Lingas, A. (2013). Tikey Zes: The Divine Liturgy of St John Chrysostom (1991). Portland, USA: Cappella Romana.

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1 Lingas, A. (2013). Tikey Zes: The Divine Liturgy of St John Chrysostom (1991). Portland, USA: Cappella Romana. City Research Online Original citation: Lingas, A. (2013). Tikey Zes: The Divine Liturgy of St John Chrysostom (1991). Portland, USA: Cappella Romana. Permanent City Research Online URL: Copyright & reuse City University London has developed City Research Online so that its users may access the research outputs of City University London's staff. Copyright and Moral Rights for this paper are retained by the individual author(s) and/ or other copyright holders. All material in City Research Online is checked for eligibility for copyright before being made available in the live archive. URLs from City Research Online may be freely distributed and linked to from other web pages. Versions of research The version in City Research Online may differ from the final published version. Users are advised to check the Permanent City Research Online URL above for the status of the paper. Enquiries If you have any enquiries about any aspect of City Research Online, or if you wish to make contact with the author(s) of this paper, please the team at

2 TIKEY ZES ΠΑΝΑΓΙΩΤΟΥ ΖΗ THE DIVINE LITURGY OF ST. JOHN CHRYSOSTOM CAPPELLA ROMANA ALEXANDER 1 LINGAS, ARTISTIC DIRECTOR

3 TIKEY ZES THE DIVINE LITURGY OF ST. JOHN CHRYSOSTOM IN GREEK FOR MIXED CHOIR AND ORGAN (1991/96) ΣΤΑ ΕΛΛΗΝΙΚΆ ΓΙΑ ΜΙΚΤΗ ΧΟΡΩΔΙΑ ΚΑΙ ΕΚΚΛΗΣΙΑΣΤΙΚΟ ΟΡΓΑΝΟ 1 Litany of Peace 5:20 2 The Three Antiphons 9:47 3 The Small Entrance 3:20 4 Trisagion 4:54 5 Alleluiarion and Gospel 4:37 6 The Cherubic Hymn 7:42 7 The Litany of the Precious Gifts 6:25 8 The Holy Oblation 9:34 9 Megalynarion 1:54 10 Conclusion of the Holy Oblation 1:43 11 Litany of the Lord s Prayer 6:16 12 Communion Verse for Sunday 3:05 13 The Communion of the Laity 3:34 14 Post-Communion and Dismissal 4:03 15 Prayer Behind the Ambo and Final Dismissal 5:37 CAPPELLA ROMANA ALEXANDER LINGAS, ARTISTIC DIRECTOR clergy The Very Rev. John Bakas as the celebrant The Rev. John Kariotakis as the deacon soprano LeaAnne DenBeste Katherine FitzGibbon Stephanie Kramer Catherine van der Salm alto Kristen Buhler Amy Russell Wendy Steele Η ΘΕΊΑ ΛΕΙΤΟΥΡΓΊΑ ΤΟΥ ΑΓΙΟΥ ΙΩΑΝΝΟΥ ΤΟΥ ΧΡΥΣΟΣΤΟΜΟY total time: 77: tenor Brian Francis Cahen Taylor John Michael Boyer bass David Krueger Mark Powell Adam Steele David Stutz organist Douglas Schneider ΠΑΝΑΓΙΩΤΟΥ ΖΗ

4 The Divine Liturgy bearing the name of St. John Chrysostom (d. 407) is the form of the Eucharist celebrated most frequently in the modern Byzantine rite. Like the communion services of most other Christian traditions, it features two large sections: a service of the Word that climaxes with readings from the New Testament and concludes with the dismissal of those preparing for baptism (the catechumens); and a service of the already initiated Faithful during which the Gifts of Bread and Wine are brought to the altar and offered in a great prayer of thanksgiving (the Eucharistic Prayer or anaphora) before being distributed as the Body and Blood of Christ in Holy Communion. In common with the Roman Mass, the Byzantine Divine Liturgy also contains both invariable (ordinary) and variable (proper) chants. Choral settings of the Divine Liturgy notionally complete but often consisting mainly of major hymns from its ordinary were pioneered in Baroque Ukraine and Russia. Only during the nineteenth century did Tchaikovsky and other Russian composers establish the Divine Liturgy as a compositional genre comparable in scale to Latin Masses or Anglican Services. Although there now exist polyphonic choral settings of the Divine Liturgy by composers representing nearly the full cultural spectrum of Eastern Orthodoxy, those produced by Greek American composers remain little known. Indeed, Orthodox Christians from Europe or the Middle East visiting Greek Orthodox churches of the United States are frequently surprised or even scandalized to hear the Sunday Divine Liturgy sung not by cantors employing Byzantine chant, but by a mixed choir singing harmonized or polyphonic music that is often accompanied by an organ. Viewed from such an outside perspective, Greek American liturgical choral music would seem to be little more than a peculiar or, as some critics of polyphony would maintain, an ill-judged and extreme instance of inculturation. While there can be little doubt that ideologies promoting cultural adaptation (or even assimilation) to prevailing cultural norms have influenced the development of liturgical singing in Greek America, emphasis on these aspects of its history can all too easily lead to facile dismissals that ignore its many complexities of provenance and expression. Without taking these issues into account, it is impossible to situate culturally and artistically the setting of the Divine Liturgy by Tikey Zes recorded on the present album. John Sakellarides and Greek American Choral Music for the Divine Liturgy The first notated examples of polyphonic music for the Byzantine rite that is, music employing more than one vocal part intended for the worship of Eastern Orthodox and Greek Catholic Christians appeared shortly before 1453 among the works of singers who served at the courts of the last Byzantine (East Roman) Emperors. Over the following centuries, liturgical singing by Orthodox Christians living under Ottoman rule was generally monophonic, consisting of a single vocal line of chant supported ad libitum by a vocal drone or ison. Elsewhere, however, many Orthodox Christians developed traditions of polyphonic singing that were influenced to varying degrees by Western European music. In some traditions singers spontaneously harmonize chant melodies, a practice still found today in Serbia, Romania, and on the Ionian islands of Zakynthos and Kephalonia. Better known is the creation of notated musical settings featuring advanced techniques of Western harmony or counterpoint, an approach pursued by Ukrainian and Russian composers from the Baroque era onwards. Circumstances congenial to the cultivation of liturgical polyphony on the Greek mainland emerged only gradually after the founding in 1832 of an independent Kingdom of Greece by a Westernizing cultural elite. In the last two decades of the nineteenth century royal patronage and changing musical tastes stimulated the founding of polyphonic choirs in Athens and the larger provincial cities of Greece to sing the Divine Liturgy on Sundays and feasts. Alexandros Katakouzenos ( ) and Themistokles Polykrates ( ) led the creation of a repertory of four-part music for male chorus modeled after Russian prototypes that was employed in the Royal Chapel and 4 5 certain urban churches. Much more popular, however, was the music of John Sakellarides (ca ), an Athenian cantor who proffered a simplified version of the received repertory of Byzantine chant that he claimed to have purified of oriental decadence. Sakellarides published in both Byzantine neumes (musical signs) and Western staff notation collections that included not only unadorned chant, but also melodies harmonized in two, three, and (rarely) four parts. The ascent of Western musical styles in the churches of Athens coincided with the rise of Greek emigration to the United States. The immigrants brought to the New World both traditional Byzantine chant and the new Athenian liturgical music, but found that their new cultural environment was more hospitable to the latter. Russian-style works were not unheard in America, but it was the music of Sakellarides that soon came to be accepted as traditional in its Greek Orthodox churches. This was evidently due in part to its simplicity, the ready availability of its frequently reprinted staff-notation editions, and its frequent close melodic resemblance to more traditional forms of chant. Also important was its active cultivation by prominent musicians and clergy. Several disciples of Sakellarides emigrated to the United States and assumed key musical posts: George Anastasiou (Washington, DC and later Tarpon Springs, Florida), Angelos Desfis (Los Angeles), and Christos Vryonides ( ; the first professor of Byzantine

5 chant at the Holy Cross Greek Orthodox School of Theology, the archdiocesan seminary now located in Brookline, Massachusetts). Continuity in musical development along Western lines was assured by the support of Archbishops Athenagoras ( ), Michael ( ), and Iakovos ( ), all of whom promoted mixed choirs with organs. After the Second World War a second generation of Greek American church musicians emerged, some of whom had received training in Western art music at American universities. The composers among them soon began to recast the legacy of Sakellarides by rescoring his harmonized works idiomatically for mixed chorus, and dressing his melodies in more sophisticated harmonic and contrapuntal garb. A seminal figure in the advancement of these trends throughout the Greek Orthodox Archdiocese of North and South America was Frank Desby ( ). Based at the newly opened St. Sophia Cathedral in Los Angeles, Dr. Desby drew on knowledge gained from academic study of chant, the liturgical music of Western Europe, and Russian choral music to create settings inspired by Renaissance, Russian, and modern prototypes. In 1951 the Society for the Advancement of Greek Orthodox Ecclesiastical and Greek Folk Music (today Greek Sacred and Secular Music Society), co-founded by Dr. Desby, published his Choral Music to the Divine Liturgy for Mixed Voices, a collection combining reworked versions of Sakellarides with a modicum of original material located mostly in the service s short responses ( Amen, Lord, have mercy, and so on). Disseminated through regional music conferences of the Greek Orthodox Archdiocese at which a massed choir accompanied by an organ was prepared, often by Dr. Desby himself, to sing the Sunday morning Divine Liturgy, this collection influenced the subsequent development of Greek American liturgical music in a number of ways. Dr. Desby s Liturgy provided composers with a precedent for the composition or compilation of complete choral settings of the Orthodox Eucharist comparable in scale to those of such earlier Russian composers as Tchaikovsky, as well as an institutional framework for their performance (the regional choir conference). Its copious and audibly recognizable use of material by Sakellarides helped not only to perpetuate the hegemony of his work in the Greek Orthodox churches of America, but also to secure the rapid acceptance of Dr. Desby s arrangements by clergy and laity. Like Desby and Peter Michaelides (whose own setting of the Divine Liturgy Cappella Romana has previously recorded), Tikey Zes (b. 1927) was trained professionally in music at the University of Southern California. Although active as a composer of Greek Orthodox choral music since the 1950s, his first complete setting of the Divine Liturgy was published only in 1978 by the Greek Sacred and Secular Music Society. This work finds Dr. Zes adhering to Sakellarides for the melodies of its major hymns, but also including features that were unusual or innovative in Greek American liturgical music. In it the tunes of Sakellarides are frequently disguised: through their absorption into polyphonic textures; secondary dominants and other characteristics of Romantic harmony are avoided; organ parts not infrequently do more than double the voices (independent writing for organ is also to be found in settings by Anna Gallos); and original melodies occasionally appear. The Divine Liturgy of St. John Chrysostom (1991/96) by Tikey Zes Dr. Zes first published The Divine Liturgy of St. John Chrysostom recorded on this disc in In 1996 he reissued it in an expanded edition that he dedicated to Cappella Romana, which had presented the concert premiere of the work in It is a collection of choral settings intended for Orthodox liturgical use and, like many other such publications (for example, Tchaikovsky s All-Night Vigil, op. 52), includes more music than would ever be required for a single service. One and in some cases two choral settings are provided for all the ordinary chants and responses of the Divine Liturgy. It also includes music for services celebrated by a bishop, the Liturgy of St. Basil, and numerous texts proper to 6 7 particular days or seasons. (Two older items that Dr. Zes incorporated into the 1996 Liturgy the Cherubic Hymn #1 and the Sunday Communion Verse #2 may be heard, respectively, on Cappella Romana s discs When Augustus Reigned and Tikey Zes: Choral Works.) The present disc offers the music required for a celebration of the Divine Liturgy by a priest and deacon on the Second Sunday after Pentecost. The Greek text sung here is with the exception of the dialogue preceding the Alleluiarion, which is fully restored to its ancient form that of The Divine Liturgy of Our Father Among the Saints St John Chrysostom, 2 nd ed. (London: Archdiocese of Thyateira and Great Britain, 2011). The space limitations of the CD format required us to make a number of abbreviations to portions of the service not set to music by Dr. Zes. The Prokeimenon (Gradual) and Apostle (Epistle) reading are thus omitted, as are the Litanies of the Catechumens and the Faithful following the Gospel, and the bulk of the Nicene Creed. In addition, the presidential prayers of the celebrant are generally limited to their concluding exclamations, a usage that prevails in churches where these prayers are read silently. (The complete text of the Divine Liturgy may be heard on Cappella Romana s 2-disc recording The Divine Liturgy of Our Father Among the Saints John Chrysostom in English in Byzantine Chant.) For a listener approaching this recording from the perspective of the Greek American choral

