02 the prayer to the holy spirit
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This document summarizes the historical origins and liturgical significance of two prayers used in Orthodox Christian services: the Prayer to the Holy Spirit and the blessing of the deacon. The Prayer to the Holy Spirit was introduced in the 13th century and includes phrases praising God and asking the Holy Spirit to dwell within and cleanse those praying. When blessing and sending forth the deacon, both the priest and deacon kiss religious items before the priest offers blessings and the deacon asks to be remembered in the kingdom of God. The deacon then exits the sanctuary with bows and repetitions of a psalm verse.
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This document provides the order of service for St. Barnabas Anglican Church on February 10, 2013. It includes the opening hymns, prayers, scripture readings from Isaiah, 1 Corinthians and Luke, and a homily. The service also features musical selections on the organ and by the choir. Notices are provided about upcoming events like the pancake supper, Ash Wednesday service, Lenten study and the annual vestry meeting.
17th january 16 2nd sunday
This document contains the text for a Catholic mass. It includes opening prayers and responses, two scripture readings, a gospel reading, prayers of the faithful, preparation of the gifts, Eucharistic prayer, and closing. The mass follows the standard Catholic liturgical format and includes references to God, Jesus, and the Holy Spirit throughout.
Holy Mass
Here are a few insights I gained from praying the Mass that could help pray it better:
- Focusing on the meaning and scriptural references behind parts of the Mass, like the significance of "Holy, Holy, Holy" and understanding the Eucharist as Jesus' sacrifice on the cross, can deepen prayer and participation.
- Being mindful of gestures like kneeling, bowing and genuflecting according to their purpose of showing reverence can aid full, conscious and active participation.
- Reciting parts of the Mass with an understanding of their theological foundations, such as the Nicene Creed professing core Catholic beliefs, can strengthen the prayer of the community and one's own faith.
- Making
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The document discusses various spiritual practices for daily prayer throughout Christian history. It describes the daily prayer traditions of the earliest Church, monastic orders like Benedictine monks, Jewish daily prayer, practices in the New Testament, recommendations from the Didache, and the evolution of practices in the Anglican Church including Morning and Evening Prayer. It also briefly mentions Evangelical, Quaker, Celtic, and Charismatic traditions of daily spiritual practice.
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This document contains the order of mass for the Fourth Sunday of Advent. It includes the opening prayer asking God to fill our hearts with love, readings from the books of Micah and Hebrews discussing Jesus as the ruler and shepherd and his sacrifice, a gospel reading about Mary visiting Elizabeth, and closing prayers including for priests. The mass focuses on preparing our hearts for Jesus' coming and opening them to God's love.
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The document provides an overview of the Order of Mass in English. It describes the introductory rites including the entrance song, greeting, penitential rite, Gloria, and opening prayer. It then outlines the liturgy of the word including readings from scripture, the homily, creed, and prayers of the faithful. Finally, it summarizes the liturgy of the Eucharist including the preparation of gifts, Eucharistic prayer, communion rite, and dismissal. The document is intended to help explain the structure and flow of the Catholic Mass.
St Barnabas Leaflet Bulletin - Earth Day/Easter 3 - 22 April 2012
The document provides information about an Earth Day service taking place at St. Barnabas (Chester) Anglican Church on April 22, 2012, including details about the service, readings, and music. It also shares announcements about upcoming church events and meetings. The document serves to inform church members and visitors about the upcoming Sunday service and life of the church community.
The Worship Series - Part 3 & 4: Spontaneous & Prophetic Worship | A Life of ...
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Spontaneous & Prophetic Worship. Discover, how we as a church can journey into this aspect of worship. And Our Worship to God is more than moments or events filled with songs, music and dance. Worship is truly a life of consecration to God lived with a heart that’s totally devoted to Him.
For sermon audio, notes, slides, archives and other free resources like books, please visit our website - http://www.apcwo.org
#APCBangaloreEucharistic Celebration
You may edit this for your own convenience. We are using this in our school to guide the students, especially that we have 2,000+ students.
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Announcements 25 Nov 2012
1) The document is an order of service for St. Barnabas (Chester) Anglican Church for November 25, 2012, the Reign of Christ Sunday.
