Great Compline

(Irmos) He is for me unto salvation Helper and Protector. He is my God and I glorify Him, God of my fathers is He and I exalt Him, for He is greatly glorified. Where shall I begin to weep for the actions of my wretched life? What first-fruit shall I offer, O Christ, in this my lamentation? But in Thy compassion grant me forgiveness o f sins. Come, wretched soul, with thy flesh to the Creator of all. Make confession to Him, and abstain henceforth from thy past brutish­ ness; and offer to God tears of repentance. I have rivalled in transgression Adam the first-formed man, and I have found myself stripped naked o f God, of the eternal Kingdom and its joy, because o f my sins.14 15 W oe, to thee, miserable soul! How like thou art to the first E v e !

( Katavasia) I shall o p e n m y m o u th and th e S p ir it w ill in sp ire it, and I shall u tte r th e w o rd s o f m y so ng to th e Q u e e n and M o t h e r : I shall b e seen rad ian tly k e e p in g feast and jo y fu lly p raisin g h e r w o n d e rs .

After Holy God . . . , etc., and the Lord's Prayer, the kontakion Come, and let us all sing the praises . . . , and the rest of Small Compline.

After the Six Psalms and the Great Litany, we sing T h e L o r d is G o d , and then the apolytikion (troparion) of Sts Theodore, G r e a t are th e ach ie v e m e n ts o f faith . . . (twice), followed by the Theotokion, M o st g lo rio u s and b eyo n d o u r u n d erstan d in g . . . (see p . 276). After the first reading from the Psalter, the sessional hymns to the Martyrs in the Tone of the week. After the second reading from the Psalter, the following sessional hymns to St. Theodore:

the choir (the first verse is sung twice by the choir, the remaining

the w o r ld . . . , the sessional hymn G a b rie l sto o d am azed . . . , and so

fifth w eek ;46 also on Wednesday, Thursday and Friday in Holy W eek.47

Theotokion O Theotokos, the hope and protection of those who sing thy

in the modern Greek use, the Akathistos Hymn is sung at Small Compline on the first four Fridays o f the Lent. After reading the office as usual asfa r as T r u ly it is rig h t to call th ee blessed . . . , we sing I shall o p e n m y m o u th and the S p ir it w ill in sp ire it . . . , with the rest of the Canon to

(Katavasia) Let every mortal born on earth, radiant with light, in spirit leap for joy, and let the hosts of the angelic powers celebrate and honour the holy feast of the Mother of God, and let them cry: Hail! Pure and blessed ever-Virgin, who gavest birth to God. Exapostilavion Saint of God, crowned and victorious, thou standest now with the angels before the judgement-seat of Christ. Filled with the light of heaven, pray without ceasing, O Theodore, for peace in the world and for our salvation, who with true devotion celebrate thy joyful feast, O blessed and glorified martyr. Glory be to the Father . . . . Repeat the exapostilavion. Both now . . . .

Sessional Hymn

The normal order of service for Great and Small Compline is

Theotokion In th y w o m b , O V irg in un defiled, th o u hast c o n ce iv e d G o d w h o m n o th in g can co n ta in , th e h yp o sta tic W o r d and con substantial So n , w h o shone fo rth ch an gelessly b e fo re all ages fro m th e F a th e r. W it h

the Mother o f God (see pp. 4 27 -4 2); then T o th e e , o u r lead er in

Sessional Hymn

used (see The Festal Menaion, pp. 72-3), with the following varia­ tions :

b a ttle . . . , followed (on this first Friday) by the first section of the Akathistos Hymn, up to the fourth kontakion T o sse d in w a rd ly by a sto rm o f d o ub ts . . . (see pp. 4 23—3). Then we sing again T o th e e , o u r le a d e r in b attle . . . , and we say H o ly G o d . . . , etc., the Lord's Prayer, the kontakion of St. Theodore, and the rest of' Small Compline. After A ll m y h o p e I set in th ee . . . , the priest reads the Gospel (John 1 5 : / —7 ) ; then come the Dismissal, the litany L e t us p ra y fo r th e p e a ce o f

Sessional Hymn

(1) Great Compline.

the priest ends by saying A t th e p ra y e rs o f o u r h o ly fathers . . . .

Second Canon ( Irmos) O L o r d m y G o d , th e re is n o n e h o ly as T h o u . . . . O f o ld th e devil w h isp e re d c ra ftily into th e ears o f E v e , th ro u gh h e r b eg u ilin g A d a m w it h d e c e it ; and n o w h e has again p o u re d o u t th e d e ce itfu l p o ison o f his w ic k e d n e ss. T h e law less e n e m y w as seized w ith fu ry w h e n h e sa w o u r firstfath e r and m o th e r in th e jo y o f P ara d ise ; d e c e itfu lly he so u gh t an o p p o rtu n ity to sh o w his h atred against th e m . W e have en te re d n o w upon th e b eg in n in g o f the h o ly Fast, w h e n e v e ry C h ristia n p u rifies h im se lf by g re a t a b stin e n ce .

Sessional Hymn

(a) On Monday, Tuesday, Wednesday and Thursday in the first week of Lent : After the opening of the service (§1, 1- 3 ) , the reader says Kyrie eleison (twelve times); Glory be to the Father. . . . Both now. . . ; 0 come, let us worship. . . ; and Psalm 69. Then follows the appointed section of the Great Canon of St. Andrew of Crete. After the Canon, we continue as usual with Psalm 4. In §IV, 1, we omit Psalm 69. (b) At §11, 1, when we come to the hymn 0 all-holy Lady Theo­ tokos. . . , each verse is said first by the priest and then repeated by 44 Except on Wednesday in the fifth week. 45 In the Greek use, Small Compline is used on all· Fridays in Lent. 46 In the Greek use, on all Fridays. 47 On Saturday evening in Lent, the correct usage is to hold a Vigil Service, in

TONE THREE

(Irmos) H e w h o sits in g lo ry . . . . O strange and m arvello u s un ion and in te rm in g lin g ! A t H is b irth the G o d -M a n has un ited v irg in ity w ith c h ild b e a rin g ; and, h o n o u rin g His m a rty r, H e unites a day o f gladness w ith these days o f m o u rn in g . See h o w C h r is t ’ s so ld ie r lo ved his M a s te r! F o r in his zeal he c o n ­ sum ed th e en em ies o f C h r is t w ith fire , and as his final feat e a g e rly h e o ffered h im s e lf as an a cc e p ta b le sa crifice to his L o r d . T riu m p h a n t in su fferin gs, in sp e e ch sco rn fu l o f to r tu r e , th e no b le m arty r o f C h r is t astonished and co n fo u n d ed his o n lo o k e rs ; and h e

Midnight Office

which case Compline is not said. If there is no Vigil Service, Small Compline is used.

Theotokion M o st h o ly V ir g in , firm h o p e o f the w o r ld , o u r p ro te c tio n and d e fe n c e , in thy g o o d n ess n e g le c t n o t th e p ra y e r o f th y servan ts, w h o w it h lo v in g h earts at all tim es call th ee blessed. ( Katavasia) O M o th e r o f G o d , thou liv in g and p len tifu l fou n t, g iv e stren gth to those u n ite d in sp iritu al fe llo w sh ip , w h o sin g h ym ns o f praise to t h e e : and in thy d ivin e g lo ry vo u ch safe un to th em c r o w n s o f g lo r y .

