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

Mesonyktikon :: The Hexapsalmos :: God is the Lord :: The Psalter :: The Kathismata Troparia :: Eulogetaria, Hypakoe, Anabathmoi and Prokeimenon :: The Kanons :: Verses of the Kanons :: Kathisma of the Third Ode :: Kontakion and Oikos :: The Katabasiai :: Heothinon Gospel :: Stichologia of the Ninth Ode :: The Exaposteilaria :: Stichera of the Ainoi :: The Doxastikon of the Ainoi :: The Theotokion of the Ainoi :: The Doxologia :: The Sunday Apolytikion after the Doxologia

The Orthros [1]

On the Mesonyktikon

17. The service of Orthros is preceded by the Mesonyktikon. There are two Mesonyktika that are read, that of the five days of the week, and one for Saturday, both found in the Horologion. On Sunday the place of the Mesonyktikon is taken by the following service. After the Blessed is our God, the Proïstamenos says, Glory to Thee, our God, glory to Thee, the Heavenly King, the Trisagion, Lord, have mercy, 12 times, Glory to the Father and the Son, etc. Come, let us worship, thrice, and the 50th Psalm, then the kanon of the Trinity is chanted with the verse, Holy Trinity, God, have mercy and save us, and the four Trinitarian It is truly meet; after this, straightaway the Trisagion and the hypakoe of the mode; then the Priest, Have mercy on us, O God…, Again we pray for pious and Orthodox Christians…, Again we pray for our Archbishop…, For the safekeeping… and the small Apolysis (see above in §16), and straightway the We pray for the peace of the world… etc., the end Let us say for ourselves the Lord, have mercy, and the Through the prayers…. [2]  | back to top

If a feast of the Mother of God or the commemoration of a celebrated Saint falls on a Sunday, after the kanon of the Trinity, the lite of the feast or Saint is chanted and the Trinitarian It is truly meet… after it. On Sundays of after-feasts and the leave-taking of Feasts of the Master or the Mother of God, instead of the hypakoe of the mode, the apolytikion of the feast is chanted; likewise, when a celebrated Saint falls on a Sunday, the apolytikion of the Saint. On the Sundays of the Triodion (when they are not the feasts of the Meeting or Annunciation) and excluding the Third Sunday of the Fast, the three katanyktika troparia, Have mercy on us, O God, have mercy on us etc., are chanted as at the daily Orthros. | back to top

On Sundays with Feasts of the Master, after the Blessed is our God, the Glory to Thee, O God… Heavenly King etc. as above, after the 50th Psalm the lite of the Feast is chanted; then the Trisagion is said and the apolytikion of the Feast. The Priest, Have mercy on us, O God…, the Apolysis, the We pray for the peace of the world… and the Through the prayers. This order is held when a Feast of the Master, Feast of the Mother of God or Feast of a Celebrated Saint falls on any day other than Sunday. Throughout the entire Week of New Creation the place of the Mesonyktikon is occupied by the Having beheld the Resurrection of Christ…, Forestalling the dawn etc., as on the day of the leave-taking of Pascha (see above §3, footnote 4, Sunday of Pascha in the Lychnikon). | back to top

Notice that the Heavenly King in the beginning of the Hesperinos and Orthros is not said from the Sunday of Pascha till Pentecost, neither is the Holy God said until the Ascension, but after the Blessed is our God, straightaway, Christ is risen, thrice, Glory… Both now… All holy Trinity… etc. | back to top

On the Hexapsalmos [Six Psalms]

18. After the Apolysis of the Mesonyktikon, the Priest comes into the holy Sanctuary, and standing before the Holy Table makes the ekphonesis with reverence and the fear of God, Blessed is our God; the Reader says the Trisagion; the Priest, the For Thine is the kingdom; the Reader, the troparia Save, O Lord, Thy people, Glory, Thou who wast lifted up on the Cross, Both now, Awesome protection, the Priest, Have mercy on us, O God etc., the ending, For Thou art a merciful God… and the Reader, In the name of the Lord, Father, bless; the Priest, Glory to the Holy and Consubstantial…, etc., the Proïstamenos says the Hexapsalmos with compunction while the people listen in total silence and reverence. The Hexapsalmos are never left out, save the Week of New Creation and the day of the leave-taking of Pascha. | back to top

On the “God is the Lord”

