Further to this week’s newsletter, I would like to let parishioners know that from now on any confessions that are not possible before Liturgy will ordinarily be heard AFTER the service and that Holy Communion will be administered at this time.
THERE WILL NO LONGER BE ANY CONFESSIONS WHILST THE HOLY GIFTS ARE PREPARED FOR HOLY COMMUNION UNLESS THERE IS A SECOND PRIEST – AND EVEN THEN IT WILL NOT BE GUARANTEED.
We will ensure that everyone who requires confession does so, and that all blessed to commune are able to partake of the Holy Mysteries, but confessions and possibly trying to deal with profound spiritual crises before communion has proved itself neither practicable or appropriate.
Please do not simply think “I only need two minute for a quick confession; what’s the issue?” Someone else may appear behind you, and someone else behind them, and before we know it a queue may have formed!
If time has run out before Liturgy and you still require confession with the intention to commune of the Holy Mysteries, please let one of our oltarniky know when they are preparing zapivka for those communing, and the clergy will reserve communion and be prepared for confession.
By the time the faithful kiss the Cross at the end of the service, the Holy Gifts have been consumed and the vessels cleansed unless we know that reservation is needed. If you request Holy Communion at this time, it will be too late.
Also, confession on Sundays is primarily for those driving long distances or have no possibility of weekday confession, due to personal circumstances. If you are local to Cardiff, please do your best to confess in the week, and recognise the need for those coming from the valleys, the borders and the west of England – of whom many require confession before our Sunday service.
O John, who saw the Spirit that abode on the head of the Son to show how the Head of the Highest went down and was baptised and came up to be Head on earth! Children of the Spirit have ye thus become, and Christ hath become for you the Head: ye also have become His members.
Blessed is He Who came down, and sanctified water for the remission of thesinsof the children ofAdam!
Consider and see how exalted ye are; how instead of the river Jordan ye haveglorious Baptism, wherein is peace, spreading her wings to shade your bodies. In the wilderness John baptised: in Her pure flood of Baptism, purely are ye baptised therein.
Blessed is He Who came down, and sanctified water for the remission of thesinsof the children ofAdam!
Infants think when they see itsglory that by its pomp its might is enhanced. But it is the same, and within itself is not divided. But the might which never waxes less or greater in us is little or again great, and he in whom is great understanding, great in him is Baptism.
Blessed is He Who came down, and sanctified water for the remission of thesinsof the children ofAdam!
A man’s knowledge, if it be exalted exalted also is his degree above his brethren; and he whosefaith is great, so also is his promise and as is his wisdom, so also his crowning. As is the light, which thoughit be all goodly and equal all of it with itself, yetgoodlier is one eye than another.
Blessed is He Who came down, and sanctified water for the remission of thesinsof the children ofAdam!
Jesus mingled His might in the water: put Him on my brethren as discerning men! For there are those that in the water merely perceive that they are washed. With our body be oursoul washed! Let the body perceive the manifest water and the soul the secret might, that ye may be made like unto both the manifest and to the secret!
Blessed is He Who came down, and sanctified water for the remission of thesinsof the children ofAdam!
How beautiful is Baptism in the eye of the heart; come, let us gaze on it! Like as by a seal ye have been moulded; receive its image that nought may be lacking to us of our image! For the sheep that are white of heart gaze on the glory that is in the water: in your souls reflect it!
Blessed is He Who came down, and sanctified water for the remission of thesinsof the children ofAdam!
Water is by nature as a mirror for one who in it examines himself. Stir up yoursoul, ye that discern and be like it! For it, in its midst, reflects your image from it, on it, find an example; in it, gaze upon Baptism and put on the beauty that is hidden therein!
Blessed is He Who came down, and sanctified water for the remission of thesinsof the children ofAdam!
What profits it him that hears a voice andknowsnot its significance? Whoever hears a voice and is devoid of the understanding, thereof his ear is filled but his soul is empty. Lo! since the gift is abundant, with discernment receive it.
Blessed is He Who came down, and sanctified water for the remission of thesinsof the children ofAdam!
Baptism that is with understanding is the conjunction of two lights and rich are the fountains of its rays. And the darkness that is on the mind departs and the soul beholds Him in beauty, the hidden Christ of glory, and grieves when the glory fails.