2) The service includes readings, hymns, prayers, and a sermon focused on Jesus as King.
3) Guest speaker Joy Connelly will speak about issues related to Toronto Community Housing.
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More from Zoran Bobic
10 notes the blessing and prokeimenon
The priest blesses the apsidal throne behind the altar, symbolizing the throne of God. He then blesses the people saying "Peace be to all". This greeting of peace comes from early Christian tradition and was used by Jesus, Paul, and as the angels' message at Jesus' birth. It signifies the peace and blessing of Christ. The deacon then introduces the Prokeimenon hymn for the day. The positions of the bishop, priest, and deacon's seats date back to the early Church when the bishop presided from his throne at the center.
09 notes the trisagion
This document summarizes the origins and theological meaning of the Trisagion prayer in Eastern Orthodox liturgy. It traces the prayer back to at least the 7th century and discusses traditions about its origins, such as a story of it being revealed by angels during an earthquake. The summary analyzes theological concepts like creation from nothingness and humanity made in God's image that are referenced in the prayer.
08 notes the variable hymns
The document discusses the troparia and kontakia, which are variable hymns sung in the Byzantine liturgy. It explains that on ordinary Sundays, one of eight series of resurrectional troparia and kontakia is sung, following the proper musical mode or tone for that week. It also describes how troparia and kontakia can be specific to saints, days of the week, or special occasions. Precise rules govern how different sets are combined based on liturgical precedence. The origins of Christian hymnody drew from Hebrew psalms and incorporated new types of hymns over time, though private compositions were later discouraged due to heresy risks.
06 notes the antiphons-their prayers-ektenias
This document discusses the antiphons sung at the beginning of the Divine Liturgy. It provides details on:
1) The first antiphon consists of verses from Psalm 65 and includes a prayer recited silently by the priest and a small ektenia between verses.
2) The antiphons originated from the older responsorial style of chanting psalms where a soloist sang each verse and the people responded with a refrain.
3) Over time, the antiphons were shortened from full psalms to three or four verses to allow greater participation from congregations without written texts.
05 notes the final commendation of the litany of peace
This document discusses the commendation of oneself and others to God that occurs in the Eastern Orthodox liturgy. It summarizes that:
1) This commendation involves completely surrendering oneself to God's will through the intercession of Mary and all the saints, with assurance that God will accept one's trust based on having a clear conscience.
2) Historically, the commendation was originally made only through Christ, but over time came to also be made through Mary as doctrines surrounding Christ's divinity and humanity, and Mary's role as the Mother of God, became more fully developed and defined.
3) By commending oneself to God through Mary, one renews their bapt
04 notes the great ektenia-litany of peace
The document describes the "Great Ektenia or Litany of Peace" used in the Byzantine-Slav Rite. It involves a deacon leading petitions for various intentions while the people respond "Lord, have mercy." The petitions include peace, the Church, clergy, rulers, communities, and needs of people. Originally from 5th century Byzantine liturgies, it transplanted the "Kyrie eleison" phrase to the Latin Mass and expresses Slavic longing for peace through prayer for peace in all forms.
03 notes opening & sign of the cross
1) The document describes the opening sign of the cross ritual in the Byzantine Divine Liturgy. It begins with the deacon asking for a blessing from the priest, who then makes the sign of the cross over the altar while saying "Blessed is the Kingdom...".
2) The sign of the cross is an important ritual that has been part of Christian worship since the 2nd century. It signifies the redemption through Christ's crucifixion.
3) The ritual opening establishes the focus of the Liturgy on the Trinity and emphasizes the distinction between the Christian and Jewish faiths in believing in the three persons of the Trinity.
02 notes the prayer to the holy spirit
This document provides an explanation of the prayer "Heavenly King" which is said at the beginning of most Byzantine Christian services. It discusses the theological meaning and origins of the prayer's references to the Holy Spirit as the "Heavenly King", "Consoler", and "Spirit of Truth". The prayer asks the Holy Spirit to dwell within believers and cleanse them of all stains. It concludes by repeating an angelic hymn praising God's glory and peace for humanity. The document provides historical context on the introduction of this prayer into the Divine Liturgy and explains the theological meanings of terms in the concluding hymn.