B u rn in g w ith o rth o d o x y o f faith , thou hast q u e n c h e d th e e r r o r o f false te a ch in g and d e stro y e d the go dless w o rsh ip o f idols. Sa c rifice d as a b u rn t o ffe rin g to G o d , w it h th y m ira cle s thou b rin g e st jo y to

verses once only). And as the priest says each verse, we make a prostration.48 (c) At §IV, i, after the Small Doxology, there follows the Canon, except on Monday to Thursday in the first week of Lent. Unless a special Canon is prescribed in the Triodion, we use the Canon for

HOLY AND GREAT

the saint of the day from the Menaion, if this is not used at Mattins;

Theotokion D y in g w ith the M aste r, th e servan ts o f life are raised w ith H im fro m the dead, and n o w Jive w ith H im e te rn a lly . T o g e t h e r w ith the Son, th ey g lo rify th e M o th e r, blessin g F a th e r, So n and H o ly S p irit. 3 Ps. 6*:

that w e m ay re c e iv e g re a t m e rc y . G lo r y b e to the F a th e r . . . . T h e L o r d , w h o stren gth en ed th ee in th y su fferin gs, has g ran te d th ee to all th e inhabited earth as a d ivin e g ift o f salvatio n . T h o u h ealest the diseases o f o u r soul and p u ttest to flight the passions o f o u r b o d y . O m a r ty r T h e o d o r e , p ray to C h ris t o u r G o d th at w e m ay re c e iv e g re a t m e rc y . Both n o w . . . .

HOLY AND GREAT

but if it is used at Mattins, we use instead the Canons from the Menaion for those saints whose days fall on a Sunday in Lent, on the

We assemble in church at the ninth hour of the day (three-four o’ clock in the afternoon). After the opening blessing by the priest, Blessed is our God. . . , the reader says: Amen. Glory to Thee, our God, glory to Thee. O heavenly King. . . ; Holy God. . . , etc., and the Lord’s Trayer. Then Kyrie eleison (twelve times) ; Glory be to the Father. . . , Both now. . . ; O come, let us worship. . . , and Psalm 69. Thenfollows the first section o f the Great Canon o f St. Andrew o f Crete. Before each troparion o f the Canon, we make the sign o f the Cross and bow 13 Luke 17: 10. For the ending of Vespers on weekdays in Lent, see pp. 92-3.

th e rig h te o u s, e n treat H im that w e m ay be gran ted the rem issio n o f o u r sins.

Second Canon (Irmos) W h e n I b e h o ld th e u p sw e llin g sea o f life . . . . A m a ze d b y the strange visio n in w h ic h th o u hast a p p eared to h im , th e A rc h b is h o p sa id : ‘ W h o a rt th o u , m y lo rd , th at sp eakest to m e ? S h o w m e h o w to find h elp q u i c k l y / T h e o d o r e r e p lie d : T am th e m a rty r. L iste n to m e. B o il w h e a t, and d istrib u te it a m o n g th e p e o p le , and ye shall thus be saved fro m th e p o llu te d fo o d o f th e a v e n g e r / G r e a t is th e w o n d e r th o u hast p e rfo rm e d , T h e o d o r e , and m a r­ v e llo u s is th y h e lp . T a k in g c o u ra g e , th en , w ith u n d ivid e d h eart w e

three times,1 * and we sing: Have mercy upon me, O God, have mercy upon me. The irmoi are sang twice.

Psalm 5 0 , and then the Canons: to the patron saint o f the church or monastery, with six troparia; and the two Canons to St. Theodore, with eight troparia, Between the troparia we insert the appropriate verses o f the Biblical Canticles.

( Irmos) T h e h o ly C h ild re n b ra ve ly tram p led upon th e th reaten in g fire. . . . O ju s t M a ste r, T h o u hast said that T h y rig h teo u s servants a re n o t bo u n d b y th e L a w . So T h in e o w n M o th e r and T h y servan t T h e o d o r e , w o r k e r o f m an y m ira cle s, w ith th e jo y o f t h e ir m e m o ria l release us to day fro m th e law s o f fa stin g .8 H o w glad , h o w g re a t and jo y fu l is this p re se n t feast, w h ic h th e gre ate st and m o st g lo rio u s o f th e m arty rs has establish ed f o r us, th ro u gh a single w o n d e r k e e p in g th e p e o p le o f C h ris t p u re fro m d efilem en t. W i t h songs o f triu m p h and garlands o f p raise let us h o n o u r th e

TONE SIX

Second Canon (Irmos) A n angel m ad e th e fu rn a c e m o ist w it h d e w . . . . T h o u hast c o m e , O g lo rio u s saint, as a c lo u d q u e n c h in g w ith its m o istu re th e flam es o f d esp air, and th o u hast p re se rv e d fro m the fu rn ace o f th e ty ran t all th e faithful w h o c r y : O G o d o f o u r fath ers, blessed a rt T h o u . O law less k in g , in sham e le t th y lips b e sealed, w h ic h d evised a w ic k e d p lo t against u s : fo r th y stren gth has b e e n d e stro y e d b y th e K in g o f K in g s and L o r d o f all.

TONE FOUR

For thou hast looked in wickedness and wast grievously wounded; thou hast touched the tree and rashly tasted the deceptive food.16 Instead of the visible Eve, I have the Eve of the m ind: the pas­ sionate thought in my flesh, showing me what seems sweet; yet whenever I taste from it, I find it bitter.17 Adam was justly banished from Eden because he disobeyed one commandment of Thine, O Saviour. What then shall I suffer, for I am always rejecting Thy words of life?18 Glory be to the Father. . . . Trinity beyond all being, worshipped in Unity, take from me the heavy yoke of sin, and in Thy compassion grant me tears of com­ punction. Both now. . . . 14 In many places it is now the custom to make the sign of the Cross and to bow

only once. 15 Gen. 3 : 7 - 1 1 . 16 Gen. 3 : 6. 17 Gen. 3 : 6. 18 Gen. 3 : 23; Acts 7 : 3 8 .

Second Canon

We start as on Monday. After Psalm 69 we begin the second section of the

TONE SIX1

(Irmos) No man is able to see God . . . . O glorious martyr, thou hast proved a faithful champion and a strong defence to us. W e honour thy holy and venerated memory,

We start as on Monday. After Psalm 69 we begin the third section o f the

1 In some editions, Tone Two.

(Irmos) Attend, O heaven, and I shall speak and sing in praise of Christ the Saviour of the world, who alone loves man­ kind. Glory be to Thee, who alone hast called a four-day corpse from

We start as on Monday, After Psalm 69 we begin thefourth section o f the

Theotokion O sealed Book of God, I set thee as a divine seal on my hym n: I offer thee my praises, Virgin, thereby giving greater glory to thy m artyr.12 Second Canon

(Irmos) The stone which the builders rejected, the same is be­ come the head of the corner: this is the rock upon which Christ has established the Church, that He has redeemed from among the nations.3 O strange and marvellous wonder I Although he knew the answer, yet as if ignorant the Maker of all asked, ‘ Where does he lie, whom ye lament? Where is Lazarus buried, whom I shall shortly raise up for your sake, alive from the dead?’ Jesus commanded them to take away the stone that they had rolled upon thee when they buried thee; and immediately He raised thee, calling'to thee, ‘ Lazarus, rise up and come to me, that hell may tremble at thy voice.’ Martha and Mary, O Lord, cried out lamenting: ‘ Lo, he whom

After the Creed we use the following three-canticled Canon by St. Andrew of Crete. The irmoi are sung twice. Btfore each of the troparia we say G lo ry to T h e e , o u r G o d , g lo ry to T h e e . 42 Heb. 1 0 : 3 1 .