19. The God is the Lord is chanted four times; from the second time, special verses are used: Confess the Lord… —All the nations… —This has been accomplished… and straightaway the apolytikion; the second apolytikion is preceded by the Glory… and the third by the Both now… The resurrectional apolytikion of the mode is chanted twice on every Sunday, and the theotokion once. If it happens to be a Feast of the Mother of God then the resurrectional apolytikion is chanted once and that of the Feast twice; also, if the leave-taking of a Feast of the Master or the Mother of God falls on a Sunday the same holds true. On Sundays of after-feasts the resurrectional apolytikion is chanted twice and that of the Feast once. Also, if there is a celebrated Saint the resurrectional apolytikion is chanted once, then the Saint and the Feast. If it is only a celebrated Saint on a Sunday, each apolytikion is chanted once—the resurrectional apolytikion, that of the Saint’s and the theotokion in the same mode as the apolytikion of the Saint. In the fast days of the great Fast the God is the Lord is not chanted, but instead, the Alleluia is chanted in sets of three, four times in the mode IV Plagal with the following verses:

  1. My spirit wakes to thee in the morning, O God, for thy commandments are light upon the earth.
    Alleluia, thrice.
  2. Learn righteousness, ye inhabitants of the earth.
    Alleluia, thrice.
  3. Let them see thy zeal for thy people, and now let the fire for thy adversaries consume them.
    Alleluia, thrice.
  4. Bring evils upon them, Lord, bring evils upon them that are glorious on earth.
    Alleluia, thrice.

Take note that on Saturdays when there is no celebrated Saint, instead of God is the Lord, the Alleluia is chanted with the special verses (Blessed are they whom Thou hast chosen… And their memorial…) and the familiar apolytikia, Apostles, Martyrs…, Glory, Remember, O Lord…, and Both now, Holy Mother… are said. | back to top

In the Hesperinos for the two Saturdays of the Souls the O Thou Who with profound wisdom, Glory and the last line again, Both now, In thee we have a wall and haven; the same apolytikia are chanted in the Orthros with the Alleluia and their verses before. | back to top

On the Psalter

20. According to the ancient diataxis, the Psalter is read before the kathismata of each stichologia, the polyeleos (when it exists) is chanted before the kathisma of the third stichologia of the particular feast; but now in some places, to save time on Sundays and great feast days, the specific kathismata of the Psalter along with the polyeleos are read before the Orthros (when it is a feast with a lite) or the Amomos (when it is a simple Sunday with a Saint which is not celebrated). The polyeleoi for the Feast of the Master are Psalms 134 and 135, Praise ye the name of the Lord, and the O give thanks unto the Lord; the polyeleos for the Feasts of the Mother of God is Psalm 44, My heart hath poured forth a good word; for celebrated Saints the proper polyeleos Psalms for each celebration are found in the book known as the Eklogarion, if not, then Psalms 134 and 135 are used. Psalm 136, By the waters of Babylon, is used on the Sundays of Meatfare and Cheesefare. Each day two kathismata of the Psalter are read and during the great Fast three are read each day, but in the first week of the Fast the entire Psalter is read twice; from the Hesperinos of Palms to great Wednesday it is completed once. It is not read from great Thursday until the Saturday of the Week of New Creation. | back to top

On the kathismata

21. When a Feast of the Mother of God falls on a Sunday the kathismata of the first and second stichologia are as follows: the first two troparia are resurrectional and the last one is of the Feast, replacing the theotokion of the Oktoechos. At the third stichologia only the kathismata of the feast are chanted. In the after-feasts and Sundays that are leave-takings, in the first and second stichologia, again, the first two chanted are resurrectional and the third, instead of the theotokion, is of the feast. There is no third stichologia in this case. In the feasts of the celebrated Saints, after the resurrectional and Theotokia kathismata of the first and second stichologia, the kathismata of the third stichologia of the Saint are chanted; in the commemorations of the higher celebrated Saints that have a lite and polyeleos kathismata—like the Apostles, the Forerunner, the Three Hierarchs, and the Great Martyrs—in the first two stichologiai, after one resurrectional kathisma, one kathisma of the Saint is chanted and then the theotokion; the third stichologia is chanted entirely of the Saint because of the polyeleos. | back to top

