Divine Liturgies
tr. Robertson, 1894
7. Appendix
Appendix
Apolytikia of the Feasts of our Lord and of the Mother of God.
On the Nativity of the Theotokos. Tone iv.
Thy Nativity, O Theotokos hath proclaimed joy to all the universe; for from thee hath arisen the Sun of righteousness, Christ our God; yea having loosed the curse, he hath given a blessing; and having brought to naught death, hath granted us life eternal.
On the Exaltation of the Cross. Tone i.
Save thy people, O Lord (See page 85).
On the Entrance of the Theotokos. Tone iv.
To-day is the prelude of the good will of God, and the pre-heralding of the Salvation of men: in the Temple of God is the Virgin clearly shewn forth, and anticipatively announceth Christ to all. To her let us also cry out with a loud voice: Hail! thou fulfilment of the œconomy of the creator.
Proeortion of the Nativity of Christ. Tone iv.
Prepare thyself, O Bethlehem, Eden is open to all; make thyself ready, O Evphratha, because in the cave the tree of life hath budded from the Virgin: for truly an intellectual Paradise is her womb become, in which is the divine plant, whereof eating we shall live, and not, as Adam, die. Christ is born, to raise the image that was formerly fallen.
On the Paramonê of the Nativity of Christ. Tone iv.
Once with Joseph the ancient, as of the seed of David, was Mary enrolled in Bethlehem, bearing in her womb her babe, not of seed; then came the time of her bringing forth; and there was no room in the inn: but as a delightsome palace for the Queen did the cave become. Christ is born, to raise the image that was formerly fallen.
On the Nativity of Christ. Tone iv.
Thy Nativity, O Christ hath arisen on the world as the light of knowledge; for at it those that worshipped the stars were taught by a Star to adore thee the Sun of righteousness and to know thee the Orient from on high: O Lord, glory to thee.
On the Circumcision. Tone i.
The form of man thou hast assumed without mutation, being God in substance, O very tender hearted Lord; and fulfilling the Law, thou didst of thine own will receive circumcision in the flesh, that thou mightest put an end to shadows, and take away the veil of our passions. Glory to thy goodness: glory to thy tenderness of heart: glory, O Word, to thine ineffable condescension.
Proeortion of the Theophany. Tone iv.
Prepare thyself, O Zabulon, make thyself ready, O Nephthaleim: thou Jordan river, stand, receive with skipping the Master that cometh to be baptized. Exult thou Adam, with the Fore-mother: hide not yourselves, as in Paradise aforetime; for truly, beholding you naked, he hath appeared that he may clothe you with the first robe. Christ hath appeared to renew the whole creation.
On the Paramonê of the Theophany. Tone iv.
Once was the Jordan river, O Eliseus, turned back by the mantle of Elias, as he was received up, and the waters were parted hither and thither; and the watery way became a dry path, for a type indeed of Baptism, by which we cross the passage of the stream of life. Christ hath appeared in Jordan, to hallow the waters.
On the Theophany. Tone i.
In Jordan, when thou wast baptized, O Lord, the adoration of the Trinity was manifested: for the voice of the Begetter bare witness to thee, calling thee his beloved Son; and the Spirit in the form of a dove confirmed the certainty of the word. Thou that hast appeared, O Christ the God, and hast enlightened the world, glory to thee.
On the Hypapantê. Tone i.
Hail, full of grace, Theotokos, Virgin; for from thee hath arisen the Sun of righteousness, Christ our God, enlightening those that are in darkness. Rejoice thou also, O righteous Ancient, who didst receive into thine arms the deliverer of our souls, that bestoweth on us the Resurrection also.
On the Annunciation. Tone iv.
To-day is the crowning of our salvation, and the manifestation of the Mystery which is from eternity; the Son of God becometh the Son of the Virgin, and Gabriel announceth the glad tidings of grace. Wherefore let us also cry out with him to the Theotokos: Hail, full of grace, the Lord is with thee.
On the Transfiguration. Grave Tone.
Thou wast transfigured on the Mount, O Christ the God, shewing to thy Disciples thy glory, as far as they could bear. Illuminate us also, sinners, with thine everlasting light, at the intercessions of the Theotokos. O Light-giver, glory to thee.
On the Falling-asleep of the Theotokos. Tone i.
In thy Bringing forth thou didst preserve thy virginity; in thy falling asleep thou didst not forsake the world, O Theotokos: thou hast passed away unto life, being the Mother of the life, and by thine intercessions deliverest our souls from death.
On the Lord’s-day of Orthodoxy. Tone ii.
Thine undefiled Eikon (See page 195).
On the Lord’s-day of the Adoration of the Cross. Tone i.
Save thy people, O Lord (See page 85).
On the Sabbath of the Acathistos Hymn. Plagal Tone iv.
Having received mystically in knowledge what was commanded, there came with diligence into the tabernacle of Joseph the Bodiless One saying to the One pure from marital intercourse: He that in his descent doth bow the heavens, is without mutation wholly contained in thee; and as I behold him taking in thy womb the form of a servant, in ecstasy I cry out to thee: Hail, Bride unmarried.
On the Sabbath of Lazarus. Tone i.
Of the common Resurrection giving assurance before thy passion, thou didst raise Lazarus from the dead, O Christ the God; wherefore we also, like the Children, bearing the symbols of victory, cry out to thee the conqueror of death: Hosanna in the highest, blessed is he that cometh in the Name of the Lord.
On the Lord’s-day of the Palms. Tone iv.
Being buried with thee through Baptism, O Christ our God, we have been vouchsafed immortal life by thy Resurrection, and hymning thee we cry: Hosanna in the highest, blessed is he that cometh in the Name of the Lord.
On the Second-day, the Third-day, and the Fourth-day of the Great week. Plagal Tone iv.
Behold, the Bridegroom cometh in the middle of the night; and blessed is the servant, whom he shall find watching; but unworthy he, whom he shall find careless. Beware therefore my soul, be not weighed down by sleep, lest thou be delivered over to death, and be shut out from the kingdom; but awake, crying: Holy, Holy, Holy art thou, O God; through the Theotokos have mercy on us.
On the Holy and Great Fifth-day. Plagal Tone iv.
When the glorious Disciples were enlightened by the laver of the Supper, then was the impious Judas, ailing with the love of money darkened:
yea to lawless judges he delivereth thee the righteous Judge. Behold, O lover of riches, him that through the same was brought to strangling; flee from the insatiate soul that dared such things against its Teacher. Thou that art good unto all, O Lord, glory to thee.
On the Holy and Great Paraskevê. Plagal Tone iv.
When the glorious Disciples (as above).
At the Dismissal of the Orthros. Tone iv.
Thou hast redeemed us (See page 205).
On the Holy and Great Sabbath. Tone ii.
