| с иллюстрациями на полях; нек-рые из этих рукописей содержат рубрики иерусалимского происхождения, включенные в студийский городской монашеский обряд того времени. Развитые муз. версии кафедральной псалмодии для вечерни в день Пятидесятницы записаны в нек-рых списках Псалтикона, в то время как праздничные обработки неизменяемого 1-го антифона песненной утрени присутствуют в 4 рукописях: Messin. gr. 161, Grottaferrata Γ. γ. VI и VII, Kastoria 8. Два уникальных источника, в к-рых записан мелос для 2-недельного будничного цикла к-польского кафедрального обряда, имеют фессалоникийское происхождение: Athen. Bibl. Nat. 2061 (нач. XV в.) и 2062 (кон. XIV в.). В др. рукописях того же периода (Vindob. Theol. gr. 185, ок. 1385-1391; Ibid. Phil. gr. 194, XV в.; Laur. Λ 165, XV в.; Athen. Bibl. Nat. 899, XV в.; Ibid. 2401, XV в.; Vatop. 1527, 1434) зафиксированы сопоставимые по стилю распевы песненной вечерни для суббот и праздников (см.: Lingas. Festal Cathedral Vespers). Несмотря на позднее происхождение, мелос кафедральных служб в этих рукописях в целом консервативен по стилю. Как правило, он представляет архаичные формы антифонной псалмодии, сохранившие иерархическое распределение функций между подготовленными солистами, обученными хорами и теми, кто пел рефрены. Обряд Великой ц. в К-поле в значительной мере сохранил свое «имперское» великолепие до кон. XII в. От этого времени имеется свидетельство канониста Патриарха Антиохийского Феодора IV Вальсамона , что певчими (ψλται) в столице были евнухи (PG. 137. Col. 532; см. также: Moran N. K. Singers in Late Byzantine and Slavonic Painting//Byzantina Neerlandica. Leiden, 1986. T. 9. P. 25-26; idem. Byzantine castrati//Plainsong and Medieval Music. 2002. Vol. 11. Pt. 2. P. 99-112). Эта практика прекратилась с лат. оккупацией 1204-1261 гг., после к-рой в большинстве визант. храмов службы согласно песненному последованию совершались только по большим праздникам и в субботу вечером. Поздневизант. источники сообщают о 2 необычных службах, происходивших от к-польской кафедральной традиции и совершавшихся на Воздвижение Честного и Животворящего Креста и в неделю пред Рождеством Христовым (см. |
| В печатные Минеи не вошли особые праздничные тропари на блаженнах, практика пения таких тропарей была известна в студийскую эпоху, в частности, она упомянута в Студийско-Алексиевском Типиконе, где в описании службы В. помимо прочего говорится: «Не поему помяни насъ Христе. нъ въ того место ирмос» (см. ст. Блаженны ). В греч. рукописях сохранился цикл таких тропарей для праздника В. 4-го гласа, с ирмосом Δι ξλου Αδμ ( ) ( Никифорова А. Праздничные блаженны из греч. Миней IX-XII вв. б-ки мон-ря вмц. Екатерины на Синае//БСб. 2002. Вып. 10. С. 159); в славянских присутствует еще один цикл 8-го гласа, с ирмосом «Помяни нас, Христе») ( Пентковский А. М. Праздничные и воскресные блаженны в визант. и слав. богослужении VIII-XIII вв.//Старобългаристика. София, 2001. 15/3. С. 50-52, 58; Верещагин Е. М. Церковнослав. книжность на Руси. М., 2001. С. 337-338). Лит.: Νικδημος Αγιορετης. Εορτοδρμιον. Θεσσαλονκη, 19873. Τ. 1; Nestle E. Die Kreuzauffindungslegende//BZ. 1895. Bd. 4. S. 319-344; Никольский. Устав. Т. 2. С. 577-584; Настольная книга священника: Разрешение недоуменных вопросов из пастырской практики. М., 1998; Straubinger J. Die Kreuzauffindungslegende: Untersuch. über ihre altchristl. Fassungen mit besonderer Berücksichtigung d. syr. Texte. Paderborn, 1912. (Forsch. z. christl. Literatur- und Dogmengeschichte; 11/3); Скабалланович М. Н. Воздвижение Честного Креста. К., 1915. Серг. П., 1995р. (Христ. праздники; 2); Успенский Н. Д. Чин Воздвижения Креста: Ист.-литург. очерк//ЖМП. 1954. 9. С. 49-57; Пигулевская Н. В. Мартирий Кириака Иерусалимского// Она же. Ближний Восток. Византия. Славяне. Л., 1976. С. 186-217; Duval Y. Loca sanctorum Africae: Le culte des martyrs en Afrique du IVe au VIIe siècle. R., 1982 Heid S. Der Ursprung der Helenalegende im Pilgerbetrieb Jerusalems//JAC. 1989. Bd. 32. S. 41-71; Borgehammar S. How the Holy Cross was Found: From Event to Medieval Legend. Stockholm, 1991; Drijvers J. -W. Helena Augusta: The Mother of Constantine the Great and the Legend of Her Finding of the True Cross. Leiden, 1992; Fraser M. The Feast of the Encaenia in the IVth Century and in the Ancient Liturgical Sources of Jerusalem, Diss.: Durham, 1995; Lingas A. Festal Cathedral Vespers in Late Byzantium//OCP. 1997. Vol. 63. P. 421-448; v an Tongeren L. Exaltation of the Cross: Towards the Origins of the Feast of the Cross and the Meaning of the Cross in Early Medieval Liturgy. Leuven, 2000; Лосева О. В. Рус. месяцесловы XI-XIV вв. М., 2001; Пентковский А. М. Студийский устав и уставы студийской традиции//ЖМП. 2001. 5. С. 69-80; он же. Богослужебный Синаксарь к-польского мон-ря Христа Человеколюбца//БВ. 2004. 4. С. 177-208; Асмус В. , прот. Всемирное Воздвижение Честного и Животворящего Креста: Эортол. этюд//Имперское возрождение. М., 2004. Вып. 1. С. 51-60. |