On the Eulogetaria
the hypakoe, the anabathmoi and the prokeimenon

22. On every Sunday, the Eulogetaria are chanted after the kathismata, after which is made aitesis by the Priest and the ekphonesis, For blessed is Thy name; after this the hypakoe of the mode, the anitphons, the prokeimenon and the kanons. If a Feast of the Mother of God falls on a Sunday the Eulogetaria are not chanted; however, after the kathismata, the Priest makes the aitesis and ekphonesis, then the hypakoe of the mode and the anabathmoi, the prokeimenon of the feast, the Let everything which has breath and the heothinon Gospel of the Feast; then the Having beheld the Resurrection of Christ and the 50th Psalm is read, Glory, Through the intercessions of the Theotokos, Both now, the same, the verse, Have mercy on me, O God, and the specific idiomelon of the feast, after which the Priest says the Save Thy people, O God… Through the mercies and compassions, and the kanons begin. However, on Sundays of a leave-taking or after-feast for the Feasts of the Mother of God and the Master the regular taxis of the heothina Gospels for Sundays is followed (Refer to the specific typike diataxis for Sundays). | back to top

On the Kanons

23. The kanons are never left out on the Sundays of the Oktoechos, even if it is the Feast of the Mother of God or the leave-taking of a Feast of the Master or the Mother of God that has fallen on a Sunday; the resurrectional kanons of the Oktoechos are not chanted on the following Sundays: the third Sunday of the Fast and the Sunday before the Nativity of Christ, when only the kanons of the day are chanted and whose first troparia after the heirmos are resurrectional; for this reason we use the verse Glory to Thy holy Resurrection, Lord, and for the rest of the troparia on the third Sunday of the Fast we use Glory to Thee, O God, glory to Thee; for the Sunday before the Nativity we use Saints of God intercede for us. Likewise, the resurrectional kanons of the Oktoechos are not chanted on the four Sundays following Thomas Sunday, that is, the Sundays of the Myrrh-bearing Women, the Paralytic, the Samaritan Woman and the Blind Man, when the resurrectional, Paschal kanon is chanted with its two Theotokia. When a Feast of the Mother of God or its leave-taking, or a leave-taking for a Feast of the Master falls on a Sunday, the Oktoechos kanon is chanted first with its heirmos, to four, then the kanon of the Feast is chanted; however, if the Feast has two kanons they are chanted with the resurrectional kanon, to twelve; on a Sunday with an after-feast the resurrectional kanon and one of the two kanons of the Feast are chanted. When the feast of a celebrated Saint falls on a Sunday, four troparia are chanted from each ode of the resurrectional kanon with its heirmos and four troparia of the Saint. When the celebration of a Saint falls on any day other than a Sunday when there is also an after-feast, we use four troparia from the kanon of the Feast with its heirmos and four troparia from the kanon of the Saint, if not, then the small supplicatory kanon of the Theotokos is used with its heirmos, to four, and the kanon of the Saint, to four; exceptions are the feasts of the following Saints: the Apostles Peter and Paul, the Evangelist John (Sept. 26), the Nativity of the Forerunner, the Three Hierarchs, the Apostle Andrew and the Saints Demetrios and Nicholas, whose kanons are each preceded by kanons to the Theotokos. Other exceptions are the feasts of the Saints George, Mark the Apostle, Athanasios the Great, John the Theologian (May 8) and Constantine and Helen, whose kanons are placed with the kanons of preceding feasts or those of the Sundays of the Pentekostarion. | back to top

On the Verses Chanted Before the Troparia of the Kanons

24. According to the ancient typike diataxis, in the kanons of the Orthros for Sundays and Saints, and in every read kanon, verses were first chanted from the nine odes, as many as were needed for the troparia of each ode of the kanon; but now, after the heirmos of each ode, the troparia are preceded by verses, for the resurrectional kanons, Glory to Thy holy Resurrection, O Lord, for the kanons to the Theotokos, Most Holy Theotokos, save us, for the kanons to the Saints, Saints of God intercede for us. For the Great kanon we use Have mercy on me, O God, have mercy on me; for the nekrosema kanons [of the dead] we use Blessed are they whom Thou hast chosen and has taken to Thyself, O Lord or His soul shall dwell among good things or Their memorial is from generation to generation. In the katanyktika troparia of the Parakletike, the Triodion, as well as for the fore-feasts and after-feasts of the Feasts of the Master, we use the Glory to Thee, O God, glory to Thee, and for the martyrika [kanons to the martyrs] of the Parakletike we use the Saints of God intercede for us. Also note that since the ninth ode is not chanted at the great Feasts of the Master, according to ancient diataxis, for this reason no verse precedes the troparia of all the Feasts of the Master (except for that of Pascha, which uses Glory to Thy holy Resurrection, O Lord), but only the Glory, Both now are used for the last two troparia; yet, during all the days of an after-feast we use the verse, Glory to Thee, O God, glory to Thee. | back to top

