Holy and Great Thursday

Holy and Great Thursday
Synaxarion

On this day, Holy and Great Thursday, according to the order which our Holy Fathers inherited from the Holy Apostles, and the Holy Gospels, we celebrate four events:

the Holy Washing of the Disciples' feet,
the Mystical Supper (the institution of the Holy Mystery of the Eucharist,
which we celebrate to this day),
the Lord's Agony in the Garden,
and His Betrayal.

On the morrow, Friday, the Passover sacrifice of the Hebrews was intended to take place, namely the slaughter of the lamb reared for this purpose. On that same Friday, the Truth was intended to follow the old type. For it was intended that the true Passover would be sacrificed, the Lamb of God the Father, who takes away the sin of the world - our Lord Jesus Christ, who was prefigured by the paschal lamb which was sacrificed each year by the Hebrews.

On the evening of this day - which was the day of unleavened bread, the eve of the Passover of the Old Law, March 22, the fifth day of the week - Jesus observed the Passover and dined in the city with the Twelve Disciples. The Lord did this on the evening of the fifth day (Thursday), since among the Hebrews the "night-day" reckoning begins with the evening of the present day and is called the evening of the following day. In other words, according to Jewish tradition "Friday evening" was that time period that began after sundown on Thursday. (For example: as in the Orthodox Church today, the "liturgical evening" of a feast day would be that time after Vespers.)

Zebedee (the father of the Holy Apostles James and John) prepared the Passover, since he was the one who carried the earthenware jar of water, as St. Athanasius the Great says and others also say exceptional things about Zebedee.

Afterwards, Jesus revealed more perfect and sublime teaching to His Disciples, and when night fully came, in the Upper Room He handed over the Mystery of our Passover. Thus, it is said that He reclined at supper with the Twelve. Notice that this was not the Passover of the Old Law, because He both reclined and gave a supper of bread and drink. Under the Old Law, the Jews stood, with girded loins and walking staffs in hand during the meal. There all things crumbled away through Fire, including the use of unleavened bread.

Before He began to eat (thus says the divine Chrysostom), He rose from supper, laid aside His garments, and poured water into a basin in preparation for the Washing of the feet. He did these things both to shame Judas and to remind the other Disciples that it is not right to seek the first place. Similarly, after the washing, He exhorted them by saying that he who wishes to be first must be last of all, showing Himself as an example. It seems that Christ first of all washed Judas, who most presumptuously sat first in line, and last He came to Peter. Since Peter was more high-spirited than the others, he prevented the Teacher, but when at the same time he heard from the Lord that if Christ did not wash his feet he would have no part with the Lord, he yielded quite readily.

So our Lord Jesus Christ washed the feet of the Disciples and showed a paradoxical exaltation through humility. He took His garments again and leaned back and exhorted and entreated them that they love one another and not seek the first place. While they were eating, He brought up the main point concerning His Betrayal.

Since the Disciples were confused about His saying, Jesus said quietly to John alone, "It is he to whom I shall give a piece of bread when I have dipped it" (John 13:26). He spoke in this way because if Peter, being more high-spirited than the others, had known the truth, he would have taken it upon himself to strike a blow against Judas.

Jesus said again, "He who dipped his hand with Me in the dish will betray Me" (Matt. 26:23). When both these events had occurred, after a little silence He took the bread and said, "Take, eat; this is My Body" (Matt. 26:26; Mark 14:22), and likewise the Cup, "Drink from it, all of you. For this is My Blood of the New Covenant, which is shed for many for the remission of sins" (Matt. 26:27-28; Mark 14:24). "Do this in memory of Me" (Luke 22:19). He performed these deeds and ate and drank with them.

Notice that He calls His Body bread - not unleavened bread. So let those who offer the unleavened sacrifice be ashamed. After Judas tasted the bread, Satan entered into him, because when he first tempted him he already ruled over him completely. Then he withdrew and proceeded to the High Priests, in order that he might hand Christ over to them for thirty pieces of silver.

After the Supper, the Lord went out with the Disciples to the Mount of Olives, to a certain place called Gethsemane. Then Jesus said to them, "All of you will be made to stumble because of Me this night, for it is written, I will strike the Shepherd, and the sheep will be scattered. But after I have been raised, I will go before you to Galilee" (Matt. 26:31-32; Mark 14:27).

Peter said to Him, "Even if all are made to stumble, yet I will not be."

Jesus said to him, "Assuredly, I say to you that today, even this night, before the cock crows twice, you will deny Me three times" (Mark 14:28-30). He said "before the cock crows twice," because customarily the cock crows not once but even two or three times, and accordingly it so happened. Immeasurable grief, signifying the weakness of human nature, overtook Peter because of this saying of the Lord. The Lord withdrew in order that this might take place - after He handed over the whole world to Himself - so that of Himself He might make known the fickleness of human nature and grant pardon to sinners.

Nevertheless, on a higher level, the threefold denial of Peter depicted the sins of all men against God. These are the following: first is the transgression of the commandment which God gave to Adam, second is the transgression of the written Law, and third is the rejection of the Gospel proclamation.

But when Peter repented, the Lord healed his denial and said three times, "Simon, son of Jonah, do you love Me?" (John 21:17).

Thereafter, Jesus wished to show to the Disciples how fearful death is for all men, and He said, "My soul is exceedingly sorrowful, even to death. Stay here and watch with Me." He went a little farther and fell on His face and prayed, saying, "O My Father, if it is possible, let this cup pass from Me; nevertheless, not as I will but as You will" (Matt. 26:38-39). He said these things as a man in order to cleverly deceive the devil, so that he might think that Christ, although appearing as a man, feared death. He did this, while knowing the truth, so He might not forsake the Mystery of the Cross.