Blessed is He Who came down, and sanctified water for the remission of thesinsof the children ofAdam!
Baptism without understanding is a treasure full yet empty, since he that receives it is poor in it, for he understands not how great are its riches into which he enters and dwells. For great is the gift within it, though the mean man perceives not that he is exalted even as it.
Blessed is He Who came down, and sanctified water for the remission of thesinsof the children ofAdam!
Open wide your minds and see, my brethren the secret column in the air, whose base is fixed from the midst of the water unto the door of the Highest Place, like the ladder that Jacob saw. Lo! By it came down the light unto Baptism, and by it the soul goes up to Heaven that in one love we may be mingled.
Blessed is He Who came down, and sanctified water for the remission of thesinsof the children ofAdam!
Our Lord, when he wasbaptisedby John, sent forth twelve fountains and they issued forth and cleansed by their streams the defilement of the peoples. His worshippers are made white like His garments, the garments in Tabor and the body in the water. Instead of the garments the peoples are made white and have become for Him a clothing of glory.
Blessed is He Who came down, and sanctified water for the remission of thesinsof the children ofAdam!
From your garments learn, my brethren how your members should be kept. For if the garment, which ever so many times may be made clean is duly kept for the sake of its comeliness, the body which has but one baptism, manifold more exceeding is the care of its keeping, for manifold are its dangers.
Blessed is He Who came down, and sanctified water for the remission of thesinsof the children ofAdam!
Again the sun in a house that is narrow is narrowed therein, though he be great: but in a house that is goodly and large when he rises thereon far and wide, in it he spreads his rays and though the sun is one and the same in his nature, in various houses he undergoes changes: Even so our Lord in various men.
Blessed is He Who came down, and sanctified water for the remission of thesinsof the children ofAdam!
After Wednesday’s Vesperal Liturgy and Great Blessing of the Waters in Llanelli, we continued our Theophany celebrations in Cardiff today.
Due to the daily mass at Nazareth House, we were unable to start the Hours and Liturgy until 11:00, so that with the Great Blessing of the Waters, our celebration reached well into the afternoon.
Having not enjoyed Theophany in Nazareth House since 2020, it was wonderful to celebrate the feast again, though on a smaller scale, given that the feast fell on a work day. This said, we still had community members from Wiltshire and Bath joining us, singing, serving and reading for the feast.
Gathering before our water vessels at the end of the Liturgy, the Theophany hymns and prayers called us to participate in the outpouring of God’s Grace once manifested in the consecration of the Jordan and the whole creation at the Saviour’s baptism, continually realised anew in the celebration of His Baptism and the Great Blessing of the Waters, each year.
What joyous words we heard, with the poetic joy of creation’s renewal through the wonder of the Incarnate-God bringing grace, light and life by His selfless descent into the world as the God-Man and in His humble and self-effacing descent into the streams of the Jordan, though He was holy, divine and sinless.
From the Prophet Isaiah we heard the wonderful expectation that,
“… the desert places of Jordan shall blossom, and all shall be glad and rejoice; the glory of Lebanon hath been given to it, and the honour of Carmel; and My people shall see the glory of the Lord, and the majesty of God… For the mountains and the hills shall exult to welcome you with joy, and all the trees of the field shall clap with their branches. And instead of the bramble shall come up the cypress, and instead of the nettle shall come up the myrtle: and the Lord shall be for a name, and for an everlasting sign, and shall not fail.”
And in His Baptism, the glory of the Lord and the majesty of God was the manifestation of the Trinity, in the ceaseless outpouring and exchange of love between the Father, the Son and the Holy Spirit bearing witness together in the events of the Jordan river.
The special petitions of the Litany of Peace reminded us that on the feast we do not merely come as witnesses, but rather to be participators in the great mystery of Christ’s Baptism, to be partakers of the grace of the Holy Spirit and the consecration of God’s world and the waters of Theophany.
They speak of our illumination, liberation, sanctification, purification, participation, and standing before the vessels of water we ask the Lord to
“impart unto it the grace of redemption, the blessing of Jordan. Make it a fountain of immortality, a gift of sanctification, the remission of sins, the healing of infirmities, the destruction of the demons, unapproachable by hostile powers, filled with angelic might. And may it be unto all those who shall draw it, and shall partake of it unto the purification of their souls and bodies, unto the healing of their passions, unto the sanctification of their homes, and unto every expedient service.”
