Lesser-known Treasures from the Divine Services and Liturgy of the Orthodox Church

[The Liturgist]

Since I am blessed with access to a full liturgical library and in digital format, I thought it good to share with my fellow Orthodox members texts from the Monthly Menaion, the full Octoechos, the General Menaion, the Triodion and the Pentecostarion members might not have access to or be familiar, as well as less known texts from the Divine Liturgy, including older recensions of the Orthodox Divine Liturgy and variants no longer commonly used, such as the Divine Liturgy of St. Mark recently celebrated by the Patriarch of Alexandria.

In particular, since the Divine Services are heavily abbreviated, whether in Greek or Russian practice, many members might not be familiar with the entire content of the beautiful Canons of Matins, for in many jurisdictions, only the Irmos and Katavasia of each ode are sung, or sometimes even less. I love the Antiochian Church and regard them as one of the best when it comes to liturgics, but it is depressing when one compares the contents of the official texts for Orthros they publish with what is in the Menaion - because there is a lot we are missing, but admittedly pastoral needs preclude celebrating these services in full at the present. But perhaps new ways can be found of making these services accessible - perhaps something like the pious practice of Anglicans in the UK of listening to Choral Evensong over the radio could be used to allow different Orthodox choirs to sing parts of the Divine Services not usually heard, for the edification of the Orthodox while at home or at work.

For my part, I am going to share what I have, asking for the blessing of St. Luke the Evangelist, the Holy Prophets Moses, Habbakuk and Daniel, St. John of Damascus, St. Romanos the Melodist, St. Theodore the Studite and St. Ephraim the Syrian and our Glorious Lady Theotokos and Ever Virgin Mary.

I also wish to dedicate this thread to my Orthodox brethren @prodromos and @jas3 and my dearly beloved friends @RileyG @MarkRohfrietsch and @chevyontheriver and @Shane R who I believe will find this liturgical material edifying - and I do plan on including some Western Rite Orthodox texts which may appear in their service books as well.

I also wish to thank our dear friend @ArmyMatt , a chaplain and priest of the Orthodox Church in America, who attended St. Tihkon’s Seminary, whose online streaming service is one of the best places to hear the services of the Orthodox Church online in English.

 

[The Liturgist]

Today is the feast of St. Luke on the Julian Calendar, and there is a spectacularly beautiful Ode from the canon commemorating him at Matins, this Ode being, like most odes of the canons, a hymn inspired by the Canticles, specifically the Nine Canticles or Odes from the Orthodox psalter. This one is one of two Odes based on the two Canticles of the Three Youths in the Furnace in Babylon, one of which is known in the west as Benedicite Omni Opera (Ode VIII for us), but this is the preceding Ode. I am providing both the original canticle and the Ode for St. Luke, so as to demonstrate how these Odes work for those unfamiliar. i will also, because this is the feast of St. Luke, include Ode IX, which features the Magnificat from Luke ch. 1, which we sing at Matins (and sometimes at Compline) rather than at Vespers, but since in the Slavonic practice these often happen together in an All Night Vigil that consists of Vespers, Compline, Matins, and Prime (the First Hour), and sometimes the Ninth Hour in monastic use, that changes things a bit (the Menaion however, unlike the Octoechos, usually only has propers for Vespers and Matins).

Canticle VII

BLESSED art Thou, O Lord God of our fathers, and praised and glorified is Thy Name for evermore; For Thou art righteous in all the things that Thou hast done to us; yea, true are all Thy works, Thy ways are right, and all Thy judgments are true. In all the things that Thou hast brought upon us, and upon the holy city of our fathers, even Jerusalem, Thou hast executed true judgment; for according to truth and judgment didst Thou bring all these things upon us because of our sins. For we have sinned and committed iniquity, departing from thee, and in all things have we trespassed, and not obeyed Thy commandments, nor kept them, neither done as Thou hast commanded us, that it might go well with us. Wherefore all that Thou hast brought upon us, and everything that Thou hast done to us, Thou hast done in true judgment; and Thou didst deliver us into the hands of lawless enemies, most hateful apostates, and to an unjust king, and the most wicked in all the world. And now we cannot open our mouths; we are become a shame and reproach to Thy servants, and to them that worship Thee.

Yet deliver us not up wholly, for Thy holy Name’s sake, neither disannul Thou Thy covenant; and cause not Thy mercy to depart from us, for Thy beloved Abraham’s sake, for Thy servant Isaac’s sake, and for Thy holy Israel’s sake; To whom Thou hast said that Thou wouldest multiply their seed as the stars of heaven, and as the sand that lieth upon the seashore. For we, O Master, are become less than any nation, and be kept under this day in all the world because of our sins. Neither is there at this time prince, or prophet, or leader, or burnt offering, or sacrifice, or oblation, or incense, or place to sacrifice before Thee, that we may find mercy. Nevertheless in a contrite soul and an humble spirit let us be accepted.

Like as in the burnt offerings of rams and bullocks, and like as in ten thousands of fat lambs; so let our sacrifice be acceptable in Thy sight this day, and may it hereafter be performed before Thee; for they shall not be confounded that put their trust in Thee. And now we follow Thee with all our heart, and we fear Thee, and seek Thy face; Put us not to shame, but deal with us after Thy loving-kindness, and according to the multitude of Thy mercy. Deliver us also according to Thy marvelous works, and give glory to Thy Name, O Lord. And let all them that do Thy servants hurt be ashamed; and let them be confounded in all their power and might, and let their strength be broken; And let them know that Thou art Lord, the only God, and glorious over the whole world. And the king’s servants, that put them in, ceased not to make the oven hot with rosin, pitch, and tow, and small wood; So that the flame streamed forth above the furnace forty and nine cubits; and it passed through, and burned those Chaldeans it found about the furnace. But the Angel of the Lord came down into the oven together with Azariah and his fellows, and smote the flame of the fire out of the oven; And made the midst of the furnace as it had been a moist whistling wind, so that the fire touched them not at all, neither hurt nor troubled them. Then the three, as out of one mouth, praised, and blessed, and glorified God in the furnace, saying, The Three Youths in the Furnace Praise God.

For eight verses

Blessed art Thou, O Lord God of our fathers, and praised and exalted above all for ever. And blessed is Thy glorious and holy Name, which is praised and exalted above all for ever.

For six verses

Blessed art Thou in the temple of Thy holy glory, and praised and exalted above all for ever. Blessed art Thou that beholdest the depths, Who sittest upon the Cherubim; and art praised and exalted above all for ever.

