Πέμπτη, 19 Απριλίου 2012

SUNDAY OF ANTIPASCHA

OR
THE HANDLING
BY THE HOLY APOSTLE THOMAS
AT GREAT VESPERS
After the blessing by the priest, Christ has risen from the dead (x3), the Introductory Psalm and the first Kathisma of the Psalter. At Lord I have cried we insert 10 stichera and we sing the following 6 Idiomels, doubling the first 4.
Composed by John the Monk
Tone 1
When the doors were shut and the Disciples assembled, you suddenly entered O All powerful One, Jesus, our God. You stood in their midst, gave them peace and filled them with the Holy Spirit. You ordered them to remain and on no account to leave Jerusalem until they had been clothed with power from on high. Therefore we cry to you: Our Illumination, our Resurrection and our Peace, glory to you’. (Twice)
Eight days after your Rising, Lord, you appeared to your Disciples in the place where they were gathered, and having said to them ‘Peace be unto you’, you showed your hands and your immaculate side to the unbelieving Disciple. But he was convinced and cried to you ‘My Lord and my God, glory to you’ (Twice)
Thomas, called Twin, was not with them, O Christ, when you entered when the doors were shut; therefore he did not believe what was told him confirming faith from unbelief. But you did not refuse, O Good One, to show him your immaculate side, and the wounds in your hands and feet. But he, having handled and seen, confessed you to be not simply God and not merely man, and he cried ‘My Lord and my God, glory to you’. (Twice)

As the Disciples hesitated, O Saviour, you came on the eighth day, where they were gathered. you gave them peace and cried to Thomas, ‘Come here, Apostle, handle the palms in which they fixed the nails’. O excellent unbelief of Thomas, which led the hearts of the faithful to knowledge; and with fear he cried, ‘My Lord and my God, glory to you’. (Twice)
Tone 2.
After your Rising, Lord, when your Disciples were gathered together and the doors were shut, you stood in the midst and gave them peace. But Thomas too, convinced by the sight of your hands and side, confessed you to be the Lord and God who saves those who hope in you, Lover of mankind.
When the doors were shut, Jesus came to the Disciples and gave them fearlessness and peace. Then he said to Thomas, ‘Why do you not believe me, that I have risen from the dead? Bring your hand here, and put it into my side, and see: for by your not believing, all have learnt both my Passion and my Resurrection, and to cry, ‘My Lord and my God, glory to you’.
Glory. Both now. Tone 6.
When the doors were shut, you came O Christ to your Disciples. Thomas, by divine dispensation, was not with them then; for he said ‘I will not believe, unless I too see the Master; see the side from which came the blood, the water, baptism; see the wound by which the deep wound, humanity, was healed; see that he was not like some spirit, but flesh and bones’. O Lord who trampled on death, and satisfied Thomas, glory to you.
Entrance. O Joyful Light. Prokeimenon of the day: The Lord is King.
At the Liti, Idiomel Stichera.
Tone 4.
O Lord, when doors were shut you came in the unbearable blaze of your godhead and standing among your Disciples you bared your side. You showed them the scars of the wounds in your hands and feet, and banishing their dejection you cried out clearly: ‘The way you see me, my friends, I bear, not a spirit’s nature, but the flesh which I assumed’. To the doubting Disciple, ‘you were ready to handle me with dread’, he said, ‘you investigate all things, come then, do not hesitate’. But he, sensing with his hand your double being, with fear cried out in faith: ‘My Lord and my God, glory to you.’
Tone 8.
‘Touch my side with your hand, Thomas, ‘Christ says, ‘and come, handle the marks of the nails; investigate with faith and become faithful to me. Be not faithless.’ But Thomas, as he touched the Master with his finger, cried out aloud: ‘You are my Lord and my God. O Compassionate, glory to you!’
Glory. Both now. Tone 8.
By Anatolios.
When the doors were shut and the Disciples assembled, the Saviour came where they were gathered; and standing among them he says to Thomas: ‘Come, handle me, and see the marks of the nails; stretch out your hand and touch my side, and be not faithless, but with faith proclaim my Resurrection from the dead.’
