The Hieromartyr Antipas, a disciple of the holy Apostle John the Theologian (September 26), was bishop of the Church of Pergamum during the reign of the emperor Nero (54-68).
During these times, everyone who would not offer sacrifice to the idols lived under threat of either exile or execution by order of the emperor. On the island of Patmos (in the Aegean Sea) the holy Apostle John the Theologian was imprisoned, he to whom the Lord revealed the future judgment of the world and of Holy Church.
“And to the angel of the Church of Pergamum write: the words of him who has the sharp two-edged sword. I know where you live, where the throne of Satan is, and you cleave unto My Name, and have not renounced My faith, even in those days when Antipas was My faithful martyr, who was slain among you, where Satan dwells” (Rev 2:12-13).
By his personal example, firm faith and constant preaching about Christ, Saint Antipas began to turn the people of Pergamum from offering sacrifice to idols. The pagan priests reproached the bishop for leading the people away from their ancestral gods, and they demanded that he stop preaching about Christ and offer sacrifice to the idols instead.
Saint Antipas calmly answered that he was not about to serve the demons that fled from him, a mere mortal. He said he worshiped the Lord Almighty, and he would continue to worship the Creator of all, with His Only-Begotten Son, and the Holy Spirit. The pagan priests retorted that their gods existed from of old, whereas Christ was not from of old but was crucified under Pontius Pilate as a criminal. The saint replied that the pagan gods were the work of human hands and that everything said about them was filled with iniquities and vices. He steadfastly confessed his faith in the Son of God, incarnate of the Most Holy Virgin.
The enraged pagan priests dragged the Hieromartyr Antipas to the temple of Artemis and threw him into a red-hot copper bull, where usually they put the sacrifices to the idols. In the red-hot furnace the martyr prayed loudly to God, imploring Him to receive his soul and to strengthen the faith of the Christians. He went to the Lord peacefully, as if he were going to sleep (+ ca. 68).
At night Christians took the body of the Hieromartyr Antipas, which was untouched by the fire. They buried him at Pergamum. The tomb of the hieromartyr became a font of miracles and of healings from various sicknesses.
We pray to the Hieromartyr Antipas for relief from toothache, and diseases of the teeth.
Troparion, Tone IV: As thou didst share in the ways of the apostles * and didst occupy their throne, * thou didst find thine activity to be a passage to divine vision, * O divinely inspired one. * Wherefore, ordering the word of truth, * thou didst suffer for the Faith even to the shedding of thy blood, ** O Hieromartyr Antipas, entreat Christ God, that our souls be saved.
Another Troparion, Tone IV: Thou didst demolish the false idols, O Antipas, * and trampling underfoot the power of the devil, * thou didst boldly confess Christ in the face of those who fought against God. * Wherefore, dwelling in the highest with the ranks of the angels, * sending up glorification to the Master of all, * thou dost offer supplication of thanksgiving on our behalf, * granting us the grace of healing: * wherefore, we honour thee. O hieromartyr Antipas, ** entreat Christ God, that our souls be saved
I have just entered the house and boiled the kettle for a cup of tea at the end of a very long but very blessed day of pilgrimage, with our senior sister and seven of the brothers of the parish, having greatly enjoyed our spiritual-journey to Mathern and Tintern.
After chanting the Paschal Hours at Nazareth House, our eastward journey took us to Mathern, the place where St Tewdrig died from his battle wounds after leading the Welsh army against the invading Saxons.
His hope was to be buried on Ynys Echni (Flat Holm), but divine intervention took him only as far as Mathern, where a miraculous spring gushed forth – though today the waters in it are choked with autumn leaves and decaying vegetation.
However, the brothers of the parish have suggested that cleaning the well is something they would very much like to do.
Three of the brothers from Bath and Chippenham met us, having already explored the churchyard.
Our first stop, however, was neither the well nor the church – a graceful and imposing building despite its stark protestant interior – but the lovely little green area around the statue of St Tewdrig, where the instant-appearance of a table from Menna’s Land-rover (in which I greatly enjoyed travelling!) and the assembly of parishioners’ offerings conjured up a much appreciated picnic lunch.
After visiting the church, enclosing the site where St Tewdrig’s coffin and relics were found, and subsequently reburied in the 17th century, we made our way to the Holy Well, where we chanted the Paschal moleben, with the Paschal Canon and hymns to the saint.
We then made our way through the beautiful Wye Valley to Tintern, with its ruins of the great abbey.
It was here, Din-Teyryn, long before the Norman Conquest and the arrival of the Cistercians, that St Tewdrig retired from kingly-rule to live as a hermit, until an angelic messenger commanded him to emerge from his seclusion and lead the warriors of the local kingdom against the invading Saxons, and despite their victory, a blow to the head by a spear thrown by one of the fleeing Saxons mortally wounded the king.
To quote his hagiography,
“…Tewdrig, fully harnessed, mounted his horse and stood at the head of the troops to defend the ford over the Wye. The Saxons were put to flight, but one of them hurled a lance across the water and wounded the old king.
When it was perceived that the wound was mortal, his men were for removing him, but he forbade them to do so, and said that he would die there, and that he had desired his body to rest in the Isle of Echni, the Flat Holm, in the Severn Sea.
On the morrow, however, appeared two stags harnessed to a wagon, and Tewdrig, recognising that they were sent by the will of God, allowed himself to be lifted into the conveyance. The wagon carried him to the bank of the Severn and there stayed, and on the spot a sparkling spring began to flow. Then suddenly the wagon dissolved, and Tewdrig gave up the ghost.
Meurig erected an oratory on the spot, which was blessed by S. Oudoceus. The spot was Mathern, below Chepstow; there the old king was laid, and not conveyed, as he had desired, to Echni.”
The beautiful village that has grown in the more than a thousand years since the death and burial of St Tewdrig, with its centuries old cottages and gardens full of spring flowers and trees in bud and blossom, was a wonderful place in which to honour our martyred hermit-king and saint, and whilst the drama of Tintern was so impressive, and the social time spent there after exploring was a blessing, the spiritual heart and climax of our day was in the little village by the Severn, sacred to St Tewdrig.
I would partcularly like to thank our drivers, Peter, Porphyrios and Menna – and also Aldhelm for playing the accordion and bringing such cheer during our picnic lunch.
Dioch yn fawr!
Troparion to St Tewdrig, King and Hermit, Tone VI:
O Holy and Right-Believing King and Champion of the Faith, having resigned thine office thou didst retire to Tintern and the silence of the eremitical life; * but, upon the invasion of the pagans, * was prompted by an angel of God * to return and lead the victorious Christian host; * and grievously wounded, didst consecrate the Welsh soil with thy blood; * and borne to Mathern didst leave the mortal world * and wast born again in heaven. * Wherefore, O Holy Tewdrig, * intercede to Christ the High King of Heaven, * to bless our land, * and have mercy on our souls!
Venerable Hermit-King and Martyr, Tewdrig, pray to God for us!
Dear brothers and sisters – Christ is Risen! Христос воскресе! Hristos a înviat! Χριστός ἀνέστη!