For four verses

Blessed art Thou on the glorious throne of Thy kingdom, and praised and exalted above all for ever. Blessed art Thou in the firmament of heaven, and praised and exalted above all for ever. Glory be to the Father, and to the Son, and to the Holy Spirit; both now, and ever, and unto the ages of ages. Amen.

Ode VII from the Canon of the Feast of St. Luke the Evangelist

Irmos: In Babylon, the pious youths did not worship the golden image, but, bedewed in the midst of the fiery furnace, they chanted a hymn, saying: O supremely exalted God of our fathers, blessed art Thou!

As a faithful disciple of the ineffable mysteries of Christ God, O most wise one, thou didst preach His divine Gospel to the faithful who said: O supremely exalted God of our fathers, blessed art Thou!

Thou wast shown to be adorned with the embellishment of the virtues, O most blessed Luke, illumined by the rays of divine majesty and crying out unceasingly to thy Creator: O supremely exalted God of our fathers, blessed art Thou!

Emitting radiant beams, thou wast shown to be like a torch in the midst of night, piously driving away the darkness of delusion with the radiance of thy words, and crying aloud: O supremely exalted God of our fathers, blessed art Thou!

Theotokion: Possessed of a life illumined with wise discourse, O Luke who didst behold God, thou didst manifestly describe the birthgiving of the Virgin and didst lovingly depict her in icons. To her do we faithfully offer veneration, glorifying Christ


I really loved the third and fourth Troparia “Thou was shown to be adorned with the embellishment of the virtues” and “Emitting radiant beams”, which is awesome liturgical language.

Also, because it is the feast of St. Luke, I feel obliged to include:

Canticle IX - Evangelical Canticles from Luke ch. 1 - The Magnificat and the Prayer of St. Zecariah

MY soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour. For He hath regarded the lowliness of His handmaiden, for behold, from henceforth all generations shall call me blessed. For He that is mighty hath magnified me, and holy is His Name, and His mercy is on them that fear Him throughout all generations. He hath showed His strength with His arm; He hath scattered the proud in the imagination of their hearts. He hath put down the mighty from their seat, and hath exalted the humble and meek; He hath filled the hungry with good things, and the rich He hath sent empty away. He remembering His mercy hath holpen His servant Israel, as He promised to our forefathers, Abraham and his seed, for ever.

The Prayer of Zechariah (Luke 1:68–79). Blessed be the Lord God of Israel, for He hath visited and redeemed His people, And hath raised up a horn of salvation for us in the house of His servant David; As He spake by the mouth of His holy Prophets, which have been since the world began; That we should be saved from our enemies, and from the hands of all that hate us; To perform the mercy promised to our fathers, and to remember His holy covenant,

For eight verses The oath which He sware to our father Abraham, that He would grant unto us, that we, having been delivered out of the hands of our enemies, Might serve Him without fear, in holiness and righteousness before Him, all the days of our life.

For six verses And thou, child, shalt be called the Prophet of the Most High; for thou shalt go before the face of the Lord to prepare His ways; To give knowledge of salvation unto His people unto the remission of their sins, through the tender mercy of our God;

For four verses Whereby the Dayspring from on high hath visited us, to give light to them that sit in darkness and in the shadow of death, To guide our feet into the way of peace. Glory be to the Father, and to the Son, and to the Holy Spirit; both now, and ever, and unto the ages of ages. Amen.

Ode IX from the Canon of the Feast of St. Luke the Evangelist

Irmos: With unceasing glorification we magnify thee, the Mother of the Most High, who knewest not wedlock, who didst truly give birth unto God the Word in manner past understanding, and art more highly exalted than the all-pure hosts.

In the preaching of the Gospel thou wast a proclaimer of the salvation of the world; and, breathing the inspiration of the Spirit, thou didst show thyself a sacred and greatly renowned trumpet, O most honored one of sacred eloquence.

Adorned with the acts of the Savior’s apostles, moved by God thou didst record them for the faithful, ever setting them forth as a lasting and inspired model, O most glorious sacred preacher.

Thou didst stand, O godly Luke, attaining thine ultimate desire; for thou didst stand forth before Christ, delighting in the divine vision bestowed by Him. Wherefore, we all call thee blessed.

Theotokion: We magnify thee, O Mother of God, who bore in thine arms the unapproachable God Who is hymned in the heavens by all the hosts, and Who ever granteth salvation to us through thee.


While Ode IX is not one of the better adaptations of the Magnificat one will find in the Canons of the Menaion, I felt obliged to include it for it is thanks to St. Luke we have the three Evangelical Canticles. However, I absolutely loved Ode VII from the canon for today; I thought it was amazing, particularly the middle troparion, which one is least likely to hear, because only the Irmos (the first Troparion), the Katavasia (the last Troparion) and the Theotokion (the Troparion to the Theotokos that follow each Ode) tend to survive the process of severe abbreviation.

 

[The Liturgist]

By the way if anyone has any requests for content they might like to see in this thread, such as the canon or propers for the feast of your patron saint, or Slava for our Serbian members, please let me know, and I will try to find it.

 

[rusmeister]

By the way if anyone has any requests for content they might like to see in this thread, such as the canon or propers for the feast of your patron saint, or Slava for our Serbian members, please let me know, and I will try to find it.

I guess I’m sort of Serbian, whether I want to be or not. What I would be interested in are the changing parts of the surfaces. I dream of an app with which you could type in or punch in the necessary information for your church and get the correct changing parts of the service at all points. as long as they’re doing the liturgy of Saint John Chrysostom, I’m good, but as soon as they go to something local, especially in modern Serbian rather than old church, Slavonic, I’m lost.

 

[The Liturgist]

I guess I’m sort of Serbian, whether I want to be or not. What I would be interested in are the changing parts of the surfaces. I dream of an app with which you could type in or punch in the necessary information for your church and get the correct changing parts of the service at all points. as long as they’re doing the liturgy of Saint John Chrysostom, I’m good, but as soon as they go to something local, especially in modern Serbian rather than old church, Slavonic, I’m lost.

There’s an app being developed (see the Ponomar Project), and additionally I’m starting a project to write a library to make the development of more such apps easier - basically what we need is something where we can select our specific jurisdiction and various parameters within that and get the services according to the specific Typikon we are using (since many jurisdictions use more than one; there are for example in the OCA various typikons in use by the Russian parishes, the American parishes, the Albanian parishes, the Romanian parishes, the Bulgarian parishes and monasteries some with divergent rules, like New Skete, and in ROCOR they have for instance the Western Rite Vicarate and the Old Rite parishes such as The Church of the Nativity.