The noble Joseph (See page 283).
When thou didst condescend unto death (See further on the Apolytikion of the Resurrection, of the second Tone, page 447).
By the Myrrh-bearing women at the sepulchre the Angel stood and cried out: Myrrh is suitable for the dead, but Christ is shewn to be a stranger to corruption.
On the Holy and Great Lord’s-day of the Pasch. Plagal Tone i.
Christ is risen from the dead, by death trampling upon death, and on those in the tombs bestowing life.
On the Lord’s-day of the Antipasch. Grave Tone.
Whilst the monument was sealed, thou didst as the life arise from the grave, O Christ the God; and whilst the doors were closed, thou didst appear to thy Disciples as the Resurrection of all, and through them renewest a right Spirit within us, according to thy great mercy.
On the Fourth-day of Mid-pentecost. Plagal Tone iv.
Now that it is the middle of the Feast, make my thirsty soul to drink of the streams of piety; for thou, O Saviour, hast cried aloud to all: whoso thirsteth, let him come unto me, and drink. Thou that art the fountain of life, O Christ our God, glory to thee.
On the Receiving-up. Tone iv.
Thou hast been received up into glory, O Christ our God, making glad thy Disciples by the promise of the Holy Spirit, they being confirmed through the blessing; for thou art the Son of God, the Redeemer of the world.
On the Lord’s-day of the Pentecost. Plagal Tone iv.
Blessed art thou, O Christ our God, who hast made the fishermen all-wise, sending down on them the Holy Spirit, and through them taking the universe as in a net: O lover of man, glory to thee.
Apolytikia of the Resurrection for the Eight Tones with their Theotokia.
Tone i.
Whilst the stone was sealed by the Jews, and the soldiers guarded thine undefiled Body, thou didst arise on the third day, O Saviour, granting life to the world. Therefore the Powers of the heavens cried out to thee, O Life-giver: Glory to thy Resurrection, O Christ: glory to thy kingdom: glory to thine œconomy, O only lover of man.
Theotokion. As Gabriel uttered to thee, O Virgin, Hail, with that voice was the Lord of all incarnate in thee, the holy ark, as spake the righteous David. Thou didst become wider than the heavens, when bearing thy Creator. Glory to him that dwelt in thee: glory to him that came forth from thee: glory to him that hath delivered us through thy bringing forth.
Tone ii.
When thou didst condescend unto death, O life immortal, then didst thou slay Hades with the lightening-flash of thy Godhead; and when thou didst raise the dead from the nethermost parts, all the Powers of the heavens cried: O Christ, Life-giver, our God, glory to thee.
Theotokion. All thy Mysteries are above thought, all are exceedingly glorious, O Theotokos: sealed in purity, and preserved in Virginity, thou art acknowledged a true Mother, having borne the true God. Him supplicate that our souls may be saved.
Tone iii.
Let those of heaven rejoice, and those of earth exult, for the Lord hath wrought might with his arm: he hath by death trampled upon death, hath become the first-begotten of the dead, hath delivered us from the belly of Hades, and granted to the world great mercy.
Theotokion. Thee that wast the mediatrix of the salvation of our race do we hymn, O Theotokos, Virgin; for in the flesh taken from thee thy Son and our God, having deigned to endure the passion of the Cross, hath redeemed us from corruption, as loving man.
Tone iv.
The women-disciples of the Lord, having learnt from the Angel the glorious message of the Resurrection, and thrown off the ancestral sentence, exultingly spake to the Apostles: Death is spoiled, Christ the God is risen, granting to the world great mercy.
Theotokion. The Mystery hidden from eternity and unknown to the Angels is through thee, O Theotokos, manifested to those of earth, God by a union without confusion being incarnate of thee, and of his own will having deigned to endure for us the Cross; whereby raising the First-fashioned, he hath saved our souls from death.
Plagal Tone i.
The word co-unoriginate with the Father and the Spirit, that was born of the Virgin for our salvation, let us, the faithful, hymn and adore; for he was pleased to ascend the Cross in flesh, and to endure death, and to raise the dead by his glorious Resurrection.
Theotokion. Hail, gate of the Lord, impassable. Hail, bulwark and shelter of those that flee unto thee. Hail, untroubled haven, and pure from marital intercourse. Thou that didst bring forth in flesh thy maker and God, cease not to intercede for those hymn and adore thy bringing forth.
Plagal Tone ii.
The Angelic Powers were upon thy tomb, and the guards became as dead; and Mary stood at the grave, seeking thine undefiled Body. Thou hast spoiled Hades, not being tempted by it; thou didst meet the Virgin, granting life. Thou that didst rise from the dead,—O Lord, glory to thee.
Theotokion. Thou that didst call thy Mother blessed, camest of thine own will to the passion, shining on the Cross, seeking to recall Adam, saying to the Angels: Rejoice with me, for the drachma that was lost is found. Thou that in wisdom hast disposed all things, glory to thee.
Grave Tone.
Thou didst by thy Cross destroy death; thou didst open Paradise to the Thief; thou didst change the lamentation of the Myrrh-bearing women; and didst command them to proclaim to the Apostles: That thou art risen, O Christ the God, giving to the world great mercy.
Theotokion. As the treasury of our resurrection, do thou, O All-hymned One, raise us that put our trust in thee out of the pit and depth of error. For thou hast saved those that were guilty of sin, having brought forth the salvation of our race, thou that before bringing forth wast a Virgin, and in bringing forth wast a Virgin, and after bringing forth still art a Virgin.
Plagal Tone iv.
From on high thou didst descend, O tender hearted One; thou didst submit to three days burial; that thou mightest deliver us from our passions. Our life and Resurrection art thou, O Lord, glory to thee.
Theotokion. Thou that for us wast born of a Virgin, and didst endure crucifixion, O Good One; who by death hath spoiled death, and shewn forth the resurrection, as God; despise not those whom thou hast fashioned with thy hand; shew forth thy love to man, O Merciful One; receive the Theotokos that bare thee, as she intercedeth for us; and save, O our Saviour, the despairing people.
Kontakia of the Feasts of our Lord and of the Mother of God.
On the Nativity of the Theotokos. Tone iv.
Joakeim and Anna were freed from the reproach of childlessness, and Adam and Eve from the corruption of death, O Undefiled One, in thy holy Nativity. Which thy people also celebrate, when redeemed from the guilt of their errors, they cry to thee: The barren bringeth forth the Theotokos, and the nourisher of our life.
On the Exaltation of the Cross. Tone iv.
Thou that wast of thine own will (See page 85).
On the Entrance of the Theotokos. Tone iv.
The most pure Temple of the Saviour, the very precious palace, and Virgin, the sacred treasury of the glory of God, is, to-day, brought into the House of the Lord, bringing in with her the grace which is in the Divine Spirit: of whom the Angels of God sing in hymns: This is the heavenly tabernacle.