After a prayerful Holy Week in Nazareth House, Pascha night brought a very well attended and beautiful celebration of the resurrection in St John’s, Canton.
At the beginning of the Midnight Office of Holy Saturday, we were somewhat puzzled by such unexpectedly low numbers in St John’s, but during the singing of the canon, the continual rising and falling of the door-latch announced the arrival of groups of friends, families and carloads of worshippers: Greeks, Russians, Ukrainians, Serbs, Bulgarians, Romanians, and locals – and others came and went during the long services, joining our procession around the church before the proclamation of the resurrection after the third circling of St John’s.
In the stillness of the mild spring night, no candles were blown out and nothing detracted from the prayerful chanting of the faithful:
“Воскресе́ние Твое́, Христе́ Спа́се, А́нгели пою́т на Небесе́х, и нас на земли́ сподо́би чи́стым се́рдцем Тебе́ сла́вити.”
“Thy Resurrection, O Christ Saviour, the angels hymn in the heavens; vouchsafe also us on earth with to glorify Thee in purity of heart.”
Every year we greatly look forward to the singing of the Paschal Canon, with the repeated censing and changing vestment colours, and the constantly repeated “Christ is Risen!”
This year was no different, as the choir alternated singing in Slavonic and English, mirroring the alternating language of our deacons, and the sight of so many joyful faces lit by the flames of their candles was a wonderful sight as I censed the church with the necessary vigour and haste needed of Pascha night, after the servers removed one phelonion and replaced it with one of a different colour: red, gold, blue, green… finally returning to white.
After a busy week of confessions, we knew that there would be many communicants, including visitors, and it was wonderful that so many of the faithful partook of the Holy Mysteries. Some of those who communed had also partaken of the mystery of Holy Unction.
Eggs and Paschal baskets were blessed at the end of Liturgy, before the distribution of eggs at the kissing of the Cross.
As always, the services of Pascha passed in such a seemingly short time, and I was very glad that our Wessex parishioners and students stayed to share a meal with some of the core members of the parish – though it would have been nice to have far more doing so!
Next Saturday will see a group of us head to Mathern and Tintern, on a local pilgrimage to honour St Tewdrig, after a morning service in Nazareth House. I had hoped to celebrate the Divine Liturgy, but a lack of singers may preclude this. However, we shall still have a service at 11:00, before heading east.
Anyone wishing to join us is asked to email our Pilgrimage Coordinator, Tracy: t_sbrain@yahoo.co.uk
Before then, I shall hear confession in Nazareth House, on Thursday, and would appreciate an email from those confessing by Wednesday midday.
Please make sure that Paschal prayers and hymns resound throughout the week.
Finally, profound thanks to those who have worked so hard for Holy Week and Pascha.
Our choir and servers have been wonderful, and having Hierodeacon Avaraamy has made an immense difference to our celebrations.
Thanks to matushka Alla for the floral decorations, and for all who brought flowers, and supplied food for the clergy throughout the week, as well as dyed eggs for Pascha night and wonderful food with which to celebrate the resurrection.
Thanks also to the brothers of the parish for spending so many hours setting up and putting away. This added hours to the week’s services, and was quite a challenge, especially after three-and-a-half-hour services.
“Come receive the light, from the never-setting light; and glorify Christ who has risen from the dead.”
Dear brothers and sisters,
Christ is Risen! Христос воскресе! Hristos a înviat! Χριστός ἀνέστη!
As we reflect on the meaning of the resurrection in the life of the Church and the lives of individual believers, we can all too easily forget the sheer confusion and uncertainty of the first Pascha for the apostles and first Christians: traumatised and confused, and mourning the Saviour’s death – especially after the wonder of the raising of Lazarus and His triumphal entry into Jerusalem.
After the euphoria of Lazarus Saturday and Palm Sunday, their world had come crashing down around them: collapsed and swallowed in spiritual, mental and emotional darkness.
At the death of the Saviour, there was darkness over all the land as the sun was eclipsed, but we should remember that, ironically, darkness also characterised the moment of the resurrection in the last hours of the night, in which the Saviour rose from the dead in the Divine Dawn, as the “Everlasting Sun of Righteousness”.
The imagery and symbolism of Christ the Light dominates our Paschal night: as the faithful carry candles circumambulating the temple; as the priest repeatedly censes the Church with the Troitsa candlestick in his left hand and the censer in his right, making the sign of the cross with the recurring joyful cry – “Christ is Risen!”
Reflecting the miracle of the Holy Fire, in Jerusalem, in Byzantine tradition, at the end of the midnight office the priest emerges from the sanctuary into the darkened temple chanting,
“Come receive the light, from the never-setting light; and glorify Christ who has risen from the dead.”
The sustained light-symbolism is not just a poetic and allegorical detail, but presupposes that the light of Christ is desired, to illuminate those who follow Him and to bring spiritual-light to those surrounded by the darkness of the world, whatever it makes of Christ. During the Liturgy, the Prologue of the Gospel of St John was read, declaring this very point:
“In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not.”
Sadly, the world still has little understanding of the Light of the World, who dawned from the tomb, but for us, as those who have been baptised into His death and resurrection, we celebrate this wondrous dawn in the feast, and are called to be light-bearers, reflecting the light of Christ.
Just as the flame of Pascha spreads around the temple from candle to candle before our symbolic processional-journey seeking the Body of Christ, so the light of Christ must be carried in our hearts and illumine our lives, so that we become participators and heralds of the Light of the World: burning with the flame of faith, hope and love.
No matter how confusing and fearful the world is, in ever-deepening darkness, with the swelling persecution of Faith, sinister socio-political agendas, growing authoritarianism unnoticed by the masses, and the wholesale violent rejection of traditional Christian values and morality, the light of the resurrection cannot be taken from those who truly believe in Him, Who has risen for the dead; despoiling Hades and trampling down death by death; bestowing life upon those in the graves.
The greater the darkness that surrounds us, the brighter even the smallest burning flame appears, and however much the looming darkness of the world grows, Christ our Light and Life is risen, and nothing can change the reality of His victory and the radiance it sheds upon the world.
As the third ode of the Paschal Canon reminds us,
“Now all things are filled with light: heaven and earth, and the nether regions. So let all creation then celebrate the Resurrection of Christ, by which it is strengthened.”
Now, walking in the light and radiance of our Paschal celebration of the resurrection, we must not only ensure that nobody and nothing is allowed to rob us of the light and joy of the resurrection, but also take the flame of Faith and the light of the Risen Christ into the surrounding darkness, so that others may be kindled and delivered from fear, hopelessness and uncertainty.
Like those passing the Paschal flame to others around them in our wonderful Paschal celebration, we must do this spiritually in our darkening, suffering world, shedding the Light of Christ upon friend, colleague, neighbour, and those whom our lives touch, through words and deeds – even if simply in unrecognised and hidden acts of kindness, generosity and love in His Name.
One of the abiding memories of Pascha will be the wonderful sight of our Greek friends in the greyness of the first light, guarding the Paschal in their lanterns as they headed homewards through the quiet streets.
