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The Protheoria :: The Ninth Hour and Vespers :: The Mesonyktikon and Orthros :: The Divine Liturgy :: The Daily Diataxis :: The Sunday Diataxis

The Liturgy :: The Typika and Makarismoi :: The Antiphons :: The Entrance Hymns :: The Apolytikia :: The Kontakia :: The Trisagion Hymn :: The Epistle and Gospel :: The Alleluia of the Epistle :: The Cherubikon :: The Axion Estin :: The Koinonikon :: Eidomen to Phos :: Eie to onoma :: Eulogia Kyriou :: Di' euchon

The liturgy

On the Typika and Makarismoi [Beatitudes]

36. In each Sunday Liturgy, it is essential that the Typika and Makarismoi be chanted with the eight resurrectional troparia of the Oktoechos; when a Sunday happens to be a fore-feast or after-feast of a Feast of the Master or the Mother of God, or the commemoration of a celebrated Saint, four of the Makarismoi troparia are chanted and four from the sixth ode of the kanon of the feast or Saint. | back to top

On the Antiphons

37. The antiphons are chanted with the appropriate verses at every Feast of the Master, no matter what day it falls; but if their leave-taking falls on a Sunday, the second antiphon uses the characteristic phrase of the Feast, not the Resurrection. When a Feast of the Mother of God falls on a Sunday, or its leave-taking, the second antiphon is the resurrectional Save us, O Son of God, Who didst rise from the dead; but if it falls on any other day, the 2nd Antiphon is Save us… Who art wondrous in thy saints, on the Feast of the Meeting, Who was held in the embrace of the righteous Symeon, and for the Annunciation, Who took on flesh for us. The antiphons for Pascha are now customarily chanted each day until the leave-taking, although the ancient typika say that from the Sunday of Antipascha the Typika and Makarismoi are to be used, and instead of the Entrance Hymn the Come, let us worship… Who didst rise from the dead. On the commemorations of celebrated Saints, no matter what day of the week they occur, the Typika are used, since the Saints have no verses for antiphons. On weekday liturgies: the antiphons, It is good to confess the Lord… Through the intercessions of the Theotokos… the 2nd antiphon, The Lord reigns… Through the intercessions of thy Saints, Lord, save us, the 3rd,  Come, let us rejoice in the Lord… Save us, O Son…Who art wondrous in thy Saints (see these Antiphons in the Particular Diataxis for the Service of the day [which would normally be found in the Menaion]). | back to top

On the Entrance Hymns in the Liturgy

38. On every Sunday and Feast of the Mother of God, the eisodikon [Entrance Hymn] Come, let us worship and bow down to Christ, Save us, O Son of God, who didst rise from the dead, save us who chant to Thee: Alleluia is chanted. Exceptions are the two Feasts of the Mother of God—the Annunciation and the Meeting—when they fall on a Sunday, because their own entrance hymns are chanted, but at the end of the entrance hymn the Who didst rise from the dead is used; also on the leave-taking of these two feasts, when they fall on a Sunday, their own entrance hymns are chanted, but again with the Who didst rise from the dead ending. If the Feast of the Annunciation occurs on the Saturday of Lazarus, the entrance hymn of the Feast is used, but in the Save us… we chant Who didst rise from the dead; if it is the Sunday of Palms or Great Thursday, the antiphons and entrance hymn of the Feast of the Annunciation are chanted; if it is the Sunday of Pascha and the three following days of the Week of New Creation, the antiphons of Pascha are chanted, and entrance hymn of the Feast, but at the Save us… we say Who didst rise from the dead. In the commemorations of the celebrated Saints falling on any day other than Sunday when a Liturgy is celebrated, the entrance hymn Save us, O Son of God, Who art wondrous in thy Saints… is chanted. | back to top

It is worth noting that from the Sunday of Pascha to its leave-taking it is now the custom, not so exact, the chant the entrance hymn, In the Churches… Save us, O Son of God, who didst rise from the dead…. Likewise, in all the after-feast days of a Feast of the Master (except for the Sundays in between) to its leave-taking, the antiphons of the Feast are used in each Liturgy, but not the entrance hymn, instead, the Come, let us worship with the characteristic phrase of the feast. | back to top