On the kathisma of the Third Ode

25. On Sundays, after the aitesis of the third ode, the kathisma and theotokion of the celebrated Saint is chanted; if it happens to be a feast of the Mother of God the kontakion and oikos of the Oktoechos is first read and then the kathisma of the feast is chanted once; this occurs on all the Sundays of the Triodion and on the commemorations of the most celebrated Saints. | back to top

On the Sundays of fore-feasts and after-feasts the kathisma of the Saint is chanted first and then that of the fore-feast or after-feast is chanted. | back to top

On the Kontakion and Oikos

26. On Sundays, after the aitesis of the sixth ode of the kanon, the kontakion and oikos of the Oktoechos is read; exceptions are the Sundays with feasts of the Mother of God and all the Sundays of the Triodion (except for the 2nd, 4th and 5th Sundays of the Fast, when the kontakion and oikos of the Oktoechos are read) and the Sundays of the Pentekostarion: the Sunday of the holy Forefathers, the Sunday before the Nativity of Christ, the three Sundays of the holy Fathers of the 1st, 4th and 6th Synods and of All Saints, when the kontakia and oikoi read are of the Feast; other exceptions include the following feasts: the Nativity of the Forerunner, the Apostles Peter and Paul, the Evangelist John (Sept. 26), the Apostle Andrew, the Three Hierarchs (when it falls on a Sunday outside of Triodion), the Archangels and Saints Demetrios and Nicholas, on whose commemorations (as noted in §25) the resurrectional kontakion with its oikos is read after the third ode, before the kathisma. The same order is followed after the sixth ode, instead of the resurrectional kontakia and oikoi on the days of Saint George, Saint John the Theologian (May 8) and the Saints Constantine and Helen, when they fall on a Sunday of the Pentekostarion other than the Sunday of Thomas, Pentecost and All Saints. | back to top

On the katabasiai

27. On each Sunday between the following periods, inclusively, specifically, from the leave-taking of the feast of the Precious Cross to the 21st of November—from the leave-taking of the feast of the Meeting to the beginning of the Triodion, as well as on the 2nd, 4th and 5th Sundays of the Fast,—from the Sunday of All Saints to the 27th of July, and on each day of the week in these periods the katabasiai, My mouth shall I open up, is chanted. On the Sundays falling between the fore-feasts and after-feasts of the feasts of the Master and the commemorations of Celebrated Saints occurring during the week, the katabasiai of the Feast of the Master or Theotokos are chanted. In the first four Sundays of the Triodion (if the Feast of the Meeting does not occur) the katabasiai of the Triodion are chanted, like on the First Sunday of the Fast. On any other day, not including the Sundays of the weeks of the Triodion, when the feast of a Saint occurs the katabasiai My mouth shall I open up are chanted and the kontakion chanted in the Liturgy is A protection of Christians. | back to top

On the heothinon Gospel in the Sunday Orthros

28. On Sundays, after the katabasia of the 8th ode, the Deacon (or the Priest when a Deacon is not present) makes the ekphonesis, Let us pray to the Lord; the Choir, Lord, have mercy, thrice; the Priest, For Holy art Thou, O our God… and the Choirs then chant the Let all that has breath, and the Priest says the appointed heothinon Gospel, after which is added the Having beheld the Resurrection of Christ; and the 50th Psalm is chanted; Have mercy on me, O God, Glory, Through the intercession of the Apostles, Both now, Through the intercessions of the Theotokos, the verse, Have mercy on me, O God…, and the Jesus has risen. Then the priest, [3] Save, O God, Thy people…, Through the mercies and compassions…. On the Sundays of the Triodion, after the 50th Psalm, instead of Glory…, Through the intercessions…, the idiomela of the Triodion are chanted, Glory… Open unto me the doors of repentance…, Both now… Guide me in the paths…, the verse, Have mercy on me… and the idiomelon, As I ponder the many…, the Save, O God, Thy people…, and the More honorable follows. | back to top