As that flame went with them, may this also be the spiritual reality of Pascha for each and everyone of us, as we take Christ the Light and Life into our streets, homes, families, workplaces, schools and colleges – taking head to the Saviour’s words, recorded by St John the Theologian,
“Whoever follows me will never walk in darkness, but will have the light of life.”
Travelling to Cardiff, now, it is with great anticipation that I look forward to serving the Mystery of Holy Unction with Father Luke this evening, and it is precisely because it is a Holy Mystery that we approach it with compunction and repentance.
In all of the Holy Mysteries, we draw near to Christ in repentance as He, like the father of the prodigal, journeys toward us in a reciprocal movement of love, and just as the deacon calls us to approach the chalice with the fear of God and faith in the Liturgy, so do we equally approach the Mystery of the Oil, knowing that through the sanctifying power of the Holy Spirit, our Great High Priest, Christ Himself acts as the Divine Physician in this Holy Mystery.
It is He who anoints us through the hands of his bishops and priest. It is He and not men Who confers the healing power of Grace upon both soul and body and Who forgives sins. This vicarious action of the priests, on behalf of our High Priest is made clear in the prayer that will be pronounced before anointing, as the faithful kneel beneath the Gospel:
“O Holy King, deeply- compassionate and greatly-merciful Lord Jesus Christ, Son and Word of the Living God, Who desirest not the death of a sinner, but that he should turn back and live: I lay not my sinful hand upon the head of them that come to Thee in sins and ask of Thee, through us, for remission of sins, but through Thy hand, mighty and powerful, which is in this, Thy Holy Gospel which my fellow ministers hold upon the head of Thy servants, and I pray with them and entreat Thy merciful love for mankind which remembereth not evil, O God, our Saviour, Who by Thy prophet Nathan didst grant remission of his iniquities unto the repentant David, and didst accept the prayer of repentance of Manasses. And do Thou Thyself, in Thy customary love for mankind, accept Thy servants, who repent of their sins, overlooking their transgressions. For Thou art our God, Who hast given command to forgive even seventy time seven times them that have fallen into sins. For as is Thy majesty, so also is Thy mercy, and unto Thee is due all glory, honour and worship, now and ever, and unto the ages of ages, amen.”
As a sign of this repentance, we prayerfully approach the anointing with the oil of God’s mercy having made a recent confession, desiring repentance and amendment of life, and we seek to commune of the Holy Mystery of the Saviour’s Body and Blood, in Holy Communion, as soon as possible.
There can be nothing casual about this Holy Mystery, and no-one can simply approach as their ‘right’. As such, those who are under a penance, those who have excluded themselves from the worship of the Church, and anyone who is excommunicated or live a life incompatible with the teaching of the Church may not partake of this Holy Mystery, just as they may not commune until they have corrected what is amiss in their lives.
Holy Unction and the healing it confers, can only make sense in lives that are actively dedicated to God and open to Grace through prayerful and conscious regular participation in the mysteries and divine medicine of repentance and Holy Communion, which the Saviour has bequeathed as the abiding signs of His love and mercy:His sacramentalindwelling in His Church and the lives of His children.
Sadly, in many parishes, parishioners do not understand the difference between Holy Unction and the other anointing that take place during vigils and other services. This is NOT the same, but one of the seven Holy Mysteries of the Church, so only Orthodox Christians (and not catechumens) may partake of anointing.
And… as this is a Holy Mystery, it is a priestly action, on behalf of the Great High Priest, within the liturgical life of the Church. The oil is the vehicle of God’s Grace, and therefore the Holy Church and the clergy have custody of it, as with all of the the Holy Mysteries. Therefore, despite some local customs, oil is not taken by the faithful after the service, so please do not make this request. Just as we no longer take Holy Communion to our houses (despite ancient Tradition), we neither do so with the Oil of Unction in ROCOR.
Some parishioners have already confessed, and are blessed to receive the Mystery of Holy Unction, some will confess in the mid-afternoon, and other during the ‘open’ two hours before the beginning of the service. Once again, we ask all those confessing to mindful of others and to limit confession at this time to five minutes, as there may be a considerable number of penitents – particularly in in the last forty-five minutes before Holy Unction. We should also remind parent, that Unction is only for those who are confessing before the Holy Mysteries, so children below the age of seven years do not partake. Those who have already partaken of this mystery during the Great Fast, do not approach anointing again.
There will be open time for confession from 17:00 to 19:00, though I have asked some people to come at specific times, and Holy Unction will commence at 19:00 with an explanation of the Holy Mystery before it commences.
If needed there will be additional confessions and anointing after the service.
It was an great blessing to follow yesterday’s celebration of the raising of St Lazarus the Four-Days-Dead with that of the Saviour’s short journey from Bethany to Jerusalemand the Lord’s Entrance into the Holy City.
After a rather rushed set-up, due to lack of access to Nazareth House last night and a later Mass today, everything came together very well, with confessions finished and the covering of the Gifts and completion of the Hours leading seamlessly into our Liturgy, with the faithful standing ready with their willows and palms.
It was lovely to see our deacons censing the church bearing bunches of willows, palms and flowers, and the festal feel to the Liturgy echoed that of yesterday’s humbler but equally jubilant celebration in Cheltenham.
Parishioners with none-Orthodox spouses and some of our students were unable to be with us due to western Easter, but we were to happy to welcome new Ukrainian and Georgian visitors on this happy day, and hope that they will be with us for Pascha. So… all in all, numbers were hardly dented by western celebrations.
We are very grateful to our choir and oltarniky, and to the sisters who prepared food to celebrate the feast before the austerities of Holy Week. We are also grateful to those who brought flowers. May God bless you all!
We now look forward to a busy week of services and confessions, and as Deacon Mark reminded the faithful, if confessing during the ‘open’ times before and after services, we should endeavour to be mindful of others and the shear number of confessions to be heard.
This may be very pertinent on Wednesday, when we will celebrate ‘soborovanie’ – the Holy Unction.
Those approaching the Mystery should have made a recent confession. If confessing before the service of the Holy Oil, please try to keep your confession to five minutes. I will be in Nazareth House during the afternoon, and may hear longer confessions before 17:00, when I will be more generally available for those needing to confess.
We have many new people in the parish, so I recommend them to read a very good articles on Holy Unction on orthochristian – reminding all that this is a Holy Mystery, so only Orthodox Christians may partake of it.
I am very pleased that will have Archpriest Luke with us for this service, and greatly value his help with confessions. Fr Luke will be with us from 18:00, and I know that there will be those who will wish take advantage of being able to make their confession to him. But… again, please be mindful of the time.
Parishioners who are NOT able to be with us on Wednesday should be reassured that anointing with the oil from the service is possible after all of the evening services during Holy Week for those who have prepared.
In addition to the previously advertised services, the Vesperal Liturgy of Holy Thursday will now be celebrated in Nazareth House (like all of the services from Wednesday to Friday) and will commence at 11:00, after the daily Mass.
Unfortunately, due to the use of the chapel on Friday morning, it will not be possible to celebrate the Royal Hours in our Cardiff home.
