Vespers on Saturday Evening

The appointed exapostilarion o f the Resurrection, and then:

(Irmos) Crossing the deep on foot. . . . Come, my wretched soul, and weep today over thine acts, re­ membering how once thou wast stripped naked in Eden and cast out from delight and unending joy. In Thine abundant compassion and mercy, O Fashioner o f the creation and Maker o f all, Thou hast taken me from the dust and given me life, commanding me to sing Thy praises with Thine angels. In die wealth of Thy goodness, O Creator and Lord, Thou hast planted in Eden the sweetness of Paradise, and bidden me take my delight in fair and pleasing fruits that never pass away. W oe to thee, my wretched soul! Thou hast received authority from God to take thy pleasure in the joys of Eden, but He com­ manded thee not to eat the fruit of knowledge. W hy hast thou

(14) The Prayer of St. Ephraim once, with three prostrations.

Priest: Peace be with you all. . . .

(12) Reader: Kyrie eleison (forty times).

Theotokion T h e m y ste ry hidden fro m all ages and u n k n o w n to th e angels, th ro u gh th ee, O T h e o to k o s, is revealed to th ose on e a r t h : G o d is m ade flesh in a union w ith o u t co n fu sio n , and w illin g ly on o u r b e h a lf a cc e p ts the C ro s s . T h ro u g h it H e raises A d a m and saves o u r souls fro m death.

17 Canticle T w o , troparion 2 $.

( Irmos) O Lord my God, there is none holy as Thou. . . . Long ago die crafty serpent envied my honour and whispered deceit in Eve’ s ear. By her was I led astray and banished, woe is m e ! from the dance of life. Rashly I stretched out my hand and tasted from the tree of knowledge, though God had ordered me on no account to eat from it; and I was bitterly cast out from the divine glory. W oe to thee, my wretched soul 1 How hast thou not recognized

(2) The Great Litany.

Priest: Always, now and ever. . . .

Glory be to the Father. . . . Both now. . . . Greater in honour than the cherubim. . . . In the Name o f the Lord, give the blessing, father. P riest: Blessed be He who is, Christ our God. . . .

the Tone o f the week fro m the Octoechos, and the fo llo w in g two fro m the

( Irmos) ‘ Christ is my strength, my God and Lord. . . ’ . Thou hast counted me worthy o f honour in Eden, O Master. But alas! in my wretchedness how have I been deceived by the envy of

The Small Litany.

Psalm 33. 43 Priest: The blessing o f the Lord. . . .

(13) Reader: 0 heavenly King, uphold our rulers, strengthen the Faith,

Theotokion A t th e in tercessio n s o f th e M o th e r w h o b o r e T h e e , O C h ris t, and at th e p ra y e rs o f T h y m a rty rs and apostles, o f th e p ro p h e ts, b isho p s, h o ly m onks, o f th e rig h te o u s and all th e saints, g iv e re st to T h y servants that h ave fallen asleep .

Triodion , each o f them being repeated:

(Irmos ) Thou hast made dew fall from the flames. . . . O Lord who alone lovest mankind, at the beginning Thou hast honoured the work o f Thy hands with every kind of g ift: but alas!

(8) Litany of Fervent Intercession: Let us complete our evening prayer

Then the Theotokion (Dogmatikon) in the Tone o f the week from the OctoechoSy followed by the Entrance, O joyful Light, and the Prokimenon of the dayy The Lord is King. At the Uty we sing the stichera of' the patron saint of the church or monastery, and then: Glory be to the Father. . . .

calm the nations, give peace to the world. Protect this city (or village, or holy monastery); grant to our departed fathers and brethren that they may dwell with the righteous, and accept us in repentance and confession: fo r Thou art good and lovest mankind.

Theotokion In th ee w e h ave a w a ll and h aven , and an in te rc e sso r a cc e p ta b le to G o d w h o m th o u hast b o rn e , O V ir g in T h e o to k o s , th e salvation o f th e faith fu l.

( Irmos) No man is able to see God. . . . Sweet seemed to me the taste of the fruit of knowledge in Eden when I took my fill of eating, but the end o f it was gall. W oe to thee, O wretched soul! See how uncontrolled desire has made thee an exile from Paradise I 0 God o f all, Lord o f mercy, look down compassionately upon my lowliness and do not send me far away from Eden; but may I per­ ceive the glory from which I have fallen, and hasten with lamenta­ tions to regain what I have lost. 1 lament, I groan, I weep as I look upon the cherubim with the sword of fire set to guard the gate o f Eden against all transgressors. W oe is me 1 I cannot enter unless Thou, O Saviour, dost grant me free approach.

(3) The Great Litany.

Then the Theotokion (Dogmatikon) in the Tone o f the week fro m the Octoechosyfo llo w e d by the Entrance , O jo y fu l L ig h t, and the Prokimenon o f the dayy T h e L o r d is K in g . At the Lity we sing the stichera o f the patron saint o f the church or monastery , and then: G lo r y b e to the F a th e r. . . .

(1 ξ) P riest: Glory to Thee, 0 Christ our God. . . . C h o ir: Glory be to the Father. . . . Both now. . . . Kyrie eleison (three times). Give the blessing, father. And the priest says the Dismissal.

16 7 Theotokion

Fath er cam e o u t to m e e t h im and kissed h im . H e re sto re d to the P ro d igal th e tokens o f his p ro p e r g lo ry , and m y stically H e m ade glad o n h igh , sa crificin g the fatted calf.

irmos Weep not for Me, O Mother. . . (p. 6 ζ ΐ) .

( i o) Litany of Fervent Intercession: Let us all say with all our soul. . . . Litany for the Catechumens; dismissal o f the Catechumens. Litany for those awaiting Illumination (Baptism) and their dis­ missal (from Wednesday in the fourth week o f Lent onwards). Two Litanies for the Faithful. ( 1 1 ) Choir: Now the Powers of heaven minister unseen with us. Lo, the King o f glory enters in. Lo, the mystical sacrifice, fu lly accomplished, is borne on high. Here the Great Entrance with the Consecrated Gifts is made in silence, as we all kneel with our faces to the ground; and then the choir continues: Let us with faith and love draw near, that we may become partakers o f life eternal. Alleluia, alleluia, alleluia.

Then the Theotokion

ON WEEKDAYS WITHOUT THE LITURGY

Theotokion Mystically w c sing thy praises, O Mary Theotokos. For thou hast been revealed as throne of the great King, holy tabernacle more spacious than the heavens, chariot of the cherubim, higher than the seraphim, bridal chamber o f glory; for from thee die God of all came forth incarnate. Pray to Him for the salvation of our souls. We sing the Aposticha in the Tone oj'the week from the Octoechos, and then: Glory be to the Father. . . .

irmos is sung twice, and four troparia are used. During Canticle Nine o f

(12) Litany of Fervent Intercession (second part) : Let us complete our

Then V o u c h sa fe , O L o r d . . . . fo r the Aposticha we use one sticheron to the M artyrs and two f o r the dead by St. Jo h n o f Damascus, a ll in the Tone o f the week,4 and between them we insert the same verses as at the Prokimenon, B lessed are th e y . . . and T h e ir m e m o ria l. . . . G lo r y b e to th e F a th e r. . . .

OF THE PRESANCTIFIED1

Both now. . . . Theotokion All my hope I set in thee, O Mother of God : keep me beneath thv protection. We sing the Aposticha in the Tone of the week from the Octoechos, and then: Glory be to the Father. . . .

evening prayer to the Lord. . . .

Deacon:12 Turn not away Thy face from Thy servant, for I am

(1) Reader: 0 come, let us worship. . . , and the Psalm o f Introduc­

the Father. . . . Both now. . . ; and the Theotokion from the Menaion.

The Lord’s Prayer.

Choir: Turn not away Thy face . . . .

tion (Psalm 103).

Theotokion T h e h eaven ly p o w e rs p raise th e e , O V ir g in M o t h e r fu ll o f g ra c e , and w e also g lo rify th y ch ild b e a rin g that n o n e can un d erstan d . O T h e o to k o s , p ra y fo r th e salvation o f o u r souls.

O f w h a t g re a t blessings in m y w re tch e d n e ss have 1 d e p rive d m y ­ s e lf! F ro m w h a t a k in gd o m in m y m isery h ave I fa lle n ! I have w asted th e rich es that w e r e given lo m e, I have transgressed th e eo m m an d -

C h o ir: Let our mouth be filled with Thy praise. . . . Litany of Thanksgiving: Stand and attend. . . .

Choir: Turn not away Thy face . . . .

(3) Reading from the Psalter (kathisma 18).32

Theotokion O V ir g in w h o hast n o t k n o w n a m an , M o th e r o f th e m o st h igh G o d , th o u hast in effab ly c o n c e iv e d G o d in th e flesh. O U n d e file d , a c c e p t th e su p p licatio n s o f th y servan ts, fo r to all th o u gran test clean sin g fro m th e ir sins. R e c e iv e o u r p ra y e rs and in te rc e d e fo r the salvation o f us all.

1 l.uke i ς : ι i-24.

Midnight Office

Prayer behind the ambon: 0 Master Almighty. . . . 42

Choir: Turn not away Thy face . . . .

(4) Lord, / have cried, w i t h the ap p o in ted s t i c h e r a , usually to the

In the Slav use, the Prayer of St. Ephraim is usually said with the prostrations.

Deacon: Turn not away Thy face from Thy servant, for I am in trouble.

TO NE FO U R

After the Psalm of Introduction (Psalm 103) and the Great Litany, we read Blessed is the man (the first kathisma of the Psalter). To Lord, I have cried, ten stichera are sung: seven of'the Resurrection in the Tone o f the weekfrom the Octoechos; and the following twofrom the Triodion, thefirst o f which is repeated:

Choir: Hear me speedily: hearken unto my soul, and deliver it.

three of the day (from the Triodion); three to the saint of the day (from the Menaion) ; Glory be to the Father. . . . Both now. . . . Theotokion from the Menaion.33 32 Except in the fifth week of Lent, when different kathismata are appointed for each day (see The Festal Menaion, p. 5*3 3). 33 On Tuesdays and Thursdays, the Stavrotheotokion.

After the Six Psalms and the Great Litany we sing The Lord is God, followed by the troparion (apolytikion) o f the Resurrection (twice) and the Theotokion in the Tone o f the week. After the appointed readings from the Psalter we sing the sessional hymns in the Tone o f the week from the Octoechos) followed by the Polyeleos (or Psalm 1 1 8) , the Evlogitaria, the Ypakoe, the Hymn of Degrees and the Prokimenon in the Tone o f the week, and the appointed Morning Gospel. We then sing We have seen the Resurrection o f Christ, followed by Psalm 50, and then: Glory he to the Father. . . .

Then three stichera to the saint of'the dayfrom the Menaion; Glory be to

(?) O jojful Light. . . .

We sing the Aposticha in the Tone o f the week fr o m the Octoechos, and then: G lo r y be to the F a th e r. . . .

After the Psalm o f Introduction (Psalm 1 0 3 ) ond the Great Litany , we read B lessed is the m an (the f r s t kathisma o f the Psalter). To L o r d , I h ave c rie d , ten stichera are sung: six o f the Resurrection in

Then the Theotokion (Dogmatikon) in the Tone o f the week from the OctoechoSy followed by the Entrancey O jo y fu l L ig h t, and the Prokimenon o f the dayy T h e L o r d is K in g . At the Lity we sing the stichera o f the patron saint o f the church or monastery, and then:1 G lo r y b e to the F a th e r. . . .

I have w asted th e w e a lth w h ic h th e F a th e r gave to m e , and in m y w re tch e d n e ss I have fed w ith th e d u m b beasts. Y e a rn in g a fte r th e ir fo o d , I rem ain ed h u n gry and co u ld n o t eat m y fill. B u t n o w I re tu rn to the com p assion ate Fa th e r and c r y o u t w ith t e a r s : I fall d o w n b e ­ fore T h y lovin g-k in d n ess, re c e iv e m e as a h ired servan t and save m e . Both n o w . . . .

The Psalm o f introduction ( Psalm 1 0 3 ) , the Great Litany, and the

Then three stichera to the saint o f the dayfrom the Menaion; G lo r y b e to

First r e a d i n g f r o m t h e o l d t e s t a m e n t (Genesis).34

4We waited, and at last our expectations were fulfilled’ , writes

Litany and Dism issal . After the end o f Vespers, we celebrate in the narthex a memorial service f o r the departed , at which we sing the Canon f o r the dead in the Tone o f the week .

Then the Theotokion (Dogmatikon) in the Tone of the week from the Octoechos, followed by the Entrance, O jo y fu l L ig h t, and the Prokimenon o f the day9 T h e L o r d is K in g . At the Lity we sing the stichera of the patron saint o f the church or the monastery, and then.1 G lo r y b e to th e F a th e r . . . .

The apolytikion , H ail, T h e o to k o s V ir g in , M a ry full o f g ra c e ( three

the Serbian Bishop Nikolai of Ochrid, describing the Easter service

After the Psalm o f Introduction (Psalm 10 3 ) and the Great Litany, we read Blessed is the man (the first kathisma o f the Psalter). To Lord, I have cried, ten stichera are sung: six of the Resurrection in

Then the readings from the Psalter; and the service continues as on the first Sunday in Lent (p . 302).

Second r e a d i n g f r o m t h e o l d t e s t a m e n t (Proverbs).35 (From the Triodion.) (7)

times), and the rest o f Vespers.

at Jerusalem. ‘When the Patriarch sang “Christ is risen” , a heavy burden fell from our souls. We felt as if we also had been raised from the dead. All at once, from all around, the same cry resounded like the noise of many waters. “Christ is risen” sang the Greeks, the Russians, the Arabs, the Serbs, the Copts, the Armenians, the Ethiopians —one after another, each in his own tongue, in his own melody. . . . Coming out from the service at dawn, we began to re­ gard everything in the light of the glory of Christ’s Resurrection, and all appeared different from what it had yesterday; everything seemed better, more expressive, more glorious. Only in the light of

After the Psalm o f Introduction (Psalm 10 3) and the Great Litany, we read Blessed is the man (the first kathisma o f the Psalter). To Lord, I have cried, ten stichera are sung: six o f the Resurrection in

Then three stichera to the saint o f the day from the Menaion; Glory be to the Father . . . . Both now . . . ; and the Theotokion from the Menaion. Entrance, O joyful Light . . . . Great Prokimenon (Psalm 60):

Vouchsafe, 0 Lord. . . .

Apolytikion (troparion o f the day):

the Resurrection does life receive meaning.’ 1

Vouchsafe, O Lord . . . , 13 and the Litany, Let us complete our evening prayer to the Lord, with the choir singing the responses according to the penitential Lenten melody.

to the Lord. . . . (9 )

We omit the Aposticha in the Octoechos, and sing thefollowing in their place:

This sense of resurrection joy, so vividly described by Bishop Nikolai, forms the foundation of all the worship of the Orthodox Church; it is the one and only basis for our Christian life and hope. Yet, in order for us to experience the full power of this Paschal re­ joicing, each of us needs to pass through a time of preparation. 4We waited, ’ says Bishop Nikolai, ‘and at last our expectations were ful­ filled.’ Without this waiting, without this expectant preparation,

After the Psalm of Introduction (Psalm 103) and the Great Litany, we read the eighteenth kathisma of the Psalter, with the Small Litany after each o f the three sections. To Lord, I have cried, ten stichera are sung, the first six being from

Reader: Both now. . . .

a p o st ic h a

TONE EIGHT

the deeper meaning of the Easter celebration will be lost.

After the Psalm o j Introduction (Psalm 103). and the Great Litany, we read Blessed is the man (the first kathisma o f the Psalter). To Lord, I have cried, ten stichera are sung: six o f the Resurrection in

People: Let us sing unto the Lord.

( o f the day),

Through greed we underwent the first stripping, overcome by the bitter tasting of the fruit, and we became exiles from God. But let us turn back to repentance and, fasting from the food that gives us pleasure, let us cleanse our senses on which the enemy makes war. Let us strengthen our hearts with the hope of grace, and not with foods which brought no benefit to those who trusted in them. Our food shall be the Lamb o f God, on the holy and radiant night of His Awakening: the Victim offered for us, given in communion to the disciples on the evening o f the Mystery, who disperses the darkness o f ignorance by the Light o f His Resurrection.30 y . Unto Thee have I lifted up mine eyes. . . . Repeat Through greed we underwent. . . .

So it is that before the festival of Easter there has developed a long preparatory season of repentance and fasting, extending in present Orthodox usage over ten weeks. First come twenty-two days (four Nuccessive Sundays) of preliminary observance; then the six weeks or forty days of the Great Fast of Lent; and finally Holy Week. Balancing the seven weeks of Lent and .Holy W eek, there follows1 1 Bishop Nikolai (Velimirovich), Missionary Letters: abbreviated from the transla­ tion in The Journal o f the Fellowship o f St. Alban and St. Sergius, no. 24 (19 3 4 ), pp. 2 6 -7.

After the Six Psalms and the great Litany we sing The Lord is God, followed by the troparion (<apolytikion) of the Resurrection in the Tone of

Reader: O all ye works of the Lord, bless ye the Lord.

with the verses o f Psalm 1 2 2 , as o n

y . Have mercy upon us, O Lord. . . .

after Easter a corresponding season of fifty days of thanksgiving, con­ cluding with Pentecost. Each of these seasons has its own liturgical book. For the time of preparation there is the Lenten Triodion or ‘ Book of Three Odes’ ,

After the Psalm o f Introduction (Psalm 103) and the Great Litany, we read B lessed is th e m an (thefirst kathisma of'the Psalter). To L o r d , I h ave c r ie d , ten stichera are sung: six o f the Resurrection in

People: Praise the Lord and exalt Him above all for ever.

PRESANCTIFIED37

To the Martyrs

the most important parts of which are here presented in English

After the Psalm of' Introduction (Psalm 103) and the Great Litany, instead of the eighteenth kathisma o f the Psalter we read the seventh kathisma. To L o r d , I h ave c rie d , we sing thefollowing stichera, beginning at the verse:

Reader: O ye apostles, prophets and martyrs of the Lord, bless ye

(1) Blessing by the priest: Blessed is the Kingdom. . . .

O martyrs of the Lord, ye hallow every place and heal every i l l : and now we entreat you to pray that our souls may be delivered from

translation. For the time of thanksgiving there is the Pentekostarion, also known in Slav usage as the Festal Triodion.2 The point of division between the two books is midnight on the evening of Holy

After the Psalm o f Introduction (Psalm 103) and the Great Litany, instead of the eighteenth kathisma o f the Psalter we read the twelfth kathisma. To Lord, I have cried, ten stickera are sung, six from the Triodion and four from the Menaion:

People: Praise the Lord and exalt Him above all for ever.