In this thread I will be focusing primarily on the variable parts of the services, especially those members might not otherwise encounter because they’re in parts of the Typikon usually abbreviated.

By the way @gurneyhalleck1 is a Serbian Orthodox convert if I recall.

 

[rusmeister]

There’s an app being developed (see the Ponomar Project), and additionally I’m starting a project to write a library to make the development of more such apps easier - basically what we need is something where we can select our specific jurisdiction and various parameters within that and get the services according to the specific Typikon we are using (since many jurisdictions use more than one; there are for example in the OCA various typikons in use by the Russian parishes, the American parishes, the Albanian parishes, the Romanian parishes, the Bulgarian parishes and monasteries some with divergent rules, like New Skete, and in ROCOR they have for instance the Western Rite Vicarate and the Old Rite parishes such as The Church of the Nativity.

In this thread I will be focusing primarily on the variable parts of the services, especially those members might not otherwise encounter because they’re in parts of the Typikon usually abbreviated.

By the way @gurneyhalleck1 is a Serbian Orthodox convert if I recall.

Yes, thank you!
The Ponomar project, however, has been around for twenty years, and I have seen no progress beyond the appsthat are out there now, doing pretty much what the site was doing twenty years ago. No help for the changing parts of services.

 

[The Liturgist]

Yes, thank you!
The Ponomar project, however, has been around for twenty years, and I have seen no progress beyond the appsthat are out there now, doing pretty much what the site was doing twenty years ago. No help for the changing parts of services.

Good to know, in that case then I’ll focus my work on it rather than an underlying library, although I’ll need help programming in Typikon variations, so I’ll make the app completely open source work out a very easy format using YAML or markdown for the Typikon files.

there exist apps that do this for the Roman Rite ( divinumofficium.com ) and the Coptic Rite (Coptic Reader) both of which are almost as complex as our rite in terms of the number of moving pieces, so it is completely technically possible.

 

[The Liturgist]

@rusmeister

I meant to share with you this lovely feast specific to Serbia and Montenegro, that was celebrated yesterday along with the feast of St. Luke the Apostle, that being St. Peter the Wonderworker of Montenegro.

Being a Hierarch of the church, as is the custom (as one can learn from reading the services of the General Menaion) there is a lectionary reading from the Wisdom of Solomon, in my opinion the most beautiful of all the so-called “Deuterocanonical” books, and the one which appears most frequently in our liturgy (whereas the Apocalypse, which is regarded as “protocanonical” is not read in the Byzantine liturgical tradition, except informally in monasteries of the Athonite tradition on Great and Holy Saturday in the afternoon, in an extra-liturgical setting; the only traditional church I’m aware of that does read it (other than its appearance in the Anglican divine office) is the Coptic Orthodox Church, which reads it at the same time as the Athonite monks, albeit in a formal liturgical context.

The pericopes appointed for the feast are:

A Reading from Proverbs

The memory of the just is praised, and the blessing of the Lord is upon his head. Blessed is the man who hath found wisdom, and the mortal who knoweth prudence. For it is better to traffic for her, than for treasures of gold and silver. And she is more valuable than precious stones: no precious thing is equal to her in value. For length of existence and years of life are in her right hand; and in her left hand are wealth and glory: out of her mouth righteousness proceedeth, and she carrieth law and mercy upon her tongue. Hearken to me, O children, for I will speak solemn truths. Blessed is the man who shall keep my ways; for my outgoings are the outgoings of life, and in them is prepared favor from the Lord. Ye, O men, do I exhort; and utter my voice to the sons of men. I, wisdom, have built up; upon counsel, knowledge and understanding have I called. Counsel and safety are mine; prudence is mine, and strength is mine. I love those that love me; those who seek me shall find grace. O ye simple, understand subtlety, and ye that are untaught, imbibe knowledge. Hearken unto me again; for I will speak solemn truths. For my throat shall meditate truth; and false lips are an abomination before me. All the words of my mouth are in righteousness; there is nothing in them wrong or perverse. They are all evident to those that understand, and right to those that find knowledge. For I will instruct you in truth, that your hope may be in the Lord, and ye may be filled with the Spirit.

A Reading from Proverbs

The mouth of the righteous droppeth wisdom: but the tongue of the unjust shall perish. The lips of just men drop grace: but the mouth of the ungodly is perverse. False balances are an abomination before the Lord: but a just weight is acceptable unto Him. Wherever pride entereth, there will also disgrace: but the mouth of the humble doth meditate wisdom. The integrity of the upright shall guide them, but the overthrow of the rebellious shall spoil them. Possessions shall not profit in the day of wrath, but righteousness will deliver from death. When a just man dieth, he leaveth regret: but the destruction of the ungodly is speedy and causeth joy. Righteousness traceth out blameless paths: but ungodliness encountereth unjust dealing. The righteousness of upright men delivereth them: but transgressors are caught in their own destruction. At the death of a just man his hope doth not perish: but the boast of the ungodly perisheth. A righteous man escapeth from a snare, and the ungodly man is delivered up in his place. In the mouth of ungodly men is a snare for citizens: but the understanding of righteous men is prosperous. In the prosperity of righteous men a city prospereth, but at the destruction of the wicked there is exultation. At the blessing of the upright a city shall be exalted, but by the mouths of ungodly men it is overthrown. A man void of understanding sneereth at his fellow citizens: but a sensible man is quiet.

A Reading from the Wisdom of Solomon

Though the righteous be prevented with death, yet shall he be in rest. For honorable age is not that which standeth in length of time, nor that is measured by number of years. But wisdom is the gray hair unto men, and an unspotted life is old age. He pleased God, and was beloved of Him; so that, living among sinners, he was translated. Yea, speedily was he taken away, lest that wickedness should alter his understanding, or deceit beguile his soul. For the bewitching of naughtiness doth obscure things that are honest; and the wandering of lust doth undermine the simple mind. He, being made perfect in a short time, fulfilled a long time; for his soul pleased the Lord: therefore hasted He to take him away from among the wicked. This the people saw, and understood not, neither laid they up this in their minds: that His grace and mercy is with His saints, and that He doth visit His chosen.

Then within the liturgical material itself, we have this reading from the Synaxarion:

Let us bless our father, the holy hierarch Peter, whom the Lord set upon a lampstand, that as an adornment of the Church he might illumine Montenegro and all the surrounding parts of Serbia with the rays of his miracles. And crying out to him, let us say: Pray thou to the Lord, that He grant us peace and great mercy!

