AT MATINS
After the 1st Psalter Reading, Kathismata. Tone 6.
When the tomb had been opened and Hell was lamenting, Mary cried out to the hidden Apostles: Come out, workers of the vineyard, proclaim the word of the Resurrection: the Lord has risen, granting the world his great mercy.
Glory.
Mary Magdalen stood at your tomb, O Lord, and wept as she cried out, and thinking you to be the gardener she said: Where have you laid eternal life? Where hidden the One who sits on the throne of the Cherubim? For those who were guarding him are dead from fear: either give me my Lord, or cry with me: You who were among the dead and raised the dead, glory to you!
Both now.
Theotokion.You, who called your Mother blessed, came to your Passion by your voluntary purpose; wishing to seek out Adam, you shone on the Cross, saying to the Angels: Rejoice with me, for the lost drachma has been found. You who wisely dispose all things, glory to you!
After the 2nd Psalter Reading, Kathismata.
Life lay in the grave, and a seal lay on the stone; soldiers were guarding Christ like a sleeping king; and having struck his foes with blindness the Lord arose.
Glory.
By your voluntary death we have found immortal life, O all-powerful and only Saviour of all things: for by your holy Rising you have called all back, you who abolished Hell’s victory and the sting of death.
Both now.
Theotokion.Virgin Mother of God implore your Son, Christ our God, who was nailed willingly on a Cross and who rose from the dead, that our souls may be saved.
Then Psalm 118, the Evlogitaria and the Ypakoï.
Tone 6.
By your voluntary and life-giving death, O Christ, you smashed the gates of Hell as God and opened Paradise of old to us; and rising from the dead you have delivered our life from corruption.
The Anavathmi of the Tone.
Antiphon 1.
I lift my eyes to you, O Word, in heaven; take pity on me that I may live for you.
Have mercy on us who have had our fill of scorn; making your vessels useful again, O Word.
Glory. Both now.
In the Holy Spirit is the cause of all salvation; if he breathes on someone in accordance with their deserts, swiftly he raises them from things of earth, gives them wings, makes them grow and ranges them on high.
Antiphon 2.
If the Lord had not been with us, none of us could have resisted the struggle with the foe; for thereupon the victors are exalted.
Let my soul not be taken as a sparrow by their teeth, O Word; alas! how shall I, lover of sins, be delivered from the foe.
Glory. Both now.
In the Holy Spirit is divine inspiration for all, goodwill, understanding, peace and blessing; for he is equal in power with the Father and the Word.
Antiphon 3.
Those who trust in the Lord are fearful to their foes and wondrous to all; for they look on high.
The inheritance of the righteous, having you as their defender, will not stretch their hands to what is unlawful.
Glory. Both now.
To the Holy Spirit belongs might over all; him the hosts on high worship, with everything that has breath of those below.
Prokeimenon.
O Lord raise up your power and come to save us.
Verse:
Attend, O Shepherd of Israel, you who guide Joseph like a flock: You who are enthroned on the Cherubim, appear.Resurrection Gospel 10.
Having seen the Resurrection of Christ, Ps.50 etc.Then the Canons: of the Resurrection with the Irmi to 4, of the Assumption to 4 and of the Fathers to 6.
Canon of the Resurrection. Tone 6.
Ode 1. Irmos.
‘Marching on foot in the deep as on dry land, Israel saw Pharao their pursuer drowning and cried out, Let us sing to God a hymn of victory’.
Troparia.
With your hands stretched out on the Cross, good Jesu, you filled all things with the Father’s good pleasure. Therefore let us all sing to you a hymn of victory.
Death, our end, like a servant under orders approaches you, the Master of life, in fear. Through it you have awarded us unending life and the resurrection.
Theotokion.
Having received your own creator, beyond understanding incarnate from your womb without seed, O pure one, as he himself willed, you were declared to be truly Sovereign Lady of all creatures.
Canon of the Assumption. Tone 5.
A composition of Monk John.