On the apolytikia,
After the Entrance

39. Every Sunday, after the Entrance, the resurrectional apolytikion of the mode is chanted, always preceding the apolytikion of a Feast of the Mother of God occurring on a Sunday, as is the case for the apolytikion of a Feast of the Master when its leave-taking falls on a Sunday. On a Sunday of an after-feast, as well as a Sunday of the leave-taking of a Feast of the Master or Mother of God, if the memorial of a celebrated Saint also occurs, first the resurrectional apolytikion is chanted, then that of the feast, third, the Saint’s and in continuation the apolytikion of the Church. Likewise, when the commemoration of a celebrated Saint occurs on an after-feast, first the apolytikion of the feast is chanted, then the Saint’s and then the Church’s. Furthermore, on a weekday from the Sunday of Thomas to the feast of the Ascension when we have the commemoration of a celebrated Saint, first the apolytikion of the preceding Sunday is chanted, then the celebrated Saint’s and, finally, the Church’s. On weekdays of the after-feasts of the Master and Mother of God (as long as a celebrated Saint is not also present) up to the leave-taking, after the Entrance, only the apolytikion of the feast is chanted and then that of the Church. If the Saint of the day happens to be a Great Martyr and is not officially celebrated by the Church, in no way should the apolytikion be left out after the apolytikion of the feast; the apolytikion of the Church should be added last. | back to top

It is noted that on a Sunday when a memorial will take place, before the apolytikion of the Church, the apolytikion of those fallen asleep is chanted, Remember, Lord, as a good one… | back to top

On the Kontakia Chanted in the Liturgy

40. The appointed periods in which the kontakia are chanted in the Divine Liturgy for the entire year are as follows. From 8 November to the leave-taking of the Entrance the kontakion The all-pure temple of the Savior is chanted; if the eve of the Feast of the Entrance occurs on a Sunday, the kontakion of the fore-feast is chanted, Today gladness; from the leave-taking of the Feast of the Entrance to the Eve of the Nativity of Christ, Today the Virgin comes to the cave; on 8 December, the The universe celebrates today; from the Feast of the Nativity of Christ to its leave-taking, Today the Virgin gives birth; on 1 January, The Lord of all; from 2 January to the eve of the Theophany, In the waters of the Jordan today; from the Feast of the Theophany to its leave-taking, Thou hast appeared today; from the leave-taking of the Theophany to the leave-taking of the Feast of the Meeting, Thou who hast sanctified; on the eve of the Meeting, the pre-festal kontakion, Heavenly Choir; from the beginning of the Triodion (if the feast of the Meeting has been taken leave), the kontakion of the Sunday of the Triodion, [1] from the 1st Sunday of the Fast to the 5th Sunday, the O Champion General; on the Saturday of Lazarus, The joy of all; on the Sunday of Palms, The throne in heaven; on Great Thursday, The traitor takes the bread in his hands; on Great Saturday, He who closed the abyss; from the Sunday of Pascha to its leave-taking, Though thou didst descend, which is chanted on the Sunday of Thomas also (but on the rest of the days to the leave-taking of Thomas, the kontakion, With his searching right hand); from the Wednesday of Mid-pentecost to its leave-taking, At the mid-feast of the Law; on the Feast of the Ascension to its leave-taking, When thou hast fulfilled; from the Sunday of Pentecost to its leave-taking, When the tongues descended; on the Sunday of All Saints, As to Creation’s Planter; then up to 27 July, the O protection of Christians; on 2 July, Surrounding all the faithful; on the feast of the Dormition of Saint Anna (July 25), Forefathers of Christ; from 27 July to the leave-taking of the Feast of the Transfiguration, Transfigured upon the mountain; on 1 August, O thou who wast raised upon the Cross, but if it happens to occur on a Sunday, the Transfigured upon the mountain again; on the eve of the Dormition of the Theotokos, Thy glorious memory; on 15 August to the leave-taking, Neither the tomb nor death; from the leave-taking of the Feast of the Dormition to the leave-taking of the Feast of the Nativity of the Theotokos, the Joachim and Anna; on 31 August, Thy God-receiving womb, O Theotokos; on the 1st of the Indiction, The pre-eternal Creator and Master; on the eve of the Nativity of the Theotokos, the pre-festal, Today the Virgin and Theotokos Maria; on the feast of the Dedication (13 September), As a lighted sky, the Church; on the Feast of the Elevation of the Cross to its leave-taking, Lifted up of Thine own will upon the Cross; from the leave-taking of the Cross to 8 November, straightway the O Protection of Christians. | back to top