Proeortion of the Nativity of Christ. Tone iii.
The Virgin, to-day, cometh into a cave to bring forth ineffably the Word that is before the ages. Dance, thou universe, on hearing the tidings: glorify with the Angels and the Shepherds him that willed to be beheld a little Child, the God before the ages.
On the Nativity of Christ. Tone iii.
The Virgin, to-day, bringeth forth the Supersubstantial One, and the earth offereth the cave to the Unapproachable. Angels with shepherds glorify him; and the Magi journey with the star: for for us he is born a little Child, the God that is before the ages.
On the Circumcision. Tone iii.
The Lord of all endureth Circumcision, and, since he is good, circumciseth the failings of mortals; and giveth, to-day, salvation to the world: now there rejoiceth in the highest the Hierarch also and light-bearer, Basil the divine mysta of Christ.
Proeortion of the Theophany. Tone iv.
Into the streams, to-day, of the Jordan the Lord being come, cried out to John: Be not afraid to baptize me; for I am come to save Adam the First-fashioned.
On the Theophany. Tone iv.
Thou hast appeared, to-day, to the universe, and thy light, O Lord, is signed upon us that in knowledge hymn thee: Thou hast come, thou hast appeared, thou light unapproachable.
On the Hypapantê. Tone i.
Thou that didst hallow the virginal womb by thy birth, and didst bless the hands of Symeon, as was meet, hast now also prevented and saved us, O Christ the God. But give peace amid wars to the state, and strengthen the Kings, whom thou hast loved, O only lover of man.
On the Annunciation. Plagal Tone iv.
To thee the champion general, I, thy City, as rescued from terrors ascribe thanksgiving for victory, O Theotokos. But do thou, as possessing invincible might, deliver me from all perils, that I may cry to thee: Hail, O Bride unmarried.
On the Transfiguration. Grave Tone.
Upon the Mount thou wast transfigured, and thy Disciples, as far as they were capable, beheld thy glory, O Christ the God; that, when they should see thee crucified, they might understand thy passion to be voluntary, and might proclaim to the world, that thou art verily the effulgence of the Father.
On the Falling-asleep of the Theotokos. Tone ii.
The Theotokos that sleepeth not in her intercessions, and is an unswerving hope of protection, the grave and death could not retain; for as the Mother of the life, unto life hath he that dwelt in her ever-virginal womb translated her.
On the Lord’s-day of Orthodoxy. Plagal Tone iv.
The uncircumscribable Word of the Father, O Theotokos, hath been circumscribed through his incarnation of thee; and having restored the defiled image to its original form, hath imbued it with divine beauty. So confessing his salvation, we, in deed and in word represent the same.
On the Lord’s-day of the Adoration of the Cross. Grave Tone.
No longer doth the flaming sword keep the gate of Eden; for there hath come upon it a paradoxic quenching, even the wood of the Cross: the sting of death and the victory of Hades are banished. For thou, my Saviour, hast come, crying to those in Hades: Betake you again into Paradise.
On the Sabbath of the Acathistos Hymn. Plagal Tone iv.
To thee the champion general (See page 457).
On the Sabbath of Lazarus. Tone i.
As the joy of all things, Christ the truth, the light, the life, the resurrection of the world, is manifested to those on earth, in his goodness, and is become a type of the Resurrection, to all granting divine forgiveness.
On the Lords-day of the Palms. Plagal Tone ii.
On a throne in heaven, on a foal upon earth, borne, O Christ the God, thou didst accept the praise of the Angels, and the hymn of the Children crying out to thee: Blessed is he that cometh to recall Adam.
On the Holy and Great Second-day. Plagal Tone iv.
Jacob bewailed his bereavement of Joseph: yet that noble sat in a chariot honoured as a king; for having not aforetime become a slave to the pleasures of Egypt, he was in return glorified of him that beholdeth the hearts of men, and bestoweth crowns incorruptible.
On the Holy and Great Third-day. Tone ii.
Of the hour of the end, O my soul, taking thought, and dreading the cutting down of the fig tree, diligently cultivate the talent given thee, O wretched one, watching and crying: O may we not remain without the bridal chamber of Christ.
On the Holy and Great Fourth-day. Tone iv.
Though I have transgressed, O Good One, above the Adulteress, in nowise do I bring unto thee floods of tears; but in silence beseeching fall down to thee, with longing kissing thine undefiled feet, that thou mayest, as Master, grant me forgiveness of my debts while I cry to thee, O Saviour: From the defilement of my deeds deliver thou me.
On the Holy and Great Fifth-day. Tone ii.
As the Betrayer took the bread into his hands, he secretly stretched them forth, and took the price of him that fashioned with his own hands man; and remained perverse, even Judas the slave and the sly.
On the Holy and Great Paraskevê. Plagal Tone iv.
Of him that for us was crucified, come, let us all sing; for him did Mary behold on the tree, and spake: Although thou endurest the Cross, thou art my Son, and my God.
On the Holy and Great Sabbath. Tone ii.
He that shutteth up the abyss is beheld dead; and wrapped in myrrh and fine linen, the Immortal One is laid as mortal in the tomb. And women came to anoint him, weeping bitterly and crying out: This Sabbath is exceedingly blessed, whereon Christ awaking, shall rise again the third day.
On the Holy and Great Lord’s-day of the Pasch Plagal Tone iv.
Although into the grave thou didst descend, O Immortal One, yet didst thou destroy the power of Hades; and hast risen again as conqueror, O Christ the God, to the myrrh-bearing women saying, Hail, and to thine Apostles giving peace, thou that to the fallen grantest a Resurrection.
On the Lord’s-day of the Antipasch. Plagal Tone iv.
With meddlesome right hand Thomas probed thy life-giving side, O Christ the God; for when though the doors were closed thou didst enter, with the other Apostles he cried out to thee: Thou art my Lord and my God.
On the Fourth-day of Mid-pentecost. Tone iv.
When it was the middle of the Feast of the Law, as the maker and Master of all, unto those present thou saidst, O Christ the God:—Come and draw water of immortality. Wherefore to thee do we fall down, and with faith cry out: Thy compassions grant thou us; for thou art the fountain of our life.
On the Receiving-up. Plagal Tone ii.
Having accomplished the œconomy for us, and united those on earth with those of heaven, thou wast received up into glory, O Christ our God, in nowise removed, but remaining unwithdrawn, and crying out to those that love thee: I am with you, and no one is against you.
On the Lord’s-day of the Pentecost. Plagal Tone iv.
When the Highest, descending, confounded the tongues, he divided the nations: when he distributed the tongues of fire, he called all to unity; and with one accord we glorify the All-holy Spirit.