At the Aposticha. Idiomel Stichera.
Tone 4.
O amazing wonder! Unbelief has engendered firm faith for Thomas, who said ‘Unless I see, I will not believe’, having handled the side, acknowledged as God incarnate the same Son of God: he recognised that he had suffered in the flesh; he proclaimed the risen God and he cried in shining tones ‘My Lord and my God, glory to you’.
Verse. Praise the Lord, O Jerusalem. Praise your God, O Sion.
O amazing wonder! The grass which touched the fire is safe: for Thomas having put his hand into the fiery side of Jesus Christ, God, was not burned up by his handling; for he fervently changed the doubt of his soul into true faith. He cried from the depths of his soul ‘You are my Master and my God, you who have been raised from the dead, glory to you.
Verse. For he mastered the bolts of your gates.
O amazing wonder! John leaned on the breast of the Word, but Thomas was found worthy to handle his side. But the former with awe drew thence the depths of Theology, the divine dispensation; the latter was found worthy to initiate us, for he clearly provided proofs of your Rising, as he cried out ‘My Lord and my God, glory to you’.
Glory. Both now. Tone 6.
O lover of mankind, great and immeasurable is the multitude of your mercies; for you endured being struck by the Jews, handled by the Apostle and investigated by those who reject you. How did you become incarnate? How were you crucified, you who are sinless? But make us understand, as you did Thomas, so that he cried to you ‘My Lord and my God, glory to you’.
Apolytikion. Tone 7.
While the grave was sealed, Christ God, you dawned as life from the tomb, And while the doors were shut you came, the Resurrection of all, to your Disciples, through them renewing a right spirit for us, according to your great mercy. (x3)
Then the blessing of loaves, the usual reading from [the commentary on] the Acts of the Apostles and the rest of the Office of the vigil.
NOTE
Note that from this Sunday, if it falls in the month of May, there is no Artoklasia after the blessing of the loaves, because of the shortness of the night.
AT THE MORNING OFFICE
The Six Psalms. At The Lord is God, the usual reading from the Psalter. Instead of Psalm 118 the Polyeleos, because of the feast of the Lord.
Kathisma after the 1st Psalter reading.
Tone 1. When the stone was sealed.
When the disciples were in hiding for fear of the Jews, and gathered in Sion, you came to them, O Good One; and you stood in their midst, the doors being shut, and gave them joy. You showed them your hands and the wounds in your immaculate side as you said to the unbelieving Disciple: Bring your hand here and prove that I am he who suffered for you. (x2)
Kathisma after the 2nd Psalter reading.
Tone 1. The soldiers watching.
Life came to the Disciples when the doors were shut, O Christ, and you showed them your side and hands and feet, giving firm proof of your Rising from the tomb. But Thomas was not there, and so he said: ‘Unless I see him, I will not believe your words’. (x2)
Selection at the Polyeleos.
He has put on robes of glory. Alleluia.
The Lord is king and has put on robes of glory.
The Lord has put on his glory and girded himself with strength.
He has made the world so firm that it cannot be moved.
Who can express the mighty acts of the Lord,
Or fully voice his praise?
Let the Lord's redeemed say so:
Whom he has redeemed from the hand of the enemy.
Let them thank the Lord for his goodness,
And for the wonders that he does for the children of men.
For he satisfies the thirsty,and fills the hungry with good things.
Those who sit in darkness and the shadow of death.
Bound fast in affliction and iron.
They cried to the Lord in their distress.
And he took them out of their trouble.
And he brought them out of darkness and the shadow of death.
For he shattered the doors of bronze,
And smashed the bars of iron.
He took them out of their troubles,
And broke their chains in two.
Let them exalt him in the assembly of the people,
And praise him in the council of the elders.
For the Lord listens to the poor,
He does not despise his servants in captivity.
And let them offer a sacrifice of praise, and tell what he has done with shouts of joy.
The Lord awoke like a man out of sleep,and struck his enemies.