In the daily liturgies (excluding the fore-feasts and after-feasts of the Feasts of the Master and Mother of God) the kontakia chanted are: on Monday, Supreme commanders of God; on Tuesday, O Prophet of God and Forerunner; on Wednesdays and Fridays, Lifted up of Thine own will upon the Cross; on Thursday, The firm and divine-voices preachers; on Saturdays, To Thee, O Lord, the Planter of creation; but on the Saturdays of the souls, With the Saints give rest, Christ. Worth noting is if the Feast of the Annunciation precedes the Feast of the Akathist, on the 5th Sunday the kontakion chanted is O Protection. When the Feast of the Annunciation is on the Saturday of Lazarus, Sunday of Palms, or the first four days of Great Week, the kontakion chanted is O Champion leader, but when it falls on the Sunday of Pascha or any other day of the Week of New Creation, the Though Thou didst descend is chanted. | back to top

On the Trisagion Hymn

41. The Trisagion hymn is chanted in each Liturgy (except those of the Presanctified Gifts); on the Great Feasts of the Master, namely, the two days of the Nativity of Christ and the Theophany, the Saturday of Lazarus, Great Saturday, the Sunday of Pascha, as well as during the entire Week of New Creation, the leave-taking of Pascha, the Sunday of Pentecost and the Monday of the Holy Spirit, instead of the Trisagion hymn we chant the All those who have been baptized, on the Feast of the Elevation of the Cross and the Sunday of the Veneration of the Cross, We venerate thy Cross, Master is chanted. | back to top

On the Epistle and Gospel

42. When a celebrated Saint falls on a Sunday, the Epistle of the Saint is read and the Gospel of the Sunday. On the following Saints’ memories, the three feasts of the Forerunner (the Nativity, Synaxis and Beheading), the holy Apostles Peter and Paul, the Twelve, the Four Evangelists Matthew, Mark, Luke and John, the holy Fathers of the 1st, 4th and 7th Synods and the Three Hierarchs (when this feast does not fall during Triodion) both the Epistle and Gospel of the Saint is read, even if it is a Sunday. If the following Feasts of the Mother of God fall on a Sunday, the Nativity of the Theotokos, the Meeting and Annunciation, the Epistles and Gospels are subject to the following changes: for the Nativity on a Sunday, the Epistle and Gospel read are those of the Sunday before the Cross, since there is no other Sunday between the Feast and the Elevation of the Cross; for the Meeting on Sunday, if it is out of the Triodion, the Epistle and Gospel is of the Feast, if it is one of the Sundays of the Triodion, in the Orthros the Gospel of the Liturgy of the Feast is read and, in the Liturgy, the Epistle of the Feast and the Gospel of the Sunday of the Triodion are read. For the Annunciation, if it falls on the 3rd Sunday of the Fast, the Epistle for the Sunday is read and the Gospel of the Feast; if on the 4th or 5th Sunday of the Fast, the Epistle and Gospel is of the Feast; if it is the Saturday of Lazarus or Sunday of Palms, in the Orthros the Gospel of the Liturgy of the Feast is read and in the Liturgy the Epistle of the Feast and Gospel of the Sunday are read; if it is Great Thursday or the Sunday of Pascha, in the Orthros the Gospel of the Liturgy of the Feast is read and in the Liturgy the Epistle and Gospel of the day; if it is the Monday, Tuesday or Wednesday of New Creation, the Epistle and Gospel of the Feast are used. On the Dormition of the Theotokos and its leave-taking, the Epistle and Gospel is always of the Feast, no matter what day it falls. | back to top

