Saturday, March 2, 2013

March 3, 2013 - Additional Readings (Sermons and Triodion)


http://cpress.orthodoxws.com/c_sunday_prodigal_son.html
Sunday of the Prodigal Son
Luke 15:11-32
From the Explanation of the Gospel of St. Luke by Blessed Theophylact, Archbishop of Ochrid and Bulgaria
11-16. And He said, A certain man had two sons: and the younger of them said to his father, Father, give me the portion of the property that falleth to me. And he divided unto them his living. And not many days after the younger son gathered all together, and took his journey into a far country, and there squandered his property with prodigal living. And when he had spent all, there arose a mighty famine in that land; and he began to be in want. And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine. And he longed to fill his belly with the pods that the swine did eat: and no man gave unto him. This parable is like those which precede it. For it also presents a man, Who is in fact God, the Lover of man. The two sons represent the two kinds of men, righteous and sinners. The younger son said, Give me the portion of the property that falleth to me. Of old, from the beginning, righteousness belonged to human nature, which is why the older son (born at the beginning) does not become estranged from the father. But sin is an evil thing which was born later. This is why it is the younger son who alienates himself from the father, for the latter-born son grew up together with sin which had insinuated itself into man at a later time. The sinner is also called the younger son because the sinner is an innovator, a revolutionary, and a rebel, who defies his Father’s will.
Father, give me the portion of the property (ousia) that falleth to me. The essential property of man is his rational mind, his logos, always accompanied by his free will (autexousia), for all that is rational is inherently self-governing. The Lord gives us logos for us to use, according to our free will, as our own essential property. He gives to all alike, so that all alike are rational, and all alike are self-governing.3 But some of us use this generous gift rationally, in accordance with logos, while others of us squander the divine gift. Moreover, everything which the Lord has given us might be called our property, that is, the sky, the earth, the whole creation, the law and the prophets. But the later sinful generation, the younger son, saw the sky and made it a god, and saw the earth and worshipped it, and did not want to walk in the way of God’s law, and did evil to the prophets. On the other hand, the elder son, the righteous, used all these things for the glory of God. Therefore, having given all an equal share of logos and self-determination, God permits us to make our way according to our own will and compels no one to serve Him who is unwilling. If He had wanted to compel us, He would not have created us with logos and a free will. But the younger son completely spent this inheritance. Why? Because he had gone into a far country. When a man rebels against God and places himself far away from the fear of God, then he squanders all the divine gifts. But when we are near to God, we do not do such deeds that merit our destruction. As it is written, I beheld the Lord ever before me, for He is at my right hand, that I might not be shaken (Ps. 15:8). But when we are far from God and become rebellious, we both do, and suffer, the worst things, as it is written, Behold, they that remove themselves from Thee shall perish (Ps. 72:25).
The younger son indeed squandered and scattered his property. For every virtue is a simple and single entity, while its opposing vice is a many-branched complexity, creating numerous deceptions and errors. For example, the definition of bravery is simple, that is, when, how, and against whom, one ought to make use of one’s capacity to be stirred to action. But the vice of not being brave takes two forms, cowardice and recklessness. Do you see how logos can be scattered in every direction and the unity of virtue destroyed? When this essential property has been spent, and a man no longer walks in accordance with logos, by which I mean the natural law, nor proceeds according to the written law, nor listens to the prophets, then there arises a mighty famine—not a famine of bread, but a famine of hearing the word (logos) of the Lord (Amos 8:11). And he begins to be in want, because by not fearing the Lord he has departed far from Him. But there is no want to them that fear the Lord (Ps. 33:9). How is there no want to them that fear Him? Because blessed is the man that feareth the Lord; in His commandments shall he greatly delight. Therefore glory and riches shall be in his house, and far from being himself in want, he hath dispersed, he hath given to the poor (see Ps. 111). Therefore the man who makes a journey far from God, not keeping God’s dread face ever before his eyes, indeed is in want, having no divine logos at work in him.