| Cappella Romana earned international recognition for reviving and recording the long-lost early 20 th -century Russian Orthodox Passion by Russian composer Maximilian Steinberg. It also often sings Baroque music, such as Handel's " Messiah, " with Portland Baroque Orchestra. Its lineup changes depending on the music it sings. " Lingas' spark of the idea to build a group around the very idea of the Greek, Byzantine, and other flavors of choral music, including contemporary composers, has gifted Portland, and the nation with a rare consciousness of some things many of us never knew: What was sung, and as important, how it was sung, in the rarefied atmosphere of medieval and pre-medieval cultures, " says Bruce Browne, a Portland champion of choral music who directed the Portland State choral program when Lingas studied there. Cappella Romana has also made significant contributions to musical scholarship via Lingas' work in unearthing ancient manuscripts and making them performable by modern musicians. But Lingas insists that Cappella's music is relevant to a broad range of listeners, not just scholars. " Ancient traditions of music have a contemporary resonance somehow, " he explains. " It's this fantastically intricate and sophisticated world. People know this from the visual art of the time they might see in a museum, but there is a sound world associated with it that we bring to a wider audience. " He also points to the group's performances and recordings of contemporary music by composers such as Oregon's Robert Kyr; Britain's Ivan Moody; Finnish composer Einojuhani Rautavaara, whose music the group performs in January; the great Estonian composer Arvo Pärt, whom the group will celebrate in a February festival, and more. " Composers like Pärt and Tavener and others are recognized by modern audiences as having ties to ancient traditions, but people have found in their music a kind of a window into a wider spiritual world, " Lingas says. |
| · Go to Divine Liturgy and receive Holy Communion. (This is often not the case, so this could be very enriching! Too often, we disregard the importance of the Lord’s commandment to “Take, eat,” and this nourishment is absolutely necessary to aid those in despair, those with lukewarm faith, and those of us suffering from the bewildering, “I don’t get it at all!”) Partaking of the Body and Blood of Christ will help in increasing your life in Christ. Talk to your spiritual father about appropriate preparation for this ‘neophyte status’ – at the very least, do not eat or drink before Divine Liturgy, and confess according to the schedule recommended by your priest. · Arrive for any services offered before Divine Liturgy, usually Orthros/Matins or 3rd Hour. · Attend Great Vespers on Saturday evening. (Remember, Vespers is considered a part of the Divine Liturgy, so consider the time between Vespers and the Liturgy an intermission: devote it to quiet, and no self-indulgence to anger or pleasure. Try not to watch television or schedule secular or social events after Vespers.) · If your parish offers All-Night Vigil [that is, combined Vespers and Matins on Saturday night], increase your attendance to the whole of Vigil – accustoming yourself and your children to as much of it as possible. It is not unusual to have sleepy (or sleeping) children – do not consider this a reason to leave. Many blissful memories of young children come from dozing in a beautifully scented room, with the songs of the saints and Church history subliminally imprinting in their soft minds – being warmed by the coats of parents and loving parishioners, censed ‘extra’ by the priest in passing, to be picked up and taken home under this enveloping ambiance. The children do not suffer from this, nor is anyone inconvenienced. The Church is prayer, not theater, so a sleeping child is not a violation of etiquette, but a testimony to our faith commitment. If your parish celebrates the Orthros/Matins in the morning, likewise try to attend from the beginning. |
