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Citation: Lingas, A. ORCID: 0000-0003-0083-3347 (2008). The Divine Liturgy of St John Chrysostom according to the Byzantine Tradition: A New Musical Setting in English. Portland, USA: Cappella Romana.

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in byzantine chant2 cds: the complete service

cappella romana

the divine liturgyof our father among the saints john chrysostom

in english

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DISC ONE: the LITURGY of the CATECHUMENS 46:55

� OpeningBlessing,LitanyofPeace, andPrayeroftheFirstAntiphon 5:�4� FirstAntiphon �:4�3 ShortLitanyand PrayeroftheSecondAntiphon �:�64 SecondAntiphon 3:005 ShortLitanyand PrayeroftheThirdAntiphon �:376 ThirdAntiphon �:407 EntrancewiththeHolyGospel :538 Apolytikia (ofthedayandofthelocalchurch) �:�69 KontakionoftheSeason �:�4�0 Trisagion 4:37�� Dynamis(Perisse) oftheTrisagionafter Nileus Kamarados (1847–1922) 5:04�� Prokeimenon �:53�3 Apostle �:3��4 Alleluiarion 3:09�5 Gospel �:48�6 LitanyofFerventSupplication 3:�8�7 LitanyfortheCatechumens �:03�8 LitaniesoftheFaithful �:��

Alarge-typeversionofthisbookletisavailableonlineatwww.cappellaromana.org

DISC TWO: the LITURGY of the FAITHFUL 60:�5

CherubicHymninModePlagalIV,after Petros Peloponnesios (d. 1778) ��:��� OpeningSection7:59� TheGreatEntrance�:��3 AftertheEntrance3:0�4 LitanyofthePreciousGiftsandKissofPeace 3:4�5 TheCreed �:35TheHolyOblation(Anaphora) 7:4�6 TheDialoguebeforetheAnaphora�:�07 TheAnaphora(theEucharisticPrayer)6:��8 Megalynarion andConclusionoftheAnaphora 5:�99 LitanyoftheLord’sPrayer 3:�4�0 TheLord’sPrayer 3:0��� CommunionoftheClergy andAntiphonalPsalm 5:05DistributionofHolyCommunion �0:33�� CommunionoftheLaity:���3 ‘PraisetheLordfromtheHeavens’after St John Koukouzelis (ca 1280–1341) �0:��Post-CommunionHymns �:50�4 Wehaveseenthetruelight:47�5 Letourmouthbefilled�:03�6 Thanksgivingand (Constantinopolitan)Dismissal �:58�7 PrayerbehindtheAmbo �:06Final(Monastic)Dismissal �:40�8 BlessedbethenameoftheLord:43�9 Finaldismissal�:58 Totaltime �07:�0

the DIVINE LITURGY • CAppELLA ROMANATheVeryRevdArchimandriteMeletios(Webber),priest·TheRevdDrJohnChryssavgis,deacon

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PsalmodyandtheworshipofAlmightyGodhavebeeninex-tricablylinkedformanycenturiesandcountlesstraditionshavebeenenabledtoreachheightsofspiritualitythroughtherhythmicandmelodicuseofwordsandmusic.Asarecentwriteronthissubjectobserves,‘Chantinghasbeenusedinreligiousceremoniessincemankindfirstlearnttovocalise’(ColinR.Shearing).

ByzantineChant,theliturgicalmusicoftheEasternOrtho-doxChurch,wasoncethepreserveofasceticmonksandpiouscantorsinpartsofsouth-eastEuropeandtheeasternMediterraneanarea,withthemusicbeingcultivatedduringtheByzantineera.SafeguardedbytheOecumenicalPatriar-chateofConstantinopletothepresenttime,itistodayuni-versallyrecognisedasbeingoneofthesupremeexpressionsofreligiouschantandhasreachedanappreciativeaudienceinwesternEurope,theAmericasandelsewhere–inpartthroughthedispersionofOrthodoxChristianswhousethisformofchanting,inpartthroughstudieswrittenbyeminentscholars,andinpartthroughthemediumofrecordings.

Withoutdoubt,themostsolemnandmeaningfulofallactsofOrthodoxworshipisthecelebrationoftheDivineLiturgy–theofferingofBreadandWinewhich,throughtheinvoca-tionoftheAll-HolySpirit,becomeforus‘thepreciousBody…and…Blood’ofourLordandSaviourJesusChrist.InthisserviceisconcentratedtheentiretheologyoftheOrthodoxChurchconcerningourRedemptionanditisthecornerstoneonwhichourChurchdependsandcontinuesitsmissionthroughouttheworld.

TheArchdioceseofThyateiraandGreatBritain,whichIhavethehonourandprivilegetoleadinthenameofHisAll-HolinesstheOecumenicalPatriarchofConstantinopleVartholomaeosI,anxiousthatthereshouldbeadeeperandmorecomprehensiveunderstandingofthisprofoundactof

worship,commissionedatranslationoftheLiturgyofStJohnChrysostomintoadignifiedformofcurrentEnglishthatwouldbesuitableforliturgicaluse.ThisworkwaspreparedbytheVeryReverendArchimandriteEphremLash.

ItisthistextwhichCappella RomanahaschosentouseinitsrecentrecordingoftheDivineLiturgyofourFatheramongtheSaintsJohnChrysostom.Itsartisticdirector,DrAlexanderLingas,isoneofthoseteachersofByzantinemusicwhoovertheyearshascontributedtoitspromotion,inparticularbystressingitsuniquenessandimportanceindeepeningourspirituallife.Inadditiontocongratulatinghimonhisinitiativeinpromotingthisrecording,IshouldalsoliketothankallthosewhohaveinanywaybeeninvolvedinproducingthisCD–whethertheircontributionbevocal,technicalortotranslatingthetext.

Ithereforewelcomethisdignifiedrenditionofacelebra-tionoftheLiturgywhichispartofthelife-bloodofeveryOrthodoxChristian;andIcommenditascontributingtothe‘savourofspiritualfragrance’–thisbeingoneofthereasonsforwhichwehymntheTriuneGod–withtheconfidencethatitwillincreasetheunderstandingandappreciationofboththespiritualityofOrthodoxworshipandtheheightsofmusicalexpressiontowhichitschantingaspires.

GregoriosArchbishopofThyateiraandGreatBritain

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The Genesis of this project

by Alexander Lingas

In1995,theArchdioceseofThyateiraandGreatBritainpublisheditsbilingual(Greek-English)edi-tionofThe Divine Liturgy of Our Father Among the Saints John Chrysostom(Oxford:OxfordUniversityPress;henceforththeThyateira Translation),theordinaryformoftheEucharistcelebratedbyOrtho-doxChristians.HisEminenceArchbishopGregorioschairedacommitteeofeminentscholarsandpastorsthatproducedbothitseditionoftheGreektextanditsofficialtranslationintoreverentcontemporaryEnglish.Theirapproachwasrigorous,collaborative,andtransparent,leadingthemtopublishdiscussionsofmajorliturgicalandtranslationproblems.TheseissuesaresummarisedelsewhereinthisbookletbyArchimandriteEphrem(Lash),whoservedasleadtranslatorforthecommitteeandcontinuestoofferhisownworkonline(http://www.anastasis.org.uk).

InhisLetterofCommendationfortheThyateira Translation,HisAll-HolinessBartholomewI,Arch-bishopofConstantinople,NewRomeandEcumeni-calPatriarch,elaboratesonthepastoral,educational,andmissionaryramificationsofitstranslation:

ThroughitthewholebodyoftheMostHolyChurchthatdwellsinEnglish-speakingcountriesandthatdoesnotknowatall,ornotadequately,theoriginallanguageofthesacredliturgicaltextsofourHolyOrthodoxChurchwillbeabletocomprehendeasilyandtotakepart‘inspiritandtruth’andunderstandinginwhatisbeingcel-ebratedand,inthewordsofthedivineApostle,toanswer‘Amen’totheChurch’sthanksgiving.

Butnon-Orthodoxbrethrenalsowhoarewell-disposedtoourOrthodoxChurchwill,throughthistranslation,cometoknowthewealthofourliturgicaltraditionandtoappreciateproperlythetreasuresofthefaith,whichareguardedliketheappleoftheeyeandwhich,throughthestreamsofthetextsoftheFathers,watertheflock,savedbyGod,ofourLordandGodandSaviour,JesusChrist.

ThereforetheHolyGreatChurchofChristrejoicesasbythismeansitbearsitswitnessintheworldandcontinuesthroughthistranslationtheworkofthetranslationofitsliturgicaltextsthatbeganfromitwhenmanycenturiesagoitschosenchildren,theSacredMissionaries,brothersfromThessalonika,CyrilandMethodiosandtheirdiscipleswithgodlyzealdevotedthem-selvestothetranslationoftheHolyScripturesandthesacredliturgicaltextsintothelanguageoftheSlavs.TheFatherofLightsblessedtheirlaboursthereafter,andfromthenmanypeoples,tribesandtongueshavepraisedandstillpraisethemightyactsofGod,initiatedintounder-standingandtakingtheirpartintheuniversalglorificationoftheHolyTrinity.

MaytheLordGodthroughthistranslationintothecontemporaryinternationallanguageopengatesofknowledgeandfaithforhisscatteredchildrenthroughouttheworld,sothat‘withonevoiceandoneheart’theymayglorifyandpraisehisall-holyNameandbuilduphisChurch,whichhepurchasedfromamongthenationsthroughhispreciousBlood(Thyateira Transla-tion, pp.iv–vi).

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SinceeverycelebrationoftheDivineLiturgyissung,afullrealisationofthisboldvisionnecessarilydependsonthecreationofmusicalsettingsofthetranslatedhymns,psalms,andresponsesthatareconsonantwiththemusicaltraditionsofOrthodoxChristianity.ForthefaithfuloftheArchdioceseofThyateiraandGreatBritain,aswellasforallthosetracingtheirspiritualheritagetoavastgeographicareastretchingfromBucharesttoBeirut,theforemosttraditionalidiomisthatofByzantinechant(‘psalmodia’, literally‘psalmody’),especiallyasrepresentedtodaybythereceivedtraditionsoftheGreatChurchofConstantinopleandtheHolyMountainofAthos.

ThelateDavidMellingwasthefirsttoofferadapta-tionsofByzantinechantforusewiththeThyateira TranslationinLet Our Hearts be On High (Wallasey,Wirral:TheAnargyroiPress,[1996]).DrMelling’sadaptationshaveprovenpastorallyinvaluableforoveradecade,buttheyonlygopartofthewaytowardrepresentingthereceivedtraditionsofByzantinechanting.Printedonlyinstaffnotation,thesettingsofLet Our Hearts be On Highdidnotfullytakeintoaccounttheofficialtuningsfortheoctoechos(thesystemof‘eightmodes’or‘tones’)establishedbythePatriarchalMusicCommissionof1881,thenotationandvocalrealisationofqualita-tivesigns(petaste, vareia, antikenoma,etc.),andthefinerpointsofcorrelatingatext’ssyllablecountandaccentualpatternwithmelodicformulas.

Cappella Romana’s Byzantine Divine Liturgy Project

TheseedsforthepresentmusicalsettingoftheDivineLiturgyweresownduringmyfiveyearsas

apostdoctoralfellowattheUniversityofOxford(1996–2001),duringwhichIhadtheimmensepleasureofworkingcloselywithArchimandriteEphremandDrMellingonseveralprojects.Oppor-tunitiestoleadByzantine-styleservicesinEnglishatmyhomeparishoftheHolyTrinity,OxfordandelsewhereinBritainandtheUSA(mainlywhileontourwithCappellaRomana)stimulatedmetoattemptsettingsthatadheredtothe‘classical’normsofByzantinechanting.ThisprocesscontinuedduringmyyearsaschoirdirectoratStKatherine’sGreekOrthodoxChurchinChandler,Arizona(2001–2003),bywhichtimemyCappellaRomanacolleagueJohnMBoyerhadbegundeployinghisexpertisetowardthesameends.

Inearly2004,CappellaRomanareceivedagrantfromtheVirginiaHFarahFoundationforathree-partprojectentitled‘ExcellenceforOrthodoxLitur-gicalMusicinEnglish’,theoverallpurposeofwhichwastocreatehigh-qualityrecordedandprintedmaterialsincollaborationwiththePan-OrthodoxSocietyfortheAdvancementofLiturgicalMusic(PSALM)forworship,education,anddevotionalcontemplation.Twoofitscomponentswererecord-ingsofliturgicalworksformixedchorusbypio-neeringcomposersofEnglish-languageOrthodoxmusicinAmerica:FrSergeiGlagolev(Lay Aside All Earthly Cares, CR401-CD),andPeterMichaelides(The Divine Liturgy of St John Chrysostom,CDtobereleasedin2009).Farmoreambitiouswasitsthirdpart,whichproposedthecreation,recording,andpublicationofabi-notationalmusicalsettingoftheThyateira Translation.AdaptedfromthecentralrepertoriesofByzantinechant,theresult-

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ingDivineLiturgywouldseektobeasfaithfulaspossibletocarefullychosenGreekprototypes,bothinitsmelodicconstructionandinitstreatmentof‘performancepractice’,atechnicaltermdenoting(amongotherthings)therelationshipbetweenmusicalnotationandsound.