After this first prayer, the Lord returned to the Disciples and found them deep in sleep. Then the Lord addressed Peter and said, "What? Could you not watch with Me one hour? Watch and pray, lest you enter into temptation. The spirit indeed is willing, but the flesh is weak" (Matt. 26:40-41). He said these things to Peter so that he would clearly understand that He meant, "You say that you wish to struggle until death, so you doze in this manner with the rest?"

Again, a second time, He went away and prayed, saying, "O My Father, if this cup cannot pass away from Me unless I drink it, Your will be done." And He came and found them asleep again, for their eyes were heavy. So He left them, went away again, and prayed the third time, saying the same words (Matt. 26:42-44).

Then an angel appeared to Him from Heaven, strengthening Him. And being in agony, He prayed more earnestly. His sweat became like great drops of blood falling down to the ground (Luke 22:43-44). Then He came to His Disciples and said to them, "Are you still sleeping and resting? Behold, the hour is at hand, and the Son of Man is being betrayed into the hands of sinners. Rise, let us be going. See, My betrayer is at hand" (Matt. 26:45-46).

Then He went beyond the brook of Kidron, where there was a garden that He entered with His Disciples. The Lord regularly frequented the garden, and so Judas was well acquainted with the place. Judas then took some of the band of soldiers, with a crowd following, and came upon Jesus, giving them the signal of the false kiss. He arranged it in this way because many times when the Lord was seized He passed out of their midst unseen. Yet the Lord came forward and said to them, "Whom are you seeking?" (John 18:4,7). Since it was still night, they did not recognize Him. Therefore they looked upon Him with lighted lanterns and torches, and with fear they slowly withdrew. When they returned, He made all things known.

When Judas gave the signal, Christ said, "Friend, why have you come?" (Matt.26:50). That is to say, "It is well timed, Judas, that you came." And again He said, "Have you come out, as against a robber, with swords and clubs to take Me? I sat daily with you, teaching in the Temple, and you did not seize Me" (Matt. 26:55). They came at night so that some kind of riot might not be provoked by the crowd.

Then the very high-spirited Peter drew back a sword and rushed at Malchus, the servant of the High Priest, cutting off his right ear - the implication being that the High Priest neither heard nor taught the Law correctly. Then Christ reproved Peter, saying that it is not good that a spiritual man is known to make use of a sword, and He healed the ear of Malchus. They arrested Jesus and brought Him bound to the courtyard of the former High Priest, who was the father-in-law of Caiaphas. There all the Pharisees and Scribes who held sentiments against Christ had been assembled.

Also, as the night passed on, there occurred the conversation between Peter and the servant girl during which he denied the Lord three times as the cock crowed twice. When Peter remembered the Lord's prophecy, he wept bitterly (see Mark 14:66-72).

When day arrived, they brought Christ from Annas to the High Priest Caiaphas, where He accepted both the spitters and the false witnesses who were summoned. When the day was already advanced, Caiaphas sent Him to Pilate. Those who brought Him did not enter into the Praetorium. so that they might not be defiled and might eat the Passover. For it appears that it was fitting that they eat the Passover then, especially from the many things Christ said before the Supper on Thursday evening when He ate it and afterwards handed over the more superb and exalted teachings. For, as we have said before, it was fitting that the Truth was to follow what was typified in the Law. As St. John the Theologian says, all these events came together before the feast of the Passover during the night of Thursday and on into Friday. For this reason we keep the feast, properly remembering these awesome and ineffable works and deeds.

Through Thy ineffable compassion, O Christ our God, have mercy on us and save us. Amen.

Troparion, Tone 8

When the glorious disciples at the supper were illumined by the washing of the feet, then was the impious Judas darkened by the disease of avarice. And he betrays Thee, the Righteous Judge, to the lawless judges. See, O lover of possessions, how for money's sake he hanged himself! Flee from that insatiate soul, which dared such things against His Master. O Lord, who art good towards all men, glory to Thee!

Kontakion, Tone 2

Having taken the bread in his hands, the traitor stretches out those hands in secret to receive the price of Him who with his hands created man. And Judas the slave and deceiver still repented not.

Ikos: Having all approached the mystical supper in fear, let receive the bread in purity of soul and remain with the Master, that we may behold how He washes the feet of His disciples. And let us do as we have seen Him do, submitting one to another and washing each other's feet. For so Christ commanded His disciples. But Judas the slave and deceiver took no heed.
The Exapostilarion (The Hymn of Light)

Thy bridal chamber, O my Savior, I see adorned, and I have no raiment with which to enter therein. Enlighten the garment of my soul, O Giver of Light, and save me.

http://www.orthodox.net/holyweek/synaxarion-holy-thursday.html



A Trebnik Prayer on Holy Thursday

O All-Holy and most merciful Master, we sing and praise Thee Who art God without sin, Who didst accept the Passion for our sakes and willingly suffer in the flesh. For when the florious Disciples were enlightened by the washing at Supper, then the impious Judas, ailing with greed, was darkened, taking thirty pieces of silver, the price of Him that was valued, and betrayed the Just Judge to the most unjust chief priests and scribes. For though he was filled with many good gifts and had become a disciple, yet he plotted to betray Thee, the immortal King and Lord of Glory, to the unrighteous wolves. He laid hands on the halter, who had dipped his hand into the bowl; he said to the lawless chief priests, Him Whom I shall greet with a false embrace, He it is, seize ye Him. For the ways of greed, O lawless Judas, brought thee the halter, whereby thou didst suffer God's righteous judgment. But we the faithful, if in love we are communicants of the most pure and lifegiving Body and Blood, worship the Saviour, in His sufferings on the Cross, the Entombment and Resurrection of our Lord, God and Saviour Jesus Christ.For Thine is the Kingdom, and the power, and the glory, of the Father, and of the Son, and of the Holy Spirit, now and ever, and unto ages of ages.

