Divine Liturgy Specials on
Sunday, September 8, 2013
Tone 2 / Eothinon 11, Before
Holy Cross (God So Loved the World)
Nativity of the Theotokos; Chrysostom of Smyrna and
those with him (†1922)
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Ἀντίφωνον α´ – Ἦχος β´
1
Μνήσθητι Κύριε τοῦ Δαυῒδ καὶ πάσης τῆς πραότητος αὐτοῦ.
2
Ἰδοὺ ἠκούσαμεν αὐτὴν ἐν Ἐφραθᾷ, εὕρομεν αὐτὴν ἐν τοῖς πεδίοις τοῦ δρυμοῦ.
Δεδοξασμένα ἐλαλήθη περὶ σοῦ ἡ πόλις τοῦ Θεοῦ.
3
Ὁ Θεὸς ἐν μέσῳ αὐτῆς καὶ οὐ σαλευθήσεται.
Ταῖς πρεσβείαις τῆς Θεοτόκου, Σῶτερ, σῶσον ἡμᾶς.
Ἀντίφωνον β´ – Ἦχος ὁ αὐτός
1
Ὤμοσε Κύριος τῷ Δαυῒδ ἀλήθειαν καὶ οὐ μὴ ἀθετήσει αὐτήν. Ἐκ καρποῦ τῆς κοιλίας σου θήσομαι ἐπὶ τοῦ
θρόνου σου.
2
Ἐκεῖ ἐξανατελῶ κέρας τῷ Δαυΐδ, ἡτοίμασα λύχνον τῷ Χριστῷ μου.
3
Ὅτι ἐξελέξατο Κύριος τὴν Σιών, ᾑρετίσατο αὐτὴν εἰς κατοικίαν ἑαυτῷ.
Σῶσον ἡμᾶς, Υἱὲ Θεοῦ, ὁ ἀναστὰς ἐκ νεκρῶν, ψάλλοντάς σοι· Ἀλληλούϊα.
Δόξα... Καὶ νῦν...
Ὁ Μονογενὴς Υἱός...
Ἀντίφωνον γ´ – Ἦχος δ´
1
Ὧδε κατοικήσω, ὅτι ᾑρετισάμην αὐτήν.
2
Ἡγίασε τὸ σκήνωμα αὐτοῦ ὁ Ὕψιστος. Ἅγιος ὁ ναός σου, θαυμαστὸς ἐν δικαιοσύνῃ.
Ἀπολυτίκιον – Ἦχος δ´
Ἡ γέννησίς σου Θεοτόκε, χαρὰν ἐμήνυσε πάσῃ τῇ οἰκουμένῃ·
ἐκ σοῦ γὰρ ἀνέτειλεν ὁ ἥλιος τῆς δικαιοσύνης, Χριστὸς ὁ Θεὸς ἡμῶν, καὶ λύσας τὴν
κατάραν, ἔδωκε τὴν εὐλογίαν, καὶ καταργήσας τὸν θάνατον, ἐδωρήσατο ἡμῖν ζωὴν τὴν
αἰώνιον.
Εἰσοδικόν – Ἦχος β´
Δεῦτε προσκυνήσωμεν καὶ
προσπέσωμεν Χριστῷ. Σῶσον
ἡμᾶς, Υἱὲ Θεοῦ,
ὁ ἀναστὰς ἐκ
νεκρῶν, ψάλλοντάς σοι·
Ἀλληλούϊα.
Ἀπολυτίκιον – Ἦχος β'
Ὅτε κατῆλθες πρὸς τὸν θάνατον, ἡ Ζωὴ ἡ ἀθάνατος, τότε τὸν Ἅδην ἐνέκρωσας τῇ ἀστραπῇ τῆς θεότητος, ὅτε δὲ καὶ τοὺς τεθνεώτας ἐκ τῶν καταχθονίων ἀνέστησας, πᾶσαι αἱ Δυνάμεις τῶν ἐπουρανίων ἐκραύγαζον, Ζωοδότα Χριστὲ ὁ Θεὸς ἡμῶν δόξα σοι.