For the eyes of the Lord are on those that hope in his mercy.
To hear the groaning of the prisoner,
To deliver those condemned to die.
Let God arise and let his enemies be scattered.
And let those that hate him flee from before his face.
This is the day which the Lord has made,let us rejoice and be glad in it.
Arise, Lord my God,let your hand be exalted.
Do not forget the poor for ever.
O Lord my God, I will confess you forever.

At the end of the Polyeleos and the Glory, Both now, whenever we do not want to sing the slow Triadikon, for the sake of brevity, we sing the following in Tone 1.
Glory.
Let us worship the Father, and let us glorify the Son, and let us all praise together the all holy Spirit, crying out and saying: All holy Trinity, save us all.
Both now.
Your people, O Christ, brings your Mother to intercede; at her entreaties grant us your pity, that we may glorify you, Loving Lord, who dawned for us from the grave.
Similar Kathisma after the Polyeleos.
‘Having seen my side and the holes of the nails, Thomas, why do you not believe my Resurrection?’ the Lord said, when he had risen from the grave and appeared inexplicably to the Apostles. But the Twin, convinced, cried to the Creator; ‘You are my Lord and my God’. (x2)
The Anavathmi.
The 1st Antiphon of the 4th Tone. Prokeimenon. Tone 4
Praise the Lord, O Jerusalem: sing praises to your God O Sion.
Verse. For he has strengthened the bars of your gates: and blessed are your children within you.
Then, Let everything that has breath, the 1st Resurrection Gospel, Having seen the Resurrection of Christ and Ps. 50.
Glory. Tone 2.
At the prayers of the Apostles, O Merciful One, blot out the multitude of my offences.
Both now.
At the prayers of the Mother of God, O Merciful One, blot out the multitude of my offences.
Verse. Have mercy on me O God in your enduring goodness: according to the fullness of your compassion, blot out my offence.
Pentecostarion. Same tone.
Jesus, having risen from the tomb as he foretold, has given us eternal life and his great mercy.
Then the Canon. Tone 1. The Irmi twice and the Troparia up to twelve.
Composition of John the Monk.
Ode 1. The Irmos.
All peoples let us sing a song of victory to him who rescued Israel from the bitter slavery of Pharao, and guided them dryshod in the depths of the sea, for he has been glorified.
Troparia.
To-day is the spring of souls, for Christ, shining from the tomb like the sun, has dispelled the foggy winter of our sin. Let us sing to him, for he has been glorified.
The queen of seasons, filled with light, as escort to the brilliant queen of days, delights the chosen people of the Church, which unceasingly praises the risen Christ.
Neither death’s gates, O Christ, nor the seals of the tomb, nor the bolts of the doors stood in your way; but having risen you came to your friends, O Master, giving them the peace which passes all understanding.
Katavasia.
The day of Resurrection, let us be radiant, O peoples: Pascha, the Lord’s Pascha; for Christ God has brought us from death to life, and from earth to heaven, as we sing the triumphal song.
Ode 3. The Irmos.
Establish me, O Christ, on the rock of your commandments, and enlighten me with the light of your face; for none is holy but you, O Lover of mankind.
Troparia.
When by your Cross, O Christ, you had made us new instead of old, instead of corruptible incorruptible, you commanded us to live worthily in newness of life.
Though you had been locked in the tomb with your finite flesh, O Christ, as infinite you arose; and when the doors were shut you came to your Disciples, O All-powerful.
By keeping your wounds, O Christ, which you had borne willingly for our sakes, you gave your Disciples proof of your glorious Resurrection.
Katavasia.
Come let us drink a new drink, not one marvellously brought forth from a barren rock, but the Source of incorruption, which springs up from the tomb of Christ, in whom we are established.
The Ypakoο. Tone 6.
As you were present in the midst of your Disciples, O Christ, and gave them peace; come, be with us too and save us.
Ode 4. The Irmos.
Great is the mystery of your dispensation, O Christ! And foreseeing this in a divine vision from above Avvakoum cried out to you: ‘You have come forth for the salvation of your people, O Lover of mankind.