Having celebrated the Lord’s Entry into Jerusalem today, the matins of the coming days will look forward to His return as the judge of the world and Bridegroom of His Church, and the beginning of Holy Week calls us to vigilance, so that we may be ready and waiting for His return – like the wise virgins, who tended their lamps and took care that they were vigilant and watching.
At the beginning of this Great Week, let us be like them as we keep vigil, remembering the last week of the Saviour’s earthly life before His crucifixion, life-giving Cross, and the wonder of His resurrection.
Let us endeavour to watch and pray, and to not fall asleep as we spiritually journey to the upper room, the Mount of Olives, the praetorium and thence to Golgotha and the sepulchre.
“Behold the Bridegroom cometh in the midst of the night, and blessed is the servant whom He shall find watching; and again unworthy is he whom He shall find heedless. Beware, therefore, O my soul, lest thou be borne down with sleep, lest thou be given up to death, and lest thou be shut out from the Kingdom.”
May God bless you all, and give you strength and grace in this Holy and Great Week.
The feast of the Annunciation, which we celebrated today marked the end of Great Lent, but before we begin the Holy and Great Week of the Lord’s Passion with Palm Sunday, tomorrow brings the joy of Lazarus Saturday.
With the Liturgy in Cheltenham tomorrow, a day which belongs to neither Lent nor Holy Week, we celebrate the raising of St Lazarus the Four Days Dead: a signpost to the Saviour’s own Resurrection.
The wonder of the raising of Lazarus sets the tone of excitement for the Lord’s Entry into Jerusalem, going to His voluntary passion on the colt of a ass.
This day of rejoicing, points to the coming joy beyond the dark days of the Lord’s passion, the Cross and Golgotha, to the Harrowing of Hell, in which the Victor and Vanquisher of death will not command Lazarus, but the souls of the Old Testament saints to come forth.
Though Lazarus was still destined to fall asleep in the Lord, and his rising was a mere foretaste of the resurrection of the dead, it beckons us in our celebrations to the joy of the Paschal dawn in which Christ comes forth from the tomb as Victor for all eternity.
Turning to St Lazarus, we ask his prayers before the throne of the Risen and Victorious Saviour, for strength and endurance in the holy days ahead.
Holy Father, Lazarus the Four Days Dead, pray to God for us!
Ode I, Irmos: Let us sing to the Lord, Who led His people through the Red Sea: for He alone is gloriously glorified.
Glory to Thee, our God, glory to Thee.
With Thy divine command Thou hast raised dead Lazarus, in Thy love for mankind; for Thou art the Fashioner and Guardian of Life.
Glory to Thee, our God, glory to Thee.
O immortal Lord, with Thy word Thou hast raised Lazarus, four days dead, and by Thy power Thou hast destroyed the dark kingdom of hell.
Glory to Thee, our God, glory to Thee.
Thou hast given to all, O Master, a proof of Thy transcendent Godhead, raising Lazarus from the dead on the fourth day.
Glory to Thee, our God, glory to Thee.
Today Bethany proclaims beforehand the Resurrection of Christ the giver of Life, and it rejoices at the rising of Lazarus.
Glory to Thee, our God, glory to Thee.
In the beginning Thou hast brought all creation out of nothing, and Thou knowest the secrets of our hearts; and now as Master Thou dost foretell to Thy disciples the falling asleep of Lazarus.
Glory to Thee, our God, glory to Thee.
O Christ, Thou hast become man, taking human nature from the Virgin, and as man Thou hast asked where Lazarus was buried, although as God Thou wast not ignorant of this.
Glory be to the Father and to the Son and to the Holy Spirit.
O Word, giving us an assurance of Thine own Resurrection, Thou hast raised Thy friend as if from sleep, though he had lain four days in the tomb and already stank.
Both now and ever, and unto the ages of ages. Amen.
The host of angels and of mortal men praise thee, O Virgin Mother, without ceasing. For thou hast carried their creator as a babe in thine arms.
Ode III, Irmos: Thou art the support of those who flee unto Thee, O Lord, Thou art the light of those in darkness, and my spirit doth hymn Thee.
Glory to Thee, our God, glory to Thee.
Displaying Thy two energies, O Saviour, Thou hast made manifest Thy two natures: for Thou art both God and man.
Glory to Thee, our God, glory to Thee.
Though Thou art the Abyss of knowledge, Thou dost ask where they have laid the body of Lazarus. For it was Thy purpose, O Giver of Life, to raise him from the dead.
Glory to Thee, our God, glory to Thee.
Going from one place to another, Thou hast as mortal man, appeared circumscribed; but, as God uncircumscribed, Thou fillest all things.
Glory to Thee, our God, glory to Thee.
At Thy divine word, Thou hast raised Lazarus, O Christ, I pray Thee, raise me also, dead through my many sins.
Glory to Thee, our God, glory to Thee.
O Lord who workest miracles, standing in Bethany by the tomb of Lazarus, Thou hast shed tears for him in accordance with the law of nature, confirming the full reality of the flesh which Thou hast taken, O Jesus my God.
Glory to Thee, our God, glory to Thee.
Straightway Thou hast made the sorrow of Mary and Martha to cease, O Saviour, showing Thy sovereign authority. For, as Thou hast said, Thou art in truth the Resurrection and the Life and the Lord of all.
Glory be to the Father and to the Son and to the Holy Spirit.
O Lord, from the ranks of the dead and the darkness of hell thou hast snatched Thy friend Lazarus, bound in his grave-clothes; and by Thine all-powerful word Thou hast broken open the gates of the kingdom of death.
Both now and ever, and unto the ages of ages. Amen.
Taking up Thy dwelling in a Virgin, O Lord, Thou hast appeared to men incarnate, enabling them to see Thee with their eyes; Thou hast made her in very truth the Theotokos and the help of the faithful, O Thou who alone lovest mankind.
Lord, have mercy. Lord, have mercy. Lord, have mercy.
Sessional hymn, Tone 4: The sisters of Lazarus stood beside Christ and, lamenting with bitter tears, they said to Him: “O Lord, Lazarus is dead.” And though as God He knew the place of burial, yet He asked them, “Where have ye laid him?” Coming to the tomb, He called Lazarus that was four days dead; and he arose and worshipped the Lord who had raised him.
Glory be to the Father, and to the Son, and to the Holy Spirit; both now and ever, and unto the ages of ages. Amen.
Sessional hymn, Tone 8: Foreknowing all things as Creator, Thou hast warned the disciples at Bethany saying: “Our friend Lazarus has fallen asleep today.” And, though Thou was not ignorant, Thou hast asked: “Where have ye laid him?” Weeping as a man, Thou hast prayed to the Father; Thou hast called Thy friend Lazarus from hell, O Lord, and raised him when he had been four days dead. Therefore, we cry to Thee: Accept, O Christ our God, the praise we dare to offer, and count us all worthy of Thy glory.
Ode IV, Irmos: I have heard, O Lord, of the mystery of Thy dispensation, and I considered Thy works, and I have glorified Thy Godhead.
Glory to Thee, our God, glory to Thee.
Thou hast prayed to the Father, not because Thou art in need of any help, but to fulfill the mystery of Thine incarnation; and so, almighty Lord, Thou hast raised up a corpse that was four days dead.