Eisodika of the Feasts of Our Lord
Sung in the Little Entrance of the divine Liturgy.
On the Exaltation of the Cross.
Exalt ye the Lord our God, and adore the footstool of his feet, for he is holy.
Save us, O Son of God, who wast crucified in the flesh; we sing to thee: Alleluia.
On the Nativity of Christ.
Out of a womb before the Day-star have I begotten thee: the Lord hath sworn, and will not repent:—Thou art a Priest for ever, according to the order of Melchisedec.
Save us, O Son of God, who wast born of a Virgin...
On the Circumcision.
Come let us adore and fall down to Christ.
Save us, O Son of God, who wast circumcised in the flesh...
On the Theophany.
Blessed is he that cometh in the Name of the Lord. The Lord is God, and hath appeared unto us.
Save us, O Son of God, who wast baptized by John in Jordan...
On the Hypapantê.
The Lord hath made known his salvation, before the nations hath he revealed his righteousness.
Save us, O Son of God, who wast carried in the arms of righteous Symeon...
On the Annunciation.
Evangelize ye, from day to day, the salvation of our God.
Save us, O Son of God, who wast incarnate for us...
On the Transfiguration.
For with thee is a fountain of life, O Lord, and in thy light shall we see light.
Save us, O Son of God, who wast transfigured on mount Thabor...
On the Lord’s-day of the Palms.
Blessed is he that cometh in the Name of the Lord. The Lord is God, and hath appeared unto us.
Save us, O Son of God, who didst sit upon the foal of an ass...
On the Holy and Great Lord’s-day of the Pasch.
In the Churches bless ye God, the Lord from the fountains of Israel.
Save us, O Son of God, who didst rise again from the dead.
On the Ascension.
God is gone up with a shout, the Lord with the sound of a trumpet.
Save us, O Son of God, who wast taken up from us with glory into the heavens...
On the Lord’s-day of the Pentecost.
Be thou exalted, O Lord, in thy power, we will sing and praise thy mighty acts.
Save us, good Paraclete...
Dismissals of the Feasts of Our Lord
To be said in the Hesperinos, in the Orthros, and in the Liturgy.
On the Exaltation of the Cross.
He that rose again from the dead, Christ our...
On the Nativity of Christ.
He that was born in a cave, and laid in a manger, for our salvation, Christ our...
On the Circumcision.
He that deigned to be circumcised in the flesh on the eighth day, for our salvation, Christ our...
On the Theophany.
He that deigned to be baptized by John in Jordan, for our salvation, Christ our...
On the Hypapantê.
He that deigned to be carried in the arms of righteous Symeon, for our salvation, Christ our...
On the Annunciation.
He that for us deigned to be incarnate, for our salvation, Christ our...
On the Transfiguration.
He that was transfigured on Mount Thabor, before his holy Disciples and Apostles, Christ our...
On the Sabbath of Lazarus.
He that rose again from the dead, Christ our...
On the Lord’s-day of the Palms.
He that deigned to sit on the foal of an ass, for our salvation, Christ our...
On the same Lord’s-day, at eventide; and until the Great Fourth-day.
The Lord coming to his voluntary Passion, for our salvation, Christ our...
On the Holy and Great Fifth-day.
He that through his exceeding goodness shewed lowliness to be the best way, when he washed the feet of the Disciples, and condescended even to the Cross and Grave for us, Christ our...
At the Office of the holy Passion.
He that endured spittings, and scourgings, and buffetings, and the Cross, and death, for the salvation of the world, Christ our...
On the Holy and Great Paraskevê.
He that for us men, and for our salvation, accepted in the flesh, the terrible Passion, and life-giving Cross, and voluntary burial, Christ our...
On the Holy and Great Sabbath in the Liturgy, on the Holy and Great Lord’s-day of the Pasch, and throughout the whole of the Renewal Week.
He that rose again from the dead, Christ our...
On the Lord’s-day of Saint Thomas.
He that trampled upon death, and convinced Thomas, Christ our...
On the Receiving-up.
He that was received up from us with glory into the heavens, and sat down at the right hand of the God and Father, Christ our...
On the Lord’s-day of the Pentecost.
He that sent down from heaven the All-holy Spirit, in the likeness of fiery tongues, upon his holy Disciples and Apostles, Christ our...
On the same Lord’s-day, at eventide.
He that emptied himself out of the bosom of the Father and God, and descended from heaven upon the earth, and took our whole nature, and deified it; and after this ascended again into the heavens, and sat down at the right hand of the God and Father, and sent down the divine, and holy, and consubstantial, and like-powerful, and like-glorious, and co-eternal Spirit upon his holy Disciples and Apostles, and thereby did enlighten them, and through them all the Universe, Christ our true God; at the intercessions of his all-undefiled and all-blameless holy Mother, of the holy, glorious, all-famous, God-proclaiming, and Spirit-bearing Apostles, and of all the Saints, have mercy on us and save us, since he is good and loveth man.
Prayer for Penitents.
O Lord Jesu Christ, Son of the living God, shepherd and lamb, who takest away the sin of the world, who forgavest the debt to the two debtors, and didst grant the sinful woman
remission of her sins: do thou thyself, O Master, pardon, remit, forgive the sins, the iniquities, the faults, voluntary, and involuntary, which in knowledge, in ignorance, in transgression and disobedience have been committed by these thy servants. And if, as being men that wear flesh, and inhabit the world, they have been deceived by the devil, either in word, or in deed, or in knowledge, or in ignorance, or if they have trampled upon the word of the Priest, or have come under the curse of the Priest, or have fallen under their own imprecation, or have bound themselves with an oath: do thou thyself, as a good Master, and one that is unmindful of evil, be pleased that these thy servants may be loosed by thy word, forgiving them their own curse, and oath, according to thy great mercy. Yea, O Master, Lord that lovest man, hearken to us that beseech thy goodness for these thy servants, and overlook, since thou art very merciful, all their stumblings: deliver them from eternal punishment. For thou, O Master, hast said: Whatsoever ye shall bind upon earth, shall be bound in heaven, and whatsoever ye shall loose upon earth, shall be loosed in heaven. For thou alone art sinless, and to thee we send up glory, with thine unoriginate Father, and thine All-holy, and good, and life-giving Spirit, now, and ever, and unto the ages of the ages. Amen.