6 traditions surveyed above, Dr. Zes s 1996 Liturgy will probably seem like a radical departure from prevailing norms. Although the music often echoes Byzantine chant in Modes 1, Plagal 1 and, less often, Plagal 4, the vast majority of its melodies are original. Indeed, only three of the movements recorded on the present disc are based on pre-existing melodies. The Apolytikion of the Resurrection presents a traditional chant with some rhythmic and melodic modifications, while the Introit Come, let us worship sets only the first half of the chant before reprising the original tune heard earlier as the refrain to the Second Antiphon. The only melody by Sakellarides occurs in the Communion Hymn Of Your Mystical Supper, which is a Greek retroversion of the English setting previously recorded by Cappella Romana on the disc Tikey Zes: Choral Works. Musical unity is provided instead through various formal devices. One such device is the recurrence of invertible counterpoint in the antiphons, Trisagion and Communion Verse. Another occurs in the Litany of Peace, the opening unison melody of which is subsequently heard in different voices as its polyphonic texture builds. Despite the paucity of recognizable chant melodies, the 1996 Liturgy bears the marks of a composer long engaged with the traditions of Orthodox worship. Choral responses uttered in musical dialogue with the deacon or celebrant are, in keeping with their liturgical function, generally short, homophonic and unaccompanied. Vocal textures in antiphons and hymns are often sparse, consisting of one or two parts with organ accompaniment. Only at liturgically or textually significant points does the musical texture thicken as parts multiply in passages of homophonic declamation or dense counterpoint (examples of the latter may be heard in the musical evocations of angelic worship of the Trisagion, Cherubic Hymn, Sanctus ( Holy, Holy, Holy ), Megalynarion and Communion Verse). Cumulatively opulent in its variety, level of difficulty and ecstatic polyphonic climaxes, this Liturgy achieves a balance of splendor with restraint that is, its inculturated musical idiom notwithstanding, thoroughly Byzantine. Alexander Lingas Η ΘΕΙΑ ΛΕΙΤΟΥΡΓΙΑ ΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ ΙΩΑΝΝΟΥ ΤΟΥ ΧΡΥΣΟΣΤΟΜΟΥ 1 Η ΛΕΙΤΟΥΡΓΙΑ ΤΩΝ ΚΑΤΗΧΟΥΜΕΝΩΝ Ὁ Διάκονος Εὐλόγησον, Δέσποτα. Ἱερεύς Εὐλογημένη ἡ βασιλεία τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ Ἁγίου Πνεύματος, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ΤΑ ΕΙΡΗΝΙΚΑ Ὁ Διάκονος 1. Ἐν εἰρήνῃ τοῦ Κυρίου δεηθῶμεν. 2. Ὑπὲρ τῆς ἄνωθεν εἰρήνης καὶ τῆς σωτηρίας τῶν ψυχῶν ἡμῶν, τοῦ Κυρίου δεηθῶμεν. 3. Ὑπὲρ τῆς εἰρήνης τοῦ σύμπαντος κόσμου, εὐσταθείας τῶν ἁγίων τοῦ Θεοῦ Ἐκκλησιῶν καὶ τῆς τῶν πάντων ἑνώσεως, τοῦ Κυρίου δεηθῶμεν. 4. Ὑπὲρ τοῦ ἁγίου οἴκου τούτου καὶ τῶν μετὰ πίστεως, εὐλαβείας καὶ φόβου Θεοῦ εἰσιόντων ἐν αὐτῷ, τοῦ Κυρίου δεηθῶμεν. 5. Ὑπὲρ τοῦ Ἀρχιεπισκόπου ἡμῶν Γερασίμου, τοῦ τιμίου πρεσβυτερίου, τῆς ἐν Χριστῷ διακονίας, παντὸς τοῦ κλήρου καὶ τοῦ λαοῦ, τοῦ Κυρίου δεηθῶμεν. 6. Ὑπὲρ τοῦ Προέδρου τοῦ ἔθνους ἡμῶν, πάσης ἀρχῆς καὶ ἐξουσίας ἐν αὐτῷ, τοῦ Κυρίου δεηθῶμεν. 7. Ὑπὲρ τῆς πόλεως ταύτης, πάσης πόλεως, χώρας 8 9 THE DIVINE LITURGY OF OUR FATHER AMONG THE SAINTS JOHN CHRYSOSTOM 1 THE LITURGY OF THE CATECHUMENS Deacon: Master, give the blessing. Priest: Blessed is the Kingdom of the Father, and of the Son, and of the Holy Spirit, now and for ever, and to the ages of ages. LITANY OF PEACE Deacon: 1. In peace, let us pray to the Lord. 2. For the peace from on high and for the salvation of our souls, let us pray to the Lord. 3. For the peace of the whole world, for the welfare of the holy Churches of God, and for the union of all, let us pray to the Lord. 4. For this holy house, and for those who enter it with faith, reverence and the fear of God, let us pray to the Lord. 5. For our Archbishop Gerasimos, for the honored order of presbyters, for the diaconate in Christ, for all the clergy and the people, let us pray to the Lord. 6. For the President of our nation, its government and all in authority, let us pray to the Lord. 7. For this city, for every city, town and village, and for

7 καὶ τῶν πίστει οἰκούντων ἐν αὐταῖς, τοῦ Κυρίου δεηθῶμεν. 8. Ὑπὲρ εὐκρασίας ἀέρων, εὐφορίας τῶν καρπῶν τῆς γῆς καὶ καιρῶν εἰρηνικῶν, τοῦ Κυρίου δεηθῶμεν. 9. Ὑπὲρ πλεόντων, ὁδοιπορούντων, νοσούντων, καμνόντων, αἰχμαλώτων καὶ τῆς σωτηρίας αὐτῶν, τοῦ Κυρίου δεηθῶμεν. 10. Ὑπὲρ τοῦ ῥυσθῆναι ἡμᾶς ἀπὸ πάσης θλίψεως, ὀργῆς, κινδύνου καὶ ἀνάγκης, τοῦ Κυρίου δεηθῶμεν. 11. Ἀντιλαβοῦ, σῶσον, ἐλέησον καὶ διαφύλαξον ἡμᾶς ὁ Θεὸς τῇ σῇ χάριτι. 12. Τῆς Παναγίας, ἀχράντου, ὑπερευλογημένης, ἐνδόξου, δεσποίνης ἡμῶν Θεοτόκου καὶ ἀειπαρθένου Μαρίας, μετὰ πάντων τῶν ἁγίων μνημονεύσαντες, ἑαυτοὺς καὶ ἀλλήλους καὶ πᾶσαν τὴν ζωὴν ἡμῶν Χριστῷ τῷ Θεῷ παραθώμεθα. Λαός Σοὶ Κύριε. Ἱερεύς (ἐκφώνως) Ὅτι πρέπει σοι πᾶσα δόξα, τιμὴ καὶ προσκύνησις, τῷ Πατρὶ καὶ τῷ Υἱῷ καὶ τῷ Ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. 2 ΤΟ ΠΡΩΤΟΝ ΑΝΤΙΦΩΝΟΝ Ἐν δὲ ταῖς Κυριακαῖς νῦν ψάλλεται τὸ παρόν Ψαλμὸς ρβ (102) Στιχ. α Εὐλόγει ἡ ψυχή μου τὸν Κύριον, καὶ πάντα τὰ ἐντός μου τὸ ὄνομα τὸ ἅγιον αὐτοῦ. (ρβ 1) the faithful who dwell in them, let us pray to the Lord. 8. For favorable weather, an abundance of the fruits of the earth, and temperate seasons, let us pray to the Lord. 9. For those who travel by land, air or water, for the sick, the suffering, for those in captivity, and for their safety and salvation, let us pray to the Lord. 10. For our deliverance from all affliction, wrath, danger and constraint, let us pray to the Lord. 11. Help us, save us, have mercy on us, and keep us, O God, by your grace. 12. Commemorating our all-holy, pure, most blessed and glorious Lady, Mother of God and Ever-Virgin Mary, with all the Saints, let us entrust ourselves and one another and our whole life to Christ our God. People: To you, O Lord. Priest: (aloud) For to you belong all glory, honor and worship, to the Father, the Son and the Holy Spirit, now and for ever, and to the ages of ages. 2 FIRST ANTIPHON On Sundays the following Antiphon may be sung Psalm 102 1st Verse: Bless the Lord, O my soul, and all that is within me, bless his holy name. (102: 1) Λαός Ταῖς πρεσβείαις τῆς Θεοτόκου, Σῶτερ, σῶσον ἡμᾶς. Στιχ. β Εὐλόγει ἡ ψυχή μου τὸν Κύριον, καὶ μὴ ἐπιλανθάνου πάσας τὰς ἀνταποδόσεις αὐτοῦ. (ρβ 2) Λαός Ταῖς πρεσβείαις τῆς Θεοτόκου, Σῶτερ, σῶσον ἡμᾶς. Στιχ. γ Κύριος ἐν τῶ οὐρανῶ ἡτοίμασε τὸν θρόνον αὐτοῦ, καὶ ἡ βασιλεία αὐτου πάντων δεσπόζει. (ρβ 19) Λαός Ταῖς πρεσβείαις τῆς Θεοτόκου, Σῶτερ, σῶσον ἡμᾶς. Στίχ. δ Εὐλογεῖτε τὸν Κύριον, πάντα τὰ ἔργα αὐτοῦ, ἐν παντὶ τόπῳ τῆς δεσποτείας αὐτοῦ. (ρβ 22) Λαός Ταῖς πρεσβείαις τῆς Θεοτόκου, Σῶτερ, σῶσον ἡμᾶς. Δόξα Πατρὶ καὶ Υἱῷ καὶ Ἁγίῳ Πνεύματι. Καὶ νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. Λαός Ταῖς πρεσβείαις τῆς Θεοτόκου, Σῶτερ, σῶσον ἡμᾶς. ΤΗΝ ΜΙΚΡΑΝ ΣΥΝΑΠΤΗΝ Διάκονος Ἔτι καὶ ἔτι ἐν εἰρήνῃ τοῦ Κυρίου δεηθῶμεν. Διάκονος Ἀντιλαβοῦ, σῶσον, ἐλέησον καὶ διαφύλαξον ἡμᾶς ὁ Θεὸς τῇ σῇ χάριτι. Διάκονος Τῆς Παναγίας, ἀχράντου, ὑπερευλογημένης, ἐνδόξου, δεσποίνης ἡμῶν Θεοτόκου καὶ ἀειπαρθένου Μαρίας, μετὰ πάντων τῶν ἁγίων μνημονεύσαντες, ἑαυτοὺς καὶ ἀλλήλους καὶ πᾶσαν τὴν ζωὴν ἡμῶν Χριστῷ τῷ Θεῷ παραθώμεθα. Λαός Σοὶ Κύριε. Ἱερεύς (ἐκφώνως) Ὅτι σὸν τὸ κράτος καὶ σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα, τοῦ Πατρὸς καὶ People: At the prayers of the Mother of God, O Savior, save us. 2nd Verse: Bless the Lord, O my soul, and forget none of his benefits. (102: 2) People: At the prayers of the Mother of God, O Savior, save us. 3rd Verse: The Lord has prepared his throne in heaven, and his kingdom rules over all. (102: 19) People: At the prayers of the Mother of God, O Savior, save us. 4th Verse: Bless the Lord, all you his works, in every place of his dominion. (102: 22) People: At the prayers of the Mother of God, O Savior, save us. Glory to the Father, and to the Son, and to the Holy Spirit. Both now and for ever, and to the ages of ages. Amen. People: At the prayers of the Mother of God, O Savior, save us. SHORT LITANY Deacon: Again and again in peace, let us pray to the Lord. Deacon: Help us, save us, have mercy on us, and keep us, O God, by your grace. Deacon: Commemorating our all holy, pure, most blessed and glorious Lady, Mother of God and Ever Virgin Mary, with all the Saints, let us entrust ourselves and one another and our whole life to Christ our God. People: To you, O Lord. Priest: (aloud) For yours is the might, and yours the kingdom, the power and the glory, of the Father, the