Of old the prophet said: The righteous man is like a palm-tree, and like a cedar in Lebanon is he multiplied; and he shall be like a tree which is planted by streams of waters. And thou, O blessed father Peter, didst blossom forth in God-pleasing virtues. Wherefore, calling thee blessed, we pray to thee: With thy supplications overshadow this city, thy flock in Montenegro, and all Orthodox Christians!

Having you, O holy hierarchs — newly-revealed Peter, wonderworker of Cetinje, Basil of Ostrog, Stephen of Pipero and Arsenius of Kosierevo, who sanctify our land with your holy relics — standing before the throne of God Almighty, we earnestly entreat you as favorites of God: Preserve your native land and all the Christian people of Serbia!

When the malicious Moslems attacked thy flock, O holy hierarch Peter, strengthened by faith thou didst rout them; and setting Montenegro in goodly order, thou didst give thy realm a firm foundation, which the life-creating Trinity strengthened, preserving its faithful people. By thy supplications ever defend them, for their good and their salvation.

Ever seeking whom to devour, the enemy of the human race incited civil strife and vengeance among thy people, O most sacred father Peter; and, moved to hatred of one another by slanders and violent acts, thy people prepared a great bloodbath, which would have destroyed many of thy children. Then, O valiant pastor, fulfilling the teaching of Christ, Who said: Blessed are the peace-makers, thou didst pacify thy nation with wise admonitions, tearful entreaties and prayers to God. Wherefore, calling thee blessed, we beseech thee: Entreat Christ God, that He preserve the Serbian people from the snares of the enemy, establishing among them concord and love, and driving out all malice and pernicious discord.

Let us all praise the holy bishop Peter, the glory of hierarchs, the splendid adornment of the Church of Serbia, the all-wondrous defense of his homeland: for he undertook many labors to defend his flock from enemies visible and invisible, to confirm Orthodoxy, and to illumine his land with the light of the Truth. Wherefore, pondering his angelic life, we cry out to him: Forget not thy native land and the Serbian people, but pray thou with Saints Basil, Stephen, Arsenius, and the other favorites of God, that He save thy servants, who glorify thy most honored repose.

O blessed father Peter, a tempest arose, which threatened thy flock — the French, who desired to conquer thy land; yet by the mercy of the Most High, they were unable to conquer it, and returned empty to their own lands. But, rendering praise to God, thou didst continue to live in thy monastery in the midst of thy children, teaching thy people, and setting in goodly order the realm entrusted thee by God, which do thou preserve by thy supplications, we beseech thee.

Taking the easy yoke of Christ upon thy shoulders, O wonderworker Peter, thou didst bear it with humility of mind, adorning thy soul with fasting, prayer, innocence and the other virtues. Thou didst defend thy realm with great zeal; and bringing peace to thy people, didst confirm its freedom with laws and enlightenment. Wherefore, thy children, magnifying thee, cry out: O most blessed father, pray to Christ God, Who hath glorified thee in the sight of the angels in heaven and of men on earth, that He save our souls!



And a lovely Kontakion, in Tone III —

Let us all rejoice today in divine delight, O ye who love the saints, for heaven hath now revealed to us the most miraculous and incorrupt relics of Peter, the hierarch of Christ, the wondrous high priest and initiate of the mysteries of God. Wherefore, in hymns let us magnify the all-radiant star of Montenegro, who hath shone forth upon us today from the grave; and let us entreat him as one who careth greatly and prayeth fervently for our souls, crying out to him and saying with compunction: O Peter, newly revealed among the saints, all-wise and holy hierarch, boast of Montenegro, we whom thou didst tend with thy many labors and struggles beseech thee: Pray thou for all the Orthodox, that our souls may be saved.

Ikos: As a faithful disciple of the divine Savior, the Lord Jesus Christ, thou didst fulfill all His holy commandments; and following Him, thou didst travel everywhere, seeking help for thy beloved Montenegro. Having visited Vienna and Berlin, thou didst return empty-handed from thence; but thou didst fall down before God, thine almighty Helper, and He strengthened thee to vanquish the Moslems and bring peace to thy people, whom thou didst teach day and night to be faithful to God, and to live with one another in concord and brotherly love, for he who loveth his brother loveth God. Wherefore, having brought order to thy nation and united it, thou wast able to repel the great power of the Moslems, and to win deliverance from all thy many enemies from the West, who sought to ensnare Montenegro by their maleficent machinations. For this cause, blessing thee, we cry out to thee: Rejoice, O holy hierarch Peter, our boast, joy and consolation, who prayest fervently to God for us! Rejoice, O teacher who liftest our eyes up to heaven, where is the dwelling-place of thee and of all who are glad, and who prayest for thy children, that they all may receive everlasting salvation in rightly pleasing God.

And this beautiful Troparion:

Come, O ye Orthodox, and let us solemnly rejoice today, that we may behold the most honored and praiseworthy virtues, labors and struggles of the all-radiant beacon of the land of Montenegro: Peter great among hierarchs, the right laudable pastor and teacher. For the Lord hath made him wondrous among His saints, and hath shown him to us as incorrupt even after four years in the grave. By his supplications, O Christ our God, save Thou our souls.

And finally from the Canon, and the Praises of Matins, I quite liked this:

Ode IX

Irmos: Foreign to mothers is virginity, and strange is childbirth to virgins; yet both were accomplished in thee, O Theotokos. Wherefore, all of us, the peoples of the world, magnify thee unceasingly.

Thou wast foreign to vainglorious arrogance, providing an example of humility, O holy hierarch Peter, that all might flee pride and magnify Christ, the Bestower of life, in humility of spirit.

Ever preserve the people of thy nation, who are buffeted by the passions and founder amid the storm of sin, for thou hast boldness before the Lord; and pray for all who piously hymn and glorify God.

Always alien to idleness, O blessed father Peter, strengthened by the power of the Lord thou didst ever live in prayers, labors and struggles for the good estate and salvation of the people entrusted thee by God, Whom thou didst continually magnify with cries of praise.

Theotokion: O Mistress, show us to be foreign to the rule of the cruel prince of this earth, and at the hour of our demise haste thou to the aid of us, the helpless; for thy maternal prayer before the Lord is able to accomplish much, and before thee the spirits of darkness tremble. Deliver all thy people from the violence and assaults of the wicked, O most good one, that we may magnify thee with joyful glorification.