Prayer for the Kolyba
Thou that hast brought all things to maturity by thy word, O Lord, and commanded the earth to bring forth all manner of fruits, for our enjoyment and nourishment; who on seeds didst make the three Children and Daniel fairer than all that lived daintily in Babylon; do thyself, O all-good King, bless these seeds also with the diverse fruits, and hallow those that partake of them; for unto thy glory, and in honour of Saint N., are these things set forth of thy servants, and in memory of those that in the pious faith are deceased. Grant, moreover, O Good One, both to those that have prepared these things, and to those that celebrate this memorial, their petitions unto salvation, and the enjoyment of thine eternal good things; at the intercessions of our all-undefiled Lady, Theotokos and ever virgin Mary, of Saint N., whose memory also we celebrate, and of all thy Saints. For thou art he that blesseth and halloweth all things, O Christ our God, and to thee we send up glory, together with thine unoriginate Father, and thine All-holy, and good, and life-giving Spirit, now, and ever, and unto the ages of the ages. Amen.
Prayer at partaking of the Vintage,
On the 6th of August.
Bless, O Lord, this new fruit of the vine, which through the good temperature of the air, and the drops of rain, and the serenity of the seasons, thou hast been pleased should come to this fully ripe condition, that it may be in us that partake of this fruit of the vine, unto rejoicing, and to those that have offered it a gift unto expiation of sins, through the sacred and holy Body and Blood of thy Christ; with whom thou art blessed, together with thine All-holy, and good, and life-giving Spirit, now, and ever, and unto the ages of the ages. Amen.
Prayer for Blessing the Palms,
On the Lord’s-day of the Palms.
O Lord our God, that sittest upon the Cherubim; who didst raise up thy might, and send forth thine Only-begotten Son, our Lord Jesus Christ, that he might save the world through his Cross, Grave, and Resurrection; who having come to Jerusalem unto his voluntary Passion, the people that sat in darkness and the shadow of death, taking the symbols of victory, even boughs of trees, and Branches of Palm trees, did by anticipation proclaim his Resurrection: do thyself, O Master, preserve us also, who in imitation of them bear in our hands Palm-branches, and boughs of trees; and keep us, who like those multitudes and the children, cry out to thee Hosanna: that with hymns and spiritual songs we may be vouchsafed to participate in the celebration of the life-giving Resurrection on the third day, in Christ Jesus our Lord; with whom thou art blessed, together with thine All-holy, and good, and life-giving Spirit, now, and ever, and unto the ages of the ages. Amen.
Prayer for Blessing Flesh Meat,
On the Holy and Great Lord’s-day of the Pasch.
The Priest: Blessed is our God.
Christ is risen from the dead. Thrice.
Then: Let us beseech the Lord.
Regard, O Lord Jesu Christ, our God, these Flesh meats, and hallow them, as thou didst hallow the lamb, which faithful Abraham brought unto thee, and the ram, which Abel offered to thee for a holocaust; likewise the fatted calf also, which thou didst command to be slain for thy son that had erred, and was returned again unto thee; that, like as he was vouchsafed to enjoy thy grace, so we also may enjoy what is hallowed and blessed by thee, for the nourishment of us all. For thou art the true nourishment, and giver of all good things, and to thee we send up glory, together with thine unoriginate Father, and thine All-holy, and good, and life-giving Spirit, now, and ever, and unto the ages of the ages. Amen.
Prayer for Blessing Cheese and Eggs,
On the same day.
O Master, Lord, our God, the creator and maker of all things, bless this curdled Milk, and
therewith the Eggs also; and preserve us in thy bounty, that we that partake thereof may be filled with thy generously bestowed gifts, and thine ineffable goodness. For thine is the might, and thine is the Kingdom, and the power, and the glory, of the Father, and of the Son, and of the Holy Spirit, now, and ever, and unto the ages of the ages. Amen.
Catechetical Discourse of our Father among the Saints John Chrysostom,
For the light-bearing day of the Resurrection, to be said of the Priest at the Dismissal of the Liturgy.
Bless, Father.
If any be pious and a lover of God, let him enjoy this beautiful and bright festal gathering. If any be a prudent servant, let him joyfully enter into the joy of his Lord. If any be weary with fasting, let him obtain now the denarius. If any have worked from the first hour, let him receive to-day the just reward. If any have come after the third, let him keep festival with thanksgiving. If any have arrived after the sixth, let him be in no uncertainty; for assuredly he shall lose nothing. If any have delayed until the ninth, let him approach nothing doubting. If any have arrived only at the eleventh, let him not fear on account of his lateness; for the Master, being liberal, receiveth the last, even as the first: he refresheth him that cometh at the eleventh, as him that hath worked from the first; yea on the last he hath mercy, and for the first hath a care: yea to that he giveth, and to this granteth: yea the works he accepteth, and the purpose welcometh: yea the deed he honoureth, and the will commendeth. Therefore enter, ye all into the joy of our Lord: yea ye first, and ye second, obtain the reward. Ye rich, and ye poor, celebrate together. Ye temperate, and ye careless, honour the day. Ye that have fasted, and ye that have not fasted, rejoice to-day. The table is full, fare ye all sumptuously. The calf is ample, let none depart hungry. Enjoy ye all the banquet of faith. Enjoy ye all the riches of bounty. Let none lament his poverty; for the common Kingdom hath appeared. Let none bewail his stumblings; for forgiveness hath arisen out of the grave. Let none fear death; for the Saviour’s death hath liberated us. He hath extinguished it, by being seized thereof. He hath despoiled Hades, who descended into Hades. He exasperated Hades, when it tasted of his flesh: and anticipating this, Esaias cried out:—Hades, saith he, is exasperated, by encountering thee below. It is exasperated, for truly it is abolished. It is exasperated, for truly it is mocked. It is exasperated, for truly it is slain. It is exasperated, for truly it is destroyed. It is exasperated, for truly it is bound. It took a body, and lighted upon God. It took clay, and encountered heaven. It took what it saw, and is fallen by what it saw not. Where is thy sting, O death? where is thy victory, O Hades? Christ is risen, and thou art overthrown. Christ is risen, and the demons are fallen. Christ is risen, and the Angels rejoice. Christ is risen, and life reigneth. Christ is risen, and none is dead in the tomb. For Christ, being risen from the dead, is become the first-fruits of those that have fallen asleep, To him be glory, and might, unto the ages of the ages. Amen.
And there is sung the Troparion of the Saint to the 4th pl. Tone.
The grace of thy mouth (See page 339).
The Order of the Trisagion.
The Priest:
Blessed is our God. O Holy God, thrice. Glory. Both now. O All-holy Trinity. Lord, have mercy, thrice. Glory. Both now. Our Father. For thine is the Kingdom (See page 191).
Then are sung the following Troparia, to the fourth Tone.
With the righteous souls that have finished their course, give repose, O Saviour, to the soul of thy servant, keeping it unto that blessed life that is with thee, O lover of man.
In thy rest, O Lord, where all thy Saints repose, give repose to the soul also of thy servant, for thou lovest man.
Glory...
Thou art the God that went down into Hades, and loosed the pains of those that were bound: do thou thyself, O Saviour, give repose to the soul also of thy servant.
Both now...