I sincerely hope that those who prayed with me throughout the Liturgy and the consecration of the waters felt themselves to be participators in the wonderful and joyful feast, and (with their bottles of holy water) have gone back to their towns, villages, and homes buoyed with the feeling that they have truly been part of the Lord’s Theophany, in a celebration in which His Baptism became spiritually real as an event which transcends time and place, whose joy and grace is renewed in God’s world, even if just in our little corner of it, every year.
We now look forward to continuing in this joy and being participators in the illumination and manifestation of God’s glory and grace as we travel across the counties in which our faithful live – in both Wales and England – enthusiastically blessing dwellings, gardens and land, as we continue to sing the festal hymns – desirous and mindful of our need for sanctification, illumination, liberation and purification through our life in Christ, and through Him in our life in the Holy Trinity.
“O ye faithful, let us hymn the magnitude of God’s benefactions toward us; for having become man for the sake of our transgressions, He Who alone is pure and incorrupt, Who sanctifieth me and the waters, and crusheth the heads of the serpents in the water, is purified in the Jordan with our purification. Wherefore, let us draw forth water with gladness, O brethren; for the grace of the Spirit is invisibly imparted to those who draw it forth with faith, by Christ God, the Saviour of our souls.”
In the Name of the Father, and of the Son, and of the Holy Spirit.
Dear brothers and sisters,
Greetings for the feast of the Theophany: the Baptism of the Lord.
S prazdnikom!
At the beginning of the feast, we celebrated the vesperal Liturgy on the eve of the Lord’s Theophany, with the thirteen readings for the feast rich with images of water.
We heard of the creation of the waters of the world by the Lord on the third day; of the waters of the Red Sea as the passage of the children of Israel to safety and freedom in the exodus from Egypt; of the sweetening of the waters of Marah, rendered drinkable when Moses cast a tree – prefiguring of the Life-Giving Cross – into the bitter, undrinkable spring; of the parting of the Jordan as the priests bearing the Ark of the Covenant stepped into its watery fringes; of the waters poured upon the sacrifice of Elijah, ‘licked up’ by the flames which descended form heaven – a symbol of the fire of the Holy Spirit and the waters of baptism; of Elisha parting the Jordan by striking it with the mantle of his master, Elijah; of the waters of the Nile being the salvation of the infant Moses when the sons of the Israelites were slain.
In the prayers of the Great Blessing of Waters, we returned to the Old Testament:
“For Thou art our God, Who through water and the Spirit hast renewed our nature which had fallen into decay through sin. For Thou art our God, Who with water didst drown sin in the days of Noah. For Thou art our God, Who by the sea, through Moses, freed the Hebrew people from slavery to Pharaoh. For Thou art our God, Who smote the rock in the wilderness, so that waters gushed forth, and torrents welled forth, and Who satisfied Thy thirsty people. For Thou art our God, Who by water and fire, through Elijah, didst set Israel free from the errors of Baal.”
Through these episodes run themes of safe passage, freedom, salvation and transformation, of the waters as a path to a promised land or sacred destination, and of spiritual renewal – and each of these themes prefigure the Lord’s Baptism, narrated in the final reading from the Gospel of Mark, and celebrated each year on this feast:
“At that time, Jesus came from Nazareth of Galilee, and was baptised of John in Jordan. And straightway coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon him: And there came a voice from heaven, saying, Thou art my beloved Son, in whom I am well pleased.”
In this cosmic event, the freedom, exodus, safe-passage and transformation images of the Old Testament lessons become an eternal spiritual reality, whose promise and power bring freedom and redemption not simply in an earthly and temporal manner to a generation of God’s people in an historical time and place, but to all who seek the Lord in Faith until the end of the ages by entering into the mystery of the Saviour’s victory over death through the waters of the mystery of Holy Baptism.
At His baptism by John, the Eternal Logos and Creator descended into the waters which He Himself had created on the third day, consecrating them by entering their depths with His Divinity clothed in the physicality of the God-Man. Not simply Christ’s Humanity, but His Divinity entered into the Jordan and the elemental waters of the world.