Theotokion Wishing to restore the fallen world from corruption, the Lord came to dwell within thy womb, O Theotokos, in a way that He alone understands. And all of us who have found salvation cry aloud to thee with the greeting of the Angel: Hail! Blessed among all women, for thou hast brought forth joy to the whole inhabited earth. Lauds. Four stichera are sung, in honour o f the saint:

TONE FOUR

(Irmos) The sun’s light was extinguished and the moon was halted in its course; Thou wast lifted, O longsuffering Lord, upon the Cross, and with it Thou hast built Thy Church. O Lord, Thou hast shed tears for Lazarus, showing that Thou art man; and Thou hast raised him from the dead, O Master, showing to the peoples that Thou art the Son of God. Lifeless, he heard Thy command, O loving Saviour, ‘ Lazarus come forth’ , and bound with grave-clothes he leapt up at once, bearing witness to Thy power. O Christ our God, Thou hast made the tears o f Martha and Mary to cease; calling Lazarus, through Thine own authority Thou hast raised him by Thy voice, and he worshipped Thee. As man, Thou hast shed tears for Lazarus; as God, Thou hast

TONE EIGHT

(Irmos) G lo rifie d in th e h o ly m o u n tain ,

Repeat the irmos, G lo rifie d in th e h o ly m o u n tain . . . .

L o rd w h o cam e forth into th e w o rld fro m th e e ; and g re at is the g ra c e o f th e d ivin e m arty rs w h o have co n firm ed th e tru th through th e ir lives.

(Irmos) A tte n d , O h eaven, and I shall speak, and sing in p raise o f C h ris t, w h o to o k flesh fro m a V ir g in and cam e to d w e ll am o n g us. In sp irit le t us g o w ith C h ris t to the M o u n t o f O liv e s , and jo in in g

sold b y his b re th re n , b u t h e su ffered all th ese things w ith p a tie n c e , as a tru e figu re o f C h r is t .45

Theotokion Thou art revealed , O V ir g in , as the h o ly T a b e rn a c le o f G o d : for in thee the K in g o f h eaven to o k u p H is d w e llin g b o d ily , and from thee He cam e forth in beauty, h aving refash ioned m an w ith in H im ­ self by His divine p o w e r.

Sessional Itymn

(Another Irmos) Se e n o w , see that I am w as

19 Matt. 21: 17. 20 Matt. 1 8 : 6 . 21 Irmos in the Slav use: See now, see that I am God, who led the people o f Israel in times o f old through the Red Scat and saved them and fed them, setting them free from the bitter bondage o f Pharaoh.

Repeat the irmos, O y c angels and y e p o w e rs o f heaven . . . .

48 Gen. 39: 7-12. 44 Matt. 21: 19. 46 Gen. 37: 24-8. 46 Rom. 8 : 1 7 .

Both now. . . . Theotokion O Mother of God, past speech is thy conceiving and beyond nature is thy childbearing. Thou hast conceived from the Spirit, not from human seed, and thy childbearing has escaped nature’s laws, since it was without corruption and above the nature of all birthgiving. For He whom thou hast borne is God.

Repeat the irmos, T h e b u rn in g bush upon the m o u n tain . . . .

TONE FOUR

Theotokion Thou alone art revealed as heavenly bridal chamber and evervirgin Bride. Thou hast carried God in thy womb and given birth 19 Rom. 12: i ; Heb. 13: 10. 20 1 Cor. ς: η\ John 1: 29. 21 John 1 ξ : ς; Matt, 26: 29. 22 Matt. 26: 24. 23 1 Cor. 7.

(Irmos) O God, the husbandman of all good trees and fruit, make fruitful my barren mind in Thy compassion. It is the moment of the end: let us turn back, attentive to Christ’s teaching. For He shall come in the twinkling of an eye; He shall come and shall not tarry, to judge His w orld.14 To show us how sudden will be His Coming, Christ spoke of the unforeseen destruction that overwhelmed the earth in the days of Noah.15

the b righ tn ess fro m on h igh , th e p u re radiance o f thy lig h t that

Si\ We praise, bless and worship the Lord. . . . Repeat the irmos, The Lord of all foreshadowed. . . .

(Irmos) With faith let us magnify the only Theotokos, for in ways surpassing nature she has conceived within her womb, according to the flesh, the Word that outside time shone forth from the Father. It is the time for w o rk : our aim is salvation. O my soul, take thy talent, the image that was given to thee of old, and by trading gain eternal life.26 Let us prepare our souls like shining lamps, and when the Bride­ groom comes, let us enter with Him into the eternal marriage feast, before the door is shut.27 O Jesus, wishing to show Thy surpassing humility unto all, Thou who art food to the hungry hast eaten in the house of Simon. O Jesus, life-giving bread, Thou hast eaten with Simon the Pharisee, that the harlot might gain Thy grace that is beyond all

(Irmos) The Prophet heard of Thy coming, O Lord, and he was afraid: how Thou wast to be born of a Virgin and re­ vealed to men, and he said: ‘ I have heard the report of Thee and I was afraid.’ Glory to Thy power, O Lord. Furnished and ready, the upper room received Thee, O Creator, with Thy companions at the mystical supper. There hast Thou sent Thy two disciples to prepare the feast for Thee; there hast Thou kept the Passover, and performed its mysteries.6 ‘ Go to such a man’ , He who knows all things said beforehand to His apostles, ‘and blessed is he who can receive the Lord with faith, preparing his heart as an upper room and his devotion as supper.’ 7 O senseless Judas, in thy folly thou art filled with thoughts of

(Irmos) The hosts of heaven give Him glory; before Him tremble cherubim and seraphim; let everything that has breath and all creation praise Him, bless Him, and exalt Him above all for ever. He who wrote the tables of the Law on Sinai, Himself fulfilled the ordinance of the Law. He ate the old Passover which was but a shadow, and He became the new Passover, a mystical and living Sacrifice.12 Revealing in a mystery the wisdom hidden from all ages, O Christ our Saviour, Thou hast disclosed it at the Supper to all Thine apostles: and, inspired by God, they delivered it to the Churches.13 O n e of you shall betray Me by guile this night and sell Me to the Hebrews’ , Christ cried aloud to His friends, filling them with dis­

4 i Cor. 4 : 9. 6 John 1 9 : 36.

(Irmos) O Christ my God, Giver of light, who hast driven out the primeval darkness of the abyss, disperse, O Word, the darkness from my soul, and give me the light of Thy commandments, that early in the morning I may glorify Thee.

(Irmos) O Thou who coverest Thy high places with the waters, who settest the sand as a bound to the sea and upholdest all things: the sun sings Thy praises, the moon gives Thee glory, every creature offers a hymn to Thee, his Author and Creator, for ever.38 34 Malt. 26: 49. 36 Matt. 2 6 : 33-3*, 69-715;. 36 Matt. 2 6 : 67.