On the stichologia of the “My Soul Magnifies the Lord” in the Ninth Ode

29. Every day, each Sunday and during each commemoration of the celebrated Saints, the after-feast for the feasts of the Master and the Mother of God on Sundays, and Sundays from the Sunday after Thomas to Pentecost, except for the Sundays which happen to contain the commemoration of a celebrated Saint, the More honorable is chanted in the mode of the katabasia. In the Great Feasts of the Master and Mother of God, no matter which day they fall, in great Week, and the Sundays after Pascha until the Feast of the Ascension, instead of the More Honorable we chant the ninth ode of the kanon of the Feast with its megalynaria followed by the katabasia. On the leave-taking of the feasts of the Master, even on a Sunday, only the ninth ode of the kanon is chanted, without More honorable, except for the leave-taking of the Cross (Sept. 14) and the Transfiguration, according to the Typikon of Konstantinos (possibly because they do not have megalynaria); at the feast of the Mother of God, however, the My soul magnifies the Lord is used first and then the ninth ode with its megalynaria follow if it lands on a Sunday; if a feast of the Mother of God falls on some other day, however, then only the Ninth ode is chanted. At the leave-taking of the Meeting, because of the megalynaria which are always chanted, the My soul magnifies has no place, and at the leave-taking of the Annunciation only the My soul magnifies is chanted. At the feast of the Three Hierarchs, no matter what day it happens to fall on, the entire ninth ode is chanted, that is, the ninth ode of the three kanons, without the My soul magnifies. On the More honorable see the feast of the Three Hierarchs, §4, footnote 4. | back to top

On the Exaposteilaria

30. On any day other than a Sunday, if it is the commemoration of a Saint, the Holy is the Lord our God doxology does not precede the exaposteilaria, because it is only characteristic of a Sunday. When a feast of the Mother of God or its leave-taking occurs on a Sunday, as well as the leave-taking of a feast of the Master, first the resurrectional exaposteilarion is chanted and then that of the feast is chanted twice. If it is the Sunday of an after-feast, after the resurrectional exaposteilarion, that of the feast is chanted once; if it is also the commemoration of a Saint, first the resurrectional exaposteilarion is chanted and then the Saint’s; lastly, the exaposteilarion of the after-feast is chanted once. On the five Sundays after Pascha and on the Sunday of Thomas, after the Holy is the Lord, [4] the exaposteilarion of Pascha is chanted and with it the exaposteilarion for the Sunday. If a celebrated Saint happens to fall on these Sundays, if it is Thomas, the exaposteilarion, With thy hand…, is chanted once, then that of the Saint is chanted, and for the third exaposteilarion we chant On this day Spring is fragrant; on the other four Sundays, after the Holy is… the When thou hadst fallen asleep, the exaposteilarion of the Saint and the Sunday exaposteilarion; if a celebrated Saint happens to fall during the rest of the days of the week the exaposteilarion of the Saint (without the Holy is, as has already been stated) is chanted and then the exaposteilarion of the previous Sunday. It is worth noting how only on the great feast of the Master, the Sunday of Palms, there is no exaposteilarion, and chanted in its stead, as on Great Saturday, is the Holy is the Lord our God, three times, without the Exalt the Lord our God, and after it the Prayer of the Palms is read; straightway, the Choirs begin the Everything that has breath. On the Sunday of Pascha and during the entire Week of New Creation the exaposteilarion is generally chanted without the Holy is the Lord…. | back to top

On the stichera of the Ainoi

31. When a Feast of the Mother of God or its leave-taking or the leave-taking of a feast of the Master fall on a Sunday, at the ainoi we first chant four stichera of the Resurrection and then four of the feast; also, in after-feasts we chant four Sunday resurrectional stichera and four stichera of the after-feast. When a celebrated Saint falls on a Sunday or the leave-taking for a feast of the Master or the Mother of God, three resurrectional stichera are chanted, then two of the after-feast and three of the Saint. If the feast of the Meeting happens to fall on one of the first four Sundays of the Triodion, in the first two Sundays four resurrectional stichera and four of the feast are chanted, in the other two Sundays, that is, the Sundays of Meatfare and Cheesefare, three resurrectional stichera, two of the Triodion and three of the feast are chanted; the same order is followed when the commemoration of a celebrated Saint falls on one of these Sundays. If the feast of the Annunciation falls on the Third Sunday of the Fast, two resurrectional stichera are chanted, three of the Cross and three of the Feast; if it is the Fourth or Fifth Sunday of the Fast, four resurrectional stichera, and four stichera of the feast are chanted. If the commemorations of the Saints George, John the Theologian, or Constantine and Helen occur on one of the four Sundays following the Sunday of Thomas, three resurrectional stichera are chanted at the ainoi, three of the Saints and then the Sacred Pascha with its verses; if they fall on the Sunday of Thomas, the Wednesday of Mid-pentecost or their leave-taking, we use three stichera of the feast and three of the Saints; if they fall on the leave-taking of the Myrrhbearing Women, as well as on any other of the Sundays with a leave-taking, two of the stichera for the day are used and then four stichera of the Saints. | back to top