Troparia.
He tasted gall, healing the tasting of old; but now with honeycomb Christ gives the Forefather a share in illumination and his sweet participation.
You rejoice as you are searched; because for this, O Lover of mankind, you invited Thomas, offering your side to the disbelieving world, confirming, O Christ, your Rising on the third day.
The Twin, drawing wealth, O Benefactor, from the inviolate treasure of your side pierced by the lance, has filled the whole world with wisdom and knowledge.
Your all-blest tongue is hymned, O Twin, for, being filled with grace from the touch, it was the first to devoutly proclaim Jesus the Giver of life to be God and Lord.
Katavasia.
Let the Prophet Avvakoum, inspired by God, keep the divine watch with us, and show forth the radiant Angel, who with resounding voice declares: To-day brings salvation to the world, for Christ has risen as omnipotent.
Ode 5. The Irmos.
Rising in the night we hymn you, O Christ, like the Father without beginning and the Saviour of our souls. Grant peace to the world O Lover of mankind.
Troparia.
Coming to his disheartened friends the Saviour by his presence drives away all dejection and rouses them to leap for joy at his Resurrection.
O truly laudable, dread enterprise of Thomas! For boldly he handled the side which blazed with the divine fire.
You showed us that Thomas’ unbelief was mother of belief, for in your wisdom you arrange all things for good, O Christ, as Lover of mankind.
Katavasia.
Let us arise in the early dawn, and instead of myrrh, offer praises to the Master; and we shall see Christ, the Sun of Justice, who causes life to dawn for all.
Ode 6. The Irmos.
You saved the prophet from the whale, O Lover of mankind, lead me up too, I pray, from the deep of offences.
Troparia.
You did not leave Thomas, Master, plunged in the deep of unbelief when you stretched out your palms for investigation.
The Saviour said, ‘Handle me and see that I have bones and flesh. I am not changed’.
Thomas, who was not present at your first entrance, handled your side and believing acknowledged you.
Katavasia.
You went down to the deepest parts of the earth, and you shattered the everlasting bars that held fast those that were fettered, O Christ. And on the third day like Jonas from the whale, you arose from the tomb.
Kontakion. Tone 8. [By St Romanos]
With his meddling right hand, Thomas explored your life-giving side, Christ God; for the doors being shut when you entered, he cried out with the rest of the Apostles, ‘You are my Lord and my God’.
The Ikos.
Who then preserved the Disciple’s palm unmelted when it approached the fiery side of the Lord? Who gave it daring, and gave it strength to handle bone of flame? Only that side which was handled; for had not the side given the power, how could a hand of clay have handled wounds which had shaken things above and things below? This grace was given Thomas, to handle it and to cry out to Christ, ‘You are my Lord and my God’.
Synaxarion from the Menaion then:
The same day, the second Sunday from Pascha, we celebrate the festival of the Resurrection of Christ, and the handling by the holy Apostle Thomas.
Verses.
If key of womb or tomb could not prevent
Your rising Saviour, how a mere door’s key?
Through the prayers of your Apostle Thomas, O Christ our God, have mercy upon us. Amen.
Ode 7. The Irmos.
When the harmony of music summoned the peoples to worship the image, the Children of David, singing the ancestral songs of Zion, broke the ominous decree of the tyrant, and changed the flame to dew, as they sang the hymn, ‘O highly exalted, our God and the God of our fathers blessed are you’.
Troparia.
It is first and mistress of days, this light-bringing day, on which it is fitting for God’s new people to rejoice, for with trembling it bears the type of the age to come, as it completes the Eight. O highly exalted, our God and the God of our fathers.
Thomas the Twin, who alone was bold, and brought blessing by his faithless faith, banished misty ignorance in all the ends of the earth by his believing unbelief; while for himself he wove a crown as he wisely said, ‘You are our God, O highly exalted, our God and the God of our fathers; blessed are you’.