Amen.

http://www.orthodox.net/trebnic/holy-thursday.html

Mustard Greens

Mustard Greens

Have you ever tried mustard greens? Related to kale, cabbage, and collard greens, they are the peppery leafy greens of the mustard plant and are used frequently in Chinese, Japanese, and Indian cooking. I find them less bitter than kale or collard greens, and more peppery, like arugula. Just one taste of a raw leaf and you'll know it came from a mustard plant. Cooked, they taste a lot like spinach, but with more body. I recently discovered mustard greens at our local farmers market and they're his new love. I like them with a dash of dark sesame oil, but you could easily just cook them up with a little garlic and olive oil.

Mustard Greens Recipe

Ingredients
1/2 cup thinly sliced onions
2 cloves garlic, minced
1 Tbsp olive oil (May be substituted with vinegar or lemon juice.)
1 pound mustard greens, washed and torn into large pieces
2 to 3 Tbsp chicken broth or vegetable broth (vegetarian option)
1/4 teaspoon salt
1/4 teaspoon pepper
1/4 teaspoon dark sesame oil (May be substituted with soy sauce.)
Method
1 In a large sauté pan, sauté onions in olive oil over medium heat until the onions begin to brown and caramelize, about 5 to 10 minutes. Add the minced garlic and cook a minute more, until fragrant.

2 Add the mustard greens and broth and cook until the mustard greens are just barely wilted. Toss with sesame oil. Season with salt and pepper.

Serves 4.

http://simplyrecipes.com/recipes/mustard_greens/

The Services of the Bridegroom

The Services of the Bridegroom
Sunday Evening through Tuesday Evening

Introduction
Beginning on the evening of Palm Sunday and continuing through the evening of Holy Tuesday, the Orthodox Church observes a special service known as the Service of the Bridegroom. Each evening service is the Matins or Orthros service of the following day (e.g. the service held on Sunday evening is the Orthros service for Holy Monday). The name of the service is from the figure of the Bridegroom in the parable of the Ten Virgins found in Matthew 25:1-13.

Background

Icon of Christ The Bridegroom provided by Theologic and used with permission.
The first part of Holy Week presents us with an array of themes based chiefly on the last days of Jesus' earthly life. The story of the Passion, as told and recorded by the Evangelists, is preceded by a series of incidents located in Jerusalem and a collection of parables, sayings and discourses centered on Jesus' divine sonship, the kingdom of God, the Parousia, and Jesus' castigation of the hypocrisy and dark motives of the religious leaders. The observances of the first three days of Great Week are rooted in these incidents and sayings. The three days constitute a single liturgical unit. They have the same cycle and system of daily prayer. The Scripture lessons, hymns, commemorations, and ceremonials that make up the festal elements in the respective services of the cycle highlight significant aspects of salvation history, by calling to mind the events that anticipated the Passion and by proclaiming the inevitability and significance of the Parousia.

The Orthros of each of these days is called the Service of the Bridegroom (Akolouthia tou Nimfiou). The name comes from the central figure in the well-known parable of the ten virgins (Matthew 25:1-13). The title Bridegroom suggests the intimacy of love. It is not without significance that the kingdom of God is compared to a bridal feast and a bridal chamber. The Christ of the Passion is the divine Bridegroom of the Church. The imagery connotes the final union of the Lover and the beloved. The title Bridegroom also suggests the Parousia. In the patristic tradition, the aforementioned parable is related to the Second Coming; and is associated with the need for spiritual vigilance and preparedness, by which we are enabled to keep the divine commandments and receive the blessings of the age to come. The troparion "Behold the Bridegroom comes in the middle of the night…", which is sung at the beginning of the Orthros of Great Monday, Tuesday and Wednesday, relates the worshiping community to that essential expectation: watching and waiting for the Lord, who will come again to judge the living and the dead.

Holy Monday
On Holy Monday we commemorate Joseph the Patriarch, the beloved son of Jacob. A major figure of the Old Testament, Joseph's story is told in the final section of the Book of Genesis (chs. 37-50). Because of his exceptional qualities and remarkable life, our patristic and liturgical tradition portrays Joseph as tipos Christou, i.e., as a prototype, prefigurement or image of Christ. The story of Joseph illustrates the mystery of God's providence, promise and redemption. Innocent, chaste and righteous, his life bears witness to the power of God's love and promise. The lesson to be learned from Joseph's life, as it bears upon the ultimate redemption wrought by the death and resurrection of Christ, is summed up in the words he addressed to his brothers who had previously betrayed him, “’Fear not ... As for you, you meant evil against me; but God meant it for good, to bring about that many people should be kept alive, as they are today. So do not fear; I will provide for you and your little ones.’ Thus he reassured them and comforted them” (Genesis 50:19-21). The commemoration of the noble, blessed and saintly Joseph reminds us that in the great events of the Old Testament, the Church recognizes the realities of the New Testament.