AfterreceivingtheblessingsofHisEminenceArch-bishopGregoriostoproceedwithArchimandriteEphremashisrepresentativeonthisproject,webe-gantoformtheeditorialteamandproceduresnec-essaryforitscompletion.MostoftheresponsibilityforthecreationofthemusicalsettingsintheirfinalformhasrestedwithMrBoyer,nowProtopsaltesoftheGreekOrthodoxMetropolisofSanFrancisco.HehastypesetthechantsinByzantineneumaticandWesternstaffnotations,recastmypreliminaryEng-lishsettings,adaptedtheCherubicHymnandotherlarge-scalechantsfromGreekoriginals,composedstylisticallyappropriatenewmusic,andprovidedthestaff-notationtranscriptionofeachchantwithaparallelstaffshowingapossiblesonicrealisationinformedbytheoraltraditionsofByzantineper-formancepractice(forfurtherparticulars,seeMrBoyer’sessaybelow).Atthesametimethishasbeenacorporateeffort,withcommentsfromourinterna-tionalEditorialCommitteestimulatingtheproduc-tionofmultipledraftsformostitems.Theresultsofthisprocess,whichwedonotclaimaredefinitive,havebeenmadepossiblebyadditionalmajorgrantsfromtheAGLeventisFoundation,theFellowshipofStAlbanandStSergius,andtheNationalForumofGreekOrthodoxChurchMusicians(USA).

ThisrecordingoftheDivineLiturgywasoriginallyenvisionedasasinglediscdevotedprimarilytoits

majormusicalitems.AttherequestofArchimand-riteEphrem,whothoughtitdesirabletocreatenotonlyamusicalbutalsoaliturgicalmodel,wehaverecordedthecompleteservice.AlllitaniesincludedintheThyateira Translation,includingtheLitanyoftheCatechumensandtheotheritemsbetweentheGospelandtheCherubicHymnoftenomittedinGreekparochialpractice,arethereforerenderedinfull.Presidentialprayerspertaining,asdemonstrat-edbytheircontentoruseofthefirst-personplural,totheentireEucharisticassemblyarerestoredtotheiroriginalaudibility,ingeneralaccordwiththepracticerecommendedin2004bytheHolySynodoftheChurchofGreece(Encyclical2784,‘OntheMannerofReadingthePrayersoftheDivineLiturgy’).Ontheotherhand,privateorexclusivelyclericaldevotionssuchasthePrayeroftheCherubicHymn(‘Οὐδεὶςἄξιος…’),inwhichthecelebrantpraysforhisownworthiness‘toofferthesegifts’,arepassedoverinsilence,allowingonetoperceivethetextualandmusicalelementsoftheDivineLiturgyintheirpropersequence.WhencombinedwithacomparablerecognitionoftheclosecorrelationbetweenmusicalformandliturgicalfunctioninthebesttraditionsofByzantinechanting,suchrespectforthetext’sintegrityrevealsadegreeofcoherencethatcorrespondsperfectlytotheDivineLiturgy’sself-descriptionas‘Λογικὴλατρεία’(simultaneously‘spiritual’and‘reasonableworship’).

Musical Repertories for the Byzantine Divine Liturgy

Untilthebeginningofthenineteenthcentury,ByzantinemelodiesfortheDivineLiturgywerehandeddownthroughacombinationofwrittenandoralmeans.Manuscriptsemployingvariousforms

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ofneumaticnotationwereusedmainlytorecordthemoreelaboratechants.Oraltraditionassistedwiththeproperrenderingofnotatedmelodieswhilealsoservingalmostexclusivelytotransmittheservice’ssimplerchants,responsesandrefrains.DuringthesecondandthirddecadesofthenineteenthcenturyareformpromulgatedbytheEcumenicalPatriar-chateandauthoredbytheso-called‘ThreeTeach-ers’—ChrysanthosofMadytos,ChourmouziostheArchivistandGregoriostheProtopsaltes—ledtothetranscriptionofnearlytheentirereceivedrepertoryofliturgicalchantintotheir‘NewMethod’ofByzan-tinenotation.Muchofthismaterialsoonfounditswayintoprintincollectionsthataretodayviewedbyknowledgeablecantorsasbearersofthe‘classic’repertoriesofByzantinepsalmody.InsuchbooksastheDivine Liturgy(Μουσικὴ Πανδέκτη,IV)editedbyIoannisLampadariosandStephanosDomestikos(Constantinople:PatriarchalPress,1851),wecandiscernanetworkofrelationshipsbetweenmusicalform,repertorialdepth(thenumberofalternatesettingssuppliedforagivenchant),andliturgicalplacementthat,regardlessofanychangesinmelodiccontourthatmayhaveoccurredduringtheOttomanperiod,forthemostpartreflecttraditionsstretchingbacktothethirteenthcenturyandbeyond.

Furthermore,onemayobservethatmusicalweightintheDivineLiturgyofStJohnChrysostomwas,fromtheearliestsourcesofByzantinemusicalnota-tionuntilthe1850s,concentratedmainlyinthreeelaboratechantsthatwereexplicitlyorimplicitlyinvestedwithsymbolismasauraliconsofangelicworship:theTrisagion,theCherubicHymn,andtheCommunionVerse.Eventhoughanonymous

andeponymouscomposersgraduallyassembledcyclesofthelattertwochantsinalleightmodes,theTrisagioncontinuedtobeperformedmainlyinModeII.Thisissignificant,becausenotatedmedievalresponsesfortheEucharisticPrayerofStBasilandoraltraditionindicatethatModeII(andinsomecasesitscloserelative,PlagalII)servedhistori-callyasthedefaultoptionforrenderingtheDivineLiturgy’sshorthymnsanddialogues.

Thechantrepertoriesofmid-nineteenth-centuryConstantinopledivergesignificantlyfromtheirmedievalforbearsatonlytwopointsintheservice,oneattheclimaxoftheLiturgyoftheCatechumensandtheotherinthelatterhalfoftheAnaphora.TheancientresponsorialpsalmodyoftheProkeimenonandtheAlleluiarion,whichhadonceprefacedthesolemnrecitationofHolyScripturefromtheambointheritesoftheGreatChurchofHagiaSophiaandofthemonasteryofStoudios,hadbeendrasti-callyabbreviated,theirdialoguesandpsalmversesshortened,andtheirmusicusuallyreducedtorecita-tion.CorrespondingtotheGradualandAlleluiaoftheRomanRite,thesechantsfaredsomewhatbetterinSlaviclandsandarenowbeingrestoredinsomeGreekchurches.Thesecondchangewastheintroductionofafullymelodichymn(‘Megaly-narion’)totheMotherofGodthatwasborrowedfrommorningprayerandnowusedtocoverpartoftheAnaphora’ssilentrecitation.TheMegalynarionfornormaldaysisthegenericMariantroparion‘Itistrulyright’,forwhichthereceivedtraditionoffersastandard(‘συνειθισμένον’)melodyinModeII.GregoriostheProtopsaltisandChourmouzioseachtranscribedvariantsofthisstandardtune,sup-

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plementingthemwithalternateandmusicallymoreexuberantsettingsoftheirowninothermodes.

Formostofthelastmillennium,theoccasionalcompositionofchantsinuntraditionalformsorunusualmodesdidlittletoaltertherelativepropor-tionsoftextandmusicinthecentraltraditionsofpsalmodiafortheDivineLiturgy.TheByzantineEucharistremained,especiallywhencomparedtotheNeo-SabaïticofficesofVespersandOrthros,musicallyconservative.ThisallchangedwhenthetentativemovestowardsgreatervarietybyGregoriosandChourmouziosgavewayduringthelaternineteenthandtwentiethcenturiestoanintensemusicalisationoftheGreekOrthodoxDivineLiturgy.Aidedatfirstbytheprintingpressandlaterbymodernrecordingtechnology,thiscompositionalmovementradiatedoutwardsfromthedistrictchurchesofConstantinople,Smyrna,andothercitiesoftheOttomanEmpiretoMountAthosandthekingdomofGreece.MusicalandtextualfocusintheDivineLiturgygraduallyblurredasitsstraightforwardshorthymns,dialogues,andcall-and-responsestructuresinModeIIwerereplacedbyidiosyncraticsettingsinakaleidoscopicarrayofByzantinemodes,Turkishmakamlar,andWesterntonalities.Thus,forexample,theformerlysimpleresponsesoftheAnaphoraanditsprecedinglitanywerecollectivelytransformedintothenewcompositionalgenreofLeitourgika,theintroduc-tionofwhichwasinitiallycondemnedbytheEcumenicalPatriarchate.Theancienttraditionsofrestrictedmodalvarietyandsingingprimarilyfromthe‘classic’centralrepertoriesdidnot,however,completelydieoutintheBalkansandMiddleEast.

HavingbeenmaintainedinthepatriarchalchapelofConstantinopleandcertainotherinstitutionsasaformofliturgical‘bestpractice’,theseancientnormshavebeenrediscoveredinrecentyearsaspartofawiderrevivalofByzantinechanting.

AmongtheOrthodoxofWesternEuropeandNorthAmerica,theabilitytodistinguishbetweendifferentformsofByzantinesingingandtorecognisecertainonesasmoreauthoritativethanothersremainscom-parativelyrare.Reasonsforthisincludetheweak-nessoforaltransmissioninareaswhereitisnotsupportedbycompatibleformsofsecularmusic,thecoincidenceoftheearlywavesofGreekemigrationwiththezenithofattemptsinGreecetoWesterniseOrthodoxliturgicalmusic,andthedearthofliturgi-calsingersfluentinByzantinenotation.Duringthefirsthalfofthetwentiethcentury,allofthesefactorsconvergedtoheightentheinfluenceabroadofJohnSakellarides(d.1938),anAtheniancantorwhosoughttopurgeByzantinechantofallegedly‘oriental’or‘Turkish’traitsbypublishinginbothneumaticandstaffnotationsasupposedlypurifiedrepertoryofhisowndevising.WhereasinGreecehissettingswere,withthenotableexceptionofhisstillubiquitousPhos hilaron,graduallyabandonedinfavourofmoretraditionalforms,intheUnitedStates,Sakellarides’chantsandrudimentaryharmo-nisationsformedthebasisforapolyphonicchoraltradition.Despiteusingtechnicalmeansthatdifferradicallyfromthoseofsomeostensiblytraditionalistcantors,Greek-Americancomposersofmulti-voicedchoralsettingshavegenerallyfollowedthemoderntrendofmusicallyenrichingtheentireByzantineDivineLiturgy.

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The Present Recording and Its Music

Ratherthanofferdiscspackedwithaestheticallystimulatingitemsappropriateforfeasts,wehavechosentopresenttheDivineLiturgyasapriestandadeaconmightcelebrateitonanordinarySunday.Recordingsessionswereheldinanaturalchurchacousticandtheauralpositionsofthehigherclergyshiftoccasionallytoreflectliturgicalactions.Themusicalsettingsaredrawnmainlyfromthe‘classic’repertoriesoftheByzantinechant,withvariableitemsreliantontheeight-weekcycleoftheResur-rectionsunginthePlagalFourthMode(‘ToneEight’).Whileasinglegroupofsingerschantsthroughout,someelementsofthetraditionalinter-changebetweentwochoirsarepreservedthroughtheuseofalternatingsoloists(domestikoi).OurmusicalconsultantandvaluedcolleagueIoannisArvanitisappearsonlyonDiscTwoasconductorandsoloist(monophonarios)intheCommunionVerseattributedtoStJohnKoukouzelis.

TheopeningLitanyofPeacefeaturesanadapta-tionofthewell-knownsequenceofsixresponsesinModePlagalIV,butallsubsequentinstancesofliturgicaldialogueareleftmelodicallyunembel-lished.Thisservestoclarifytheirtextualstructuresandcouldalso,ifonesodesires,facilitatetherestorationofcongregationalparticipationintheirresponses.Theliturgicalutilityofsimplicityisespe-ciallynotableintheAnaphora,forwhichwesinganEnglishadaptationoftheso-calledklitonorchymaresponsespreservedbytheoraltraditionoftheGreatChurchofChrist.AtfirsttheirausteritymaybedisconcertingtolistenersaccustomedtotunefulorvirtuosicLeitourgika,butwhentheyareplaced

insequencewiththecelebrant’srecitationsoneisledtoadeeperappreciationofthethematicunityandspiritualpowerofthegreatEucharisticPrayerattributedtoStJohnChrysostom.