| Forgiveness Sunday Vespers. Prepared by Paul Lazor. Introduction by Alexander Schmemann. NY: Department of Religious Education, Orthodox Church in America, 1975. 27 p. General Menaion. Walsingham (Dunton, near Fakenham, Norfolk, NR21 7PF): Monastery of Saint Seraphim of Sarov, 1986. 166 p. General Menaion of the Orthodox Church. Wallasey: Anargyroi Press for the Brotherhood of Saint Seraphim of Sarov, 1994. 166 p. General Menaion, or, The Book of Services Common to the Festivals of Our Lord Jesus Christ of the Holy Virgin and of the Different Orders of Saints. Translated from the Slavonian 16th ed. of 1862 by Nicholas Orloff. Bloomington, IL: N. P. Brill, 1984. 288 p. Reprint. Originally published: London, 1899. God’s Living Word: Orthodox and Evangelical Essays on Preaching. Edited with an introduction by Theodore G. Stylianopoulos. Brookline, MA: Holy Cross Orthodox Press, 1983. 146 p. Great and Holy Saturday: Vespers and the Divine Liturgy of St. Basil the Great. Prepared by Paul Lazor. Introduction by Alexander Schmemann. NY: Department of Religious Education, Orthodox Church in America, reprinted 1986. 88 p. Great Canon of St Andrew of Crete; The Life of St Mary of Egypt. Edited and translated from the Greek by Sister Katherine, Sister Thekla. Newport Pagnell: The Greek Orthodox Monastery of the Assumption, 1974. 128 p. (Library of Orthodox thinking.) Great Vespers Services. Arranged for three-part singing. Adapted and compiled by Igor Soroka. [s.l.: s.n.], 1976. 124 p. Great Vespers and Daily Vespers of the Orthodox Church. Wallasey: Anargyroi Press for the Brotherhood of Saint Seraphim of Sarov, 1994. 36 p. Hierai akolouthiai tes M. hebdomados kai tou Pascha. Greek Orthodox Holy Week & Easter Services. George L. Papadeas, comp. Daytona Beach, FL: Patmos Press, 1979. 501p. Greek and English on opposite pages. Hippolytus, Antipope, ca. 170–235 or 6. The Treatise on the Apostolic Tradition of St. Hippolytus of Rome, Bishop and Martyr. Apostolike paradosis. Edited by Gregory Dix; reissued with corrections, preface, and bibliography by Henry Chadwick. London: Alban Press; Wilton, CT: Morehouse Publishing, 1991. [a]-p, x-lxxxi, 90 p. Originally published: 2d rev. ed. London: S.P.C.K., 1968. |
| Matins of Pascha, Canon, The Paschal Verses in The Paschal Service, eds. John Erikson and Paul Lazor (n.p.: Department of Religious Education, Orthodox Church in America, 1997), p.43. Great Vespers of the Feast of the Holy Transfiguration, Aposticha, Tone 6 in The Festal Menaion, trans. Mother Mary and Archimandrite Kallistos Ware (London: Faber and Faber, 1969; Reprint: South Canaan, PA: St. Tikhon’s Seminary Press, 1994), p.477. “Discourse On the Passion of the Saviour by Our Venerable Father Ephrem the Syrian” [Greek text published in Thessaloniki by K.G Phrantzolas in 1988], trans. Arch. Ephrem Lash (last updated 3 November 2008) at (last accessed: 7 June 2012) The Liturgy of St. John Chrysostomin The Divine Liturgy According to St. John Chrysostom with appendices, 2 nd Ed. [OCA priest’s service book] (South Canaan, Pa: St. Tikhon’s Seminary Press, 1977), pp.29-87 at 65. Nicolas Berdyaev, The Divine and the Human, trans. R. M. French (London: Geoffrey Bles, 1949), p.158. Two hymns from the Feast of the Exaltation of the Cross bring across this realization: “The tree of true life was planted in the place of the skull, and upon it hast Thou, the eternal King, worked salvation in the midst of the earth” and “Come, ye people, and looking on this marvelous wonder, let us venerate the might of the Cross. For a tree put forth the fruit of death in Paradise; but life is the flower of this Tree on which the sinless Lord was nailed” (‘Great Vespers-Tone 1’ and ‘Mattins-Tone 5’ in The Festal Menaion, pp.137, 156). “The establishment of the Church is a re-creation of the world” (Gregory of Nyssa, Commentary on the Canticle, Sermon 13 [ PG 44.1049B-1052A] cited in From Glory to Glory: Texts From Gregory of Nyssa’s Mystical Writings, Selected With Introduction By Jean Daniélou, trans and ed. Herbert Musurillo (London: John Murray, 1962), No. 77, p.273). Gregory of Nyssa, De hominis opificio, XVII. §2, trans. Henry Austin Wilson, eds. and trans. William Moore and Henry Austin Wilson, A Select Library of the Christian Church, NPNF, Vol. 5, 2nd Series, eds. Philip Schaff and Henry Wace (NY/Oxford and London: The Christian Literature Company/Parker & Co., 1893), pp.386-427 at 407. |