God-Incarnate entered the waters, thus consecrated by the Creator’s very presence, as the the Triune God was made manifest as all of the persons of the Trinity were revealed in this wondrous event – as we hear not only in Mark’s Gospel, but also in the troparion of the feast:
“When Thou, wast baptised in the Jordan, O Lord, the worship of the Trinity was made manifest; for the voice of the Father bare witness to Thee, calling Thee His beloved Son. And the Spirit in the form of a dove confirmed the certainty of the word.”
Thus, the Life-Giving Trinity, the Father, the Son, and the Holy Spirit – in whose name we are born again in our own baptism – seals this feast, and on this annual memorial, we call upon the operation of the Holy Trinity to consecrate the waters.
We beseech the Father to send forth the Holy Spirit, as He did upon the very day of the Lord’s Baptism. We pray that through the descent of the Holy Spirit, the Saviour’s blessing may descend upon and transform the waters, just as His physical descent into the Jordan consecrated, restored and renewed the creation that had been marred and tainted by the disobedience and rebellion of the first-father and first-mother. And, we pray boldly, with confidence in the goodwill and love for man of the Father, the Son and the Holy Spirit, as we ask,
“That these waters may be sanctified by the power, effectual operation and descent of the Holy Spirit… That there may descent upon these waters the cleansing operation of the super-substantial Trinity… That He will endue them with the grace of redemption, the blessing of Jordan, the might, and operation, and descent of the Holy Spirit… That satan may speedily be crushed under our feet, and that every evil council directed against us may be brought to nought… That the Lord our God will free us from every attack and temptation of the enemy, and make us worthy of the good things He hath promised… That He will illumine us with the light of understanding and of piety, through the descent of the Holy Spirit… That the Lord God will send down the blessing of Jordan and sanctify these waters…That this water may be a fountain welling forth unto life eternal… That it may manifest itself effectual unto the averting of every machination of our foes, whether visible or invisible… For those who shall draw of it and take of it unto the sanctification of their homes… That it may be for the purification of the souls and bodies of all those who, with faith, shall draw and partake of it… That He will graciously enable us to perfect sanctification by participation in these waters, through the invisible manifestation of the Holy Spirit…”
Throughout its existence since its foundation by the very Saviour whose baptism is celebrated on this feast, the Church of Christ has had confidence in this grace-filled sanctification and renewal through the cleansing, restorative and life-giving power of the Holy Spirit.
But, as St John the Wonderworker of Shanghai and San Francisco reminds us, as rational, soul-endowed human beings – not simply elements of nature – we have to make the conscious decision whether we wish to enter into this wonderful renewal, or rather to allow the grace of the Holy Trinity to renew and restore us. Is it our will, and do we open ourself to the Lord’s wonderful grace?
“Today the Holy Spirit, descending up on the waters when the Cross of Christ is immersed into them, descends up on all of nature. Only in man He cannot enter without his will.
Let us open our hearts and souls to receive Him and with faith cry from the depths of our souls:
“Great art Thou, O Lord, and marvellous are Thy works, and there is no word which sufficeth to hymn Thy wonders.”
Dear brothers and sisters, I have just stopped en route from St Nicholas to the station so that I can send greetings on this Leave-Taking of the Nativity. Christ is Born! Happy Feast!
Tomorrow we will celebrate the feast of the Circumcision of the Lord in Cheltenham.
This celebration joins the Afterfeast of the Nativity to the Forefeast of the Theophany, joining the rites of the old covenant (signified by circumcision) to the new covenant (signified by baptism) through the salvific earthly-life and work of Christ.
The Church Fathers see this feast as the effective abolition of the old rites by Christ leading us from circumcision to the saving waters of baptism in the coming feast of His Theophany. As St John of Damascus says in the canon,
“The transcendent Word Who became incarnate hath been circumcised that the law might cease; and He hath given us the beginning of divine grace and life incorruptible.” (Canon, Ode III)
The fathers see the feast as the passing from law to grace:
“Circumcision hath ceased since Christ was willingly circumcised, saving the multitude of nations by grace.” (Canon, Ode IV)
The Lord’s submission to the Law, even though He is the giver of the law, and His willingness to suffer in the flesh to the shedding of blood – a foretokening of His passion – is a sign of his love and the humility of God – a phrase which seems shocking: the personal source of all that exists, the creator and giver of life bows down to embrace humanity and even accede to the religious laws given to His chosen people.