And he went, that is, he proceeded and advanced in wickedness, and joined himself to a citizen of that country. He who is joined to the Lord becomes one Spirit with Him. But he who is joined to a harlot, that is, to the nature of the demons, becomes one body with her (I Cor. 6:16) and he makes himself all flesh, having no room in himself for the Spirit, as it was for those men at the time of the flood (Gen. 6:4). The citizens of that country far from God are none other than the demons. The man who joins himself to these citizens, having advanced and become powerful in wickedness, feeds the swine, that is, he teaches others evil and filthy deeds. For all those who take pleasure in the muck of shameful deeds and carnal passions are like swine. Pigs are never able to look upward because of the peculiar shape of their eyes. This is why, when a farmer grabs hold of a pig, he is not able to make it stop squealing until he turns it upside down on its back. This quiets the pig, as if, by looking upward, the pig can see things it had never seen before, and it is startled into silence. Such are they whose eyes are ever turned to filthy things, who never look upward. Therefore, a man who exceeds many others in wickedness can be said to feed swine. Such are the keepers of brothels, the captains of brigands, and the chief among publicans. All these may be said to feed swine. This wretched man desires to satisfy his sin and no one can give him this satisfaction. For he who is habitual in sinful passions receives no satisfaction from them. The pleasure does not endure, but is there one moment and gone the next, and the wretched man is again left empty. Sin is likened to the pods which the swine eat, because, like them, sin is sweet in taste yet rough and harsh in texture, giving momentary pleasure but causing ceaseless torments. Therefore, there is no man to provide satisfaction for him who takes pleasure in these wicked passions. Who can both satisfy him and quiet him? Cannot God? But God is not present, for the man who eats these things has traveled a far distance from God. Can the demons? They cannot, for they strive to accomplish just the opposite, namely, that wickedness never end or be satisfied.
17-21. And when he came to himself, he said, How many hired servants of my father’s have bread enough and to spare, and I perish with hunger! I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee, and am no longer worthy to be called thy son: make me as one of thy hired servants. And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him. And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no longer worthy to be called thy son. The man who until now had been prodigal came to himself. This is because he was “outside himself” and had taken leave of his true self so long as he committed foul deeds. Rightly is it said that he wasted and spent his essential property. This is why he was outside himself. For he who is not governed by logos, but lives irrationally without logos, and teaches others to do the same, is outside of himself and has abandoned his reason, which is his very essence. But when a man regains his logos (analogizetai) so as to see who he is and into what a state of wretchedness he has fallen, then he becomes himself again, and using his reason, he comes to repent and returns from his wanderings outside reason. He says hired servants, signifying the catechumens, who have not yet become sons because they have not yet been illumined by Holy Baptism. Indeed the catechumens have an abundance of the rational bread, the sustenance of the Word (Logos), because they hear each day the readings of Scripture.
Listen, so that you may learn the difference between a hired servant and a son. There are three ranks of those who are being saved. The first kind are like slaves who do what is good because they fear the judgment. This is what David means when he says, Nail down my flesh with the fear of Thee, for of Thy judgments am I afraid (Ps. 118:120). The second kind, who are like hired servants, are those who are eager to serve God because of their desire for the reward of good things, as David again says, I have inclined my heart to perform Thy statutes for ever for a recompense (Ps. 118:112). But if they are of the third kind, that is, if they are sons, they keep His commandments out of love for God. This is what David means when he says, 0 how I have loved Thy law, 0 Lord! The whole day long it is my meditation (Ps. 118:97); and again, with no mention of fear, I lifted up my hands to Thy commandments which I have loved (Ps. 118:48), and again, Wonderful are Thy testimonies, and because they are wonderful, therefore hath my soul searched them out (Ps. 118:129). One must understand the hired servants to refer not only to the catechumens, but also to all those in the Church who obey God out of some lesser motive than love. Therefore when a man is among the ranks of those who are sons, and then is disowned because of his sin, and sees others enjoying the divine gifts, and communing of the Divine Mysteries and of the Divine Bread, such a man ought indeed to apply to himself these piteous words, How many hired servants of my father's have bread enough and to spare, and I perish with hunger! I will arise, arise, that is, from my fall into sin, and go to my Father, and will say unto him, Father, I have sinned against heaven, and before Thee. When I abandoned heavenly things, I sinned against heaven, preferring shameful pleasure to heavenly things, and choosing the land of hunger instead of my true fatherland, heaven. Just as we have a saying that the man who prefers lead to gold sins against the gold, so too the man who prefers earthly things to heaven, sins against heaven. Indeed he has gone astray from the road that leads to heaven. Understand that when he sinned, he behaved as if he were not acting in the sight of God, that is, in the presence of God; but once he confesses his sin, then he realizes that he has sinned in the sight of God.