Theotokion. O only chaste and undefiled Virgin, who didst without seed conceive God, intercede that the soul of thy servant may be saved.
The Deacon (or the Priest):
Have mercy on us, O God, according to thy great mercy: we beseech thee, hearken, and have mercy.
The Choir: Lord, have mercy. Thrice.
Again, we beseech for the repose of the soul of the servant of God who hath fallen asleep N., and that he may be forgiven every fault, voluntary and involuntary.
The Choir: Lord, have mercy. Thrice.
That the Lord God would order his soul, where the righteous repose. The mercies of God, the Kingdom of the heavens, and remission of his sins, let us ask of Christ our immortal King and God.
The Choir: Lord, have mercy.
Let us beseech the Lord.
The Priest aloud:
O God of all spirits and of all flesh, who hast trampled upon death, brought to naught the devil, and given life to thy world: do thou thyself, O Lord, give repose to the soul of thy servant that hath fallen asleep N., in a lightsome place, in a verdant place, in a place of refreshing, whence pain, sorrow, and sighing have fled away: every sin committed by him in word, or in deed, or in thought, do thou, as a good God and lover of man, forgive; for there is no man that shall live, and not sin; for thou only art without sin; thy righteousness is righteousness for ever, and thy word is truth.
For thou art the resurrection, the life, and the repose of thy servant that has fallen asleep N., O Christ our God, and to thee we send up glory, with thine unoriginate Father, and thine All-holy, and good, and life-giving Spirit, now, and ever, and unto the ages of the ages.
The Choir: Amen.
Notes
Hesperinos.
If both the Priest and the Deacon vest at the beginning of the Hesperinos, when this is come, the Priest, together with the Deacon, entereth into the Sanctuary; and the Deacon having asked a blessing upon his Stoicharion and the Orarion, each putteth on his proper vestments. And the Deacon going out, and standing in the accustomed place, saith: Bless, Master. And the Priest adoring, and kissing the holy Table, saith the Blessing. But if both vest not at the beginning of the Hesperinos, the Priest wearing the Epitrachelion, saith the Blessing; but the Deacon vesteth at the third Antiphon of the Psalter, and saith the Little Synapte (but if there be no stichologia, he vesteth, as the Proœmiac is being said, and saith the Great Synapte). But at the Entrance the Priest putteth on the Phelonion also.
Throughout Renewal week, and on the Apodosis of the Pasch, instead of, Blessed is our God, it is usual to say: Glory to the holy, and consubstantial, and life-giving, and undivided Trinity, always. In like manner throughout all Paschal time, instead of, Come let us adore, and the Trisagion, there is sung thrice, Christ is risen (See page 443).
On great Feasts it is usual, for the sake of shortening to omit the Stichoi from, Set a watch, and for the first Choir to pass on to whatever Stichos is required by the quantity of the Stichera.
In the absence of the Deacon, the Priest saith the parts of the Deacon; and moreover: Wisdom! upright! and: The Evening Prokeimenon; and at the end of the Office: Wisdom.
The whole Psalter is divided into twenty Kathismata, and again each Kathisma is subdivided into three staseis. And at the end of each stasis there is sung: Glory; Both now. Alleluia. Alleluia. Alleluia. Glory to thee, the God. Thrice (and in the third repetition, if the Ektenê followeth, there is added: our hope art thou, O Lord, glory to thee; but if not). Lord, have mercy. Thrice. Glory; Both now.
On all Lord’s-days there is no stichologia of the Psalter in the Hesperinos; likewise also on the Vigils of Feasts of our Lord. But on the Vigils of Feasts of the Saints there is recited the first stasis of, Blessed is the man.
As often soever as the Deacon is going to cense, he cometh up to the Priest, and saith: Bless, Master, the incense. And the Priest blesseth it, saying: Blessed is our God, always: now, and ever, and unto the ages of the ages. Amen. But in the absence of the Deacon, the Priest censeth.
If there are many Priests celebrating together, they sing outside, forming a semicircle in the middle of the Nave, O gladsome light, as far as, and Holy Spirit, God, but the remainder from the Bema; and after it there is sung the Prokeimenon of the day once from the Bema, and twice from the outside.
On days that are not feasts no Entrance taketh place, wherefore the Beautiful Gates remaining closed, after, O gladsome light, and the Prokeimenon, there is straightway read, Vouchsafe, and then in due order the Ektenê, Let us complete our evening entreaty, etc.
After the Title of every Lesson from the Old Testament the Deacon saith aloud (or in his absence the Priest): Wisdom! Let us attend. But if the Lessons are from the New Testament, at each one the Deacon saith aloud: Let us attend. And the Reader having announced the Title, he saith again: Wisdom! Let us attend.
According to the custom now obtaining, if there is an Artoklasia, as one Sticheron selected from the Litê is being sung, the Deacon taketh the Censer, and cometh out together with the Priest; and they stand in the middle of the Church, where the five loaves, and the wine, and the oil are lying; then the Deacon saith: Have mercy on us, O God (See page 33). Again, we beseech for the protection. Again, we beseech that the Lord our God. The Priest: Hearken to us, O God. Then: Peace to all. The Choir: And to thy spirit. The Priest: O Master, very merciful Lord Jesu Christ. And straightway there is sung: Theotokos, Virgin (See pages 53—57), or in Renewal Week, Christ is risen (See page 443), and the Priest censeth the Loaves. This ended the Deacon saith: Let us beseech the Lord. The Choir: Lord, have mercy. And the Priest blesseth the Loaves, saying the Prayer:
O Lord Jesu Christ (See page 57). Then is sung thrice, The rich have become poor, and after this the Aposticha.
And note that the blessed Bread is a preventative of all manner of evils, if it be received with faith.
Each Feast of our Lord hath its proper characteristic in the Apolysis (See pages 469—473); but on their after-holydays that are Lord’s-days, the Apolysis hath the characteristic of both the concurring Feast, and of the Lord’s-day: as, He that was born in a cave, and laid in a manger (or, He that deigned to be baptized by John in Jordan), for our salvation, and rose again from the dead, Christ our true God.
On Feasts, at, O Lord, I have cried, there are sung the Idiomela, or the Prosomoia of the Feast in six (beginning at the Stichos, If iniquities thou wilt be extreme to mark). Glory; Both now; the Doxastikon of the Feast. And after the Entrance, there is said the Prokeimenon of the day. At the Stichos, the Aposticha of the Feast: Glory; Both now; the Doxastikon of the Feast. After the Trisagion, etc., the Apolytikion of the Feast.