Glory to Thee, our God, glory to Thee.
Coeternal with the Father, the Word that was revealed from the beginning as God, now offers prayers as man, though it is He that receives the prayers of all.
Glory to Thee, our God, glory to Thee.
O Saviour, Thy voice destroyed all the power of death, and the foundations of hell were shaken by Thy divine might.
O most holy Theotokos, save us.
Let us sing the praises of the Virgin, for she remained a virgin after bearing child, and she gave birth to Christ our God, who has delivered the world from error.
Glory to Thee, our God, glory to Thee.
As Shepherd, O Saviour and Creator, Thou hast snatched from the fierce and all-devouring wolf a man that had been four days dead; and through him, in Thy power as Lord, Thou hast revealed beforehand the universal glory of Thy Resurrection on the third day.
Glory to Thee, our God, glory to Thee.
Beholding Thee, O Christ the Life, the companions of Martha cried aloud: “If Thou hadst been here, O Lord, the Light and Life of all, Lazarus would not have died.” But since Thou art the Life of the dead, in Thy love for mankind Thou hast turned their sorrow into joy.
Glory be to the Father and to the Son and to the Holy Spirit.
The depths are afraid at Thy presence, O Lord, the source of life; all the waters are Thy servants. The gatekeepers tremble before Thee, O Christ, and the bars of hell are broken by Thy power, as Lazarus rises from the dead at Thy command, almighty Saviour who lovest mankind.
Both now and ever, and unto the ages of ages. Amen.
Unwedded Virgin, thou art the glory of the faithful; thou art the advocate and refuge of Christians, their rampart and haven, for, Undefiled, thou dost offer intercession to thy Son, saving from danger those who in faith and love acknowledge thee as the pure Theotokos.
Ode V, Irmos: Wherefore hast Thou turned Thy face from me, O Light never-waning? And why hath a strange darkness covered me, wretch that I am? But turn me, and guide my steps to the light of Thy commandments, I pray.
Glory to Thee, our God, glory to Thee.
In Thy love for mankind, coming to the tomb of Lazarus Thou hast called him and granted him life, for Thou art the immortal life of all mortal men; and so Thou hast as God clearly foretold the future Resurrection.
Glory to Thee, our God, glory to Thee.
His feet bound in the grave-clothes, Lazarus walked out from the tomb. O wonder of wonders! Christ who gave him strength is greater than the power of death which held him back. All things obey Christ’s word, serving Him as God and Master.
Glory to Thee, our God, glory to Thee.
Thou hast raised Lazarus on the fourth day, though his corpse already stank. Raise me up, O Christ, for I am dead in sin and lie in the pit and the dark shadow of death; deliver and save me in Thy compassion.
Glory to Thee, our God, glory to Thee.
Thou hast prayed and given glory to the Father, for Thy power is not opposed to His. To confirm the faith of the multitude that stood round Thee, Thou hast thanked Thy Father, O longsuffering Lord, and then raised Lazarus by Thy command.
Glory to Thee, our God, glory to Thee.
O voice of God! O divine power and might! With that voice, O Saviour, Thou hast shattered the gates of hell and all-devouring death. Deliver me from my passions, as once Thou hast delivered Thy friend Lazarus that was four days dead.
Glory be to the Father and to the Son and to the Holy Spirit.
At the prayers of Lazarus, of Martha and Mary, O loving Lord, make us worthy to behold Thy Cross and Passion, and the joyful Queen of Days, the feast of Thy Resurrection.
Both now and ever, and unto the ages of ages. Amen.
Since, all-pure Virgin, thou hast a mother’s boldness before thy Son, do not forget us and our needs, we pray, for we are thy kinsfolk: thee alone we Christians bring as intercessor, to win the gracious mercy of the Master.
Ode VI, Irmos: O Lord, who hast made Jonah dwell within the whale, deliver me from corruption, as Thou hast delivered him; for I am caught in the snares of the enemy.
Glory to Thee, our God, glory to Thee.
Love led Thee, Master, to Lazarus at Bethany; and as God Thou hast raised him, though his corpse already stank, and hast delivered him from the bonds of hell.
Glory to Thee, our God, glory to Thee.
Martha despaired when she saw Lazarus already four days dead. But Christ, as God, raised him from decay and brought him back to life by His word.
Glory be to the Father and to the Son and to the Holy Spirit.
As true God Thou hast known of the falling asleep of Lazarus and hast announced it beforehand to Thy disciples, giving them a proof, O Master, of the infinite power of Thy divinity.
Both now and ever, and unto the ages of ages. Amen.
Thou who art by nature uncircumscribed wast circumscribed in the flesh; coming to Bethany, O Master, as man Thou dost weep over Lazarus, and by Thy power as God Thou dost raise him on the fourth day from the dead.
Lord, have mercy. Lord, have mercy. Lord, have mercy.
Glory be to the Father, and to the Son, and to the Holy Spirit; both now and ever, and unto the ages of ages. Amen.
Kontakion, Tone 2: Christ, the Joy of all, the Truth, the Light, the Life, the Resurrection of the world, hath, of His goodness, appeared to those on earth, and become the archetype of the Resurrection, granting divine forgiveness unto all.
Ikos: The Creator of the world foretold to His disciples what would come to pass, proving to them that He knows all things as the Maker of all. “Brethren and companions, our friend has fallen asleep”, He said. “Let us go, then, and see a strange burial, and behold the tears of Mary and the tomb of Lazarus. For I shall work a miracle there, as the prelude to My Crucifixion, granting divine forgiveness unto all.”
Ode VII, Irmos: In the furnace the Hebrew children boldly trod the flame underfoot and transformed the fire into dew, crying out: Blessed art Thou, O Lord God, forever!
Glory to Thee, our God, glory to Thee.
Weeping as man in Thy compassion, Thou hast as God raised Lazarus from the tomb; and, delivered from hell, he cried aloud: “Blessed art Thou, O Lord God, forever!”
Glory to Thee, our God, glory to Thee.
At the Master’s word Lazarus came out bound in grave clothes, escaping from the chaos and darkness of hell, and he cried aloud: “Blessed art Thou, O Lord God, forever!”
Glory to Thee, our God, glory to Thee.
Shedding tears over Thy friend, O merciful Lord, Thou hast made the tears of Martha cease, and by Thy voluntary Passion Thou hast wiped away all tears from the face of Thy people. O God of our fathers, blessed art Thou.
Glory be to the Father and to the Son and to the Holy Spirit.
Master of Life and Saviour, Thou hast called the dead man as if he were asleep. With Thy word thou hast burst asunder the belly of hell and raised up Lazarus as he sang: “O God of our fathers, blessed art Thou.”
Both now and ever, and unto the ages of ages. Amen.
O Master, Thou hast raised a dead man bound in grave clothes, a corpse that already stank. I am held fast in the bonds of sin; raise me up and I shall sing: O God of our fathers, blessed art Thou.
Ode VIII, Irmos: When the instruments of music sounded, countless multitudes worshipped the image in Dura; but the three Children, refusing to bow down, praised and glorified the Lord forever.