Ode 1. Irmos. To God the Saviour
All peoples let us sing a hymn of victory to Christ who has been taken up with glory on the shoulders of the Cherubim, and seated us at the Father’s right hand; for he has been glorified.
The choirs of Angels when they saw Christ, the mediator between God and humankind, in the highest with his flesh, were astounded, while with one voice they sang a hymn of victory.
To God, who appeared on mount Sinai and gave the law to Moses who saw God, and who was taken up in the flesh from the mount of Olives, let us all sing; for he has been glorified.
Theotokion.
Immaculate Mother of God, without ceasing implore the God who was incarnate of you, yet did not depart from the bosom of his Begetter, to save from every calamity those whom he fashioned.
Canon of the Holy Fathers. Tone 6. Its Acrostic is:
Ode 1. Marching on foot in the deep.
praise the all-holy Council of
the holy Fathers as I cry out: O Christ, I implore you, guard closely in me its all-holy
revelation.
hining like lightning the
godbearing Fathers, having come together today, confessed you clearly, O Christ, as alike
without beginning and consubstantial with the Father.
llustrious are the groomsmen
of your bride the Church, O Master, who wisely laid down the definition of the faith and
adorned her as with fair adornment of gold.
Theotokion.
ear her own Son and God the
holy Queen stands clothed in many colours with divine glory, interceding for the salvation
of our souls.
Katavasia.
The slow of tongue, hidden in divine darkness,
Proclaimed the law written by God;
For shaking the dust from his mind’s eye,
He sees the One Who Is, and is initiated
Into knowledge of the Spirit, giving praise with songs inspired.
Ode 3. Irmos.
‘None is holy as you, O Lord my God, who have exalted the horn of your faithful ones, O Good One, and established us on the rock of confession of you.’
Troparia.
Creation, seeing God crucified in the flesh, was dissolving in fear; but it was firmly held together by the sustaining hand of the one who was crucified for our sake.
Coward death, destroyed by death, lies lifeless; for unable to endure the divine assault of life the strong one is out to death and resurrection is bestowed on all.
Theotokion.
O Pure one, the marvel of your divine child-bearing surpasses every law of nature; for beyond nature you conceived God in your womb and, having given birth, you remain virgin.
Of the Assumption. By the power of your Cross
O Christ, Giver of life, you have gone up to the Father and raised up our race, O lover of humankind, in your ineffable compassion.
The ranks of Angels, as they saw your mortal nature, O Saviour, going up with you, were astounded and hymned you ceaselessly.
The choirs of Angels were amazed, O Christ, as they saw you being taken up with your body, and they hymned your holy Assumption.
Human nature, which had fallen by corruption, you raised up, O Christ, and by your Assumption you exalted and glorified us with yourself.
Theotokion.
Intercede unceasingly, pure Lady, with him who came forth from your womb, that those who hymn you as Mother of God may be delivered from the deceit of the Devil.
Of the Fathers. None is holy.
rafting impiously flux and
change and separation onto the divine begetting, the wicked and demented Arius is cut off
by the separating sword of the Fathers.
he holy heralds of God, all
marching to battle like godly Abraham of old, mightily destroyed your raving foes, O Good
one, by your sovereign power.
olily the first, applauded
gathering of your Priests, O Saviour, proclaimed that you were begotten consubstantial
with the Father who is without beginning and maker of all.
Theotokion.
qual no word, no tongue of
mortals to praise you worthily, O Virgin; for from you, All-pure, Christ the giver of life
was well pleased to become incarnate without seed.
Katavasia.
‘Only the prayer of the prophetess Anna
Of old, who brought a broken spirit
To the Mighty One and God of knowledge,
Broke the fetters of a childless womb
And the harsh insult of one with many children.’
Kontakion of the Assumption. Tone 8.
[By St Romanos]
When you had fulfilled the dispensation for our sake and united things on earth with those of heaven, you were taken up in glory, Christ our God, in no way parted, but remaining undivided and crying to those who love you: ‘I am with you, and no one against you.’
Kathismata of the Fathers. Tone 4.