| (f) The liturgical vestments to be used on weekdays of Lent are dark, theoretically purple. The order for the weekday Lenten services is to be found in the Triodion ( " Monday of the first week of Lent " ). Of special importance are the regulations concerning the singing of the Canon. Lent is the only season of the liturgical year that has preserved the use of the nine biblical odes, which formed the original framework of the Canon. (3) Non-Liturgical Days The Liturgy of the Presanctified Gifts On weekdays of Lent (Monday through Friday) the celebration of the Divine Liturgy is strictly forbidden. They are non-liturgical days, with one possible exception – the Feast of Annunciation (then the Liturgy of St. Chrysostom is prescribed after Vespers). The reason for this rule is that the Eucharist is by its very nature a festal celebration, the joyful commemoration of Christ’s Resurrection and presence among His disciples. (For further elaboration of this point cf. my note " Eucharist and Communion " in St. Vladimir’s Quarterly, Vol. 1, No. 2, April 1957, pp. 31-33.) But twice a week, on Wednesdays and Fridays, the Church prescribes the celebration after Vespers, i.e., in the evening of the Liturgy of the Presanctified Gifts (cf. the order of this service in I. Hapgood, The Service Book, pp. 127-146.) It consists of solemn Great Vespers and communion with the Holy Gifts consecrated on the previous Sunday. These days being days of strict fasting (theoretically: complete abstinence) are " crowned " with the partaking of the Bread of Life, the ultimate fulfillment of all our efforts. One must acknowledge the tragical neglect of these rules in many American parishes. The celebration of the so called " requiem liturgies " on non-liturgical days constitutes a flagrant violation of the universal tradition of Orthodoxy and cannot be justified from either theological or pastoral points of view. They are remnants of " uniatism " in our Church and are in contradiction with both – the Orthodox doctrine of the commemoration of the dead and the Orthodox doctrine of Eucharist and its function in the Church. Everything must be done in order to restore the real liturgical principles of Lent. (4) Saturdays of Lent |
| After they [these representatives] seal the doors of the Tomb, exactly at 11 o’clock on the morning of Great Saturday begins a procession of the cross around the Edicule. They go around three times. This solemn Cross-procession is accompanied by the singing of psalms; the whole church resounds with wondrous sacred Byzantine hymns. The divine sounds of psalms and sacred songs rings throughout the whole church. The Patriarch and all the hierarchs [i.e., bishops], vested in golden chasubles, process around the Edicule accompanied by all the holy clergy. At the head of the procession go the subdeacons with candlesticks and six-winged ripidia [representing cherubim] in their hands, preceding the precious Cross of the Lord. This solemn Byzantine procession carries the pilgrim to another sphere of being. For a time, all standing and praying here become citizens of Heaven. After the third procession around the Edicule, the Patriarch stops opposite its entrance; at this time they subject him to the most thorough and meticulous search in the presence of the authorized representatives of the other Christian confessions plus the official persons and all the God-fearing people. This inspection is done to eliminate any suspicion about the possibility of the presence on him of some object by which he could light a fire when he goes alone into the Edicule. After this procedure, the Patriarch, wearing only a simple under-tunic, epitrachelion [priest’s stole], and hierarchal [episcopal] omophorion, enters the Edicule. And so exactly at 12 o’clock in the afternoon, the ribbons are cut and the seal is removed from the entrance to the Edicule.” (Savva Axilleos, Archimandrite. I Saw the Holy Fire. Athens, 2002). This is what a Russian pilgrim wrote in the 17 th century: “And as the Pascha of Christ approached, on the Friday of Holy Week, near vespers, by the order of the Pasha, the Turks (God’s mercy) unsealed the great church—the holy of holies and the Resurrection of Christ; and the Metropolitan, and the Archbishop, and the elders, and every rank of people believing in Christ, pilgrims and local [inhabitants], Greeks and Arabs, entered the church and began to chant vespers[….]And the time drew near to chant the festal vespers, and the Metropolitan went up to the chapel where the Lord’s Tomb was. |