And he arose, and came to his father, for we must not only desire the things that are dear to God but must get up and do them as well. You see the warm repentance—behold now the compassion of the father. He did not wait for his son to come to him, but he went and met him on the way and embraced him. God is called Father on account of His goodness and kindness, even though by nature He is God Who encompasses all things so that He could have restricted a man within His embrace, no matter which way the man might try to turn. As the prophet says, The glory of God shall compass thee (Is. 58:8). Before, when the son distanced himself, it was fitting that God, as Father, release him from His embrace. But when the son drew near through prayer and repentance, it was fitting that God again enclose him within His embrace. Therefore the Father falls on the neck of the one who before had rebelled and who now shows that he has become obedient. And the Father kisses him, as a sign of reconciliation, and by this kiss He first makes holy the defiled one’s mouth, which is as it were the doorway to the whole man, and through this doorway He sends sanctification into the innermost being.
22-24. But the father said to his servants, Bring forth the first robe, and put it on him; and put a ring on his hand, and shoes on his feet: and bring hither the grain-fed bullock, and kill it; and let us eat, and be merry: for this my son was dead, and is alive again; he was lost, and is found. And they began to be merry. The servants you may understand to mean the angels, the ministering spirits who are sent to serve those who are counted worthy of salvation. For the angels clothe the man who has turned from wickedness with the first robe, that is, with the original garment which we wore before we sinned, the garment of incorruption; or, it means that garment which is honored above all others, the robe of Baptism. For the baptismal robe is the first to be placed around me, and from it I receive a covering of my former shame and indecency. Therefore you may understand the servants to mean the angels who carry out all those things that are done on our behalf, and by means of which we are sanctified. You may also understand the servants to mean the priests. For they clothe the repentant sinner with Baptism and the word of teaching, placing around him the first robe, which is Christ Himself (for all we that have been baptized into Christ have put on Christ, Gal. 3:18). And they put a ring on his hand, which ring is the seal of Christ given at Chrismation so that we might execute good deeds in His name. The hand is a symbol of action, and the ring is a symbol of a seal. Therefore he who has been baptized, and, in general, everyone who has turned from wickedness, ought to have on his hand, that is, on his entire faculty of action, the seal and the mark of Christ, which is placed on him to show that he has been made new in the image of his Creator. You may also understand the ring to signify the earnest of the Spirit (II Cor. 1:21-22). By that I mean that God will give us perfect and complete good things when it is time for them; but for now He gives us gifts as earnest, that is, as tokens of assurance of those good things to come. For example, to some He gives the power to work miracles, to others the gift of teaching, and to others still other gifts; having received these gifts, we have more confident hope in the perfect and complete good things to come.
