Loading ...
Sorry, an error occurred while loading the content.

Re Publican and Pharisee

Expand Messages
  • byakimov@csc.com.au
         I have taken the liberty of making numerous corrections based on the original Russian in this translation where it is not idomatic or fluent English
    Message 1 of 1 , Feb 21, 2005
    • 0 Attachment
           I have taken the liberty of making numerous corrections based on the
      original Russian in this translation where it is not idomatic or fluent
      English and is thus confusing.  Feel free to forward this to the
      translator.  Do you have his translation of the preceeding material "B. The
      Triodions, I. Lenten Triodion, Preparation  for the Great Fast"? pp.
      487-489  I would be glad to offer any help in attaining a better
      rendering.  The value of this book is well known and to have a sound
      translation for non-Russian speakers would be a step forward.  TF

      Sunday of the Publican and the Pharisee (33rd Sunday after Pentecost)

      The name of this first preparatory Sunday comes from its appointed Gospel
      reading of the Parable of the Publican and the Pharisee, in which the
      first, in the image of the parable, left the temple to return to his house
      more justified than the second. By [contrasting] the example of one vs. the
      other the Holy Church points out the true beginning and basis of
      repentance: humility and, on the other hand, the main source of sin and
      obstacle to repentance: pride. In the words of the Holy Church, "every good
      deed is made of no effect through [foolish] pride, while every evil is
      cleansed by humility." Without the humble consciousness of one's sinfulness
      one cannot have the appropriate sense of the great height of external
      righteousness. It is in this sense that the faithful should begin the
      ascetic effort [podvig] of fasting and repentance. In accordance with this
      central content, the Holy Church in all its services for this Sunday,
      especially in the Vespers' and Matins' stichera and in the troparia of the
      canon, denounces, in harmony with the Gospel parable, the self-righteous
      pride of the Pharisee, and praises the humility of the Publican and calls
      each of us to reject "the swollen boasting and evil exultation of the
      Pharisee, his loathsome dementia, and wicked fierce belligerance hateful to
      God"; to lay aside self-conceit about one's imaginary worthiness and
      perfection, the self-sufficiency of one's imaginary righteousness; to
      humble oneself by consciousness of one's unworthiness and guilt before God;
      to condemn oneself, as a sinner, worthy of condemnation and judgment, and
      beating one's breast to pray: "God be merciful to me a sinner". If each of
      us will pray, according to the example of the Publican, with a broken heart
      and humble spirit, undoubtedly, we will receive great mercy from the One to
      whom all hearts are open: the Lord who opens unto us the door of
      repentance, who will lead us into the holy and redemptive days of the Holy
      Forty Day Fast, who will enable us by His Grace to bring us to true
      repentance that we may receive complete remission and forgiveness.

      Kontakion, Tone 4
      Let us flee from the pride of the Pharisee
      And learn humility from the Publican's tears.
      Let us cry to our Savior:
      Have mercy on us, O only merciful One.

      Penitential Troparia, Tone 8
      Open to me the doors of repentance, O Life-giver,
      For my spirit rises early to go to pray in Thy holy Temple
      Bearing the temple of my body all defiled,
      But in Thy compassion
      Purify me by the loving kindness of Thy mercy.

      Tone 8
      Lead me on the paths of salvation, O Theotokos,
      For I have profaned my soul with shameful sins
      And have wasted my life in laziness,
      But by your intercessions
      Deliver me from all impurity.

      Tone 6
      When I think of the many evil things I have done,
      Wretch that I am,
      I tremble at the fearful Day of Judgment,
      But trusting in Thy loving kindness
      Like David I cry to Thee:
      Have mercy on me, O God, according to Thy great mercy.

        ( Please substitute the following paragraphs for 2 of those following the
      Penitential troparia just sent.  I was indeed a bit hasty in sending them
      off....  Trying to explain the Church's Patristic calendar-iffics is no
      task to be undertaken cavalierly!!   )

      Although Matins for the Sunday of the Publican and Pharisee and for the
      following Sundays, ending with the 5th Sunday of Great Lent, follow the
      Tones of the Octoechos and the Matins Gospels according to the [weekly]
      Sunday order; in the service books, according to the instructions in the
      rubrics, the order for the Tones and Gospels are not designated as to what
      is the Tone and Matins Gospel that falls on this or that Sunday, because in
      different years the date for the Sundays from All Saints Sunday [the Sunday
      after Pentecost] to the Sunday of the Publican and Pharisee is not one and
      the same.