You were shown to the world to be truly brightly shining beacons of Christ’s truth upon earth, blessed Fathers, melting the heresies of evil-speaking chatterers, quenching the burning confusions of blasphemers; therefore as Hierarchs of Christ intercede that we may be saved.
Glory.
Of the same. Same Tone.The shining city of the Nicaeans to-day summoned to herself from all the earth three hundred and eighteen High Priests against Arius who spoke blasphemy and diminished one of the Trinity, who is Son and Word of God; by overthrowing him they strengthened the faith.
Both now.
Of the Assumption. The same.O Christ, lover of humankind, who went up to the heavens with glory and sat down at the right hand of the Father, from whom you were never parted, having promised to send the Holy Spirit to your wise Disciples and, shedding your rays on our thoughts, give us enlightenment, that we may sing your praise unceasingly, O Master.
Ode 4. Irmos.
‘Christ is my power, my God and Lord, the holy Church sings in a manner fitting God, as she cries aloud from a pure mind, keeping festival in the Lord.’
Troparia.
The Tree of true life has flowered, O Christ, for the Cross was fixed in earth and watered with the Blood and Water from your most pure side, put forth life for us.
No longer does the serpent lyingly suggest deification to me; for Christ, the divine creator of human nature, has now opened up for me without hindrance the path of life.
Theotokion.
How truly beyond speech and understanding, ever-virgin Mother of God, are the mysteries of your child-bearing fitting God, for those on earth and those of heaven.
Of the Assumption. I have heard, Lord, the report.
You were taken up in glory, King of the Angels, to send us the Comforter from the Father. And so we cry out: Glory, O Christ, to your Assumption
As the Saviour had ascended to the Father with his flesh, the hosts of Angels were struck with amazement, and cried out: Glory, O Christ, to your Assumption.
The angelic Powers cried out to those above: Lift up the gates for Christ, our King; whom we hymn, together with the Father and the Spirit.
Theotokion.
The Virgin gave birth, and did not know a mother’s pangs; but she is Mother, yet remained Virgin; as we hymn her we cry: Hail, Mother of God.
Of the Fathers. Christ is my power.
rom the Church the ill-famed
Arius, who corrupted the orthodox Faith with his senseless mind, has been exiled as a
rotten limb by the votes of the Fathers.
n your behalf, O Master, the
choir of Fathers struggled and grievously wounded your enemies; and they glorified you as
sharing the same nature as the Father and the Spirit.
eally God and man, you have
become the Mediator between God and men; therefore, O Christ, the Inspired Fathers,
acknowledging you the Son to be one, proclaimed you to exist in two natures.
Theotokion.
ampling a plant showed me to
be a corpse; for the tree of life which appeared from you, All-pure one, raised me and
established me as heir to the delight of Paradise.
Katavasia.
‘Monarch of monarchs, Alone from the Alone,
Word who came forth from the Father without cause,
As Benefactor you have unerringly sent out
Your Spirit, equal in strength, to the Apostles,
As they sing: Glory to your might, O Lord.’
Ode 5. Irmos.
‘Shine with your divine radiance, loving Lord, I pray, on the souls of those who with longing rise early for you, that they may know you, O Word of God, the true God who calls them back from the gloom of offences.’
Troparia.
Now the Cherubim withdraw from me and the sword of flame shows me its back as they see you, O Word of God, the true God who makes Paradise a way for the Thief.
No longer do I fear my return to the earth, O Master Christ; for through your great compassion you have brought me, who was forgotten, back from earth to the height of incorruption by your Resurrection.
Theotokion.
Loving Sovereign Lady of the world, save those who confess you from their souls to be Mother of God; for we have gained you, who truly gave birth to God, as invincible protection.
Of the Assumption. Rising at dawn, we cry
When you had filled the universe with gladness, O Merciful, you took your place with your flesh among the powers on high.
The angelic powers, as they saw you being lifted up, cried out: Lift up the gates for our King.
The Apostles, as the saw the Saviour being raised up, cried out with fear: Glory to you, our King.
Theotokion.
Mother of God, we praise you as Virgin after bearing child; for you bore for the world God the Word in the flesh.