ThetraditionalSecondModeisusedthroughoutfortheDivineLiturgy’sordinary(invariableornon-festal)shorthymns,psalmodicantiphons,andTrisagion.Setsofthreepsalmswithshortrefrainstofacilitatecongregationalparticipationwereorigi-nallycharacteristicoftheancientcathedralRiteoftheGreatChurchofHagiaSophia,whichemployedtheminstationalprocessionsthroughthestreetsofConstantinople,attheendof‘Sung’Vespers,and(atfirstonlyonprocessionaldays)tobegintheDivineLiturgy.DuetolaterinfluencefromthemonasteriesofPalestine,ByzantineworshipcametorecogniseanalternatetraditionofbeginningtheDivineLiturgywithpsalmodydrawnfromthebriefofficeoftheTypika,formerlyamonasticserviceforpresanctifiedcommunion.ThemodernTypikon of the Great ChurcheditedbytheProtopsaltesGeorgeViolakisofficiallymandatestheuseofthePalestinianTypikaonSundays,reservingCon-stantinopolitanantiphonsforweekdaysandmajorfeasts.Nevertheless,manyGreekparishescontinuetofollowtheolderurbanpracticeofemployingantiphonsonSundays.Inordertoaccommodatethis,theChurchofGreecehassoughttoharmonisethetwousagesbyprofferingtextuallyhybridsetsofSundayantiphonswithpsalmversesdrawnfromtheTypika. WefollowherethemixedordergivenbyProtopresbyterKonstantinosPagagiannisinhisneweditionoftheἘγκόλπιον ἀναγνώστου καὶ ψαλτοῦ(Athens:ApostolikiDiakonia,2005).

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Asetofvariablehymnsfortheday,thelocalchurch,andtheseasonimmediatelyprecedetheTrisagion,whichisadaptedherefromthestandardchantforSundays(asimilarbutsimplermelodyinModeIIistraditionallyemployedonordinaryweekdays).Ofthecommandsoncesungbythedomestikoitosignaleachchoralrenditionof‘HolyGod…’,only‘Dyna-mis’hasbeenretainedinmodernpractice(comparethepresentsettingwiththemedievalTrisagiaonourpreviousdiscsEpiphanyand The Fall of Constantino-ple).Itintroducesthehymn’scoda(perisse),whichmayconsistofeitherada caporepetitionoftheopeningmusicor,asonthisrecording,amoreelab-oratesettingthatshiftstheliturgicalfunctionoftheTrisagionfromtheproclamationofGod’sholinesstowarditscontemplation.ThisperissewaswrittenbytheConstantinopolitancantorNileusKamarados(1847–1922)andadaptedbyMrBoyer,whosenewlycomposedmusicfortheProkeimenonwepresentwithitsprefatorydialoguefullyrestored.AfterthesolemncantillationoftheApostlebythereader,theAlleluiarionre-establishestheProkeimenon’sethosofmeditativejoywithamelodybySimonKaras(1903–99).Inanactualservice,theAlleluiarionac-companiesthesymbolicallyrichactofcensingand,inlargerspaces,coverstheprocessionofthedeacontotheamboforthechantingoftheGospel.

TheGospelandsermon(omitted)representtheclimaxoftheportionoftheDivineLiturgydevotedmainlytoteaching,praise,andintercession,whichinLateAntiqueandearlymedievaltimeswasattendedbyboththebaptisedfaithfulandthosereceivinginstructionforbaptism,namelythecat-

echumens.NotlongafterthedismissalofthelatteroccurstheGreatEntrance,aprocessionconveyingtheunconsecratedGiftsofbreadandwinefromtheirplaceofpreparationtothealtar.ThisactionisaccompaniedmusicallybythesolemnchantingoftheCherubicHymn,thetextofwhichexplicitlystressestheangelicsymbolismofliturgicalsong.ThemelodysungatthebeginningofDiscTwoisadaptedfromaCherubicHymnforweekdaysbyPetrosPeloponnesios(d.1778),LampadariosoftheGreatChurchandthemaincodifierofthereceivedrepertoriesofByzantinechant.

ForHolyCommunion,authoritativecollectionsof‘classic’Byzantinemelodiesprovideonlymusicallyelaboratesettingsofsingleversescoupledinmostcasestotherefrain‘Alleluia’.Thesecompositionshaveoftenbeenneglectedinrecenttimes,withtheappointedpsalmodygivingwaytoahodgepodgeofliturgicallyunrelatedchants.Modernscholarship,however,offersthoseunableorunwillingtochantfloridverseswiththemusicallysimpleralternativeoftheliturgicalpracticeofLateAntiquity,whenthedistributionofthesacramentwasaccompaniedbyantiphonalrenditionsofpsalmsincorporatingcongregationalparticipation.

Recognisingtherangeofcurrentpastoralneeds,wepresentexamplesofbothusages.FortheCom-munionoftheClergywesinganantiphonalsettingofPsalm148intheFourthPlagalModethatbeginswithachoralsettingoftheusualSundayCom-munionVerse(Ps.148:1)byIoannisArvanitis.LiketheintonationsofpsalmodicantiphonsemployedinthemedievalRiteoftheGreatChurch,this

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compositionestablishesthemodeandannouncesthe‘Alleluia’refrainofthefollowingsyllabicrender-ingoftheremainingverses,hereadaptedfromPetrosByzantiosandsuppliedarefrainsuitableforcongregationaluse.WefollowthereceivedtraditionoffloridpsalmodyfortheDistributionofHolyCommuniontothefaithful,forwhichwechantaworkintheFirstPlagalModeattributedtotheAthonitemonkStJohnKoukouzelis(ca1280–ca1341),hisonlySundaycommunionversetoappearinpublishedcollections.Eachmusicalsettingfostersadifferentbutultimatelycomplementaryliturgicalethos.Antiphonalpsalmody,whichwaspromotedvigorouslybytheFathersoftheEarlyChurch,enactsaformofmusicalcommunionbetweenthesoloists,thechoir(s),andthelaity.Floridchanting,ontheotherhand,raisespsalmodytothelevelofangelicsong,aurallyunitingtheassembly’sEucharistwiththeperpetualheavenlyliturgy.

Theproprietyofassertingtheinterpenetrationofhumananddivineworshipontheonehand,andthenlinkingittothephysicalreceptionoftheBodyandBloodofChristontheother,findsvisualcon-firmationinlateandpost-ByzantinedepictionsoftheCommunionoftheApostles(atwelfth-centuryexampleisfeaturedonthecoverofthisrecording).BothpsalmodyandiconographythusreassertGod’simmanencewithanaudacitythatwasechoedinlateByzantiumbyhesychastmonks,whoinsistedonthepossibilityofbeholdingtheUncreatedLightwithone’sphysicaleyes.Allthisshouldnotbetoosurprisingifoneconsidersthatwhilethe(admit-tedlyproblematic)LifeofKoukouzelisportrays

thesaintlivingthelifeofahesychast,monksandotherByzantinechurchgoersofthefourteenthandfifteenthcenturieswouldhaveheardagreatdealofhismusic.

FurtherReading

Boyer,JohnM.‘TheTranscription,AdaptationandCom-positionofTraditionalByzantineChantintheEnglishLanguage:AnAmerican’slookattheUnitedStates’.ForthcomingintheproceedingsoftheAmericanSocietyofByzantineMusic&Hymnology’s First International Confer-ence: Byzantine Musical Culture.

Giannelos,Dimitri.La musique byzantine: Le chant ecclé-siastique grec, sa notation et sa pratique actuelle.ParisandMontréal:L’Harmattan,1996.

HieromonkEphraim.‘ByzantineMusicFormulae’.http://www.stanthonysmonastery.org/music/Formula.html

_________.‘ConcerningAdaptation’.http://www.stanthonysmonastery.org/music/Adaptation.htm

_________.‘106RulesofByzantineOrthography’.http://www.stanthonysmonastery.org/music/ByzOrthography.pdf

Ἱερατικόν,5thed.Athens:ApostolikiDiakonia,2004.

Levy,KennethandChristianTroelsgård,‘ByzantineChant’,inS.SadieandJ.Tyrrell,eds.,The New Grove Dictionary of Music and Musicians4,734–756.London:Macmillan,2001.

Lingas,Alexander.‘HesychasmandPsalmody’inAnthonyBryerandMaryCunningham,eds.,Mount Athos and Byz-antine Monasticism,155–68.Aldershot:Ashgate,1996.

_________.‘TraditionandRenewalinGreekOrthodoxPsal-mody’,inH.W.AttridgeandM.E.Fassler,eds.,The Psalms in Community: Jewish and Christian Textual, Liturgical

http://www.stanthonysmonastery.org/music/Adaptation.htmhttp://www.stanthonysmonastery.org/music/Adaptation.htm

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and Artistic Traditions,341–56.Atlanta:SocietyofBiblicalLiterature,2003.

McKinnon,James.Music in Early Christian Literature.Cam-bridge:CambridgeUniversityPress,1987.

PatriarchalCommissionof1881.Στοιχειώδης διδασκαλία τῆς ἐκκλησιαστικῆς μουσικῆς ἐκπονηθεῖσα ἐπὶ τῇ βάσει τοῦ ψαλτηρίου ὑπὸ τῆς μουσικῆς ἐπιτροπῆς τοῦ Οἰκουμενικοῦ Πατριαρχείου ἐν ἔτει 1883.Constantinople,1888;repr.ed.Athens:Koultoura,1978.

Stathes,GregoriosTh.‘ἩψαλτικὴἔκφρασητοῦΜυστηρίουτῆςΘείαςΕὐχαριστίας’,inΤὸ Μυστήριο τῆς Θείας Εὐχαριστίας· Πρακτικὰ Γ´ Πανελληνίου Λειτουργικοὺ Συμποσίου),253–75.Athens:ApostolikiDiakonia,2004.

Taft,RobertF.Beyond East and West: Problems in Liturgical Understanding, 2nded.Rome:PontificioIstitutoOrientale,2001.

_________.Through Their Own Eyes: Liturgy as the Byzan-tines Saw It. Berkeley,CA:InterOrthodoxPress,2006.

http://www.analogion.com/

http://www.anastasis.org.uk/obiter_scripta.htm

http://www.ecclesia.gr/greek/holysynod/commitees/liturgical/liturgical.htm

On the Translation of the Divine Liturgy

by Archimandrite Ephrem (Lash)

ThemissionofOrthodoxChristiansistoproclaimGod’sKingdom,andthisisdoneaboveallbythecelebrationoftheholyLiturgy.Throughthecelebra-tionoftheLiturgy,Christandhisloveformankindaremadepresentintheworld.ThiscelebrationisthecommontaskofallthemembersofthePeopleofGod.

TheLiturgyis‘publicservice’—themeaningofleitourgia,fromlaos, ‘people’,andergon,‘work’,inbothAncientandModernGreek—inwhichall themembersoftheChurcharetheworkers.Toputitanotherway:itisnota‘spectatorsport’inwhichthePriest,Deacon,ServersandSingersaretheplayersandthecongregationtheaudienceorviewers.NearlyalltheprayersoftheLiturgyareinthefirst-personplural.ThePriestandtheDeaconaddressthewholecongregation:‘Peacetoall’,‘LetuspraytotheLord’.AnditisthePeoplewhoanswer‘Andtoyourspirit’,‘Lord,havemercy’.TogetherweproclaimourFaith,togetherwecallonGodas‘OurFather’.WedonotcometotheLiturgyasisolatedindividu-als;wearethereasthelimbs,asthemembersoftheBodyofChrist.WecometoheartogetherthewordsoftheApostles,tolistentogethertothewordsoftheLordhimselfintheholyGospel.Andfinally,whenweapproachtheChaliceatCommunion,wesharetogetherinoneBread,wedrinkfromoneCup.BytherulesoftheChurchapriestmaynotcelebratetheLiturgyalone;theremustalwaysbealeastonepersonwithhim,onepersonwhorepresentsthePeopleofGod,whoseworktheLiturgyis.

The present situation

Buttodaythereareproblems.TheLiturgyiscele-bratedinAncientGreek,whichmanyofourpeople,especially,butbynomeansonly,theyoung,donotunderstandfully,orevendonotunderstandatall.Thatiswhy,in1979shortlybeforehedied,thelateArchbishopAthenagoraspublishedaneditionoftheLiturgyinGreekandEnglishandwhy,soonafterhisenthronement,thepresentArchbishopdecidedthatarevisededitionshouldbepreparedandpublished,

http://www.analogion.com/http://www.anastasis.org.uk/obiter_scripta.htmhttp://www.ecclesia.gr/greek/holysynod/commitees/liturgical/liturgical.htmhttp://www.ecclesia.gr/greek/holysynod/commitees/liturgical/liturgical.htm

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inorderthatallthepeoplemightbeabletohaveforthemselvesthetextoftheLiturgyinGreekandEnglishbotheasilyandcheaply.