This this is a feast which continues to demonstrate the self-effacing and sacrificial love of the Incarnation. ‘He came down to earth from heaven, Who is God and Lord of all…’ and suffers in His economy of salvation even as an eight day old child.
“He Who is invisible in essence hath now become visible in the flesh; the uncreated Word hath now taketh form, born of the pure Virgin. * Wherefore, following the law for the sake of mankind, He hath been circumcised as a babe eight days of age. Let us therefore worship Him as our Saviour.”
As we move from one feast to another, S prazdnikom!
I have just stopped en route from St Nicholas to the station so that I can send greetings on this Leave-Taking of the Nativity. Christ is Born! Happy Feast!
Tomorrow we will celebrate the feast of the Circumcision of the Lord in Cheltenham.
This celebration joins the Afterfeast of the Nativity to the Forefeast of the Theophany, joining the rites of the old covenant (signified by circumcision) to the new covenant (signified by baptism) through the salvific earthly-life and work of Christ.
The Church Fathers see this feast as the effective abolition of the old rites by Christ leading us from circumcision to the saving waters of baptism in the coming feast of His Theophany. As St John of Damascus says in the canon,
“The transcendent Word Who became incarnate hath been circumcised that the law might cease; and He hath given us the beginning of divine grace and life incorruptible.” (Canon, Ode III)
The fathers see the feast as the passing from law to grace:
“Circumcision hath ceased since Christ was willingly circumcised, saving the multitude of nations by grace.” (Canon, Ode IV)
The Lord’s submission to the Law, even though He is the giver of the law, and His willingness to suffer in the flesh to the shedding of blood – a foretokening of His passion – is a sign of his love and the humility of God – a phrase which seems shocking: the personal source of all that exists, the creator and giver of life bows down to embrace humanity and even accede to the religious laws given to His chosen people.
This this is a feast which continues to demonstrate the self-effacing and sacrificial love of the Incarnation. ‘He came down to earth from heaven, Who is God and Lord of all…’ and suffers in His economy of salvation even as an eight day old child.
“He Who is invisible in essence hath now become visible in the flesh; the uncreated Word hath now taketh form, born of the pure Virgin. * Wherefore, following the law for the sake of mankind, He hath been circumcised as a babe eight days of age. Let us therefore worship Him as our Saviour.”
As we move from one feast to another, S prazdnikom!
Sunday 15 January, Forefeast of Theophany: Nazareth House, Cardiff. Hours and Divine Liturgy: 10:40.
Wednesday 18th January: Chapel of St David and St Nicholas, Llanelli. Vesperal Liturgy and Great Blessing of the Waters: 10:00.
Thursday 19th January: Nazareth House, Cardiff. Divine Liturgy and Great Blessing of the Waters 11:00.
(Please remember to bring your bottles to take Theophany water home.)
Saturday 21 January: Nazareth House, Cardiff. Great Vespers for Bishop Irenei’s Visit: 17:00.
Sunday 22 January: St John’s Church, Canton. Greeting of Bishop Irenei at 11:00, followed by the Hours and Hierarchical Liturgy. A buffet lunch will follow the service.
After such a quiet celebration of the Liturgy last Sunday, I hope that this Sunday will see a little more normality, with the hopefully more abundant faithful being able to enter and finish setting up from 10:15-ish. Again, I should stress that parishioners should wait at the back of the church until the residents have left. I expect that our numbers may be lower again, but hopefully a little more like normal.
Due to time-pressure last Sunday, when we had to start Liturgy later than usual, Deacon Mark read the Hours during the proskomedia, and we are considering whether this will become the norm. However, for the moment, we will continue to read the Hours around 10:30, so that Liturgy may commence at 11:00. I know this is rather imprecise, but after only a few normal Sundays back in Nazareth Houe we are trying to find what works and what is practical. Also, we have been confessing quite a few parishioners on Sundays, making 11:00 the practical time for the Liturgy itself.
I will hear confessions in Nazareth House on Saturday afternoon, and would like emails to make arrangements by Thursday evening. In the new year, we hope to resume celebrating vespers.
As we look towards Orthodox Christmas, our Nativity Vigil will commence in Nazareth House at 18:30 on Friday 6th January. Confessions will be heard before and after the service.