Of the Fathers. Shine with your divine radiance.
ruly beautiful are the feet of
those who preach you the peace which surpasses every mind, of all Angels and of mortals, O
Christ, and by abundance of peace unites the world.
s Wisdom and power of the
Father, as hypostatic Word, they proclaimed you, O Christ, the godlike Teachers who had
come together, sealed with the law of the all-holy priesthood.
treams of pure waters of
Christ’s teaching you gave the Church to drink, and now you take delight by the
waters of rest, rejoicing eternally.
Theotokion.
ince we know you, O all pure,
to be the shining lamp which has shed on all Christ the Sun of righteousness, we call upon
your ever-present protection, only pure Mother of God.
Katavasia.
‘O light-formed children of the Church,
Receive the Spirit’s fire-breathing dew,
A redeeming purification of offences;
For now a law has gone out from Sion,
The torch-tongue-formed grace of the Spirit.’
Ode 6. Irmos.
‘Watching life’s sea rising with the storm of temptations, hastening to your calm harbour, I cry out to you, Bring my life up from corruption, O most merciful.’
Troparia.
Crucified, O Master, you wiped out with the nails the curse against us; pierced in the side, you tore up with the lance Adam’s record and you freed the world.
Tripped up through deception, Adam was brought down to the pit of Hell; but you, by nature God and compassionate, went down to search for him, and laying him on your shoulders you raised him with yourself.
Theotokion.
All-pure Sovereign Lady, who for mortals gave birth to the Lord and pilot, lull the unresting and dread turmoil of my passions, and grant calm to my heart.
Of the Assumption. The deep closed round me.
On seeing the Creator lifted up on high to-day, the Apostles leapt for joy in hope of the Spirit, and in fear they cried: Glory to your ascent.
The Angels came and cried out, O Christ, to your Disciples: In the way that you have seen Christ ascending, he will come in the flesh as just Judge of all.
As the heavenly powers saw you, our Saviour, lifted up to the heights with your body, they cried out, saying: Great, Master, is your love for humankind.
Theotokion.
Fittingly we glorify you as Bush unburned, mountain and living ladder and heavenly gate, glorious Mary, boast of the orthodox.
Of the Fathers. Watching life’s sea.
scape the mystery of
providence he could not, the sower of tares, who was called by the surname Lunacy; for
having rivalled Judas, like him the wholly evil one was split asunder.
aster, the revered, godly
assembly of the Fathers proclaimed you as the only-begotten brightness shining from the
Father’s essence, and as the Son begotten before all things.
urst open was the belly, the
source which poured out the foul and undrinkable water of impious heresies, by the
ploughshare of the intercession of the inspired Priests.
Theotokion.
ampstand, ark, table and jar,
so Moses, greatest of the prophets, wrote of you of old, in symbols signifying the
incarnation from you of the Most High, O Virgin Mother.
Katavasia.
‘O Christ, the Master, you shone from the Virgin
As pardon and salvation for us,
That like the prophet Jonas from the breast
Of the sea beast, you might snatch from corruption
The whole fallen race of Adam.’
Kontakion. Tone 8.
The preaching of the Apostles and the teachings of the Fathers strengthened the one faith of the Church; for wearing the robe of truth, woven from the divine contemplation on high, she rightly divides and glorifies the great mystery of true religion.
Ikos.
Let us listen to the Church of God as she cries out with lofty proclamation: Whoever is thirsty let him come to me and drink; the bowl that I carry is the bowl of truth; the drink in it I have mixed with the word of truth, pouring in not the water of contradiction but that of confession; the new Israel as he drinks from it sees God who declares: See, see, it is I; I have not changed; I am God first and last, and beside me there is no other at all. Those who partake from here shall be filled and praise the great mystery of true religion.
Synaxarion of the Menaion, then the following:
On the same day, the seventh Sunday from Pascha, we celebrate the First Ecumenical Council at Nicaea of the three hundred and eighteen god-bearing Fathers.
Verses
My mind illumine with your shining rays.
Against Arius.
Said Arius: may he not share God’s glory.