(2) Reader: 0 come, let us worship. . . , and the Psalm of Introduc­

the snares of the enemy.

of mutual reconciliation:13 for without love towards others there can be no genuine fast. And this love for others should not be limited to formal gestures or to sentimental feelings, but should issue in specific acts of almsgiving. Such was the firm conviction o f the early Church. The second-century Shepherd of Hermas insists that the money saved through fasting is to be given to the widow, the orphan and the poor.14 But almsgiving means more than this. It is to give not only our money but our time, not only what we have but what we are; it is to give a part of ourselves. When we hear the Triodion speak of almsgiving, the word should almost always be 10 Mattins for Tuesday in the first week.

After the Psalm of Introduction (Psalm 10 3) and the Great Litany, we read Blessed is the man (thefirst kathisma of'the Psalter). To Lord, I have cried, ten stichera are sung: six o f the Resurrection in

Reader: W e bless the Father, Son and Holy Spirit.

tion (Psalm 103).

Glory be to the Father. . . . Both now. . . . 30 I Ieb. i } : i o ; John i : 29; 1 Cor. ς : 7-8 ; 1 1 : 24.

11 Vespers for Saturday evening (Sunday of the Last Judgement). 12 Compare what is said in Mother Mary and Archimandrite Kallistos W are, The Testal Menaion (London, 19 69 ), p. 16 . 12 See below, p. 18 3 . 14 Similitudes, V , iii, 7.

After the Six Psalms and the Great Litany, we sing T h e L o r d is G o d , followed by the troparion (apolytikion) of the Resurrection in the Tone o f

People: We praise the Lord and exalt Him above all for ever.

(4) Reading from the Psalter (kathisma 18).38 After each of the

The heavenly powers praise thee, O Virgin Mother full o f grace,

taken in this deeper sense. For the mere giving of money can often be a substitute and an evasion, a way of protecting ourselves from closer personal involvement with those in distress. On the other hand, to do nothing more than offer reassuring words of advice to someone crushed by urgent material anxieties is equally an evasion of our responsibilities (see Jas. 2: 16). Bearing in mind the unity already emphasized between man’s body and his soul, we seek to offer help on both the material and the spiritual levels at once. ‘ When thou seest the naked, cover him; and hide not thyself from thine own flesh.’ The Eastern liturgical tradition, in common with that of the West, treats Isaiah ^8 : 3-8 as a basic Lenten text.

After the Psalm o f Introduction (Psalm 10 3) and the Great Litany, we read Blessed is the man (the first kathisma o f the Psalter). To Lord, I have cried, ten stichera are sung:

Reader: Both now, and ever, and to the ages o f ages. Amen.

36 In the Greek use, also Psalm 14 4 . 37 It is the normal custom to celebrate the Liturgy of the Presanctified on Wednes­ days and Fridays during the six weeks of Lent; on Thursday in the fifth week (Thursday o f the Great Canon); on the first three days o f Holy W eek (Monday,

and we also glorify thy childbearing that none can understand. O Theotokos, pray for the salvation o f our souls. Then the usual ending o f Vespers, as on other Sundays outside Lent. After this Sunday, no more meat is eaten until the Sunday o f the Resur-. rection: but during the week btfore Lent there is otherwise nofasting, so that eggs, cheese, butter, milk and fs h are permitted on each day, including

So we read in the Triodion: While fasting with the body, brethren, let us also fast in spirit. Let us loose every bond of iniquity; Let us undo the knots of every contract made by violence; Let us tear up all unjust agreements; Let us give bread to the hungry And welcome to our house the poor who have no roof to cover them, That we may receive great mercy from Christ our G od.15 Always in our acts of abstinence we should keep in mind St. Paul’s admonition not to condemn others who fast less strictly: ‘ Let not him who abstains pass judgement on him who eats’ (Rom. 14 : 3). Equally, we remember Christ’s condemnation of outward dis­ play in prayer, fasting or almsgiving (Matt. 6: 1- 18 ) . Both these

After the Psalm of Introduction (Psalm 10 3) and the Great Litany, the eighteenth kathisma is read as usual. To L o r d , I have* c rie d , ten stichera are sung, from Lauds and the

People: Praise the Lord and exalt Him above all for ever.

And then we make three prostrations.42

the Tone o j the week from the Octoechos, and the following four from the

Scriptural passages are often recalled in the Triodion: Consider well, my soul: dost thou fast? Then despise not thy neighbour. Dost thou abstain from food? Condemn not thy brother. Come, let us cleanse ourselves by almsgiving and acts of mercy to

mouth be filled with Thy praise. After the prayer behind the ambon, in certain cathedrals and monasteries there is celebrated the Office o f the Washing o f the Feet. On this day we are given wine and oil in the refectory.

Reader: W e praise, bless and worship the Lord.

Let us bow our heads. . . .

TONE SIX

Not sounding a trumpet or making a show of our charity. Let not our left hand know what our right hand is doing; Let not vainglory scatter the fruit of our almsgiving; But in secret let us call on Him that knows all secrets: Father, forgive us our trespasses, for Thou lovest mankind.16 15 Vespers for Wednesday in the first week. 16 Mattins for the Sunday of the Last Judgement; Vespers for Sunday evening (Sunday of Orthodoxy).

Prayer. Kyrie eleison (twelve times). Glory be to the Father. . . . Both now. . . . O come, let us worship. . . . Psalm ξ o . Then the Canon from Mattins on Great Saturday: in each canticle the

People: W e praise the Lord and exalt Him above all for ever.

The Presanctified Holy Giftsfo r those who are holy.

The Lord my Creator took me as dust from the earth and formed

If we are to understand correctly the text o f the Triodion and the spirituality that underlies it, there are five misconceptions about the Lenten fast against which we should guard. In the first place, the Lenten fast is not intended only for monks and nuns, but is enjoined on the whole Christian people. Nowhere do the Canons of the Ecu­ menical or Local Councils suggest that fasting is only for monks and not for the laity. By virtue of their Baptism, all Christians —whether married or under monastic vows - are Cross-bearers, following the same spiritual path. The exterior conditions in which they live out their Christianity display a wide variety, but in its inward essence

Then follows the Small Litany. Instead of the Trisagion we sing: As many of you as were baptized into Christ, have put on Christ. Alleluia. Prokimenon (Psalm 65):

Elevation and fraction of the Consecrated Gifts. Communion of the clergy, while the choir sings the com­ munion verse: 0 taste and see that the Lord is good. Alleluia. (1 3) Communion of the people: P riest: With fear o f God. . . . C h o ir: I will bless the Lord at all times: His praise shall ever be in my mouth. Then communion is given. P riest: 0 Lord, save Thy people. . . . C h o ir: 0 taste the Bread o f heaven and the Cup o f Life, and see that

me into a living creature, breathing into me the breath o f life and giving me a soul; He honoured me, setting me as ruler upon earth over all things visible, and making me companion of the angels. But Satan the deceiver, using the serpent as his instrument, enticed me by food; he parted me from the glory o f God and gave me over to

the life is one. Just as the monk by his voluntary self-denial is seeking

the Lord is good. Alleluia, alleluia, alleluia.

the earth and to the lowest depths of death. But, Master, in com­

to affirm the intrinsic goodness and beauty of God’s creation, so also is each married Christian required to be in some measure an ascetic.

(14) Conclusion of the service:

passion call me back again.1 In my wretchedness I have cast off the robe woven by God, dis­ obeying Thy divine command, O Lord, at the counsel of the enemy; and I am clothed now in fig leaves and in garments of skin. I am condemned to eat the bread of toil in the sweat o f my brow, and

The way of negation and the way of affirmation are interdependent,

Blessed be the Name o f the Lord. . . (three times). Glory be to the Father. . . . Both now. . . .

the earth has been cursed so that it bears thorns and thistles for me.

and every Christian is called to follow both ways at once. In the second place, the Triodion should not he misconstrued in a Pelagian sense. If the Lenten texts are continually urging us to greater personal efforts, this should not be taken as implying that our pro­ gress depends solely upon the exertion of our own will. On the contrary, whatever we achieve in the Lenten fast is to be regarded as a free gift of grace from God. The Great Canon of St. Andrew of Crete leaves no doubt at all on this point: I have no tears, no repentance, no compunction; But as God do Thou Thyself, O Saviour, bestow them on m e.17 In the third place, our fasting should not be self-willed but obedient. When we fast, we should not try to invent special rules for our­

Glory to Thee, 0 Christ our God. . . . C h o ir: Glory be to the Father. . . . Both now. . . . Kyrie eleison (three times). Give the blessing, father. And the priest says the Dismissal. Note: If the Liturgy of the Presanctified is not celebrated on W ed­ nesday or Friday, we use daily Vespers as on other weekdays in Lent. To Lord, I have cried, six stichera are sung:

But, Lord, who in the last times wast made flesh of a Virgin, call me back again and bring me into Paradise.2 1 Gen, 1: 28; 2 : 7; Ps. 8: 6-8. 2 Gen. 3: 7, 18-19, 21.

selves, but we should follow as faithfully as possible the accepted pattern set before us by Holy Tradition. This accepted pattern, ex­ pressing as it does the collective conscience of the People of God, possesses a hidden wisdom and balance not to be found in ingenious austerities devised by our own fantasy. Where it seems that the tra­ ditional regulations are not applicable to our personal situation, we should seek the counsel of our spiritual father - not in order legalistically to secure a ‘dispensation’ from him, but in order humbly with his help to discover what is the w ill of God for us. Above all, if we desire for ourselves not some relaxation but some piece of additional strictness, we should not embark upon it without our

TONE ONE

O precious Paradise, unsurpassed in beauty, tabernacle built by God, unending gladness and delight, glory o f the righteous, joy of

spiritual father’s blessing. Such has been the practice since the early centuries of the Church’s life: Abba Antony said: ‘I know of monks who fell after much labour and lapsed into madness, because they trusted in their own work and neglected the commandment that says: “Ask your father, and he will tell you.” 9 (Dcut. 3 2 :7 ) Again he said: ‘ So far as possible, for every step that a monk takes, for every drop of water that he drinks in his cell, he should consult

Brethren, let us not pray as the Pharisee: for he who exalts him­ self shall be humbled. Let us humble ourselves before God, and with fasting cry aloud as the Publican: God be merciful to us sinners (twice).1 A Pharisee, overcome with vainglory, and a Publican, bowed down in repentance, came to Thee the only Master. The one boasted and was deprived of blessings, while the other kept silent and was counted worthy o f gifts. Confirm me, O Christ our God, in these his cries of sorrow, for Thou lovest mankind. Glory be to the Father. . . .

the prophets, and dwelling o f the saints, with the sound o f thy

the gerontes, in case he makes some mistake in this.’ 18

Almighty Lord, I know how great is the power o f tears. For they led up Hezekiah from the gates of death; they delivered the sinful woman from the transgressions of many years; they justified the Publican above the Pharisee. And with them I also pray: Have mercy upon m e.12 Both now. . . . 1 Luke 18 : 1 0 - 1 4 . 2 4 [2] Kgs. 2 0 : 1 - 6 ; Luke 7 : 36-3:0.

leaves pray to the Maker o f a ll: may He open unto me the gates which I closed by my transgression, and may He count me worthy to partake of the Tree o f Life and o f the joy which was mine when I dwelt in thee before. Adam was banished from Paradise through disobedience and cast out from delight, beguiled by the words o f a woman. Naked he sat outside the garden, lamenting ‘W oe is m e !> Therefore let us all make haste to accept the season of the Fast and hearken to the teach­ ing o f the Gospel, that we may gain Christ’s mercy and receive once more a dwelling-place in Paradise. Glory be to the Father. . . .

These words apply not only to monks but also to lay people living in the ‘world’ , even though the latter may be bound by a less strict obedience to their spiritual father. If proud and wilful, our fasting assumes a diabolical character, bringing us closer not to God but to Satan. Because fasting renders us sensitive to the realities of the spiritual world, it can be dangerously ambivalent: for there are evil spirits as well as good. In the fourth place, paradoxical though it may seem, the period of Lent is a time not of gloom but ofjojfulness. It is true that fasting brings us to repentance and to grief for sin, but this penitent grief, in the vivid phrase of St. John Climacus, is a ‘joy-creating sorrow’ .19 The

Understanding, O my soul, the difference between the Publican and the Pharisee, hate the proud words of the one, and eagerly imitate the contrite prayer of the other, crying aloud: God be merciful to me a sinner and have pity on me. Both now. . . . Theotokion Wc sing thy praises, Virgin Theotokos, who dost intercede for

TONE SIX

Triodion deliberately mentions both tears and gladness in a single sentence : Grant me tears falling as the rain from heaven, O Christ, As I keep this joyful day of the Fast.20 It is remarkable how frequently the themes of joy and light recur in

the salvation of our kind: for thy Son and our God, in the flesh He

Adam sat before Paradise and, lamenting his nakedness, he w ept: ‘Woe is m e ! By evil deceit was I persuaded and led astray, and now I am an exile from glory. W oe is me 1 In my simplicity I was stripped naked, and now I am in want. O Paradise, no more shall I take pleasure in thy jo y ; no more shall I look upon the Lord my God and Maker, for I shall return to the earth whence I was taken. O m erci­ ful and compassionate Lord, to Thee I cry aloud: I am fallen, have mercy upon m e.’ Both now. . . . Then the Theotokion (Dogmatikon) in the Tone o f the week from the Octoechos, followed by the Entrance, O joyful Light, and the Trokimenon o f the day, The Lord is King. At the Lity we sing the stichera o f the patron saint o f the church or

the texts for the first day of Lent:

took from thee, accepted suffering on the Cross, and has delivered us from corruption in His love for mankind. We sing the Aposticha in the Tone o f the week from the Octocchosy and then:

monastery, and then: Glory be to the Father. . . .

W ith joy let us enter upon the beginning of the Fast. Let us not be of sad countenance. . . . Let us joyfully begin the all-hallowed season of abstinence; And let us shine with the bright radiance of the holy command­ ments. . . . 18 Apophthegmata Patrum, alphabetical collection (P.G. lxv), Antony 37 and 38. The Greek term geron (in Russian, starets) means literally an old man - old, not neces­ sarily in years, but in spiritual experience and wisdom. He is one endowed by

Glory be to the Father. . . . Mine eyes are weighed down by my transgressions, and I cannot lift them up and see the height of heaven. But receive me, Saviour, in repentance as the Publican and have mercy on m e.3 Both now. . . . Theotokion Thou art temple and gate, palace and throne of the King, O Virgin all-revered. Through thee my deliverer Christ the Lord has come to shine on those that sleep in darkness, for He is the Sun of Righteous­ ness and it is His will to give light to His creatures formed in His own image by His hands. Therefore, Lady worthy o f all praise, with a mother’s boldness, ever intercede before Him for the salvation of our souls. 3 Prayer of Manasscs.

TONE SIX

the Holy Spirit with the gift o f seeing into men’s hearts and offering them

The apolytikion Hail, Theotokos Virgin, Mary full o f grace (three

The sun hid its rays, the moon and stars were turned to blood, the

guidance. 19 The Ladder o f Paradise, Step 7, title. 20 Vespers for Monday in the first week.

times), and the rest of the Vespers.

mountains were afraid, the hills trembled, when Paradise was shut. Adam departed, beating his hands upon his face and saying: ‘I am fallen: merciful Lord, have mercy on m e.’ Both now. . . .

All mortal life is but one day, so it is said, To those who labour with love. There are forty days in the Fast: Let us keep them all with jo y .21

TONE SIX

The season of Lent, it should be noted, falls not in midwinter

TONE EIGHT

Adam was cast out of Paradise through eating from the tree. Seated before the gates he wept, lamenting with a pitiful voice and saying: ‘ W oe is me, what have I suffered in my misery I I trans­ gressed one commandment of the Master, and now I am deprived of every blessing. O most holy Paradise, planted for my sake and shut because o f Eve, pray to Him that made thee and fashioned me, that once more I may take pleasure in thy flowers. ’ Then the Saviour said to h im : ‘I desire not die loss of the creature which I fashioned, but that he should be saved and come to knowledge of the truth; and when he comes to me I will not cast him out.’ 3 Both now. . . . Theotokion Christ the Lord, my Maker and Redeemer, came forth from thy

when the countryside is frozen and dead, but in spring when all things are returning to life. The English word ‘ Lent’ originally had

Open unto me, O Giver of Life, the gates o f repentance: for early in the morning my spirit seeks Thy holy temple, bearing a temple of

womb, all-hallowed Queen, and clothing Himself in me He de­ livered Adam from the curse of old. Therefore with never-silent voices we praise thee as true Mother of God and Virgin, and with the salutation of the Angel we cry unto th ee: Hail, Lady, guardian and protection and salvation o f our souls.

the meaning ‘springtime’ ; and in a text of fundamental importance

the body all defiled. But in Thy compassion cleanse it by Thy

The apolytikion Hail, Theotokos Virgin, Mary full o f grace (ithree

the Triodion likewise describes the Great Fast as ‘springtime’ :

loving-kindness and Thy mercy. Both now. . . .

times), and the rest o f Vespers. 3 i Tim. 2: 4; John 6: 37.

The springtime of the Fast has dawned,

Guide me in the paths of salvation, O Theotokos: for I have be­ fouled my soul with shameful sins and have wasted all my life in slothfulness. By thine intercessions deliver me from all uncleanness.

The flower of repentance has begun to open.

lave mercy upon me, O God, in Thy great m ercy: and according to the multitude o f Thy tender mercies blot out my transgressions.

O brethren, let us cleanse ourselves from all impurity And sing to the Giver of Light: Glory be to Thee, who alone lovest mankind.22 Lent signifies not winter but spring, not darkness but light, not death but renewed vitality. Certainly it has its sombre aspect, with

TONE SIX

the repeated prostrations at the weekday services, with the dark

As I ponder in my wretchedness the many evil things that I have done, I tremble for the fearful day o f judgement. But trusting in Thy merciful compassion, like David do I cry to Thee: Have mercy upon me, O God, in Thy great mercy.

the C anon o f the

vestments of the priest, with the hymns sung to a subdued chant, full of compunction. In the Christian Empire of Byzantium theatres were closed and public spectacles forbidden during L en t;23 and even today weddings are forbidden in the seven weeks of the fast.24 Yet these elements of austerity should not blind us to the fact that

appointed reading from the Psalter (the eighteenth kathisma). To L o r d , I h ave c rie d , six stichera are sung: three to the M artyrs in the Tone o f the week,1 and then the fo llo w in g three fo r the dead:

R esurrection , two tro p a ria fro m the Canon o f the Cross a n d the R esurrection , two tro p a ria fro m the Canon to the Theotokos , a l l in the Tone o f the week from the Octoechos; a n d then the C an on o f the T riodion w ith six tro p a ria , by C hristopher the C h ie f S ecreta ry .

the fast is not a burden, not a punishment, but a gift o f God’ s grace:

Come, O ye people, and today let us accept

The grace of the Fast as a gift from G od.25

transgressed the law of God?