Glory to Thee, our God, glory to Thee.
As Shepherd, Thou hast gone to seek Thy sheep; rescuing the dead man from the fierce and destructive wolf, in Thy power Thou hast brought him from corruption to new life, and he cried out to Thee: “Praise the Lord and exalt Him above all forever.”
Glory to Thee, our God, glory to Thee.
As mortal man Thou hast asked where Lazarus was buried; as Maker, Thou hast raised him from the dead by Thy royal command. Hell was afraid of him when he cried out to Thee: “Praise the Lord and exalt Him above all forever.”
Glory to Thee, our God, glory to Thee.
As a mortal, Thou dost search for Lazarus; as God, Thou dost raise him by Thy word, though he was four days dead. Therefore we sing Thy praises forever.
Glory be to the Father and to the Son and to the Holy Spirit.
Fulfilling a debt of gratitude for her brother, Mary brought Thee, O Lord, sweet-smelling spices; and she sings Thy praises forever.
Both now and ever, and unto the ages of ages. Amen.
As man Thou dost pray to the Father, as God Thou dost raise Lazarus. Therefore, O Christ, we sing Thy praises for ever.
Ode IX, Irmos: O ye people, with glory let us honour the pure Theotokos, who conceived within her womb the divine fire and yet was not consumed, and let us magnify her with hymns.
Glory to Thee, our God, glory to Thee.
Seeing a four-day corpse walking, the people were struck with wonder at the miracle and cried out to the Deliverer: “We magnify Thee in hymns, O God.”
Glory to Thee, our God, glory to Thee.
Thou hast established men’s faith in Thy glorious Resurrection, O my Saviour, before it came to pass, by freeing Lazarus from hell when he was four days dead; and I magnify Thee in hymns.
Glory to Thee, our God, glory to Thee.
Honouring Thy Father, O Christ, and showing that Thou art not opposed to Him, after praying Thou hast by Thine own authority raised Lazarus that was four days dead.
Glory to Thee, our God, glory to Thee.
O my Christ, Thou hast raised from the tomb Lazarus that was four days dead, and so Thou makest him a truthful witness to Thy Resurrection on the third day.
Glory be to the Father and to the Son and to the Holy Spirit.
Thou dost walk and weep and speak, my Saviour, showing the action of Thy human nature; and, revealing Thy divine nature, Thou dost raise Lazarus.
Both now and ever, and unto the ages of ages. Amen.
In ways surpassing speech, my Master and Saviour, Thou hast brought about my salvation by the free will exercised in each of Thy two natures.
Troparion, Tone 1: In confirming the common Resurrection, O Christ God, Thou didst raise up Lazarus from the dead before Thy Passion. Wherefore, we also, like the children bearing the symbols of victory, cry to Thee the Vanquisher of death: Hosanna in the highest; blessed is He that cometh in the name of the Lord.
“Behold, our restoration hath now been revealed to us! God uniteth Himself to men in manner past recounting! Falsehood is dispelled by the voice of the archangel! For the Virgin receiveth joy, an earthly woman hath become heaven! The world is released from the primal curse! Let creation rejoice and chant aloud: O Lord, our Creator and Deliverer, glory be to Thee!”
Dear brothers and sisters – s prazdnikom!
Greetings as we celebrate the joyful feast of the Annunciation.
How wonderful it is that it is in this springtime of unfurling leaves, spring flowers and blossom ready to burst open the gardens hedgerows, that we celebrate the yearly feast of the Annunciation – that great Springtime in the Divine economy of salvation, in which the long winter of man’s exile and estrangement from God was undone by the Divine condescension and Mary’s ‘fiat’: “Behold the handmaid of the Lord; be it unto me according to Thy word.”
The great hymnographer, St John of Damascus wrote,
“Today, from the cold winter, the warm and flowery spring has shown forth, and the golden sun of rejoicing and happiness has dawned for us.
Today, God-planted Eden is re-opened, and God-fashioned Adam, due to His goodness and love for man, enters again to dwell within.”
This incarnational journey from the spiritual winter of exile to the springtime of salvation echoes the beautiful prophetic words from the Song of Solomon,
“The winter is past; the rains are over and gone. Flowers appear on the earth; the season of singing has come, the cooing of doves is heard in our land. The fig tree forms its early fruit; the blossoming vines spread their fragrance. Arise, come, my darling; my beautiful one, come with me.”
As we anticipate the yearly celebration of Christ’s victorious rising from the dead, let us rejoice in the Annunciation, in which our Triune God addresses these prophetic words of Solomon, “Arise, come, my darling; my beautiful one, come with me…” not only to the Mother of God, but to every soul, created, cherished and loved by Him, as the Divine Bridegroom reaches out to humanity through His coming and dwelling among us – and even as we look forward to Pascha/Easter, we are struck that this word “Arise” calls us not only from spiritual slumber to attention and vigilance, but to be sharers and participators in the joy of the resurrection.
So, let us embrace this spiritual-springtime and the promise contained within it, to bask in that golden sun of rejoicing.
We look beyond the dawn memorialised by this day to its culmination of in the glory of the resurrection of the Saviour, the Risen Sun of Righteousness, remembered in this feast as that tiny physical Presence within the womb of the Mother of God, yet the One Who not only re-opened paradise, but went to search for Adam and Eve in the very depths of Hades. Setting them free by His victory on the Tree of the Cross and His third-day resurrection, He was able to say to each of them – to the Forerunner, and to every righteous soul of the Old Covenant – “Arise, come, my darling; my beautiful one, come with me.”
Let us look to Christ the Bridegroom with longing, who in His great love came in the Annunciation and Incarnation to seek us in our own dwelling-place as the Word who “became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.”
May God bless you and may this great feast be filled with rejoicing, and guide and hasten us towards the Lord’s glorious resurrection.
We are publishing the festal canon – a poetic dialogue between the Mother of God and the Archangel – in simple form (without the Lenten canons from the Triodion) so that it may be prayed wherever parishioners find themselves on this wondeful feast.
May God bless you all.
Ode I, Irmos: I shall open my mouth, and the Spirit will inspire it, and I shall utter the words of my song to the Queen and Mother: I shall be seen radiantly keeping feast and joyfully praising her wonders.
Most Holy Theotokos, save us.
Let thy forefather David sing to thee, O Lady, striking upon the harp of the Spirit: “Hearken, O Daughter, to the glad voice of the Angel, for he discloses to thee joy past telling.”
Most Holy Theotokos, save us.
The Angel: In gladness I cry to thee: incline thine ear and give heed unto me, as I tell of God’s conception without seed. For thou, O Most pure, hast found grace before the Lord such as no other woman ever found.
Glory be to the Father, and to the Son, and to the Holy Spirit.
The Theotokos: O angel, help me to understand the meaning of thy words. How shall what thou sayest come to pass? Tell me clearly, how shall I conceive, who am a virgin maid? And how shall I become the Mother of my Maker?
Now and ever, and unto the ages of ages. Amen.
The Angel: Thou dost think, so it seems, that I utter words deceitfully; and I rejoice to see thy prudence. But take courage, O Lady: for when God wills, strange wonders are easily accomplished.