The following day, Saturday 7th January, the Divine Liturgy itself (not the Hours) will commence in Nazareth Houe at 11:00. As mass is at 10:00 on Saturdays, parishioners will not be able to access the chapel until 10:30ish. Time for confession will be EXTREMELY limited, so parishioners should confess on Friday. As the week before Christmas is plagued with rail strikes, I expect to be unable to travel to Cardiff earlier in the week to hear confessions.
On Sunday 8th January, our Liturgy will be in ST JOHN’S CHURCH, not in Nazareth House. This is so that we can celebrate the feast by sharing a meal together, so please consider in advance what you might bring for our Christmas bring-and-share lunch and focus on ‘finger-friendly’ food! We will use the sisterhood page and WhatsApp page to try and manage some semblance of order.
I will confirm the time of Theophany services once I have spoken to Sister Anna, and would like to point out that the Great Blessing of Water will be performed after Liturgy on the feast (Thursday 6/19 January. We usually perform the Blessing of Jordan on the Sunday after the feast, but we hope that His Grace, Bishop Irenei, will be visiting on this day, so things will already be very busy.
May God bless you.
Hieromonk Mark
Saturday 31st December, setting up church and confessions from 16:00 – NAZARETH HOUSE
Sunday 1st January: Hours and Divine Liturgy @ 10:30 – NAZARETH HOUSE
Friday 6th January: Vigil @ 18:30 NAZARETH HOUSE Confessions before and after service.
Saturday 7th January: Divine Liturgy @ 11:00 – NAZARETH HOUSE
Sunday 8th January: Liturgy @ 11:00 – ST JOHN’S CHURCH, CANTON. Confessions from 10:15. Bring-and share lunch following Liturgy.
Sister Anna has contacted me to say that this Sunday the residents’ mass will be half an hour later, starting at 10:00. It is, of course, a very busy morning for the Oratorian Fathers, who need to fit in extra masses elsewhere.
This means that the church will not be free until around 10:30, so we will celebrate the Liturgy at 11:00, with the Third and Sixth Hours having already being read during the proskomedia.
Ironically, with the early reading of the Hours, we will start Liturgy earlier than we have for the last few weeks back in Nazareth House!
Please remain at the back of the church until the residents have left.
I know that there will be very few of us, so please don’t be shy and vanish into the depths of the church, but come towards the front during Liturgy.
Canon of the prophet, the acrostic whereof is: “I hymn thee, O blessed Prophet Habbakuk,” the composition of Theophanes, in Tone IV.
Ode I, Irmos: I hymn Thee, O Lord my God, * for Thou hast led Thy people out of the bondage of Egypt, * and hast drowned in the waters * the chariots and the might of Pharaoh.
Holy prophet of God,Habakkuk, pray to God for us.
Make me wise, O Lord my God, that I may hymn Thy divine Prophet Habbakuk, and illumine my heart with Thy grace O Good One.
Holy prophet of God, Habakkuk, pray to God for us.
“How long, O Lord, will I cry unto Thee, and Thou wilt not hearken?” said the prophet “Wherefore hast Thou shown me the injustice of the judges?”
Glory be to the Father, and to the Son, and to the Holy Spirit.
By thine entreaties, O prophet, deliver from misfortunes and cruel circumstances, those who piously celebrate thine honoured memory.
Now and ever, and unto the ages of ages. Amen.
When the fullness of time drew nigh, our holy God appeared from thee, O Theotokos, becoming a man, that He might save mankind.
Ode III, Irmos: The bow of the mighty hath waxed feeble * and the weak have girded themselves with strength: * therefore is my heart established * in the Lord.
Holy prophet of God, Habakkuk, pray to God for us.
Raised on high by elevating thy gaze unto God, and illumined by the effulgence emanating from Him, thou didst foresee the form of things to come, O thou divinely revealed one.
Holy prophet of God, Habakkuk, pray to God for us.
Possessing every virtue, and hating all wickedness of mind, O all-blessed one; thou didst justly revile the iniquitous.
Glory be to the Father, and to the Son, and to the Holy Spirit.
As one pure, O right wondrous one, and entrusted with speech by the Holy Spirit, thou didst clearly prophesy the fulfilment of things to come.
Now and ever, and unto the ages of ages. Amen.
O all-pure one, thou hast been revealed to be the mountain overshadowed by the virtues, from whence the Master hath issued forth as a servant, to free mankind from slavery.