We celebrate the present feast for the following reason. Since our Lord Jesus Christ, who had put on our flesh, had ineffably accomplished the whole dispensation and be reinstated on his Father’s throne, the Saints, wishing to show that the Son of God had truly become man and that as perfect man God had been assumed and had sat down at the right of the Majesty on high and because this synod of the holy Fathers had thus proclaimed and confessed him to be consubstantial and identical in honour with the Father; for this reason they appointed this present Feast after the glorious Assumption, as it were putting forward the assembly of so many Fathers proclaiming this, that the one who was taken up in the flesh was God and in the flesh perfect man.
This Synod took place under Konstantine the Great in the twentieth year of his reign. For when the persecution ceased he ruled first in Rome, but afterwards he also founded this all-blessed city, named after himself, in the five thousand eight hundred and thirty eighth year from the foundation of the world. Then too began the business of Arius. His came originally from Libya. After coming to Alexandria he was ordained deacon by Peter the Martyr Bishop of Alexandria. Then he began to utter blasphemies against the Son of God, declaring that he had coming into being from non-existence and was far from the divine dignity and that it was only by analogy that he was called Wisdom and Word of God, as though he were setting himself against the impious Sabellios, who said that in the God head there was only one person and one hypostasis, and that there was at one moment the Father, then the Son and then the holy Spirit. When Arius uttered these blasphemies, the great Peter refused him the priesthood, after having seen Christ like an infant on the altar wrapped in a torn cloak and saying that Arius torn it. But Achillas, who became bishop of Alexandria after Peter, licensed Arius again under promises. In addition he ordained him presbyter and put him in charge of the school of Alexandria. On the death of Achillas, Alexander became bishop. He, on finding Arius again uttering the same, and worse, blasphemies, expelled him from the Church, condemning him through a synod. As Theodoretos says, Arius was the first to belch out that Christ was of a mutable nature and that the Lord had assumed flesh without mind or soul. Arius however led many away by his impiety, he writes, and he won over Eusebios of Nikomedia, Paulinos of Tyre, Eusebios of Caesarea and others and he moved against Alexander. But Alexander by sending his blasphemies and his deposition throughout the inhabited world and roused many to his own defence.
Because the Church was much troubled and there appeared no cure for the love of strife concerning doctrine, Konstantine the Great gathered the Fathers from all over the inhabited world by public transport to the city of Nikea. He was also present there. And when the Fathers had taken their seats, he being invited took his seat, not on a royal throne but on a seat far beneath his rank. When they had spoken against Arius, he and all those who agreed with him was put under anathema. While the Word of God was proclaimed to be consubstantial, identical in honour and without beginning with the Father. They also issued the holy Symbol of the faith, taking it as far as and in the holy Spirit; for the rest was completed by the second Synod. In addition the first Synod also fixed the feast of Pascha, when and how we are to celebrate it, and not with the Jews, as had previously been the custom. They laid down twenty canons concerning the constitution of the Church. Finally Konstantine the Great, Equal of the Apostles, confirmed the holy Symbol of the faith in scarlet letters.
Of these holy Fathers, two hundred and thirty two were Bishops, eighty six Priests, Deacons and Monks; those present numbering three hundred and eighteen. The most outstanding were Silvester, Bishop of Rome and Metrophanes of Constantinople who was sick. They were represented by legates. Alexander of Alexandria with Athanasios the Great, who was archdeacon at the time, Efstathios of Antioch and Makarios of Jerusalem, Hosios, bishop of Cordoba, Paphnutios the confessor, Nicholas myrovlitis and Spyridon of Trimytheus, who having refuted a philosopher who was present by demonstrating the triple sun, baptized him. In the course of the Synod two bishops among the Fathers passed over to God, and Konstantine the Great placed the definition of the Synod in their coffins and shut them securely. He found the definition had also been confirmed by them and signed with ineffable words of God.
When the Synod was over, since the newly founded City had already been finished, Konstantine the Great invited over all those holy men. When they had all assembled and prayed they decreed that it was the Queen of cities and dedicated it to the Mother of the Word on the orders of the Emperor. And each of the Saints made his way home.