WeOrthodoxhavebeenentrustedwiththeTradi-tionofOrthodoxy,apricelesstreasure,apearlofgreatprice;butnotonethatistobekeptunderwraps,hiddeninabankvault,assomepeopledowithworksofart.Wehavetomakeitaccessibletoallourpeople,andtothosewhoarenotyetOrthodox,butwhoarelongingforthetruth.Traditionissome-thingthatishandedon.Ourancestors,fromthedaysoftheApostles,havehandeditontous.Itisforustohanditontoourchildren,tomakethemknowitandloveit,sothattheyintheirturncanhanditontothegenerationstocome.InthewordsoftheArch-bishop,‘wemustbringthistraditionofoursclosertothenewgenerationandtoourpeopleingeneral.TheuseoftheEnglishlanguageinourdiakoniaisalsobecomingmorenecessaryandobligatory’.

The translation

ThistranslationoftheDivineLiturgyofStJohnChrysostomwaspreparedbyacommitteeap-pointedbyhisArchbishopGregoriosofThyateiraandGreatBritain.AttherequestofhisEminencethelateMetropolitanAnthonyofblessedmemory,twomembersofthecommitteewerepriestsofthedioceseofSourozh.ThetranslationwasmadefromtheGreekoriginal,thoughthetranslatorshadbeforethemtheworkoftheirnumerouspredecessorssincetheeighteenthcentury.Theywerealsoabletotakeintoaccounttheworkofrecentscholars,inparticu-larProfessorTrembelasandProfessorPhountoulis.Shortlybeforethemainworkoftranslationwas

completed,theHolyMonasteryofSimonosPetrapublishedanewHieratikoninthreevolumes,towhichProfessorPhountouliswrotetheIntroduc-tion.Thecommitteewasabletotakeintoaccountthisexcellentandscholarlyworkinpreparingthefinaldraftofthepresenttranslation.

The Greek Text

TheGreektexttakenasthebasisofthisversionwasthatpublishedinAthensbytheApostoliki Diakoniain1950andfrequentlyreprinted.Themorerecenteditionof1977bythesamepress,thoughlavishlyprovidedwithrubrics,isinmanyrespectshighlyidiosyncratic,particularlyintheProskomidi.Sincethetranslationwaspublished,theApostoliki Diakonia hasissued,in2002,aradicallyrevisedandgreatlyimprovedHieratikon,edited byFatherConstantinosPapayiannis,anditisworthremarkingthatmanyoftheimprovementsincludedorreferredtointhiseditionhadalreadybeenadoptedinthetextandtranslationtheArchdioceseofThyateira.AmongtheothereditionsoftheLiturgywhichwereconsulted,particularattentionwasgiventotheolderGreektextprintedintheMega EuchologionandtheSlavonicSluzebnik.Thelatterisofsomeimportance,sinceSlavuseinanumberofplacespreservesabet-tertextandtraditionthancurrentGreekpractice.

The Translation

Atitsfirstmeeting,thecommittee,afteralongdis-cussion,decidedthatarchaicgrammaticalpronounsandverbalformsshouldbedroppedinfavourofcontemporaryusage.Thisdecisionwastakenforpastoral,theological,andlinguisticreasons.The

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OrthodoxchurchesbelongingtotheEcumenicalPatriarchateintheUnitedStatesofAmericaandinAustraliahavealreadytakenthisstep,ashaveotherjurisdictionsinAmerica.

Thisapart,thetranslationisconservativebothintextandrubrics.Itishopedthatsufficientrubricalmaterialhasbeenprovided,butitshouldbeborneinmindthatalivingTraditionisnotabsolutelypetrifiedinallitsdetails.TheHellenicandSlavtraditionsarenotidentical;eachmonasteryhasitsowntypikon;eachdioceseandchurchitsowncustoms.Ingeneralonecouldsaythatthereisnoabsoluterightorwrongtypikon,onlygoodandbadones.PriestsandDeaconslearntocelebratefromtheirfellowcelebrants,whetherinseminaries,monasteries,orparishes.ThesameistrueforRead-ersandSingers.

Inthecourseofitswork,thecommitteediscussednumerousdrafts,mostofwhichhadbeenprovidedwithdetailedannotationonpointsofparticularinter-estanddifficulty.Acertainnumberofomissionsorchangestofamiliarwordsorrubricsweremade.Someofthemorenotableonesmaybementionedhere.

1. ThegreetingbythepriestbeforetheProkeime-non,oneofthemostancientintheLiturgy,andonetowhichStJohnChrysostomgivesparticu-larimportance,hasbeenrestored.ThishasneverdisappearedfromtheSlavonictextanditwasfeltthatitshouldbeincluded.Thegreetingistranslatedliterally,‘Peacetoall’,withoutfurtheraddition,suchas‘bewithyou’.Onereasonforthisisthatthegreetingincludes‘bewith’inonly

twoplaces:thegreetingswhichopenandclosetheAnaphora.TherubricsatthispointallowfortheProkeimenonandAlleluiatobedoneineithertheGreekorSlavmanner.

2. TherubricsrequiretheDeacontocenseduringthechantingoftheAlleluiaanditsversesasapreparationfortheproclamationoftheGospel,ratherthanduringtheApostle.ThisisalsowhatthenewHieratikonfromAthensproscribes.

3. TheancientandtraditionalplaceforthehomilyisaftertheGospelandarubric,whichdeliber-atelydoesnotlimitthisministrytotheclergy,hasbeenincludedtoencouragepreachinghere,ratherthanattheend,or,whichisworse,duringtheCommunionoftheclergy.AsimilarrubricistobefoundinthenewHieratikon.

4. AlthoughincurrentGreekparochialpracticeeverythingbetweentheGospelandtheCherubichymnisnormallyomitted—thougheverythingisinfactreadsilentlybythecelebrant—,allthismaterialhasbeenincluded,sincethetranslationisofthecompleteLiturgy.IntheLitanyofFer-ventSupplicationaftertheHomily,thepossibilityofaddingindividualnamesofthelivinganddepartedhasbeenallowedfor.ThishasalsobeenadoptedinthenewHieratikon.

5. TheopeningdialogueoftheEucharisticPrayer,orAnaphora,wasthesubjectofmuchthoughtanddiscussion,andthetranslationproposed,whichmayatfirstfeelunfamiliar,isanattempttorepresentmoreaccuratelythesenseoftheoriginal.Ithasalreadybeenadoptedbyarecent

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AmericanbilingualeditionoftheLiturgy,withdueacknowledgementoftheThyateiraversion.

6. AftertheAnamnesis,thatistheRecallingoftheeventsofthePassionandGlorificationoftheLord,wehaverestoredtheparticiple‘Offering’,inplaceoftheindicative‘Weoffer’.ThisisthetextoftheGreekmanuscriptsalmostwithoutexcep-tionandithasbeenpreservedintheSlavonic.ThemainverbofthesentenceisinthePeople’sreply.ThisstressestheimportanttheologicalpointthattheactionoftheLiturgyisone,byPriestandPeopletogether.Thislastexplainswhyinthisrecordingalltheprayerstraditionallysaidmystikosaresaidaudibly.Thiswascertainlytheancientpractice,butitwasdisappearingbythesixthcentury.Justinianissuedanovella forbidingthesilentrecitationoftheprayersoftheLiturgyandtheotherMysteries,butitwassubsequentlywidelydisregarded.LiketherevivalofthethepracticeoffrequentCommunion,theaudiblerecitationoftheprayersofLiturgyisasignnotofreformorinnovationbutofrevivalandrenewalinthespiritoftheholyFathersanduniversalTeachersoftheChurch.

7. AftertheChalicehasbeentakenbacktotheProthesis,weincludedthetroparionPlerotheto (‘Let our mouth’),tobesungbytheSingers.Thisisnotonlyanancientpractice,whichhasbeenrestoredinthenewHieratikon,butitalsogivesthePriest,especiallywhenthereisnodeacon,timetoreturntotheHolyTableandfolduptheAntimensionbeforestartingthelitany.

8. BeforethePrayerbehindtheAmbon,thetransla-tionrestoresthecorrectdialogue:Priest:Letusgoforthinpeace.People:InthenameoftheLord.Priest: LetuspraytotheLord.People:Lord,havemercy.ThenewHieratikondoesthesame.AswiththeDismissal,PriestshavetoremembernottointerrupttheSingersintheirhastetobringtheLiturgytoanend.

On Byzantine Chant in English

by John Michael Boyer

Adaptation from Greek to English

OuradaptationprocessforsettingEnglishtexttoByzantinechantbeginsbothwithagoodtranslationaswellaswithmelodicmodelsfromthecentralrepertoriesofthereceivedtradition.TheEnglishtextissetinthesamemannerastheoriginalGreek,notbyusingthesamemelody,butbyfollowingthesameprocess:byapplyingthemelodicformulaeofthemodel’smusicalmodeandgenretothetext’ssyllabicpatterns,andbyadheringtotherulesandtendenciesoftheclassicByzantinemusicaltradition,anewmelodyiscomposed.Inaddition,inordertoprovideanappropriatecounterparttothemodelchant,weattempttofollowthegeneralcontourandrhetoricofitsmelodicandphrasalstructure,thusevokinga‘memory’oftheoriginal.Attimes,thelattergoalmustbecompromisedifanidiomaticrenderingofthetextistobeachieved.Insomecases,wemustabandontheoriginalmelodycompletely,whileremainingfaithfultothemode,genre,andstylein

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whichitwaswritten.Theresultisanewchant,pos-siblyunliketheoriginalinitsmelodiccontent,yetcomparableinmode,style,rhetoric,andspirit.

OneexampleofthisprocessmaybeseenintherefraintotheFirstAntiphon:‘AttheprayersoftheMotherofGod,OSaviour,saveus’.IntheoriginalGreektext,‘ΤαῖςΠρεσβείαιςτῆςΘεοτόκου,Σῶτερ,σῶσονἡμᾶς’,thephrase‘σῶσονἡμᾶς’hasfoursyl-lables,settothefamiliarcadence(fig.1).

However,intheclassicsourcesofsyllabicByzantinechant,thismelodicfigureonlyappearswiththree-orfour-syllablephrases.1Sincethismusicalcadenceonthetext‘saveus’wouldnotconformtothetraditionalrulesofthemelodicformulae,wemustturninsteadtoadifferentmusicalformula(fig.2).

Althoughthismelodydiffersfromtheoriginal,itusestheappropriatemelodicfigureforthetext,andsoremainscloserinstyleandspirittotheoriginalthanifthemodelmelodyhadbeenusedverbatim.

1 Thesyllabicgenreemploysonetothree,andoccasionallyfour,notesorrhythmicbeatspersyllableoftext.

TheTrisagionwasnotaseasilyadapted,primarilybecausethereare25syllablesintheoriginalGreektextcomparedto16inthetranslation.Thiswasachallenge,especiallywithsofamiliarahymn.However,theThyateiraTrisagionhelpstosolvethisproblembyretaining,asdoestheGreekoriginal,aparallelsyllabicstructureforthefirsttwophrases:‘Ho-lyGod,Ho-lyStrong’.ThislendsitselfperfectlytoAABphrasestructure,foundinvirtuallyeverytraditionalsettingoftheTrisagion, butlostinthemorefamiliartranslation‘Ho-lyGod, Ho-lyMigh-ty’.2

Evenso,weoriginallyconsideredabandoningthetraditionalAABformatinfavorofusingmoreoftheoriginalmelody.SincethefirstlineoftheoriginalGreek(ἍγιοςὁΘεός)hasthesamesyllabicpatternasthefirsttwolinesofthetranslation(HolyGod,HolyStrong),itseemedlogicaltoapplytheoriginalmusicforoneGreeklinetotwoEnglishlines(fig.3).However,inordertoconformtotraditionalphraseformat,themiddlesectionofthemelodiclinewasremoved,leavingthebeginningandtheend(fig.4).

ThethirdlinecouldthenremainlargelythesameastheGreekmodel.AlthoughthisfinaladaptationuseslessoftheoriginalGreekmelody,itconformstotheoverallstructureandformoftheTrisagionbetterthanourfirstattempt.

2 IntheThyateira Translation,‘mighty’isreservedfortheGreek‘κραταιός’,whereas‘strong’(‘крепкий’inSlavonicand‘fortis’inLatin)isusedfor‘ἰσχυρός’.Seehttp://www.anastasis.org.uk/the_trisagion.htm

Figure 1.

Figure 2.

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TheCherubicHymnonthisrecordingwasadaptedfromthemelodyforweekdaysinthePlagalFourthModebyPetrosPeloponnesios.Withfewexcep-tions,themelodicmaterialsintheadaptationaretakendirectlyfromtheoriginal,butpresentedinadifferentorder.InthiscasewewereabletotakeadvantageofthefactthatsomephrasesintheEnglishtranslationhavethesamesyllabicpatternastheoriginalGreek,althoughrarelyincorrespondingphrases.Forinstance:

Wewho Οἱτὰinamystery εἰκονίζοντεςrepresent μυστικῶςcherubim χερουβίμetc.

Thisallowedustoretainmostoftheoriginalme-lodicmaterialbyPetrosintheadaptation,makingitbothevocativeoftheoriginalaswellasstylisticallyappropriateinitsrenditionofthetranslatedtext.