Ἀπολυτίκιον – Ἦχος δ´
Ἡ γέννησίς σου
Θεοτόκε, χαρὰν ἐμήνυσε
πάσῃ τῇ οἰκουμένῃ·
ἐκ σοῦ γὰρ
ἀνέτειλεν ὁ ἥλιος
τῆς δικαιοσύνης, Χριστὸς
ὁ Θεὸς ἡμῶν,
καὶ λύσας τὴν
κατάραν, ἔδωκε τὴν
εὐλογίαν, καὶ καταργήσας
τὸν θάνατον, ἐδωρήσατο
ἡμῖν ζωὴν τὴν
αἰώνιον.
Κοντάκιον – Ἦχος δ' Αὐτόμελον
Ἰωακεὶμ καὶ Ἄννα ὀνειδισμοῦ ἀτεκνίας, καὶ Ἀδὰμ
καὶ Εὔα, ἐκ τῆς φθορᾶς τοῦ θανάτου, ἠλευθερώθησαν, Ἄχραντε, ἐν τῇ ἁγίᾳ
γεννήσει σου· αὐτὴν ἑορτάζει καὶ ὁ λαός σου, ἐνοχῆς τῶν πταισμάτων, λυτρωθεὶς
ἐν τῷ κράζειν σοι· Ἡ στεῖρα τίκτει τὴν Θεοτόκον, καὶ τροφὸν τῆς ζωῆς ἡμῶν.
Τρισάγιον.
Εἰς τό ᾽Εξαιρέτως: Ἀντὶ τοῦ «῎Αξιόν ἐστιν..»:
Ἀλλότριον
τῶν μητέρων ἡ παρθενία, καὶ ξένον ταῖς παρθένοις ἡ παιδοποιΐα· ἐπὶ σοὶ
Θεοτόκε ἀμφότερα ᾠκονομήθη. Διὸ σε πᾶσαι αἱ φυλαὶ τῆς γῆς, ἀπαύστως
μακαρίζομεν.
Κοινωνικόν: Ἀντὶ τοῦ «Αἰνεῖτε...»:
Ποτήριον
σωτηρίου λήψομαι, καὶ τὸ ὄνομα Κυρίου ἐπικαλέσομαι. Ἀλληλούϊα.
Εἴδομεν τό φῶς...
Εἴη τό ὄνομα Κυρίου…
Ἀπόλυσις·
Ὁ ἀναστάς ἐκ νεκρῶν....
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DLH, p. 16: ANTIPHON I for Nativity of Theotokos– Tone
2
1
Lord, remember David and all his meekness.
[Psalm
131:1]
2
Lo we heard of her in Ephratha, we found her in the plains of the forest. Most glorious things have been said, O City
of God. [Psalm 131:6]
3
The Lord is within her, and she shall not be perturbed. [Psalm 45:6]
Through
the intercessions of the Theotokos, O Savior, save us.
DLH, p. 18: ANTIPHON II for Nativity of Theotokos –
Tone 2
1
The Lord has sworn the truth to David and He shall not abrogate it. From the fruit of your belly I shall put on
your throne. [Psalm 131:11]
2
There I shall make the horn of David to bud, I have prepared a lamp for
Christ, my anointed one. [Psalm 131:17]
3
For the Lord has chosen Sion, He has selected her for his abode. [Psalm 131:13]
Save
us, O Son of God, Who is risen from the dead; who sing to You. Alleluia.
Glory…
Both now… O, only begotten Son…
DLH, p. 24: ANTIPHON III for Nativity of Theotokos –
Tone 4
1
There I shall dwell, for I have selected her.
[Psalm 117:24]
2
The most High has sanctified His tabernacle.
Your temple is Holy indeed, most wondrous in her righteousness. [Psalm 45:5; 64:5-6]
APOLYTIKION for Nativity of Theotokos – Tone 4
Your
nativity, O Theotokos, brought great joy to the whole world, for from you
dawned the sun of Righteousness, Christ who is our God. Dismantling the
ancient curse, He gave us His blessings. Abolishing death by death, He
granted us eternal life.
EISODIKON –Tone 2
Come,
let us worship and fall down before Christ. Save us, O Son of God, Who are
risen from the dead; who sing to You. Alleluia.
APOLYTIKION
resurrectional of the Tone of the day, Tone 2
When You descended
to the realm of death You as life immortal, rendered to Hades a mortal blow
by Your all radiant divinity. And when
You from infernal depths and the darkness below did raise the dead, all the
hosts of heavens’ powers did proclaim and cry out: O life giving Christ and
our God we give glory. (DLH, p. 81)
APOLYTIKION for Nativity of Theotokos – Tone 4
Your
nativity, O Theotokos, brought great joy to the whole world, for from you
dawned the sun of Righteousness, Christ who is our God. Dismantling the ancient
curse, He gave us His blessings. Abolishing death by death, He granted us
eternal life.
