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RE: [ustav] Communion prayers during Bright Week

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  • Jenner, Malcolm
    As far as I know the answer is yes to all your questions. Archimandrite Kyril Jenner ... http://docs.yahoo.com/info/terms/
    Message 1 of 4 , May 1, 2002
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      As far as I know the answer is "yes" to all your questions.


      Archimandrite Kyril Jenner


      > -----Original Message-----
      > From: Philip Majkrzak [mailto:philipjm711@...]
      > Sent: 30 April 2002 17:46
      > To: ustav@yahoogroups.com
      > Subject: [ustav] Communion prayers during Bright Week
      >
      >
      > I have noticed that in none of the services of Bright Week do we say
      > the Trisagion Prayers. Is this true also for the Prayers of
      > Thanksgiving for Holy Communion during Bright Week? And also for the
      > priest's entrance prayers before Liturgy? Thank you.
      >
      > Sincerely,
      > Philip Majkrzak
      >
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    • Daniel Olson
      ... In the Liturgical Directions for 2002 (pp. 263-264), published by the Moscow Patriarichate, there is the following: Note. In the Rule for Holy
      Message 2 of 4 , May 1, 2002
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        on 4/30/02 12:45 PM, Philip Majkrzak wrote:

        > I have noticed that in none of the services of Bright Week do we say
        > the Trisagion Prayers. Is this true also for the Prayers of
        > Thanksgiving for Holy Communion during Bright Week? And also for the
        > priest's entrance prayers before Liturgy? Thank you.

        In the "Liturgical Directions for 2002" (pp. 263-264), published by the
        Moscow Patriarichate, there is the following:

        "Note. In the 'Rule for Holy Communion' (Moscow, 1893), there is said: 'It
        should be known that during the Bright Week of Pascha instead of the evening
        and morning prayers, the Hours of Pascha are sung, and in place of the Canon
        to the Lord Jesus and the Paraklisis to the Mother of God, the canon of
        Pascha with its theotokia; and the other [canons], according to the days of
        the week, are omitted.' The Office for Holy Communion and the prayers after
        Communion are preceded by a three-fold reading of the troparion, 'Christ is
        risen from the dead...'; the psalms and the Trisagion through 'Our Father'
        (with the troparia after it) are not read as well."

        Regarding the entrance prayers of the clergy before the Liturgy, the same
        work says the following:

        "It is accepted to perform the entrance prayers before the Liturgy during
        Bright Week in the following manner. After the usual initial exclamation
        'Blessed is our God...,' there is read: 'Christ is risen from the dead...'
        (thrice), and the hypakoe and kontakion of Pascha. Instead of the
        penitential troparia 'Have mercy on us, O Lord, have mercy on us...,' the
        troparia of the paschal Hours are read: 'In the tomb bodily...,' Glory...,'
        'How life-bearing...,' 'Both now...,' and the theotokion: 'Rejoice, O
        sacred...' Then: 'We worship Thine immaculate icon, O Good One...' and 'A
        fountain of compassion...' Then the prayer: 'O Lord, send down Thy hand...';
        and instead of the psalm 'I shall go into into Thy house...,' the troparion
        of Pascha is said many times."

        Daniel Olson
      • Fr. John R. Shaw
        A few months ago we had a discussion on the subject of the custom in the Russian Church of singing, at the Little Entrance on feasts of the Theotokos, O come
        Message 3 of 4 , May 1, 2002
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          A few months ago we had a discussion on the subject of the custom
          in the Russian Church of singing, at the Little Entrance on feasts of the
          Theotokos, "O come let us worship... Through the prayers of the
          Theotokos..."

          Up to a few years ago, this verse was generally sung in our
          churches: I remember hearing it in Jordanville, at the Synodal cathedral
          in Manhattan, and generally wherever I went with the Ruling Archbishop
          (Vladyka Nikon) in the 1970's.

          More recently, the view, encountered in the Moscow Patriarchate's
          (generally excellent) annual book of rubrics, "Bogosluzhebnyja ukazanija",
          that this verse is incorrect and should not be sung, on the grounds of its
          (supposedly) not being found in the Greek, has begun to spread. According
          to this view, one should sing "Who art wondrous in Thy Saints" in place of
          "Through the prayers of the Theotokos".

          However, a few days ago, on Lazarus Saturday, it was brought to my
          attention that this same Moscow book of daily rubrics also calls for the
          singing of "Who art wondrous in Thy Saints" on Lazarus Saturday, in place
          of the accepted "Who art risen from the dead", which is also sung by the
          Greeks.

          As a result, I got into a conversation on the subject of these
          variations in "O come let us worship", and it was also brought to my
          attention that the large-format edition of the Greek Hieraticon published
          in Athens by the Apostolic Diaconate of Greece, includes a rubric about
          the singing of "Through the prayers of the Theotokos" on feasts of the
          Virgin. It even gives the Greek text which is in use in some parts of
          Greece: "Di'evchwn tis Theotokou" (an unexpected wording, one might have
          expected "Tais presveiais...").

          IN other words, this verse *does* exist in the Greek, and it still
          is part of Greek practice, albeit only in some places.

          That the edition in question considers this form incorrect and
          calls for it to cease does not really matter: what matters is that it *is*
          in use.

          On this basis it is safe to conclude that the Russian Church must
          have taken this practice over from the Greeks, and not invented it. It
          seems hardly likely that the Greeks would adopt a Russian practice -- at
          least, in other cases they have not.

          What appears to be the case is that actual Greek practice has
          included a broader range of forms than the printed Greek books. The
          Slavonic books were translated from the Greek before the time of printing
          and "standardization"; then they were "reformed" or accommodated to Greek
          practice at least twice: once when the Studite Typicon was replaced by the
          Sabbaite, and again in the time of Patriarch Nikon.

          "A greki", as Archbishop Seraphim of Chicago was wont to say,
          "opyat' izmenili!".

          In Christ
          Fr. John R. Shaw
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