But before Konstantine the Great passed over to God, he divided the rule with his son Konstantios. Arius came to the Emperor, saying he had given up everything and was united with the Church of God. So having written down his blasphemies he hung them round his neck, and as though obedient to the Synod he struck them off with his hand and said he obeyed them. The Emperor was indifferent and ordered the Patriarch of Constantinople to receive Arius into communion. The Patriarch at the time was Alexander, successor of Metrophanes, who, knowing the duplicity of the man, was hesitant and besought God to reveal to him if in his opinion he should communicate with Arius. hen the moment arrived for him to concelebrate with Arius, his prayer became more fervent. But Arius, as he was on his way to the church, was overcome by violent stomach pains near the column in the forum and entered a public lavatory. There he was rent apart and disgorged all his inside from below, undergoing the disembowelling of Judas for an equal betrayal of the Word, and having torn away the Son of God from the Father’s essence, he was torn apart and found dead. And so the Church of God was delivered from his mischief.
Through the prayers of the three hundred and eighteen god-bearing Fathers, O Christ God, have mercy upon us. Amen.
Ode 7. Irmos.
‘An Angel made the furnace moist with dew for the holy Youths; while God’s command, burning up the Chaldeans, persuaded the tyrant to cry out, Blessed are you, God of our Fathers.’
Troparia.
Lamenting at your passion, the sun wrapped itself in gloom, and in broad day over the whole land, Master, the light grew dark as it cried out, Blessed are you, God of our Fathers.
At your descent, O Christ, the nether regions clothed themselves in light; while the Forefather, filled with joy of heart, appeared dancing and leaping as he cried out, Blessed are you, God of our Fathers.
Theotokion.
Through you, Virgin Mother, a shining light has dawned for the whole inhabited world; for you gave birth to God, the creator of all things; ask him, O all-pure, that to us the faithful may be sent down his great mercy.
Of the Assumption. You saved the Youths.
You were taken up on a cloud of light and saved the world; blessed are you the God of our fathers.
Raising on your shoulders the nature which had been led astray, O Christ, you were taken up and brought it to God the Father.
You ascended in the flesh to the bodiless Father; blessed are you the God of our fathers.
Theotokion.
You were born of a Virgin, whom you made Mother of God; blessed are you the God of our fathers.
Of the Fathers. An Angel made the furnace.
ou defeated Arius, whose
surname is Frenzy, who raved and spoke the grossest impieties of God; for he refused to
cry out to the Son: Blessed are you, the God of our fathers.
inspired ones, imitating the
son of thunder, with your fiery mouths you teach all to cry to the Word without beginning
like the Father and equal in majesty: Blessed are you, the God of our fathers.
lying as though on wings you
came, blessed of God, to help the Word; for the Holy Spirit gathered you from the ends of
the world to cry out: Blessed are you, the God of our fathers.
Theotokion.
refiguring your giving birth,
the furnace did not burn the three youths; for the divine fire without burning you dwelt
in you, and enlightened all to cry: Blessed are you who bore God in the flesh.
Katavasia.
‘Harmonious melody of instruments decreed
Reverence to the lifeless idol wrought of gold.
But the Comforter’s life-bearing grace
Inspires with reverence to cry: Only Trinity,
Equal in strength, without beginning, blessed are you.’
Ode 8. Irmos.
‘From the flame you made a source of dew for the holy ones, and with water you burned up the sacrifice of the righteous one; for you do all things by your will alone, O Christ. We highly exalt you to all the ages.’
Troparia.
Envy has now made the people of the Jews, of old slayers of prophets, into slayers of God, for they nailed to a Cross, O Word of God, whom we highly exalt to all the ages.
You did not abandon the vaults of heaven, and having come to Hell you raised up with yourself, O Christ, as it lay in putrefaction, all humanity, which highly exalts you to all the ages.
Theotokion.
You conceived the Word, Giver of light from Light, and having given birth to him you glorified him, for the divine Spirit dwelt in you, O Maiden; therefore we highly exalt you to all the ages.