01 notes liturgy of the catechumens intro
This document provides an overview of the Liturgy of the Catechumens, which was a service in early Christian churches that prepared those who wished to become Christians, known as catechumens, for baptism. The service involved instruction through scripture readings and prayers, as well as singing psalms to teach proper prayer methods. Over time, additional rituals were added to the beginning of the service, such as incensing icons and the congregation, to further set the atmosphere for faith and devotion before the Eucharist celebration. The document focuses in particular on the development of the initial incensing ritual in the Byzantine Liturgy from the 5th century onwards.
14 the insistent ektenia
The document discusses the Insistent Ektenia, an ancient liturgical prayer in Orthodox Christianity. It notes that after the first two petitions, the response is "Lord have mercy" three times. The ektenia expresses persistence and urgency. The priest prays silently during its recital. While its exact date of composition is unknown, elements suggest it originated before the 8th century. The ektenia was one of the oldest parts of the ancient common prayers. It was never a dialogue between deacon and people, but rather the people responded directly to God, while the priest served as the active intercessor.
13 the reading of the gospel and the homily
The document discusses the rereading of the Gospel and homily in the Orthodox liturgy. It describes how the deacon receives a blessing from the priest to read the Gospel, while holding a candlelit Gospel book. The priest then introduces the Gospel reading, which is followed by the people responding with "Glory to You, O Lord." After the reading, a sermon/homily expands on the Gospel message. This practice traces back to Jewish synagogue worship and has been an integral part of Christian liturgy since the early church.
11 the reading of the epistle
The reading of the Epistle has its origins in the liturgies of the synagogue, where readings from the Law and Prophets were done. In early Christian liturgies, readings from the letters of St. Paul and other New Testament books were included. Over time, the practice developed of assigning specific portions of scripture to be read on each Sunday. An index of these portions, called the Synaxarion, was created to guide the readings. By the 4th century, the pattern had emerged of reading the Epistle, along with selections from the Old and New Testaments. By the 9th century, the Old Testament readings were dropped, leaving the standard pattern of an Epistle reading followed by
10 the blessing & prokeimenon
This document provides historical context about elements of the liturgy including the blessing, prokeimenon, and roles of clergy members. It discusses how the blessing of "Peace be with all" can be traced back to early Christian greetings. It also explains that the prokeimenon, meaning "placed before", involves singing a short verse or two of psalms before scriptural readings and has origins in the singing of Psalms of David between biblical passages. Additionally, it outlines the development of liturgical roles like the bishop representing God's throne and presbyters representing the apostles.
08 the variable hymns
The document discusses the variable hymns Troparia and Kontakia sung in Orthodox Christian liturgy. Troparia come before Kontakia and honor God or a saint of the day. Both hymns originated from Hebrew sources and psalmody, but began to take poetic forms in the 3rd-7th centuries composed by monks and clergy. Authors like Romanos the Melodist and those from the Melodist school developed the poetic structure and theological content of these hymns to instruct and inspire believers.
05 the final commendation of the litany of peace
The document discusses the Final Commendation of the Litany of Peace in Orthodox Christian liturgy. It begins by describing how the deacon sings for the people to commit themselves and one another to Christ our God, remembering the Theotokos (Virgin Mary) and all saints. It then explores the theological significance of honoring Mary as the Mother of God, describing her role in the Incarnation and how she is portrayed in scripture and tradition. The document emphasizes how Mary's obedience allowed her to become the vessel through which God's plan of salvation was fulfilled.
Part 15 notes incensing and covering of the gifts
The document discusses the history and development of the use of incense in Christian liturgy. It describes how incense was used in Jewish worship and pagan ceremonies, and was initially resisted by early Christians due to its association with idolatry. After the Peace of Constantine, incense burning resumed in churches for sanitary reasons. By the 5th century, incense was widely used in liturgical ceremonies. The document traces how the practice of incensing the gifts during the proskomidia (preparation of the Eucharist) developed between the 11th-15th centuries and became standardized, and how incense became an integral part of Byzantine and Slavic liturgical ceremonies.