47 Exod. 4: 2-4; Num. 17: 8. 48 John 11: 16; Gal. 2 : 20. 40 Matt. 21: 18. 60 Gen. 3: 7.

(Irmos) Blessed be the Lord God of Israel, for He has raised up a horn of salvation for us in the house of His servant D avid; whereby the Dayspring from on high has visited us, and guided us into the way of peace.45 Ύ β sleep again’ , said Christ to His disciples. ‘ Watch, for the

(Irmos) Crossing the deep on foot as if it were dry land, the people %of Israel saw Pharaoh their pursuer drowning in the waves, and they cried aloud: ‘ Let us sing a song of victory to G od.’ When she beheld her Son and Lord hanging on the Cross, the pure Virgin was torn by grief and, weeping bitterly with the other women, she cried out: ‘ Woe is m e !’ ‘ I see Thee, dearest and beloved Child, hanging on the Cross and my heart is wounded bitterly’ , said the pure Virgin. ‘ But in Thy love speak some word to Thy handmaiden.’ Glory be to the Father . . . . ‘By Thine own w ill, my Son and Creator, Thou endurest a fear­ ful death upon the T ree’ , said the Virgin, standing by the Cross with

6 Isa. 19 : 1.

(Irmos) O Lord my God, there is none holy as Thou, who in Thy love hast raised up the horn of Thy faithful and estab­ lished them upon the rock of Thy true faith. ‘ For fear of the Jews, Peter has hid himself and all the faithful have fled, forsaking Christ’ , said the Virgin lamenting. 80 This is found in the Slav books but not in the Greek editions of the Triodion.

(Irmos) ‘ Christ is my strength, my God and Lord*, with reverence sings the Holy Church, raising her voice in purity and keeping feast in the Lord. ‘ Sun that never sets, O pre-eternal God and Creator of all things, how dost Thou endure suffering upon the Cross?* said the All-Pure weeping. Lamenting, the Virgin Mother said to Joseph: ‘ O Joseph, go in haste to Pilate, and ask to take down the Master from the Tree.* Seeing the Most Pure shedding bitter tears, Joseph was troubled and came in sorrow to Pilate, crying aloud: ‘ Give me the body of my L ord.’ T see Thee bruised and wounded, without glory, stripped upon

(Irmos) I entreat Thee, gracious Lord, with Thy divine light shine upon the souls of those who with love seek Thee early in

(Irmos) When I behold the swelling sea of life and the tempest of temptation, I run to Thy calm haven and I cry to Thee: Bring up my life from corruption, O Most Merciful. ‘ In my arms I hold Thee as a corpse, O loving Lord, who hast brought the dead to life; grievously is my heart wounded and I long to die with Thee’ , said the All-Pure, ‘for I cannot bear to look upon Thee lifeless and without breath.’ Ό God supreme in love, O Lord all-merciful, I am filled with horror as I see Thee dishonoured, lifeless, without beauty, stripped, and I weep as I hold Thee. Woe is m e ! I never thought to look upon Thee thus, my Son.’ Ό Word of God, hast Thou no word for Thy handmaiden? Hast Thou no pity, O Master, for Thy Mother?’ said the All-Pure,

51 i Pet. 3: 18. 52 John 1 1 : 47-53 ; Matt. 27: 18. 53 John 10: 15.

290 T h ro u g h his sufferin gs the m a rty r b e c a m e m o re w is e , th ro u g h his actio n s m o re c o u ra g e o u s ; re sistin g tyran ts, h e gained th e v ic to ry , and e ven a fte r death h e d id n o t cease fro m his feats.

tu rn to th ee fo r re fu g e , and w e p r a y : save th y servan ts.

Repeat the i r m o s , V ir g in it y is alien . . . . 54 John 6 : 3 5 ; Matt. 21: 18-19. 65 Hcb. 10: 1; 2 Cor. 3 : 6 ; llom. 8: 14. 56 Exod. 4: 2-4; Num. 17: 8. 57Isa. £3 : 7. 58 Amos 8: 10; Ps. 77: 16.

HOLY AND GR EAT M O NDAY

After the Small Doxology we use thefollowing three-canticled Canon by St. Andrew o f Crete. The irmoi are sung twice. Before each of the troparia we say G lo r y to T h e e , o u r G o d , g lo ry to T h e e .

TONE EIGHT

thankfulness w e sing T h y p ra ise . F o r T h o u hast gran ted us a d iv in e g if t : T h e o d o r e , co u rageo u s in his m a rty rd o m , th rice -b le sse d in his life, th e ch am p io n o f th e tru th . W it h firm d e v o tio n h e h e ld fast to C h ris t, and p ro v e d a m ig h ty v ic t o r o v e r th e d e ce itfu l e n e m y , fo r h e w as un defeated in the b a ttle .

G o d : b e fo re th e w o rld and h eaven

the e n e m y th at d estro ys o u r soul and does m is c h ie f to o u r b o d y .

C h ild r e n

th reaten in g fire , re fu sin g to w o rs h ip c re a te d things in

0 M aster and L o r d , M a k e r o f th e ages, g ran t that at th e L ast D ay w e also m ay h ear T h y h o ly v o ic e , c allin g th e ch o sen o f th e Fath er into the K in g d o m o f h e a v e n .24 Glory b e to th e Fa th e r. . . .

0 T rin ity u n created and w ith o u t beg in n in g, O u n d ivid ed U n ity , Three and O n e , F ath er, So n and S p irit, a sin gle G o d , a c c e p t this our hymn from tongues o f cla y,as i f fro m m outh s o f flam e. Both n o w . . . .

TONE TWO

B y th y ch ild b e a rin g th o u h ast filled h e aven and earth w it h j o y ; and n o w , in this d a rk season, th o u g iv e st us a m o m e n t o f gladness, k e e p in g festival in h o n o u r o f the triu m p h a n t m a r ty r . B re th re n , le t us k e e p th e Sabbath to day, re stin g fr o m o u r lab ours o f the past w e e k : fo r at th e b e g in n in g G o d b lessed this day b y re stin g o n it fr o m H is lab o u rs, and n o w H e has blessed it also w it h th e so le m n feast o f th e m a r t y r .9 T r u ly this is th e first a m o n g Sabbath s, th e Sabbath o f Sa b b a th s; it is filled w it h th e g r a c e o f th e m a r ty r and th e p o w e r o f G o d , fo r w e

Moved by T h y ten d er m e rc y , O C h ris t o u r B e n e fa cto r, T h o u dost of Thine o w n w ill go fo rth to m eet T h y P assion, w ish in g to deliver ns from the passions and fro m con d em n atio n in h e ll. T h e r e fo r e w e 22 John 1 4 : 1 1 ; * : 1 , 3; 1 ( ’or. 1 : 24; Web. 1 : 3. 24: 3 3 » 3 6 , 4 2· 24 Matt. 2 s· 3 4 ·

all sin g th e praises o f T h y h o ly sufferin gs and w e g lo rify T h y deep self-abasem en t, O S a v io u r.