Of the Assumption. The Son and God, begotten.
Christ, the giver of life, who has risen in his two natures with glory to heaven and takes his seat with the Father, you priests praise, people highly exalt to all the ages.
Saviour, who redeemed creation from the slavery of idols and set it free before your own Father, we praise you and highly exalt you to all the ages.
The One who by his descent threw down the opponent and by his ascent lifted up humankind, you priests praise, people highly exalt to all the ages.
Theotokion.
You were revealed, pure Mother of God, as higher than the Cherubim, for you carried in your womb him who rides upon them; whom with the bodiless powers we mortals glorify to all the ages.
Of the Fathers. From the flame.
flame with the rays of your
Godhead your goodly Shepherds confessed you to be creator of all things and Lord, whom we
highly exalt to all the ages.
ssembled with godly mind, the
all-honoured choir of Shepherds now acknowledging the uncreated Trinity as God, teaches
all to cry out: We highly exalt you to all the ages.
hepherds most admirable, the
Hierarchs enlighten Christ’s Church, each in his different place making her shine and
highly exalting her to all the ages.
Theotokion.
he Prophets in images all
mystically foresaw you bearing the Word; for having taken flesh from you, he came forth
dual in natures, whom we highly exalt to all the ages.
Katavasia.
‘The triple radiant type of Godhead’s source
Looses the bonds and turns the flame to dew;
Youths give praise; while all created nature
Blesses the only Saviour and Creator
Of all as Benefactor.’
Ode 9. Irmos.
‘It is impossible for humans to see God, on whom the ranks of Angels dare not gaze; but through you, All-pure one, the Word incarnate has appeared to mortals. As we magnify him with all the heavenly hosts, we call you blessed.’
Troparia.
You remained without a share in passions, O Word of God, though in the flesh conversant with the passions; but you loose humanity from the passions, to passions being yourself a passion, O our Saviour; for you alone are impassible and all-powerful.
Having accepted the corruption of death, you kept your body from tasting destruction; while our life-giving and divine soul, Master, was not abandoned in Hell; but rising as from sleep, you raised us up with yourself.
Triadikon.
With pure lips all we mortals glorify God the Father, the Son like him without beginning, while the ineffable and most glorious power of the all-holy Spirit; for you alone are the almighty, undivided Trinity.
Of the Assumption. As Mother of God.
As they watched you, the redeemer of the world, Christ God, being divinely exalted, the Apostles leapt for joy and magnified you with awe.
As the Angels saw your flesh now made divine, O Christ, in the height, they signalled to one another: Truly this is our God.
As the ranks of bodiless powers, Christ God, saw you being raised on clouds, they cried: For the King of glory lift up the gates.
Theotokion.
Hail, Mother of God, Mother of Christ God; as to-day you saw him whom you bore flying up from earth, with Angels you magnified him.
Of the Fathers. It is impossible.
he Word before the ages, like
the Father without beginning and equal in majesty, having found you to be allies,
assembled you, arming you with the mighty power of the Spirit; whom now, All-hallowed
ones, with the heavenly hosts you ever glorify.
sacred ministers, as
physicians of souls and bodies you halted the spread of the foul heresy of Arius, sacredly
promulgating for all the Symbol of the faith; as we now hold fast to it we ever glorify
your memory.
escue my soul, O Christ, as
you are light immaculate, from the mist of the passions, at the prayers of your Ministers,
O Master, who have now proclaimed you to be without beginning, uncreated, creator of all
things and God without beginning together with the Father.
Theotokion.
ince life, clad in flesh, has
shone forth for all from you, O Sovereign Lady, Mother of God, and clearly abolished the
gloom of death, resurrection has been granted to the dead through your ineffable and
inexpressible child-bearing.
Katavasia.
‘Hail, Queen, glorious virgin mother;
For every fluent, every eloquent mouth
With oratory has not the strength to sing you worthily;
But every mind is dizzy when it seeks to understand
Your giving birth; therefore with one accord we glorify you.’