Fifthly and finally, our Lenten abstinence does not imply a rejection of God’s creation. As St. Paul insists, ‘Nothing is unclean in itself’ (Rom. 14 : 14). All that God has made is ‘very good’ (Gen. 1 : 3 1 ) : to fast is not to deny this intrinsic goodness but to reaffirm it. ‘ To

C h ris t, death ru les no

Virgin and Bearer of God, by descent thou art a daughter of Adam, but by grace Mother of Christ our God. I am an exile from Eden: call me back again. (K a ta v a s ia ) 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 /

the pure all things are pure’ (Titus 1 : 1 ς), and so at the Messianic

lo n g e r o v e r those that d ie in faith . T h e r e fo r e w e p ray fe rv e n tly : G iv e 1 See below, pp. 1 4 2 - 9 .

21 All these quotations are from Mattins for the first Monday. 22 Vespers for Wednesday in the week before Lent. 23 photius, Nomocanon, T it. vii, c. 1. Might not this rule be applied by contempor­ ary Orthodox to television? 24 Council o f Laodicea (c. A .D . 36 4), Canon 52 . Dispensations from this rule re­ quire episcopal permission, which should not be granted except for grave reasons. 25 Mattins for Monday in the first week.

the craftiness o f the enemy? How hast thou not perceived his

banquet in the Kingdom of heaven there will be no need for fasting and ascetic self-denial. But, living as we do in a fallen world, and suffering as we do from the consequences of sin, both original and personal, we are not pure; and so we have need of fasting. Evil resides not in created things as such but in our attitude towards them, that is, in our will. The purpose of fasting, then, is not to re­ pudiate the divine creation but to cleanse our will. During the fast we deny our bodily impulses —for example, our spontaneous appe­ tite for food and drink - not because these impulses are in them­ selves evil, but because they have been disordered by sin and require to be purified through self-discipline. In this way, asceticism is a

deceit and envy? But thou wast darkened in mind and hast trans­ gressed the commandment of thy Maker. Theotokion

fight not against but fo r the body; the aim of fasting is to purge the body from alien defilement and to render it spiritual. By rejecting what is sinful in our will, we do not destroy the God-created body but restore it to its true balance and freedom. In Father Sergei Bulgakov's phrase, we kill the flesh in order to acquire a body. But in rendering the body spiritual, we do not thereby dematerialize it, depriving it of its character as a physical entity. The ‘ spiritual' is not to be equated with the non-material, neither is the ‘ fleshly' or carnal to be equated with the bodily. In St. Paul's usage, ‘ flesh' denotes the totality of man, soul and body together, in so far as he is fallen and separated from God; and in the same way ‘ spirit'

O holy Virgin, thou art my hope and my protection, for thou alone hast covered fallen Adam’ s nakedness: by thy childbearing, pure Lady, clothe me once more with incorruption. ( K a ta v a sia ) O Lord my God, there is none holy as Thou, who in Thy love hast raised up the horn o f Thy faithful and established them upon the rock of Thy true faith. Session al H ym n

denotes the totality of man, soul and body together, in so far as he is redeemed and divinized by grace.26 Thus the soul as well as the body can become carnal and fleshly, and the body as well as the soul can become spiritual. When St. Paul enumerates the ‘works of the flesh' (Gal. ς : 19 -2 1), he includes such things as sedition, heresy and envy, which involve the soul much more than the body. In making our body spiritual, then, the Lenten fast does not suppress

in g lo rio u s,

TO NE FO U R

the physical aspect of our human nature, but makes our materiality

Adam was cast out from the delight of Paradise: bitter was his eating, when in uncontrolled desire he broke the commandment of

once more as God intended it to be. Such is the way in which we interpret our abstinence from food. Bread and wine and the' other fruits of the earth are gifts from God, of which we partake with reverence and thanksgiving. If Orthodox Christians abstain from eating meat at certain times, or in some cases continually, this does not mean that the Orthodox Church is on principle vegetarian and considers meat-eating to be a sin; and if we 26 The liturgical texts, however, do not always conform to this Biblical usage, but sometimes employ the word ‘ flesh’ as a synonym for ‘ body’ .

d e stro y e d .

the Master, and he was condemned to work the earth from which

abstain sometimes from wine, this does not mean that we uphold teetotalism. When we fast, this is not because we regard the act of eating as shameful, but in order to make all our eating spiritual, sacramental and eucharistic —no longer a concession to greed but a means of communion with God the giver. So far from making us look on food as a defilement, fasting has exactly the opposite effect. Only those who have learnt to control their appetites through ab­ stinence can appreciate the full glory and beauty of what God has given to us. To one who has eaten nothing for twenty-four hours, an olive can seem full of nourishment. A slice of plain cheese or a hardboiled egg never taste so good as on Easter morning, after seven

he had himself been taken, and to eat his bread in toil and sweat. Therefore let us love abstinence, that we may not weep as he did outside Paradise, but may enter through the gate. Glory be to the Father. . . .

weeks of fasting. W e can apply this approach also to the question of abstinence from sexual relations. It has long been the Church’s teaching that during seasons of fasting married couples should try to live as brother and sister, but this does not at all signify that sexual rela­ tions within marriage are in themselves sinful. On the contrary, the

(Dogmatikon) in the Tone o f the week from the

The season o f the virtues now has come and the Judge is at the

On Holy Saturday there is in principle no meal, since according to

Octoechos. There is no Entrance, unless prescribed in the M enaion. A f ter O jo yfu l L ig h t, we sing in place o f the Prokimenon o f the day :

door. Let us not hold back with darkened face, but let us keep the Fast, offering tears, contrition and almsgiving; and let us cry: Our sins are more in number than the sand of the sea; but, Deliverer of all, forgive each one of us, that we may receive an incorruptible crown.4 Both now. . . . 4 i Cor. 9: 2ς .

the ancient practice after the end of the Liturgy of St. Basil the

Unworthy though we be, O Theotokos, may we never keep silent nor cease to praise thy power. For if we had not the protection of thy prayers, who would have delivered us from such great dangers? Who would have preserved us in freedom to this present hour? May we never forsake thee, O Lady, for thou dost always save thy servants from every kind of ill.

faithful remained in church for the reading o f the Acts of the Apostles, and for their sustenance were given a little bread and dried fruit, with a cup of wine. If, as usually happens now, they return home for a meal, they may use wine but not o il; for on this one

A lle lu ia ( three times).

Genesis (in the six weeks of Lent) Exodus (in Holy Week)

Blessed are th ey w h o m T h o u hast cho sen and taken to T h y ­

the devil and cast out from before Thy face!

(2) The prophets at the Sixth Hour:

self, O L o r d . 2 A lle lu ia (three times).

O ranks o f angels, O beauty o f Paradise and all the glory o f the garden: weep for me, for in my misery I was led astray and rebelled against God. O blessed meadow, trees and flowers planted by God, O sweet­ ness o f Paradise: let your leaves, like eyes, shed tears on my behalf, for I am naked and a stranger to God’s glory. No longer do I see thee nor delight in thy joy and splendour, O precious Paradise. For I have angered my Creator and naked I have been driven out into the world. Theotokion

Isaiah (in the six weeks of Lent) Ezekiel (in Holy Week)

Holy Lady, who hast opened unto all the faithful the gates of Paradise that Adam closed of old through his transgression, do thou open unto me the gates o f mercy. (K a ta v a s ia ) ‘ 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.

(3) Wisdom literature at the second lesson in Vespers:

A lle lu ia (three times).

Proverbs (in the six weeks of Lent) Job (in Holy Week) As well as representing the various categories of Old Testament literature, these books have also been chosen because of their appro­ priateness to Lent: (1) Genesis describes the fall of man and his expulsion from Paradisc, which is a dominant motif throughout the Triodion.47 The later chapters of Genesis tell the story of Joseph, who in his innocent sufferings serves as a ‘ type’ of Christ.

2 Ps. 64: 5.

(Irm os) I entreat Thee, gracious Lord. . . . O f old the enemy who hates mankind envied me the life of happiness that I had in Paradise, and taking the form o f a serpent he caused me to stumble, and made me a stranger to eternal glory.

(2) In the lessons from Exodus, Moses foreshadows Christ, the

3 Ps. 101: 13. 4 See below, pp. 142-5.

I weep and lament in soul, and with mine eyes I shed abundant tears, when I reflect upon the nakedness that is mine through die transgression. Out o f the earth was I fashioned by the hand of God, and I was told in my wretchedness that to the earth I should again return. Who would not weep for m e ! I am cast out from God’s presence and have exchanged Eden for hell. Theotokion

Old Passover anticipates the New, and the crossing of the Red Sea prefigures the redemptive death and the rising of the Saviour. '"I For details, see Sehmemann, Great Lent, pp. 7 8 - 8 ’,7 The importance of the Paradise theme is rightly emphasized in a recent an­ thology of texts from the Triodion, translated into French: Archidiacre Denis |(iuil!aume], Fleurs de Paradis (Rome, 19 76).

In faith w e all proclaim thee as the mystical bridal chamber of glory, O undefiled Mother of God. Therefore I entreat thee: raise me up, for I am fallen, and make me dwell in the bridal chamber of Paradise. ( K a ta v a sia ) I entreat Thee, gracious Lord, with Thy divine light shine upon the souls o f those who with love seek Thee early in the morning: may they know Thee, W ord o f God, as God in very truth, who recallest them from the gloomy darkness o f transgression.

(3) The book of Isaiah begins with an appeal for repentance and

(4) The readings from Ezekiel speak of God’s glory — the glory

(Irm os) When I behold the swelling sea o f life. . . . O Saviour, in Thy compassion Thou hast clothed me in Eden with a divinely woven garment; but, persuaded by the devil, I neglected Thy commandment and was stripped naked in my wretchedness. O miserable soul, thou hast departed far from God through thy carelessness; thou hast been deprived o f the delight of Paradise and parted from the angels; thou hast been led down into corruption. How art thou fallen I Almighty God, have mercy and take pity on the work of Thy hands. I have cut myself off from the choir of Thine angels; but I entreat Thee, loving Lord, reject me not.

that is also manifested through the Cross and Resurrection: ‘Now is

O Mary chosen by God, Queen of the world, thou hast borne the Lord who is King of all and Redeemer. I am a prisoner and an exile from the glory of Paradise: I entreat thee, call me back.

the Son of man glorified, and God is glorified in Him’ (John 1 3 : 31).

the Tone of the week from the Octoechos, and the following four from the

(ς) The ethical instruction in Proverbs reminds us that Lent is a time for moral effort: to repent is not merely to experience certain emotions but, on the level of practical conduct, to alter our way of life with the help of God’s grace. If we find the readings from Proverbs dull and look for something more ‘ dramatic’ and ‘ ex­ citing’ , this shows that we want to run before we have learnt to walk.

TONE SIX

When I behold the swelling sea o f life and die tem­ pest o f temptation, I run to Thy calm haven and I cry to T h ee: Bring up my life from corruption, O Most Merciful. K ontakion

(6) The patient sufferings of Job and his final vindication point

(to the special melody, Having set all your hope on the things o f heaven . . .) When Thou shalt come, O righteous Judge, to execute just judgement, seated on Thy throne o f glory, a river o f fire w ill draw all men amazed before Thy judgement-seat; the powers of heaven w ill stand beside Thee, and in fear mankind w ill be judged according to the deeds that each has done. Then spare us, Christ, in Thy compassion, with faith we entreat Thee, and count us worthy of Thy blessings with those that are saved.2

forward to the Passion and Resurrection of Christ. So it becomes apparent that the Old Testament lessons have not been chosen fortuitously, but each has its place in the all-embracing unity of the Triodion.

The books will be opened and the acts of men w ill be revealed

O Master, Guide to wisdom, Giver o f prudent counsel, Instructor o f the foolish and Champion o f the poor, make firm my heart and grant it understanding. O Word of the Father, give me words, for see, I shall not stop my lips from crying out to T h ee: I am fallen, in Thy compassion have mercy on me. Ikos

The Liturgical Hymnography. The non-Biblical material in the

before the unbearable judgement-seat; and the whole vale of sorrow shall echo with the fearful sound of lamentation, as all the sinners, weeping in vain, are sent by Thy just judgement to everlasting tor­ ment. Therefore we beseech Thee, O compassionate and loving Lord: spare us who sing Thy praise, for Thou alone art rich in m ercy.3

Banished from the joys o f Paradise, Adam sat outside and wept, and beating his hands upon his face he said: T am fallen, in Thy compassion have mercy on m e / When Adam saw the angel drive him out and shut the door of the divine garden, he groaned aloud and said: T am fallen, in Thy com­ passion have mercy on m e/ O Paradise, share in the sorrow o f thy master who is brought to poverty, and with the sound o f thy leaves pray to the Creator that He may not keep thy gate closed for ever. I am fallen, in Thy com­ passion have mercy on me. O Paradise, perfect, all-holy and blessed, planted for Adam’s sake and shut because of Eve, pray to God for the fallen. I am fallen, in Thy compassion have mercy on me.

Triodion was composed over a period of nearly a thousand years, extending from the sixth to the fifteenth century. Three main strata can be distinguished:

The trumpets shall sound and the tombs shall be emptied, and all

(1) The Beginnings (sixth-eighth centuries). Probably the most

mankind in trembling shall be raised. Those that have done good 1 Also known as the Sunday o f the Carnival or the Sunday of Meat-Fare, because this is the last day on which the eating of meat is permitted until Easter Sunday. 2 Dan. 7 : 9 - 1 0 . 3 Dan. 7 : 9 - 1 0 ; Ps. 8 3 : 7 ; Joel 3 : 2 .

An angel made the furnace moist with dew. . . . O Lord who rulest over all the ages, who by Thy will hast created me, I was beguiled o f old through the envy of the crafty serpent and I angered T h ee: despise me not, O God my Saviour, but call me back. W oe is me, for in place of a robe of light I am clothed in shameful garments. I weep for my loss, O Saviour, and cry to Thee with faith: Despise me not, O God of love, but call me back.

ancient existing element is the daily cycle of the tropar\a of the prophecy, said before the lesson at the Sixth Hour. These are very simple in form, being little more than a rhythmical paraphrase of some text from the Bible. Almost equally ancient is the Akathistos Hymn, probably the work of St. Romanos the Melodist (-f- c. ςβο).48 48 The ancient sources disagree about the date anti authorship of the Akathistos Hymn. The question has been much debated in the last eighty years; most scholars favour a date in the early sixth century and regard authorship by Romanos as probable, although not finally proved. For a full discussion of the problem, with bibliography, see K. Mitsakis, Vyzantini Ymnographia, vol. i

shall rejoice in gladness, awaiting their reward; those that have sinned shall tremble and bitterly lament, as they are sent to punish­ ment and parted from the chosen. O Loi*d of glory, take pity on us in Thy goodness, and count us worthy of a place with them that have loved Thee.4 I lament and weep when I think o f the eternal fire, the outer darkness and the nether world, the dread worm and the gnashing of teeth, and the unceasing anguish that shall befall those who have sinned without measure, by their wickedness arousing Thee to anger, O Supreme in love. Among them in my misery I am first: but, O Judge compassionate, in Thy mercy save m e.5 Glory be to the Father. . . .

The evil serpent in his envy wounded all my soul and caused me

(Thessalonica, 19 7 1) , pp.' 4 8 3 -^ 0 9 . In English, see E. Wellesz, The Akathistos Hymn (Copenhagen, 19 47), and A History o f Byzantine Music and Hymnography (2nd ed., Oxford, 19 6 1), pp. 191 7 . The Hymn has also been ascribed to Sergios, Patriarch of Constantinople ((>10 j 8), who mav indeed be the author of the pre­ liminary Kontakion, ‘ To thee, our leader in battle and defender. . . ’ (sec below, p. 4 $); but he seems loo late to be the author of the Hymn itself. Others to whom the Hymn has been ascribed in ancient or modern times, include George of Pisidia (first half of the sixth cen lury), St. Germanos, Patriarch of Constanti­ nople (-f-740), George of Nicomedla (second half of the ninth century) and St.

When the thrones are set up and the books are opened, and God sits in judgement, O what fear there will be then! When the angels stand trembling in Thy presence and the river of fire flows before Thee, what shall we do then, guilty o f many sins? When we hear Him call the blessed of His Father into the Kingdom, but send the sinners to their punishment, who shall endure His fearful condem­ nation? But, Saviour who alone lovest mankind, King o f the ages, before the end comes turn me back through repentance and have mercy on m e.6 Both now. . . . Then the Theotokion (Dogmatikon) in the Tone o f the week from the OctoechoSy followed by the Entrance, O joyful Light, and the Prokimenon o f the day, The Lord is King.

to be banished from the delight o f Paradise. In Thy loving compas­ sion despise me not, O God my Saviour, but call me back.

±1 Somewhat later in date is the most ancient of the Canons, the Great

At the Lity we sing the stichera o f the patron saint o f the church or monastery, and then: Glory be to the Father. . . .

O pure and blameless Lady, in thy loving compassion accept my entreaty; grant me forgiveness of my offences, for fervently I cry aloud with tears: Despise me not, O good Virgin, but call me back. (K a ta v a s ia ) 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: ‘ O God o f our fathers, blessed art Thou.’

temporary and fellow-monk, Stephen the Sabaite (72^-807), the nephew of St. John of Damascus. These idiomela, which are usually appointed to be sung twice, are exceptionally rich in doctrinal con­ tent, summing up the whole theology of the Great Fast, and they deserve to be studied with particular attention. Among other authors, dating from the sixth to the eighth century and represented in the Triodion, are St. Sophronios, Patriarch of Jerusalem (-j- 638), St. John of Damascus (c. 680-c. 749), and St. Kosmas of Maiuma (c. 68 ς-c. 750). Almost all the hymnographers belonging to this first stratum are linked with Syria or Palestine, and most of them are associated more especially with the Lavra of St.