Exapostilarion —

O divinely wise and holy hierarch Peter, glory of Montenegro! Splendidly celebrating thy memory, we earnestly beseech thee: In faith, love and hope establish all thy people, for whom thou didst labor greatly, that, preserved by these virtues, they may magnify our God for thy life.

Glory…, Now & ever…: Theotokion —

Thou didst shine forth light upon the world in thy birthgiving, O all-pure Mother of God; wherefore, illumine our minds with the knowledge of thy Son, and wound our hearts with love for the divine commandments, by thy supplications strengthening us in faith and good works.

On the Praises, 4 stichera, in Tone V —

Thy most festive memorial hath dawned more brightly than the sun, O holy hierarch Peter, and thy virtuous deeds shine forth with rays of brilliance, illumining the senses of the faithful with the light of thy miracles. And joyously celebrating it we praise and bless thee with faith.

Rejoice, O sacred leader, dwelling-place of the all-holy Spirit, chosen vessel of the grace of God! Guide us all, that we may tread the path of thy God-pleasing corrections; and mercifully incline thyself to the cries of praise wherewith we honor thy holy memory, O holy hierarch Peter: for thou art the healer of the sick and comforter of the grieving. Remember us all in thy prayers to the Lord, and ask His great mercy for us.

By thine earnest entreaty to God and thine ascetic endeavor thou didst subdue the carnal passions and the enemies of thy realm; by thy tearful struggles thou didst slay the lying serpent, O right wondrous and God-bearing Peter; and more than others it was God Whom thou pleased. And the Lord Jesus, the Savior of our souls, hath adorned thee with heavenly gifts.

Rejoice, thou rule of faith! Rejoice, O blessed hierarch Peter, who didst love the Serbian people! For, illumining thine earthly homeland with miracles, even after thy death thou dost glorify and establish thy people in the Orthodox Faith, healing their infirmities, and praying to Christ God, that He grant great mercy to us all.

+

I can PM you the entire Menaion text for the service if you wish @rusmeister (I wonder if @gurneyhalleck1 is familiar with this service).

 

[ArmyMatt]

one thing to add is there is a specific moleben for Pascha in the Book of Needs

 

[The Liturgist]

one thing to add is there is a specific moleben for Pascha in the Book of Needs

Indeed. Also forgive me for not having updated this last week; I found a text I wished to share, but was feeling unwell.

Now earlier this week on Tuesday was one of my favorite feasts, that of St. Galacteon and his wife St. Epistemia, the Great Martyrs.

“They suffered for Christ during the persecution of Decius in the city of Emesa, Phœnicia. St. Galaction, being a Christian, according to the will of his parents, was betrothed to the pagan Epistime. Having instructed her in the holy faith, St. Galaction convinced her to lead a virgin life, and was himself tonsured as a monk on Mount Publion near Sinai. During the persecution when he was seized for torture, St. Epistime voluntarily joined him to share with him the cup of suffering. After severe tortures both holy martyrs were beheaded.”

How could you not love this couple, united in their love for Christ our True God? Heros of the faith who also have names which are beautiful. But the services were exquisite as well.

On “Lord, I have cried ...,” 3 Stichera of the holy martyrs, in Tone VIII:
Spec. Mel.: “O most glorious wonder ...”:
Nurtured on the milk of faith, * thou didst attain to maturity in Christ, * for the sake of thy many torments and tribulations, O Galacteon, * having become an acceptable sacrifice * and a perfect immolation * through thy voluntary onslaught, O spiritually rich martyr. * O thy firm and steadfast faith, * whereby thou didst receive God, ** O thou who art now most perfectly deified!
Artfully didst thou seek out * the most earnestly desired Wellspring of good things, * and with the splendors thereof * illumined thy soul and mind, * O thou who art blessed of God; * and with mighty opposition * cast down the ancient tyrant of great craft, * much suffering martyr Epistemis, ** thou divine adornment of monastics.
The two most radiant luminaries * of the noetic East * shine forth with grace * pi- ously illumining all creation * with the transcendent splendors of their sufferings * and the divine flames of healings. * And honoring their most splendid feast, * we glorify Christ ** Who illumineth all for their sake.

Both canons from the Octoechos, and this canon to the holy martyrs, with 4 troparia, the acrostic whereof is: “It is fitting to hymn the unconjugal pair of athletes”, in Tone VIII—

Ode I

Irmos: Let us chant unto Christ, Who overthrew the tyranny of Pharaoh in the sea, and led Israel over to dry land, for He hath been glorified forever.

Standing with joy before the life-creating Trinity, O most blessed one, illumined with radiant lightning, do thou ask forgiveness for those who celebrate thy holy memory.

Having set thy soul afire with the Holy Spirit, thou didst consume the carnal passions by fasting, and didst extinguish the fire of ungodliness with the streams of thy blood.

Having set aside family, wealth and power for the sake of Christ, and taken up thy cross, O venerable one, with the blessed Epistemis, thy spouse, thou didst struggle monastically in a God-pleasing manner.

Theotokion: O all-hymned Theotokos, helper of the sorrowful, salvation and hope of the hopeless: Pray thou earnestly that we be delivered from misfortunes.

Ode III

Irmos: O Lord Who in the beginning established the heavens and founded the earth upon many waters, make me steadfast for the chanting of Thy glorification.

She who gave thee birth brought thee forth from her barren womb like a day-star dispelling the night of ungodliness.

Held fast by the purity of love, thou didst teach thy spouse to live in virginity with thee; and having suffered lawfully with her, O martyr Galacteon, thou hast been glorified.

Behold a woman who through divine revelation learned all the trials of the torturers before they took place, and cast down the tormentor.

Theotokion: O Maiden who gavest birth to the Life Who hath destroyed all the power of death, make me live who have been slain by harmful passions.

Sessional hymn, in Tone IV; Spec. Mel.: “Go thou quickly before…”—

Having adorned the visage of thy soul with fasting, thou enlightenest the faithful with the rays of thy sufferings, O blessed Galacteon. Wherefore, piously celebrating thy holy and light-bearing day with faith, we cry out to thee: As thou hast boldness before God, pray that we be saved!

Glory…, Now and ever…: Theotokion—

By thy divine birthgiving, O pure one, thou hast renewed the mortal essence of the earthborn which becometh corrupt in the passions, and thou hast raised up all from death to the life of incorruption. Wherefore, as is meet, we all call thee blessed, O all-glorious Virgin, as thou didst foretell.

Stavrotheotokion—

O all-immaculate Virgin Mother of Christ God, a sword passed through thine all-holy soul when thou didst behold thy Son and God crucified of His own will. Him do thou never cease to beseech, O blessed one, that He grant us forgiveness of transgressions.

