bishop
Jerome of Manhattan; based on the Miles Coverdale translation, edited to
conform to the Septuagint.

You can access this file at the URL:
http://groups.yahoo.com/group/ustav/files/Psalter091110.pdf

To learn more about file sharing for your group, please visit:
http://help.yahoo.com/l/us/yahoo/groups/original/general.htmlfiles
--
Priest Seraphim Holland 972 529-2754 CELL:972 658-5433
ST NICHOLAS ORTHODOX CHURCH:http://www.orthodox.net
PARISH EMAIL:http://groups.google.com/group/saint-nicholas-orthodox-church
BLOG:http://www.orthodox.net/redeemingthetime
BLOG RSS feed:
http://feeds.feedburner.com/blogspot/redeemingthetime
Podcast (homilies) RSS feed:
http://feeds.feedburner.com/OrthodoxChristianSermonsOnTheGospelsEpistlesAndOther\
Topics


[Non-text portions of this message have been removed]

Hello,

This email message is a notification to let you know that
a file has been uploaded to the Files area of the ustav
group.

   File        : /Psalter091110.pdf
   Uploaded by : jamesdm49 <Jamesdm49@...>
   Description : The Russian Orthodox Psalter, recently approved by Bishop Jerome
of Manhattan; based on the Miles Coverdale translation, edited to conform to the
Septuagint.

You can access this file at the URL:
http://groups.yahoo.com/group/ustav/files/Psalter091110.pdf

To learn more about file sharing for your group, please visit:
http://help.yahoo.com/l/us/yahoo/groups/original/general.htmlfiles

Regards,

jamesdm49 <Jamesdm49@...>

Prayers continue to be requested for Elizabeth Riggs, the founder of
Choir Cues; for Archimandrite Joasaph; and for Matushka Margaret, all
of whom are battling severe illnesses in one form or another.

The SJKP Liturgical Calendar specifies: "A simple service to Martyr
Acyndinus and those with him (§1A) [GIVEN HERE].  Or, if the rector so
direct, a Vigil-rank service for the Synaxis of the Unmercenaries
(§1E) [NOT GIVEN HERE].  The service to Martyrs Acyndinus, Pegasius,
Aphthonius, Elpidephorus and Anempodistus is transferred to Little
Compline on the eve of 3 November."

The order for Troparia and Kontakia is for a Temple dedicated to a
Saint. If your temple is dedicated to the Lord or to the Theotokos,
please make the appropriate adjustments.

If you have corrections, please be sure to click "Reply to All" to
ensure that all on the Choir Cues list receive the corrections in a
timely fashion. However, please note that translations are from other
sources, and are not my own. The Pericopes for the Epistle and Gospel
are now a standard feature, indicated by the sign §, followed by a
number.

Thanks to Father John Whiteford and Father John McCuen, as always, for
the materials they put together. I could not undertake this effort
without their help.

In Christ,
Margaret Lark



2/15 November 2009
TWENTY-THIRD SUNDAY AFTER PENTECOST. Tone 6

Epistle:  Ephesians 2:4-10 (§220) AND Ephesians 6:10-17 (§233)
Gospel:  Luke 8:26-30 (§38) AND Matthew 10:16-22 (§36)


Martyrs Acindynus, Pegasius, Aphthonius, Elpidephorus and Anempodistus
of Persia.  St. Marcian of Cyrrhus.  Blessed Cyprian of Storozhev,
former outlaw (Olonetsk).  New Martyrs Bishop Victorin and Priest
Basil Luzgin (1918).  St. Rumwold, infant, of Buckingham (or November
3).  Greek Calendar:  Women-Martyrs Cyriaca, Domnina and Domna.
Martyrs of senatorial rank beheaded under Marcus Aurelius.


HOURS

At all Hours:

Resurrectional Troparion
Glory...
Troparion of the Martyrs
Both now...
Theotokion from the Horologion
Resurrectional Kontakion


DIVINE LITURGY OF ST. JOHN CHRYSOSTOM


Third Antiphon (Beatitudes)
8 from the Octoechos


In Thy kingdom remember us, O Lord, * when Thou comest in Thy kingdom.
Blessed are the poor in spirit, * for theirs is the kingdom of heaven.
Blessed are they that mourn, * for they shall be comforted.
Blessed are the meek, * for they shall inherit the earth.
Blessed are they that hunger and thirst after righteousness, * for
they shall be filled.