Also, on Great and Holy Monday the Church commemorates the event of the cursing of the fig tree (Matthew 21:18-20). In the Gospel narrative this event is said to have occurred on the morrow of Jesus' triumphant entry into Jerusalem (Matthew 21:18 and Mark 11:12). For this reason it found its way into the liturgy of Great Monday. The episode is also quite relevant to Great Week. Together with the event of the cleansing of the Temple this episode is another manifestation of Jesus' divine power and authority and a revelation as well of God's judgment upon the faithlessness of the Jewish religious classes. The fig tree is symbolic of Israel become barren by her failure to recognize and receive Christ and His teachings. The cursing of the fig tree is a parable in action, a symbolic gesture. Its meaning should not be lost on any one in any generation. Christ's judgment on the faithless, unbelieving, unrepentant and unloving will be certain and decisive on the Last Day. This episode makes it clear that nominal Christianity is not only inadequate, it is also despicable and unworthy of God's kingdom. Genuine Christian faith is dynamic and fruitful. It permeates one's whole being and causes a change. Living, true and unadulterated faith makes the Christian conscious of the fact that he is already a citizen of heaven. Therefore, his way of thinking, feeling, acting and being must reflect this reality. Those who belong to Christ ought to live and walk in the Spirit; and the Spirit will bear fruit in them: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control (Galatians 5:22-25).

Holy Tuesday
On Holy Tuesday the Church calls to remembrance two parables, which are related to the Second Coming. The one is the parable of the Ten Virgins (Matthew 25:1-3); the other the parable of the Talents (Matthew 25:14-30). These parables point to the inevitability of the Parousia and deal with such subjects as spiritual vigilance, stewardship, accountability and judgment.

From these parables we learn at least two basic things. First, Judgment Day will be like the situation in which the bridesmaids (or virgins) of the parable found themselves: some ready for it, some not ready. The time one decides for God is now and not at some undefined point in the future. If "time and tide waits for no man," certainly the Parousia is no exception. The tragedy of the closed door is that individuals close it, not God. The exclusion from the marriage feast, the kingdom, is of our own making. Second, we are reminded that watchfulness and readiness do not mean a wearisome, spiritless performance of formal and empty obligations. Most certainly it does not mean inactivity and slothfulness. Watchfulness signifies inner stability, soberness, tranquility and joy. It means spiritual alertness, attentiveness and vigilance. Watchfulness is the deep personal resolve to find and do the will of God, embrace every commandment and every virtue, and guard the intellect and heart from evil thoughts and actions. Watchfulness is the intense love of God.

Holy Wednesday
On Holy Wednesday the Church invites the faithful to focus their attention on two figures: the sinful woman who anointed the head of Jesus shortly before the passion (Matthew 26:6-13), and Judas, the disciple who betrayed the Lord. The former acknowledged Jesus as Lord, while the latter severed himself from the Master. The one was set free, while the other became a slave. The one inherited the kingdom, while the other fell into perdition. These two people bring before us concerns and issues related to freedom, sin, hell and repentance.

The repentance of the sinful harlot is contrasted with the tragic fall of the chosen disciple. The Triodion make is clear that Judas perished, not simply because he betrayed his Master, but because, having fallen into the sin of betrayal, he then refused to believe in the possibility of forgiveness. If we deplore the actions of Judas, we do so not with vindictive self-righteousness but conscious always of our own guilt. In general, all the passages in the Triodion that seem to be directed against the Jews should be understood in this same way. When the Triodion denounces those who rejected Christ and delivered Him to death, we recognize that these words apply not only to others, but to ourselves: for have we not betrayed the Savior many times in our hearts and crucified Him anew?

I have transgressed more than the harlot, O loving Lord, yet never have I offered You my flowing tears. But in silence I fall down before You and with love I kiss Your most pure feet, beseeching You as Master to grant me remission of sins; and I cry to You, O Savior: Deliver me from the filth of my works.

While the sinful woman brought oil of myrrh, the disciple came to an agreement with the transgressors. She rejoiced to pour out what was very precious, he made haste to sell the One who is above all price. She acknowledged Christ as Lord, he severed himself from the Master. She was set free, but Judas became the slave of the enemy. Grievous was his lack of love. Great was her repentance. Grant such repentance also unto me, O Savior who has suffered for our sake, and save us.

Orthodox Christian Celebration of the Bridegroom Service
The services conducted on Palm Sunday evening and on the evenings of Holy Monday and Tuesday are the Matins or Orthros services of the following day. After the reading of the Psalms at the beginning of the service the Troparion of the Bridegroom Service is chanted three times. On Palm Sunday evening as this hymn is being chanted, the priest carries the icon of Christ as Bridegroom in procession. The icon is placed in the middle of the solea of the church and remains there until Holy Thursday.

The Matins Gospel readings for each of the Bridegroom Services are: Holy Monday – Matthew 21:18-43; Holy Tuesday – Matthew 22:15-46, 23:1-39; and Holy Wednesday – John 12:17-50).

In most parishes a Presanctified Liturgy will be conducted on the mornings of Holy Monday, Tuesday, and Wednesday. The Liturgy of the Pre-Sanctified Gifts has a distinct character and order. It is comprised of three major parts or components: a) the service of Great Vespers peculiar to this Liturgy; b) the solemn transfer of the Pre-Sanctified Gifts to the Holy Table; and c) the preparation for and the distribution of holy Communion. The Liturgy does not contain the Anaphora, the Gifts of the bread and wine having been consecrated at the Divine Liturgy on the previous Sunday or Saturday.

The Scripture readings for each of the Presanctified Liturgies are: Holy Monday – Exodus 1:1-21, Job 1:1-12, Matthew 24:3-35; Holy Tuesday – Exodus 2:5-10, Job 1:13-22, Matthew 24:36-26:2; Holy Wednesday – Exodus 2:11-23, Job 2:1-10, Matthew 26:6-16.