Ode IV

Irmos: O Word, with divine vision the prophet perceived Thee Who wast to become incarnate of the Theotokos alone, the mountain overshadowed; and with fear he glorified Thy power.

Ye showed yourselves to be reason-endowed sheep manifestly following your Shepherd, the King of all, and ye frolic with the martyrs in the heavenly fold, O crown-bearers.

Ye were shown to be an chosen team, ploughing the furrow of an honorable and valiant martyrdom; and ye cultivated the grain which is laid up in the granaries of heaven.

Your noses, heads, nails and hands cut off for Christ, O valiant ones, ye uprooted the falsehood of ungodliness and were shown to be victors.

Theotokion: The tongue of mortals is not worthy to hymn thee fittingly as the Theotokos, O most immaculate and all-pure one who hast been shown to be the refuge of Christians.

Ode V

Irmos: Waking at dawn, we cry to Thee: Save us, O Lord! For Thou art our God, and we know none other than Thee.

Having nurtured thyself on fasting as with milk, O Galacteon, thou didst attain unto the perfect fullness of the sufferings of Christ.

Taken up far above to the resting-place of the saints, O Epistemis, thou didst see with cleansed mind.

O venerable martyrs, ye have received a habitation with the martyrs in the highest and have obtained immortal glory.

Theotokion: Thou gavest birth in time to the Timeless One Who became man, that He might save man, O all-pure one.

Ode VI

Irmos: Grant me a robe of light, O Thou Who coverest Thyself with light as with a garment, O most merciful Christ our God.

Through the laver of divine enlightenment ye approached those who wed not, being afterwards most perfectly baptized by blood, O athletes.

Having enlightened thy soul with the great harshness of fasting, thou didst show it forth as comely with the light of suffering, O Galacteon.

Having mounted the chariot of your blood, O martyrs, ye reached the way of heaven, wherein ye rest.

Theotokion: Thou gavest birth to the Son Who is equal in honor with the Father, O thou who knewest not wedlock, and in manner past understanding thou didst feed the Nurturer of all with milk.

Kontakion, in Tone II: Spec. Mel.: “Seeking the highest…”—

Having struggled splendidly, ye were reckoned among the legions of Christ’s martyrs which fought valiantly, O glorious Galacteon, with Epistemis, thine honored spouse, who suffered with thee. Unceasingly entreat the one God in behalf of us all.

Ode VII

Irmos: Blessed art Thou, O God of our fathers, Who by Thine Angel didst save the youths from the fire and transformed the thundering furnace into dew!

O Epistemis who wast wedded to the Word of God, thou didst smite the unbelievers with blindness who tried to strip thee naked, and didst show them to be children of the light when they repented.

Utterly refusing to sacrifice to inanimate gods, as honorable sacrifices ye offered yourselves to our true God, the Master of souls, O martyrs.

Cast into the fire of torment, O wise martyr Galacteon, thou didst quench the flame of ungodliness with torrents of blood, crying out: Blessed art Thou, O Lord God of our fathers!

Theotokion: With all the ranks of heaven on high, in a loud voice we who have been saved by thee call thee blessed, O Maiden Theotokos.

Ode VIII

Irmos: The unoriginate King of glory, before Whom the hosts of heaven tremble, hymn, ye priests, and exalt supremely for all ages!

Being equal in purity and equal in fasting and suffering, O valorous athletes, ye have received equal gifts from God.

Desiring the life of the angels, ye maintained your union incorruptibly, and with them ye joyously join chorus as is meet, O passion-bearers of the Lord.

Standing manfully before the tribunal, O martyr, thou didst preach the one true God, and didst destroy the arrogance of polytheism.

Theotokion: O ye people, let us hymn the one Mother who after giving birth remained Virgin, as the precious and most exalted throne of the Lord Most High.

Ode IX

Irmos: Thy birthgiving, O Ever-virgin, which was revealed to the law-giver on the mountain in the fire and the bush, for the salvation of us, the faithful, do we magnify with unceasing hymnody.

Thou hast been shown to be a tower of heaven, the foundation of the Church, a pillar of piety, and the confirmation and divine adornment of martyrs and fasters, O divinely wise Galacteon.

Amid the flowers of virginity thou didst blossom like a rose, spreading thy fragrance like a lily in the valleys of martyrdom, O Epistemis, thou virgin martyr of the Lord. Wherefore, together we call thee blessed.

Illumined with the light of the three-Sunned splendor, ye have now passed on thereto, having been shown to be children of the Light. Pray ye, O martyrs, that He grant enlightenment unto those who praise you with faith.

Theotokion: Thou art our sword and rampart, O Theotokos! Thou art the help of those who have recourse to thee! We move thee now to prayer, that we may be delivered from our enemies.

 

[The Liturgist]

- Now, their feast fell on Tuesday, the tone of the week being the plagal of the 2nd or 6th Tone, and Tuesday has
the theme of repentance and of St. John the Baptist in the Byzantine liturgy (interestingly only the Byzantine and West Syriac RIte, which is believed to have been used by the Antiochian Orthodox as well as the Syriac Orthodox and in a compromised form by the Maronite Catholics who still use it, and which have a symbiotic relationship much like the respective churches, are alone in having a theme for each day of the week in addition to a system of eight tones which can change the verses of hymns.

The result for us is that if we use the old Sabaite-Studite Typikon and the Julian calendar rather than the Violakis Typikon and the Revised Julian Calendar, our liturgy operates on a cycle that repeats itself, if memory serves, once every 537 years, which is significant, considering that the age of the current recension of the Sabaite-Studite Typikon is reckoned to be around that, with the Russian Old Rite Orthodox using an older recension. I believe this heritage is important to preserve; it would be a pity if we retained disruptions to the liturgical form that interfere with these natural loops - the eight tones, the seven weekdays, the eleven Matins Gospels of the Resurrection, and the interplay between the fixed feasts like that of St. Galacteon and St. Epimenia, the Octoechos, and variable feasts such as the Paschal Cycle. This calendar complexity of cyclical recurrence which causes each liturgy to be unique despite having prescribed hymns is also a feature of the Syriac and Coptic liturgies; the Copts for example have a special commemoration on the 29th day of each month (which all of their months have except for the intercalary month); interestingly their close relationship with the Alexandrian Greeks dates back to the 19th century when they attempted to unite, but were obstructed by the Khedive, the viceroy and de facto sovereign prince of Egypt who still paid lip service to the Sublime Porte in Constantinople, and who clearly believed in divide et impera with regards to his Christian subjects.