8 τοῦ Υἱοῦ καὶ τοῦ Ἁγίου Πνεύματος, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ΤΟ ΔΕΥΤΕΡΟΝ ΑΝΤΙΦΩΝΟΝ Ψαλμὸς ρμε (145) Στιχ. α Αἴνει ἡ ψυχή μου τὸν Κύριον αἰνέσω Κύριον ἐν τῆ ζωη μου ψαλῶ τω Θεω μου, ἕως ὑπάρχω. (ρμε 1-2) Λαός Σῶσον ἡμᾶς, Υἱὲ Θεοῦ, ὁ ἀναστὰς ἐκ νεκρῶν, ψάλλοντάς Σοι Ἀλληλούϊα. Στιχ. β Μακάριος, οὗ ὁ Θεὸς Ἰακὼβ βοηθὸς αὐτοῦ, ἡ ἐλπὶς αὐτοῦ ἐπὶ Κύριον τὸν Θεὸν αὐτοῦ. (ρμε 5) Λαός Σῶσον ἡμᾶς, Υἱὲ Θεοῦ, ὁ ἀναστὰς ἐκ νεκρῶν, ψάλλοντάς Σοι Ἀλληλούϊα. Στίχ. γ Τὸν ποιήσαντα τὸν οὐρανὸν καὶ τὴν γῆν, τὴν θάλασσαν καὶ πάντα τὰ ἐν αὐτοῖς. (ρμε 6) Λαός Σῶσον ἡμᾶς, Υἱὲ Θεοῦ, ὁ ἀναστὰς ἐκ νεκρῶν, ψάλλοντάς Σοι Ἀλληλούϊα. Στιχ. δ Βασιλεύσει Κύριος εἰς τὸν αἰῶνα, ὁ Θεός σου, Σιών, εἰς γενεὰν καὶ γενεάν. (ρμε 10) Λαός Σῶσον ἡμᾶς, Υἱὲ Θεοῦ, ὁ ἀναστὰς ἐκ νεκρῶν, ψάλλοντάς Σοι Ἀλληλούϊα. Δόξα Πατρὶ καὶ Υἱῷ καὶ Ἁγίῳ Πνεύματι. Καὶ νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. Ὁ Μονογενὴς Υἱὸς καὶ Λόγος τοῦ Θεοῦ, ἀθάνατος ὑπάρχων καὶ καταδεξάμενος διὰ τὴν ἡμετέραν σωτηρίαν σαρκωθῆναι ἐκ τῆς ἁγίας Θεοτόκου καὶ ἀει-παρθένου Μαρίας, ἀτρέπτως ἐνανθρωπήσας, σταυρωθείς τε Χριστὲ ὁ Θεός, θανάτῳ θάνατον πατήσας, εἷς ὢν τῆς Ἁγίας Τριάδος, συνδοξαζόμενος τῷ Πατρὶ καὶ τῷ Ἁγίῳ Πνεύματι, σῶσον ἡμᾶς. Son and the Holy Spirit, now and for ever, and to the ages of ages. SECOND ANTIPHON Psalm 145 1st Verse: Praise the Lord, O my soul: while I live I will praise the Lord; while I have any being, I will praise my God. (145: 1-2) People: Son of God, risen from the dead, save us who sing to you: Alleluia! 2nd Verse: Blessed are those whose helper is the God of Jacob; whose hope is in the Lord their God. (145: 5) People: Son of God, risen from the dead, save us who sing to you: Alleluia! 3rd Verse: The God who made heaven and earth, the sea, and all that is in them. (145: 6) People: Son of God, risen from the dead, save us who sing to you: Alleluia! 4th Verse: The Lord will be king for ever: your God, O Sion, will reign throughout all generations. (145: 10) People: Son of God, risen from the dead, save us who sing to you: Alleluia! Glory to the Father, and to the Son, and to the Holy Spirit. Both now and for ever, and to the ages of ages. Amen. Only-begotten Son and Word of God, who, being immortal, accepted for our salvation to take flesh from the holy Mother of God and Ever-Virgin Mary, and without change became man; you were crucified, Christ God, by death trampling on death, being one of the Holy Trinity, glorified with the Father and the Holy Spirit: save us! ΤΗΝ ΜΙΚΡΑΝ ΣΥΝΑΠΤΗΝ Διάκονος Ἔτι καὶ ἔτι ἐν εἰρήνῃ τοῦ Κυρίου δεηθῶμεν. Διάκονος Ἀντιλαβοῦ, σῶσον, ἐλέησον καὶ διαφύλαξον ἡμᾶς ὁ Θεὸς τῇ σῇ χάριτι. Διάκονος Τῆς Παναγίας, ἀχράντου, ὑπερευλογημένης, ἐνδόξου, δεσποίνης ἡμῶν Θεοτόκου καὶ ἀειπαρθένου Μαρίας, μετὰ πάντων τῶν ἁγίων μνημονεύσαντες, ἑαυτοὺς καὶ ἀλλήλους καὶ πᾶσαν τὴν ζωὴν ἡμῶν Χριστῷ τῷ Θεῷ παραθώμεθα. Λαός Σοὶ Κύριε. Ἱερεύς (ἐκφώνως) Ὅτι ἀγαθὸς καὶ φιλάνθρωπος Θεὸς ὑπάρχεις καὶ σοὶ τὴν δόξαν ἀναπέμπομεν, τῷ Πατρὶ καὶ τῷ Υἱῷ καὶ τῷ Ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ΤΟ ΤΡΙΤΟΝ ΑΝΤΙΦΩΝΟΝ ΚAΙ Η ΕΙΣΟΔΟΣ ΜΕΤΑ ΤΟΥ ΙΕΡΟΥ ΕΥΑΓΓΕΛΙΟΥ Ἐν δὲ ταῖς Κυριακαῖς νῦν ψάλλεται τὸ παρόν Ἦχος α Ψαλμὸς ριζ (117) Στιχ. α Ἐξομολογεῖσθε τῷ Κυρίῳ, ὅτι ἀγαθός, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ. (ριζ 1) Τὸ ἀναστάσιμον ἀπολυτίκιον Ἦχος α. Τοῦ λίθου σφραγισθέντος ὑπὸ τῶν Ἰουδαίων, καὶ στρατιωτῶν φυλασσόντων τὸ ἄχραντόν σου σῶμα, ἀνέστης τριήμερος Σωτήρ, δωρούμενος τῷ κόσμῳ τὴν ζωήν. Διὰ τοῦτο αἱ Δυνάμεις τῶν οὐρανῶν ἐβόων σοι Ζωοδότα Δόξα τῇ ἀναστάσει σου Χριστέ, δόξα τῇ Βασιλείᾳ σου, δόξα τῇ οἰκονομίᾳ σου, μόνε Φιλάνθρωπε. SHORT LITANY Deacon: Again and again in peace, let us pray to the Lord. Deacon: Help us, save us, have mercy on us, and keep us, O God, by your grace. Deacon: Commemorating our all holy, pure, most blessed and glorious Lady, Mother of God and Ever Virgin Mary, with all the Saints, let us entrust ourselves and one another and our whole life to Christ our God. People: To you, O Lord. Priest: (aloud) For you, O God, are good and love mankind, and to you we give glory, to the Father, the Son and the Holy Spirit, now and for ever, and to the ages of ages. THIRD ANTIPHON AND ENTRANCE WITH THE HOLY GOSPEL On Sundays the following Antiphon may be used: Mode 1. Psalm 117 1st Verse: Give thanks to the Lord, for he is good: his mercy endures for ever. (117: 1) Then the Resurrection Apolytikion Mode 1 When the stone had been sealed by the Jews, and while soldiers were guarding your most pure Body, you rose, O Savior, on the third day, giving life to the world; therefore the heavenly Powers cried out to you, Giver of life: Glory to your Resurrection, O Christ! Glory to your Kingdom! Glory to your dispensation, only lover of mankind! 12 13

9 3 Ὁ Διάκονος, στὰς ἐν τῷ μέσῳ τοῦ ναοῦ ἔμπροσθεν τοῦ Ἱερέως καὶ ὑψῶν τὸ ἅγιον Εὐαγγέλιον, λέγει ἐκφώνως Σοφία Ὀρθοί. Εἰτα αὐτός τε καὶ ὁ Ἱερεὺς μετ αὐτὸν εἰσέρχονται διὰ τῆς Ὡραίας Πύλης εἰς τὸ Ἱερόν, καὶ ὁ Διάκονος ἀποτίθησιν ἐπὶ τῆς ἁγίας Τραπέζης τὸ ἱερὸν Εὐαγγέλιον. Λαός (ψάλλει τὸ παρὸν Εἰσοδικόν) Δεῦτε προσκυνήσωμεν καὶ προσπέσωμεν Χριστῷ. Σῶσον ἡμᾶς Υἱὲ Θεοῦ, ὁ ἀναστὰς ἐκ νεκρῶν, ψάλλοντάς σοι Ἀλληλούϊα. Καὶ ὸ ἀπολυτίκιον τοῦ ναοῦ [τοῦ Ἁγίου Νικολάου] Ἦχος δ. Κανόνα πίστεως καὶ εἰκόνα πραότητος, ἐγκρατείας Διδάσκαλον, ἀνέδειξέ σε τῇ ποίμνῃ σου, ἡ τῶν πραγμάτων ἀλήθεια διὰ τοῦτο ἐκτήσω τῇ ταπεινώσει τὰ ὑψηλά, τῇ πτωχείᾳ τὰ πλούσια, Πάτερ Ἱεράρχα Νικόλαε, πρέσβευε Χριστῷ τῷ Θεῷ, σωθῆναι τὰς ψυχὰς ἡμῶν. Καὶ μετὰ τὸ Δόξα Πατρὶ καὶ Υἱῷ καὶ Ἁγίῳ Πνεύματι. Καὶ νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. Τὸ Κοντάκιον. Προστασία τῶν Χριστιανῶν ἀκαταίσχυντε, μεσιτεία, πρὸς τὸν Ποιητὴν ἀμετάθετε, μὴ παρίδῃς, ἁμαρτωλῶν δεήσεων φωνάς, ἀλλὰ πρόφθασον, ὡς ἀγαθή, εἰς τὴν βοήθειαν ἡμῶν, τῶν πιστῶς κραυγαζόντων σοι Τάχυνον εἰς πρεσβείαν, καὶ σπεῦσον εἰς ἱκεσίαν, ἡ προστατεύουσα ἀεί, Θεοτόκε, τῶν τιμώντων σε. 3 The Deacon, standing in the middle of the church in front of the Priest and raising the sacred Gospel, says aloud: Wisdom. Stand upright. Then the Deacon, followed by the Priest, enters the Sanctuary through the Holy Doors and places the Gospel on the Holy Table. The People sing the Entrance Chant as follows: Come, let us worship and fall down before Christ. Son of God, risen from the dead, save us who sing to you: Alleluia! The Apolytikion for the dedication of the church [of St. Nicholas]: Mode 4. The truth of your actions proclaimed you to your flock as a rule of faith, an image of meekness and a teacher of self-control; and so you gained through humility the things on high, through poverty riches, O Father and High Priest Nicholas; intercede with Christ God that our souls may be saved. And after Glory to the Father, and to the Son, and to the Holy Spirit. Both now and for ever, and to the ages of ages. Amen. The Kontakion Protection of Christians that cannot be put to shame, unfailing mediation with the Maker, do not despise the voices of us sinners as we pray; but, in your love, be quick to help us who cry to you with faith: Hasten to intercede, make speed to entreat, O Mother of God, for you ever protect those who honor you. 4 ΤΡΙΣΑΓΙΟΝ Διάκονος Τοῦ Κυρίου δεηθῶμεν. Ἱερεύς (ἐκφώνως) Ὅτι ἅγιος εἶ ὁ Θεὸς ἡμῶν καὶ σοὶ τὴν δόξαν ἀναπέμπομεν, τῷ Πατρὶ καὶ τῷ Υἱῷ καὶ τῷ Ἁγίῳ Πνεύματι, νῦν καὶ ἀεί, Διάκονος, ἐλθὼν ἐγγὺς τῆς Ὡραίας Πύλης, λέγει πρὸς τὸν Λαόν καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἅγιος ὁ Θεός, Ἅγιος ἰσχυρός, Ἅγιος ἀθάνατος, ἐλέησον ἡμᾶς. Ἅγιος ὁ Θεός, Ἅγιος ἰσχυρός, Ἅγιος ἀθάνατος, ἐλέησον ἡμᾶς. Ἅγιος ὁ Θεός, Ἅγιος ἰσχυρός, Ἅγιος ἀθάνατος, ἐλέησον ἡμᾶς. Δόξα Πατρὶ καὶ Υἱῷ καὶ Ἁγίῳ Πνεύματι. Καὶ νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων, Ἀμήν. Ἅγιος ἀθάνατος, ἐλέησον ἡμᾶς. Ὁ διάκονος [ἤ ὁ δομέστικος] Δύναμις. Λαός Δύναμις. Ἅγιος ὁ Θεός, Ἅγιος ἰσχυρός, Ἅγιος ἀθάνατος, ἐλέησον ἡμᾶς. 5 ΑΛΛΗΛΟΥΙΑΡΙΟΝ ΚΑΙ ΕΥΑΓΓΕΛΙΟΝ Ἱερεύς Εἰρήνη σοι. Ἀναγνώστης Καὶ τῷ πνεύματί σου. Διάκονος Σοφία. Πρόσχωμεν. Ἀναγνώστης Ἀλληλούΐα, Ψαλμὸς τῷ Δαβίδ. Διάκονος Πρόσχωμεν. Καὶ ψάλλεται τὸ Ἀλληλουϊάριον άπὸ χορού μετὰ τῶν στίχων. Ἦχος α. Ψαλμὸς ιζ. Ἀλληλούϊα Ἀλληλούϊα Ἀλληλούϊα TRISAGION Deacon: Let us pray to the Lord. Priest: (aloud) For you, our God, are holy, and to you we give glory, to the Father, the Son and the Holy Spirit, now and for ever, Deacon (coming near the Holy Doors and facing the People): and to the ages of ages. Holy God, Holy Strong, Holy Immortal, have mercy on us. Holy God, Holy Strong, Holy Immortal, have mercy on us. Holy God, Holy Strong, Holy Immortal, have mercy on us. Glory to the Father, and to the Son, and to the Holy Spirit. Both now and for ever, and to the ages of ages. Amen. Holy Immortal, have mercy on us. Deacon [or the choir-leader]: Dynamis. [With strength] People: Dynamis. Holy God, Holy Strong, Holy Immortal, have mercy on us. 5 ALLELUIARION AND GOSPEL Priest: Peace to you. Reader: And to your spirit. Deacon: Wisdom. Let us attend. Reader: Alleluia. A psalm of David. Deacon: Let us attend. And the Alleluiarion is sung by the choir with its (solo) verses. Mode 1. Psalm 17: 48,51. Alleluia, alleluia, alleluia.

