The arrangements for the Sundays of the Pentecostarion vary, there being a tendency in current Greek use to retain a number of features from the Paschal office, rather than the ordinary Sunday Resurrection office, as prescribed by the older Typikon. Below I give a translation of the Typikon of the monastery of Dionysiou on Mt Athos, which is generally agreed to the best of the Athonite Typika. To it I have added some explanatory notes.
TYPIKON OF DIONYSIOU
At Orthros, after the Canon to the Trinity, Trisagion, Ypakoï of the Tone, and the rest [that is the Midnight Office]. After the reading, blessing by the Priest,Christ has risen [x3], the Royal Office and the Six Psalms.
AtThe Lord is God, Troparia, when you went down [x2], The noble Joseph and The Angel standing by the grave. The usual two Kathismata of the Psalter [2 and 3] and Psalm 118. The Evlogitaria, Ypakoï, Prokeimenon and 4th Eothinon. Having seen the Resurrection and the rest as on Sundays. The Paschal Canon with the Theotokia to 6, in which we say Glory to your holy Resurrection and Most holy Mother of God, save us, and the Canon of the Myrrhbearers to 8, beginning at the verse Then the leaders of Edom hastened [That is the use of the biblical canticles of the nine Odes is resumed]. Katavasias of Pascha. After the 3rd Ode, Kontakion of Pascha and the Kathismata of the day. After the 6th Ode, Kontakion and Ikos of the Feast, Synaxarion and Notice of the day. The Magnificat is not sung, but the 9th Ode of Pascha with the Megalynaria and Most holy Mother of God, save us [twice] and then the verses [of the Benedictus] with the Canon of the Myrrhbearers. At the end Katavasia The Angel cried and Shine, shine. Then Holy is the Lord our God, Exapostilarion of Pascha once and that of the Myrrhbearers once. At Lauds the normal Stichera from the Octoichos, Glory Doxastikon of the Feast, Tone 2, the [2nd] Eothinon, Both now the usual Theotokion You are highly blessed. Doxology, Troparion Today salvation. Then we read the 4th Eothinon. But watch this, as the Typika have a mistake. The First Hour and Dismissal.
NOTES ON THE TYPIKON OF DIONYSIOU
The Typikon is fairly self-explanatory, but it should be noted that the poetic Kathismata are those proper to the Feast and not the usual ones for Tone 2. In the Pentecostarion the expression the Feast refers not to the Sunday of Pascha, but to that of the current Sunday, each of which is a feast in its own right, lasting a week. The manuscript says that the Idiomels of the Liti are read after the Canon to the Trinity, but a later hand has added not. In the Canon the phrase with the Theotokia means the short Canon to the Mother of God which is joined to the Paschal Canon on the Sundays after Pascha.
The modern Constantinopolitan typikon replaces the four Anatolika at Lauds with the Paschal Stichera and their verses and the TheotokionYou are highly blessed with the Doxastikon The day of Resurrection. There is a general tendency to increase the amount of paschal material, at the expense of the normal Sunday texts. The Typikon of Dionysiou prescribes the 2nd Eothinon as the Doxastikon at Lauds. Since this is not the one that corresponds with the Resurrection Gospel, which is the 4th, it adds that the 4th Eothinon is to be read before the First Hour. This is normal monastic use when the Eothinon is displaced by the Doxastikon of a feast that falls on a Sunday.
The printed Pentecostarion differs about the way the Troparia of the Canon are to be sung. The Dionysiou Typikon is to be preferred. The structure of the Canons for the Sundays of the Pentecostarion suggests that originally they were free-standing and that the singing of the Paschal Canon, with the two Theotokia by Theophanes and Joseph, is a later development. The Canons for these feasts are quite general Resurrection Canons and in nearly every case only mention the specific topic of the feast in the two troparia, or even the final one only, preceding the Glory.
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This page was last updated on 03 November 2008