Thus, this year St. Galacteon and St. Epistemia would have, in a monastery, their canon sung alongside the canon of
- Now, their feast fell on Tuesday, the tone of the week being the plagal of the 2nd or 6th Tone, and Tuesday has
the theme of repentance and of St. John the Baptist in the Byzantine liturgy (interestingly only the Byzantine and West Syriac RIte, which is believed to have been used by the Antiochian Orthodox as well as the Syriac Orthodox and in a compromised form by the Maronite Catholics who still use it, and which have a symbiotic relationship much like the respective churches, are alone in having a theme for each day of the week in addition to a system of eight tones which can change the verses of hymns.

The result for us is that if we use the old Sabaite-Studite Typikon and the Julian calendar rather than the Violakis Typikon and the Revised Julian Calendar, our liturgy operates on a cycle that repeats itself, if memory serves, once every 537 years, which is significant, considering that the age of the current recension of the Sabaite-Studite Typikon is reckoned to be around that, with the Russian Old Rite Orthodox using an older recension. I believe this heritage is important to preserve; it would be a pity if we retained disruptions to the liturgical form that interfere with these natural loops - the eight tones, the seven weekdays, the eleven Matins Gospels of the Resurrection, and the interplay between the fixed feasts like that of St. Galacteon and St. Epimenia, the Octoechos, and variable feasts such as the Paschal Cycle. This calendar complexity of cyclical recurrence which causes each liturgy to be unique despite having prescribed hymns is also a feature of the Syriac and Coptic liturgies; the Copts for example have a special commemoration on the 29th day of each month (which all of their months have except for the intercalary month); interestingly their close relationship with the Alexandrian Greeks dates back to the 19th century when they attempted to unite, but were obstructed by the Khedive, the viceroy and de facto sovereign prince of Egypt who still paid lip service to the Sublime Porte in Constantinople, and who clearly believed in divide et impera with regards to his Christian subjects.

Thus, this year St. Galacteon and St. Epistemia would have, in a monastery and some lucky cathedrals and parishes, their canon sung alongside the Canon of Repentence and the Canon of the Forerunner for Tuesday in the Sixth Tone, the 8th and 9th odes of which are particularly beautiful alongside the proper canon of of the Martyrs being commemorated.

ODE VIII
Canon of Repentence

Irmos: Him whom the hosts of heaven glorify, * and before whom tremble the Cherubim and Seraphim, * let every breath and all creation * praise, bless, and supremely exalt, * throughout all ages.
Having sinned more than David, I gaze upon the great mercy of Thy compassions, О Christ, and with him cry aloud: О only Merciful One, speedily have mercy upon me!
I pray that mine end may be good, and that I may bring an end to my wicked deeds. Yet my intention is not sincere, for my heart is hardened. Have pity on me, О Word of God.

To the Martyrs: О passion-bearers, ye willingly offered yourselves as chosen and unblemished sacrifices unto the only-begotten Word Who sacrificed Himself for our sake, abolishing all the sacrifices of the demons.

To the Martyrs: The severing of your tendons, the uprooting of your teeth, the cutting off of your hands, the fracture of your members, and every other torture did ye valiantly endure, О martyrs, hymning Christ, the only Judge of the contest.

Theotokion: For us thou hast given birth to the Ancient of days as a little babe, Who showeth us new paths on earth, renewing our nature which hath waxed old, О unwedded and blessed one.

Ode VIII
Canon of St. John the Baptist

Irmos: Suffering affliction for the sake of the laws of their fathers, * the blessed Children in Babylon * scorned the foolish decree of the King. * Standing together in the midst of the flames, they remained unharmed, * and sang a song fitting for almighty God: * ‘O ye works of the Lord, praise ye the Lord * and supremely exalt Him throughout all ages.’

Thou didst behold the Holy Spirit descending in the form of a dove upon the Word as He was baptized, О blessed one, and wast deemed worthy to hear the voice of the Father, saying: “This is my Son, Who is co-enthroned with Me, to Whom all creation doth sing: Hymn the Lord, О ye works, and supremely exalt Him throughout all ages!”

Having consumed the flammable passions of my mind with the fire of thy prayers, О prophet, light again the lamp of my heart, which hath gone out, that, seeing clearly, I may chant unto the Creator of the light of the commandments: Hymn the Lord, ye works, and supremely exalt Him throughout all ages!

I am the wretched servant who hid the talant which I received from Thee to invest. What shall I do when Thou comest to render judgment, trying the deeds of each man? But have pity on me through the supplications of Thy Forerunner, and send me not into the fire who cry: Hymn the Lord, О ye works, and supremely exalt Him throughout the ages!

Theotokion: Maintain my mind in humility, О Maiden full of the grace of God, who by thy birthgiving hast crushed the uprising of the demons. Raise me up from the dung-hill of the passions, and with thy grace fill me, who hunger and chant: Hymn the Lord, О ye works, and supremely exalt Him throughout all ages!

We then chant the hymn of the Theotokos (the Magnificat), with the refrain: “More honorable than the cherubim ...,” and make prostrations.

ODE IX
Canon of repentance

Irmos: Ineffable is the birthgiving * of a seedless conception, * from a mother who knew not a man; * an undefiled childbearing. * For the birth of God hath renewed nature, * wherefore all generations rightly worship and magnify thee * as the Bride and Mother of God.
О Jesus Who lovest mankind, Thou alone knowest our infirmity, for in Thy tender compassion Thou didst clothe Thyself therein, desiring to cleanse it. Wherefore, cleanse my wicked defilements and the sores of mine evils, and save me.
Like the harlot I offer Thee tears, О Lover of mankind; like the publican I cry out, groaning, unto Thee: Cleanse and save me! And like the Canaanite woman I exclaim: Have mercy on me, as Thou didst the penitent Peter, and grant me forgiveness!

To the Martyrs: Wrestling in the flesh with the incorporeal prince of this world, by your struggles of suffering ye cast him down, and have worthily received crowns of victory. Wherefore, pray ye earnestly for all who praise you with faith, О holy ones.

To the Martyrs: With the holy blood of Thy saints Thou didst sanctify the earth, О Lord, uniting their spirits to the spirits of the holy hosts, О most Holy One; and by them Thou dost ever sanctify those who hallow Thee with true faith.
Theotokion: We offer unto thee the cry of the archangel, О all-pure and blessed one: Rejoice, thou who contained the uncontainable God! Rejoice, annulment of the curse and induction of blessing! Rejoice, thou who alone openest the gate of paradise!