Itwasthisbalancingact—beingfaithfulbothtotheoriginalmusicalmodelsaswellastostylisti-callycorrectmusicalexpressionofthetranslated

text—thatformedtheadaptationprocess.Ingeneral,wegaveprioritytorenderingthetextaccordingtotherulesofByzantinemu-sicalcompositionoverretainingtheoriginalmelodiesexactly.TheresultisacollectionofchantsthatfollowcloselytheliturgicalandmusicalgenresofthereceivedByzantinemusicaltradition,whilealsoechoing,toagreaterorlesserdegree,specificmodelmelodies.

Transcription into Staff Notation

WedecidedearlyonthatthescoresaccompanyingthisrecordingwouldbepublishedinbothByzantineandWesternnotations.OurmethodofpresentingtheWesterntranscriptionthereforewentthroughseveralstagesofdevelopmentasweconsideredthepracticalandpedagogicaladvantagesofseveralformats,including1)asinglestaffdisplayingonlytheunornamentedstructuralmelody(‘metro-phonia’),withsymbolsabovecorrespondingtocertainornamentalsignsfromByzantinenotation(essentiallytheformatadvocatedbythelateFrankDesby,whomodifiedthetranscriptionmethodoftheMonumentaMusicaeByzantinaeforpost-Byz-antinechant);2)thesame,butwithoccasionalossia measuresabovetoshowrealisationsofornamentalfiguresand3)afullyrealisedtranscriptionofthemelodyasitmightbesunginthelightoforaltradition(the‘melos’),onasmallerstaffandwithitsownlineoftextabovethestructuralmelody.ItbecameclearthatacompletelineofByzantinenotationabovethetranscriptionwasthebestwaytoshowcorrelationbetweenthetwonotations.We

with so familiar a hymn. However, one advantage of the Thyateira Trisagion is its syllabic structure: like the Greek, its syllabic pattern for the first line is the same as the second: “Ho-ly God, Ho-ly Strong.” This lends itself quite nicely to AAB phrase structure, found in virtually every traditional setting of the Trisagion, but impossible with the more familiar “Ho-ly God, Ho-ly Migh-ty”.

The Trisagion’s actual melody was another challenge altogether. Originally we considered abandoning traditional AAB format in favor of using more of the original melody. Since the first line of the original Greek ( ) has the same syllabic pattern as the first two lines of the translation (Holy God, Holy Strong), it seemed logical to apply the original music for one line to two lines:

A a gi i o o oj o o o Qe o o o oj Ho - ly__ God______, Ho - - - ly Strong________,

However, in order to conform to traditional phrase format, the middle section of the melodic line was removed, leaving the beginning and the end:

Ho - ly God_________, Ho - ly Strong________,

The third line could then remain largely the same as in the Greek. Although this final adaptation uses less of the original Greek melody, it conforms to the overall structure and form of the Trisagion better than our first attempt.

The Cherubic Hymn on this record was adapted from Plagal Fourth Mode melody for weekdays by Petros Peloponnesios. With little exception, the melodic material in the adaptation is taken directly from the original. The original melodic phrases, are not in the original order, however. In this case we were able to take advantage of the fact that some phrases in the English translation have the same syllabic pattern as the original Greek, although rarely in corresponding phrases. For instance:

We who in a mystery

represent µcherubim µ

etc.

Figure 3.

with so familiar a hymn. However, one advantage of the Thyateira Trisagion is its syllabic structure: like the Greek, its syllabic pattern for the first line is the same as the second: “Ho-ly God, Ho-ly Strong.” This lends itself quite nicely to AAB phrase structure, found in virtually every traditional setting of the Trisagion, but impossible with the more familiar “Ho-ly God, Ho-ly Migh-ty”.

The Trisagion’s actual melody was another challenge altogether. Originally we considered abandoning traditional AAB format in favor of using more of the original melody. Since the first line of the original Greek ( ) has the same syllabic pattern as the first two lines of the translation (Holy God, Holy Strong), it seemed logical to apply the original music for one line to two lines:

A a gi i o o oj o o o Qe o o o oj Ho - ly__ God______, Ho - - - ly Strong________,

However, in order to conform to traditional phrase format, the middle section of the melodic line was removed, leaving the beginning and the end:

Ho - ly God_________, Ho - ly Strong________,

The third line could then remain largely the same as in the Greek. Although this final adaptation uses less of the original Greek melody, it conforms to the overall structure and form of the Trisagion better than our first attempt.

The Cherubic Hymn on this record was adapted from Plagal Fourth Mode melody for weekdays by Petros Peloponnesios. With little exception, the melodic material in the adaptation is taken directly from the original. The original melodic phrases, are not in the original order, however. In this case we were able to take advantage of the fact that some phrases in the English translation have the same syllabic pattern as the original Greek, although rarely in corresponding phrases. For instance:

We who in a mystery

represent µcherubim µ

etc.

Figure 4.

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agreeduponaformatthatincludesallthenecessaryinformationwhileprintingonlyasinglelineoftext(fig.5).

AsseenhereintheexcerptfromtheTrisagion,theformatincludesthreelinesofmusic:thetopline,acopyoftheByzantinenotation;next,asimple‘dry-voiced’(un-ornamented)transcriptionofthemetrophonia;belowthetext,onepossiblerealisationofthemelos.WealsocreatededitionsinexclusivelyByzantinenotationwithalllineandpagebreaksinparallelwiththeirtranscriptions,inordertofacilitatetheirsimultaneoususeonfacingpagesforstudyorperformance.

Notation and Performance3 Practice

OraltraditionisanessentialpartofByzantineMu-sic.Sincetherearedifferentschoolsofperformancepractice,however,wethoughtitimportantthatourtranscriptionsincludea‘dry-voiced’linewithoutornamentation.Beginnersmayfollowthisfirstlineexactly,andmoreadvancedsingersmayembellishitaccordingtotheirtrainingandtaste.Thesecondstaff,asonepossibleinterpretationofthemetro-phonia,featuresatranscriptionofthemelos assung

3 Thistermisnottobeconflatedwith‘concert’or‘recital’,butsimplyreferstothecarryingoutofanaction.

onthisrecording,incorporat-ingdetailsofornamentation,tuning,andexpressionthatonemighthearfromanynumberoftraditionalcantors.Whenusingthissecondstaff,itisimportanttorememberthatByzantinequalitativesignsare

notnecessarilyrealisedthesamewayeverytime,andthatmanyornamentsarewrittenoutapproxi-mately,especiallywithrespecttotheirexactrhythm.Similarly,althoughcarewastakentorepresenttheintricacyofByzantinetuningsaccurately,4insomecaseskeysignaturesandaccidentalsmustbetakenasapproximate.

Ornamentationandtonalattraction(elxis)arepracticesstillbestlearnedaurallyfromaskilledteacher.Nevertheless,wehopethatthisrecordinganditsaccompanyingscoresandtranscriptionswillbothdemonstratethatByzantinechantwithallofitsexpressiveelementscanbewellexecutedintheEng-lishlanguageaswellashelptomaketheByzantinemusicaltraditioninitsfullnessmoreaccessibletotheEnglish-speakingworld.

4 Signsformicrotones—accidentalstocreateintervalsgreaterorsmallerthanatemperedsemitoneorhalf-step—wereborrowedfromEthnomusicologyandMiddle-Easternmusic.

Figure 5.

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disc one: the liturgy of the catechumens�Deacon: Master,givetheblessing.1Priest: BlessedistheKingdomoftheFather,andoftheSon,

andoftheHolySpirit,nowandforever,andtotheagesofages.

People: Amen.LitanyofPeaceDeacon: Inpeace,letuspraytotheLord.People: Lord,havemercy.And so after each petition.Deacon: Forthepeacefromonhighandforthesalvationof

oursouls,letuspraytotheLord.Forthepeaceofthewholeworld,forthewelfareoftheholy

ChurchesofGod,andfortheunionofall,letuspraytotheLord.

Forthisholyhouse,andforthosewhoenteritwithfaith,reverenceandthefearofGod,letuspraytotheLord.

ForalldevoutandOrthodoxChristians,letuspraytotheLord.

ForourArchbishopGregorios,forthehonouredorderofpresbyters,forthediaconateinChrist,foralltheclergyandthepeople,letuspraytotheLord.

ForourSovereignLady,QueenElizabeth,theRoyalFamily,herGovernmentandallinauthority,letuspraytotheLord.

Forthiscity,foreverycity,townandvillage,andforthefaithfulwhodwellinthem,letuspraytotheLord.

Forfavourableweather,anabundanceofthefruitsoftheearth,andtemperateseasons,letuspraytotheLord.

Forthosewhotravelbyland,airorwater,forthesick,thesuffering,forthoseincaptivity,andfortheirsafetyandsalvation,letuspraytotheLord.

Forourdeliverancefromallaffliction,wrath,dangerandconstraint,letuspraytotheLord.

1 Exceptasnotedbelow,theservicefollowstheArchdioceseofThyateiraandGreatBritain,The Divine Liturgy of Our Father Among the Saints John Chrysostom(Oxford:OxfordUniversityPress,1995),henceforth‘Thyateira(1995)’.

Helpus,saveus,havemercyonus,andkeepus,OGod,byyourgrace.

Commemoratingourall-holy,pure,mostblessedandgloriousLady,MotherofGodandEver-VirginMary,withalltheSaints,letusentrustourselvesandoneanotherandourwholelifetoChristourGod.

People: Toyou,OLord.The Priest, in a low voice, reads thePrayeroftheFirstAntiphonLord,ourGod,whosemightisbeyondcompareandwhose

gloryisbeyondunderstanding,whosemercyiswithoutmeasureandwhoseloveformankindisbeyondalltelling,lookuponusanduponthisholyhouse,Master,accordingtoyourlovingkindness,andbestowonusandonthosewhopraywithusyouractsofrichmercyandcompassion.

(aloud) Fortoyoubelongallglory,honourandworship,totheFather,theSonandtheHolySpirit,nowandforever,andtotheagesofages.

People: Amen.�FirstAntiphon(Ps.�0�)21st Domestikos: BlesstheLord,Omysoul,andallthatis

withinme,blesshisholyname.People: AttheprayersoftheMotherofGod,OSaviour,saveus.2nd Domestikos:BlesstheLord,Omysoul,andforgetnone

ofhisbenefits.People: AttheprayersoftheMotherofGod,OSaviour,saveus.1st Domestikos: TheLordhaspreparedhisthroneinheaven,

andhiskingdomrulesoverall.People: AttheprayersoftheMotherofGod,OSaviour,saveus.2nd Domestikos: BlesstheLord,allyouhisworks,inevery

placeofhisdominion.People: AttheprayersoftheMotherofGod,OSaviour,saveus.1st Domestikos: GlorytotheFather,andtotheSon,andto

theHolySpirit.Bothnowandforever,andtotheagesofages.Amen.

People: AttheprayersoftheMotherofGod,OSaviour,saveus.

2 Thyateira(1995:6)printsonlythefirstthreeverses.

��

3ShortLitanyDeacon: Againandagaininpeace,letuspraytotheLord.People:Lord,havemercy.Deacon: Helpus,saveus,havemercyonus,andkeepus,O

God,byyourgrace.People:Lord,havemercy.Deacon:Commemoratingourall-holy,pure,mostblessedand

gloriousLady,MotherofGodandEver-VirginMary,withalltheSaints,letusentrustourselvesandoneanotherandourwholelifetoChristourGod.

People: Toyou,OLord.The Priest, in a low voice, reads thePrayeroftheSecondAntiphonLord,ourGod,saveyourpeopleandblessyourinheritance;

protectthefullnessofyourChurch,sanctifythosewholovethebeautyofyourhouse,glorifytheminreturnbyyourdivinepower,anddonotforsakeuswhohopeinyou.

(aloud)Foryoursisthemight,andyoursthekingdom,thepowerandtheglory,oftheFather,theSonandtheHolySpirit,nowandforever,andtotheagesofages.

People:Amen.4SecondAntiphon(Ps.�45)32nd Domestikos:PraisetheLord,Omysoul:whileIliveIwill

praisetheLord;whileIhaveanybeing,IwillpraisemyGod.People: SonofGod,risenfromthedead,saveuswhosingto

you:Alleluia!1st Domestikos: BlessedarethosewhosehelperistheGodof

Jacob;whosehopeisintheLordtheirGod.People: SonofGod,risenfromthedead,saveuswhosingto

you:Alleluia!2nd Domestikos: TheGodwhomadeheavenandearth,the

sea,andallthatisinthem.People: SonofGod,risenfromthedead,saveuswhosingto

you:Alleluia!1st Domestikos:TheLordwillbekingforever:yourGod,O

Sion,willreignthroughoutallgenerations.

3 Thyateira(1995:8)printsthefirst,second,andfourthverses.

People: SonofGod,risenfromthedead,saveuswhosingtoyou:Alleluia!

2nd Domestikos: GlorytotheFather,andtotheSon,andtotheHolySpirit.