Lord, have mercy. Lord, have mercy. Lord, have mercy.
Sessional Hymn, Tone IV, Spec. Mel. “Having been lifted up …”: Thou didst stand on divine watch, O blessed and divinely inspired Habbakuk, and with the eyes of prophecy perceived the coming of God; wherefore, thou didst cry out with fear: O Lord, I have heard of Thy dread coming, and I hymn Thee, Who hast willed to bear the flesh of clay which Thou didst receive from the Virgin!
Glory be to the Father, and to the Son, and to the Holy Spirit; now and ever, and unto the ages of ages. Amen.
Theotokion, Tone IV: O Theotokos, fleeing to thy divine protection after God, * I humbly fall down and beseech thee: * Have mercy, O most pure one, * for my sins have submerged my being, * and trembling O Lady, I fear the torments to come, * O pure one, entreat thy Son, ** that I may be delivered from them.
Stavrotheotokion (replaces the Theotokion on Wednesdays and Fridays): She who in latter times gave birth to Thee in the flesh, * O Christ Who wast begotten of the unoriginate Father, * when she saw Thee hanging upon the Cross, cried out: * “Woe is me, O Jesus most beloved! * How is it that Thou Who art worshipped as God by the angels, * art now crucified by iniquitous men? ** I hymn Thee, O Long-suffering One!”
Ode IV, Irmos: Proclaiming the advent of Thine appearance on earth, O Christ God, * the prophet cried aloud with gladness: * Glory to Thy power, O Lord!
Holy prophet of God, Habakkuk, pray to God for us.
Thou wast shown to be radiant in virtue O divinely inspired one, and announced the never-waning Light. To Him do we now cry out with faith: Glory to Thy power, O Lord!
Holy prophet of God, Habakkuk, pray to God for us.
The most radiant grace of the Spirit, dwelling abundantly within thee, O all-wise one, made thee a prophet announcing the Saviour unto all.
Glory be to the Father, and to the Son, and to the Holy Spirit.
Instructed by hearing of the Almighty, O wondrous one, thou wast seized with reverent fear, and, understanding His words, thou wast filled with awe.
Now and ever, and unto the ages of ages. Amen.
The Word Who is equally everlasting with the Father described thee O Virgin, as the ark of witness, truly containing the Bread of life.
Ode V, Irmos: O Thou Who hast caused the light to shine, * who hast made bright the dawn and revealed the day; * glory be to Thee, glory be to Thee, * O Jesus Thou Son of God.
Holy prophet of God,Habakkuk, pray to God for us.
The honoured Church doth now see the Sun lifted up upon the Tree, as Thou didst foretell, O most sacred Habbakuk.
Holy prophet of God,Habakkuk, pray to God for us.
The honoured Church doth now see the Sun lifted up upon the Tree, as Thou didst foretell, O most sacred Habbakuk.
Glory be to the Father, and to the Son, and to the Holy Spirit.
Giving wings to thy mind, thou didst stand watch, O thou who art most noetically rich, perceiving the advent of the Lord. “I rejoice aloud in God my Saviour and am glad!” didst thou cry aloud, O wise and all-blessed Habbakuk.
Now and ever, and unto the ages of ages. Amen.
Weighed down by the fetters of my many transgressions, I flee to thee, O Lady Theotokos. Save me, thou boast of the faithful!
Ode VI, Irmos: Prefiguring Thy three-day burial * the Prophet Jonah praying in the belly of the sea-monster cried aloud: * Deliver me from corruption * O Jesus Thou King of hosts.
Holy prophet of God, Habakkuk, pray to God for us.
God incarnate hath come from the south as thou didst foretell, O thrice blessed Habbakuk, and, radiantly enlightened by Him, thou hast illumined the world with light.
Holy prophet of God, Habakkuk, pray to God for us.
O God, by the supplications of the honoured and divinely wise Habbakuk illumine the souls of those who hymn Thee, for by divine inspiration Thou didst enlighten his mind.
Glory be to the Father, and to the Son, and to the Holy Spirit.
Thine announcement and the power of thy divine words passed over all the ends of the earth, O divinely eloquent one, prophesying to us the divine advent of the Word.
Now and ever, and unto the ages of ages. Amen.
O Virgin, thou hast given birth to the Son, Who is consubstantial with the Father, is clearly understood to be with Him Who begat Him outside time, and Who in the latter times assumed flesh.