Not in vain did Thomas doubt your Rising, not in vain declare, but he hastened, O Christ, to show to all the nations that it was undoubted; and so having through unbelief come to belief he taught them all to say, ‘You are our God, O highly exalted, our God and the God of our fathers; blessed are you’.
Fearfully placing his hand, O Christ, in your life-bearing side, trembling he felt the double force, O Saviour, of the two natures united without confusion in you, and with faith he cried, ‘You are our God, O highly exalted, our God and the God of our fathers; blessed are you’.
Katavasia.
He who delivered the Youths from the furnace, becoming man suffers as a mortal, and through suffering he clothes the mortal with the glory of incorruption: the only blessed and most glorious God of our fathers.
Ode 8. The Irmos.
The Lord who protected the Youths in the flame of fire of the burning furnace, and came down to them in the form of an Angel, praise and highly exalt to all the ages.
Troparia.
Longing for the joy of seeing you, at first Thomas did not believe; but when found worthy of this sight he called you, Master, Lord and God, whom we highly exalt to all the ages.
The Lord who bore with Thomas’ unbelief, showed him his side and was closely examined by his hand, praise and highly exalt to all the ages.
Your curiosity, O Thomas, opened for us the hidden treasure, for with a tongue inspired you declared him God and said ‘Praise Christ and highly exalt him to all the ages’.
Katavasia.
This chosen and holy day is the first of Sabbaths, the Queen and Lady, the Feast of Feasts and the Festival of Festivals on which we bless Christ to all the ages.
Ode 9. The Irmos.
You, the shining lamp and Mother of God, the manifest glory and higher than all creatures, in hymns we magnify.
Troparia.
Your shining and brilliant day, O Christ, the grace, all light, in which, lovely in your beauty, you came to your Disciples, we magnify.
You whose side was handled by a hand of dust and did not burn it with the fire of your divine and immaterial Being, in hymns we magnify.
You, O Christ, who arose from the tomb as God, we who see not with our eyes, but who have believed with the longing of the heart, in hymns we magnify.
Katavasia.
The Angel cried to her that is full of grace: O pure Virgin, rejoice, and again I say: Rejoice; for your Son has risen from the tomb on the third day.
‘Shine, shine, O New Jerusalem, for the glory of the Lord has risen upon you; dance now and be glad, O Zion, and you too rejoice, O pure Mother of God, at the arising of him to whom you gave birth’.
Holy is the Lord our God (x3)
Exapostilaria. Tone 3.
He who adorned the heaven with stars.
Having examined the wounds in my limbs with your hand, Thomas, do not doubt me, who was wounded for you. Be of one mind with the Disciples and proclaim a living God.
To-day spring’s sweetness fills the air, a new creation dances. To-day the bars of doors and unbelief are removed, as Thomas the friend cries, ‘My Lord and my God’.
At Lauds we insert 4 verses, and sing the following Prosomia, doubling the 1st.
Tone 1. All-praised Martyrs.
After your dread Rising from the tomb, O Giver of life, just as you did not break the seals of the grave, O Christ, so you came when the doors were shut to your all-famed Apostles, filling them with joy, and at once you gave them your Spirit, in your measureless mercy. [Twice]
Thomas, who is also the Twin, was not present when you appeared to your Disciples, O Lord; and so he did not believe your Resurrection, and to those who had seen you he cried, ‘Unless I put my finger into his side and into the holes of the nails, I do not believe that he has risen’.
‘As you wish, handle me’, Christ cried to Thomas, ‘Put in your hand and know that I have bones and an earthly body; and do not be unbelieving, but believe like the rest’. But he cried out, ‘You are my Lord and my God; glory to your Rising’.
Glory. Both now. Tone 6.
Eight days after your Rising, O Jesus, king and only-begotten Word of the Father, you appeared to your Disciples when the doors were shut, and gave them peace. And to the unbelieving Disciple you showed the marks. ‘Come, feel my hand and my feet and my spotless side’. But he, convinced, cried out to you, ‘My Lord and my God, glory to you’.
Great Doxology and Dismissal.