Singers: Bothnowandforever,andtotheagesofages.Amen.Only-begottenSonandWordofGod,who,beingimmortal,

acceptedforoursalvationtotakefleshfromtheholyMotherofGodandEver-VirginMary,andwithoutchangebecameman;youwerecrucified,ChristGod,bydeathtramplingondeath,beingoneoftheHolyTrinity,glorifiedwiththeFatherandtheHolySpirit:saveus!

5ShortLitanyDeacon: Againandagaininpeace,letuspraytotheLord.People: Lord,havemercy.Deacon: Helpus,saveus,havemercyonus,andkeepus,O

God,byyourgrace.People: Lord,havemercy.Deacon: Commemoratingourall-holy,pure,mostblessedand

gloriousLady,MotherofGodandEver-VirginMary,withalltheSaints,letusentrustourselvesandoneanotherandourwholelifetoChristourGod.

People: Toyou,OLord.The Priest, in a low voice, reads thePrayeroftheThirdAntiphonYouhavegivenusgracetomakethesecommonandunited

prayers,andhavepromisedthatwhentwoorthreeagreeinyournameyouwillgranttheirrequests;fulfilnowthepetitionsofyourservantsasisexpedient,grantingusinthispresentagetheknowledgeofyourtruthandintheagetocomeeternallife.

(aloud) Foryou,OGod,aregoodandlovemankind,andtoyouwegiveglory,totheFather,theSonandtheHolySpirit,nowandforever,andtotheagesofages.

People: Amen.6ThirdAntiphon(Ps.��7)(Intonation) [a[a [Nana].1st Domestikos: ThisisthedaywhichtheLordhasmade;letus

rejoiceandbegladinit.Then the Resurrection Apolytikion of the current mode (Plagal IV).

��

Youcamedownfromabove,OCompassionate,4youacceptedburialforthreedays,thatyoumightfreeusfromthepassions.Ourlifeandresurrection,Lord,glorytoyou!

2nd Domestikos: Lettheheavensandtheearthsinghispraise.The Resurrection Apolytikion of the current mode.EntrancewiththeHolyGospelWhen the celebrants’ entrance prayer is finished, the Deacon,

in a low voice, says to the Priest:Master,blesstheholyEntrance.And the Priest, blessing the entrance, says, in a low voice: Blessedistheentranceofyourholyones,nowandforever,

andtotheagesofages.Amen.7The Deacon, standing in the middle of the church in front of

the Priest and raising the sacred Gospel, says aloud:Wisdom.Standupright.Then the Deacon, followed by the Priest, enters the Sanctuary

through the Holy Doors and places the Gospel on the Holy Table.

The People sing the Entrance Chant as follows:Come,letusworshipandfalldownbeforeChrist.Sonof

God,risenfromthedead,saveuswhosingtoyou:Alleluia!8Then the Resurrection Apolytikion of the current mode (Plagal IV).(Intonation) [a[a [Nana].Youcamedownfromabove,OCompassionate,youaccepted

burialforthreedays,thatyoumightfreeusfromthepassions.Ourlifeandresurrection,Lord,glorytoyou!

The Apolytikion for the dedication of the church5 Blessedareyou,ChristourGod,whorevealedthefishermen

tobemostwisebysendingdowntothemtheHolySpirit,andsothroughthemcatchingthewholeworldinanet.Loverofmankind,glorytoyou.

4 ThisphrasewasrevisedfromThyateira (1995:62)byArchimandriteEphrem.

5 TheApolytikionofPentecost,patronalhymnoftheGreekOrthodoxCathedralofHagiaSophiainLondon,England.

9(Intonation for Mode II) ]ea]ej [Neanes].1st Domestikos:GlorytotheFather,andtotheSon,andto

theHolySpirit.Bothnowandforever,andtotheagesofages.Amen.

Kontakion of the Season.ProtectionofChristiansthatcannotbeputtoshame,

unfailingmediationwiththeMaker,donotdespisethevoicesofussinnersaswepray;but,inyourlove,bequicktohelpuswhocrytoyouwithfaith:Hastentointercede,makespeedtoentreat,OMotherofGod,foryoueverprotectthosewhohonouryou.

�0Deacon: LetuspraytotheLord.People: Lord,havemercy.The Priest, in a low voice, reads thePrayeroftheTrisagionHolyGod,atrestintheholyplace,hymnedbytheSeraphim

withthethriceholysong,glorifiedbytheCherubimandworshippedbyeveryheavenlyPower,outofnon-existenceyoubroughttheuniverseintobeingandcreatedmaleandfemaleaccordingtoyourimageandlikeness,adorningthemwitheverygiftofyourgrace.Yougivewisdomandunderstandingtothosewhoask,andyoudonotrejectthesinner,butforoursalvationyouhaveestablishedrepentance.Youhavecountedus,yourhumbleandunworthyservants,worthytostandatthistimebeforethegloryofyourholyaltar,andtoofferyoudueworshipandpraise.Accept,Master,thethriceholyhymnevenfromthemouthofussinners,andvisitusinyourgoodness.Pardonuseveryoffence,voluntaryandinvoluntary;sanctifyoursoulsandbodies,andgrantthatwemayworshipyouinholinessallthedaysofourlife;attheprayersoftheholyMotherofGodandofalltheSaintswhohavebeenwellpleasingtoyouineveryage.

(aloud)Foryou,ourGod,areholy,andtoyouwegiveglory,totheFather,theSonandtheHolySpirit,nowandforever,

Deacon (coming near the Holy Doors and facing the People):andtotheagesofages.

People: Amen.HolyGod,HolyStrong,HolyImmortal,havemercyonus.

�3

HolyGod,HolyStrong,HolyImmortal,havemercyonus.HolyGod,HolyStrong,HolyImmortal,havemercyonus.GlorytotheFather,andtotheSon,andtotheHolySpirit.Bothnowandforever,andtotheagesofages.Amen.HolyImmortal,havemercyonus.��1st Domestikos: (Intonation) ]e [Ne]Du1namij [Dynamis].People: HolyGod,HolyStrong,HolyImmortal,havemercy

onus.��TheReadingsfromtheNewTestamentProkeimenon(Ps.75:��,�,&3)6At the end of the Trisagion the Deacon comes out in front of

the Holy Doors and says:Letusattend.Priest: Peacetoall.Reader: Andtoyourspirit.Deacon: Wisdom.Reader: ApsalmofDavid.Deacon: Letusattend.Reader: TheprokeimenonoftheApostleinthePlagalofthe

FourthMode,(Intonation)]eagie[Neagie].Singers:MakeyourvowstotheLord,ourGod,andpaythem.1st Domestikos: GodisknowninJudea,inIsraelhisname

isgreat.Singers:MakeyourvowstotheLord,ourGod,andpaythem.2nd Domestikos: Hisplacehasbeenestablishedinpeace;and

hishabitationinSion.Singers:MakeyourvowstotheLord,ourGod,andpaythem.�3ApostleDeacon: Wisdom.Reader:TheReadingisfromtheSecondEpistleofPaultothe

Corinthians.[6:16–7:1]Deacon: Letusattend.Reader: Brethren,youarethetempleofthelivingGod.As

6 Thyateira(1995:14)presentsboththisdialogueaswellastheoneprecedingtheAlleluiarioninamannercompatiblewithmodernSlavicpractice.HerewerestoretheiroriginalGreekforms.

Godsaid,‘Iwillliveinthemandwalkamongthem,andIwillbetheirGod,andtheyshallbemypeople.Thereforecomeoutfromamongthem,andbeseparatefromthem,saystheLord,andtouchnothingunclean;thenIwillwelcomeyou,andIwillbeyourfather,andyoushallbemysonsanddaughters,saystheLordAlmighty.’Sincewehavethesepromises,beloved,letuscleanseourselvesfromeverydefilementoffleshandspirit,makingholinessperfectinthefearofGod.

Priest: Peacetoyou.Reader: Andtoyourspirit.�4Alleluiarion(Ps.94:�–�)While the Alleluiarion is being sung, the Deacon, taking the

censer with incense, approaches the Priest, and having received a blessing for the incense he censes the book of the Gospel, the Holy Table all round, the whole Sanctuary, the Priest and, coming out a little from the Holy Doors, the principal icons and the People.

Deacon: Wisdom.Letusattend.Reader:Alleluia.ApsalmofDavid.Deacon: Letusattend.Reader: (Intonation of the mode of the day, Plagal IV) ]eagie [Neagie].

Singers: Alleluia,alleluia,alleluia.1st Domestikos: Come,letussingwithjoytotheLord;letus

shoutwithjoytoGodourSaviour.Singers: Alleluia,alleluia,alleluia.2nd Domestikos: Letuscomebeforehisfacewith

thanksgiving;andshoutforjoytohimwithpsalms.Singers: Alleluia,alleluia,alleluia.�5GospelThen the Priest at the Holy Doors, facing west, says:Wisdom.Standupright.LetuslistentotheHolyGospel.

Peacetoall.People: Andtoyourspirit.Deacon: ThereadingisfromtheHolyGospelaccordingto

Matthew[17thSundayofMatthew—15:21–28]People: Glorytoyou,OLord,glorytoyou.Priest: Letusattend.

�4

Deacon:AtthattimeJesuswithdrewtotheregionofTyreandSidon.JustthenaCanaanitewomanfromthedistrictcameoutandshoutedtohim,‘Havemercyonme,Lord,SonofDavid!Mydaughteristormentedbyademon’.Buthedidnotsayawordtoherinanswer.Hisdisciplescameupandurgedhim,‘Sendheraway,becauseshekeepsshoutingafterus’.Buthesaid,‘IwassentonlytothelostsheepofthehouseofIsrael’.Butcomingforward,sheboweddownbeforehimandsaid,‘Lord,helpme!’Butheanswered,‘Itisnotgoodtotakethechildren’sfoodandthrowittothedogs’.Shesaid,‘Yes,Lord,buteventhedogseatfromthecrumbsthatfallfromtheirlords’table’.ThenJesusansweredher,‘Woman,greatisyourfaith!Letitbeasyouwish’.Andherdaughterwashealedfromthathour.

People: Glorytoyou,OLord,glorytoyou.�6Then the Deacon, standing in his usual place, says the followingLitanyofFerventSupplicationDeacon: Letusallsay,withalloursoulandwithallour

mind,letussayPeople: Lord,havemercy.Deacon: Lordalmighty,theGodofourfathers,weprayyou,

hearandhavemercy.People: Lord,havemercy.Deacon: Havemercyonus,OGod,accordingtoyourgreat

mercy,weprayyou,hearandhavemercy.People: Lord,havemercy.Three times. And so after the

remaining petitions.Deacon: AlsoweprayforourArchbishopGregorios.AlsoweprayforourSovereignLady,QueenElizabeth,the

RoyalFamily,herGovernmentandallinauthority.Alsoweprayformercy,life,peace,health,salvation,

visitation,pardonandforgivenessofsinsfortheservantsofGod,alldevoutandOrthodoxChristians,thosewhodwellinorvisitthiscityandparish,thewardensandmembersofthischurchandtheirfamilies.

Alsoweprayfortheblessedandeverrememberedfoundersofthisholychurch,andforallourbrothersandsisterswhohavegonetotheirrestbeforeus,andwholieasleephereinthetruefaith;andfortheOrthodoxeverywhere.

Alsoweprayforthosewhobringofferings,thosewhocare

forthebeautyofthisholyandvenerablehouse,forthosewholabourinitsservice,forthosewhosing,andforthepeopleherepresent,whoawaityourgreatandrichmercy.

Meanwhile the Priest, in a low voice, says the followingPrayerofSupplicationLord,ourGod,acceptthisferventsupplicationfromyour

servants,andhavemercyonusaccordingtothemultitudeofyourmercy;andsenddownyourpityonusandonallyourpeople,whoawaityourrichmercy.

(aloud) Foryou,OGod,aremerciful,andlovemankind,andtoyouwegiveglory,totheFather,theSonandtheHolySpirit,nowandforever,andtotheagesofages.

People: Amen.�7TheLitanyfortheCatechumens, that is, those preparing

for Baptism. To each petition the People answer: Lord,havemercy.Deacon: Catechumens,praytotheLord.Believers,letusprayforthecatechumens;ThattheLordwillhavemercyonthem;Instructtheminthewordoftruth;RevealtothemtheGospelofrighteousness;UnitethemtohisHoly,CatholicandApostolicChurch.Savethem,havemercyonthem,helpthemandkeepthem,O

God,byyourgrace.Catechumens,bowyourheadstotheLord.People: Toyou,OLord.Meanwhile the Priest, in a low voice, says thePrayerfortheCatechumensLord,ourGod,dwellingonhighandbeholdingthings

below,whoforthesalvationofmankindsentforthyouronly-begottenSon,ourLordandGod,JesusChrist,lookuponyourservantsthecatechumens,whohavebowedtheirneckstoyou;andcountthemworthyinduetimeofthewashingofrebirth,theforgivenessofsinsandthegarmentofincorruption;unitethemtoyourholy,CatholicandApostolicChurch,andnumberthemwithyourchosenflock.