10 Ψαλλομένου τοῦ Ἀλλελουιαρίου, ὁ Διάκονος, λαβὼν τὸ θυμιατήριον, πρόσεισι τῷ Ἱερεῖ καὶ, λαβὼν εὐλογίαν, θυμιᾷ τὸ ἱερὸν Εὐαγγέλιον, τὴν ἁγίαν Τράπεζαν γύρωθεν καὶ τὸ Ἱερατεῖον ὅλον καὶ τὸν Ἱερέα, εἶτα, ἐξερχόμενος ἐκ τῆς Ὡραίας Πύλης, τὰς δεσποτικὰς εἰκόνας καὶ τὸν Λαόν. Στίχ. α Ὁ Θεὸς ὁ διδοὺς ἐκδικήσεις ἐμοί καὶ ὑποτάξας λαοὺς ὑπ ἐμέ. (ιζ 48) Ἀλληλούϊα Ἀλληλούϊα Ἀλληλούϊα. Στίχ. β Μεγαλύνων τὰς σωτηρίας τοῦ βασιλέως αὐτοῦ καὶ ποιῶν ἔλεος τῷ χριστῷ αὐτοῦ. (ιζ 51) Ἀλληλούϊα Ἀλληλούϊα Ἀλληλούϊα. Ἱερεύς Σοφία. Ὀρθοί, ἀκούσωμεν τοῦ ἁγίου Εὐαγγελίου. Εἰρήνη πᾶσι. Λαός Καὶ τῷ πνεύματί σου. Διάκονος Ἐκ τοῦ κατὰ Ματθαῖον ἁγίου Εὐαγγελίου τὸ ἀνάγνωσμα. (Κυριακή Β Ματθαίου 4: 18 23) Λαός Δόξα σοι, Κύριε, δόξα σοι. Ἱερεύς Πρόσχωμεν. Διάκονος Τῷ καιρῷ ἐκείνῳ, περιπατῶν δὲ παρὰ τὴν θάλασσαν τῆς Γαλιλαίας εἶδεν δύο ἀδελφούς, Σίμωνα τὸν λεγόμενον Πέτρον καὶ Ἀνδρέαν τὸν ἀδελφὸν αὐτοῦ, βάλλοντας ἀμφίβληστρον εἰς τὴν θάλασσαν ἦσαν γὰρ ἁλιεῖς. καὶ λέγει αὐτοῖς Δεῦτε ὀπίσω μου, καὶ ποιήσω ὑμᾶς ἁλιεῖς ἀνθρώπων. οἱ δὲ εὐθέως ἀφέντες τὰ δίκτυα ἠκολούθησαν αὐτῷ. Καὶ προβὰς ἐκεῖθεν εἶδεν ἄλλους δύο ἀδελφούς, Ἰάκωβον τὸν τοῦ Ζεβεδαίου καὶ Ἰωάννην τὸν ἀδελφὸν αὐτοῦ, ἐν τῷ πλοίῳ μετὰ Ζεβεδαίου τοῦ πατρὸς αὐτῶν καταρτίζοντας τὰ δίκτυα αὐτῶν καὶ ἐκάλεσεν αὐτούς. οἱ δὲ εὐθέως ἀφέντες τὸ πλοῖον While the Alleluiarion is being sung, the Deacon, taking the censer with incense, approaches the Priest, and having received a blessing for the incense he censes the book of the Gospel, the Holy Table all around, the whole sanctuary, the Priest and, coming out a little from the Holy Doors, the principal icons and the People. Verse 1: It is God who grants me vengeance, and subdues peoples under me. (17: 48) Alleluia, alleluia, alleluia. Verse 2: He magnifies acts of salvation for his king, and shows mercy to his Anointed. (17: 51) Alleluia, alleluia, alleluia. Priest: Wisdom. Stand upright. Let us listen to the Holy Gospel. Peace to all. People: And to your spirit. Deacon: The reading is from the Holy Gospel according to Matthew. (2nd Sunday of Matthew, 4: 18 23) People: Glory to you, O Lord, glory to you. Priest: Let us attend. Deacon: At that time, as Jesus was walking by the Sea of Galilee, he saw two brothers, Simon, who is called Peter, and Andrew his brother, casting a net into the sea for they were fishermen. And he said to them, Follow me, and I will make you fishers of men. Immediately they left their nets and followed him. As he went on from there, he saw two other brothers, James son of Zebedee and his brother John, in the boat with their father Zebedee, mending their nets, and he called them. Immediately they left the boat and their father, and followed him. Jesus went throughout Galilee, teaching in their synagogues καὶ τὸν πατέρα αὐτῶν ἠκολούθησαν αὐτῷ. Καὶ περιῆγεν ὅλην τὴν Γαλιλαίαν ὁ Ἰησοῦς, διδάσκων ἐν ταῖς συναγωγαῖς αὐτῶν καὶ κηρύσσων τὸ εὐαγγέλιον τῆς βασιλείας καὶ θεραπεύων πᾶσαν νόσον καὶ πᾶσαν μαλακίαν ἐν τῷ λαῷ. Λαός Δόξα σοι, Κύριε, δόξα σοι. 6 Η ΛΕΙΤΟΥΡΓΙΑ ΤΩΝ ΠΙΣΤΩΝ Ἱερεύς (ἐκφώνως) Ὅπως, ὑπὸ τοῦ κράτους σου πάντοτε φυλαττόμενοι, σοὶ δόξαν ἀναπέμπωμεν, τῷ Πατρὶ καὶ τῷ Υἱῷ καὶ τῷ Ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ο ΧΕΡΟΥΒΙΚΟΣ ΥΜΝΟΣ ΚΑΙ Η ΣΥΝ ΤΟΙΣ ΤΟΥ ΑΡΤΟΥ ΚΑΙ ΤΟΥ ΟΙΝΟΥ ΔΩΡΟΙΣ ΜΕΓΑΛΗ ΕΙΣΟΔΟΣ Οἱ Ψάλται ἄρχονται ψάλλειν τὸν Χερουβικὸν ὕμνον ἀργῶς καὶ μετὰ μέλους Οἱ τὰ Χερουβεὶμ μυστικῶς εἰκονίζοντες, καὶ τῇ ζωοποιῷ Τριάδι τὸν τρισάγιον ὕμνον προσᾴδοντες, πᾶσαν νῦν βιοτικὴν ἀποθώμεθα μέριμναν. Ὡς τὸν Βασιλέα τῶν ὅλων ὑποδεξόμενοι Ὅταν δὲ οἱ Ψάλται ἀποτελώσι τὸ πρώτον μέρος τοῦ Χερουβικοῦ ὕμνου, ὁ Διάκονος καὶ ὁ Ἱερεὺς ἐξέρχονται τῆς βορείας πύλης τοῦ Ἱερού, προηγουμένων ἑξαπτερύγων, λαμπάδων καὶ θυμιατηρίων, καὶ διέρχονται τὸ ἀριστερὸν κλίτος καὶ τὸ μέσον τοῦ Ναοῦ, ποιοῦντες την Μεγάλην Εἴσοδον, ἐκφωνοῦντες ἀλληλοδιαδόχως ἑκάτερος Πάντων ὑμῶν μνησθείη Κύριος ὁ Θεὸς ἐν τῇ βασιλείᾳ αὐτοῦ πάντοτε, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων and proclaiming the good news of the kingdom and curing every disease and every sickness among the people. People: Glory to you, O Lord, glory to you. 6 THE LITURGY OF THE FAITHFUL Priest: (aloud) That being always guarded by your might, we may give glory to you, the Father, the Son and the Holy Spirit, now and for ever, and to the ages of ages. CHERUBIC HYMN AND GREAT ENTRANCE WITH THE GIFTS OF BREAD AND WINE The Singers begin the Cherubic Hymn to a slow and solemn melody: We, who in a mystery represent the Cherubim and sing the thrice holy hymn to the life giving Trinity, let us now lay aside every care of this life. For we are about to receive the King of all When the Singers reach the end of the first part of the Cherubic Hymn, the Deacon and the Priest come out from the north door of the Sanctuary, preceded by exapteryga, lights and incense, and pass through the north aisle and the middle of the Nave as they make the Great Entrance. As they process they proclaim, one after the other: May the Lord God * remember you all in his Kingdom * always, now and for ever, * and to the ages of ages.

11 Ψάλται Ἀμήν. [Ἀμήν. Ἀμήν.] Καὶ συμπληροῦσι τὸν Χερουβικὸν ὕμνον ταῖς ἀγγελικαῖς ἀοράτως δορυφορούμενον τάξεσιν. Ἀλληλούϊα, Ἀλληλούϊα, Ἀλληλούΐα. 7 ΕΚΤΕΝΗ ΤΩΝ ΤΙΜΙΩΝ ΔΩΡΩΝ Διάκονος 1. Πληρώσωμεν τὴν δέησιν ἡμῶν τῷ Κυρίῳ. 2. Ὑπὲρ τῶν προτεθέντων τιμίων Δώρων, τοῦ Κυρίου δεηθῶμεν. 3. Ὑπὲρ τοῦ ἁγίου οἴκου τούτου καὶ τῶν μετὰ πίστεως, εὐλαβείας καὶ φόβου Θεοῦ εἰσιόντων ἐν αὐτῷ, τοῦ Κυρίου δεηθῶμεν. 4. Ὑπὲρ τοῦ ῥυσθῆναι ἡμᾶς ἀπὸ πάσης θλίψεως, ὀργῆς, κινδύνου καὶ ἀνάγκης, τοῦ Κυρίου δεηθῶμεν. 5. Ἀντιλαβοῦ, σῶσον, ἐλέησον καὶ διαφύλαξον ἡμᾶς ὁ Θεὸς τῇ σῇ χάριτι. 1. Τὴν ἡμέραν πᾶσαν, τελείαν, ἁγίαν, εἰρηνικὴν καὶ ἀναμάρτητον, παρὰ τοῦ Κυρίου αἰτησώμεθα. Λαός Παράσχου Κύριε. 2. Ἄγγελον εἰρήνης, πιστὸν ὁδηγόν, φύλακα τῶν ψυχῶν καὶ τῶν σωμάτων ἡμῶν, παρὰ τοῦ Κυρίου αἰτησώμεθα. Λαός Παράσχου Κύριε. 3. Συγγνώμην καὶ ἄφεσιν τῶν ἁμαρτιῶν καὶ τῶν πλημμελημάτων ἡμῶν, παρὰ τοῦ Κυρίου αἰτησώμεθα. Λαός Παράσχου Κύριε. 4. Τὰ καλὰ καὶ συμφέροντα ταῖς ψυχαῖς ἡμῶν, καὶ εἰρήνην τῷ κόσμῳ, παρὰ τοῦ Κυρίου αἰτησώμεθα. Singers: Amen. [Amen. Amen.] And they complete the Cherubic Hymn. invisibly escorted by the angelic hosts. Alleluia. Alleluia. Alleluia. 7 LITANY OF THE PRECIOUS GIFTS Deacon: 1. Let us complete our prayer to the Lord. 2. For the precious gifts here set forth, let us pray to the Lord. 3. For this holy house and those who enter it with faith, reverence and the fear of God, let us pray to the Lord. 4. For our deliverance from all affliction, wrath, danger and constraint, let us pray to the Lord. 5. Help us, save us, have mercy on us and keep us, O God, by your grace. 1. That the whole day may be perfect, holy, peaceful and sinless, let us ask of the Lord. People: Grant this, O Lord. Deacon: 2. An angel of peace, a faithful guide, a guardian of our souls and bodies, let us ask of the Lord. People: Grant this, O Lord. 3. Pardon and forgiveness of our sins and offences, let us ask of the Lord. People: Grant this, O Lord. 4. Those things which are good and profitable for our souls, and peace for the world, let us ask of the Lord. Λαός Παράσχου Κύριε. 5. Τὸν ὑπόλοιπον χρόνον τῆς ζωῆς ἡμῶν, ἐν εἰρήνῃ καὶ μετανοίᾳ ἐκτελέσαι, παρὰ τοῦ Κυρίου αἰτησώμεθα. Λαός Παράσχου Κύριε. 6. Χριστιανὰ τὰ τέλη τῆς ζωῆς ἡμῶν, ἀνώδυνα, ἀνεπαίσχυντα, εἰρηνικά, καὶ καλὴν ἀπολογίαν τὴν ἐπὶ τοῦ φοβεροῦ βήματος τοῦ Χριστοῦ, αἰτησώμεθα. Λαός Παράσχου Κύριε. Τῆς παναγίας, ἀχράντου, ὑπερευλογημένης, ἐνδόξου δεσποίνης ἡμῶν Θεοτόκου καὶ ἀειπαρθένου Μαρίας, μετὰ πάντων τῶν Ἁγίων μνημονεύσαντες, ἑαυτοὺς καὶ ἀλλήλους καὶ πᾶσαν τὴν ζωὴν ἡμῶν Χριστῷ τῷ Θεῷ παραθώμεθα. Λαός Σοὶ Κύριε. Ἱερεύς Διὰ τῶν οἰκτιρμῶν τοῦ μονογενοῦς σουυἱοῦ, μεθ οὗ εὐλογητὸς εἶ, σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ σου Πνεύματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἱερεύς Εἰρήνη πᾶσι. Λαός Καὶ τῷ πνεύματί σου. Διάκονος Ἀγαπήσωμεν ἀλλήλους, ἵνα ἐν ὁμονοίᾳ ὁμολογήσωμεν. Λαός Πατέρα, Υἱὸν καὶ Ἅγιον Πνεῦμα, Τριάδα ὁμοούσιον καὶ ἀχώριστον. Διάκονος Τὰς θύρας, τὰς θύρας. Ἐν σοφίᾳ πρόσχωμεν. ΤΟ ΣΥΜΒΟΛΟΝ ΤΗΣ ΠΙΣΤΕΩΣ Λαός Πιστεύω εἰς ἕνα Θεόν, * Πατέρα, Παντοκράτορα, * ποιητὴν οὐρανοῦ καὶ γῆς, * ὁρατῶν τε πάντων καὶ ἀοράτων. Καὶ εἰς ἕνα Κύριον Ἰησοῦν Χριστόν, * τὸν Υἱὸν τοῦ Θεοῦ τὸν μονογενῆ, * τὸν ἐκ τοῦ Πατρὸς People: Grant this, O Lord. 5. That we may live out the rest of our days in peace and repentance, let us ask of the Lord. People: Grant this, O Lord. 6. A Christian end to our life, painless, unashamed and peaceful, and a good defence before the dread judgement seat of Christ, let us ask. People: Grant this, O Lord. Commemorating our all holy, pure, most blessed and glorious Lady, Mother of God and Ever Virgin Mary, with all the Saints, let us entrust ourselves and one another and our whole life to Christ our God. People: To you, O Lord. Priest: Through the compassion of your only-begotten Son, with whom you are blessed, together with your all-holy, good and life-giving Spirit, now and for ever, and to the ages of ages. Priest: Peace to all. People: And to your spirit. Deacon: Let us love one another, that with one mind we may confess: People: Father, Son and Holy Spirit, Trinity consubstantial and undivided. Deacon: The doors, the doors. With wisdom let us attend. THE CREED People: I believe in one God, Father almighty, * Maker of heaven and earth, * and of all things visible and invisible. * And in one Lord, Jesus Christ, * the onlybegotten Son of God, * begotten from the