From to-day the Litai start again in the Narthex, likewise the Catecheses of our venerable Father Theodore the Studite. We sing the Dawn Idiomel of the Tone.
Tone 1.
When the Disciples approached the mountain for his raising from the earth, the Lord came to them and they worshipped him; and being taught that all power had been given him everywhere, they were sent to all that lies beneath the heavens to proclaim his Resurrection from the dead and his restoration to heaven. He promised also to remain with them for ever, he the Unerring, Christ our God and the Saviour of our souls.
Note that the Litai in the Narthex take place before the First Hour; St Theodore’s Catechesis is read after it. The Eothina are sung after the Dismissal of Matins and before the First Hour.
Note that the office of the Saints, omitted on all the Sundays of Pentecost, is sung at Compline on Sunday.
The Liturgy is celebrated earlier because of the labour of the Vigil. The Hours, that is the Trithekti and the Ninth, are sung with three psalms, according to the rule, in the Narthex. The usual psalm is said on going to the Refectory.
AT THE LITURGY
The Antiphons as on Easter Day
FIRST ANTIPHON
Verse 1: Shout with joy to the Lord all the earth.
At the prayers of the Mother of God, O Saviour, save us.
Verse 2: Sing to the honour of his name: give glory to his praise.
At the prayers of the Mother of God, O Saviour, save us.
Verse 3: Say to God ‘How fearful are your works: because of your great might your enemies shall cower before you.’
At the prayers of the Mother of God, O Saviour, save us.
Verse 4: All the earth shall worship you: and sing to you, and sing to your name, O Most High.
At the prayers of the Mother of God, O Saviour, save us.
Glory. Both now.
At the prayers of the Mother of God, O Saviour save us.
SECOND ANTIPHON
Verse 1: May God be gracious to us and bless us: and make his face to shine upon us and have mercy on us.
Son of God, risen from the dead, save us who sing to you: Alleluia.
Verse 2: That your ways may be known on earth: your saving power among all nations.
Son of God, risen from the dead, save us who sing to you: Alleluia.
Verse 3: Let all the peoples praise you, O God: let all the peoples praise you.
Son of God, risen from the dead, save us who sing to you: Alleluia.
Verse 4: May God bless us: and all the ends of the earth fear him.
Son of God, risen from the dead, save us who sing to you: Alleluia.
Glory. Both now.
Only-begotten Son.
THIRD ANTIPHON
Let God arise, and his enemies be scattered: and let those that hate him flee before his face.
Christ has risen…
As smoke is dispersed, so let them be dispersed: as wax melts before the fire.
Christ has risen…
So shall the wicked perish at the presence of God: but the just shall be glad.
Christ has risen…
This is the day that the Lord has made: let us rejoice and be glad in it.
Christ has risen…
ENTRANCE CHANT
Son of God, risen from the dead, save us who sing to you: Alleluia!
Apolytikion. Tone 7
While the grave was sealed, Christ God, you dawned as life from the tomb, and while the doors were shut you came, the Resurrection of all, to your Disciples, through them renewing a right spirit for us, according to your great mercy.
Glory. Both now.
Kontakion. Tone 8.
With his eager hand Thomas explored your life-giving side, Christ God; for since the doors were shut when you entered, he cried out to you with the rest of the Apostles, ‘You are my Lord and my God’.
[On the Sunday of Thomas itself the Kontakion is that of Pascha:
Though you descended into the tomb, O Immortal, yet you destroyed the power of Hell; and you arose as victor, O Christ God, calling to the Myrrh-bearing women, ‘Rejoice!’ and giving peace to your Apostles, O you who grant resurrection to the fallen.]
At Especially the Irmos of the 9th Ode of the Canon.
The shining lamp and Mother of God, the manifest glory and higher than all creatures, in hymns we magnify you.
COMMUNION
Praise the Lord, O Jerusalem: sing praises to your God, O Sion. Alleluia!
Instead of We have seen the true light, we sing Christ has risen from the dead.
After the prayer of the Ambo, Blessed be the name of the Lord, as usual.

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