If there occur on a Lord’s-day a Saint having the Doxastikon of the Hesperinos, and of the Aposticha, at, O Lord, I have cried, there are sung six Stichera of the Resurrection, out of the Oktoechos, and four of the concurring Saint: Glory; of the Saint; Both now; the first Theotokion of the Tone. And at the Stichos, the Stichera of the Resurrection, out of the Oktoechos: Glory; of the Saint; Both now; a Theotokion out of the Oktoechos, of the Tone of the Doxastikon. After the Trisagion, etc., the Apolytikion of the Resurrection: Glory; of the Saint; Both now; a Theotokion to the same Tone, out of the Oktoechos.
Orthros.
At the beginning of the Orthros, the Priest entering into the holy Bema, and putting on the Epitrachelion, saith the Blessing: and when the Anavathmoi are being sung, he entereth, together with the Deacon, within the Bema, and the Priest having blessed the Stoicharion, each putteth on his proper vestments.
According to the custom now obtaining, as soon as the Priest hath blessed, we straightway begin the Trisagion; O All-holy Trinity; Our Father; For thine is. Then the Troparia: Save thy people, O Lord. Glory; Thou that wast of thine own will; Both now; Defence, terrible; and the rest.
On Lord’s-days from the 22nd of September until the Lord’s-day of the Prodigal, on the Lord’s-day of the Palms, of the Antipasch, and of the Pentecost, on all Feasts of our Lord, and on certain others, instead of the seventeenth Kathisma of the Psalter, to wit the Amomos, there is said the Polyeleos. Now the Polyeleos of Feasts of our Lord and of the Saints consisteth of Psalms cxxxiv and cxxxv; Praise ye the Name of the Lord, and, Confess ye to the Lord; and that of Feasts of the Mother of God, of Psalm xliv, My heart hath broken forth. Psalm cxxxvi, By the river of Babylon, is read on the Lord’s-day of the Apocreo, and on that of the Tyrine.
According to the direction of the Great Church, the place of the Gospel is either after the Prokeimenon, or after the Katabasia of the Eighth Ode of the Canons.
The Timiotera is not recited on Feasts of our Lord, or of the Mother of God (Unless the Feasts of the Theotokos fall on the Lord’s-day, for then the Timiotera is first recited, and afterwards there is sung the ninth Ode of the Feast). Likewise it is not recited on the Feast of the Three Hierarchs.
If there occur a Saint having Ainoi, instead of the two Stichoi, Arise, O Lord my God, and, I will confess to thee, O Lord, there are said proper ones, which are usually to be found in the Aposticha of the Hesperinos.
The first Troparion of the Resurrection at the end of the Great Doxology is by custom sung on every Lord’s-day. And the Ektenê and the rest is said secretly by the Priest within the Bema.
On Feasts, at, The Lord is God, there is sung the Apolytikion of the Feast; then the Psalter and the Polyeleos with the Kathismata of the Feast in order, the first Antiphon of the Anavathmoi of the fourth Tone, the Prokeimenon of the Feast, then. Let every breath, the Gospel of the Feast, the 50th Psalm with the Idiomela; and the Canons of the Feast with the Katabasiai. After the Synapte of the third Ode there is said the Kathisma (or on certain great Feasts, the Hypakoê) of the Feast; after the Synapte of the sixth Ode, the Kontakion of the Feast, likewise also the Oikos, and the Synaxarion; and after the Synapte of the ninth Ode, the Exaposteilaria of the Feast. At the Ainoi, the Prosomoia of the Feast in four; Glory; Both now; the Doxastikon of the Feast. Then the Great Doxology, and the Apolytikion of the Feast.
If there occur on the Lord’s-day a feasted Saint, at, The Lord is God, there is sung the Apolytikion of the Resurrection; Glory; of the Saint; Both now; Theotokion; then the Psalter and the Amomos (or the Polyeleos) with the Kathismata of the Resurrection, and of the Saint, the Evlogetaria, the Hypakoê of the Tone, likewise the Anavathmoi, and the Prokeimenon; the Canon of the Resurrection, and of the Saint in four, six, or eight. After the Synapte of the third One, there is first said the Kontakion of the Resurrection in monotone; and afterwards there is sung the Kathisma of the Saint, and the Theotokion; and after the Synapte of the sixth Ode, the Kontakion of the Feast, likewise the Oikos, and the Synaxarion. After the Odes there are sung the Katabasiai until the eighth. Then all the order of the Matutinal Gospel, and there is recited the Timiotera, and afterwards there is sung the Katabasia of the ninth Ode. And after the Synapte of the ninth Ode there is sung, Holy is the Lord, and the Exaposteilarion of the Resurrection; Glory; of the Saint; Both now; Theotokion, to the same Tone. At the Ainoi, four Stichera of the Resurrection, and four of the Saint; Glory; the Matutinal Doxastikon; Both now; Exceedingly blessed. Then the Great Doxology, and the Troparion; To-day is salvation.
Liturgy
On the Great Lord’s-day of the Pasch, immediately after, Blessed is the Kingdom of the Father, there is sung, Christ is risen (See page 443); then with its Stichoi (But on the remaining days of the Pasch, without the Stichoi).
If it is a Feast of our Lord, or of the Mother of God, there are sung the Antiphons of the Feast it happeneth to be.
Note, that after every Stichos of the First Antiphon there is always sung the Ephymnion: At the intercessions of the Theotokos, O Saviour, save us; and at the end; Glory; Both now; and again the Ephymnion. And after every Stichos of the Second Antiphon there is sung the proper characteristic Ephymnion (or, when the Nativity, Entrance, or Falling-asleep of the Theotokos, falleth on the Lord’s-day, that of the Resurrection: Save us, O Son of God, who didst rise again from the dead; we sing to thee: Alleluia); and at the end; Glory; Both now; and: O Only-begotten Son and Word of God (See page 247). And after every Stichos of the Third Antiphon there is sung the Apolytikion of the Feast it happeneth to be.
But if it be the commemoration of a feasted Saint, at the Beatitudes there is sung the Trithecte, to wit the third and sixth Odes of the Canon of the Orthros. But when a feasted Saint falleth on the Lord’s-day, the Beatitudes of the Oktoechos in four, and from the sixth Ode of the Canon of the Saint four. Likewise after the Entrance, there is first sung the Apolytikion of the Resurrection, then that of the Saint.
On the 14th of September, the Exaltation of the Cross, and on the third Lord’s-day of the Fasts, to wit the Adoration of the Cross, instead of the Trisagion, there is sung: Thy Cross, O Master, we adore, and glorify thy holy Resurrection. Thrice. Glory: Both now. And glorify thy holy Resurrection. Dynamis. Thy Cross, O Master, we adore. But on the 25th of December, the Nativity of Christ, and the morrow, to wit the Synaxis of the Theotokos, on the 6th of January, the Theophany, and the morrow, to wit the Synaxis of the Precursor, on the Sabbath of Lazarus, on the Great Sabbath, on the Lord’s-day of the Pasch, and up to the Sabbath of Renewal week, on the Apodosis of the Pasch, on the Lord’s-day of the Pentecost, on the Second-day of the Holy Spirit, and on the Apodosis of the Pentecost: As many of you as have been baptized into Christ, have put on Christ. Thrice. Glory: Both now. Have put on Christ. Dynamis. As many of you as have been baptized into Christ.