Hymns of the Bridegroom Service
Troparion
Behold, the Bridegroom cometh in the middle of the night, and blessed is that servant whom He shall find watching; and again unworthy is he whom He shall find heedless. Beware, therefore, O my soul, lest thou be overcome with sleep, lest thou be given up to death, and be shut out from the Kingdom. But rouse thyself and cry: Holy, Holy, Holy art Thou, O God, through the Mother of God, have mercy on us. Listen »

Exapostelarion
Thy bridal chamber, O my Saviour, do I behold all adorned, and a garment I have not that I may enter therein. Illumine the garment of my soul, O Giver of Light, and save me. Listen »

References
The Lenten Triodion, translated by Mother Mary and Kallistos Ware (South Canaan, PA: St. Tikhon’s Seminary Press, 1994), pp. 59-60, 511-547.

Calivas, Alkiviadis C. Great Week and Pascha in the Greek Orthodox Church (Brookline: Holy Cross Press, 1992), pp. 29-49.

Farley, Donna. Seasons of Grace: Reflections on the Orthodox Church Year (Ben Lomond, CA: Conciliar Press, 2002), pp. 130-132.

Wybrew, Hugh. Orthodox Lent, Holy Week and Easter: Liturgical Texts with Commentary (Crestwood, NY: St. Vladimir’s Seminary Press, 1997), pp. 89-100.



http://lent.goarch.org/bridegroom_services/learn/

JAMAICAN RICE AND PEAS

JAMAICAN RICE AND PEAS

3 c. rice (uncooked)
1 c. dried red kidney beans
1 tbsp. thyme
1 med. size coconut
Salt as per taste
1 clove garlic
2 stalks escallion or leeks
1/4 tsp. black pepper
1 qt. hot water

Grate coconut and using the quart of hot water, express the milk by adding 2 cups of water at a time and squeezing the milk through a strainer or cheesecloth after each addition until the water is finished.
Wash peas and place the dried peas in a saucepan with the coconut milk and add the clove of garlic slightly bruised. Cook until peas are tender but not over cooked.

Add escallion or leeks, thyme, salt, black pepper and rice. Add more water if necessary in order to boil rice properly.

Cook over medium heat, covered, stirring once or twice until rice is well cooked.

Note: A very small bit of salt pork is sometimes added after the rice is boiled, but it is ommitted for fasting purposes. Do not add salt to peas before they are cooked.




http://www.cooks.com/rec/view/0,1942,153175-230203,00.html

Суббота акафиста Пресвятой Богородице

Суббота акафиста Пресвятой Богородице

Вопрос о происхождении и предмете праздника субботы акафиста пятой седмицы Великого поста породил немало разноречивых точек зрения.

Правда, в «Повести о неседальном» (то есть об акафисте Пресвятой Богородице), помещенной в конце Триоди постной, равно как и в синаксаре на этот день, есть четкое указание: данное празднование установлено в память избавления Константинополя от осады персов и аваров в 626 году при императоре Ираклии. Кроме того, впоследствии сюда были присоединены воспоминания еще о двух чудесных спасениях византийской столицы – от арабов в 672–678 годах (по другим источникам, в 669–675 годах) и в 716 году. Между тем все перечисленные осады не совпадают по времени года с праздником акафиста, и память о них положена в константинопольских месяцесловах в иные месяцы. Была сделана также попытка доказать, что данный праздник установлен в память избавления Константинополя от русских при патриархе Фотии в 860 году, однако ее аргументация не отличается необходимой убедительностью.

Надо признать, что сам акафист Пресвятой Богородице дает весьма скудную и крайне противоречивую информацию о хронологии и смысле рассматриваемого праздника. Так, его текст не содержит даже намека на избавление Византии от захватчиков.

Вместе с тем, если внимательно перечитать акафист, то нельзя не заметить, что его тематическое наполнение, сюжетное решение и субъектная референция отличаются наглядной двойственностью. Протоиерей Максим Козлов пишет: «Историко-догматическое содержание гимна распадается на две части: повествовательную, в которой рассказывается о событиях, связанных с земной жизнью Божией Матери, и о детстве Христа в соответствии с Евангелием и Преданием (икосы 1–12), и догматическую, касающуюся Боговоплощения и спасения человеческого рода (икосы 13–24)»[1].

По воззваниям, начинающимся словом «Радуйся», произведение, несомненно, обращено к Богородице. Но многие его строфы адресованы ко Христу, например 11-я («Проповедницы богоноснии»), 12-я («Возсиявый во Египте»), 13-я («Хотящу Симеону»). Более того, в строфе 20 настойчиво подчеркивается мысль, что акафист составлен для прославления Самого Христа: «Пение всякое побеждается, спростретися тщащееся ко множеству многих щедрот Твоих: равночисленныя бо песка песни аще приносим Ти, Царю Святый, ничтоже содеваем достойно, яже дал еси нам, Тебе вопиющим: Аллилуия».

По своей форме акафист принадлежит к особому роду древних песнопений – так называемых кондаков. В современных богослужебных книгах от этих песнопений сохраняется обыкновенно лишь по две строфы, известных под названием кондака и икоса. Строфы кондаков, или икосы, связываются каким-либо акростихом. Так, в акафисте акростихом служит алфавит, причем буква «альфа» стоит в строфе «Ангел предстатель». Таким образом, первая вступительная строфа (проимий) – «Взбранной Воеводе» – оказывается вне азбучной структуры, а значит, могла быть составлена не автором акафиста, а кем-либо другим. Как считают некоторые исследователи, данный проимий нужно соотносить с уже упомянутой «осадой Константинополя летом 626 года аварами и славянами, когда патриарх Константинопольский Сергий с иконой Пресвятой Богородицы обошел городские стены и опасность была отвращена»[2].