O y e angels and y e p o w e rs o f h eaven , sing to H im w h o sits u p o n th e th ro n e o f m ajesty, and is g lo rifie d u n ce a s­ in g ly as G o d : bless, praise and e x a lt H im ab o ve all fo r e v e r.

th e re fo re w ith

servan t. Fear, then , and n e g le c t n o t the g ift o f g r a c e w h ic h has been g iven unto th e e , n o t to be h id d en in the earth bu t to be u s e d .20 M a y th y lam p shine b rig h tly , O m y s o u l; and, like th e lam ps o f the five v irg in s, m ay it o v e rflo w w ith th e oil o f co m p a ssio n ; and so thou shalt find o p e n b e fo re th ee th e d o o r o f C h r is t ’ s brid al c h a m b e r .27 W h e n th e T e a c h e r sp o k e o f flig h t on the Sabbath and in the w in te r, H e fo re to ld d a rk ly, as in a rid d le , th e sto rm o f th e present: age, w h ic h is th e seven th day o f th e w e e k , w h e n th e en d shall c o m e as the w i n t e r .28 T h o u hast h eard , m y soul, h o w o n that day th e fearfu l c o m in g o f

thy M a ste r shall b e as s w ift as th e ligh tn in g that shines across the h eaven. M a k e h aste, th en , and b e r e a d y .29 W h e n th e Ju d g e shall c o m e w ith thousands and ten thousands o f

O ffsp rin g

tre m b lin g shall b e th in e , m y so u l, w h e n all shall stand naked b e fo re H im .30 W e bless th e L o r d , F a th e r, So n and H o ly S p irit. T h e T r in it y is o n e G o d : th e F a th e r is n o t b e g o tte n lik e th e So n , n o r does th e So n p ro c e e d lik e th e S p irit, b u t each keeps H is d is­ tin ctiv e p r o p e r t ie s ; and I g lo rify the T h r e e as ligh t and G o d fo r e v e r. B o th n o w . . . . 25 Matt, 2 4 : 33. 20 Matt. 2 $ : 2 6 - 7 . 27 Matt. 2 ς ι i—1 3. 28 Matt. 2 4 : 20. 29 Matt. 2 4 : 27. 30 Dan. 7 : 1 0 .

10 Ps. 29: 6 . 11 Exod. ι ς : 22.

the victorious feats of thy suffering and martyrdom, and the divine

protection thou hast brought us. O blessed Theodore, the ever-blessed wonder which thou hast performed is praised in all the w o rld : therefore, gathering at this yearly festival, we give glory to Christ who has glorified thee. Seeing the love of those who sing thy praises, martyr of Christ, grant them in return increasing grace. Thou knowest how great is our faith, O glorified saint: cease not to be a fervent intercessor with God on our behalf, a witness and a mediator. Theotokion W e shall not cease to sing thy praises, O Virgin: thou art our helper and protection, our swift succour, our defender who is never put to shame. Keep thy suppliants from all harm, and deliver them at all times from every device of the evil one.

H e w h o sits upon the

TONE ONE

th ro n e o f th e ch e ru b im stands b e fo re P ila te as o n e a cc u se d , and suffers all things th at A d a m m ay b e saved. O u r m ig h ty and d ivin e P asso ver a p p r o a c h e s : it shall c o m e after tw o days, so C h ris t teach es, fo re te llin g th e day o f th e Passion on w h ic h H e shall b e o ffe re d as a sa crifice to th e F a t h e r .34 T h y M o th e r sto o d beside T h y C ro s s , O Sa v io u r, and seein g T h in e 31 Matt. 2 4 : 3 2 - 3 . 32 Matt. 1 1 : 2 7 ; 2 4 : 3 6 ; Col. 2 : 3 . 83 Dan. 7 : 9 - 1 0 ; Heb. 4 : 13 . 34 1 Coi\ ς: j ; Matt. 2 6 : 2.

(to the special melody, O purest Virgin, thou joy of the heavenly hierarchies . . .) O ye faithful, let us join with one accord and praise in mystical hymns the champion of the heavenly army, the strong warrior o f our holy faith; and let us say: O martyr of Jesus, worthy of our wonder, pray for us who honour thee. O thrice-blessed Theodore, truly thou art named ‘The gift of God*, for thou hast been given as a source of gladness to all those in affliction. Lor everyone who in sincerity draws near thy shrine re­ ceives with joy the reward of thy miracles and worships Christ. By thy sufferings and labours thou hast treasured up for thyself the riches and glory o f holiness. Thou hast offered all thy strength as a

gift acceptable to God, and by thy martyrdom thou hast with eager­ ness fulfilled die promise of thy God-given name. Let us rejoice on this radiant festival o f the divine martyr; and let us all who love to keep the feasts make glad in faith, as we honour

HOLY AND GR EAT TUESD AY

the Joyful celebration o f his death. Let us sing in praise of Jesus, who

After the Small Doxology we use the following three-canticled Canon by St. Andrew o f Crete. The irmoi are sung twice. Before each of the troparia we say Glory to Thee, our God, glory to Thee.

has glorified his memory. Glory be to the Father . . . .

TONE TWO

TONE SIX

Thou art a gift of holiness, O Theodore, in thy wisdom bringing to the world the riches of the divine life. Christ has glorified thy memory; and rejoicing in thy feast with one accord, we faithful praise thy labours and thy sufferings. Both now . . . . Theotokion O Theotokos, thou art the true Vine that has put forth the fruit of

The door of the bridal chamber is open; God’s wedding feast has

life. W e pray thee, O Lady, intercede together with the martyr and all the saints, that mercy may be granted to our souls.

been prepared within; the Bridegroom is at hand and calls us. Let us then make ready. 14 i Cor. i£: $2; Heb. 10: 37. 15 Matt. 2 4 : 3 7 - 9 .

After the Small Doxology we use the following Canon by St. Andrew of Crete. The irmoi are sung twice. Before each o f the troparia we say Glory to Thee, our God, glory to Thee.

TONE ONE

(Innos) Let us all sing a triumphant song unto God who has done strange wonders with His mighty arm, and has saved Israel: for He is glorified. O my Saviour, Thou hast raised Lazarus who was four days dead, and freed him from corruption by Thy mighty arm ; and in Thy strength Thou hast revealed Thy power. Calling Lazarus from the tomb, immediately Thou hast raised

d istin gu ish in g the

46 7 him; but hell below lamented bitterly, and groaning trembled at Thy power, O Saviour. Thou hast shed tears for Lazarus, O Lord, thus proving that Thou hast truly taken flesh at Thine Incarnation, and that being God by nature Thou hast become by nature a man like us. Thou hast made the tears of Martha and Mary to cease, O Lord and Saviour, by raising Lazarus from the dead, and in Thy power Thou hast endued a corpse with the breath of life. Obedient to the laws of human nature Thou hast asked, O Master, where Lazarus was laid, showing to all, O Saviour, that at Thine Incarnation Thou hast become true man for our sake. Calling Lazarus by name, Thou hast broken in pieces the bars of hell and shaken the power of the enemy; and before Thy Crucifixion

Thou hast made him tremble because of Thee, O only Saviour. O Master, Thou hast come as God to Lazarus, bound captive by hell, and Thou hast loosed him from his fetters. For all things sub­ mit to Thy command, O mighty Lord. Glory be to the Father. . . . Let us glorify Father, Son and Spirit, undivided Trinity in Unity of Nature, and with the angels let us glorify Him as one uncreated God. Both now. . . . Theotokion O Virgin Mother, still remaining Virgin thou hast conceived the Creator o f the world, through the Holy Spirit according to the good pleasure o f the Father; and without alteration or confusion He be­ came what we are.

TONE ONE

the tomb, raising Lazarus Thy friend.