Ode III, Irmos: O Mother of God, thou living and plentiful fount, give strength to those united in spiritual fellowship, who sing hymns of praise to thee: and in thy divine glory vouchsafe unto them crowns of glory.
Most Holy Theotokos, save us.
The Theotokos: There is no more a prince from Judah’s line, but the time is at hand in which Christ, the hope of the Gentiles, shall appear. But do thou make plain to me how I being a virgin, shall bear him?
Most Holy Theotokos, save us.
The Angel: O Virgin, thou dost seek to know from me the manner of thy conceiving, but this is beyond all interpretation. The Holy Spirit shall overshadow thee in His creative power and shall make this come to pass.
Glory be to the Father, and to the Son, and to the Holy Spirit.
The Theotokos: My mother Eve, accepting the suggestion of the serpent, was banished from divine delight: and therefore I fear thy strange salutation, for I take heed lest I slip.
Now and ever, and unto the ages of ages. Amen.
The Angel: I am sent as the envoy of God to disclose to thee the divine will. Why art thou, O undefiled, afraid of me, who rather am afraid of thee? Why, O Lady, dost thou stand in awe of me, who stand in reverent awe of thee?
Lord, have mercy.(Thrice)
Sessional Hymn, Tone VIII, Spec. Mel. “Of the shepherds’ pipes …”: The Word of God is now come down upon earth. The Angel stood before the Virgin and cried aloud: “Rejoice, blessed Lady, who alone among women hast preserved the seal of thy virginity, while yet receiving in thy womb the pre-eternal Word and Lord, that He as God may save mankind from error.”
Glory be to the Father, and to the Son, and to the Holy Spirit; now and ever, and unto the ages of ages. Amen.
Another Sessional Hymn, same tone: Spec. Mel. “That which was commanded …”: Gabriel, the supreme commander, was sent from heaven by God; and he quickly presented himself before the animate city, manifestly saying to her: “Thou shalt receive the Creator in thy womb, O Virgin, and shalt immutably give birth to him in the flesh! Wherefore, I am sent to announce to thee thy strange birthgiving, O pure one, and stand here, crying aloud to thee: Rejoice, O bride unwedded!”
Ode IV, Irmos: He who sitteth in glory upon the throne of the Godhead, Jesus the true God, is come in a swift cloud and with His sinless hands he hath saved those who cry: Glory to Thy power, O Christ.
Most Holy Theotokos, save us.
The Theotokos: I have learnt from the Prophet, who foretold in times of old the coming of Emmanuel, that a certain holy Virgin should bear a child. But I long to know how the nature of mortal men shall undergo union with the Godhead.
Most Holy Theotokos, save us.
The Angel: The bush that burnt with fire and yet remained unconsumed, disclosed the secret mystery that shall come to pass in thee, O pure Maiden, full of grace. For after childbirth thou shalt remain ever-Virgin.
Glory be to the Father, and to the Son, and to the Holy Spirit.
The Theotokos: O Gabriel, herald of the truth, shining with the radiance of Almighty God, tell me truly: how shall I, my purity remaining untouched, bear in the flesh the Word that has no body.
Now and ever, and unto the ages of ages. Amen.
The Angel: I stand before thee in fear, as a servant before his mistress, and in awe I am afraid to look at thee now, O Maid. In His good pleasure shall the Word of God descend upon Thee, as dew upon the fleece.
Ode V, Irmos: The whole world was amazed at thy divine glory: for thou, O Virgin who hast not known wedlock, hast held in thy womb the God of all and hast given birth to an eternal Son, who rewards with salvation all who sing thy praises.
Most Holy Theotokos, save us.
The Theotokos: I cannot understand the meaning of thy words. For there have often been miracles, wonders worked by the might of God, symbols and figures contained in the law. But never has a virgin borne child without knowing a man.
Most Holy Theotokos, save us.
The Angel: Thou art amazed, O all-blameless Virgin; and amazing indeed is the wonder that comes to pass in thee: for thou alone shalt receive in thy womb the King of all who is to take flesh. It is thou who art prefigured by the utterances and dark sayings of the prophets and by the symbols of the law.
Glory be to the Father, and to the Son, and to the Holy Spirit.
The Theotokos: How can He whom nothing can contain, upon whom none can gaze, dwell in the womb of a virgin who He Himself has formed? And how shall I conceive God the Word, who with the Father and the Spirit has no beginning?
Now and ever, and unto the ages of ages. Amen.
The Angel: He who promised to thy forefather David that of the fruit of his body He would set upon the throne of his kingdom, He it is that has chosen thee, the only excellency of Jacob, as His spiritual dwelling place.
Ode VI, Irmos: Prefiguring Thy three-day burial, the prophet Jonah cried out in the belly of the whale: ‘Deliver me from corruption, O Jesus, King and Lord of hosts.’
Most Holy Theotokos, save us.
The Theotokos: Receiving thy glad tidings, O Gabriel, I am filled with divine joy. For thou dost speak to me of joy, a joy without end.
Most Holy Theotokos, save us.
The Angel: Divine joy is given to thee, O Mother of God. All creation cries unto thee: “Rejoice, O Bride of God.” For thou alone, O pure Virgin, wast foreordained to be the Mother of the Son of God.
Glory be to the Father, and to the Son, and to the Holy Spirit.
The Theotokos: May the condemnation of Eve be now brought to naught through me; and through me may her debt be repaid this day. Through me may the ancient due be rendered up in full.
Now and ever, and unto the ages of ages. Amen.
The Angel: God promised to our forefather Abraham that in his seed the Gentiles would be blest, O pure Lady; and through thee today the promise receives its fulfilment.
Lord, have mercy.(Thrice)
Glory be to the Father, and to the Son, and to the Holy Spirit; now and ever, and unto the ages of ages. Amen.
Kontakion, in Tone VIII: To Thee, the Champion Leader, we Thy servants dedicate / a feast of victory and of thanksgiving / as ones rescued out of sufferings, O Theotokos: / but as Thou art one with might which is invincible, / from all dangers that can be do Thou deliver us, / that we may cry to Thee: // Rejoice, Thou Bride Unwedded!
Ikos: An archangel was sent from Heaven to say to the Theotokos: Rejoice! And beholding Thee, O Lord, taking bodily form, he was amazed and with his bodiless voice he stood crying to Her such things as these:
Rejoice, Thou through whom joy will shine forth: Rejoice, Thou through whom the curse will cease! Rejoice, recall of fallen Adam: Rejoice, redemption of the tears of Eve!Rejoice, height inaccessible to human thoughts: Rejoice, depth undiscernible even for the eyes of angels! Rejoice, for Thou art the throne of the King: Rejoice, for Thou bearest Him Who beareth all! Rejoice, star that causest the Sun to appear: Rejoice, womb of the Divine Incarnation! Rejoice, Thou through whom creation is renewed: Rejoice, Thou through whom we worship the Creator! Rejoice, Thou Bride Unwedded!
Ode VII, Irmos: The holy children bravely trampled upon the threatening fire, / refusing to worship created things in place of the Creator, / and they sang in joy: // ‘Blessed art Thou and praised above all, O Lord God of our Fathers.’