Рассматриваемый текст содержит два припева: «Радуйся» и «Аллилуия». Такая амбивалентность весьма необычна и побуждает выдвинуть следующее предположение: один припев, начинающийся словом «Радуйся», может стоять лишь после тех строф, в которых содержатся ублажения Богородицы, а «Аллилуия» можно возглашать после всех 24 строф акафиста, даже если изъять из него ублажения. А значит, не исключено, что «Аллилуия» было некогда единственным припевом всего акафиста, а «Радуйся» является позднейшим элементом, внесенным в ходе оригинальной редакции. Именно поэтому он не всегда органично связан с общим содержанием акафиста и довольно сильно затемняет его основную идею и предмет. Они сосредоточены, скорее, не на личности Богородицы, а на прославлении Боговоплощения. Это с наибольшей отчетливостью высказано в строфах 12–18, тогда как первые части являются историческим введением к ним, а последние по большей части повторяют и заключают их.

Но, конечно, акафист прославляет и «одушевленный храм», послуживший таинству Боговоплощения, – Богородицу. Именно поэтому с течением времени нашли нужным усилить в нем прославление Богоматери, внеся в него ублажения Ей. Дополнительным аргументом служит здесь следующее известное обстоятельство: акафист издавна служил кондаком на Благовещение, и нужно полагать, что он предназначался для этого празднества.

Таким образом, анализ акафиста заставляет искать происхождение памяти субботы пятой седмицы Великого поста в празднике Благовещения. Сюда же направляют и некоторые древние уставные предписания, которые касаются данной памяти. Раньше она не была привязана непременно к субботе пятой седмицы. Память субботы являлась как бы предпразднством Благовещения. Связь ее с Благовещением видна и из того, что многие ее песнопения берутся из службы на данный праздник. То есть в рассматриваемой памяти приходится иметь дело с перенесенным праздником Благовещения.

Возобновляя разговор об историко-событийной подоплеке празднования акафиста, надо констатировать: оно, в соответствии с разнообразной аргументацией И.А. Карабинова, находится в связи не с осадой Константинополя, а со всей Персидской войной императора Ираклия, точнее, с ее финалом, благополучным для византийцев[3]. Неслучайно данное событие по числам почти совпадает с праздником акафиста и Благовещением. Свидетельствуют об этом паримии (из пророка Исаии), читаемые как раз на четвертой и пятой неделях Великого поста, к которым, в свою очередь, содержательно примыкают чтения среды и пятка Сырной седмицы.

Следовательно, исторически память окончания Персидской войны праздновалась вместе с Благовещением: с одной стороны, поскольку война кончилась почти в этот день, а с другой – поскольку Богородица считалась покровительницей Константинополя, где данный праздник был первоначально положен. Когда Трулльский Собор разрешил установить Благовещение в его собственное число, за субботой акафиста закрепилась память войны. Причем со временем произошло смещение и сужение событийно-хронологических пластов, в результате чего актуальной стала осада Константинополя 626 года, поскольку была наиболее памятным эпизодом большой войны, которая по преимуществу велась вдали от столицы. Закрепление праздника акафиста за субботой пятой недели Великого поста окончательно произошло достаточно поздно – лишь после XI века.

Георгий Битбунов


18 / 03 / 2010



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[1] Козлов Максим, протоиерей. Акафист в истории православной гимнографии // Журнал Московской Патриархии. 2000. № 6. С. 84.

[2] Там же.

[3] Карабинов И.А. Постная триoдь. Исторический обзор ее плана, состава, редакций и славянских переводов. М., 2004. С. 63–64.




http://www.pravoslavie.ru/put/34566.htm



Синаксарь в субботу пятой седмицы Великого Поста, Похвала Пресвятой Богородицы (Суббота акафиста)Стихи:

Весь город благодарно хвалит песней неумолчной

Неутомимую Защитницу в боях.

В этот день мы празднуем акафист (неседальное пение) Пресвятой Владычице нашей Богородице по следующей причине. В годы самодержавного правления в Византии императора Ираклия[1] персидский царь Хозрой[2], видя, что греческое государство ослаблено после царствования тирана Фоки[3], послал одного из своих воевод, по имени Сарвар, с многотысячным войском, чтобы покорить себе все восточные провинции империи. Хозрой пытался сделать это и раньше, погубив около ста тысяч христиан, которых иудеи выкупали у него и убивали.

Главный воевода Сарвар, захватив весь Восток[4], достиг самого Халкидона[5], который теперь называется Ускюдар. Царь Ираклий из-за оскудения золотых запасов переплавил церковные священные сосуды на монеты для большей и совершеннейшей расплаты. Придя по Черному морю в персидские страны, он покорил их, совершенно победив Хозроя с остальными войсками. Вскоре Сирой, сын Хозроя, предав своего отца, захватил власть и, убив Хозроя, заключил союз с царем Ираклием. Но аварский каган[6], правивший и скифами[7], узнав, что царь отплыл по Черному морю, — нарушив мир с греками, привел стотысячное войско и подошел к Константинополю с западной стороны, произнося богохульства (и угрозы). Внезапно все море наполнилось кораблями, а земля — бесчисленными пешими и конными воинами.

Патриарх Константинопольский Сергий утешал людей, увещая не терять (надежды) и не ослабевать, но от души возложить все упование на Бога и на Матерь Его Пречистую Богородицу. Патриций по имени Бон, бывший тогда градоначальником, в свою очередь, готовил все необходимое для обороны. Ибо подобает нам с помощью Божией и самим делать все возможное. Патриарх же со всем народом, взяв святые иконы Богоматери, обходил город по верху стен, тем самым укрепляя их. Так как Сарвар подошел с востока, а каган — с запада, чтобы сжечь окрестности города, то патриарх (снова) обходил по стенам, неся Нерукотворный Образ Христа, Честное и Животворящее древо (Креста) и честную ризу Богоматери. Скифский каган с суши осаждал стены Константинополя с бесчисленным множеством до зубов вооруженных воинов. Врагов было столько, что один грек сражался с десятью скифами. Но непобедимая Воевода помогла весьма немногочисленным воинам, оказавшимся в Ее храме, именуемом «Живоносный Источник», разгромить превосходящих их числом врагов. С этих пор греки, ободрившись и возрадовавшись, помощью Непобедимой Воеводы — Божией Матери все время совершенно их побеждали. Попытавшись заключить мир, горожане были отвержены. Каган ответил им: «Не обманывайтесь о Боге, в Которого веруете, потому что завтра я все равно возьму ваш город». Услышав (об этом), горожане простирали руки к Богу (в молитве).