12 γεννηθέντα * πρὸ πάντων τῶν αἰώνων * φῶς ἐκ φωτός, * Θεὸν ἀληθινὸν ἐκ Θεοῦ ἀληθινοῦ, * γεννηθέντα, * οὐ ποιηθέντα, * ὁμοούσιον τῷ Πατρί,* δι οὗ τὰ πάντα ἐγένετο. * Τὸν δι ἡμᾶς τοὺς ἀνθρώπους * καὶ διὰ τὴν ἡμετέραν σωτηρίαν * κατελθόντα ἐκ τῶν οὐρανῶν * καὶ σαρκωθέντα ἐκ Πνεύματος ἁγίου * καὶ Μαρίας τῆς Παρθένου * καὶ ἐνανθρωπήσαντα. Σταυρωθέντα τε ὑπὲρ ἡμῶν * ἐπὶ Ποντίου Πιλάτου, * καὶ παθόντα καὶ ταφέντα. * Καὶ ἀναστάντα τῇ τρίτῃ ἡμέρα * κατὰ τὰς Γραφάς. * Καὶ ἀνελθόντα εἰς τοὺς οὐρανοὺς * καὶ καθεζόμενον ἐκ δεξιῶν τοῦ Πατρός. * Καὶ πάλιν ἐρχόμενον μετὰ δόξης * κρῖναι ζῶντας καὶ νεκρούς, * οὗ τῆς βασιλείας οὐκ ἔσται τέλος. Καὶ εἰς τὸ Πνεῦμα τὸ Ἅγιον, * τὸ Κύριον, * τὸ ζωοποιόν, * τὸ ἐκ τοῦ Πατρὸς ἐκπορευόμενον, * τὸ σὺν Πατρὶ καὶ Υἱῷ συμπροσκυνούμενον * καὶ συνδοξαζόμενον, * τὸ λαλῆσαν διὰ τῶν προφητῶν. Εἰς μίαν, Ἁγίαν, * Καθολικὴν καὶ Ἀποστολικὴν Ἐκκλησίαν. * Ὁμολογῶ ἓν βάπτισμα * εἰς ἄφεσιν ἁμαρτιῶν. * Προσδοκῶ ἀνάστασιν νεκρῶν. * Καὶ ζωὴν τοῦ μέλλοντος αἰῶνος. Ἀμήν. 8 Η ΑΓΙΑ ΑΝΑΦΟΡΑ Διάκονος Στῶμεν καλῶς στῶμεν μετὰ φόβου πρόσχωμεν τὴν ἁγίαν Ἀναφορὰν ἐν εἰρήνῃ προσφέρειν. Καὶ προσκυνήσας εἰσέρχεται ἐν τῷ ἁγίῳ Βήματι. Λαός Ἔλεος, εἰρήνην, θυσίαν αἰνέσεως. Ἱερεύς (εὐλογῶν τὸν Λαόν) Ἡ χάρις τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ ἡ ἀγάπη τοῦ Θεοῦ καὶ Πατρὸς καὶ ἡ κοινωνία τοῦ Ἁγίου Πνεύματος εἴη μετὰ πάντων ὑμῶν. Father before all ages, * Light from Light, true God from true God, * begotten not made, consubstantial with the Father, * through him all things were made. * For our sake and for our salvation he came down from heaven, * and was incarnate from the Holy Spirit and the Virgin Mary and became man. * He was crucified also for us under Pontius Pilate, * and suffered and was buried;* he rose again on the third day, in accordance with the Scriptures, * and ascended into heaven* and is seated at the right hand of the Father. * He is coming again in glory to judge the living and the dead, * and his kingdom will have no end. * And in the Holy Spirit, the Lord, the Giver of life, * who proceeds from the Father, * who together with Father and Son is worshipped and together glorified;* who spoke through the Prophets. * In one Holy, Catholic and Apostolic Church. * I confess one Baptism for the forgiveness of sins. * I await the resurrection of the dead * and the life of the age to come. Amen. 8 THE HOLY OBLATION Deacon: Let us stand with awe; let us stand with fear; let us attend, that we may offer the holy oblation in peace. And he bows and re-enters the Sanctuary. People: Mercy and peace: a sacrifice of praise. Priest: (blessing the people) The grace of our Lord Jesus Christ, and the love of God the Father, and the communion of the Holy Spirit be with you all. Λαός Καὶ μετὰ τοῦ πνεύματός σου. Ἱερεύς Ἄνω σχῶμεν τὰς καρδίας. Λαός Ἔχομεν πρὸς τὸν Κύριον. Ἱερεύς, στραφεὶς πρὸς ἀνατολάς Εὐχαριστήσωμεν τῷ Κυρίῳ. Λαός Ἄξιον καὶ δίκαιον. Ἱερεύς (χαμηλοφώνως) Ἄξιον καὶ δίκαιον σὲ ὑμνεῖν, σὲ εὐλογεῖν, σὲ αἰνεῖν, σοὶ εὐχαριστεῖν, σὲ προσκυνεῖν ἐν παντὶ τόπῳ τῆς δεσποτείας σου. Σὺ γὰρ εἶ Θεὸς ἀνέκφραστος, ἀπερινόητος, ἀόρατος, ἀκατάληπτος, ἀεὶ ὤν, ὡσαύτως ὤν, σὺ καὶ ὁ μονογενής σου Υἱὸς καὶ τὸ Πνεῦμά σου τὸ Ἅγιον. Σὺ ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι ἡμᾶς παρήγαγες, καὶ παραπεσόντας ἀνέστησας πάλιν, καὶ οὐκ ἀπέστης πάντα ποιῶν, ἕως ἡμᾶς εἰς τὸν οὐρανὸν ἀνήγαγες καὶ τὴν βασιλείαν σου ἐχαρίσω τὴν μέλλουσαν. Ὑπὲρ τούτων ἁπάντων εὐχαριστοῦμέν σοι καὶ τῷ μονογενεῖ σου Ὑἱῷ καὶ τῷ Πνεύματί σου τῷ Ἁγίῳ, ὑπὲρ πάντων ὧν ἴσμεν καὶ ὧν οὐκ ἴσμεν, τῶν φανερῶν καὶ ἀφανῶν εὐεργεσιῶν τῶν εἰς ἡμᾶς γεγενημένων. Εὐχαριστοῦμέν σοι καὶ ὑπὲρ τῆς Λειτουργίας ταύτης, ἣν ἐκ τῶν χειρῶν ἡμῶν δέξασθαι κατηξίωσας καίτοι σοι παρεστήκασι χιλιάδες ἀρχαγγέλων καὶ μυριάδες ἀγγέλων, τὰ Χερουβεὶμ καὶ τὰ Σεραφείμ, ἑξαπτέρυγα, πολυόμματα, μετάρσια, πτερωτά. (ἐκφώνως) Τὸν ἐπινίκιον ὕμνον ᾄδοντα, βοῶντα, κεκραγότα καὶ λέγοντα. Λαός Ἅγιος, ἅγιος, ἅγιος Κύριος Σαβαώθ πλήρης ὁ οὐρανὸς καὶ ἡ γῆ τῆς δόξηςσου, ὡσαννὰ ἐν τοῖς ὑψίστοις. Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου. Ὡσαννὰ ἐν τοῖς ὑψίστοις People: And with your spirit. Priest: Let our hearts be on high. People: We have them with the Lord. Priest, turning to the east: Let us give thanks to the Lord. People: It is right and fitting. Priest (in a low voice): It is right and fitting to hymn you, to bless you, to praise you, to give you thanks, to worship you in every place of your dominion; for you are God, ineffable, incomprehensible, invisible, inconceivable, ever-existing, eternally the same; you and your only-begotten Son and your Holy Spirit. You brought us out of non-existence into being, and when we had fallen you raised us up again, and left nothing undone until you had brought us up to heaven and had granted us your Kingdom that is to come. For all these things we give thanks to you, and to your only-begotten Son and your Holy Spirit; for all the benefits that we have received, known and unknown, manifest and hidden. We thank you also for this liturgy which you have been pleased to accept from our hands, though there stand around you thousands of archangels and tens of thousands of angels, the Cherubim and the Seraphim, six winged and many eyed, soaring aloft upon their wings, (aloud) singing, crying, shouting the triumphal hymn, and saying: People: Holy, holy, holy, Lord of hosts; heaven and earth are full of your glory. Hosanna in the highest. Blessed is he who comes in the name of the Lord. Hosanna in the highest.