(aloud) Thattheyalsowithusmayglorifyyourallhonouredandmajesticname,oftheFather,theSonandtheHolySpirit,nowandforever,andtotheagesofages.

People: Amen.

�5

Deacon: Asmanyasarecatechumens,depart;catechumens,depart;asmanyasarecatechumens,depart.Noneofthecatechumens!

�8LitaniesoftheFaithful7Deacon: Asmanyasarebelievers:againandagaininpeace,

letuspraytotheLord.People: Lord,havemercy.Deacon: Helpus,saveus,havemercyonus,andkeepus,O

God,byyourgrace.People: Lord,havemercy.Deacon: Wisdom.Priest (after the unfolding of the antimension and the First

Prayer of the Faithful): Fortoyoubelongallglory,honourandworship,totheFather,theSonandtheHolySpirit,nowandforever,andtotheagesofages.

People: Amen.Deacon: Againandagaininpeace,letuspraytotheLord.People: Lord,havemercy.Deacon: Helpus,saveus,havemercyonus,andkeepus,O

God,byyourgrace.People: Lord,havemercy.Deacon: Wisdom.And he enters the Sanctuary.Meanwhile the Priest, in a low voice, says theSecondPrayeroftheFaithfulAgainandmanytimeswefalldownbeforeyouandprayyou,

whoaregoodandtheloverofmankind,thatheedingourprayeryouwillcleanseoursoulsandbodiesfromeverydefilementoffleshandspirit,andwillgrantustostandwithoutguiltorcondemnationbeforeyourholyaltar.Givealsotothosewhopraywithusthegraceofprogressinrightliving,infaithandspiritualunderstanding.Grantthattheymayalwaysworshipyouwithfearandlove,maypartakeofyourholymysterieswithoutguiltorcondemnation,andbecountedworthyofyourheavenlykingdom.

(aloud) Thatbeingalwaysguardedbyyourmight,wemaygiveglorytoyou,theFather,theSonandtheHolySpirit,nowandforever,andtotheagesofages.

People: Amen.

7 TheLiturgyoftheFaithfulbeginshere.

�6

disc two: the liturgy of the faithful�CherubicHymnandGreatEntrancewiththeGiftsofBreadandWineThe Singers begin the Cherubic Hymn to a slow and solemn

melody, in the dominant mode of the day: (Intonation for Mode Plagal IV) ]eagie[Neagie].

We,whoinamysteryrepresenttheCherubimandsingthethriceholyhymntothelife-givingTrinity,letusnowlayasideeverycareofthislife.

�When the Singers reach the end of the first part of the Cherubic

Hymn, the Deacon and the Priest come out from the north door of the Sanctuary, preceded by exapteryga, lights and incense, and pass through the north aisle and the middle of the Nave as they make the Great Entrance. As they process they proclaim, one after the other:

MaytheLordGod|rememberyouallinhisKingdom|always,nowandforever,|andtotheagesofages.

Singers:Amen.3And they complete the Cherubic Hymn. Forweareaboutto

receivetheKingofall,invisiblyescortedbytheangelichosts.Alleluia.

4LitanyofthePreciousGiftsandtheKissofPeaceDeacon: LetuscompleteourprayertotheLord.People: Lord,havemercy.And so after each of the following

petitions.Deacon: Forthepreciousgiftsheresetforth,letusprayto

theLord.Forthisholyhouseandthosewhoenteritwithfaith,

reverenceandthefearofGod,letuspraytotheLord.Forourdeliverancefromallaffliction,wrath,dangerand

constraint,letuspraytotheLord.Helpus,saveus,havemercyonusandkeepus,OGod,by

yourgrace.Thatthewholedaymaybeperfect,holy,peacefulandsinless,

letusaskoftheLord.

People: Grantthis,OLord.And so after each of the following petitions.

Deacon: Anangelofpeace,afaithfulguide,aguardianofoursoulsandbodies,letusaskoftheLord.

Pardonandforgivenessofoursinsandoffences,letusaskoftheLord.

Thosethingswhicharegoodandprofitableforoursouls,andpeacefortheworld,letusaskoftheLord.

Thatwemayliveouttherestofourdaysinpeaceandrepentance,letusaskoftheLord.

AChristianendtoourlife,painless,unashamedandpeaceful,andagooddefencebeforethedreadjudgementseatofChrist,letusask.

Commemoratingourall-holy,pure,mostblessedandgloriousLady,MotherofGodandEver-VirginMary,withalltheSaints,letusentrustourselvesandoneanotherandourwholelifetoChristourGod.

People: Toyou,OLord.Priest: Throughthecompassionofyouronly-begottenSon,

withwhomyouareblessed,togetherwithyourall-holy,goodandlife-givingSpirit,nowandforever,andtotheagesofages.

People: Amen.Priest: Peacetoall.People: Andtoyourspirit.Deacon: Letusloveoneanother,thatwithonemindwemay

confess:People: Father,SonandHolySpirit,Trinityconsubstantial

andundivided.5TheCreedDeacon: Thedoors,thedoors.Withwisdomletusattend.People: IbelieveinoneGod,Fatheralmighty,|Makerof

heavenandearth,|andofallthingsvisibleandinvisible.|AndinoneLord,JesusChrist,|theonly-begottenSonof

God,|begottenfromtheFatherbeforeallages,|LightfromLight,trueGodfromtrueGod,|begottennotmade,consubstantialwiththeFather,|throughhimallthingsweremade.|Foroursakeandforoursalvationhecamedownfromheaven,|andwasincarnatefromtheHolySpiritandtheVirginMaryandbecameman.|Hewas

�7

crucifiedalsoforusunderPontiusPilate,|andsufferedandwasburied;|heroseagainonthethirdday,inaccordancewiththeScriptures,|andascendedintoheaven|andisseatedattherighthandoftheFather.|Heiscomingagaininglorytojudgethelivingandthedead,|andhiskingdomwillhavenoend.|

AndintheHolySpirit,theLord,theGiveroflife,|whoproceedsfromtheFather,|whotogetherwithFatherandSonisworshippedandtogetherglorified;|whospokethroughtheProphets.|InoneHoly,CatholicandApostolicChurch.|IconfessoneBaptismfortheforgivenessofsins.|Iawaittheresurrectionofthedead|andthelifeoftheagetocome.Amen.

6TheHolyOblation(Anaphora)Deacon: Letusstandwithawe;letusstandwithfear;letus

attend,thatwemayoffertheholyoblationinpeace.And he re-enters the Sanctuary.

People: Mercyandpeace:asacrificeofpraise.Priest, blessing the People: ThegraceofourLordJesusChrist,

andtheloveofGodtheFather,andthecommunionoftheHolySpiritbewithyouall.

People: Andwithyourspirit.Priest, raising his hands: Letourheartsbeonhigh.People: WehavethemwiththeLord.Priest, turning to the east:LetusgivethankstotheLord.People: Itisrightandfitting.7Priest (in a low voice):Itisrightandfittingtohymnyou,toblessyou,topraiseyou,

togiveyouthanks,toworshipyouineveryplaceofyourdominion;foryouareGod,ineffable,incomprehensible,invisible,inconceivable,everexisting,eternallythesame;youandyouronly-begottenSonandyourHolySpirit.Youbroughtusoutofnon-existenceintobeing,andwhenwehadfallenyouraisedusupagain,andleftnothingundoneuntilyouhadbroughtusuptoheavenandhadgrantedusyourKingdomthatistocome.

Forallthesethingswegivethankstoyou,andtoyouronly-begottenSonandyourHolySpirit;forallthebenefitsthatwehavereceived,knownandunknown,manifestand

hidden.Wethankyoualsoforthisliturgywhichyouhavebeen

pleasedtoacceptfromourhands,thoughtherestandaroundyouthousandsofArchangelsandtensofthousandsofAngels,theCherubimandtheSeraphim,six-wingedandmany-eyed,soaringaloftupontheirwings,

(aloud) singing,crying,shoutingthetriumphalhymn,andsaying:

People: Holy,holy,holy,Lordofhosts;heavenandeartharefullofyourglory.Hosannainthehighest.BlessedishewhocomesinthenameoftheLord.Hosannainthehighest.

Priest (in a low voice): WiththeseblessedPowers,Master,Loverofmankind,wealsocryaloudandsay:Holyareyouandall-holy,youandyouronly-begottenSonandyourHolySpirit;holyareyouandall-holy,andmagnificentisyourglory.Thisishowyoulovedyourworld:yougaveyouronly-begottenSon,sothateveryonewhobelievesinhimmightnotperish,buthaveeternallife.And,whenhehadcomeandhadfulfilledthewholedispensationforus,inthenightinwhichhewasgivenup,orrathergavehimselfup,forthelifeoftheworld,hetookbreadinhisholy,mostpureandunblemishedhandsand,whenhehadgiventhanks,andhadblessed,sanctifiedandbrokenit,gaveittohisholyDisciplesandApostles,saying:

(aloud) Take,eat;thisismybody,whichisbrokenforyou,fortheforgivenessofsins.

People: Amen.Priest (in a low voice):Likewiseaftersupperhealsotookthe

cup,saying:(aloud) Drinkfromthis,allofyou;thisismybloodofthe

NewTestament,whichisshedforyouandformanyfortheforgivenessofsins.

People: Amen.Priest (in a low voice): Rememberingthereforethisour

Saviour’scommandandallthathasbeendoneforus:theCross,theTomb,theResurrectiononthethirdday,theAscensionintoheaven,theSittingattherighthand,theSecondandgloriousComingagain;

�8

The Deacon crosses his hands and elevates the Chalice and Paten as the Priest says aloud:

Offeringyouyourownofyourown—inallthingsandforallthings—

People: wepraiseyou,weblessyou,wegivethankstoyou,OLord,andwepraytoyou,ourGod.

Priest, bowing his head with great compunction, says in a low voice:

Alsoweofferyouthisspiritualworshipwithoutsheddingofblood,andweask,prayandimploreyou:senddownyourHolySpirituponusanduponthesegiftsheresetforth,

Then the Deacon, pointing to the holy Bread with his orarion, says in a low voice:

Master,blesstheholyBread.The Priest stands upright and blesses the holy Bread, saying in

a low voice:andmakethisbreadthepreciousBodyofyourChrist,Deacon, in a low voice: Amen.Then the Deacon, pointing to the Chalice with his orarion, says

in a low voice:Master,blesstheholyCup.The Priest blesses the Chalice, saying in a low voice:andwhatisinthisCupthepreciousBloodofyourChrist,Deacon, in a low voice: Amen.Then the Deacon, pointing to them both, says in a low voice:Master,blessthemboth.Priest, blessing both the Chalice and Paten, says in a low voice:changingthembyyourHolySpirit,Deacon, in a low voice:Amen,Amen,Amen.They both bow profoundly and the Priest continues in a low

voice:sothatthosewhopartakeofthemmayobtainvigilanceofsoul,forgivenessofsins,communionoftheHolySpirit,fulnessoftheKingdomofheaven,freedomtospeakinyourpresence,notjudgementorcondemnation.

Alsoweofferyouthisspiritualworshipforthosewhohavegonetotheirrestinfaith,Forefathers,Fathers,Patriarchs,Prophets,Apostles,Preachers,Evangelists,Martyrs,Confessors,Asceticsandeveryrighteousspiritmadeperfectinfaith;

8Priest: Aboveallforourmostholy,pure,mostblessedand

gloriousLady,theMotherofGodandEver-Virgin,Mary.

People: Itistrulyrighttocallyoublessed,whogavebirthtoGod,ever-blessedandmostpure,andMotherofourGod.GreaterinhonourthantheCherubimandbeyondcomparemoregloriousthantheSeraphim,withoutcorruptionyougavebirthtoGodtheWord;trulytheMotherofGod,wemagnifyyou.

The Priest continues in a low voice: FortheholyProphet,ForerunnerandBaptistJohn,theholy,gloriousandall-praisedApostles,fortheSaintswhosememorywekeeptoday,andforallyourSaints,atwhoseprayersvisitus,OGod.

Remembertooallthosewhohavefallenasleepinhopeofresurrectiontoeternallife,andgivethemrestwherethelightofyourcountenancewatches.

Alsowebeseechyou:Remember,Lord,allOrthodoxbishops,whorightlyproclaimthewordofyourtruth,thewholeorderofpresbyters,thediaconateinChrist,alltheclergyandthewholemonasticorder.8

Alsoweofferyouthisspiritualworshipforthewholeworld,fortheholy,CatholicandApostolicChurch,forthosewholiveinchastityandholinessoflife;forourfaithfulChristianrulers,andalltheirhousehold.Grantthem,Lord,apeacefulreign,sothatintheirtranquillitywetoomaylivecalmandpeacefullivesingodlinessandholiness.

(aloud) Firstofall,remember,Lord,ourArchbishop,Gregorios,andgrantthathemayserveyourholychurchesinpeace,safety,honour,health,andlengthofdays,rightlyproclaimingthewordofyourtruth.