On the Alleluia of the Epistle

43. In all Divine Liturgies, after the reading of the Epistle, the Alleluia is chanted three times by the 2nd choir; on Great Saturday, instead of the Alleluia, the Priest chants the great prokeimenon of the Resurrection inside the holy Bema, Rise up, O God, and judge the earth, in the Barys mode, which is repeated by the choirs until the verses of the 81st Psalm are completed; that the Alleluia be left out on the Sunday of Pascha and the rest of the days of New Creation is not found anywhere in the ancient typika, but, to the contrary, written after each Epistle for these days is the Alleluia three times with its verses, so the choirs should chant it. | back to top

On the Cheroubikon

44. The Cheroubikon [Cherubic Hymn], the Mystically representing the Cherubim, is chanted in every Liturgy of Saint Chrysostom and Saint Basil the great, but on Great Thursday and Great Saturday, when the Liturgy of Saint Basil the Great is used, these differences exist: on Great Thursday, instead of the Mystically representing the Cherubim, the troparion Of thy mystic supper is chanted, on Great Saturday, the Let all earthly flesh keep silent. If the Feast of the Annunciation falls on Great Thursday the Liturgy of Saint Chrysostom is used, but the Of thy mystic supper is chanted. In the liturgies of the presanctified Gifts, the Now the heavnely powers is always chanted. | back to top

On the Axion estin [“Meet it is”]

45. In every Liturgy of Saint Chrysostom, no matter what day it is celebrated, on every Sunday and Sundays of the after-feasts of the Feasts of the Master and Mother of God, and in the commemorations of the celebrated Saints where the More honorable than the Seraphim is used in the Orthros, at the Especially for our most holy, pure…, the Meet it is… is chanted. In the Feasts of the Master and the Mother of God and on the Sundays of their leave-taking, instead of the Meet it is, the katabasia of the ninth ode with its megalynarion is chanted. In the Feast of the Transfiguration, instead of the katabasia of the ninth ode, O Theotokos, thou art a mystical Paradise, it is the custom (even though there is no note in the ancient typikon) to chant the third troparion in the seventh ode, Now the unheard of has been heard. In the Liturgies of Saint Basil the Great the kathisma, All creation rejoices in thee, is chanted instead of the Meet it is. | back to top

Note also that in the commemorations of the Saints that fall between the Sunday of Thomas to the leave-taking of Pascha, on days other than Sunday, after the Especially for our most holy, pure… the Meet it is is chanted and not the The Angel cried to her, which has been established to be used on Sundays; this is because the More honorable is not used now in the Orthros; exceptions to this are when the memory of a celebrated Saint is on the Saturday of the leave-taking of the feast of Thomas and the feast or leave-taking of Mid-pentecost, when the ninth ode of the katabasia is chanted instead of the Meet it is. | back to top

On the Koinonikon

46. The koinonikon [communion hymn] Praise the Lord [Ps. 148.1] is chanted in the Sunday Divine Liturgies, as long as it is not also a feast of the Master, Mother of God, or their leave-taking. It is also chanted on the feast of the Circumcision of the Savior, no matter what day it falls, likewise, on the eves of the Nativity of Christ and Theophany, when the Hours are continued with the Hesperinos and Liturgy of Basil the Great. In the Feasts of the Master and their leave-taking, no matter what day they fall, the special koinonikon of the Feast is used: at the feasts of the Mother of God, the First of the Indiction (excepting the Feast of the Annunciation, when The Lord hath chosen Zion [Ps. 131.14] is chanted), even if they fall on Sunday, we chant the I will take the cup of Salvation [Ps. 115.4]. When the memories of the following Saints fall on Sunday, instead of Praise the Lord, the other koinonika characteristic to them are chanted: as in the three feasts of the Forerunner, the In everlasting remembrance [Ps. 111.6], at the feasts of the Chief Apostles, the Twelve, the four Evangelists, the Apostle Andrew, the Three Hierarchs and Saints Constantine and Helen, the Their sound has gone forth; at the Feast of the Archangels Michael and Gabriel the Who maketh His angels spirits [Ps. 103.4]; on the Third Sunday of the Fast the The light of Thy countenance [Ps. 4.7], like on 1 August (if it does not fall on a Sunday). On the four Sundays after Thomas, Partake of the Body of Christ; on All Saints and on the memory of the Forefathers Joackim and Anna, Rejoice in the Lord, O ye righteous [Ps. 32.1]. On weekdays and the days between the after-feasts when liturgies are celebrated (excluding the days of leave-taking), the koinonika of the week are chanted: on Monday, Who maketh His angels spirits, and His ministers a flame of fire; on Tuesday, In everlasting remembrance shall the righteous be; on Wednesday, I will take the cup of salvation, and I will call upon the name of the Lord; on Thursday, Their sound hath gone forth into all the earth, and their words unto the ends of the world [Ps. 18.4]; on Friday, Thou hast wrought salvation in the midst of the earth, O Christ God [Ps. 73.13]; and on Saturday, Blessed is he whom Thou hast chosen and hast taken to Thyself, O Lord, and their remembrance is unto generation and generation [Ps. 64.4; 101.12]. In the presanctified liturgies we chant O taste and see that the Lord is good [Ps. 33.8], except if it happens to be the day of a celebrated Saint, when we chant In everlasting remembrance instead of the O taste and see. Also note that if the Feast of the Annunciation falls on the third Sunday of the Fast, the Saturday of Lazarus, the Sunday of Palms, Great Thursday, as well as the other days of the Week of New Creation, except the Sunday of Pascha, the koinonikon of the feast, The Lord hath chosen Zion, is chanted. | back to top