1. Blessed are the merciful, * for they shall obtain mercy.

Remember me when Thou comest in Thy kingdom, O God my Savior, and save
me, for Thou alone lovest mankind.

2. Blessed are the pure in heart, * for they shall see God.

By a tree was Adam deceived; yet again by the Tree of the Cross was
the thief saved, who cried out: Remember me in Thy kingdom, O Lord!

3. Blessed are the peacemakers, * for they shall be called the sons of God.

O Bestower of life, Who hadst broken down the gates and portals of
hades, Thou hast saved all who cry out to Thee, O Savior: Glory to
Thine arising!

4. Blessed are they which are persecuted for righteousness' sake, *
for theirs is the kingdom of heaven.

O Thou Who by Thy burial hast made death captive, and by Thy
resurrection hast filled all with joy: remember me, in that Thou art
compassionate.

5. Blessed are ye, when men shall revile you, and persecute you, * and
shall say all manner of evil against you falsely, for my sake.

The myrrh-bearing women who came to the tomb heard an angel cry out:
Christ, Who hath enlightened all things is risen!

6. Rejoice, and be exceeding glad, * for great is your reward in the heavens.

Together let us all hymn Christ, Who was nailed to the Cross and hath
delivered the world from beguilement.

7. Glory to the Father, * and to the Son, * and to the Holy Spirit.

The Father, the Son, and the Holy Spirit let us glorify, saying: O
Holy Trinity, save Thou our souls!

8. Both now and ever, * and unto the ages of ages. Amen.

O Virgin, who ineffably conceived in the latter days and gavest birth
unto thy Creator:  Save those who magnify thee!


TROPARIA AND KONTAKIA

Resurrectional Troparion, Tone 6:  Angelic hosts were above Thy tomb,
/ and they that guarded Thee became as dead. /  And Mary stood by the
grave seeking Thine immaculate body. / Thou didst despoil hades and
wast not tempted by it. / Thou didst meet the Virgin and didst grant
us life.  // O Thou Who didst rise from the dead, O Lord, glory be to
Thee.

[Troparion of the Temple]

Troparion of the Martyrs, Tone 2:  O athletes of the Lord, / blessed
is the earth which drank in your blood, / and holy the habitations
which have received your bodies; / for ye vanquished the enemy in the
arena / and preached Christ with boldness.  // Entreat Him, we pray,
since He is good, that our souls be saved.

Resurrectional Kontakion, Tone 6:  Having by His life bestowing hand
raised up all the dead out of the dark abysses, / Christ God, the
Giver of life, hath bestowed the Resurrection upon the fallen human
race; / for He is the Savior of all, // the Resurrection, and the
Life, and the God of all.

[Kontakion of the Temple]

Glory...

Kontakion of the Martyrs, Tone 2:  The pious and God-bearing martyrs,
/ who on earth forsook all things – / Acindynus, Pegasius, and
Anempodistus, / and with them Aphthonius, and Elpidephorus – / Thou
didst receive into the delight of Thy good things and into rest, // O
Thou Who alone are all-good.

Both now...

Theotokion, Tone 6:  O protection of Christians that cannot be put to
shame, / O mediation unto the Creator unfailing, /  disdain not the
suppliant voices of sinners, / but be thou quick, O good one, to help
us who in faith cry unto thee; / hasten to intercession and speed thou
to make supplication, // thou who dost ever protect, O Theotokos, them
that honor thee.


EPISTLE

Reader: The Prokimenon in the 6th Tone:  Save, O Lord, Thy people and
bless Thine inheritance.
Choir: Save, O Lord, Thy people and bless Thine inheritance.
Reader: Unto Thee, O Lord, Will I cry; O my God, be not silent unto me.
Choir: Save, O Lord, Thy people and bless Thine inheritance.
Reader:  Save, O Lord, Thy people.
Choir:  and bless Thine inheritance.


Reader: The Reading is from the Epistle of the Holy Apostle Paul to
the Ephesians.