13 Ἱερεύς (χαμηλοφώνως) Μετὰ τούτων καὶ ἡμεῖς τῶν μακαρίων δυνάμεων, Δέσποτα φιλάνθρωπε, βοῶμεν καὶ λέγομεν Ἅγιος εἶ καὶ πανάγιος Σὺ καὶ ὁ μονογενής σου Υἱὸς καὶ τὸ Πνεῦμά σου τὸ Ἅγιον. Ἅγιος εἶ καὶ πανάγιος καὶ μεγαλοπρεπὴς ἡ δόξα σου. Ὃς τὸν κόσμον σου οὕτως ἠγάπησας, ὥστε τὸν Υἱόν σου τὸν μονογενῆ δοῦναι, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται, ἀλλ ἔχῃ ζωὴν αἰώνιον. Ὃς ἐλθὼν καὶ πᾶσαν τὴν ὑπὲρ ἡμῶν οἰκονομίαν πληρώσας, τῇ νυκτὶ ᾗ παρεδίδοτο, μᾶλλον δὲ ἑαυτὸν παρεδίδου ὑπὲρ τῆς τοῦ κόσμου ζωῆς, λαβὼν ἄρτον ἐν ταῖς ἁγίαις αὐτοῦ καὶ ἀχράντοις καὶ ἀμωμήτοις χερσί, εὐχαριστήσας καὶ εὐλογήσας, ἁγιάσας, κλάσας, ἔδωκε τοῖς ἁγίοις αὐτοῦ μαθηταῖς καὶ ἀποστόλοις, εἰπὼν Ἱερεύς Λάβετε, φάγετε, τοῦτό μού ἐστι τὸ σῶμα, τὸ ὑπὲρ ἡμῶν κλώμενον, εἰς ἄφεσιν ἁμαρτιῶν. Ἱερεύς (χαμηλοφώνως) Ὁμοίως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι, λέγων Ἱερεύς Πίετε ἐξ αὐτοῦ πάντες, τοῦτό ἐστι τὸ αἷμά μου, τὸ τῆς Καινῆς Διαθήκης, τὸ ὑπὲρ ὑμῶν καὶ πολλῶν ἐκχυνόμενον, εἰς ἄφεσιν ἁμαρτιῶν. Ἱερεύς (χαμηλοφώνως) Μεμνημένοι τοίνυν τῆς σωτηρίου ταύτης ἐντολῆς καὶ πάντων τῶν ὑπὲρ ἡμῶν γεγενημένων, τοῦ Σταυροῦ, τοῦ Τάφου, τῆς τριημέρου Ἀναστάσεως, τῆς εἰς οὐρανοὺς Ἀναβάσεως, τῆς ἐκ δεξιῶν Καθέδρας, τῆς δευτέρας καὶ ἐνδόξου πάλιν Παρουσίας. Priest: (in a low voice) With these blessed Powers, Master, Lover of mankind, we also cry aloud and say: Holy are you and all-holy, you and your onlybegotten Son and your Holy Spirit; holy are you and all holy, and magnificent is your glory. This is how you loved your world: you gave your only-begotten Son, so that everyone who believes in him might not perish, but have eternal life. And, when he had come and had fulfilled the whole dispensation for us, in the night in which he was given up, or rather gave himself up, for the life of the world, he took bread in his holy, most pure and unblemished hands and, when he had given thanks, and had blessed, sanctified and broken it, gave it to his holy Disciples and Apostles, saying: (aloud) Take, eat; this is my body, which is broken for you, for the forgiveness of sins. Priest: (in a low voice) Likewise after supper he also took the cup, saying: (aloud) Drink from this, all of you; this is my blood of the New Testament, which is shed for you and for many for the forgiveness of sins. Priest: (in a low voice) Remembering therefore this our Savior s command and all that has been done for us: the Cross, the Tomb, the Resurrection on the third day, the Ascension into heaven, the Sitting at the right hand, the Second and glorious Coming again; Ὁ μὲν Διάκονος ὑψοῖ τὸ Δισκάριον καὶ τὸ Ποτήριον, διασταυρῶν τὰς χεῖρας. Ἱερεύς Τὰ σὰ ἐκ τῶν σῶν σοὶ προσφέροντες, κατὰ πάντα καὶ διὰ πάντα Λαός σὲ ὑμνοῦμεν, σὲ εὐλογοῦμεν, σοὶ εὐχαριστοῦμεν, Κύριε, καὶ δεόμεθά σου, ὁ Θεὸς ἡμῶν. 9 ΜΕΓΑΛΥΝΑΡΙΟΝ Ἱερεύς Ἐξαιρέτως τῆς Παναγίας, ἀχράντου, ὑπερευλογημένης, ἐνδόξου, Δεσποίνης ἡμῶν Θεοτόκου καὶ ἀειπαρθένου Μαρίας. Λαός Ἄξιόν ἐστιν ὡς ἀληθῶς μακαρίζειν σε τὴν Θεοτόκον, τὴν ἀειμακάριστον καὶ παναμώμητον καὶ μητέρα τοῦ Θεοῦ ἡμῶν. Τὴν τιμιωτέραν τῶν Χερουβεὶμ καὶ ἐνδοξοτέραν ἀσυγκρίτως τῶν Σεραφείμ τὴν ἀδιαφθόρως Θεὸν Λόγον τεκοῦσαν, τὴν ὄντως Θεοτόκον, σὲ μεγαλύνομεν. 10 Ἱερεύς (ἐκφώνως) Ἐν πρώτοις μνήσθητι, Κύριε, τοῦ Ἀρχιεπισκόπου ἡμῶν Γερασίμου, ὃν χάρισαι ταῖς ἁγίαις σου Ἐκκλησίαις ἐν εἰρήνῃ, σῷον, ἔντιμον, ὑγιᾶς, μακροημερεύοντας καὶ ὀρθοτομοῦντας τὸν λόγον τῆς σῆς ἀληθείας. Διάκονος Καὶ ὧν ἕκαστος κατὰ διάνοιαν ἔχει, καὶ πάντων καὶ πασῶν. Λαός Καὶ πάντων καὶ πασῶν. Ἱερεύς (ἐκφώνως) Καὶ δὸς ἡμῖν, ἐν ἑνὶ στόματι καὶ μιᾷ καρδίᾳ, δοξάζειν καὶ ἀνυμνεῖν τὸ πάντιμον καὶ μεγαλοπρεπὲς ὄνομά σου, τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ Ἁγίου Πνεύματος, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων The Deacon crosses his hands and elevates the Chalice and Paten as the Priest says aloud: Offering you your own of your own * in all things and for all things * People: we praise you, we bless you, we give thanks to you, O Lord, and we pray to you, our God. 9 MEGALYNARION Priest: Above all for our most holy, pure, most blessed and glorious Lady, the Mother of God and Ever- Virgin, Mary. People: It is truly right to call you blessed, who gave birth to God, ever-blessed and most pure, and Mother of our God. Greater in honor than the Cherubim and beyond compare more glorious than the Seraphim, without corruption you gave birth to God the Word; truly the Mother of God, we magnify you. 10 Priest: (aloud) First of all, remember, Lord, our Archbishop, Gerasimos, and grant that he may serve your holy churches in peace, safety, honor, health, and length of days, rightly proclaiming the word of your truth. Deacon: Remember too, Lord, those whom each one has in mind, and each and all. People: And each and all. Priest: (aloud) And grant that with one voice and one heart we may glorify and praise your all honored and majestic name, of the Father, the Son and the Holy Spirit, now and for ever, and to the ages of ages.

14 Ἱερεύς Καὶ ἔσται τὰ ἐλέη τοῦ μεγάλου Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ μετὰ πάντων ἡμῶν. Λαός Καὶ μετὰ τοῦ πνεύματός σου. 11 ΕΤΟΙΜΑΣΙΑ ΠΡΟΣ ΤΗΝ ΘΕΙΑΝ ΚΟΙΝΩΝΙΑΝ ΕΚΤΕΝΗΣ ΠΡΟ ΤΗΣ ΚΥΡΙΑΚΗΣ ΠΡΟΣΕΥΧΗΣ Ὁ Διάκονος ἐξελθὼν ἵσταται ἐν τῷ συνήθει τόπῳ. Διάκονος 1. Πάντων τῶν ἁγίων μνημονεύσαντες, ἔτι καὶ ἔτι ἐν εἰρήνῃ τοῦ Κυρίου δεηθῶμεν. 2. Ὑπὲρ τῶν προσκομισθέντων καὶ ἁγιασθέντων τιμίων Δώρων, τοῦ Κυρίου δεηθῶμεν. 3. Ὅπως ὁ φιλάνθρωπος Θεὸς ἡμῶν, ὁ προσδεξάμενος αὐτὰ εἰς τὸ ἅγιον καὶ ὑπερουράνιον καὶ νοερὸν αὐτοῦ θυσιαστήριον, εἰς ὀσμὴνεὐωδίας πνευματικῆς, ἀντικαταπέμψῃ ἡμῖν τὴν θείαν χάριν καὶ τὴν δωρεὰν τοῦ Ἁγίου Πνεύματος, δεηθῶμεν. 4. Ὑπὲρ τοῦ ῥυσθῆναι ἡμᾶς ἀπὸ πάσης θλίψεως, ὀργῆς, κινδύνου καὶ ἀνάγκης, τοῦ Κυρίου δεηθῶμεν. 5. Ἀντιλαβοῦ, σῶσον, ἐλέησον καὶ διαφύλαξον ἡμᾶς ὁ Θεὸς τῇ σῇ χάριτι Διάκονος Τὴν ἑνότητα τῆς πίστεως, καὶ τὴν κοινωνίαν τοῦ Ἁγίου Πνεύματος αἰτησάμενοι, ἑαυτοὺς καὶ ἀλλήλους καὶ πᾶσαν τὴν ζωὴν ἡμῶν Χριστῷ τῷ Θεῷ παραθώμεθα. Λαός Σοὶ, Κύριε. Priest: And the mercies of our great God and Savior, Jesus Christ, shall be with all of you. People: And with your spirit. 11 THE PREPARATION FOR HOLY COMMUNION LITANY OF THE LORD S PRAYER The Deacon comes out and stands in his usual place. Deacon: 1. Having commemorated all the saints, again and again in peace let us pray to the Lord. Deacon: 2. For the precious gifts here set forth and sanctified, let us pray to the Lord. 3. That our God, who loves mankind, having accepted them on his holy and immaterial Altar above the heavens, as a savor of spiritual fragrance, may send down upon us in return his divine grace and the gift of the Holy Spirit, let us pray. 4. For our deliverance from all affliction, wrath, danger and constraint, let us pray to the Lord. 5. Help us, save us, have mercy on us and keep us, O God, by your grace. Deacon: Having asked for the unity of the faith and the communion of the Holy Spirit, let us entrust ourselves and one another and our whole life to Christ, our God. People: To you, O Lord. Ἱερεύς Καὶ καταξίωσον ἡμᾶς, Δέσποτα, μετὰ παρρησίας, ἀκατακρίτως τολμᾶν ἐπικαλεῖσθαι Σὲ τὸν ἐπουράνιον Θεὸν Πατέρα καὶ λέγειν: ΚΥΡΙΑΚΗ ΠΡΟΣΕΥΧΗ Λαός Πάτερ ἡμῶν, ὁ ἐν τοῖς οὐρανοῖς * ἁγιασθήτω τὸ ὄνομά σου, * ἐλθέτω ἡ βασιλεία σου, * γενηθήτω τὸ θέλημά σου, * ὡς ἐν οὐρανῷ καὶ ἐπὶ τῆς γῆς. * Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον * δὸς ἡμῖν σήμερον, * καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, * ὡς καὶ ἡμεῖς ἀφίεμεν τοῖς ὀφειλέταις ἡμῶν, * καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, * ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. Ἱερεύς Ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα, τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ Ἁγίου Πνεύματος, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἱερεύς Εἰρήνη πᾶσι. Λαός Καὶ τῷ πνεύματί σου. Διάκονος Τὰς κεφαλὰς ἡμῶν τῷ Κυρίῳ κλίνωμεν. Λαός Σοὶ, Κύριε. Ἱερεύς Χάριτι καὶ οἰκτιρμοῖς καὶ φιλανθρωπίᾳ τοῦ μονογενοῦς σου Υἱοῦ, μεθ οὗ εὐλογητὸς εἶ, σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ σου Πνεύματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Η ΘΕΙΑ ΚΟΙΝΩΝΙΑ ΤΟΥ ΚΛΗΡΟΥ ΚΑΙ ΤΟΥ ΛΑΟΥ Διάκονος Πρόσχωμεν. Ἱερεύς Τὰ ἅγια τοῖς ἁγίοις. Λαός Εἷς Ἅγιος, εἷς Κύριος, Ἰησοῦς Χριστός, εἰς δόξαν Θεοῦ Πατρός. Ἀμήν. Priest: (aloud) And count us worthy, Master, with boldness and without condemnation to dare to call upon you, the God of heaven, as Father, and to say: THE LORD S PRAYER People: Our Father in heaven, * may your name be sanctified, * your kingdom come, * your will be done * on earth as in heaven. * Give us today our daily bread, * and forgive us our debts, as we forgive our debtors; * and do not lead us into temptation, * but deliver us from the evil one. Priest: For yours is the Kingdom, the power and the glory, of the Father, the Son and the Holy Spirit, now and for ever, and to the ages of ages. Priest: Peace to all. People: And to your spirit. Deacon: Let us bow our heads to the Lord. People: To you, O Lord. Priest: Through the grace and compassion and love towards mankind of your only-begotten Son, with whom you are blessed, together with your all-holy, good and life-giving Spirit, now and for ever, and to the ages of ages. HOLY COMMUNION OF THE CLERGY AND PEOPLE Deacon: Let us attend. Priest: The Holy Things for the Holy. People: One is holy, one is Lord: Jesus Christ, to the glory of God the Father. Amen