Ode IX
Canon of St. John the Baptist

Irmos: Come, ye faithful, let us raise our minds on high * and enjoy the Master’s hospitality * and the table of immortal life in the upper room; * and let us hear the exalted teaching of the Word * Whom We magnify.
Cure thou my mind, which hath been grievously infected by the love of life’s pleasures, still the tempest which vexeth me greatly, and show me the straight ways of repentance, О Forerunner of the Lord.
Thou wast seen standing between the Old and the New Covenants, О prophet, causing the former to cease and revealing the latter as light. Quickly guide us to walk therein with a godly conscience, that we may be delivered from everlasting darkness.
The dread judgment will be a day full of wrath, a day of darkness for those whose works are dark, О Baptist and Forerunner of Christ. By thy prayers deliver us from all condemnation then, for we honor thee.
Theotokion: Thou wast shown to be holier than the cherubim, О Virgin, for thou hast given birth to the supremely holy God. Sanctify us all, who day and night hallow thee with holy voices and faith.

 

[The Liturgist]

One occasion for sorrow by the way is the realization that several glorious martyrs lack a beautiful canon such as that of St. Galacteon and Epistemis.

Indeed, I find myself wishing for a gloss for the General Menaion for more specific types of feasts, for example, given the proliferation of married martyrs and of married hieromartyrs and of child martyrs due to Communist, islamic and Papist persecutions joining those persecuted by the Hellenic Pagans of antiquity, for instance, among the latter groups we encounter the great victors St. Alexei and St. Peter the Aleut joining the many martyred children of antiquity.

And here I find myself again pained, because St. Peter the Aleut despite his great importance to Orthodox Christians in North America, especially those of Aleutian or Native American ancestry or those in the OCA, ROCOR, Antioch, and other churches historically connected to the OCA’s Diocese of Sitka and Alaska, we lack a service specifically for St. Peter; we have a Troparion and Kontakion for him, but not a complete canon.

And at that, he is still better treated by our calendar than some young martyrs of antiquity; I was greatly pained to realize that, as far as I can tell, St. Abanoub, a Coptic boy martyred in the Diocletian Persecutions, is not on our calendar; his story is deeply moving and what is more, our Coptic friends report many miracles connected with him in recent years, and due to the strong similarity between the Coptic and Byzantine Rites it would not be difficult to transpose the Coptic propers for St. Abanoub into our liturgy, and either doing that, or writing a new service based on the hagiography of St. Abanoub, which we ostensibly accept, ought not be controversial, particularly since St. Abanoub was a victim of the Diocletian Persecution who died long before the wicked Nestorius set in motion the chain of events that would as a secondary effect cause the tragic alienation between the predominantly Alexandrian Greek Eastern Orthodox Christians of Egypt, and the predominantly Coptic Oriental Orthodox Christians (fortunately, the aforementioned efforts of the Khedive notwithstanding, the Alexandrian and Coptic churches do have arrangements for pastoral care facilitating intermarriage, which has become important due to the tragic decline of the Alexandrian Greek population in Egypt, a distinctive ethnic group increasingly at risk of dying off due to emigration even as the overall Alexandrian church flourishes). Likewise, despite the absence of formal arrangements, Copts frequently make pilgrimages to St. Catharine’s Monastery in Sinai where they are well received by the smallest autonomous Eastern Orthodox Church, which nonetheless has a few laity among the Bedouin tribes it serves (in addition to providing healthcare to all the members of the tribes, creating a symbiotic relationship; there are no parishes of the Church of Sinai but in addition to the Monastery proper it does have a few chapels; given the increased population and tourism of other Orthodox Christians such as Russians to Sinai I pray to see the Church of Sinai grow in size).

At any rate; if we had a gloss for the General Menaion to supplement the standard services with more refined subtypes, for instance, for specific kinds of martyrs, or for icons of the Theotokos (by, for example, taking those portions of the proper services for the various icons and arranging them as a gloss that could be applied to the standard service for feasts of the Theotokos), that would help, and if we had more services in general for important saints who lack their own service, or who only have troparia and kontakia, I would really like that.

I would also lament however that at a great many Orthodox parishes the only propers one might hear would be the troparion and kontakion of the feast, due to poor attendance at Vespers and Orthros and severe cuts. For instance, the AOCNA usually omits most of the canon from Matins and is not alone in this practice.

Thus, part of this thread's raison d'etre is to encourage new parishes and monasteries to seek the blessing of their hierarchs to try to celebrate more of the Menaion than is presently celebrated. And if we had more people writing Canons and other proper hymns, and not just Kontakia and Troparia and Akathists for new saints, that would also help.

Later in the weekend I will likely comment on the Synaxis of St. Michael and All the Angels and the Feast of the Entry of the Theotokos, (the former coincided with the afterfeast of the latter on the revised Julian Calendar).

Also while it is the case that I prefer the Julian Calendar (or the Gregorian) due to the Revised Julian causing anomalies like Fasts of the Apostles of negative duration, I am not doctrinaire on this point; I greatly dislike Old Calendarism and I love how in the OCA both calendar systems continue to exist, sometimes in the same parish, for example, Holy Virgin Mary Russian Orthodox Cathedral in Los Angeles, which is an OCA parish which also has a small English speaking service on the Revised Julian Calendar (it is also one of the few Russian Orthodox churches in the US that follows the distinctly Russian practice of changing into red vesments between the conclusion of Paschal Matins and the start of the Paschal Divine Liturgy wearing them until the wekk of the Feast of the Ascension.

This is due to the similarity of the Russian word “Red” with the Church Slavonic word “Beautiful”, so Red Square originally meant Beautiful Square (this also why the Communists tried to own that color in Russia). I rather like this tradition however; the MP and some OCA parishes use a slightly different liturgical color scheme than ROCOR, the Ukrainians and most American parishes, with purple being used more frequently and outside of Lent, and also more use of green; and no attempt at liturgical color standardization (so the use of green for multiple Sundays after All Saints Day and of red during Advent is not done). It also results in MP parishes changing their vestments and some paraments thrice in 24 hours: from black to white on the morning of Holy Saturday during the Vesperal Divine Liturgy of St. Basil and from white to red shortly after midnight.

I wonder if on a Kyriopascha they throw in the use of blue vestments, for that would be epic; I would love to see a video if anyone is aware of one of of a divine liturgy in a Russian Orthodox church during the last Kyriopascha in 1991.