TONE SEVEN

Sabas outside Jerusalem. (2)

Knowing the commandments o f the Lord, let this be our way o f life: let us feed the hungry, let us give the thirsty drink, let us clothe the naked, let us welcome strangers, let us visit those in 4 i Cor. ι ς : £2. 6 Isa. 6 6 : 2 4 ; Mark 9 : 4 4 ; Matt. 8 : 1 2 . 6 Matt. 2 £ : 3 4 , 4 1 .

the hateful serpent deceived us with his hissing and stripped us of

The Formative Period (ninth century). During this century, the

prison and the sick. Then the Judge of all the earth w ill say even to u s : ‘ Come, ye blessed of My Father, inherit the Kingdom prepared for you.’ 7 Both now. . . . Theotokion Beneath thy protection, Lady, all we mortals seek refuge, and we cry aloud to thee: O Theotokos our hope, deliver us from our sins without number and save our souls. We sing the Aposticha in the Tone of the week from the Octoechosy and then: Glory be to the Father. . . .

the blessings which we had received.

chief centre of activity shifts from Palestine to Constantinople, and within Constantinople to the Monastery of Studios, then at the height of its influence. It was ninth-century Studite monks who not only gave to the Lenten Triodion its present structure, but also themselves composed the greater part of its contents. This book, and likewise the Pentekostarion, are substantially the product o f Studite editorial work. They bear the mark in particular of the two brothers St. Theodore the Studite (7^9-826) and St. Joseph the Studite, Archbishop of Thessalonica (762-832). St. Theodore composed

Alas, black soul! How long w ilt thou continue in evil? How long w ilt thou lie in idleness? W hy dost thou not think o f the fearful

Why hast thou hearkened to bitter counsel and disobeyed the divine ordinance? W oe to thee, miserable soul, thou hast grieved God! Yet thou wast created to glorify Him with the angels for ever. W e bless the Lord, Father, Son and Holy Spirit. Thou wast the appointed ruler over creeping things and wild beasts: why then hast thou conversed with a creature that crept upon the earth, destroying souls? And why hast thou taken the destroying enemy as thy counsellor? O my wretched soul, how hast thou been deceived! Both now. . . . Theotokion

the second canon for weekdays in Lent, and his brother Joseph the

hour of death? Why dost thou not tremble at the dread judgementseat of the Saviour? What defence then w ilt thou make, or what

O Mary, full of divine grace, tabernacle of the Light and dwellingplace of God incarnate, we sing thy praises. I am darkened grie­ vously by the passions: shine upon me with the light o f mercy, O Hope of the hopeless. W e praise, bless and worship the Lord. . . .

first.49 These canons vary in content according to the day of the week: on Monday and Tuesday they are devoted to repentance; on Photios, Patriarch of Constantinople (“J“ 8 9 1) ; but there is little to favour any of these suggestions. 40 Possibly the author is not Joseph the Studite but Joseph the Hymnographer. But see E. I. Tomadakis, Iosiph 0 Ymnographos (Athens, 1 9 7 1 ) , pp. 2 0 0 -1 .

w ilt thou answer? Thy works w ill be there to accuse thee; thine actions w ill reproach thee and condemn thee. O my soul, the time is near at hand; make haste before it is too late, and cry aloud in faith: I have sinn ,d, O Lord, I have sinned against T hee; but I know Thy love for man and Thy compassion. O good Shepherd, deprive me not o f a place at Thy right hand in Thy great mercy. Both now. . . . Theotokion O Virgin who hast not known man, Mother o f the Most High God, thou hast ineffably conceived God in the flesh. O Undefiled, accept

( K a ta v a sia ) Thou hast made dew fall from the flames upon the holy Children, and Thou hast burnt up with water

elements consecrated on the previous Sunday. The full celebration of the Eucharist, being always a festive and triumphant event, is felt to be inconsistent with the austerity of the weekday Lenten Fast; and so already in the fourth century it was laid down that there should be no complete celebration of the Liturgy during Lent except

the supplications o f thy servants, for to all thou grantest cleansing

the sacrifice of Thy righteous servant:56for Thou, O

later, in the evening, and continued into the early hours of Easter

from their sins. Receive our prayers and intercede for the salvation o f us all.

Christ, dost accomplish all tilings by Thy w ill alone, and we exalt Thee above all for evermore.

in Lent). An English version o f these omitted texts, prepared by the present translators, is available in roneotyped form from the Monastery o f

The apolytikion Hail, Theotokos Virgin, Mary full of grace (three

the Veil o f the Mother of God, Bussy-en-Othe, 89400 Migennes,

times) , and the rest o f Vespers. 7 Matt. 2 $ : 3 1 - 4 6 .

O Christ my Saviour, boldly I put my trust in the abundance of Thy mercies and in the Blood that flowed from Thy divine side; for through Thy Blood Thou hast sanctified the nature o f mortal man, O loving Lord, and hast opened unto those diat worship Thee the gates o f Paradise that o f old were closed to Adam. Theotokion

France. Also omitted from the present volume a re : (i) the readings from

There is no reading from the Psalter. To Lord, I have cried, six stichera are sung as usual: three in the Tone o f the weekfrom the Octoechosy and three fo r the saint o f the day from the Menaion. Glory be to the Father. . . ; Both now. . . ; and the Theotokionfrom the Menaion. There is no Entrance, unless this is prescribed in the Menaion. O joyful Light, and the Prokimenon of the day, Behold now, bless

O Virgin Theotokos, who hast not known man, spiritual Gate of life through which none may pass, by thy prayers open unto me the gates o f Paradise that were closed long ago, that I may glorify th ee: for after God thou art my helper and strong refuge.® ( K a ta v a sia ) No man is able to see God, upon whom the ranks o f angels dare not gaze; yet through thee, all-pure Virgin, the W ord took flesh and showed Himself to men. With all the hosts o f heaven we magnify Him and we call thee blessed. 5 Elijah: sec 3 fr] Kgs. 18: 32-8. 6 Ezek. 44: 1-3.

the Synaxarion provided in the Triodion for Sundays, for the days of

the Octoechos, and then thefollowing four stichera from the Triodion:

Glory be to the Father. . . . In my wretchedness, O Lord, I have disobeyed Thy command­ ment. W oe is m e ! I have been stripped of glory, filled with shame, and cast out from the joy of Paradise. I have been justly deprived of Thy blessings: but in Thy mercy and compassion take pity on me. Both now. . . . Another exapostilarion W e were banished once, O Lord, from Paradise through eating from the tree; but Thou hast led us back again, O my God and Saviour, through Thy Cross and Passion. At the intercessions o f Thy Mother, give us strength through this Thy Cross to keep the Fast in holiness and to worship Thy divine Awakening, the Passover of salvation. Lauds. Five stichera of the Resurrection in the Tone o f the week, from

without the Presanctified

TONE FIVE

the Tone o f the week, from the Octoechos, and the following four from the

‘ W oe is m e !’ Adam cried lamenting: ‘for the serpent and the woman have deprived me of my boldness before God, and through eating from the tree I have become an exile from the joy o f Paradise. W oe is m e! No more can I endure the shame. I who was once king of all God’s creatures upon earth have now become a prisoner, led astray by evil counsel. I who was once clothed in the glory o f im­ mortality must now, as one condemned to die, wrap myself miser­ ably in the skins o f mortality. W oe is m e! Who w ill share my sorrow with me? But, O Lord who lovest mankind, who hast fashioned me from the earth and art clothed in compassion, call me back from the bondage o f the enemy and save m e.’ 7

TONE SIX

y . I will praise Thee, O Lord, with my whole heart, I w ill speak of all Thy marvellous works (Psalm 9: 2).

(to the special melody, Having set all your hope on the things of heaven . . .)

The arena o f the virtues has been opened. Let all who wish to

The prophets, inspired by Thy Spirit, O Lord, foretold that Thou,

struggle for the prize now enter, girding themselves for the noble contest of the Fast; for those that strive lawfully are justly crowned. 7 Gen. 3 : 2 1 .

whom nothing can contain or grasp, and who hast shone forth in eternity before the morning star from the immaterial and bodiless womb of the Father, wast to become a child, taking flesh from the Virgin, being joined to men and seen by those on earth. At the prayers o f these Thy prophets, in Thy compassion count us worthy of Thy light, for we sing the praises of Thine ineffable and holy Resurrection.1

Taking up the armour o f the Cross, let us make war against the enemy. Let us have as our invincible rampart die Faith, prayer as our breastplate, and as our helmet almsgiving; and as our sword let us use fasting that cuts away all evil from our heart. If we do this, we shall receive the true crown from Christ the King of all at the Day of Judgement.8 y . I w ill be glad and rejoice in Thee, I w ill sing to Thy Name* O Most High ( Psalm 9: 3).

The divinely-inspired prophets preached Thee in word and

honoured Thee in works, and they received as their reward life without end. For they steadfastly refused, O Master, to worship the creation instead o f Thee, the Creator; they renounced the whole world for the Gospel's sake, and in their suffering they were con­ formed to Thy Passion which they had foretold. At their inter­ cessions, count us worthy to pass through the period of the Fast without offence, for Thou alone art rich in m ercy.12 1 Ps. 109: 3. 2 Rom. 1 : 2 s ; Phil. 3: 10.

Adam was driven out of Paradise, because in disobedience he had eaten fo od ; but Moses was granted the vision o f God, because he had cleansed the eyes o f his soul by fasting. If then we long to dwell in Paradise, let us abstain from all needless food; and if we desire to see God, let us like Moses fast for forty days. W ith sincerity let us persevere in prayer and intercession; let us still the passions of our soul; let us subdue the rebellious instincts o f the flesh. W ith light step let us set out upon the path to heaven, where the choirs o f angels with never-silent voice sing the praises o f the undivided Trinity; and there we shall behold the surpassing beauty o f the Master. O Son o f God, Giver o f Life, in Thee we set our hope:

Thou who art uncircumscribcd, O Master, in Thy divine nature, wast pleased in the last times to take flesh and be circumscribed; and in assuming flesh, Thou hast also taken on Thyself all its distinctive properties. Therefore we depict the likeness of Thine outward form, venerating it with an honour that is relative. So we are exalted to

count us worthy o f a place there with the angelic hosts, at the inter­ cessions of the Mother who bore Thee, O Christ, o f the apostles and the martyrs and o f all the saints.9 y . Arise, O Lord my God, lift up Thine hand: forget not Thy poor for ever ( Psalm 9: 3 3 ) .

the love of Thee, and following the holy traditions handed down by

the apostles, from Thine ikon we receive the grace of healing.

The time is now at hand for us to start upon the spiritual contest

As a precious adornment the Church of Christ has received the venerable and holy ikons of the Saviour Christ, of God’s Mother and of all the saints. Celebrating now their triumphant restoration, she is made bright with grace and splendour, and drives away all here­ tics. With great rejoicing she gives glory unto God who loves man­ kind, and who for her sake has endured His voluntary Passion. Glory be to the Father. . . .

and to gain the victory over the demonic powers. Let us put on the armour o f abstinence and clothe ourselves in the glory of the angels. W ith boldness Moses spoke to the Creator, and he heard the voice of the invisible God. In Thy love for man, O Lord, grant us with the same boldness to venerate Thy Passion and Thy Holy Resurrection. Glory be to the Father. . . . R ep ea t The time is now at hand. . . . 8 2 Tim. 2: ς ; Eph. 6: 11-17. 9Exod. 24: 18.

The grace of truth has shone forth upon u s; the mysteries darkly

Both now. . . . Most blessed art thou, O Virgin Theotokos. . . . G rea t D o x o lo g y , the two L ita n ies , a n d the D ism issa l .

prefigured in the times of old have now been openly fulfilled. For behold, the Church is clothed in a beauty that surpasses all things earthly, through the ikon of the incarnate Christ that was fore­ shadowed by the ark of testimony.3 This is the safeguard of the Orthodox faith; for if we hold fast to the ikon o f the Saviour whom we worship, we shall not go astray. Let all who do not share this faith be covered with shame; but we shall glory in the ikon o f the Word made flesh, which we venerate but worship not as an idol. So let us kiss it, and with all the faithful cry aloud: O God, save Thy people and bless Thine inheritance. Both now. . . . Then the Theotokion (Dogmatikon) in the Tone of the week from the

There is no re a d in g f r o m the P sa lter. To Lord, I have cried, ten sticker a are sun g: f o u r p e n ite n tia l stichera in the Tone o f the week , as on every S u n d a y even in g up to the f i f t h week o f

Octoechos, followed by the Entrance, O joyful Light, and the Trokimenon o f the day. The Lord is King. At the Lity we sing the stichera of the patron saint of the church or monastery, and then: Glory be to the Father. . . .

the Fast ; 10 a n d then three stichera fr o m the T rio d io n :

TONE TWO

Rejoice, O honoured prophets, who proclaimed aright the law of 3 Exod. 2$; 22.

(b y Jo sep h )

the Lord: ye are firm and unshaken pillars o f the faith. Ye served as

Let us all make haste to humble the flesh by abstinence, as we set 10 For these penitential stichera, see below, pp. 184-8.

mediators o f the New Covenant o f Christ: and now that ye have gone to dwell in heaven, prav to Him for peace in the world and for

out upon the God-given course o f the holy Fast; and with prayers and tears let us seek our Lord and Saviour. Laying aside all memories o f evil, let us cry aloud: W e have sinned against Thee, Christ our K in g; save us as the men of Nineveh in days of old, and in Thy com­ passion make us sharers in Thy heavenly Kingdom.11 When I think of my works, deserving every punishment, I despair o f myself, O Lord. For see, I have despised Thy precious commandments and wasted my life as the Prodigal. Therefore I en­ treat T h ee: cleanse me in the waters of repentance, and through prayer and fasting make me shine with light, for Thou alone art m erciful; abhor me not, O Benefactor of all, supreme in love.

the salvation of our souls.

(by Theodore) Let us set out with joy upon the season of the Fast, and prepare ourselves for spiritual combat. Let us purify our soul and cleanse our flesh; and as we fast from food, let us abstain also from every passion. Rejoicing in the virtues of the Spirit may we persevere with love, and so be counted worthy to see the solemn Passion of Christ our God, and with great spiritual gladness to behold His holy Passover. Then three stichera to the saint o f the day from the Menaion; Glory be to the Father . . . . Both now . . . . ; and the Theotokion from the Menaion. Entrance with the censer, as on all Sundays in.Lent. O joyful Light . . . . Great Prokimenon (Psalm 68):

TONE TWO

TONE EIGHT

Advancing from ungodliness to the true faith, and illumined with

in trouble; hear me speedily: hearken unto my soul, and deliver it. This is repeated by the choir. f i . Deacon: Let Thy salvation, O God, succour me.

the light of knowledge, let us clap our hands and sing aloud, offering

ψ ΐ . Deacon: Let the poor see it and be glad.

praise and thanksgiving to G od ; and with due honour let us venerate

11 Jonah 3: io. 12 If there is no deacon, this is said by the priest.

the holy ikons of Christ, of the all-pure Virgin and the saints,

^ 3 . Deacon: Seek God, and your soul shall live.

whether depicted on walls, on wooden panels or on holy vessels, rejecting the impious teaching o f the heretics. For, as Basil says, the honour shown to the ikon passes to the prototype it represents.4 At

we sing thefollowing penitential stichera in the Tone o f the week, together with the other stichera appointed fo r the day in the Triodion and the Menaion:

the prayers of Thine undefiled Mother and of all the saints, we be­

TONE ONE

seech Thee, Christ our God, to bestow upon us Thy great mercy. Both now. . . . Theotokion O new wonder, greater than all the wonders o f old! For who has ever known a mother to give birth without a man, and to carry in her arms Him who carries all creation? The Child conceived by thee, pure Virgin, is the Counsel and W ill of God. Since thou hast held Him as a babe in thine arms and hast a mother’s boldness before Him, cease not to intercede for those who honour thee, that mercy and salvation may be granted to our souls.5

The multitude o f my transgressions is like the deep waters o f the

The apolytikion Hail, Theotokos Virgin, Mary full o f grace (twice),

sea, and I drown in my iniquities. Give me Thy hand, O God my Saviour: save me as Thou hast saved Peter, and have mercy on m e.1 Because of all my wicked thoughts and deeds I stand condemned: put into my heart, O God my Saviour, the thought o f turning back to Thee, that I may c r y : Save me, loving Benefactor, and have mercy on me. Another world awaits thee, O my soul, and the Judge w ill there reveal all thy secret sins. Tarry not among the things o f this life, but run quickly to the Judge and cry before it is too la te: God be merci­ ful to me and save me. Reject me not, my Saviour, though I am held fast by the slothful­ ness of sin. But rouse my thoughts to repentance, and make me a tried labourer in Thy vineyard; grant me the reward of the eleventh

and the the apolytikion (troparion) o f the Sunday o f Orthodoxy (once): 4 St. Basil the Great, On the Holy Spirit, §xviii (4$·), 5 Isa. 9? 6 (Sept.).

To Lord, I have cried, six stichera are sung, thefirst three being from

TONE TWO

the Triodion:

W e venerate Thy holy ikon, loving Lord, asking Thee to pardon our transgressions, Christ our God. For Thou o f Thine own will wast pleased in the flesh to ascend upon the Cross, so to deliver from the bondage o f the enemy those whom Thou hast fashioned. Therefore in thanksgiving we cry aloud to T h ee: Thou hast filled all things with joy, our Saviour, when Thou hast come to save the world. And the rest of Vespers.

TONE TWO

the week (twice); Glory be to the Father. . . ; the troparion (apoly­

(by Joseph) I have committed every sin ; more than all men I have lived as the

tikion) of the Sunday qf'Orthodoxy, We venerate Thy holy ikon. . . ; Both now. . . ; and the Theotokion:

Prodigal. When I try to repent, I have no tears to shed; if I live always in my present sloth, I shall be condemned to torment. Grant me amendment and have mercy on me, O God, for Thou alone art good. Grant me tears falling as the rain from heaven, O Christ, as I keep this joyful day o f the Fast. Let me mourn, O Lord, and wash away the filth that comes from lustful pleasures, that I may appear before Thee purified, when Thou, the only righteous Judge, shalt come from heaven to judge all mortal men.

TONE TWO

TONE FIVE

Most glorious and beyond our understanding are all thy mysteries, O Theotokos: for with the seal o f thy virginity unbroken, thou hast become in full reality a mother, giving birth to the true God. Pray to Him for the salvation of our souls. Then the two readings from the Psalter, with the sessional hymns o f the Resurrection in the Tone of the week; the Polyeleos (or Psalm 1 1 £), the Evlogitaria, the Ypakoe, the Hymn o f Degrees and the Prokimenon in the Tone o f the week, and the appointed Morning Gospel. We then sing We have seen the Resurrection o f Christ, followed by Psalm 50, and theny as on previous Sundays (see p . 10 i): Glory be to the Father. . . .