Most Holy Theotokos, save us.
The Theotokos: Thou dost bring me good tidings of divine joy, that the immaterial Light, in His abundant compassion, will be united to a material body; and now thou criest out to me: “O All-pure, blessed is the fruit of thy womb.”
Most Holy Theotokos, save us.
The Angel: Rejoice, O Lady, rejoice, O most pure Virgin; rejoice, thou vessel wherein God is contained, rejoice, thou candlestick of the Light, the restoration of Adam and the deliverance of Eve, holy Mountain, shining Sanctuary, and Bridal Chamber of immortality.
Glory be to the Father, and to the Son, and to the Holy Spirit.
The Theotokos: The descent of the Holy Spirit has purified my soul and sanctified my body: it has made of me a Temple that contains God, a Tabernacle divinely adorned, a living Sanctuary, and the pure Mother of Life.
Now and ever, and unto the ages of ages. Amen.
The Angel: I see thee as a Lamp with many lights and as a Bridal Chamber made by God. As an Ark of gold, O spotless Maiden, receive now the Giver of the Law, who through thee has been pleased to deliver the corrupt nature of mankind.
Ode VIII, Irmos: Hearken, O pure Virgin Maid: / Let Gabriel tell thee the counsel of the Most High that is ancient and true. / Make ready to receive God: / for through thee the Incomprehensible comes to dwell with mortal men. / Therefore I cry rejoicing: // O all ye works of the Lord, bless ye the Lord.
Most Holy Theotokos, save us.
The “All mortal thought is overwhelmed,” answered the Virgin, “as it ponders the strange wonders of which thou tellest me. I am filled with joy at thy words, yet am afraid: I fear lest thou deceive me, as Eve was deceived, and lead me far from God. Yet lo, thou criest out: O all ye works of the Lord, bless ye the Lord.”
Most Holy Theotokos, save us.
The Angel: “See thy difficulty is resolved”, said Gabriel to this. “Thou hast well said that this matter is hard to grasp. Obey, then, the words of thine own lips: doubt not as though it were deceitful, but believe in this thing as very truth. For I cry rejoicing: O all ye works of the Lord, bless ye the Lord.”
The Theotokos: “Childbirth comes from mutual love: such is the law that God has given to men”, said again she who is without reproach. “I know not at all the pleasure of marriage: how then dost thou say that I shall bear child? I fear lest thou speak in guile. Yet lo, thou criest out: O all ye works of the Lord, bless ye the Lord.”
We bless, Father, Son, and Holy Spirit, the Lord.
The Angel: “O holy Virgin,” replied the Angel, “thou speakest to me of the customary manner whereby mortal men are born. But I tell thee of the birth of the true God. Beyond words and understanding, in ways that He alone knows, He shall take flesh of thee. Therefore, I cry rejoicing: O all ye works of the Lord, bless ye the Lord.”
Now and ever, and unto the ages of ages. Amen.
The Theotokos: “Thou showest thyself to me as a herald of the truth,” the Virgin said, “for thou hast come as a harbinger of common joy. I have therefore cleansed soul and body. Be it unto me according to thy word, that God may dwell in me, to Whom I cry out with thee: “Bless the Lord, all ye works of the Lord, and supremely exalt Him throughout all ages!”
Ode IX.
Refrain: Proclaim, O earth, good tidings of great joy; / ye heavens, praise the glory of God.
Irmos: Let no profane hand touch the living Ark of God, / but let the lips of the faithful, chanting unceasingly / the words of the angel to the Theotokos, with joy cry out: // Rejoice, thou who art full of grace, the Lord is with thee.
Refrain:Proclaim, O earth, good tidings of great joy; / ye heavens, praise the glory of God.
Having conceived God in ways past understanding, O Maiden, thou hast escaped from the ordinances of nature. For though by nature mortal, thou wast not subject to the established laws of motherhood. Therefore, as is meet, dost thou hear the salutation: “Rejoice, thou who art full of grace: the Lord is with thee.”
Refrain:Proclaim, O earth, good tidings of great joy; / ye heavens, praise the glory of God.
How dost thou give milk, O pure Virgin? This the tongue of mortal man cannot make plain. For thou showest forth a thing unknown to nature, that utterly surpasses the usual laws of birth. Therefore, as is meet, dost Thou hear the salutation: “Rejoice, thou who art full of grace: the Lord is with thee.
Refrain:Proclaim, O earth, good tidings of great joy; / ye heavens, praise the glory of God.
The Holy Scriptures speak of thee mystically, O Mother of the Most High. For Jacob saw in days of old the ladder that prefigured thee, and said: “This is the stair on which God shall tread.” Therefore, as is meet, dost thou hear the salutation: “Rejoice, thou who art full of grace: the Lord is with thee.”
Glory be to the Father, and to the Son, and to the Holy Spirit.
The bush and the fire showed a strange marvel to Moses, the initiate in sacred things. Seeking its fulfilment in the course of time, he said: “I shall observe it brought to pass in the pure Virgin. To her as Theotokos shall the salutation come: Rejoice, thou who art full of grace: the Lord is with thee.”
Now and ever, and unto the ages of ages. Amen.
Daniel called thee a spiritual mountain; Isaiah, the Mother of God; Gideon saw thee as a fleece and David called thee sanctuary; another called thee gate. And Gabriel in his turn cries out to thee: “Rejoice, thou who art full of grace, the Lord is with thee.”
Troparion, Tone IV: Today is the fountainhead of our salvation / and the manifestation of the mystery which was from eternity. / The Son of God becometh the Virgin’s Son, / and Gabriel proclaimeth the good tidings of grace; / wherefore, we also cry to the Theotokos with him: / Rejoice, thou who art full of grace, // the Lord is with thee.
The Chapel of St David and St Nicholas / часовня святых Давида и Николая:11 New Rd, Llanelli, Carmartheshire SA14 8LS
Благовещение Пресвятой Богородицы: 10:00 – Часы 3, 6, 9, Изобразительны, Вечерня с Литургией Св. Иоанна Златоустого
The Annunciation of the Most Holy Mother of God: 10:00 – 3rd, 6th and 9th Hours, Typika, Vesperal Liturgy of St John Chrysostom
Dear brothers and sisters,
May I remind you that the Liturgy for Annunciation will be in Llanelli, and NOT in Cardiff, as the convent chapel Nazareth House will in use for Latin Good Friday.
We will chant the Hours at 10:00, followed by the Vesperal Liturgy of St John Chrysostom.
A bring and share lunch will follow. Remember, this is a fish day.
The following day, Lazarus Saturday, we will celebrate the Divine Liturgy in Cheltenham, with the Hours and Liturgy celebrated from 10:00 in Prestbury United Reformed Church, 5 Deep St, Cheltenham GL52 3AW.
Confessions will be heard from 09:15, and a bring and share lunch will follow – as usual. The variables may be found at:
After chanting the Paschal Hours at Nazareth House, our eastward journey took us to Mathern, the place where St Tewdrig died from his battle wounds after leading the Welsh army against the invading Saxons. 