И вот, сговорившись, каган и Сарвар с суши и с моря устремились на город, желая захватить его хитростью, но столько их воинов было убито греками, что живые не успевали сжигать мертвых. Моноксилы[8], наполненные воинами, вместе со всеми вражескими кораблями разбились в бухте, называемой Золотой Рог, напротив храма Богоматери во Влахернах, когда на море внезапно поднялась страшная буря, и оно расступилось. Так было явлено преславное чудо Пречистой Богоматери: врагов выбросило на берег моря во Влахернах, и жители, быстро открыв городские ворота, всех их сразу перебили, причем даже женщины и дети мужественно устремились на них. Военачальники же их бежали, плача и рыдая.

А боголюбивые люди Константинополя, воздавая благодарение Богоматери, всю ночь воспевали Ей неседальное пение (акафист) за то, что Она сохранила их и чудесною силою сотворила победу над врагами. С тех пор в воспоминание столь дивного чуда Церковь и приняла такой праздник, чтобы возносить хвалу Божией Матери в этот день, когда Ею совершена победа. Неседальной же (песнь) названа потому, что константинопольский клир и весь народ тогда воспевали ее стоя.

По прошествии тридцати шести лет, в царствование Константина Погоната[9], агаряне снова, придя с бесчисленным войском, напали на Константинополь и воевали против него семь лет. Когда они зимовали в Кизических странах, то многие из них погибли. После этого, отказавшись от войны и возвращаясь со своим войском, все они, по молитвам Пречистой Богоматери, утонули в море, называемом Силео.

И в третий раз, при императоре Льве Исавре[10], снова агаряне[11], численностью свыше ста тысяч, вначале разорили Персидское царство, а затем Египет и Ливию. Пройдя Индию, Эфиопию и Испанию, они наконец подплыли к Царьграду на 1800 кораблях. Окружив город, агаряне предполагали тотчас его разорить. Городские священнослужители, неся святое древо Честного и Животворящего Креста и честную икону Богоматери Одигитрии, обходили город по стене, со слезами молясь Богу.

Арабы же решили разделиться на две части таким образом: одни воевали с болгарами, и пало их там более двадцати тысяч, а другим, оставшимся для наступления на Царьград, преградила путь цепь, протянутая от Галаты[12] до стен Константинополя. Когда они доплыли до некоторого места, называемого Сосфен, там подул северный ветер, и многие их корабли разбились и погибли, а на оставшихся начался такой сильный голод, что (агаряне) стали поедать человеческие тела и нечистоты. Затем, пустившись в бегство и достигнув Эгейского моря, они со всеми своими судами сгинули в морской глубине, ибо сильный град, выпавший с неба, вызвал волнение на море и пробил корабельную смолу. И так погибло это бесчисленное множество военных кораблей, только три осталось, чтобы поведать (о случившемся).

В честь всех этих дивных чудес Пречистой Богоматери мы и празднуем сегодняшний праздник. Неседальный (акафист) получил свое название от того, что тогда всю ночь люди стоя воспевали песнь Матери Бога-Слова; и в то время как на других (службах) по уставу можно сидеть, в настоящий праздник Богоматери мы все слушаем (похвалу) стоя.

Христе Боже, молитвами Пречистой Твоей Матери, Непобедимой Воеводы, избавь нас от находящих со всех сторон искушений и помилуй нас, ибо Ты один Человеколюбец.



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[1]Ираклий (575—641) — Византийский император; царствовал с 610 по 641 г.

[2]Хозрой I, Великий — Персидский царь из династии Сасанидов. Свергнут с престола и убит сыном Сироем в 628 г.

[3] Византийский император Фока царствовал с 602 по 610 г. Отличался крайней жестокостью.

[4] Кесарию Каппадокийскую, Сирию, Иерусалим, Ливию и Киренаику.

[5] Предместье Константинополя.

[6] Каган — вождь хазар, аваров, скифов и др. народов.

[7] Славянами.

[8] Моноксила (греч. monoksilon) — судно, выдолбленное из одного ствола.

[9] Константин Погонат — Византийский император с 668 по 685 г.

[10] Лев III Исавр — Византийский император, царствовавший в 717—741 гг.

[11] Арабы.

[12] Галата — пригородная слобода на другой стороне Константинопольского пролива.


http://www.pravoslavie.ru/put/2201.htm

The Great Canon of St Andrew of Crete

The Great Canon of St Andrew of Crete

The MOST IMPORTANT THING TO KNOW ABOUT THE GREAT CANON
Explanation of the Canon liturgical format
Short Explanation of the Great Canon
Themes of the Great Canon.
Full Text of the Great Canon as chanted on 5 days of Great Lent
Life of St Andrew

The Great Canon of St Andrew, Bishop of Crete, is the longest canon in all of our services, and is associated with Great Lent, since the only times it is appointed to be read in church are the first four nights of Great Lent (Clean Monday through Clean Thursday, at Great Compline, when it is serialized) and at Matins for Thursday of the fifth week of Great Lent, when it is read in its entirety (in this latter service, the entire life of St Mary of Egypt is also read).