Deacon: Remembertoo,Lord,thosewhomeachonehasinmind,andeachandall.

People: Andeachandall.The Priest continues in a low voice: Remember,Lord,thecity

inwhichwedwell,andeverycity,townandvillage,andthefaithfulwhodwellinthem.Remember,Lord,thosewhotravelbyland,air,orwater,thesick,thesuffering,thoseincaptivity,andtheirsafetyandsalvation.Remember,Lord,thosewhobringofferings,thosewhocareforthebeautyofyourholychurches,andthosewhorememberthepoor,

8 Thyateira(1995:35)reads‘…thediaconateinChristandeveryorderofclergy.’

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andsenddownuponusallyourrichmercies.(aloud)Andgrantthatwithonevoiceandoneheartwemay

glorifyandpraiseyourall-honouredandmajesticname,oftheFather,theSonandtheHolySpirit,nowandforever,andtotheagesofages.

People: Amen.Priest: AndthemerciesofourgreatGodandSaviour,Jesus

Christ,shallbewithallofyou.People: Andwithyourspirit.9ThePreparationforHolyCommunionLitanyoftheLord’sPrayerThe Deacon comes out and stands in his usual place.Deacon: Havingcommemoratedallthesaints,againand

againinpeaceletuspraytotheLord.People: Lord,havemercy.And so after each of the following

petitions.Deacon: Forthepreciousgiftsheresetforthandsanctified,

letuspraytotheLord.ThatourGod,wholovesmankind,havingacceptedthem

onhisholyandimmaterialAltarabovetheheavens,asasavourofspiritualfragrance,maysenddownuponusinreturnhisdivinegraceandthegiftoftheHolySpirit,letuspray.

Forourdeliverancefromallaffliction,wrath,dangerandconstraint,letuspraytotheLord.

Helpus,saveus,havemercyonusandkeepus,OGod,byyourgrace.

Thatthewholedaymaybeperfect,holy,peacefulandsinless,letusaskoftheLord.

People: Grantthis,OLord.And so after each of the following petitions.

Deacon: Anangelofpeace,afaithfulguide,aguardianofoursoulsandbodies,letusaskoftheLord.

Pardonandforgivenessofoursinsandoffences,letusaskoftheLord.

Thingsgoodandprofitableforoursouls,andpeacefortheworld,letusaskoftheLord.

Thatwemayliveouttherestofourdaysinpeaceandrepentance,letusaskoftheLord.

AChristianendtoourlife,painless,unashamedandpeaceful,andagooddefencebeforethedreadjudgement

seatofChrist,letusask.Havingaskedfortheunityofthefaithandthecommunion

oftheHolySpirit,letusentrustourselvesandoneanotherandourwholelifetoChrist,ourGod.

People: Toyou,OLord.The Priest, in a low voice:Toyou,Master,Loverofmankind,weentrustourwhole

lifeandourhope,andweentreat,prayandimploreyou:countusworthytopartakeofyourheavenlyandawesomeMysteriesatthissacredandspiritualTablewithapureconscience,fortheforgivenessofsinsandpardonofoffences,forcommunionoftheHolySpirit,forinheritanceoftheKingdomofheavenandforboldnessbeforeyou;notforjudgementorcondemnation.

�0(aloud)Andcountusworthy,Master,withboldnessand

withoutcondemnationtodaretocalluponyou,theGodofheaven,asFather,andtosay:

TheLord’sPrayerPeople: OurFatherinheaven,|mayyournamebehallowed,

|yourkingdomcome,|yourwillbedone|onearthasinheaven.|Giveustodayourdailybread,|andforgiveusourdebts,asweforgiveourdebtors;|anddonotleadusintotemptation,|butdeliverusfromtheevilone.

Priest (aloud): ForyoursistheKingdom,thepowerandtheglory,oftheFather,theSonandtheHolySpirit,nowandforever,andtotheagesofages.

People: Amen.Priest: Peacetoall.People: Andtoyourspirit.Deacon: LetusbowourheadstotheLord.People: Toyou,OLord.Priest: Throughthegraceandcompassionandlovetowards

mankindofyouronly-begottenSon,withwhomyouareblessed,togetherwithyourall-holy,goodandlife-givingSpirit,nowandforever,andtotheagesofages.9

People: Amen.

9 TheprayerprecedingthisecphonesisdoesnotmentionHolyCommunion,beingagenerictextfordismissingthecongregationattheconclusionofaservice.Wehavechosentopassoverthisliturgicalanomalyinsilence.

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Priest (in a low voice): Giveheed,LordJesusChristourGod,fromyourholydwellingplaceandfromthegloriousthroneofyourkingdom;andcometosanctifyus,youwhoareenthronedonhighwiththeFatherandinvisiblypresentherewithus.AndwithyourmightyhandgrantcommunioninyourmostpureBodyandpreciousBloodtous,andthroughustoallthepeople.

Deacon: Letusattend.Priest: TheHolyThingsfortheHoly.People: Oneisholy,oneisLord:JesusChrist,tothegloryof

GodtheFather.Amen.��CommunionoftheClergyandPeopleThe Singers continue with the Communion Chant (Ps. 148).(Intonation) ]eagie [Neagie].PraisetheLordfromtheheavens,praisehiminthehighest.

Alleluia.Choral /Solo Verses:PraisetheLordfromtheheavens,praisehiminthehighest.Refrain: Alleluia.Praisehim,allhisangels,praisehim,allhisPowers.Praisehim,sunandmoon:praisehim,allyoustarsandlight.Praisehim,youhighestheavens,andyouwatersthatare

abovetheheavens.LetthempraisethenameoftheLord,forhespokeandthey

cameintobeing;hecommandedandtheywerecreated.Heestablishedthemforeverandever,hemadeanordinance,

anditshallnotpassaway.PraisetheLordfromtheearth,praisehim,youseamonsters

andalldeeps;Fireandhail,snowandice,andstorm-wind,thingsthatdo

hisword.Mountainsandallhills,fruitingtreesandallcedars;Beastsofthewild,andallcattle,creepingthingsandwingedbirds;Kingsoftheearthandallpeoples,rulersandalljudgesof

theearth;Youngmenandmaidens,oldmenandyouthstogether,let

thempraisethenameoftheLord,forhisnamealonehasbeenexalted.

Hispraiseisaboveearthandheaven,andhewillexaltthehornofhispeople.

Ahymnforallhisholyones,forthechildrenofIsrael,apeoplethatdrawsnearhim.

��DistributionofHolyCommunionThe Holy Doors are opened and the Priest hands the Chalice to

the Deacon, who comes out through the Holy Doors, holding the Chalice, and says:

WithfearofGod,withfaithandlove,drawnear.People: BlessedishewhocomesinthenameoftheLord.The

LordisGodandhasappearedtous.�3(Intonation) A]ea([a)]ej [Anea(na)nes].PraisetheLordfromtheheavens.Alleluia.�4Priest: OGod,saveyourpeople,andblessyourinheritance.People: Wehaveseenthetruelight;wehavereceivedthe

heavenlySpirit;wehavefoundthetruefaith,asweworshiptheundividedTrinity;fortheTrinityhassavedus.

�5The Priest bows, takes the Chalice and says in a low voice:

BlessedisourGod, and then turns to the People, shows them the Chalice and continues, aloud:Always,nowandforever,andtotheagesofages.

People: Amen.Letourmouthbefilledwithyourpraise,OLord,thatwemaysingofyourglory,foryouhavecountedusworthytopartakeofyourholy,divine,immortalandlife-givingMysteries;keepusinyourholiness,thatwemaymeditateonyourrighteousnessallthedaylong.Alleluia,alleluia,alleluia.

�6Thanksgivingand(Constantinopolitan)DismissalThe Deacon comes out through the Holy Doors, goes to his

usual place and says:Standupright.Havingreceivedthedivine,holy,pure,

immortal,heavenly,life-givinganddreadMysteriesofChrist,letusgiveworthythankstotheLord.

People: Glorytoyou,Lord.Glorytoyou.10Deacon: Helpus,saveus,havemercyonus,andkeepus,O

God,byyourgrace.

10Athoniteuse.Thyateira(1995:48)reads‘Lord,havemercy’.

3�

People: Lord,havemercy.Deacon: Havingaskedthatthewholedaymaybeperfect,

holy,peacefulandsinless,letusentrustourselvesandoneanotherandourwholelifetoChristourGod.

People: Toyou,OLord.The Priest, in a low voice, says thePrayerofThanksgivingWethankyou,Lord,loverofmankind,benefactorofour

souls,thatyouhavecountedusworthytodayofyourheavenlyandimmortalMysteries.Makestraightourway,establishusallinthefearofyou,watchoverourlife,andmakefirmoursteps,throughtheprayersandintercessionsofthegloriousMotherofGodandEver-VirginMary,andofallyourSaints.

(aloud) Foryouareoursanctification,andtoyouwegiveglory,totheFather,theSonandtheHolySpirit,nowandforever,andtotheagesofages.

People: Amen.DismissalPriest: Letusgoforthinpeace.People: InthenameoftheLord.�7Deacon: LetuspraytotheLord.People: Lord,havemercy.The Priest comes out through the Holy Doors and standing in

front of the icon of Christ, or below the Solea in the middle of the Church, reads:

PrayerBehindtheAmboOLord,youblessthosewhoblessyou,andsanctifythose

whohaveputtheirtrustinyou:saveyourpeopleandblessyourinheritance;protectthefullnessofyourChurch;sanctifythosewholovethebeautyofyourhouse;glorifytheminreturnbyyourdivinepower,anddonotforsakeuswhohopeinyou.Givepeacetoyourworld,toyourchurches,tothepriests,toourrulers,andtoallyourpeople.Foreverygoodgiftandeveryperfectgiftisfromabove,comingdownfromyou,theFatheroflights;

(aloud) andtoyouwegiveglory,thanksgivingandworship,totheFather,theSonandtheHolySpirit,nowandforever,andtotheagesofages.

People: Amen.

�8Final(Monastic)DismissalPeople: BlessedbethenameofLord,fromthistimeforthand

forevermore(three times).�9Deacon: LetuspraytotheLord.People: Lord,havemercy.The Priest, coming out through the Holy Doors and blessing

the People, says:TheblessingoftheLordbeuponyou,byhisgraceandlove

formankind,always,nowandforever,andtotheagesofages.

People: Amen.Priest: Glorytoyou,ChristGod,ourhope,glorytoyou.Reader:GlorytotheFather,andtotheSon,andtotheHoly

Spirit;bothnowandforever,andtotheagesofages.Amen.Lord,havemercy.Lord,havemercy.Lord,havemercy.HolyMaster,givetheblessing.

Priest: Mayhewhorosefromthedead,ChristourtrueGod,throughtheprayersofhisallpureandholyMother,bythepowerofthepreciousandlife-givingCross,throughtheprotectionofthehonoured,BodilessPowersofheaven,throughtheintercessionsofthehonoured,gloriousProphet,ForerunnerandBaptist,John,oftheholy,gloriousandall-praisedApostles,oftheholy,gloriousandtriumphantMartyrs,ofourvenerableandGodbearingFathersandMotherswhohaveshoneforthintheasceticlife,ofourFatheramongtheSaintsJohnChrysostom,ArchbishopofConstantinople,oftheholyandrighteousforebearsofGod,JoachimandAnna,andofalltheSaints,havemercyonusandsaveus,forheisgoodandlovesmankind.

Priest:Throughtheprayersofourholyfathers,LordJesusChrist,ourGod,havemercyuponus.

People: Amen.

TheEndoftheDivineLiturgyofJohnChrysostom

3�

anumberoftheensemble’sperformingeditionsfromoriginalsources.Inthefieldofcontemporarymusic,CappellaRomanahastakenaleadingroleinbringingtoWestCoastaudiencestheworksofsuchEuropeancomposersasMichaelAdamis,IvanMoody,ArvoPärt,andJohnTavener,aswellaspromotingtheworkofNorthAmericanssuchasFr.SergeiGlagolev,ChristosHatzis,PeterMichaelides,andTikeyZes.

TheensemblepresentsannualconcertseriesinPortland,OregonandSeattle,Washington.Criticshaveconsistentlypraisedthesefortheirunusualandinnovativeprogramming,includingnumerousworldandAmericanpremieres.ThegrouphasalsofrequentlycollaboratedwithsuchartistsasconductorPaulHillier,chant-specialistIoannisArvanitis,andcomposerIvanMoody.

CappellaRomanatoursregularlyandmadeitsEuropeandébutatthe2004ByzantineFestivalinLondonwithconcertsattheQueenElizabethHall,StPaul’sCathedral,andtheGreekOrthodoxCathedralofStSophia.ThesameyeartheMetropolitanMuseumofArtinNewYorkpresentedtheensembleandreleaseditsCDMusicofByzantiumfortheexhibitByzantium: Faith and Power 1261–1557.TheJ.PaulGettyCenterhaspresentedCappella