[Ephesians 2:4-10 (§220)]:  Brethren:  God, who is rich in mercy, for
his great love wherewith he loved us, * Even when we were dead in
sins, hath quickened us together with Christ, (by grace ye are saved;)
* And hath raised us up together, and made us sit together in heavenly
places in Christ Jesus: * That in the ages to come he might shew the
exceeding riches of his grace in his kindness toward us through Christ
Jesus. * For by grace are ye saved through faith; and that not of
yourselves: it is the gift of God: * Not of works, lest any man should
boast. * For we are his workmanship, created in Christ Jesus unto good
works, which God hath before ordained that we should walk in them.

[Ephesians 6:10-17 (§233)]:  Brethren:  Be strong in the Lord, and in
the power of his might. * Put on the whole armour of God, that ye may
be able to stand against the wiles of the devil. * For we wrestle not
against flesh and blood, but against principalities, against powers,
against the rulers of the darkness of this world, against spiritual
wickedness in high places. * Wherefore take unto you the whole armour
of God, that ye may be able to withstand in the evil day, and having
done all, to stand. * Stand therefore, having your loins girt about
with truth, and having on the breastplate of righteousness; * And your
feet shod with the preparation of the gospel of peace; * Above all,
taking the shield of faith, wherewith ye shall be able to quench all
the fiery darts of the wicked. * And take the helmet of salvation, and
the sword of the Spirit, which is the word of God:

Priest: Peace be to him that readeth.


ALLELUIA (PAUSE before first verse)

Reader: Alleluia in the 6th Tone.
Choir: Alleluia, Alleluia, Alleluia!
Reader: He that dwelleth in the help of the Most High shall abide in
the shelter of the God of heaven.
Choir: Alleluia, Alleluia, Alleluia!
Reader: He shall say unto the Lord: Thou art my helper and my refuge.
He is my God, and I will hope in Him.
Choir: Alleluia, Alleluia, Alleluia!


GOSPEL

[Luke 8:26-39 (§38)]:  At that time, they arrived at the country of
the Gadarenes, which is over against Galilee. * And when he went forth
to land, there met him out of the city a certain man, which had devils
long time, and ware no clothes, neither abode in any house, but in the
tombs. * When he saw Jesus, he cried out, and fell down before him,
and with a loud voice said, What have I to do with thee, Jesus, thou
Son of God most high? I beseech thee, torment me not. * (For he had
commanded the unclean spirit to come out of the man. For oftentimes it
had caught him: and he was kept bound with chains and in fetters; and
he brake the bands, and was driven of the devil into the wilderness.)
* And Jesus asked him, saying, What is thy name? And he said, Legion:
because many devils were entered into him. * And they besought him
that he would not command them to go out into the deep. * And there
was there an herd of many swine feeding on the mountain: and they
besought him that he would suffer them to enter into them. And he
suffered them. * Then went the devils out of the man, and entered into
the swine: and the herd ran violently down a steep place into the
lake, and were choked. * When they that fed them saw what was done,
they fled, and went and told it in the city and in the country. * Then
they went out to see what was done; and came to Jesus, and found the
man, out of whom the devils were departed, sitting at the feet of
Jesus, clothed, and in his right mind: and they were afraid. * They
also which saw it told them by what means he that was possessed of the
devils was healed. * Then the whole multitude of the country of the
Gadarenes round about besought him to depart from them; for they were
taken with great fear: and he went up into the ship, and returned back
again. * Now the man out of whom the devils were departed besought him
that he might be with him: but Jesus sent him away, saying, * Return
to thine own house, and shew how great things God hath done unto thee.
And he went his way, and published throughout the whole city how great
things Jesus had done unto him.

[Matthew 10:16-22 (§36)]:  The Lord said to His disciples:  Behold, I
send you forth as sheep in the midst of wolves: be ye therefore wise
as serpents, and harmless as doves. * But beware of men: for they will
deliver you up to the councils, and they will scourge you in their
synagogues; * And ye shall be brought before governors and kings for
my sake, for a testimony against them and the Gentiles. * But when
they deliver you up, take no thought how or what ye shall speak: for
it shall be given you in that same hour what ye shall speak. * For it
is not ye that speak, but the Spirit of your Father which speaketh in
you. * And the brother shall deliver up the brother to death, and the
father the child: and the children shall rise up against their
parents, and cause them to be put to death. * And ye shall be hated of
all men for my name's sake: but he that endureth to the end shall be
saved.



COMMUNION

Praise the Lord in the heavens, praise Him in the highest!  Alleluia,
Alleluia, Alleluia!