If there are many Priests celebrating together, they sing the Eisodikon in procession; then, the first in rank censing the holy Table and the Eikons from the Doors of the Bema, the Apolytikion, the Kontakion, and, Holy God, the third time.
If there is a second Deacon, he, and not the Priest, saith: Wisdom! upright! let us hear the holy Gospel; and then: Let us attend. Likewise after, That they also, the first Deacon saith: As many as are Catechumens, go forth; and the second: Ye Catechumens go forth; then again the first: As many as are Catechumens, go forth, etc.
The parts of the Deacon for those that are ready for illumination and the Prayer for the same (See pages 407—411) begin from the Fourth-day of the Mid-fast, and are said until the Great Fourth-day, not only in the Presanctified Liturgy, but also on the Sabbaths, and on the Lord’s-days, to wit in the Liturgy of Chrysostom, and in that of Basil the Great.
According to the custom now obtaining, it is not the Deacon, but the Priest that censeth at the Great Entrance; and that not only the holy Table and the Sanctuary, but also the Eikons of our Lord and of our Lady, going a little way out of the Doors of the Bema.
At the Great Entrance, in Greece, and in some other places, the Priest maketh mention of all the Royal Family; and further on great Feasts, saith: Of the ever-memorable Founders of this holy Church; and of our brothers that fought and fell for Faith and Fatherland may the Lord God be mindful in his Kingdom, always.
If there are two, or more Priests, they also all kiss the holy Things and one another upon the shoulder. Now he that beginneth saith: The Christ is in the midst of us. And he that is kissed answereth: He both is, and will be. In like manner the Deacons also, if there are two, or three, kiss their Orarions, where the figure of the Cross is, and one another upon the shoulder, saying the same as the Priests.
Further, if there are many Priests celebrating together, they all take up the holy Aër, and hold it over the holy Gifts, saying to themselves like the People, the Confession of the Faith.
At the Invocation of the Holy Spirit each one saith quietly to himself: Great is the Name of the Holy Trinity; at, Especially: O All-holy Theotokos, help us; likewise at the Elevation: For help of all pious and Orthodox Christians.
At, Among the first be mindful, O Lord, in Athens, and in some other places, the Priest maketh mention of the Sacred Synod.
When the Deacon spongeth the holy Paten over the holy Chalice, he may say: Having beheld the resurrection (See page 135). Be illuminate, be illuminate, thou new Jerusalem; for the glory of the Lord is risen upon thee. Dance now, and exult, O Sion; and thou Chaste One, be glad, O Theotokos, at the resurrection of thine offspring. O great and most sacred Pasch, Christ; O wisdom and Word of God and power, grant us more perfectly to partake of thee in the day without evening in thy Kingdom. And: Wash away, O Lord, the sins of those here commemorated, through thy precious Blood, at the intercessions of thy Saints.
But if there are any going to partake of the holy Mysteries, the Priest divideth the two remaining portions the holy Bread, to wit NI, and KA, into as many small particles as will suffice for those that are going to participate; and so, putting them into the holy Chalice, giveth communion of the Body and Blood of the Lord, in the customary way, with all reverence. And after the Deacon hath said, With fear of God, the Choir singeth: Of thy Mystic Supper (See page 323), or, Of the Body of Christ partake ye, of the immortal Fount taste ye, and there approach those that are going to partake; and the Priest taking the holy Chalice from the hands of the Deacon, giveth the communion, saying: The servant of God, N., partaketh of the precious and holy Body and Blood of our Lord, and God, and Saviour Jesus Christ, unto remission of his (or, her) sins, and unto life eternal.
In Commemorations of those that have fallen asleep, immediately after, Be the Name of the Lord, there are sung the Troparia: With the righteous souls (See pages 487—491), and, there are commemorated upon the Kolyba the names of those that have fallen asleep.
On the Great Lord’s-day of the Pasch, after the Prayer behind the Ambon there is said; Christ is risen, thrice (the same until the Sabbath of Renewal Week), and there is read by the Priest the Catechetical Discourse of Chrysostom: If any be pious and a lover of God (See page 483). And at the end the Apolytikion of the Saint: The grace of thy mouth shining (See page 339). Then: The Blessing of the Lord; and Dismission is made by the Priest, who exclaimeth at the end: Christ is risen, thrice, and the People answer likewise thrice: He is risen indeed. The Priest: Glory to his resurrection on the third day. The People: We adore his resurrection on the third day.
On the Vigils on the Nativity of Christ, and of the Theophany, on the Great Fifth-day, and on the Great Sabbath, the Liturgy of Basil the Great is joined to the Hesperinos, thus:—after, Blessed is the Kingdom, there is said: Come let us adore, thrice, and the Proœmiac Psalm, and also the Great Synapte. Then is sung: O Lord, I have cried, with the Stichera, and there taketh place the Entrance with the Gospel; and there is sung: O gladsome light See page 3—31). And straightway the Lessons. (After the third and sixth Lessons of the Vigils of the Nativity of Christ, and of the Theophany there are sung Troparia and Stichoi; before the first and second of the Great Fifth-day, Prokeimena; and after the last of the Great Sabbath: The Lord hymn ye, and highly exalt unto all the ages; and the Hymn of the holy Three Children: Bless ye the Lord, all ye works of the Lord.) And after this there is said the Little Synapte, and there is sung the Trisagion (or on the Great Sabbath: As many of you as have been baptized into Christ). Then, the Prokeimenon of the Apostle, the Apostle, the, Alleluia (or on the Great Sabbath: Arise, O God, judge thou the earth, for thou shalt inherit among all the nations, with the Stichoi of Psalm lxxxi, God hath stood), and the Gospel. And then the Liturgy of Basil the Great.
Presanctified Liturgy.
If there happen a notable feasted Saint on a day of the fast; if it be the Fourth-day, in the Liturgy of the Presanctified there is sung the Idiomelon of the day twice, the Martyrikon once, the three Prosomoia of the series of the Triodion, and the four of the feasted Saint (not of the Saint of the coming day), Glory; of the Saint; Both now; a Theotokion of the same Tone as the Doxastikon. After: Let my prayer be directed, there is said the Apostle and Gospel of the feasted Saint. The Koinonikon is In eternal remembrance. But if it be the Paraskevê, there is sung the Idiomelon of the day twice, the four Martyrika of the Tone, and the four of the feasted Saint. Glory; of the Saint; Both now; the first Theotokion of the Tone, etc.