(by Theodore) Come eagerly, all ye faithful, and taking as shield the strong armour o f the Fast, let us repel every delusion of the enemy. Let us not be led astray by the lusts of passion, let us not flinch before the fire o f temptation; and Christ in His love will reward us with crowns for our patient endurance. Offering, then, our prayers with bold­ ness, w e fall down and cry aloud, asking for peace and His great mercy on our souls. Then three stichera to the saint o f the day from the Menaion. Glory be to the Father. . . . Both now . . . ; and the Theotokion from the Menaion. After O joyful Light (without the Entrance) , the prokimenon (Psalm 3):

TONE EIGHT

TONE SIX

Open unto me, O Giver of Life. . . . Both now. . . . Guide me in the paths. . . . Have mercy. . . .

Salvation is of the Lord, and Thy blessing is upon Thy people. ^ . Lord, how are they increased that trouble m e! Lesson: Genesis 1 : 1 - 1 3 . Prokimenon (Psalm 4 ) :

TONE SIX

TONE FIVE

As I ponder in my wretchedness. . .

The Lord will hear me when I cry to Him.

TONE THREE

ψ . Thou hast heard me when I called, O God of my righteous­ ness. Lesson: Proverbs 1 : 1-2 0 . Then Vouchsafe, O Lord . . . , and the Litany, Let us complete our evening prayer to the Lord . . . .

(by Joseph) O y e faith fu l, le t us take u p o n o u rselves g re a t lab o urs in this season o f a b stin e n ce , th at w e m ay o b tain g re a t g lo ry , d e liv e re d fro m

To Lord, I have cried, six stichera are sung, ώ β β rst three being from

the Triodion:

16 i Chr. 2 9 : 15 .

the Fast, le t us m an ifest in o u rselves a b e g in n in g o f d ivin e g lo r y , and

TONE TWO

Cast out of old from Paradise through eating bitter food, let us make haste to enter there once more, abstaining from the passions and crying to our G o d : Thou hast stretched out Thy hands upon the Cross, drunk vinegar and tasted gall, and patiently Thou hast en­ dured the pain of the nails: uproot all bitter pleasures from our souls, and in Thy tender mercy save Thy servants. Once we were cast out of Paradise through eating from the Tree, but through Thy Cross we are restored again to Paradise. We offer this Thy Cross to Thee in supplication, O Lord of many mercies, and we pray to Thee with faith: Send down upon us in this time o f ab­ stinence fountains of tears to cleanse all the filth of our passions and

TONE SEVEN

offences, that we may all cry fervently to T h ee: Glory be to Thee, O Lord. As once Thou gavest Paradise to Adam, grant to me now, O Word, the joy of abstinence, that I may taste from all Thy command­ ments, O God, yet never eat from the forbidden fruit of sin; and so with gladness I shall come to Thy life-giving Passion on the Cross. Then three stichera to the saint of'the day from the Menaion. Glory be to the Father . . . . Both now . . . . ; and the Stavrotheotokion from the Menaion. Prokimenon (Psalm 7 ):

(by Theodore) H a vin g passed b e y o n d the m id d le p o in t in this h o ly season o f the Fast, w it h jo y le t us g o fo r w a rd to th e p a rt th at still rem ains, an o in tin g o u r souls w ith the o il o f alm sgivin g. So m ay w e b e co u n ted w o r t h y to ve n e rate the d ivin e P assion o f C h ris t o u r G o d , and to attain H is d read and h o ly R e s u r re c tio n .

TONE FIVE

TONE EIGHT

O Lord my God, in Thee have I put my.trust, y . Save me from all them that persecute me, and do Thou de­ liver me. Lesson: Genesis 1 : 14 -2 3 . Prokimenon (Psalm 8):

O f mine own free will, through my first transgression I put off the beauty of the virtues; but through Thy loving self-abasement, O W ord o f God, I am clothed with beauty once again. For though I was defiled by grievous passions and thieves had left me wounded on

TONE FIVE

the road, yet hast Thou not despised m e; but Thou hast kept me

O Lord, our Lord, how wonderful is Thy Name in all the earth! y . For Thy majesty is lifted high above the heavens. Lesson: Proverbs 1 : 20 -33.

safe by Thine almighty power, granting me Thine aid, O Lord most merciful (twice). 9 In the Slav books the verse reads, Let the many islands be glad . 10 In the Slav books the verse reads, A ll the ends o f the earth have seen the salvation of our God.

the Triodion:

To the Martyrs O martyrs of the Lord, ye hallow every place and heal every i l l : and now we entreat you to pray that our souls may be delivered from

TONE EIGHT

the snares of the enemy.

While fasting with the body, brethren, let us also fast in spirit. Let us loose every bond of iniquity; let us undo the knots of every contract made by violence; let us tear up all unjust agreements; let us give bread to the hungry and welcome to our house the poor who have no roof to cover them, that we may receive great mercy from Christ our God (twice).9 To the Martyrs If there be any virtue and if there be any praise, rightly are these things ascribed to the saints. They bowed their necks beneath the sword, for Thy sake who hast bowed the heavens and come down. They shed their blood for Thee, who hast emptied Thyself and taken

TONE ONE

the form o f a servant; they humbled themselves even unto death,

(by Joseph) Nailed, O Lord, upon the Cross, with the divine spear Thou hast tom up the record of Adam’s sin. Tear, then, to pieces my bonds, O Word, that I may offer Thee with joy and faith a sacrifice o f praise: for I have come now to the acceptable season of the Fast, which Thou .hast appointed for the salvation of all.11 Shining with the radiance of fasting, Moses once beheld the glory of God. Follow his example, O my humble soul, and with acts of abstinence and prayer serve Him who for thy sake stretched out His hands in love upon the Cross, granting thee a share in the divine 12

following the example of Thy poverty. At their prayers have mercy upon us, O God, according to the multitude of Thy tender mercies.10 9 Isa. $8: 6-7. 10 Phil. 4 : 8 ; Ps. 1 7 : 1 0 ; Phil. 2 : 7 - 8 ; 2 Cor. 8 : 9 ; Ps. 5 0 : 3.

TONE SIX

TONE TWO

(by Theodore) W e venerate Thy life-giving Cross, O Christ, on which Thou hast suffered in Thine ineffable and measureless love towards us. Our souls illumined by it, we praise Thee without ceasing, asking that we may complete the course o f the Fast with good courage and in jo y; and so may we attain, O Lord, and glorify Thy Passion, through which Thou hast saved us. Then the three stickera to the saint o j the day from the Menaion9 re­ peating thefirst; Glory be to the Father. . . . Both now. . . ; and the Stavrotheotokion from the Menaion. Prokimenon (Psalm 98): TONE S E V E N Exalt ye the Lord our God and worship at His footstool: for He is holy. ψ . The Lord is King; let the peoples rage.

(by Joseph) To the Apostles Jesus, the true spiritual Sun, sent you out as lightning into all the world, and by the brightness of your divine preaching, O ye apostles and eyewitnesses o f God, He has dispersed the darkness o f error and given light to those held fast in the evil gloom of ignor­ ance. Entreat Him to send down upon us also His illumination and great mercy. Elijah, glorified by fasting, rode in the divine chariot of the virtues and was carried up to the height of heaven. Eagerly follow his example, O my humble soul, and fast from every evil, from envy, strife and passing pleasure. So shalt thou escape the harsh and everlasting agony of Gehenna, crying out to Christ: Glory be to

Lesson: Genesis 1 8 : 2 0—3 3. 11 Col. 2: 14; 2 Cor. 6: 2; Hcb. 13: i£. 12Exod. 33: 18-23; 34: 28-9.

Thee, O Lord.11

Prokiinenon (Psalm 99):

TONE FIVE

TONE SIX

(by Theodore) To the Apostles Apostles o f God, fervent intercessors for the world, defenders of

Sing with joy to the Lord, all the earth. y . Serve the Lord with gladness: come into Ilis presence with rejoicing. Lesson: Proverbs 16 : 1 7 - 1 7 : 17. And the rest of the Liturgy of the Presanctified. Oil and wine are allowed in the refectory on account o f the labours of the

the Orthodox, ye who have the power to draw near with boldness

the Tone o f the weekfrom the Octoechosy and thefollowing three in honour

unto Christ our God: we beseech you, intercede on our behalf, that unhindered we may keep the holy season of the Fast and receive the grace of the consubstantial Trinity. O great and glorious preachers, worthy of all reverence, pray for our souls. Then four stichera to the saint of the day from the Menaion (of the three stichera provided in the books, we repeat thefirst). Glory be to the Father . . . . Both now . . . ; and the Theotokion from the Menaion. Entrance with the censer, O joyful Light, and the prokimenon (Psalm 11):

of the saint, the first of them being repeated:

TONE FIVE

TONE SIX

Thou shalt keep us, O Lord, Thou shalt preserve us from this generation for ever. y . Save me, O Lord, for there is no godly man left upon earth. Lesson: Genesis 1 : 2 4 -2 : 3. n 4 hi Kgs. 2: 1 1 .

(to the special melody, Having set all your hope on the things of heaven . . .)

Prokimenon (Psalm 1 2 ) :

The pollution of past sins prevented thee from entering the church

TONE SIX

to see the elevation of the Holy Cross; but then thy conscience and

Consider and hear me, O Lord my God. ψ . How long wilt Thou forget me utterly, O Lord? How long wilt Thou turn Thy face away from me? Lesson: Proverbs 2: 1-2 2 . And the rest of the Liturgy of the Presanctified. 12

the awareness o f thine actions turned thee, O wise in God, to a

To Lord, I have cried, six stichera are sung, the first three being from

better way of life. And, having looked upon the ikon o f the blessed Maid of God, thou hast condemned all thy previous transgressions, O Mother worthy of all praise, and so hast gone with boldness to venerate the precious Cross (twice). Having worshipped at the holy places with great joy, thou hast received saving grace for the journey of virtue, and with all haste thou hast set out upon the good path thou hast chosen. Crossing

the Triodion:

the stream of Jordan, with eagerness thou hast gone to live in the

TONE TWO

dwelling-place o f the Baptist. Thou hast tamed the savagery o f the passions through thine ascetic way o f life, and boldly thou hast broken the rebelliousness of the flesh, O Mother ever-glorious. Having gone to dwell in the wilderness, thou hast blotted out from thy soul the images o f thy sensual passions, and hast marked upon it the God-given imprint o f holiness. Thou hast attained such

(by Joseph) 0 my Christ, when Thou wast hanging on the Cross, Thou hast made dark the sun, and shone upon the faithful with the true light of forgiveness: illumine me, for I am darkened by the delusions of

the adversary; that, walking in the light o f Thy commandments, I

TONE FOUR

may come in purity unto the saving dawn of Thy Resurrection. Hanging as a vine upon the Wood, O Christ our Saviour, Thou hast made the ends o f the earth to drink from the wine o f incorrup­ tion. Therefore do I cry aloud: I am darkened always by the hateful drunkenness of sin; give me to drink from the sweet wine of true compunction, and grant me now the strength, O Saviour, to fast from sensual pleasures, for Thou art good and lovest mankind.

(by Theodore) Great is the power of Thy Cross 1 It has made the flower of absti­ nence to grow within the Church; it has stripped bare and uprooted

TONE ONE

the sinful greed that Adam showed in Eden. Adam’s greed brought

death to men, but the Cross brings immortality and incorruption to

1 The printed books do not provide any texts for the Lity. We follow here the usage of the Monastery of St. John the Theologian, Patmos.

the world. As though from some new river of Paradise, there flows

from it the quickening stream o f Thy Blood mingled with water, restoring all to life. Through this Thy Cross make sweet the Fast for us, O God of Israel, great in m ercy.9 Then three stichera to the saint of the day from the Menaion. Glory be to the Father . . . . Both now . . . . ; and the Stavrotheotokionfrom the Menaion. Prokimenon (Psalm 1 5 ) :

We sing the Aposticha in the Tone o f the week, from the Octoechos, and then: G lo r vj be to th e b ath er . . . .

TONE FOUR

TONE TWO

1 w ill bless the Lord who has given me understanding. y . Keep me, O Lord, for in Thee have I put my trust. Lesson: Genesis 2 : 4 -19 . 9 Gen. 2 : 1 0 ; 3 : 6 ; John 1 9 : 3 4 ; Exod. 1 $ : 2£.

(to the Saint) T h e desires o f th y soul and th e passions o f th y flesh thou hast c u t d o w n w ith th e sw o rd o f a b stin e n c e ; th y sinful th o u g h ts th o u hast c h o k e d w ith the sile n ce o f the a sce tic life. W it h th e stream s o f th y tears th o u hast w a te r e d all the w ild e rn e ss, and cau sed th e fru its o f rep en tan ce to sp rin g up fo r u s : th e re fo re , O saint, w e c e le b ra te th y m e m o ry .

Prokimenon (Psalm l6 ) :

TONE FOUR

times) and the rest of Vespers.

Keep me, O Lord, as the apple of an eye. y . Hearken, O Lord of my righteousness. Lesson: Proverbs 3 : 1—18.

To Lord, I have cried, ten stichera are sung, beginning with the following:

the week (twice); G lo r y b e to th e F a th e r . . . ; and then the troparion

TONE FIVE

(1apolytikion) o f the saint:

Come, ye faithful, and in the light let us perform the works of God; let us walk honestly as in the day. Let us cast away every un­ just accusation against our neighbour, not placing any cause of stumbling in his path. Let us lay aside the pleasures of the flesh, and increase the spiritual gifts of our soul. Let us give bread to those in need, and let us draw near unto Christ, crying in penitence: O our God, have mercy on us (twice).9 Then four stichera to the Martyrs in the Tone of the week (see ρρ. 1 42—8), and after that thefour following stichera to St. Theodore:

TONE EIGHT

TONE TWO

Come, all ye who love the martyrs, let us rejoice in spirit and keep festival. For today Theodore the martyr has set before us a 8 In some editions, 1 one Four. 9 Rom. 13 : 13 .

tabic laden with mystic food, bringing joy to all o f us who gladly celebrate his memory. Unto him we cry: Rejoice, victorious champion, who hast trampled underfoot the tyrants’ threats. Re­ joice, thou who gavest thy body of clay to torture for the sake of Christ our God. Rejoice, thou who hast shown thyself, in manifold tribulations, a tested warrior o f the heavenly host. O glory of the martyrs, we entreat thee to pray for our souls.

The God-given grace of thy miracles, O martyr Theodore, thou

2 Isa. 7: 14. 3 Isa. 9: 6 (Sept.).

dost grant to all who turn to thee in faith. We therefore praise thee, saying: Thou dost deliver prisoners and heal the sick; thou givest riches to the poor and guardest those who sail the seas. Thou restrainest slaves from useless flight, and showest robbers what their punishment will be; thou teachest soldiers to abstain from plunder. In thy loving compassion thou dost grant the prayers of children, and thou art the fervent protector of all who keep thy holy memory. With them we also sing the praises of thy martyrdom, O saint of G o d : pray to Christ that He may show us His great mercy. O martyr Theodore, thou art a matchless gift from God: for after thy death as during thy lifetime, thou dost grant the petitions

fo llo w e d C h ris t. B y th in e actio n s thou hast taugh t us to despise th e flesh, fo r it passes a w a y , b u t to c a re fo r the so u l, w h ic h is a th in g im m o r ta l; and so th y sp irit, h o ly M a r y , re jo ic e s w it h th e angels. B o th n o w . . . .

of those who turn to thee. Thus once it happened that the son of a poor widow was carried off by soldiers of another faith; and she came weeping to thy shrine. Mounted upon a white horse, in loving compassion thou hast defended her child with thine invisible pro­ tection. And, now as then, never dost thou cease from working wonders: pray to Christ our God, for the salvation of our souls. O thrice-blessed Theodore, I honour thee: rightly art thou named ‘ Gift from God1. For thou hast shown thyself a never-setting star o f

the divine Light, and through thy sufferings thou dost shine on all

abyss of Thy judgements, O Saviour of my soul? Despise me not, Thine handmaiden, for Thou hast mercy without m easure/4 And the rest of Mattins, as yesterday.

the world. Proving thyself stronger than fire, thou hast quenched the

About the eighth hour (two o’ clock in the afternoon)20 the priest begins

flames; and thou hast crushed the head of the deceitful serpent. Therefore, in the midst of thy sufferings, Christ came and set a crown upon thy holy head. O Great Martyr, who hast boldness be­ fore God, do thou offer fervent intercession for our souls. Glory be to the Father . . . .

let us worship. . . , the Psalm o f Introduction (Psalm 103) and the Great Litany. There is no reading from the Psalter. To Lord, I have cried, ten stichera are sung from Lauds at Mattins (see pp. 5 5 4 -5 )In haste the council of the Jews assembles. . . {twice). Judas, the transgressor. . . (twice). Judas, the deceitful traitor. . . (twice). Judas, servant and deceiver. . . (twice).

TONE SIX

The Lamb whom Isaiah proclaimed. . . (twice).

Using as his tool the Apostate Em peror,10 the enemy devised a cruel plot: with food polluted by unclean sacrifices he sought to 10 Julian.

Glorv be to the Father. . . . Both now. . . .

defile th e p e o p le o f G o d as th e y purified th em selves th ro ugh fasting. B u t thou hast d efeated his design by a m o re skilful p la n : ap p earin g in a d ream to th e A r c h b is h o p ,13 thou hast revealed to him th e evil p lo t. T h e r e fo r e w e o ffe r th ee a sa crifice o f th an k sgivin g, h o n o u rin g th ee as o u r p ro te c to r and k e e p in g th e y e a rly m e m o ria l o f w h a t th en w as do n e. M a y w e be k e p t safe, w e p ra y , fro m the designs o f th e en e m y at thine in tercessio n s, O m a rty r T h e o d o r e . B o th n o w . . . .

TONE SIX

The Thcotokion (Dogmatikon) in the Tone o f the week.

Truly is Judas to be numbered with the generation of vipers, who ate manna in the wilderness, yet murmured against Him who fed them; and while the food was yet in their mouth, in their ingrati­ tude they spoke against God. So Judas in his impiety, still carrying in his mouth the heavenly Bread, went and betrayed the Saviour. O ever-greedy heart! O inhuman rashness! He sold the Lord who fed him ; and the Master whom he kissed he delivered to death. Judas

Entrance with the censer, O jo y fu l L ig h t, and the prokimenon (Psalm

the transgressor is indeed their son, and with them he has inherited

TONE FIVE

perdition. But deliver our souls, O Lord, from such hatred of man­ kind, for Thou alone art boundless in longsuffering.30 Entrance with the Gospel, O joyful Light. . . . 29 In most places it is now the custom to begin earlier. 30 Matt. 3 : 7 ; Exod. 1 6 : 2, i £ ; Ps. 7 7 : 30.