15 12 Εἶτα οἱ Ψάλται ἄρχονται ψάλλειν τὸ Κοινωνικόν. Αἰνεῖτε τὸν Κύριον ἐκ τῶν οὐρανῶν αἰνεῖτε αὐτὸν ἐν τοῖς ὑψίστοις. Ἀλληλούϊα. (Ψαλμ. 150,1) 13 Εἶτα ὁ διάκονος λαμβάνει τὸ ἅγιον Ποτήριον καὶ ἐξελθὼν εἰς τὴν θύραν καὶ ὑψῶν αὐτό, ἐκφωνεῖ Μετὰ φόβου Θεοῦ, πίστεως καὶ ἀγάπης προσέλθετε. Λαός Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου. Θεὸς Κύριος καὶ ἐπέφανεν ἡμῖν. Ἐν δὲ τῷ κοινωνεῖν τοὺς πιστοὺς ψάλλεται ἅπαξ ἢ πλεονάκις, κατὰ τὸν ἀριθμὸν τῶν κοινωνούντων, τὸ παρόν Τοῦ δείπνου σου τοῦ μυστικοῦ, σήμερον Υἱὲ Θεοῦ κοινωνόν με παράλαβε οὐ μὴ γὰρ τοῖς ἐχθροῖς σου τὸ μυστήριον εἴπω οὐ φίλημά σοι δώσω, καθάπερ ὁ Ἰούδας ἀλλ ὡς ὁ λῃστὴς ὁμολογῶ σοι Μνήσθητί μου Κύριε [ὅταν ἔλθης] ἐν τῇ βασιλείᾳ σου. 14 Ὁ δὲ Ἱερεὺς εὐλογεῖ τὸν Λαόν, λέγων Σῶσον, ὁ Θεός, τὸν Λαόν σου, καὶ εὐλόγησον τὴν κληρονομίαν σου. Λαός Εἶδομεν τὸ φῶς τὸ ἀληθινόν, ἐλάβομεν Πνεῦμα ἐπουράνιον, εὕρομεν πίστιν ἀληθῆ, ἀδιαίρετον Τριάδα προσκυνοῦντες αὕτη γὰρ ἡμὰς ἔσωσεν. Ὁ δὲ Ἱερεύς, προσκυνήσας καὶ λαβὼν τὸ ἅγιον Ποτήριον ἐπικεκαλυμμένον, (λέγει πρὸ τῆς ἁγίας Τραπέζης μυστικῶς Εὐλογητὸς ὁ Θεὸς ἡμῶν) καὶ στραφεὶς πρὸς τὸν Λαόν 12 The Singers continue with the Communion Chant. Praise the Lord from the heavens, praise him in the highest. Alleluia. 13 The Holy Doors are opened and the Priest hands the Chalice to the Deacon, who comes out through the Holy Doors, holding the Chalice, and says: With fear of God, with faith and love, draw near. People: Blessed is he who comes in the name of the Lord. The Lord is God and has appeared to us. While Communion is being given the following is sung, as many times as is necessary for the number of communicants: Of your mystical Supper, Son of God, receive me today as a communicant; for I will not tell of the Mystery to your enemies; I will not give you a kiss, like Judas; but like the Thief I confess you: Remember me, Lord, [when you come] in[to] your Kingdom. 14 Priest: (blessing the people, saying) O God, save your people, and bless your inheritance. People: We have seen the true light; we have received the heavenly Spirit; we have found the true faith, as we worship the undivided Trinity; for the Trinity has saved us. The Priest bows, takes the Chalice and [says in a low voice: Blessed is our God, and] then turns to the People, shows them the Chalice and continues, aloud: Πάντοτε, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Πληρωθήτω τὸ στόμα ἡμῶν αἰνέσεως Κύριε, ὅπως ἀνυμνήσωμεν τὴν δόξαν σου, ὅτι ἠξίωσας ἡμᾶς τῶν ἁγίων σου μετασχεῖν μυστηρίων τήρησον ἡμᾶς ἐν τῷ σῷ ἁγιασμῷ, ὅλην τὴν ἡμέραν μελετῶντας τὴν δικαιοσύνην σου. Ἀλληλούϊα, ἀλληλούϊα, ἀλληλούϊα. Η ΕΥΧΑΡΙΣΤΗΡΙΟΣ ΕΥΧΗ ΚΑΙ ΑΠΟΛΥΣΙΣ Ὁ δὲ Διάκονος, ἐξερχόμενος, ἐν τῷ συνήθει τόπῳ, λέγει Ὀρθοί. Μεταλαβόντες τῶν θείων, ἁγίων, ἀχράντων, ἀθανάτων, ἐπουρανίων καὶ ζωοποιῶν, φρικτῶν τοῦ Χριστοῦ μυστηρίων, ἀξίως εὐχαριστήσωμεν τῷ Κυρίῳ. Διάκονος Ἀντιλαβοῦ, σῶσον, ἐλέησον καὶ διαφύλαξον ἡμᾶς, ὁ Θεός, τῇ σῇ χάριτι. Διάκονος Τὴν ἡμέραν πᾶσαν, τελείαν, ἁγίαν, εἰρηνικὴν καὶ ἀναμάρτητον αἰτησάμενοι, ἑαυτοὺς καὶ ἀλλήλους, καὶ πᾶσαν τὴν ζωὴν ἡμῶν, Χριστῷ τῷ Θεῷ παραθώμεθα. Λαός Σοί Κύριε. Ἱερεύς (ἐκφώνως) Ὅτι σὺ εἶ ὁ ἁγιασμὸς ἡμῶν, καὶ σοὶ τὴν δόξαν ἀναπέμπομεν, τῷ Πατρὶ καὶ τῷ Υἱῷ καὶ τῷ Ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ΑΠΟΛΥΣΙΣ Ἱερεύς Ἐν εἰρήνῃ προέλθωμεν. Λαός Ἐν ὀνόματι Κυρίου Always, now and for ever, and to the ages of ages. Let our mouth be filled with your praise, O Lord, that we may sing of your glory, for you have counted us worthy to partake of your holy, divine, immortal and life giving Mysteries; keep us in your holiness, that we may meditate on your righteousness all the day long. Alleluia, alleluia, alleluia. THANKSGIVING PRAYER AND DISMISSAL The Deacon comes out through the Holy Doors, goes to his usual place and says: Stand upright. Having received the divine, holy, pure, immortal, heavenly, life giving and dread Mysteries of Christ, let us give worthy thanks to the Lord. Deacon: Help us, save us, have mercy on us, and keep us, O God, by your grace. Deacon: Having asked that the whole day may be perfect, holy, peaceful and sinless, let us entrust ourselves and one another and our whole life to Christ our God. People: To you, O Lord. Priest: (aloud) For you are our sanctification, and to you we give glory, to the Father, the Son and the Holy Spirit, now and for ever, and to the ages of ages. DISMISSAL Priest: Let us go forth in peace. People: In the name of the Lord.

16 15 Διάκονος Τοῦ Κυρίου δεηθῶμεν. Καὶ ὁ Ἱερεὺς ἐξελθὼν τῆς Ὡραίας Πύλης ἀναγιγνώσκει μεγαλοφώνως τὴν Ὀπισθάμβονον Εὐχην Ὁ εὐλογῶν τοὺς εὐλογοῦντάς σε, Κύριε, καὶ ἁγιάζων τοὺς ἐπὶ σοὶ πεποιθότας, σῶσον τὸν λαόν σου καὶ εὐλόγησον τὴν κληρονομίαν σου. Τὸ πλήρωμα τῆς Ἐκκλησίας σου φύλαξον, ἁγίασον τοὺς ἀγαπῶντας τὴν εὐπρέπειαν τοῦ οἴκου σου. Σὺ αὐτοὺς ἀντιδόξασον τῇ θεϊκῇ σου δυνάμει, καὶ μὴ ἐγκαταλίπῃς ἡμᾶς τοὺς ἐλπίζοντας ἐπὶ σέ. Εἰρήνην τῷ κόσμῳ σου δώρησαι, ταῖς Ἐκκλησίαις σου, τοῖς ἱερεῦσι, τοῖς ἄρχουσι, τῷ στρατῷ καὶ παντὶ τῷ λαῷ σου. Ὅτι πᾶσα δόσις ἀγαθὴ καὶ πᾶν δώρημα τέλειον ἄνωθέν ἐστι καταβαῖνον, ἐκ σοῦ τοῦ Πατρὸς τῶν φώτων. Καὶ σοὶ τὴν δόξαν καὶ εὐχαριστίαν καὶ προσκύνησιν ἀναπέμπομεν, τῷ Πατρὶ καὶ τῷ Υἱῷ καὶ τῷ Ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Εἴη τὸ ὄνομα Κυρίου εὐλογημένον ἀπὸ τοῦ νῦν καὶ ἕως τοῦ αἰῶνος. (γ ) Διάκονος Τοῦ Κυρίου δεηθῶμεν. Ἱερεύς Εὐλογία Κυρίου καὶ ἔλεος αὐτοῦ ἔλθοι ἐφ ὑμᾶς, τῇ αὐτοῦ θείᾳ χάριτι καὶ φιλανθρωπίᾳ, πάντοτε, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἱερεύς Δόξα σοι ὁ Θεός, ἡ ἐλπὶς ἡμῶν, δόξα σοι. Ὁ Ἀναγνώστης Δόξα Πατρὶ καὶ Υἱῷ καὶ Ἁγίῳ Πνεύματι. Καὶ νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. Κύριε ἐλέησον (γ ) Πάτερ ἅγιε, εὐλόγησον Deacon: Let us pray to the Lord. The Priest comes out through the Holy Doors, reads the Prayer Behind the Ambo: O Lord, you bless those who bless you, and sanctify those who have put their trust in you: save your people and bless your inheritance; protect the fullness of your Church; sanctify those who love the beauty of your house; glorify them in return by your divine power, and do not forsake us who hope in you. Give peace to your world, to your churches, to the priests, to our rulers, and to all your people. For every good gift and every perfect gift is from above, coming down from you, the Father of lights; and to you we give glory, thanksgiving and worship, to the Father, the Son and the Holy Spirit, now and for ever, and to the ages of ages. Blessed be the name of Lord, from this time forth and for evermore. (three times) Deacon: Let us pray to the Lord. Priest: The blessing of the Lord be upon you, by his grace and love for mankind, always, now and for ever, and to the ages of ages. Priest: Glory to you, Christ God, our hope, glory to you. Reader: Glory to the Father, and to the Son, and to the Holy Spirit; both now and for ever, and to the ages of ages. Amen. Lord, have mercy (three times) Holy Father, give the blessing.

17 Ἱερεύς Ὁ ἀναστὰς ἐκ νεκρῶν Χριστὸς ὁ ἀληθινὸς Θεὸς ἡμῶν, ταῖς πρεσβείαις τῆς παναχράντου καὶ παναμώμου ἁγίας αὐτοῦ Μητρός δυνάμει τοῦ τιμίου καὶ ζωοποιοῦ Σταυροῦ προστασίαις τῶν τιμίων ἐπουρανίων Δυνάμεων Ἀσωμάτων ἱκεσίαις τοῦ τιμίου, ἐνδόξου, Προφήτου, Προδρόμου καὶ Βαπτιστοῦ Ἰωάννου τῶν ἁγίων ἐνδόξων καὶ πανευφήμων Ἀποστόλων τῶν ἁγίων ἐνδόξων καὶ καλλινίκων μαρτύρων τῶν ὁσίων καὶ θεοφόρων Πατέρων ἡμῶν, τοῦ ἐν ἁγίοις πατρὸς ἡμῶν Ἰωάννου ἀριχιεπισκόπου Κωνσταντινουπόλεως τοῦ Χρυσοστόμου, τῶν ἁγίων καὶ δικαίων Θεοπατόρων Ἰωακεὶμ καὶ Ἄννης, καὶ πάντων τῶν Ἁγίων, ἐλεήσαι καὶ σώσαι ἡμᾶς, ὡς ἀγαθὸς καὶ φιλάνθρωπος καὶ ἐλεήμων Θεός. Λαός Τὸν εὐλογοῦντα καὶ ἁγιάζοντα ἡμᾶς, Κύριε, φύλαττε εἰς πολλὰ ἔτη. Ἱερεύς Δι εὐχῶν τῶν ἁγίων Πατέρων ἡμῶν, Κύριε Ἰησοῦ Χριστέ, ὁ Θεός ἡμῶν, ἐλέησον καὶ σῶσον ἡμᾶς. Priest: May he who rose from the dead, Christ our true God, through the prayers of his all pure and holy Mother, by the power of the precious and life giving Cross, through the protection of the honored, Bodiless Powers of heaven, through the intercessions of the honored, glorious Prophet, Forerunner and Baptist, John, of the holy, glorious and all praised Apostles, of the holy, glorious and triumphant Martyrs, of our venerable and God bearing Fathers and Mothers who have shone forth in the ascetic life, of our Father among the Saints John Chrysostom, Archbishop of Constantinople, of the holy and righteous forebears of God, Joachim and Anna, and of all the Saints, have mercy on us and save us, for he is good and loves mankind. People: O Lord, protect the one who blesses us and sanctifies us, for many years. Priest: Through the prayers of our holy fathers, Lord Jesus Christ, our God, have mercy upon us. A note from the composer I composed this liturgy in the 1980s; and it was first published in 1991 and later reprinted in 1996 with a few changes, during my tenure as choir director at the St. Nicholas Greek Orthodox Church in San Jose, California. As the basis for my previous liturgies I used the chant melodies of the renowned Athenian cantor and composer/ arranger of Post-Byzantine music, John T. Sakellarides (d. 1937). In this liturgy (91/96) I wrote my own melodies for most of the hymns. I have tried to express the general spirit and mood of the text of the various hymns of the liturgy through a variety of musical textures, from simple unison to complex polyphony. The polyphony is similar to that of the late 16th-century Renaissance: modal, with TIKEY ZES Tikey Zes was born in Long Beach, California on October 10, 1927, and began his musical training on the violin and piano at the age of 5. Upon graduation from high school he studied harmony, counterpoint and orchestration from Dr. Gerald Strang (assistant to Arnold Schoenberg). He received his Master of Music degree in violin and composition, and his Doctor of Musical Arts degree in composition under Ingolf Dahl from the University of Southern California. In the early 1960s he conducted the Berkeley Chamber Singers, a semi-professisonal Choral group in the San Francisco Bay area. He became professor of music at San Jose State University in 1964 where he taught Theory and Composition until 1991 when he retired. During this time he was concertmaster of the Musicke Faire Chamber Orchestra for many years. While on sabbatical leave in 1976 he studied the notation and transcription of Byzantine Chant and made imitative and non-imitative counterpoint and invertible counterpoint (switching of the voices). The organ is often used to accompany unison passages and occasionally used independently of the voice parts. Whatever the texture I have tried to make the voice parts as melodic as possible. I dedicated this liturgy to the Cappella Romana and its director Alexander Lingas who have done so much to promote Byzantine music and choral music for the Orthodox Church, both old and new. Tikey Zes numerous transcriptions and choral arrangements based on it. Dr. Zes has directed Greek Orthodox choirs since 1950 and has been the director of the St. Nicholas Choir of San Jose, California since He has been guest conductor and clinician for Greek Orthodox Church Music Federations throughout the United States and has composed/arranged extensively for the services of the Greek Orthodox Church, including five liturgies (one in English), and he continues to write music for the church. In addition he has written numerous arrangements/compositions for chorus and piano and chorus and small orchestra based on Greek folk and popular songs. In 1976 he received the Patriarchal Offikion (letter of patent) from Ecumenical Patriarch Demetrius and the title Archon of the Great Church of Christ was conferred on him for his distinguished work in church music. Since 1978 Dr. Zes has been an active member of the National Forum of Greek Orthodox Church Musicians. He was appointed Music Minister for the then San Francisco Diocese (now Metropolis) in 1993 and has organized and presented numerous Church Music Institutes throughout the San Francisco Metropolis. In 2005 Dr. Zes inaugurated a