Lord, have mercy. Lord, have mercy. Lord, have mercy.
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, Tone VIII, Spec. Mel. “To thee, the champion leader …”: Having announced to the world God’s coming forth from the south, from the Virgin, * standing on divine watch O divinely eloquent Habbakuk, * thou didst receive report from the radiant angel: * and proclaimed the resurrection of Christ to the world. * Wherefore, in gladness we cry out to thee: ** Rejoice, O splendid adornment of the prophets!
Ode VII, Irmos: Of old the Children of Abraham in Babylon * trampled down the flame of the furnace, * crying aloud with hymns: * O God of our Fathers, blessed art Thou.
Holy prophet of God, Habakkuk, pray to God for us.
Taught understanding which transcendeth all telling, and prophesying concerning the abundantly radiant lamp, O blessed one, thou dost now cry aloud: O God of our fathers, blessed art Thou!
Holy prophet of God, Habakkuk, pray to God for us.
Taught understanding which transcendeth all telling, and prophesying concerning the abundantly radiant lamp, O blessed one, thou dost now cry aloud: O God of our fathers, blessed art Thou!
Glory be to the Father, and to the Son, and to the Holy Spirit.
Christ, Whom thou didst glorify, hath given thee thrice-radiant effulgence and a share in never-waning glory, for thou didst cry aloud: O God of our fathers, blessed art Thou!
Now and ever, and unto the ages of ages. Amen.
Among all generations thou hast been revealed to be the blessed Virgin Mother who, in a manner past understanding, hast given birth to the incarnate Word; wherefore, we hymn thee, O pure one.
Ode VIII, Irmos: O all ye works of God and all creation, * bless ye the Lord, * ye venerable and humble of spirit * chant ye and supremely exalt Him throughout all ages!
Holy prophet of God, Habakkuk, pray to God for us.
Illumined with the light of the threefold Sun, O most excellent one, thou wast deemed worthy of divine and supra-natural visions, crying aloud: Supremely exalt ye God throughout all ages!
Holy prophet of God, Habakkuk, pray to God for us.
Drinking from the torrent of sweetness, full of immaterial vision, partaking of the glory and eminence of the prophets, rejoicing, thou dost hymn God throughout the ages.
Glory be to the Father, and to the Son, and to the Holy Spirit.
O divine and honoured is the comeliness of the Prophet Habbakuk! For, joining chorus with the angelic hosts, rejoicing he hymneth Christ throughout the ages.
Now and ever, and unto the ages of ages. Amen.
Thou wast truly shown to be the Mother of Him Who shone forth from the Father before all ages; for thou alone wast more holy than all others. Thee, the pure one, do we supremely exalt throughout the ages!
Ode IX, Irmos: Thy birthgiving was revealed to be incorrupt, * God came forth from thy womb, * and He appeared upon earth in mortal flesh * and dwelt among mankind; * Wherefore we all magnify thee, O Theotokos.
Holy prophet of God, Habakkuk, pray to God for us.
Thy memory shineth forth, O prophet, emitting the radiant effulgence of thy divine eloquence, thy mystic teachings and prophecies, for those who honour thee, O most blessed Habbakuk.
Holy prophet of God, Habakkuk, pray to God for us.
Thy memory shineth forth, O prophet, emitting the radiant effulgence of thy divine eloquence, thy mystic teachings and prophecies, for those who honour thee, O most blessed Habbakuk.
Holy prophet of God, Habbakuk, pray to God for us.
Having preached the Lord of glory and clearly foretold His advent from the holy Virgin, O divinely blessed Habbakuk, thou wast filled with gladness, seeing it come to pass.
Glory be to the Father, and to the Son, and to the Holy Spirit.
All the prophets rejoice in gladness on this thy joyous day, O divinely wise one, sharing in thy joy and divine glory. And, praying with them, save those who hymn thee.
Now and ever, and unto the ages of ages. Amen.
With the sprinkling of thy compassions, O pure maiden, wash away the defilement of my soul, and unceasingly cause torrents of tears to pour forth in me, staunching the torrents of my passions.
Troparion, in Tone II: Celebrating the memory of Thy Prophet Habbakuk, O Lord, * through him we entreat Thee: ** Save Thou our souls!