Prokimenon (Psalm 1 39 ): TONE ONE Deliver me, O Lord, from the evil man: from the unrighteous man preserve me. y . Who imagine mischief in their heart. Lesson: Exodus 19 : 10 -19 . Prokimenon (Psalm 58): TONE SEVEN Deliver me from mine enemies, O G o d : defend me from them that rise up against me. y . Deliver me from them that work iniquity. Lessons: Job 38 : 1—2 1 ; 42 : 1—5·. Isaiah ς ο : 4 - 1 1 . Then the Small Litany and the Trisagion. Prokimenon before the Epistle (Psalm 2):

TONE SEVEN

Lesson: G en esis 2 : 2 0 - 3 :

The rulers took counsel together against the Lord and against His

Prokimenon (Psalm 20 ):

Anointed. y . Why did the heathen rage and the people imagine vain things ? Epistle: 1 Corinthians 1 1 : 2 3-3 2. Alleluia:

TONE SIX

TONE SIX

y i . Blessed is he who considers the poor and needy (Psalm 40: 2). f i . Mine enemies spake evil of M e: When shall He die, and His name perish? (ibid., 6). y 3 . He who ate My bread has lifted up his heel against Me (ibid., 10). Gospel: Matthew 26: 2 -2 0 ; John 1 3 : 3 - 1 7 ; Matthew 26: 2 1- 3 9 ; Luke 22: 43- 5 ; Matthew 26: 4 0 -2 7 : 2. And then the Liturgy of'St. Basil the Great. Instead of the Hymn o f the Cherubim we sing the troparion:

TONE SIX

At Thy mystical Supper, Son of God, today receive me as a com­ municant: for 1 will not speak of the mystery to Thine enemies; I will not give Thee a kiss like Judas; but as the thief 1 confess Thee: Remember me, Lord, when Thou comest in Thy Kingdom.

And the rest o f the Liturgy o f the Presanctified.

£60 This is also sung in place of the communion verse, and it is repeated many times while thefaitlrful receive the Holy Mysteries. It is likewise sung after

There is no reading from the Psalter. To Lord, I have cried, ten stichera are sung: four penitential stichera in the Tone of the week, and then three stichera from the Triodion:

the communion in place o f W e have seen the true Light and Let our

TONE FOUR

The service begins about the tenth hour of the day (four o’ clock in the

(to the special melody Thou hast given an ensign. . .) (by Joseph) Grant me contrition, estrangement from evil, and perfect amend­ ment, for I am sunk in the depths o f bodily passion and separated far from Thee, O God, the King o f a ll; and I have no other hope but Thee. In the abundance o f Thy goodness save me, the prodigal, O Jesus all-powerful, the Saviour of our souls.20 18 Hut in the Slav hooks the Epistle continues to 12 : 2 , Looking unto Jesus the author an d fn tsh er o j our fa it h . . . . 10 The G reek Triodion gives the full text o f this Office, but today it is usually read in an abbreviated form, which varies in different places. 20 Luke 1 ς : 1 1 - 2 4 .

afternoon) . 0 1 Before it startsy the Epitaphion is placed on the altary and on top o f it the Book of the Gospels. After the Psalm of Introduction (Psalm 103) and the Great Litany, to Lord, I have cried, six stickera are sung:

When he had been cleansed by fasting, great Moses saw the God for whom he longed. Eagerly follow his example, O my humble soul; make haste to cleanse thyself from evil in the day of absti­ nence, and so thou shalt behold the Lord who grants thee forgiveness, for He is all-powerful and loves mankind.21

TONE ONE

TONE SIX

The whole creation was changed by fear, when it saw Thee, O

(by Theodore) Let us now set out with joy upon the second week of the Past; and like Elijah the Tishbitc let us fashion for ourselves from day to day, O brethren, a fiery chariot from the four great virtues; let us exalt our minds through freedom from the passions; let us arm our flesh with purity and our hands with acts of compassion; let us make our feet beautiful with the preaching of the Gospel; and let us put

Christ, hanging on the Cross. The sun was darkened and the founda60 Except when the Feast of the Annunciation falls on Great Friday, in which case

the enemy to flight and gain the victory.22

we celebrate the Liturgy of St. John Chrysostom at the end of Vespers.

the Father. . . . Both now. . . ; and the Theotokionfrom the Menaion.

01 In modern practice, often at three o’clock or earlier.

Entrance, O joyful Light. . . . Great Prokimenon (Psalm 60 ):

tions of the earth were shaken; all things suffered with the Creator of all. O f Thine own will Thou hast endured this for our sakes: O Lord, glory to Thee (twice).

TONE EIGHT

TONE TWO

O Lord, Thou hast given an inheritance to them that fear Thy Name. y i . From the ends of the earth have I cried unto Thee, y 2. I will take refuge under the shadow of Thy wings. So w ill I sing praises unto Thy Name for ever. And then once more, O Lord, Thou hast given an inheritance. . . .

Why does the impious and transgressing people imagine vain things? Why have they condemned to death the Life of all? O mighty wonder! The Creator of the world is delivered into the hands of lawless men, and He who loves mankind is raised upon the Cross, that He may free the prisoners in hell, who cry: O longsuffering Lord, glory to Thee.®2 Today the most pure Virgin saw Thee hanging on the Cross, O W ord; and with a mother’s love she wept and bitterly her heart was wounded. She groaned in anguish from the depth of her soul, and in her grief she struck her face and tore her hair. And, beating her breast, she cried lamenting: ‘Woe is me, my divine Child! W oe is me, Thou Light o f the world ! Why dost Thou vanish from my sight,

B efore the b eg in n in g o f 'th e service , the Precious Cross is bro u gh t fro m the ta b le o f the Prothesis or the sacristy a n d p la c e d on the H o ly T a b le , A ca n d le is l i t a n d le ft b u rn in g in f r o n t o f i t , 1 A fter the Psalm o f Introduction ( Psalm 1 0 3 ) a n d the G reat L ita n y , we re a d B lessed is th e m an (the f i r s t kathism a o f the P sa lter), To L o r d , I h ave c rie d , ten stichera are sung: six o f the Resurrection in

O Lamb of God?’ Then the hosts of angels were seized with trem­ bling, and they said: ‘ O Lord beyond our understanding, glory to Thee.’ Seeing Thee hanging on the Cross, O Christ the Creator and God of all, bitterly Thy Virgin Mother cried: Ό my Son, where is the beauty of Thy form? I cannot bear to look upon Thee crucified un­ justly. Make haste, then, to arise, that I too may see Thy Resurrec­ tion on the third day from the dead.’

the Tone o f the week fr o m the Octoechos , a n d the fo llo w in g f o u r fr o m the

TONE SIX

Today the Master of Creation stands before Pilate; today the Maker o f all things is given up to the Cross, and of His own will He is led as a lamb to the slaughter. He who sent manna in the wilder­ ness is transfixed with nails; His side is pierced, and a sponge with vinegar touches His lips. The Deliverer of the world is struck on the face, and the Creator of all is mocked by His own servants. How great is the Master’s love for mankind! For those who crucified Him, He prayed to His Father, saying: ‘Forgive them this sin, for in their wickedness they know not what they d o .’®3 Glory be to the Father. . . . ®2 Ps. 2 : 1 . 63 Isa. $3: 7; Luke 23: 34.

TONE FIVE

See how the lawless synagogue has condemned to death the King of the Creation! They were not ashamed when He recalled His blessings, saying: Ό My people, what have I done unto you? Have I not filled Judaea with miracles? Have I not raised the dead by My word alone? Have I not healed every sickness and disease? How then have ye repaid Me? Why have ye forgotten Me? In return for healing, ye have given Me blows; in return for life, ye are putting Me to death. Ye hang upon the Cross your Benefactor as an evildoer, your Lawgiver as a transgressor of the Law, the King of all as one con­ demned. * O longsuffering Lord, glory to Thee.64 Both now. . . .

A dread and marvellous mystery we sec come to pass this day. He whom none may touch is seized; He who looses Adam from the curse is bound. He who tries the hearts and inner thoughts o f man is unjustly brought to trial. He who closed the abyss is shut in prison. He before whom the powers of heaven stand with trembling, stands before Pilate; the Creator is struck by the hand of His creature. He who comes to judge the living and die dead is con­ demned to the Cross; the Destroyer of hell is enclosed in a tomb. O Thou who dost endure all these things in Thy tender love, who hast saved all men from the curse, O longsuffering Lord, glory to Thee. Entrance with the Gospel, O joyful Light. . . , and the Prokimenon

in c o rru p tio n th at brings us th e e n jo y m e n t o f etern al g l o r y : th ro u gh th e e th e hosts o f dem ons have been d riv e n b a c k ; and th e h ie r­ arch ies o f angels re jo ic e w ith o n e a c c o r d , as th e c o n g re g atio n s o f the faithful k eep the feast. T h o u a rt an in v in cib le w e a p o n , an u n b rok en stro n g h o ld ; th o u a rt th e v ic t o r y o f kings and th e g lo ry o f p riests.

(Psalm 2 1 ) :

1 For further details, see The Festal Menaion, pp. 132-3.

TONE FOUR

They parted My garments among them, and cast lots upon My vesture. y . O God, My God, look upon M e : why hast Thou forsaken Me? First Old Testament Lesson: Exodus 33 : 1 1 —23. Prokimenon (Psalm 34):

TONE FOUR

Judge them, O Lord, that wrong Me: fight against them that fight against Me. y . They rewarded Me evil for good. 64 Mic. 6 : 3 ; Matt. 9 : 33.

TONE THREE

Second Old Testament Lesson: Job 42 : 1 2 - 1 7 . 65 Third Old Testament Lesson: Isaiah 52 : 1 3 - 5 4 : *· Prokimenon (Psalm 8j)\

TONE SIX

Octoechosy fo llo w e d b y the E n tra n ce, O jo y fu l L ig h t, a n d the Prokim enon o f the d a y , T h e L o r d is K in g . A t the L ity we sin g the stichera o f the patro n sain t o f the church or m onastery , a n d then: G lo r y b e to th e F a th e r. . . . B o th n o w . . . .

They laid Me in the lowest p it: in dark places and in the shadow of death. y . O Lord God of My salvation, I have cried day and night before Thee. Epistle: 1 'CorinthianS 1 : 18 - 2 : 2. Alleluia:

TO N E FIV E

TONE EIVE88

y i . Save Me, O G o d : for the waters are come in, even unto My soul (Psalm 68: 2). y 2 . They gave‘Me gall to eat: and in My thirst they gave me vinegar* to drink (ibid., 22). y 3 . Let their eyes be darkened, that they see not (ifcic/., 24). Gospel: Matthew 27: 1 - 3 8 ; Luke 2 3 : 3 9 -4 3 ; Matthew 27: 3954; John 19 : 3 1 - 3 7 ; Matthew 27: 5 5 - 6 1 .67 Then the Litany o f Fervent lntercession9 Let us all say. . . ; Vouchsafe, O Lord. . . ; Let us complete our evening prayer to the Lord. . . . And after that the aposticha:88

TONE TWO

Down from the Tree Joseph of Arimathaea took Thee dead, who art the Life of all,' and he wrapped Thee, O Christ, in a linen cloth with spices. Moved in his heart by love, he kissed Thy most pure body with his lips; yet, drawing back in fear, he cried to Thee re-8 5*7 85 Note that the Septuagint here contains three further verses, not found in the

Hebrew. 88 In the Slav books, Tone One. 87 In the contemporary Greek use, during the concluding verses o f the Gospel reading (i.e. Matthew 2 7 : £ 8 -6 0 ), one of the priests comes out from the north­ ern door o f the sanctuary and approaches the Cross that stands in the middle of

M o th e r, g ran t us T h y g re a t m e r c y .4* The ap olytikion H a il, T h e o to k o s V ir g in , M a r y fu ll o f g ra c e (tw ice)y a n d then the ap o lytik io n ( tro p ario n ) o f the Cross (once ) :

the church; then, taking down from the crucifix the figure of Christ, he wraps

TONE ONE

it in a white cloth, carries it into the sanctuary, and lays it on the Holy Table. But if there is only a single priest, officiating alone without a deacon, he does this after the end of the Gospel.

88 In the Greek use, the procession of the Epitaphion takes place during the

There is no reading from the Psalter. To Lord, I have cried, ten stichera are sung: four penitential stichera in the Tone o f the week, and then three stichera from the Triodion:

singing of the aposticha; but in the Slav use, during the troparion Noble Joseph.

TONE EIGHT

til joicing: ‘ Glory to Thy self-abasement, O Thou who lovest man­ kind. ’ ψ . The Lord is King, and has put on glorious apparel (Psalm 92: /). When Thou, the Redeemer of all, wast laid for the sake of all in a new tomb, hell was brought to scorn and, seeing Thee, drew back in fear. The bars were broken and the gates were shattered, the tombs were opened and the dead arose. Then Adam in thanksgiving and rejoicing cried to Thee: ‘ Glory to Thy self-abasement, O Thou who lovest mankind. * y . We has made the world so sure, that it cannot be moved (ibid.). In the flesh Thou wast of Thine own will enclosed within the tomb, yet in Thy divine nature Thou dost remain uncircumscribed and limitless. Thou hast shut up the treasury of hell, O Christ, and

(by Joseph) O Lord, Thou hast stretched out Thine hands of Thine own will upon the Cross: fill us with Thy light through fasting and through prayer, through abstinence and works of charity; and count us worthy to adore Thy Cross with contrite hearts, for Thou art good and Thou lovest mankind. O Lord all-merciful, in the multitude of Thy mercies blot out the multitude of my sins, and count me worthy with a pure soul to be­ hold and kiss Thy Cross during the present week of abstinence, for Thou lovest mankind.20

emptied all his palaces. Thou hast honoured this Sabbath with Thy divine blessing, with Thy glory and Thy radiance. y . Holiness becomes Thine house, O Lord, for ever (ibid., 5).

TONE THREE

The powers of heaven beheld Thee, O Christ, falsely accused by

(by Theodore) O mighty w onder! Before us stands the Wood, on which Christ was crucified in the flesh. The world venerates it and, illumined, cries aloud: ‘ Great is the power of the Cross 1 When devils look upon it, they are burnt; by the sign of the Cross they are consumed with fire .’ O pure and holy Wood, I call thee blessed; I honour thee and worship thee with fear, and I give glory unto God who through thee has bestowed upon me life without end. Then three stichera to the saint o f the dayfrom the Menaion; Glory be to

lawless men as a deceiver, and they saw the stone before Thy tomb sealed by the hands which had pierced Thy most pure side; and they were filled with fear at Thine ineffable forbearance. Yet, rejoicing at our salvation, they cried aloud to Thee: ‘ Glory to Thy self-abase­ ment, O Thou who lovest mankind.* Glory be to the Father. . . . Both now. . . .

Entrance, O joyful Light. . . . Great Prokimenon (Psalm 66):

Joseph with Nicodemus took Thee down from the Tree, who deckest Thyself with light as with a garment; and looking upon Thee dead, stripped, and without burial, in his grief and tender com­ passion he lamented, saying: ‘ Woe is me, my sweetest Jesus! When but a little while ago the sun saw Thee hanging on the Cross, it wrapped itself in darkness: the earth quaked with fear and the veil of the temple was rent in twain. And now 1 see Thee for my sake submitting of Thine own will to death. How shall I bury Thee, my God? How shall I wrap Thee in a winding sheet? How shall I touch Thy most pure body with my hands? What song at Thy departure

O Lord, Thou hast given an inheritance to them that fear Thy Name. ψ ι . From the ends of the earth have I cried unto Thee. ^ 2 , I will take refuge under the shadow of Thy wings. ψ 3. So will I sing praise unto Thy Name for ever. 26 Ps. £0:3.

shall I sing to Thee, O compassionate Saviour? I magnify Thy sufferings; f sing the praises o f Thy burial and Thy Resurrection, crying: O Lord, glory to Thee.* Then Lord, now lettest Thou Thy servant depart in peace. . . . Holy God. . . , etc., and the Lord's Prayer, and after it the apolytikia (troparia):

Ap ostick a:

Noble Joseph, taking down Thy most pure body from the Tree, wrapped it in clean linen with sweet spices, and he laid it in a new tomb. Glory be to the Father. . . . Both now. . . .

TONE EIGHT

The Angel stood by the tomb, and to the women bearing spices

he cried aloud: ‘ Myrrh is fitting for the dead, but Christ has shown Himself a stranger to corruption.' During the aposticha the senior priest puts on all his vestments, while the other priests put on the epitrachelion and phelonion. When the choir begins to sing Joseph with Nicodemus. . . , the senior priest goes three times round the Holy Table, censing the Epitaphion from the four sides. After the Lord's Prayer, when the choir begins Noble Joseph. . . , the senior priest takes the Book o f the Gospels and the other clergy take the Epitaphion which they hold above his head. ( I f there is only one priest, the Epitaphion may be held by members o f the laity.) They go round the Holy Table on the south

side and out o f the sanctuary through the north door. The Epitaphion is pre­ ceded by processional candles and the exapteryga, and by the deacon with

And the rest of Vespers as on the preceding Sundays. Note that at the First Hour on Monday, Wednesday and Friday we venerate the Precious Cross, singing W e ve n e rate T h y C ro s s , O M aste r . . . 9 in place of O r d e r m y steps in T h y w o r d . . . . 27 Luke z8: 10-13.

the incense. The procession proceeds to the centre o f the church where there

on which w e celebrate the memory of

stands a table decorated with flowers and often provided with a canopy. Here the Epitaphio.n is placed, and on top o f it the Gospel Book. The senior priest goes round the Epitaphion three times, censing it from thefour sides. He may then sprinkle it with rose water and scatter flowers over it. When the choir has finished the troparion The Angel stood by the tomb. . . , there follows the conclusion o f Vespers. At the Dismissal the priest says: May He who for us men and for our salvation endured in

O UR H O LY FA TH ER

the Hesh the dread Passion, the life-giving Cross and voluntary

burial, Christ our true God. . , .

the Tone o f the weekfrom the Octoechos9 and thefollowing three in honour

The Epitaphion is then venerated by the clergy and by all the faithful,

of the saint, thefirst o f them being repeated:

each making three great prostrations to the ground, two before kissing the Epitaphion and one after.