      The Sunday of the Publican and Pharisee does not always come as the Sunday
      after the 32nd Sunday, or 33rd Sunday, that is why for this and on the
      following Sundays in different years one and the same Tone and Resurrection
      Matins Gospel are not sung and read, but those according to the order in
      the rubrics.

         [My note: This year is an extreme example, where the Sunday of the P & P
      is the 38th Sunday after Pentecost!!  What Bulgakov is trying to explain
      (perhaps too briefly) is that the Tones and Matins Gospels depend on the
      number of weeks after the preceeding Paschal date (which, in turn,
      determines Pentecost) but the start of the Great Fast (which, in turn
      determines the ordering of the preparatory Sundays preceeding it) is
      determined by the upcoming Paschal date, thus the distance from one Pascha
      to another in weeks is never the same (rarely being 52 weeks) from one year
      to the next, as we all know too well!  The simple reason is that Pascha in
      part is determined on the basis of the lunar calendar -- with 13 months of
      28 days, 364 days -- (and other considerations), while the 52 week year of
      365.25 days is solar...  and the two do not mesh simply (not least of all
      because of those "other considerations" -- one of which is the date of the
      Hebrew Passover, another being the time of the first full moon after the
      Spring Equinox....).  That will do for now, as it exhausts my miserable
      grasp of these refinements.]
      In Matins for the Sunday of the Publican and Pharisee and then for the
      following Sundays to the end of the 5th Sunday of Great Lent, after the
      reading of the Gospel and the 50th psalm, sing the Penitential Troparia: at
      "Glory..." sing "Open
      to me the door of repentance", at "Both now and ever..." sing "Lead me on
      the paths of salvation", then sing "Have mercy on me, O God," and then
      "When I think of the many evil things I have done".

      The Matins Gospel stichera, which [usually] are sung on Sundays before the
      Great Doxology, from the Sunday of the Publican and Pharisee to the Sunday
      of All Saints are not sung at this point, but are sung  at "Glory..., Both
      now and ever..." (at the Dismissal of Matins before the First Hour) at the
      Matins Litiya when these are sung.

      Note: "The Service for the Saint," appointed for this Sunday and for the
      Sunday of the Prodigal, is sung on Friday at Compline, only when the
      commemoration is not of a major Saint.

      The Epistle: 2 Tim. 3:10-15; sel. 296. The Gospel: Luke 18:10-14; sel. 89.

      The Fast Free, or "continuous", Week is so called because during the entire
      week, even on Wednesday and Friday, it is permitted to eat meat and dairy
      products.  The Orthodox Church permits the eating of meat and dairy
      products during the entire week following the Sunday of the Publican and
      Pharisee in order not to have association with the Armenians who fast
      throughout this week. Besides by not permitting a fast during the beginning
      of our preparation for Great Lent,
      the Holy Church accuses the pride of the Pharisee, who vainly praised
      himself for fasting twice a week, and, in agreement with this accusation,
      acts contrary to his hypocritical and proud fast.

      The weeks of the Lenten Triodion begin on Monday and end on Sunday,
      excluding Holy Week, which ends on Saturday.

      Note: On Saturdays, beginning on the Saturday before the Sunday of the
      Prodigal to the Sunday of All Saints, it is appointed to read the Gospel in
      the Liturgy in this order: first read the readings for the Saturday, then
      the ones for the Saint.

      See below if Meatfare Saturday falls on the feast of the Meeting of the
      Lord or the feast of the temple.

      S. V. Bulgakov, Handbook for Church Clergy,
      2nd ed., 1274 pp., (Kharkov, 1900), p. 489.
      Translated by Archpriest Eugene D. Tarris © February 7, 2002.

      Timothy Fisher

      "...The Word of God Himself, He, indeed, assumed humanity that we might
      become God...."
           "On the Incarnation" by St. Athanasius of Alexandria (Sect. 54)
    Your message has been successfully submitted and would be delivered to recipients shortly.