There is no other sacred hymn which compares with this monumental work, which St Andrew wrote for his personal meditations. Nothing else has its extensive typology and mystical explanations of the scripture, from both the Old and New Testaments. One can almost consider this hymn to be a “survey of the Old and New Testament”. Its other distinguishing features are a spirit of mournful humility, hope in God, and complex and beautiful Trinitarian Doxologies and hymns to the Theotokos in each Ode.

The canon is a dialog between St. Andrew and his soul. The ongoing theme is an urgent exhortation to change one’s life. St Andrew always mentions his own sinfulness placed in juxtaposition to God’s mercy, and uses literally hundreds of references to good and bad examples from the OT and NT to “convince himself” to repent.

A canon is an ancient liturgical hymn, with a very strict format. It consists of a variable number of parts, each called an “ode”. Most common canons have eight Odes, numbered from one to nine, with Ode 2 being omitted. The most penitential canons have all nine odes. Some canons have only three Odes, such as many of the canons in the “Triodion” (which means “Three Odes”).

In any case, all Odes have the same basic format. An “Irmos” begins each Ode. This is generally sung, and each Irmos has a reference to one of the nine biblical canticles, which are selections from the Old and New Testament, which can be found in an appendix in any complete liturgical Psalter (book of Psalms, arranged for reading in the services). A variable number of “troparia” follow, which are short hymns about the subject of the canon. These are usually chanted, and not sung. After each troparion a “refrain” is chanted. At the end of each Ode, another hymn, called the “Katavasia”, either the Irmos previously sung, or one like it is sung.

The troparia of the Great Canon in all its twelve Odes are usually chanted by the priest in the center of the church, with the choir singing the Irmos and Katavasia. There are varying traditions about bows and prostrations. Some prostrate and some make the sign of the cross and bow three times after the Irmos and each troparion.



General Themes of the Great Canon.



How we should think about ourselves

Where shall I begin to lament the deeds of my wretched life? What first-fruit shall I offer, O Christ, for my present lamentation? But in Thy compassion grant me release from my fallsMon:1.1





Desire to change - dialogue with the soul
Come, wretched soull, with your flesh, confess to the Creator of all. In the future refrain from you former brutishness, and offer to God tears of repentanceMon:1.2

Recognizing Reality
The end is drawing near, my soul, is drawing near! But you neither care nor prepare. The time is growing short. Rise! The Judge is at the very doors. Like a dream, like a flower, the time of this life passes. Why do we bustle about in vain? Mon:4.2

How to pray - Laments and supplications to God
Thou art the Good Shepherd; seek me, Thy lamb, and neglect no me who have gone astray Mon:3.5

OT and NT examples of righteousness and unrighteousness, for the purpose of emulation or avoidance.
Do not be a pillar of salt, my soul, by turning back; but let the example of the Sodomites frighten you, and take refuge up in Zoar.(Genesis 19:26) Thu Ode 3:5

I have reviewed all the people of the Old Testament as examples for you, my soul. Imitate the God-loving deeds of the righteous and shun the sins of the wicked.Tue Ode 8



THE MOST IMPORTANT THING TO KNOW ABOUT THE GREAT CANON.

The Great Canon was written by a holy man to teach himself the right way to live. We cannot benefit from it unless we make it a priority to stand in prayer, in the church, and listen to it, with a great desire and expectation for God’s grace to teach us and heal us. Our theology is first and foremost – experienced and prayed, and not only “studied”.



The Great Canon of St Andrew of Crete

All these texts are available at http://www.orthodox.net/greatlent/

As chanted on Monday of the first Week

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As chanted on Tuesday of the first Week

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As chanted on Wednesday of the first Week

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As chanted on Thursday of the first Week

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As chanted on Thursday of the Fifth Week

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The Life of our Holy Mother Mary of Egypt - From The Great Canon, the Work of Saint Andrew of Crete>



St Andrew, Archbishop of Crete.

Commemorated July 4

From the Prologue

Born in Damascus of Christian parents, he was dumb until the age of seven. When his parents took him to church for Communion, the power of speech was given to him. Such is the divine power of Communion.

He went to Jerusalem at the age of fourteen and was tonsured in the monastery of St Sava the Sanctified. In his understanding and ascesis, he surpassed many of the older monks and was an example to all. The Patriarch took him as his secretary.

When the Monothelite heresy, which taught that the Lord had no human will but only a divine one, began to rage, the Sixth Ecumenical Council met in Constantinople in 681, in the reign of Constantine IV. Theodore, Patriarch of Jerusalem, was not able to be present at the Council, and sent Andrew, then a deacon, as his representative. At the Council, Andrew showed his great gifts: his articulateness, his zeal for the Faith and his rare prudence. Being instrumental in confirming the Orthodox faith, Andrew returned to his work in Jerusalem.

He was later chosen and enthroned as archbishop of the island of Crete. As archbishop, he was greatly beloved by the people. He was filled with zeal for Orthodoxy and strongly withstood all heresy. He worked miracles through his prayers, driving the Saracens from the island of Crete by means of them. He wrote many learned books, poems and canons, of which the best-known is the Great Canon of Repentance which is read in full on the Thursday of the Fifth Week of the Great Fast.

Such was his outward appearance that, 'looking at his face and listening to the words that flowed like honey from his lips, each man was touched and renewed'. Returning from Constantinople on one occasion, he foretold his death before reaching Crete. And so it happened. As the ship approached the island of Mitylene, this light of the Church finished his earthly course and his soul went to the Kingdom of Christ, in about the year 740.


O Holy Hierarch Andrew of Crete, Pray To God For Us!

O Holy Mother Mary of Egypt, Pray To God For Us!
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