Then:
Holy is the Lord, our God (x3)Resurrection Exapostilarion.
The sea of Tiberias of old held Nathanael with the sons of Zebedee, Peter and, with two others, Thomas, to fishing. At Christ’s command they lowered the net on the right hand side and caught a multitude of fish. Recognising him, Peter hastened to him. Appearing to them for the third time, he showed them bread, and fish lying on coals.
Another, of the Fathers.
As we celebrate to-day the memory of the godlike Fathers, we ask, O All-merciful, by their intercessions: Deliver your people, Lord, from every harm of heresies, and make us worthy to glorify Father, Word and the All-holy Spirit.
Another, of the Assumption. Model Melody. Tone 2.
With your Disciples watching you, O Christ, you were taken up to the Father to take your seat with him. Angels ran forward crying out: Lift up the gates, lift up, for the King has gone up to the glory, source of light.
At Lauds we insert 8 Stichera, and we sing 4 of the Resurrection and 4 of the Holy Fathers.
Of the Resurrection. Tone 6.
Your cross, O Lord, is life and resurrection for your people, and trusting in it we sing your praise, our risen God: Have mercy upon us.
Your burial, O Master, opened Paradise to the human race; and ransomed from corruption we sing your praise, our risen God: Have mercy upon us.
With the Father and the Spirit let us sing the praise of Christ, risen from the dead, and let us cry out to him: You are our life and our resurrection: Have mercy upon us.
You rose from the grave on the third day, O Christ, as it was written, raising our Forefather with you: therefore the human race glorifies you and hymns your Resurrection.
Of the Fathers. Prosomia. Tone 6.
Welding together all the knowledge of the soul, and examining it together by the divine Spirit, the revered Fathers, far-famed, all-blessed and truly inspired by God, in words inspired traced out the revered Creed, by which they taught that the Word is with the Begetter without beginning, and most surely consubstantial, clearly following the teachings of the Apostles.
(Twice)
Verse:
Blessed are you, O Lord, the God of our Fathers.Receiving all the spiritual brilliance of the Holy Spirit, as heralds of Christ the blessed champions of the gospel doctrines and the devout traditions inspired by God proclaimed the supernatural oracle, short in words, but rich in meaning, having received on high the clear revelation of them, and enlightened they set forth a definition taught by God.
Verse:
Assemble to him all his holy ones, who have made his covenant upon sacrifices.Gathering all their pastoral knowledge, stirring their most justified rage, the godly Fathers, as Christ’s truest servants and most sacred initiates of God’s message, have now driven off the fierce and ravening wolves with the sling of the Spirit, slinging them from the assembly of the Church, as ones who had fallen to death, and were incurably sick.
Glory.
Tone 6.The choir of holy Fathers, hurrying together from the ends of the inhabited world, taught the one essence and nature of Father, Son and Holy Spirit, and clearly handed down to the Church the mystery of theology. As we praise them with faith, let us call them blessed as we say: O godly camp, inspired soldiers of the Lord’s array; stars with many lights of the spiritual firmament; the indestructible towers of the mystical Sion; the sweet-scented flowers of Paradise; the all-golden mouths of the Word; Nicea’s boast; adornment of the inhabited world, intercede unceasingly for our souls.
Both now.
You are most blessed, O Virgin Mother of God, for through him who took flesh from you, Hell has been captured, Adam recalled, the curse slain, Eve set free, death put to death, and we given life. Therefore in praise we cry: Blessed are you, Christ our God, who have been thus well-pleased, glory to you.
Great Doxology, and Dismissal.
Before the First Hour Eothinon 10. Tone 6.
After your descent into Hell and your Resurrection from the dead, O Christ, the Disciples, losing heart as was natural at your separation from them, turned back to their trade: and once again there were boats and nets and a catch nowhere. But you appeared, O Saviour, and as Master of all things ordered them to cast their nets on the right hand side: and at once the word was deed, and there was a great multitude of fish, and a strange supper ready on land. Your Disciples partook of it then; make us also worthy to enjoy it now in spirit, O Lover of humankind.