On the doxastikon of the Ainoi

32. On every Sunday when the heothinon Gospel is read, the heothinon is chanted at the doxastikon of the ainoi, since the eleven heothinon doxastika and exaposteilaria are summaries of the heothina Gospels; when a feast of the Mother of God or its leave-taking or the leave-taking of a feast of the Master fall on a Sunday, instead of the heothinon doxastikon, the doxastikon of the feast is chanted. Since the heothina are not used on the following Sundays, that is, all the Sundays of the Triodion and Pentekostarion, the Sunday of the Forefathers, the Sunday before the Nativity of Christ, the Sunday after the Nativity of Christ, the Sunday before the Feast of Lights (when it falls on the 5th of January), and the three Sundays of the holy Fathers of the 1st, 4th and 7th Synods, as well as on the following Saints when they occur on a Sunday, the three feasts of the Forerunner (the Nativity, the Synaxis and the Beheading), the feast of the holy Apostles Peter and Paul and the Twelve, the feasts of the four Evangelists, the feasts of the Supreme Bodiless Powers and the Three Hierarchs (when their memory falls outside the Triodion) and the 1st Day of the Indiction, it is also now the tradition to chant the following doxastika instead of the heothinon for these Saints: George, Demetrios, Nicholas and Constantine and Helen, and others, when the name of a particular Church is honored, or when their memory is officially celebrated. According to the opinion of the ever-memorable Patriarch of Constantinople Konstantios I, it is also necessary to chant the doxastika of the following Saints on a Sunday: Gregory the Theologian and John Chrysostom (when their memory is outside the Triodion period), Andrew the First-called and the Great Martyr Euphemia, and this in the Great Church (as is revealed in the footnote on the 25th of January), with regards to the first, as the ornament of the Patriarchal throne of Constantinople and as the first bishop of Byzantium, and, with regards to the latter, because her memory is celebrated at the Patriarchal Church, where her holy Relics are kept. It is worth noting that when the memories of the Saints George, John the Theologian (May 8) and Constantine and Helen fall on the Sundays after Pascha, the doxastikon of the Saints are chanted, then Both now… and that of the Sunday (with the exception, as will be noted in the next paragraph). | back to top

On the theotokion
after the doxastikon of the Ainoi

33. On Sundays, after the heothinon doxastikon of the ainoi, Both now… and the theotokion, Most blessed art thou…, is chanted, always in mode II, even if it is a feast of the Mother of God, its leave-taking or the leave-taking of a feast of the Master; exceptions are the four Sundays after Pascha, that of the Myhrrbearing Women, the Paralytic, the Samaritan Woman and the Blind Man, where, after the doxastikon is chanted, we chant the It is the Day of Resurrection. When the commemorations of Saint George, John the Theologian and Constantine and Helen fall on these Sundays, after the Glory of the Saint, Both now is of the Sunday, except for the Sunday of the Myhrrbearers, where the Both now is the It is the Day of Resurrection, because the doxastikon of this Sunday is the heothinon. | back to top

It is worth noting that from the Sunday of Thomas to the leave-taking of Pascha, in the commemoration of the aforementioned Saints falling on any day other than Sunday, at the ainoi: the Glory of the Saints, Both now is of the previous Sunday, and not the It is the day of Resurrection; likewise, when the aforementioned Saints fall on the Sunday of Thomas or from the feast of Mid-pentecost to its leave-taking, the Both now is of the feast. If the feast of the Meeting falls on one of the first four Sundays of the Triodion, after the Glory of the Triodion, Both now is of the feast. If the feast of the Annunciation falls on the Saturday of Lazarus, the Sunday of Palms, great Thursday, or any other day of the Week of New Creation, the Glory is of the feast, then, Both now, It is the Day of Resurrection. | back to top