18 Alexander Lingas, Fr. John Bakas and Fr. John Kariotakis, at a break in the sessions for this recording, January Credit: M. Powell. Conductors Training Academy for choir directors, the first of its kind in the United States. Dr. Zes and his wife Teddi have lived in San Jose California since They have three grown children, Athan, Evan, and Anna-Matina and two grandchildren, Alex and Evan. ALEXANDER LINGAS Cappella Romana s founder and artistic director Alexander Lingas, is a Senior Lecturer in Music at City University London and a Fellow of the University of Oxford s European Humanities Research Centre. Formerly Assistant Professor of Music History at Arizona State University s School of Music, he received his Ph.D. in Historical Musicology from the University of British Columbia. His awards include Fulbright and Onassis grants for musical studies with cantor Lycourgos Angelopoulos, the British Academy s Thank-Offering to Britain Fellowship, research leave supported by the Stavros Niarchos Foundation, and the St. Romanos the Melodist medallion of the National Forum for Greek Orthodox Church Musicians (USA). Having contributed articles to The New Grove Dictionary of Music and Musicians, and The Oxford Handbook of Byzantine Studies, Dr. Lingas is now completing two monographs: a study of Sunday Matins in the Rite of Hagia Sophia for Ashgate and a historical introduction to Byzantine Chant for Yale University Press. FATHER JOHN BAKAS The Very Reverend John S. Bakas is the Dean of Saint Sophia Cathedral and Greek Orthodox Community of Los Angeles since Along with the leadership of the Cathedral, he spearheaded the drive for the major renovation of the Cathedral grounds and adjacent buildings. This renovation and renewal had spawned the redevelopment of the surrounding area into what is now the Byzantine-Latino Quarter of Los Angeles. He is Founder of the Diocesan Camp AGAPE, Kids n Cancer program for needy children suffering with cancer, with camping programs in Fresno, California; Portland, Oregon and Seattle, Washington. Fluent in Greek and Spanish as well as English, he taught in the Latin American Affairs Department and served as Assistant Dean of Admissions at the University of New Mexico. He currently teaches Orthodox Theology at Loyola Marymount University in Los Angeles. Earlier in his career he was a tenor for the Albuquerque Light Opera. FATHER JOHN KARIOTAKIS The Reverend John Kariotakis was born on the island of Crete and graduated from Rizarios Seminary in Athens in At Rizarios he studied Byzantine Music under Demetrios Panagiotopoulos-Kouros and graduated from the National University of Athens School of Theology in While at University he studied Byzantine Music at the National Conservatory under Spyridon Peristeris. As a young newly ordained priest his first assignment was to the Holy Trinity Parish in Portland, Oregon in There he met the very young (almost a teenager) Alexander Lingas and the two shared their love for ecclesiastical music. Fr. John was the first priest soloist for the early concerts of the newly created Cappella Romana. He is currently the proistamenos (head priest) at the Parish of St. John the Baptist in Anaheim, California. CAPPELLA ROMANA Its performances like jeweled light flooding the space (Los Angeles Times), Cappella Romana is a vocal chamber ensemble dedicated to combining passion with scholarship in its exploration of the musical traditions of the Christian East and West, with emphasis on early and contemporary music. Founded in 1991, Cappella Romana s name refers to the medieval Greek concept of the Roman oikoumene (inhabited world), which embraced Rome and Western Europe, as well as the Byzantine Empire of Constantinople (New Rome) and its Slavic commonwealth. Each program in some way reflects the musical, cultural and spiritual heritage of this ecumenical vision. Flexible in size according to the demands of the repertory, Cappella Romana is based in the Pacific Northwest of the United States of America, where it presents annual concert series in Portland, Oregon, and Seattle, Washington. It regularly tours in Europe and North America, having appeared at venues including The Metropolitan Museum of Art in New York, the J. Paul Getty Center in Los Angeles, St. Paul s Cathedral and the Priory of St. Bartholomew-the- Great in London, the Pontificio Istituto Orientale in Rome, the Tage Alter Music ( Early Music Days ) in Regensburg, Cappella Romana before the entry to Agnes Flanagan Chapel at Lewis and Clark College, Portland, Oregon. Front: Alexander Lingas, LeaAnne DenBeste, Brian Francis, Catherine van der Salm, Amy Russell, Katherine FitzGibbon, Wendy Steele, Douglas Schneider. Back: Cahen Taylor, Kristen Buhler, David Stutz, Adam Steele, Stephanie Kramer, David Krueger, John Michael Boyer, Mark Powell. January 2010, credit: Cappella Romana Germany, the University of Oxford, Princeton University, and Yale University, and venues in Greece, including the Sacred Music Festival of Patmos, the Ekatontapiliani and Church of the Lifegiving Spring on Paros, the Gennadius Library in Athens, and the Church of the Annunciation in Patras. Cappella Romana has released over a dozen compact discs, including Live in Greece: From Constantinople to California; Voices of Byzantium: Medieval Byzantine Chant from Mt. Sinai (also released as Mt. Sinai: Frontier of Byzantium, 20th-anniversary limited edition); Byzantium (the official companion CD to the Royal Academy of Arts Exhibition); Byzantium in Rome: Medieval Byzantine Chant from Grottaferrata; The Fall of Constantinople; Richard Toensing: Kontakion on the Nativity of Christ; Peter Michaelides: The Divine Liturgy of St. John Chrysostom; The Divine Liturgy in English: The Complete Service in Byzantine Chant. Its first recording was Tikey Zes: Choral Works. Forthcoming recordings include a disc of choral works of the Finnish Orthodox Church directed by Ivan Moody and the environmental oratorio A Time for Life by Robert Kyr. In 2010 it became a participant in the research project Icons of Sound: Aesthetics and Acoustics of Hagia Sophia, Istanbul, a collaboration between Stanford University s Center for Computer Research in Music and Acoustics and Department of Art & Art History. The ensemble continued the project in 2013 with concerts in Stanford s Memorial Church (with the virtual acoustic of Hagia Sophia Cathedral in Constantinople/Istanbul) and in Memorial Church, followed by recording sessions for a forthcoming disc of medieval Byzantine chant for Holy Friday in Jerusalem. CONTACT AND BOOKING INFORMATION Mark Powell, Executive Director Cappella Romana 3131 ne Glisan Street, Portland, or usa tel cappellaromana.org

19 PRODUCTION CREDITS Executive Producer: Mark Powell (Cappella Romana). Recording, Remixing and Mastering Producer; Digital Editor: Steve Barnett (Barnett Music Productions, Minneapolis, Minn.). Recording Engineer: Bill Levey (Via Audio, Seattle, Wash.). Remixing and Mastering Engineer: Preston Smith (Perfect Record, St. Paul, Minn.). Editing Plot Preparation: John Michael Boyer. Graphic design/booklet editor: Mark Powell. Greek text: The Divine Liturgy of Our Father Among the Saints Saint John Chrysostom, 2nd ed. (London: Archdiocese of Thyateira and Great Britain, 2011), with emendations for the order of the Alleluiarion. Text translations: Very Rev. Archimandrite Ephrem (Lash). Photography: Stephanie Kramer, Mark Powell. Original recordings: g&p 2013 by Cappella Romana, Inc. All rights reserved. Recorded at the Agnes Flanagan Chapel, Lewis and Clark College, Portland, Oregon (1967, Paul Thiry, Architect), January Organ: Casavant-Frères, , St-Hyacinthe, Québec, Opus Manuals, 72 stops, 91 ranks, 4,718 pipes. Booklet content and design: g2013 by Cappella Romana, Inc. All rights reserved. Performing editions: The Zes Press. Reciting the Creed and the Lord s Prayer Members of Holy Trinity Greek Orthodox Cathedral, Portland, Oregon: Fr. John Angelis, Maria Boyer, Christos Efthimiadis, Dr. John Lingas, Ted Papas, Presvytera Magdalene Paraskevaïdis, Sophia Salos, and Theodora Tsirimiagos. Acknowledgements: Lewis and Clark College, Portland, Oregon: Barry Glassner, President Agnes Flanagan Chapel Mark Duntley, Dean of Religious and Spiritual Life Lee Garrett, professor emeritus of music and curator of the Casavant-Frères organ Anonymous The Garden City Chapter of AHEPA Jeanne D. Argiros Steve & Jeanne Barnett Chris & Eva Canellos William & Cathleen Capogeannis Steve & Leslie Cardiasmenos William Christie Connie and Vassilios Chrysoglou The Church Music Federation of the Greek Orthodox Metropolis of Chicago Neko Colevins James & Anna Counelis Steven & Stacia Counelis John Cladis This recording is made possible with the support of the following donors Lead Sponsors The Greek Orthodox Cathedral of the Annunciation, San Francisco, Fr. Stephen Kyriakou, Proïstamenos The National Forum of Greek Orthodox Church Musicians The Elios Charitable Foundation The Choir of St. Nicholas Greek Orthodox Choir, San Jose The Church Music Federation of the Greek Orthodox Metropolis of San Francisco The Church Music Federation of the Greek Orthodox Metropolis of Denver The Father Elias Stephanopoulos Memorial Fund St. John the Baptist Greek Orthodox Church, Anaheim Constance & Paul Del Vigna John Delevoryas Theodore Demos Kenneth Frangadakis Dr. O. N. and Tula Gallanes St. George Greek Orthodox Church, Oklahoma City William & Connie Geranios Sam Harkiss Haldor & Xana Howard Anthony & Alice Kalomas Savas & Joanne Kambouris Elisabeth Karakostanoglou-Libowitz Ernest & Andriana Kolendrianos George and Dena Kouremetis Nicholas Kyrus Helen L. Lambros George & Mary Liviakis James & Valerie Magee James Maheras John & Kay Navrides Eugenia Nobis Tom & Catherine Pallad John & Mahi Papadopoulos Peter & Katina Scamagas Nick Tarlson and Mauna Arnzen Roger & Connie Torrey Ida Trakadas John B. & Cynthia Vlahos Mike & Voula Vriheas 34 35

20 These and other titles at cappellaromana.org or your favorite retailer a gift to the Orthodox world Again a captivating recital Gramophone robust and intriguing music Washington Post an ideal performance Gramophone The Divine Liturgy in English in Byzantine Chant The complete service on two CDs, featuring music drawn from the most authoritative traditions of Byzantine chanting. 40-page booklet with extensive essays on liturgy and Byzantine chant. The Fall of Constantinople Cappella Romana s critically acclaimed program of Byzantine chant and polyphony c.1453 and motets by Guillaume Dufay explores the musical legacy of New Rome caught between Latin West and Islamic East. Voices of Byzantium: Medieval Byzantine Chant from Mt. Sinai Byzantine musical treasures from cathedrals and monasteries preserved from destruction in the Egyptian desert at the Greek Orthodox Monastery of St. Catherine at Mt. Sinai. Michaelides: Divine Liturgy This outstanding choral setting combines elements of Byzantine chant combine with modern neo-classicism to create unaccompanied liturgical music of uncommon elegance and spiritual depth. music of endless fascination Gapplegate truly uplifting to the listener Sforzando American Record Guide Critic s Choice 2008 full of sensitive wonder Choral Journal 36 Live in Greece: From Constantinople to California Ancient Byzantine chants, encounters with Crusaders and Venetians, and music by Californians Frank Desby and his peers and Athenian composer Michael Adamis ( ). Tikey Zes Choral Works The popular collection of sacred and secular compositions in Greek and English by Greek-American composer, Tikey Zes. Includes his elegant choral setting of Soma Christou. Cappella Romana s first release. Byzantium in Rome: Medieval Byzantine Chant Led by Ioannis Arvanitis, this 2-CD set bears witness to Constantinopolitan music from before the Latin conquest of 1204, as recorded at Abbey of Grottaferrata near Rome (founded 1004). Kontakion on the Nativity American composer Richard Toensing creates a vibrant musical synthesis of East and West with new settings of ancient Orthodox Christmas texts, especially the dramatic words of St. Romanos the Melodist.

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