TONE EIGHT

(to the special melody, O m arv e llo u s w o n d e r . . .) O h o ly fath e r Jo h n , tru ly hast th o u e v e r c a rrie d o n th y lips th e

TONE FIVE

O h o ly fath e r, h e a rin g th e v o ic e o f th e G o sp e l o f th e L o r d , thou hast fo rsak en th e w o r ld , c o u n tin g as naugh t its rich e s and its g l o r y ; and so th o u hast c rie d o u t to a ll:

‘ L o v e G o d , and y e shall find

TONE EIGHT

We sing the Aposticha in the Tone of the week from the OctoechoSy and then: G lo r y b e to th e F a th e r . . . .

TONE TWO

(to the Saint) L e t us h o n o u r Jo h n , angel upon earth and m an o f G o d in h eaven ,

1 The printed books do not provide any texts for the Lity. We follow here the usage of the Monastery of St. John the Theologian, Patmos.

times)y and the rest o f Vespers.

There is no reading from the Psalter. To L o r d , I have c rie d , ten stichera are sung: four penitential stichera in the Tone o f the week, and then three stichera from the Triodion:

Entrance, O jo y fu l L ig h t . . . . Great Prokimetion (Psalm 68):

TONE EIGHT

L e t the p o o r see it and b e glad . Se e k G o d , and y o u r soul shall live .

TONE EIGHT

T h e sinners shall fall into th e ir o w n n e t : I am alo n e until I

b u t in carn ate fro m

Repeat In m y w re tc h e d n e ss, I have fallen . . . . y .

tro u b le .

1 Luke 10: 30-4.

To the Martyrs If there be any virtue and if there be any praise, rightly are these things ascribed to the saints. They bowed their necks beneath the sword, for Thy sake who hast bowed the heavens and come down. They shed their blood for Thee, who hast emptied Thyself and taken the form of a servant; they humbled themselves even unto death, following the example of Thy poverty. At their prayers have mercy upon us, O God, according to the multitude of Thy tender mercies.2

(by Joseph) y . When my spirit was fainting within m e: Thou knewest my paths. O Lord, Thou hast made Thy holy disciples into living heavens. At their intercessions deliver me from the evils o f the earth, and through abstinence lift up my thoughts to the understanding o f Thy Passion: for Thou art merciful and lovest mankind. y . In the way wherein I w alked: they have secretly laid a snare for me.

The season of the Fast helps all o f us to perform the works of God.

Let us weep, then, with our whole heart and cry to the Saviour: Through Thy disciples, O Lord o f many mercies, save us who with reverent fear sing the praises of Thy great love for mankind.

(by Theodore) y . I looked on my right hand, and behold: and there was no man that knew me. O ye apostles, worthy o f all praise, intercessors for the world, physicians o f the sick, guardians o f health, as we pass through the time of the Fast, protect us on our right hand and our le ft: by God’s grace may we remain at peace with one another; preserve our mind untroubled by the passions, that all of us may sing a hymn of praise to the risen and triumphant Christ. 2 Phil. 4 : 8; Ps. 17: 10; Phil. 2: 7-8; 2 Cor. 8: 9; Ps. ςο: 3.

TONE FOUR

(by Simeon the Translator)3 y . I had no place to flee unto: and there was none to care for my soul. I have wasted all my life with harlots and publicans: how shall I repent, even in my old age, o f the sins I have committed? Maker of all things and Healer of the sick, before I perish utterly, save me, O Lord. ^ . I cried unto Thee, O Lord, and said: Thou art my hope and my portion in the land of the living. I am weighed down with’ the burden of my negligence and wallow in filth; I am pierced by the arrow of the devil and have defiled my nature that is according to Thine image. O Thou who dost convert

the negligent and deliver the sinful, before I perish utterly, save me,

O Lord. y . Attend to my supplication: for I am brought very low. I have become a stumbling-block to men; born of the earth, I have cultivated earthly things. At Thy commandment I was joined in marriage, but I have transgressed Thine ordinance and defiled my bed. O Thou who hast formed me from the earth, despise not Thy creature; but before I perish utterly, save me, O Lord. y . Deliver me from my persecutors: for they are stronger than I. Taking thought for my flesh, I have become the murderer of my soul. I have been made a plaything o f the devils and a slave o f sinful pleasures. In Thy compassion spare me, for Thou dost put to flight

the demons: before I perish utterly, save me, O Lord.

y . Bring my soul out of prison: that I may praise Thy Name. More than all men have I wilfully sinned, and so I am forsaken and left helpless. As the adversary o f my soul, I have the carnal thoughts that darken me. O Light of those in darkness, Guide of all that go astray, before I perish utterly, save me, O Lord. y . The righteous shall wait patiently for m e : until Thou shalt reward me. 3 In the original Greek the initial letters of these twenty-four stichera by Simeon follow the order of the alphabet.

My soul shall live and praise Thee, said the Prophet. Seek me, Thy lost sheep, and number me in Thy flock. Grant me time for repentance, that with cries of sorrow I may call upon Thee: Before 1 perish utterly, save me, O Lord.4* y . Out of the depths have I cried unto Thee, O Lord: Lord, hear my voice. I have sinned, O Christ my God, I have sinned, rejecting Thy commandments. Be merciful to me, O Benefactor: that, escaping from the darkness, I may see with my inner eyes, and cry to Thee in fear: Before I perish utterly, save me, O Lord.6 y . Let Thine ears be attentive: to the voice of my supplication. W ild beasts encompass m e: O snatch me from them, Master; for it is Thy will that all men should be saved and come to knowledge of

the truth. As Creator, save them all, and with them all save m e:

before I perish utterly, save me, O Lord.® y . If Thou, Lord, shouldest mark iniquities: O Lord, who shall endure it? But there is forgiveness with Thee. O my Benefactor, my Deliverer and my Saviour, be Thou my healing. Cast me not away: look upon me as I lie in my trans­ gressions, and raise me up by Thine almighty pow er; and I will confess my deeds and cry to T h ee: Before I perish utterly, save me, O Lord.7 y . For Thy Name’s sake have I waited patiently for Thee, O L o rd : my soul has waited for Thy word, my soul has hoped in the Lord. Like the foolish servant, I have hidden the talent that was given to me and buried it in the ground; I have been condemned as use­ less, and I no longer dare to ask Thee for forgiveness. But in Thy

forbearance take pity on me, that I too may cry to T h ee: Before I perish utterly, save me, O Lord.8 4 Ps. 1 1 8: 17 ς-6; Matt. 18: 12. 6 Mark 10: $1.

6 1 Tim. 2: 4. 7 John ς: 6, 8. 8 Matt. 2$: 24-30.

y . From the morning watch until the night, from the morning watch: let Israel trust in the Lord. When the woman with an issue of blood touched the hem of Thy garment, Thou hast dried up the source of her sufferings. If I too approach Thee with unwavering faith, I will receive forgiveness of my sins. Accept me as Thou hast accepted her, and heal me from my pain. Before I perish utterly, save me, O Lord.9 y . For with the Lord there is mercy, and with Him is plenteous redemption: and He shall redeem Israel from all his iniquities. 0 Lord who hast created heaven and earth by Thy word, Thou shalt sit upon the throne, and we shall all stand in Thy presence and confess to Thee our sins. Ere that day comes, accept me in repen­

tance: before I perish utterly, save me, O Lord.10 y . Praise the Lord, all ye nations: praise Him, all ye peoples. Look upon me with a compassionate eye and be merciful to me, O only Saviour. Grant to my poor and wretched soul springs of healing water. Wash me clean from the filth of my actions, that I may sing: Before I perish utterly, save me, O Lord. y . For His mercy is great towards us: and the truth of the Lord endures for ever.

The devil has prepared his weapons and hastens to ensnare my

humble soul; and he has made me, O merciful Lord, a stranger to

the light of the knowledge of Thy countenance. But Thou art

mighty in strength: O snatch me from his snares. Before I perish utterly, save me, O Lord. y . Unto Thee have I lifted up mine eyes, O Thou that dwellest in heaven. Behold, as the eyes o f servants look unto the hands of their masters, and as the eyes of the handmaiden look unto the hands of her mistress, so do our eyes wait upon the Lord our God, until He take pity upon us. 1 am utterly enslaved by the passions, I have forsaken the Law and

the Holy Scriptures. Heal me in every part, O loving Benefactor,

9 Matt. 9: 20-2. 10 Dan. 7: 9.

who for my sake hast become as I am. Turn me back, O merciful Destroyer of the passions. Before I perish utterly, save me, O Lord. y . Have mercy upon us, O Lord, have mercy upon u s : for we are utterly humiliated. Let shame come on them that prosper, and abasement on the proud.

The Harlot washed Thy pure and precious feet with her tears, and

she urges all men to approach Thee and receive the remission of their sins. Unto me also grant her faith, O Saviour, that I may cry to Thee: Before I perish utterly, save me, O Lord.11 Glory to Thee, our God, gloiy to Thee. Cleanse the filth from my soul, O Thou who for my sake wast made poor and hast become a young child according to the flesh. I am weak and broken, O C hrist: send down upon me a drop o f Thy m ercy; wash the dirt away and heal me from my sickness. Before I perish utterly, save me, O L ord .111213 Glory to Thee, our God, glory to Thee. Strengthen my soul, O Master, that it may run to Thee and ever serve T hee; for Thou art my guardian and protection, my defence and succour. Enable me, O W ord of God, to cry to Thee with

boldness: Before I perish utterly, save me, O Lord. Glory to Thee, our God, glory to Thee. Be Thou our rampart that cannot be overthrown, O Saviour Jesus, our merciful G od ; for we have fallen into deceitful ways and actions. O Benefactor, raise up Thy creature, and in Thy com­ passion reconcile us to Thyself. Before I perish utterly, save me, O Lord. Glory to Thee, our God, glory to Thee. I am become the Prodigal Son, and having wasted my riches I perish now from hunger. Beneath Thy protection I seek refuge, O loving Father: accept me as Thou hast accepted him. Make me a sharer at Thy table, that I may cry to T h ee: Before I perish utterly, save me, O Lord.18 Glory to Thee, our God, glory to Thee.

Out o f envy the author of evil drove the first-created man from Paradise. But the thief who cried upon the Cross ‘ Remember m e’ , 11 Luke 7: 37-^0. 12 2 Cor. 8: 9. 13 Luke i$: 13-16; 22-3.

regained Paradise once more. With faith and fear I also cry to Thee, ‘ Remember m e’ . Before I perish utterly, save me, O Lord.14* Glory to Thee, our God, glory to Thee. Stretch out Thine hand to me, O God, as Thou hast to Peter, and raise me from the deep; grant me grace and mercy, at the supplica­ tions o f Thine all-pure Mother who gave birth to Thee without seed, and at the prayers of all Thy saints. Before I perish utterly, save me, O Lord.16 Glory to Thee, our God, glory to Thee. O Lamb who takest away my sin, accept me as each day I sing to Thee. Into Thy hands I commend myself entirely, soul and body, and as my bounden duty night and day I cry to T h ee: Before I perish utterly, save me, O Lord.16

Glory be to the Father. . . . Ineffable is Thy compassion, O longsuffering Lord, supreme in love! Sinless Thou art and merciful: cast me not away from Thy presence, that with thanksgiving and rejoicing I may cry to T hee: Before I perish utterly, save me, O Lord.17 Both now. . . . Theotokion O condescension past all speech! O strange and wondrous birth! How does the Virgin carry Thee as a child in her arms, for Thou art her Creator and her God! O Benefactor who hast consented to take flesh from her, before I perish utterly, save me, O Lord. Entrance, O joyful Light. . . .

Prokimenon (Psalm 93): TONE FOUR

The Lord God to whom vengeance belongs: the God to whom

vengeance belongs has spoken openly. ψ . Be Thou exalted, O Judge of the earth: reward the proud as they deserve. Lesson: Genesis 1 7 : 1-9 . 14 Gen. 3 : 1 ; Luke 23: 42. 16 Matt? 14: 31. 10 John 1: 29; Luke 23 : 46. 17 Ps. $o: 13.

Prokimenon (Psalm 95):

TONE SIX

Sing unto the Lord a new song: sing unto the Lord, all the earth. y . Sing unto the Lord: bless His Name. Lesson: Proverbs i g : 2 0 - 16 : 9. And the rest o f the Liturgy of the Presanctified. I f there is no Liturgy of the Presanctified, to Lord, I have cried we sing O Lord, Thou hast made Thy holy disciples. . . , with the two following stickera, and then the twentyfour stichera by Simeon the Trans­ lator. For the aposticha we use the sticheron In my wretchedness, I have fallen. . . , sung twice, together with the hymn to the Martyrs If there be any virtue. . . ; Glory be to the Father. . . . Both now. . . ; and the Theotokion in the same Tone, followed by the usual Lenten ending of

Oil and wine are allowed in the refectory on account of the labours o f the coming vigil. Small Compline, without bows, is said in the cells. After the Trisagion, we read the kontakion o f the Great Canon, My soul, O my soul. . . ; and so also at the Midnight Office, which is likewise said in the cells.

To Lord, I have cried, ten stichera are sung, threefrom the Triodion and seven to the Theotokos:

TONE SIX

Departing from Thy divine commandments as from Jerusalem, and going down to the passions o f Jericho, I was led astray by the false glory of the cares of this life. I fell among the thieves o f my own thoughts; they stripped me o f the robe of sonship that was mine by grace, and now I lie wounded, as though without the breath of life.

The priest drew near and saw my body, but he took no heed; the

Levite looked at it with loathing and passed by on the other side. But Thou, O Lord who ineffably hast taken flesh from the Virgin, Thou hast o f Thine own w ill poured out blood and water from Thy side for my salvation, and as with oil Thou hast anointed me. O Christ my God, bind up my wounds with linen, and in Thy com­ passion bring me to Thy heavenly Kingdom (twice).1 To the Martyrs Thy martyrs, O Lord, denied Thee not and forsook not Thy commandments: at their intercessions have mercy upon us. Then we sing the following three stichera to the Theotokos, repeating them so as to make up the number seven: 1 Luke 10: 30-4; John 19: 34.

TONE SIX

(to the special melody y Having set all your hope on the things of heaven. . .) Revealing the pre-eternal counsel, Gabriel appeared to thee, O Maiden, and greeting thee, he said: ‘ Hail, earth that has not been sown; hail, burning bush that remains unconsumed; hail, depth unsearchable; hail, bridge that leads to heaven and ladder raised on high that Jacob saw; hail, divine vessel o f manna; hail, deliverance from the curse; hail, restoration of Adam, the Lord is with thee/ (three times).2 ‘ Thou dost appear to me in the form o f a man’ , said the undefiled Maiden to the leader of the heavenly hosts: ‘how then dost thou speak to me o f things that pass man’s power? For thou hast said that God shall be with me, and shall take up His dwelling in my womb;

and how, tell me, shall I become the spacious habitation and the holy place o f Him that rides upon the cherubim? Beguile me not with deceit: for I have no experience o f sensual pleasure, I have not entered into wedlock. How then shall I bear child?’ (twice).3 ‘ When God so wishes’ , said the bodiless angel, ‘ the order of nature is overcome, and things beyond man’s power come to pass. Believe that my words are true, all-holy Lady, utterly without spot.’ And she cried aloud, ‘Let it now be unto me according to thy w o rd : and I shall bear Him that is without flesh, who shall borrow flesh from me, that through this union o f natures He may lead man up unto his ancient glory, for He alone has power so to do’ (twice).

Glory be to the Father. . . . Both now. . . .

TONE TWO

(by Tlieophanes) Today is revealed the mystery that is from all eternity. The Son of God becomes the Son o f Man, that, sharing in what is worse, He may make me share in what is better. O f old Adam was deceived: he sought to become God, but failed in his purpose. Now God be­ comes man, that He may make Adam god. Let the creation rejoice, let nature exu lt: for the Archangel stands in fear before the Virgin, and with his salutation ‘ H ail! ’ he brings the joyful greeting whereby 2 Luke i : 2 6 - 8 ; Exod. 3 : 2 ; Gen. 2 8 : 12 ; Exod. 1 6 : 3 3 ; Heb. 9 : 4 ; Gen. 3 : 1 ς.

3 Ps. 17: ii.

our sorrow is assuaged. O God, who in Thy merciful compassion wast made man, glory to Thee.4 Entrance, O joyful Light. . . . Prokimenon (Psalm 1 0 2) : TONE FOUR

The Lord is full of compassion and m ercy: longsuffering, and of great goodness.

Bless the Lord, O my soul; and all that is within me, bless His Holy Name. Lesson: Genesis 22: 1 - 1 8 . Prokimenon (Psalm 1 0 3 ): TONE FOUR How marvellous are Thy works, O L ord : in wisdom hast Thou made them all. y . Bless die Lord, O my soul: O Lord my God, Thou art very great. Lesson: Proverbs 1 7 : 1 7 - 1 8 : 5. And the rest of the Liturgy o f the Presanctiffed. I f there is no Liturgy o f the Presanctifiedy to Lord, I have cried we sing

the three stichera to the Theotokosy Revealing the pre-eternal coun­

sel. . . , etc.y repeating them so as to make up the number eight; Glory be to the Father. . . . Both now. . . ; Today is revealed the mystery. . . . For the aposticha we use the sticheron Departing from Thy divine com­ mandments. . . , sung twice, together with the hymn to the Martyrs, Thy martyrs, O Lord. . . ; Glory be to the Father. . . . Both now. . . ; and the Theotokion from Lauds on Saturday morningy The Theotokos heard a voice she knew not. . . (p. 445)y followed by the usual Lenten ending of'Friday Vespers without the Liturgy of the Presanctified. Wine is allowed in the refectory because o f the labours o f the coming

There is no reading from the Psalter. %o Lord, I have cried·, ten stichera are sung: four penitential stichera in the Tone o f the week, and then three stichera from the Triodion:

(by Joseph) Thou who art rich, O Christ, hast become poor: and Thou hast enriched mortal men with immortality and light. I have grown poor through the pleasures of this life: make me rich in virtues, granting me a place with the poor man Lazarus, and deliver me from the punishment of the rich man and the torment of Gehenna that awaits m e.20 Sinfully I have grown rich in evil; I have loved luxury and in­ dulged in sensual pleasures, and I deserve to be condemned, O Lord, to the fire o f hell. My mind is famished like Lazarus, and I have neglected it; it lies an outcast before the gates of virtuous action. O take pity on me, Master.21

(by Theodore) As we begin with eagerness, O ye faithful, the sixth week of the holy Fast, let us sing a hymn in preparation for the Feast of Palms, to

the Lord who comes with glory to Jerusalem in the power o f the

Godhead, that He may slay death. So with reverence let us prepare

the branches o f the virtues, as emblems of victory; and let us cry

Hosanna! to the Creator of all.22 20 2 Cor. 8: 9; Luke 16: 22-3. 21 Luke 16: 19-20. 22 Matt. 2 1: 8-9.