KONTAKION
of the Nativity of the Theotokos – Tone 4
Joakim
and Anna from their anguish of barrenness, just as Adam and Eve from the
corruption of death, were freed O Immaculate upon your holy nativity. This is what your people now celebrate,
released from the burden of our sins as we cry to you: The barren gives birth
to Theotokos, the sustainer of our lives.
Divine Liturgy
Hymnal, p. 26: TRISAGION.
DLH, p. 54: AT THE
Especially…, instead of “It is truly meet»: Virginity is a state alien to
mothers, and childbirth is foreign to those who are virgins. But in you,
Theotokos, have both of these been accomplished. * And therefore we of every
race on earth unceasingly pronounce you blest.
DLH, p. 66: KOINONIKON: instead
of “Praise the Lord…”:
“I shall partake of the cup of salvation,
and I shall call upon the name of the Lord.” [Ps
115:4]
DLH, p. 70: After Communion, We have seen the true light…
DLH, p. 74: Blessed be the Name
of the Lord…
Divine Liturgy
Hymnal, p. 78: THE DISMISSAL:
May
He Who is risen from the dead, Christ...
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“What do you mean
you belong to the Greek Orthodox Church?” my non-Orthodox friends often ask
me. Why don’t I say I belong to the
American Orthodox Church? Or perhaps, shouldn’t I say I belong to the
Orthodox Church, plain and simple? Am I an immigrant who longs for the Old
Country, if only I could get back there along with all the blessings that my
adopted Motherland has bestowed upon me (prosperity, freedom, education,
respect, etc.)? Evidently, Greek Orthodox Christians have failed miserably in
communicating what our designation as Greek means to us, and why it is an
important element of our self-understanding.
Let me begin, then, with those of my friends that are Roman
Catholic. Are you an Italian
immigrant, with analogous longings to those you perceive in me? Should I be theologically concerned if I
see you eating manicotti, lest you put your cuisine above Christ? After all,
if I go back in history, I identify the roots of your particular parish
church in the Italian Ghetto of the 1930s, with all its folklore. Or, if I
Google the “Roman Catholic Archdiocese of St. Louis”, I witness that the
“ethnic” designation is not a thing of the past alone. What am I missing? I
am missing the fact that Roman means “in communion with the Bishop of
Rome”. To be a Christian, it is not
enough to be a follower of Christ: “Not everyone who says to me, 'Lord,
Lord,' will enter the kingdom of heaven” [Mt 7:21]. I must believe, confess
publically that belief, and be baptized.
In doing so, I am not left alone, “me and my Jesus”, but I belong to
the Body of Christ, the
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Church
that He established. “Outside the
Church there is salvation” [St Cyprian, 3rd c.]. Unfortunately, there are
nowadays, more than 30,000 institutions laying claim to that “Church of
Christ”. It is essential, then, that
in their self-designation, Roman Catholics declare that although they
consider their Church to be Catholic, i.e., universal, encompassing the
fullness of the deposit of the faith, they also consider that the litmus test
of those assertions hinges on their allegiance to one particular bishop,
whose See just happens to be located geographically in what we call the city
of Rome in the modern state of Italy.
Who a Christian is in communion with is normative, just as are the
doctrines we uphold, the scriptures we recognize as canonical, and the bishop
whose jurisdiction we submit to, etc.
To assemble all these pieces together would require a pretty large
library: for a Catholic, adding the designation Roman to the Church, says it
all in a single word. If one needs more, one is called to “come and see”! In
many ways, that is what Greek adds to my own self-identification of being an
Orthodox Christian. I am not alone: I
am in communion with the Bishop of Istanbul, Turkey. That city used to have a
Greek name, Constantinople, but even its new nomenclature strengthens my
identification with the Bishop who still presides (against all odds) over a
shrinking congregation of Orthodox Christians, whose struggles for freedom
and the faith (virtues cherished by Greek and non-Greek people the world
over) I adopt as my own by confessing my communion with their prelate.
A.M. IOANNIDES
(2013)
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This insert is a
gift from our Byzantine School. We
invite you to join us on the last Wednesday of each month at
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