A lifeless corpse, he heard Thy voice; and at once he rose from

18 John 1 8 : 3 .

the dead, filled with the breath of life and glorifying Thee, O Lord.

that day; and so Thou hast set bounds to all men’s knowledge, to keep them in humbleness of m ind.10 When Thou sittest in judgement, like a shepherd dividing the sheep from the goats, as Thou hast said, then deprive us not, O Saviour, of a place at Thy divine right hand.20 O Christ, Thou art our Passover, sacrificed as Lamb and Victim on behalf of a ll; Thou art the propitiation for our sins; and we exalt Thy divine Passion abov§ all for ever.21 All thy life, my soul, is like a mill, a field, and a house: therefore acquire a heart ready for God, that the corruption of the flesh may not hold thee back.22 Not only with Pharisees, O Saviour, not only with Simon wast Thou pleased to eat as guest; but publicans and harlots also share in

Lazarus already stank; but, receiving the command of Thy lifegiving voice, O my Saviour, he arose from the tomb.

Thy compassion.23 In his love for money the traitor Judas, when the ointment was poured out, took thought how he might sell the M aster; and going to wicked men he agreed with them upon the price.24 O blessed hands, O blessed hair and lips of the chaste harlot! With her hands, O Saviour, she poured out the ointment on Thy feet, and she wiped them with her hair, and kissed them often with her lips.25 As Thou was sitting at supper, O Word, a woman came to Thee; and, weeping at Thy feet, she took the alabaster box and poured the oil of myrrh upon Thy head, who art the myrrh o f immortality. We bless the Lord, Father, Son and Holy Spirit. W ith the Father we glorify the Son and the Holy Spirit, the Holy

Thou hast shed tears for Thy friend Lazarus, O my Saviour, proving that Thou hast taken on Thyself our nature, and then Thou hast raised him up. Hell trembled when it saw him, bound in his grave-clothes yet returning at once to the life of this world when he heard Thy voice. Glory be to the Father. . . .

Trinity one in Godhead, and we cry: Holy, holy, holy art Thou unto all ages. Both now. , . . Theotokion At the prayers of Thy most pure Mother and of Thine apostles, O Saviour, send down Thy mercy on us in abundance and grant Thy peace to Thy people. 10 Mark 13: 32. 20 Matt. 2$: 32-3. 21 1 Cor. ς: η ; i John 2 : 2 . 22 Matt. 24: 17-18, 40-1; Ps. 107: 1. , 23 Matt. 26: 6; Luke 7 : 3 6 ; Matt. 9: 11. 24 John 12: 3-6; Matt. 26: 14-16. 25 John 12: 3.

The Jews were amazed when Thou hast called Lazarus, O Saviour,

and raised him by Thy word, though his corpse already stank. Both now. . . .

price, by pouring out the ointment on Thy head.28 ‘My hands are filthy and I have a harlot’s lips; my life is impure and my body corrupt; but release and forgive m e’ , cried the harlot to Christ.

The palaces of hell were shaken, when in its depths Lazarus began

The woman drew near to Thee, O Saviour, and poured out the

once more to breathe, straightway restored to life by the sound of Thy voice.

sweet-smelling ointment on Thy feet; and she received the sweet fragrance of forgiveness. ‘ Rich in sweet scents, yet poor in virtues, I offer Thee what I have: grant me in return what Thou hast, and release and forgive me’ , cried the harlot to Christ. ‘My oil of myrrh is corruptible, Thine is the myrrh of life, for Thy Name is myrrh poured out upon the worthy. But release and forgive m e’ , cried the harlot to Christ.20 Glory be to the Father. . . . Thou art without beginning, O Father; Thou art uncreated, O 26 Gen. i: 27; Matt, ις: i6. 27 Matt. 2£: i—i 2. 28 John 6: 48; Matt. 26: 6-7. 20 Song of Solomon 1 : 3 .

Son; Thou dost sit upon the same throne, O Spirit; Unity in Nature, Trinity in Persons, one true God. Both now. . . . Theotokion O Theotokos, the hope of those that ever honour thee, cease not to pray to thy Son, that 1 may be delivered from danger and all manner of temptations. Repeat the irmos, With faith let us magnify. . . .

Thou hast loved is four days dead and stinks. If Thou hadst been here, Lazarus would not have died.’ But since Thou art everywhere present, at once Thou hast called Lazarus and raised him up. Shedding tears for Thy friend, O Saviour, Thou hast shown the reality o f Thine Incarnation: the flesh that Thou hast taken from us was united to Thee in essence, not in appearance only. And, since Thou art a God who lovest mankind, immediately Thou hast called him and raised him up. ‘ Woe is m e! Now am I destroyed utterly’ , hell cried out, and thus he spoke to death: ‘ See, the man from Nazareth has shaken the 3 Ps. 1 17: 22; Luke 20: 17; Matt. 16: 18.

After the Creed we use the following three-canticled Canon by St. Andrew of Crete. The irmoi are sung twice. Before each of the troparia we say Glory to Thee, our God, glory to Thee.

lower world, and cutting open my belly He has called a lifeless corpse and raised it u p .’ What is this madness that has seized you, O ye Jews? Why do ye disbelieve? How long will ye wander in falsehood? Ye see the dead man leap up when Christ calls him, and do ye still disbelieve in Christ? Truly ye are all children o f darkness. Glory be to the Father. . . . I acknowledge Thee as one of the Trinity, even though Thou art incarnate, and I worship Thee as one single Son, who hast without seed taken flesh from the Theotokos, yet art glorified with the Father and the Spirit. Both now. . . . Theotokion O strange and dread sight, foreseen by the prophets who pro­ claimed the truth: by divine providence the Virgin Theotokos con­

TONE SIX

ceived without seed and gave birth to God without corruption, remaining still a virgin after childbirth.

avarice. For to thee alone the bag of money was entrusted, yet thou wast not moved at all to m ercy; but thou hast closed thy hard heart and betrayed the Lord who alone is compassionate.8

raised him up. Thou hast asked, O loving Lord, ‘ Where is he buried, dead these four days?’ , thus confirming our faith in Thine Incarna­ tion. Wishing in Thy love to reveal the meaning of Thy Passion and

The purpose of the Jews who sought to kill God fitted with the

Thy Cross, Thou hast broken open the belly of hell that never can be satisfied, and as God Thou hast raised up a man four days dead. Who has ever known or heard of a man raised from the dead, when his corpse already stank? Elijah and Elisha raised the dead, yet not from the tomb or four days after death.4 O Lord, we sing the praises of Thy might; O Christ, we sing the

action of Judas in his avarice: they armed themselves for murder, and he was tempted by the money. But in misery he lost his life, preferring a noose rather than repentance.9 O deceiving Judas, thy kiss is full of guile, thy greeting brings a sword; thy tongue speaks of unity, yet in thy thoughts thou dost consent to separation. For craftily thou hast purposed to betray the Benefactor to the transgressors. Thou dost kiss and yet dost sell thy Lord, O Judas; thou dost embrace yet lie in wait for Him deceitfully. Thrice miserable! Who can embrace in hatred? Who can love, yet sell for a price? Thy kiss betrays the evil purpose of thy shameless heart.10 Glory be to the Father. . . . Undivided in Essence, unconfused in Persons, I confess Thee as

After the Creed we use the following three-canticled Canon by St. Andrew o f Crete.31 The irmoi are sung twice. Bfore each of the troparia we say Glory to Thee, our God, glory to Thee.