On the Eidomen to phos
[“We Have Seen the True Light”]

47. At every liturgy, even if it is a feast of the Mother of God, after the Deacon says, With the fear of God, and the Priest, Save, O God, Thy people, the We have seen the true light is chanted in the second mode. At the feasts of the Master and their leave-taking, the third Sunday of the Fast and the Saturday of Lazarus, the apolytikion of the feast is chanted instead. On Great Thursday the troparion, Of Thy mystical supper, chyma [ekphonetic style]; on Great Saturday the Remember us merciful One as Thou didst remember the thief in the Kingdom of Heaven in the second mode, heirmologic. From the Sunday of Pascha to its leave-taking, the Christ is risen is chanted each day, and from the feast of the Ascension to its leave-taking the Thou didst ascend in glory. On the Saturday before Pentecost, instead of We have seen, we chant O Thou Who with profound wisdom. On the Sunday of Pentecost, the apolytikion, Blessed art Thou; from the Monday of the Holy Spirit on, the We have seen. At the presanctified liturgies, instead of We have seen, we say the I will bless the Lord at all times. | back to top

On the Eie to onoma Kyriou
[“Blessed Be the Name of the Lord”]

48. The Blessed be the name of the Lord is always chanted in mode II, chyma, for the three liturgies, the presanctified, Chrysostom’s and Basil the Great’s, after the opisthambon prayer. Only in the Week of New Creation and the day of the leave-taking of Pascha do we chant the Christ is risen three times in mode II, chyma. | back to top

On the Eulogia Kyriou
[“The blessing of the Lord”]

49. Before the apolysis of the Divine Liturgy, the prayer, The Blessing of the Lord and His come upon us, through His grace and love for mankind; always… and, in the Hesperinos, when there is Artoklasia, as was noted in the Hesperinos. This is the desired blessing of every Christian, the blessing of the celebrating Priest, in the name of our Lord God. | back to top

On the Di’ euchon
[“Through the Prayers”]

50. The ekphonesis, Through the prayers of our holy Fathers…, made by the Priest at the end of every prayer and sacred act and also in the liturgy, is the seal. In the Week of New Creation though, after the apolysis for the Hesperinos and the liturgy, the Priest makes the ekphonesis, three times, Christ is risen! and the people respond each time with the Truly He is risen; then, the Priest, Glory to His third day rising, and the people respond, We worship His third day Resurrection, and immediately the Christ is risen in its entirety. | back to top

Also note that if there is a Bishop or Patriarch partaking in the sacred Service, instead of the Through the prayers of our holy Fathers…, we say, Through the prayers of our holy Master, Lord Jesus Christ God, have mercy on us. Amen. | back to top

Protheoria of the Daily Diataxis →

Endnotes

  1. But if the memory of a celebrated Saint takes place on a day other than Sunday, during the first three weeks of Triodion, the kontakion O protection of christians is used, since the katabasiai used are My mouth shall I open up. ^

ISSN: 1941-7616   Copyright © 2008, Konstantinos Terzopoulos.

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