O Lord, Thou hast given an inheritance to them that fear Thy Name. f i . From the ends of the earth have I cried unto Thee. ψ ι . I will take refuge under the shadow o f Thy wings. ^ 3 . So will I sing praise unto Thy Name for ever.

To Lord, I have cried, ten sticheva are sung, all from the Triodion:

TONE EIGHT

Having completed the forty days that bring profit to our soul, we beseech Thee in Thy love for man: Grant us also to behold the Holy Week of Thy Passion, that in it we may glorify Thy mighty acts and Thine ineffable dispensation for our sakes, singing with one m ind: O Lord, glory to Thee (twice). To the Martyrs

O martyrs of the Lord, we beseech you, offer intercession to our G o d : pray for abundant mercy on our souls and the forgiveness of our many sins. Sticherafor St. Lazarus

TONE SIX

(by the Emperor Leo) O Lord, wishing to see the tomb of Lazarus - for Thou wast soon to dwell by Thine own choice within a tomb - Thou hast asked: ‘ Where have ye laid him ?’ And, learning that which was already known to Thee, Thou hast cried to him whom Thou hast loved: ‘ Lazarus, come forth.’ And he who was without breath obeyed the One who gave him breath, even Thee, the Saviour of our souls (twice).

4-6 $ O Lord, Thou hast come to the tomb of one that was four days dead, to the burial-place of Lazarus, and weeping for Thy friend Thou hast raised up the four-day corpse, O Wheat o f life. So death was bound by Thy voice, and the grave-clothes were loosed by Thy hands. Then the band of Thy disciples was filled with joy, and they all raised one voice in adoration, saying: ‘ Blessed art Thou, O Saviour, have mercy on us* (twice).1 O Lord, Thy voice destroyed the dominion of hell, and the word of Thy power raised from the tomb him that had been four days dead; and Lazarus became the saving first-fruits of the regeneration of the world. All tilings are possible to Thee, O Lord and King of all. Bestow upon Thy servants cleansing and great m ercy.2

O Loi’d, wishing to give to Thy disciples an assurance of Thy Resurrection from the dead, Thou hast come to the tomb of Lazarus and called to him by name. Then was hell despoiled, and it released the one that had been four days dead, as he called upon Thee: Ό blessed Lord, glory to Thee.’ O Lord, taking Thy disciples, Thou hast come to Bethany to awaken Lazarus. Weeping for him in accordance with the law of human nature, Thou hast as God raised up the four-day corpse, and he cried out to Thee, our Saviour: Ό blessed Lord, glory to T hee.’ Glory be to the Father. . . .

TONE EIGHT

Standing before the tomb o f Lazarus, O. Saviour, and calling to

the dead man, Thou hast raised him as from sleep. He shook off

corruption through the Spirit o f incorruption, and at Thy word he came out bound with grave-clothes. All things are possible to Thee, all things serve Thee, loving Lord, all things submit to Thee: Our Saviour, glory to Thee. Both now. . . .

TONE EIGHT

(by Andrew the Blind) Having completed the forty days that bring profit to our soul, let us cry: Rejoice, city of Bethany, home of Lazarus. Rejoice, Martha and Mary, his sisters. Tomorrow Christ will come, by His word to 1 John 12: 24. 2 Matt. 19: 28; Mark 10: 27.

bring your dead brother to life. Hearing His voice, bitter hell that is never satisfied will tremble and groan aloud, and it will release Lazarus bound in his grave-clothes. Amazed by this miracle, a multitude of Jews will come to meet Him with palms and branches; though their fathers look on Him with malicious envy, yet shall the children praise Him, saying: Blessed is He that comes in the Name o f the Lord, the King of Israel. Entrance, O joyful Light. Prokimenon (Psalm 1 2 3 ) : TONE SIX Our help is in the Name of the Lord, who has made heaven and earth. ψ . If the Lord had not been on our side, now may Israel say. Lesson: Genesis 49: 3 3 -5 0 : 26. Prokimenon (Psalm 124:) TONE FOUR They that trust in the Lord shall be as Mount Zion.

y . He that dwells in Jerusalem shall never be shaken. Lesson: Proverbs 3 1 : 8 - 3 1. And the rest o f the Liturgy of the Presanctified.

TONE SIX

Today the grace of the Holy Spirit has gathered us together, and we all take up Thy Cross and say: Blessed is He that comes in the Name of the Lord; Hosanna in the highest (twice). Today the Word and coeternal Son of God the Father, whose throne is the heaven and whose footstool is the earth, humbles Him­ self and comes to Bethany, seated on a dumb beast, on a foal. Then

the children o f the Hebrews, holding branches in their hands,

praise Him saying: ‘Hosanna in the highest: blessed is He that comes, the King of Israel’ (twice).1 Let us also come today, all the new Israel, the Church o f the Gentiles; and let us cry with the Prophet Zechariah: Rejoice greatly, O daughter of Zion; shout aloud, O daughter of Jerusalem; for behold, thy King comes unto thee: He is meek and brings sal­ vation, and He rides upon the colt o f an ass, the foal o f a beast of burden. Keep the feast with the children, and holding branches in your hands sing His praises: Hosanna to the highest; blessed is He that comes, the King of Israel (twice).2 Prefiguring for us Thy holy Resurrection, loving Lord, by Thy command Thou hast raised up from death Lazarus Thy friend, who

was without the breath of life ; and after four days in the tomb he had begun to stink. Then, O Saviour, mounted on a foal, and as though riding in a chariot, Thou hast given a sign unto the Gentiles. Therefore also Israel Thy beloved offers Thee praise out of the mouth 1 Isa, 66: 1. 2Zech. 9 : 9 ; Matt. 2 1: £-9.

o f innocent babes and sucklings, as they behold Thee, Christ, enter die Holy City six days before the Passover (twice).34

Six days before the Passover Jesus entered Bethany, and His disciples came to Him, saying: ‘ Lord, where wilt Thou that we prepare for Thee to eat the Passover?’ Then He sent them, saying: ‘ Go into the village opposite, and ye shall find a man bearing a pitcher of w ater; follow him, and tell the master of the house: The Teacher says, In thy house shall I eat the Passover with My disciples’ (twice).41 Glory be to the Father. . . . Today the grace of the Holy Spirit has gathered us together, and we all take up Thy Cross and say: Blessed is He that comes in the Name of the Lord; Hosanna in the highest. Both now. . . . Repeat Today the grace. . . . Entrance, O joyful Light, and the ?rokimenon of the day, The Lord

is King. lessons: Genesis 49: 1- 2 , 8 -12 . Zephaniah 3 : 14 - 19 . Zechariah 9: 9 -1 £. At the Lity:

TONE ONE

The All-Holy Spirit, who taught the apostles to speak in strange

and different tongues, now inspires the innocent children of the Hebrews to cry aloud: Hosanna in the highest; blessed is He that comes, the King of Israel.6

The Son and W ord of the Father, like Him without beginning and

eternal, has come today to the city of Jerusalem, seated on a dumb beast, on a foal. From fear the cherubim dare not gaze upon Him ; yet the children honour Him with palms and branches, and mysti­ cally they sing a hymn of praise: ‘ Hosanna in the highest, Hosanna to the Son of David, who has come to save from error all mankind.’ 6 3 John 1 1: 39; Ps. 8: 3; Matt. 21: 16. 4 Matt. 26: 17; Mark 14: 13-14. 6 Acts 2 : 6. 6 ‘ Hosanna to the Son of David*: in the Slav text only.

Six days before the Passover, O Lord, Thy voice was heard in the depths of hell, and from it Thou hast raised up Lazarus who was four days dead. Then the children of Hebrews cried aloud: ‘ Hosanna to our God: glory to Thee I’

TONE TWO

Entering, O Lord, into the Holy City, seated upon a foal, Thou, hast drawn near with haste unto Thy Passion, to fulfil the Law and

the Prophets. Then the children of the Hebrews, foretelling the

victory of the Resurrection, came to meet Thee with palms and branches, saying: ‘Blessed art Thou, O Saviour; have mercy upon us. *7

Glory be to Thee, O Christ, who art seated in the heights upon Thy throne, and whom we now await with Thy precious Cross. Therefore the daughter of Zion is glad, and the nations of the earth rejoice exceedingly. The children hold branches and the disciples spread their garments in the way; and all the inhabited earth is taught to cry aloud to Thee: Blessed art Thou, O Saviour; have mercy upon us. Glory be to the Father. . . . Both now. . . .

TONE THREE

Six days before the Passover Jesus came to Bethany, to call back Lazarus who was four days dead, and to proclaim the coming Resur­ rection. The women Martha and Mary, sisters of Lazarus, came to meet Him, crying: ‘ Lord, if Thou hadst been here, our brother had not died/ Then He answered them: ‘Did I not say to you before: He who believes in Me, though he were dead, yet shall he live? Show Me where ye have laid him .’ And the Maker of ail cried unto him, ‘ Lazarus, come forth.’ 8

There is no reading from the Psalter. To L o r d , I h ave c r ie d , six stichera are sung: 39 Here the Slav adds, We have blessed y o u out o f the house o j the Lord. 40 In the Slav use, 0 Son o f G od. . . is sung only at pontifical services.

TONE EIGHT

C h u rch o f G od .

righ teo u sn ess, seated o n a foal, and th e c h ild re n sing H is p ra is e s : H osanna in th e h ig h e s t ! B lessed a rt T h o u w h o sh o w e st g re a t c o m ­ p a ssio n : h ave m e r c y u p o n us (twice). T h e Sa v io u r has c o m e to d ay to th e c ity o f Je ru sa le m , to fulfil th e S c r ip t u r e s ; and all h ave taken p alm s into th e ir hands and sp read th e ir garm en ts b e fo re H im , k n o w in g th at H e is o u r G o d , to w h o m the

c e a sin g :

Repeat R e jo ic e and b e glad . . . . B o th n o w . . . .

Repeat O th ou w h o rid e st o n th e c h e ru b im . . . . Entrance, O jo y fu l L ig h t. . . , and the usual prokimenon fo r Sunday evening:

TONE EIGHT

To L o r d , I h ave c r ie d , ten stichera are sungy from Lauds and the

The service begins about the tenth hour of the day (four o’clock in the

afternoon).69 For the first part of the service the clergy wear dark vestments. After the Vsalm o f Introduction (Psalm 103) and the Great Litany, to Lord, I have cried, eight stichera are sung: four o f the Resurrection from

the Octoechos; and then three o f the day, the first of these being repeated.

TONE ONE

Accept our evening prayers, O holy Lord, and grant us the re­ mission of our sins, for Thou alone hast revealed to the world the Resurrection. Walk about Zion, ye people, and encompass her; and within her walls give glory unto Him who is risen from the dead. For He is our God, who has delivered us from our iniquities.60 Come, ye people, let us praise and worship Christ, glorifying His Resurrection from the dead. For He is our God, who has delivered

the world from the delusion of the enemy.

By Thy Passion, O Christ, we have been set free from passions, and by Thy Resurrection we have been delivered from corruption. O Lord, glory to Thee.

TONE EIGHT

Today hell groans and cries aloud : ‘ It had been better for me, had 58 So the Slav books. Certain of the Greek books give a hymn similar in general content but different in details. 50 In modern practice, the service usually begins at ten or eleven o'clock in the morning. In the Greek use, from the beginning the clergy wear white vestments. 60 Ps. 4 7 : 13 .

I not accepted Mary’s Son, for He has come to me and destroyed my pow er; He has shattered the gates of brass, and as God He has raised up the souls that once I held.’ Glory to Thy Cross, O Lord, and to Thy Resurrection (twice). Today hell groans and cries aloud: ‘ My power has been destroyed. I accepted a mortal man as one of the dead; yet I cannot keep Him prisoner, and with Him I shall lose all those over whom I ruled. I held in my power the dead from all the ages; but see, He is raising them all.’ Glory to Thy Cross, O Lord, and to Thy Resurrection. Today hell groans and cries aloud: ‘My dominion has been swallowed u p ; the Shepherd has been crucified and He has raised Adam. I am deprived of those whom once I ruled; in my strength I

devoured them, but now I have cast them forth. He who was crucified has emptied the tombs; the power of death has no more strength.’ Glory to Thy Cross, O Lord, and to Thy Resurrection. Glory be to the Father. . . . t o n e SIX Moses the great mystically prefigured this present day, saying: ‘ And God blessed the seventh day.’ For this is the blessed Sabbath, this is the day of rest, on which the only-begotten Son of God rested from all His works. Suffering death in accordance with the plan of salvation, He kept the Sabbath in the flesh; and returning once again to what He was, through His Resurrection He has granted us eternal life, for He alone is good and loves mankind. Both now. . . .

TONE ONE

Let us praise the Virgin Mary, glory of all the world and gate of heaven, Daughter of men and Mother of the Lord, song of the angelic hosts and adornment of the faithful. For she is revealed as heaven and the temple of the Godhead. She it is who, breaking down

the middle wall of enmity, established peace and opened the palace

of the King. With her, therefore, as anchor of our faith, we have as our defender the Lord whom she has borne. Be of good courage, then, people of God, be of good courage: for in His almighty power He will make war upon our foes. Entrance with the Gospel, O joyful Light. . . .

657 There is no prokimenon, but we begin at once the reading of the lessons:

(1) Genesis τ : i —13.

(2) Isaiah 60: 1 - 1 6 .

(3) Exodus 1 2 : 1—1 1 .

(4) Jonah 1 : 1—4 : 1 1 .

(s) Joshua i o—1 £.

(6) Exodus 1 3 : 2o—1 ξ : 19.

When the reader comes to the beginning of the Song o f Moses, Then sang Moses and the children of Israel this song unto the Lord, and spake, saying (.Exodus 1 $: l), he continues in a louder voice: Let us sing unto the Lord. And the choir and all the people reply:

TONE FIVE

For He has been greatly glorified. Then the reader continues with the other verses of the Song of Moses, after each o f which we repeat the rfr a in: Let us sing unto the Lord, for He has been greatly glorified. At the conclusion the reader says: Glory be to the Father. . . . And we reply: Let us sing unto the Lord, for He has been greatly glorified.

And finally the reader sings: For He has been greatly glorified. Then we continue with the reading of the lessons:

(7) Zephaniah 3 : 8 -15 .

(8) 3 [ t] Kings 1 7 : 8-24.

(9) Isaiah 6 1 : 10 -6 2 : 5.

(10) Genesis 22: 1 - 1 8 .

( 1 1 ) Isaiah 6 i : 1-9 .

(12) 4 [2] Kings 4 : 8 -37.

(13 ) Isaiah 6 3: 1 1 —64: £.

(14) Jeremiah 3 1 : 3 1-3 4 .

( ι ς ) Daniel 3 : 1-2 3 ; The Song of the Three Children, verses i-6 6 . After the reader has read verse 34 f the Song, Blessed art Thou in the firmament of heaven: and to be praised and exalted above all for ever, then we all stand up and we sing:

TONE SIX

Praise the Lord and exalt Him above all for ever.

And the reader continues with the first part o j each verse, and we reply with the rtfrain, Praise die Lord. . . . After the verse, O Ananias, Azarias, and Misael, bless ye the Lord, and the rtfrain, we continue:

TONE FIVE

Let all the earth worship Thee: sing of Thee and praise Thy Name, O most High. y . O be joyful in the Lord, all the earth: sing praises unto His Name. Epistle: Romans 6: 3 - 1 1 . We do not sing Alleluia, but in its place we sing the following verses (Psalm 8 l ) :

TONE SEVEN

Arise, O God, judge Thou the earth: for Thou shalt have an in­ heritance in all the nations. y 1. God stood in the assembly of gods: He shall judge among the gods. Arise, O God. . . . f i . How long will ye judge unjustly: and accept the persons of

Arise, O God. . . , ^ 3 . Defend the fatherless and poor: do justice to the humble and needy. Arise, O God. . . . ^ 4 . Deliver the poor and needy: save them from the hand of the wicked. Arise, O God. . . . ψ ξ . They have not known, nor understood, but walk in dark­ ness: let all the foundations of the earth be shaken. Arise, O God. . . . f 6 . I said: ye are gods, and ye are all the children of the most High: but ye shall die like men, and fall like one of the princes. Arise, O God. . . . While this is being sungy the Royal Doors are closed and the curtain is drawn. The clergy change from dark to white vestmentsy and the hangings and covers in the sanctuary and the rest of the church are likewise changed

from dark to white. Gospel: Matthew 28: i~2o. We continue with the Liturgy o f St. Basil the Great. In place of the Hymn o f the Cherubim, we sing:

TONE FIVE

Let all mortal flesh keep silence, and stand with fear and trem­ bling; and let it take no thought for any earthly thing. For the King of Kings and Lord of Lords draws near to be sacrificed and given as food to the faithful. Before Him go the choirs of angels with all the principalities arid powers, the many-eyed cherubim and the six-winged seraphim, which cover their faces as they sing this hymn: Alleluia, alleluia, alleluia. In place of Truly it is right to call thee blessed. . . , we sing the

Communion verse:

The Lord has waked as if from sleep: He is risen and saves us.

Alleluia. At the end of the Liturgy a table is placed in the centre of the church and

on it are set five loaves and wine (but not oil: fo r on this Saturday, alone among all the Saturdays o f they ear, oil is not permitted). After the prayer behind the ambon the deacon says Let us pray to the Lord, and the priest blesses the bread and wine with the usual prayer used at the Vigil Service, O Lord JeSus Christ our God. . . (but omitting the reference to oil). Then is sung Blessed be the Name of the Lord. . . , followed by the conclusion of the Liturgy. The priest uses the form o f the Dismissal as on Sundays, May He who fose from the dead, Christ our true God. . . . After receiving the antidoron, the faitlful also partake from the bread and wine that have been blessed. In previous times, after the completion of the Liturgy - which ended

around the second hour o f the night (eight o’ clock in the evening) - the fa itlfu l did not leave the church; but after receiving the blessed bread and wine, together with six dates or figs, they remained in their places. The reading of the Acts o f the Apostles commenced at once, and continued with­ out interruption until the commencement o f the Midnight Office.

MIDNIGHT OFFICE61

The opening blessing, O heavenly King. . . , etc., and the Lord’s