Part 14 notes commemoration-militant and suffering
The priest prays for the Church Militant and Suffering during the proskomidia. For the living, he prays for bishops, clergy, and all baptized faithful who are united to Christ and the Church. He then prays for specific living people by name. For the dead, he prays for the founders of the church, his ordaining bishop if deceased, and other deceased persons. He concludes with a prayer for all Orthodox Christians who have fallen asleep in faith, hoping for resurrection and eternal life. The prayers are accompanied by placing bread particles on the diskos to represent each person commemorated.
Part 13 notes commemoration-2
The document summarizes the commemoration of various saints during the Eastern Orthodox Divine Liturgy. It describes how the priest places particles on the diskos to commemorate the honored, incorporeal powers of heaven (angels), the prophet and Baptist John, the holy prophets, the apostles Peter and Paul and other apostles, and holy hierarchs including Basil the Great, Gregory the Theologian, John Chrysostom, Athanasius, and others. It provides background on the importance of these figures in Eastern Christian tradition and theology.
Part 12 notes commemoration
This document summarizes the historical development of commemorations made during the Orthodox Christian ritual of proskomidia. It describes how commemorations began simply but grew over time to include more individuals and groups. Specifically:
- Commemorations originally honored only the Mother of God but later came to include saints, the living, and the dead.
- By the 11th century, saints were commemorated with particles of bread placed on the diskos.
- The number of loaves used corresponded to the number of commemorations until standardized at five loaves in the 14th century.
- The order of commemorations reflected the ancient practice of diptychs and came to follow the Mother of
Part 11 notes the pouring of wine and water
The document discusses the symbolism behind pouring wine and water into the chalice during the Divine Liturgy. It states that the piercing of the bread and pouring of the wine and water into the chalice portray the piercing of Jesus' side and the outpouring of blood and water. It describes how the commingling of the wine and water symbolizes the union between Christ and the Church, and between Christ's divine and human natures. Finally, it discusses how removing the particle of bread called the "ahnets" from the loaf and placing it on the diskos symbolically represents Christ's birth and placement in the manger at Bethlehem.
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05 notes the final commendation of the litany of peace
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02 the prayer to the holy spirit
- 1. Historical Prospective of the Liturgy THE PRAYER TO THE HOLY SPIRIT D I A L O G U E ipodiakonos zoran j. bobic
- 2. The prayer to the Holy Spirit: • Deacon stands to the right side of the priest; • Both deacon & priest say the prayer: O heavenly King and Comforter, Spirit of truth, which art in all places and fillest all things; Treasure of goodness and Giver of life: Come and abide in us, and cleanse us from all that defileth. And save our souls, O Thou who art good. • Both make 3 small bows with prayer: Glory to God in the highest and on earth peace, and divine favor toward men (twice). Lord, open my lips, and my mouth shall declare your praise (Ps. 50:17).
- 3. The prayer to the Holy Spirit: • The prayer to the Holy Spirit was introduced in 13th century; • “Glory to God in the highest” is expression of the angelic recognition; • “Glory to God in the highest” is praise for the greatest work of God; • “Lord open my lips…” is verse 17 of Psalm 50;
- 4. Blessing and Sending Forth the Deacon: • Both deacon and priest go to the Holy Table; • Deacon kisses Holy Table, priest the Gospel Book; • Deacon asks for blessing by saying: It is time to sacrifice unto the Lord. Bless, sir. • Priest response: Blessed is our God at all time, now and always and for ever and ever.
- 5. Blessing and Sending Forth the Deacon: • Deacon: Pray for me, sir. • Priest : May the Lord direct your steps. • Deacon : Remember me, holy sir. • Priest: May the Lord remember you in his kingdom, at all times, now and always and for ever and ever. • Deacon : Amen. • The deacon then makes a small bow and, while holding the orar with the first three fingers of his right hand, leaves the sanctuary through the north door, since the royal doors are not opened until the little Entrance. He takes his place before the royal doors and reverently makes three small bows. With each bow, he says in a low voice: • O Lord, open my lips, and my mouth shall declare your praise (Ps. 50:17).