6 Mark 14: 12-1 ς, 7 Matt. 26: 17-18. 8 John 12: 6. 9 Matt. 26: 4, 14-1^; 27: 3-£. 10 Luke 22 : 48.

TONE EIGHT

God: Triune Deity, one in kingship and throne; and to Thee I raise

the great thrice-holy hymn that is sung on high.11

The supper is made ready and the Passover prepared for Thee, as

TONE FOUR

Thou hast said, O Christ. But Judas ponders how to sell Thee: he was with Thee in the upper room, but going out he agreed upon Thy price.32 Christ rises from the supper and by His own free choice He girds Himself with a towel. He who holds all things in the hollow of His hand kneels as a servant before Peter, washes his feet, and wipes them with the tow el.33 Judas the false disciple took the bread into his hands, those hands with which he sold Thee and betrayed Thee; he stretched out his 31 This is found in the Slav books, hut not in the modern editions of the Greek Triodion; it is printed, however, in the Greek Triodion published at Rome in 1 7 3 8 , but the text differs somewhat from the Slavonic. W e have also consulted

Eating, O Master, with Thy disciples, Thou hast mystically re­ vealed Thy holy end, whereby we who honour Thy sacred Passion are delivered from corruption.

the Greek text as given in the Bodleian manuscript, Canon, gr. 7 1 , f. 219a.

32 Matt. 26: 14-1$, 19, 2ς. 33 John 13 : 4 - 9 .

m ay; and then they turned one to another in doubt.14 He who is rich made Himself lowly for our sakes: rising from the Supper, He took a towel and girded Himself, and bowing down He washed the feet of the disciples and the traitor.15 11 Isa. 6 : 3 ; Rev. 4: 8. 12 Exod. 31: 18; Luke 22: i£; Heb. 10: 1; 1 Cor. ς: y. 18 Col. 1: 26; 1 Cor. 11: 23.

14 John 13: 22. 15 2 Cor. 8 : 9 ; John 13: 4.

feet, and Thou hast Thyself washed them and wiped them with a towel. Judas gave Thee a false kiss, O W ord, with those lips with which he had eaten Thy Body unworthily, and he cried to Thee: ‘ Hail, Master.’ Though he kissed Thee, yet he was a traitor, a slave and a liar.34* When Peter saw what was done, great fear seized his heart. A maidservant questioned and accused him directly, and he denied Thee, as Thou hast foretold who knowest all things before they come to pass; yet he acted freely, and not because of Thy prophecy.36

Who would not be struck with wonder at the height of Thy knowledge, which no mind can understand nor tongue describe! Thou, die Creator of all, hast drawn near to Thy creatures of clay, and washed their feet and dried them with a towel.

The Creator is struck on the face, and all creation quakes because

The disciple whom the Lord loved, lying on His breast, said to

of this outrage against Him. By His own consent He is smitten with a reed, and die heavens are shaken. The Judge is spat upon, and all

H im : ‘Who is he that shall betray Thee?’ And Christ answered : ‘ It is he who dips his hand now in the dish.,1G

the foundations of the earth are moved.36

The disciple received the sop, yet was parted from the Bread;

Glory be to the Father. . . . God who has adorned the whole earth with flowers is crowned with thorns; He is scourged, and patiently He endures mockery and wears the scarlet robe of disgrace. All these things He who is God accepts and suffers in His flesh. Both now. . . . Theotokion Let John cry out in words inspired by God, proclaiming the doctrine of Thine Incarnation: Without suffering change die W ord was made flesh from a Virgin, yet He remained by nature God as He was before, and He was not separated from His Father.37

scheming how to sell Him, he ran to the Jews and said to the transgressors: ‘ What will ye give me if I deliver Him to you?*16 17 W e bless the Lord, Father, Son and Holy Spirit. I honour God one in Essence, I sing the praises of the three Persons, distinct from one another yet not differing in Nature, for there is one Godhead and one Power in the three, Father, Son and Holy Spirit. Both now. . . , Theotokion O Jesus our Saviour, deliver us from error and temptation and the evil one. Accept the Theotokos who intercedes for us without ceasing: for she is Thy Mother and has power to entreat Thee. W e praise, bless and worship the Lord. . . . Repeat the ivmos, The hosts of heaven give Him glory. . .

37 John 1 : 1 4. 38 Ps. 1 0 3 : 3 ; Jer.

(frmos) Conception without seed; nativity past understanding, from a Mother who never knew a man; childbearing un­ defiled. For the birth of God makes both natures new. Therefore, as Bride and Mother of God, with true worship all generations magnify thee. Sitting at supper with Thy companions, O Lord who lovest man­ kind, Thou hast revealed to them the great mystery of Thine In­ carnation, saying: ‘ Eat the living Bread, drink with faith the Blood shed from My divine side at My death.’ 18

O Jesus, who hast wrapped the heavens in cloud and who reignest with Thine eternal Father on the throne of glory, Thou hast taken a towel and with it girded Thyself to wash feet of mortal men, O W ord, who art entirely fire though Thou hast become incarnate. When Christ had washed the feet of them all, He sat down again and said to His disciples: ‘Ye know, all of you, what I now have done. For I have given to yoii all an example of humility: whoever wishes to be first, let him by his own free choice be la st/80 ‘ Ye are clean, but not all o f you’ , said Christ as He sat with His friends at the supper. And they spoke one to another, not under­ standing His w ords; and so, after this, He openly disclosed the name

The upper room wherein Christ kept the Passover was revealed

of Ilis betrayer.40 When He had spoken these things, the Judge of all went with His disciples to the Mount of Olives, and He said: ‘ Save me from this

16 John 13: 24-6; Matt. 26: 23, 17 John 13: 26; Matt. 26: 15. 18 John 6: £i; Matt. 26: 26-8; John 19: 34.

hast washed the feet of Thy betrayer, O Saviour, and, washing him, Thou hast not burnt him u p ; wiping his feet, Thou hast not con­ sumed him with flames. But Thou hast given him Bread at the supper, and made him an initiate at Thy mystical worship. Both now. . . Theotokion O strangest of tidings! God becomes the Son of a woman. The conception was without seed, the Mother is a virgin, and the Child is God. O dread sight! O strange conceiving! O birthgiving incor­ ruptible from a virgin! Truly all these things are beyond under­ standing and knowledge. We praise, bless and worship the Lord. . . .

as a heavenly tabernacle; the supper without shedding of blood is our reasonable worship; the table on which the Mysteries were celebrated there is our spiritual altar.19 Christ is our great and honoured Passover, eaten as bread and slain as a Lamb. He has been offered as a sacrifice for us, and mystically we all receive with reverence His Body and His Blood.89 Having blessed the bread, O heavenly Bread, Thou hast offered thanks to Thy Father, and taking the cup Thou hast given it to Thy disciples, saying: ‘Take, eat, this is My Body and the Blood of Life incorruptible./ Christ the true Vine spoke to His branches, the apostles, saying: ‘ Amen. I w ill not drink henceforth from the vine until 1 drink it new

with you My heirs in the glory o f My Father/21 For thirty pieces of silver thou dost sell Him who is above all price; and dost thou not think, wicked Judas, of the mystery of the Supper and the holy washing of the feet? O how hast thou fallen utterly from the light, embracing with love the hangman’s noose!

After the Creed we sing the Canon o f the Crucifixion of our Lord and the Lamentation o f the Most Holy Theotokos, by Simeon the Logothete,89 The irmoi are sung twice. Bfore the first two troparia in each canticle we say Glory to Thee, our God, glory to Thee.