We regard as an unnecessary note that in the commemorations of the Saints occurring on other days except for Sundays and outside the period of the Pentekostarion, if there is a fore-feast or after-feast, Both now is said in the ainoi after the Glory of the Saint, with the theotokion of the same mode as the doxastikon, from those not used on Sundays. | back to top

On the Doxologia

34. On every Sunday and every feast of the Master and the Mother of God, as well as on the commemorations of the celebrated Saints, in the Orthros, the doxology is chanted in the mode of the doxastikon; on weekdays, fast days and the first five days of great Week, that is, from the Orthros of great Monday to great Friday, the small doxology is read, To thee belongs glory, to which is added the ektenes and aposticha. In all of the Week of New Creation, as on the leave-taking of Pascha, the doxology is not chanted, but after the It is the day of Resurrection the Christ is risen is chanted three times with the usual melody, and this takes the place of the doxology and apolytikion. | back to top

On the apolytikion of the Orthros for Sunday
“Today is the Day of Salvation”

35. On every Sunday, even if a Feast of the Mother of God or the leave-taking of a Feast of the Master, the after-feast Sundays, the Sundays of the Triodion (except for the Sunday of Palms) and the four Sundays after the Sunday of Thomas of the Pentekostarion, as for the Saturday of Lazarus, after the doxology, the apolytikion of the Sunday Orthros, Today the salvation, is chanted in the mode of the day; on weekdays in Feasts of the Mother of God and the Master and the celebrated Saints, each feast has its own particular apolytikion; at the end of the Orthros, during the Week of New Creation and the leave-taking of Pascha the Christ is risen satisfies both the doxology and apolytikion. From the Sunday of Thomas to the leave-taking of Pascha (with the exception of the after-feast of the Mid-pentecost) and if the celebration of a Saint occurs on any day other than Sunday, the apolytikion chanted is that of the preceding Sunday. It is worth noting that up to the leave-taking of each Feast of the Master or the Mother of God, each day in the Orthros the apolytikion of the Feast is chanted, as in the Hesperinos and Liturgy (§15). However, on weekdays where there is no Feast of the Master or Mother of God, at the end of the Orthros we chant the theotokion of the mode of the apolytikion of the day, as found in the Horologion. | back to top

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Endnotes

  1. Regarding the fact that from the beginning the churches of Christ had the custom of waking to God through prayer and psalmody, Basil the great says the following noteworthy words: “The customs which now obtain are agreeable to those of all the Churches of God. Among us the people go at night to the house of prayer, and, in distress, affliction, and continual tears, making confession to God, at last rise from their prayers and begin to sing psalms. And now, divided into two parts, they sing antiphonally with one another, thus at once confirming their study of the Gospels,and at the same time producing for themselves a heedful temper and a heart free from distraction. Afterwards they again commit the prelude of the strain to one, and the rest take it up; and so after passing the night in various psalmody, praying at intervals as the day begins to dawn, all together, as with one voice and one heart, raise the psalm of confession to the Lord, each forming for himself his own expressions of penitence. If it is for these reasons that you renounce me, you will renounce the Egyptians; you will renounce both Libyans, Thebans, Palestinians, Arabians, Phoenicians, Syrians, the dwellers by the Euphrates; in a word all those among whom vigils, prayers, and common psalmody have been held in honour” (Epistle 207, To the clergy of Neocaesarea). ^
  2. This is a remnant of the monastic order referring to the monks present, asking at this time forgiveness from the Proïstamenos (See §50 below of this Protheoria). ^
  3. The Save, O God, Thy people belongs to the Priest according to the ancient diataxis, but since it happens that today he is performing the Proskomide, so that it is not interrupted, it seems that it has been allowed for the Deacon to say this prayer. For the sake of good order, however, it is good for the Priest to keep this in mind, that he may stop the Proskomide at a point to say the prayer, Save, O God, Thy people. ^
  4. This is always said twice, as often as it precedes an exaposteilarion; then the verse Exalt the Lord our God… and the exaposteilarion is begun; the Holy is the Lord… is chanted three times on the Sunday of Palms and great Saturday because it is used instead of an exaposteilarion. ^

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

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