| (f) The liturgical vestments to be used on weekdays of Lent are dark, theoretically purple. The order for the weekday Lenten services is to be found in the Triodion (“Monday of the first week of Lent”). Of special importance are the regulations concerning the singing of the Canon. Lent is the only season of the liturgical year that has preserved the use of the nine biblical odes, which formed the original framework of the Canon. (3) Non-Liturgical Days The Liturgy of the Presanctified Gifts On weekdays of Lent (Monday through Friday) the celebration of the Divine Liturgy is strictly forbidden. They are non-liturgical days, with one possible exception – the Feast of Annunciation (then the Liturgy of St. Chrysostom is prescribed after Vespers). The reason for this rule is that the Eucharist is by its very nature a festal celebration, the joyful commemoration of Christ’s Resurrection and presence among His disciples. (For further elaboration of this point cf. my note “Eucharist and Communion” in St. Vladimir’s Quarterly, Vol. 1, No. 2, April 1957, pp. 31-33.) But twice a week, on Wednesdays and Fridays, the Church prescribes the celebration after Vespers, i.e., in the evening of the Liturgy of the Presanctified Gifts (cf. the order of this service in I. Hapgood, The Service Book, pp. 127-146.) It consists of solemn Great Vespers and communion with the Holy Gifts consecrated on the previous Sunday. These days being days of strict fasting (theoretically: complete abstinence) are “crowned” with the partaking of the Bread of Life, the ultimate fulfillment of all our efforts. One must acknowledge the tragical neglect of these rules in many American parishes. The celebration of the so called “requiem liturgies” on non-liturgical days constitutes a flagrant violation of the universal tradition of Orthodoxy and cannot be justified from either theological or pastoral points of view. They are remnants of “uniatism” in our Church and are in contradiction with both – the Orthodox doctrine of the commemoration of the dead and the Orthodox doctrine of Eucharist and its function in the Church. Everything must be done in order to restore the real liturgical principles of Lent. (4) Saturdays of Lent |
| Each cycle normally corresponds to a particular liturgical book. The daily cycle, found in the Expanded Psalter, or its abbreviated form, the Horologion, uses the paschal theme in connection with the daily alternation of light and darkness. Following, in its permanent, unchangeable structure, the ancient monastic patterns, which used to shun hymnography, Byzantine vespers and matins select almost exclusively scriptural texts to connect the coming of night with man»«s fall and separation from God and sunrise with the advent of Christ, the «true light.» Vespers begin with an evocation of creation ( Ps 104 ) and a suggestion of man» " s helplessness after the Fall (Pss 140, 141, 129, 116), and end with the prayer of Simeon ( Lk 2:29–32 ), the hope of salvation, the idea that night and death can also become blessed repose for those who hope in the coming of the Messiah. Alternating the themes of repentance and hope, matins represent an ascension toward the meeting of light: the ten Biblical canticlesincluding the eminently paschal Canticles of Moses ( Ex 15:1–18 ; Dt 32:1–43) and of the Three Youths in Babylon (Dn 3:26–56, 67–88)are part of a psalmodic ensemble, called a canon, which culminates in the Magnificat ( Lk 1:46–55 ) and the Benedictus ( Lk 1:68–79 ) combined. At sunrise the triumphant Psalms 148, 149, 150 (the Latin lauds), the exclamation «Glory to Thee, who has shown us the light,» and the doxology reflect the Christian joy and assurance of God-given salvation. Vespers obviously aim at suggesting the «old» situation of man, and thus the developed Byzantine rite includes Old Testament readings only at vespers. Matins, by contrast, are highlighted on certain appointed days by readings from the Gospels. The weekly cycle also uses the theme of the «old» and the «new,» centering it on Sunday, the «eighth day,» 195 the «day of the Lord " » and of His second coming (Rv 1:10), the day of His resurrection and of His presence in the Eucharist. Still, the «old» Jewish Sabbath is not simply discarded: it is the day of awaiting, of commemoration of the dead, who expect resurrection, and also the day when Christ, in the tomb, descended into Hell to assure the dead of the forthcoming liberation. Thus Saturday is considered, together with Sunday, as a Eucharistic day, even during Lent. |
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