The hands in which thou hast taken the Bread of incorruption,

TONE SIX

thou hast stretched out to take the m oney; and with the mouth in which thou hast received the Body and Blood of Christ, thou hast given a kiss deceitfully. But woe to thee, as Christ has said.22 Christ, the divine and heavenly Bread, gives food to all the world. Come, then, O lovers of Christ, and in our mouths of clay but with pure hearts let us receive in faith the Passover that is sacrificed and offered in our midst.23 Glory be to the Father. . . . Let us glorify the Father, let us exalt the Son, and with faith let us worship the divine Spirit, undivided Trinity and Unity in Essence. Let us adore Light and Lights, Life and Lives, giving life and light to the ends of the earth. Both now. . .

to Him; and He took flesh from thee yet underwent no change. Therefore, as Bride and Mother o f God, with true worship all generations magnify thee. Repeat the irmos, Conception without seed. . . . Then the rest o f Small Compline and the Dismissal, after which we make three bows to the ground very slowly and solemnly, and after the last prayer we all return to our cells. From this day until after the Sunday o f St. Thomas, the Midnight Office is not read in church.

the Beloved Disciple.

Both now . . . . ‘ How am I deprived of Him who is my hope, my joy, my glad­ ness, of my Son and God. Woe is m e! My heart is filled with anguish’ , said the All-Pure weeping.

The Greek text is given in J. B. Pitra, Spicilegium Solesmense, vol. iY (Paris, 18 $ 8 ),

pp. 4 9 2 - ^ , where it is attributed to Patriarch Nicolas o f Constantinople.

6l 8 ‘ By Thy strange and fearful birth, my Son, I have been magnified above all mothers; but woe is m e ! Inwardly I burn as I see Thee now upon the Cross/ T wish to take my Son down from the wood and to hold Him in my arms, as once I held Him when He was a little child*, said the All-Pure. ‘ But alas! there is none to give Him to me.* ‘ See, my sweet Light, my Hope and Life, my Son and God, has been quenched upon the Cross, and because of Him I burn*, said

the Virgin shedding tears.

the Cross, O my Child, and my heart burns*, said the Virgin

sorrowing with a mother’s grief.

the m o v in g : may they know Thee, Word of God, as God

in very truth, who recallest them from the gloomy dark­ ness of transgression. Broken and distraught by grief, Joseph and Nicodemus took down

the all-pure temple of the Master, His body, from the Cross; and

theymiade lamentation,and sang His praises as their* Lord.

The pure Virgin Mother wept as she took Him on her knees; her

tears flowed down upon Him, and with bitter cries of grief she kissed Him. ‘ My Son, my Lord and God, Thou wast the only hope of Thine handmaiden, my life and the light of mine eyes; and now, alas, I have lost Thee, my sweet and most beloved Child.’ ‘Woe is m e ! Anguish and affliction and sighing have taken hold of me’', cried the pure Virgin, bitterly lamenting, ‘for I see Thee, my beloved Child, stripped, broken, anointed for burial, a corpse.’

lamenting and weeping and kissing the sinless body of her Son. T reflect, O Master, how never again shall I hear Thy voice; never again shall Thy handmaiden see the beauty of Thy face as in

the past; for Thou, my Son, hast sunk down before mine eyes.’

TONE EIGHT

Come, and let us all sing the praises of Him who was crucified for us. For Mary said, when she beheld Him on the T re e : ‘Though Thou dost endure the Cross, yet Thou art my Son and G od .’ Ikos Seeing her own Lamb led to the slaughter, Mary His Mother followed Him with the other women and in her grief she cried : ‘ Where dost Thou go, my Child? Why dost Thou run so swiftly?

Is there another wedding in Cana, and art Thou hastening there, to turn the water into wine? Shall I go with Thee, my Child, or shall I wait for Thee? Speak some word to me, O W ord; do not pass me by in silence. Thou hast preserved my virginity, and Thou art my Son and G od.’

(Irtnos) An angel made the furnace moist with dew for the holy Children, but the Chaldaeans were consumed in flames by God’s command, so that the tyrant cried aloud: Ό God of our fathers, blessed art Thou.’ ‘ Where, O my Son and God, are the good tidings of the Annunci­ ation that Gabriel brought me? He called Thee King and God and Son of the Most High; and now, O my sweet Light, I behold Thee naked, wounded, lifeless.’ 70 ‘ Release me from my agony and take me with Thee, O my Son and God. Let me also descend with Thee, O Master, into hell. Leave me not to live alone, for I cannot bear to look upon Thee, my sweet Light.’ With the other women bearing sweet spices, the holy Virgin lamented bitterly as she saw Christ carried to the sepulchre. ‘Woe

is m e !’ she cried. ‘What do I see? Where art Thou going now, my Son? Hast Thou left me here alone?’ In her despair and grief, the all-blameless Virgin said to the women carrying sweet spices: ‘Join with me to weep and bitterly lament: for see, my sweet Light and your Teacher is placed in the tom b.’

(Innos) Thou hast made dew fall from the flames for the holy Children, and Thou hast burnt up with water the sacrifice of Thy righteous servant:71 for Thou, O Christ, dost accomplish all things by Thy will alone, and we exalt Thee above all for evermore. Seeing the lamentation of the Virgin, Joseph was bitterly dis­ tressed and cried aloud in so rro w : ‘ How shall I Thy servant, O my 70 Luke i : 3 2 , 3 s. 71 Elijah (see 3 [ ij Kgs. 1 8 : 38).

621 God, prepare Thy body now for burial? How shall I wrap it in a winding-sheet ?’ This strange sight is beyond our understanding: the Lord who upholds all creation is held as a lifeless corpse in the arms of Joseph and Nicodcmus, and they prepare His body for burial. ‘ A dread and terrible mystery do I behold*, the Virgin cried. ‘My Son, how art Thou laid in a narrow tomb, who dost by Thy com­ mand raise all the dead from the tomb?’ ‘ I shall not leave Thy tomb, my Child, nor shall I Thy handmaiden cease to shed tears, until I too descend into hell. For I cannot bear to be deprived of Thee, my Light.*

(kmos) No man is able to see God, upon whom the ranks of angels dare not gaze; yet through thee, all-pure Virgin,

the Word took flesh and showed Himself to men. With

all the hosts of heaven we magnify Him and we call thee blessed. ‘ Never again shall joy be mine*, cried the Undefiled lamenting. ‘The Light of my Joy has gone down into the grave. But I shall not leave Him alone: here shall I also die and be buried with Him.* ‘ Now heal the wound of my soul, O my Child’ , cried the Holy Virgin weeping. ‘ Rise and still my pain and bitter anguish. For Thou hast power, O Master, and canst perform what Thou dost will. Even Thy burial is voluntary.’ ‘ How hast thou not seen the depth of My tender love?’ said the Lord to the Pure Virgin. ‘ Because I wish to save My creature, I have accepted to die. But I shall rise again and as God shall magnify thee in heaven and on earth.’

T sing in praise of Thy compassion, loving Lord, and I worship

the wealth of Thy mercy. For as God willingly Thou hast accepted

to save Thy creation’ , said the all-pure Virgin. ‘ But, O Saviour, by Thy Resurrection have mercy on us all.’ Then, instead of'Truly it is right to call thee blessed. . . , we repeat

the irinos, No man is able to see God . . . .

HOLY AND GREAT SATURD AY