And shoes are put on his feet to protect him from scorpions, that is, from the seemingly small and hidden sins described by David (Ps. 18:12), which are in fact deadly. And these shoes also protect him from serpents, that is, from those sins which can be seen by all. And, in another sense, shoes are given to him who has been counted worthy of the first robe: God makes such a man ready to preach the Gospel and to bring benefit to others. This is Christianity—to benefit one’s neighbor. We are not ignorant of what is meant by the grain-fed bullock (ton moschon ton siteuton) which is slain and eaten. It is none other than the very Son of God, Who as a Man took flesh which is irrational and animal by nature, although He filled it with His own glory. Thus Christ is symbolized by the bullock, the Youngling which has never been put under the yoke of the law of sin; and He is grain-fed in the sense that Christ was set apart and prepared for this mystery from before the foundation of the world. And though it may seem somewhat difficult to take in, nevertheless it shall be said: the Bread which we break in the Eucharist appears to our eyes to be made of wheat (sitos) and thus may be called of wheat (siteutos); but in reality it is Flesh, and thus may be called the Bullock. For Christ Himself is both Bullock and Wheat. Therefore every one who is baptized and becomes a son of God, or rather, is restored to the status of son, and in general, every one who is cleansed from sin, communes of this Bullock of Wheat. Then he becomes the cause of gladness to the Father, and also to His servants, namely, the angels and the priests, because he who was dead is alive again, and he who was lost is found. For whoever is dead from the abundance of his wickedness is without hope; but whoever is able, with his changeable human nature, to change from wickedness to virtue, is said to be merely lost. To be lost is less severe than to be dead.
25-32. Now his elder son was in the field: and as he came and drew nigh to the house, he heard music and dancing. And he called one of the servants, and asked what these things meant. And he said unto him, Thy brother is come; and thy father hath killed the grain-fed bullock, because he hath received him safe and sound. And he was angry, and would not go in: therefore came his father out, and entreated him. And he answering said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gayest me a kid, that I might make merry with my friends: but as soon as this thy son was come, who hath devoured thy living with harlots, thou hast killed for him the grain-fed bullock. And he said unto him, Son, thou art ever with me, and all that I have is thine. It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and was lost, and is found. Here is the celebrated question—how is it that the son who lived a God-pleasing life in all other respects, and who faithfully served his father, could display such envy? The question will be answered if one considers the reason why this parable was told. This parable and the ones preceding it were told because the Pharisees, who considered themselves pure and righteous, were grumbling at the Lord because He received harlots and publicans. The Pharisees murmured indignantly, believing themselves to be more righteous than the publicans, which is why the Lord presented this parable. Consider that the figure of the son who is seen to grumble is understood to refer to all those who are scandalized at the sudden good fortune and deliverance of sinners. Such men grumble, not because of envy, but because neither they nor we can understand the outpouring of God’s compassion for man. Does not David bring forward the figure of a man scandalized at the peace of sinners (Ps. 72:3)? And Jeremiah likewise, when he says, Why is it that the way of ungodly men prosper? Thou hast planted them, and they have taken root (Jer. 12:1-2). Such thoughts reflect man’s weak and poor understanding, which easily ignites with annoyance and questions the good fortune of the wicked, which seems undeserved.
In this parable, therefore, the Lord is saying to the Pharisees words like these: “Let us suppose that you are as righteous as that elder son and well-pleasing to the Father; I entreat you who are righteous and pure not to grumble, as this elder son did, against the gladness which we are showing over the salvation of the sinner, who is also a son.” Do you see that this parable is not about envy? Instead, by means of this parable, the Lord is instructing the minds of the Pharisees, so that they will not be vexed that the Lord receives sinners, even though they themselves are righteous and have fulfilled every commandment of God. It is no wonder that we too become vexed at those who appear undeserving. God’s compassion is so great, and He gives to us so abundantly of His own good things, that we may even grumble at His generosity. That criticism follows generosity is a fact to which we refer in everyday speech. If we do good to someone who fails to thank us, we often say to him, “Everyone says I am a fool for having been so good to you.” We use this expression, even if no one has actually criticized us, because extreme generosity is so often followed by criticism that to suggest the latter is to prove the former. But let us turn to the particulars of the parable, in brief.
The elder son was in the field, that is, in this world, working his own land, meaning his flesh, so that he might have his fill of bread, sowing with tears so that he might reap with rejoicing. When he learned what was being done, he did not want to enter into the common joy. But the compassionate father goes out and begs him to come in, and explains to him the reason for the joy, that a man who was dead has come back to life. Because as a man he did not understand, and because he was scandalized, the elder son accused the father of not giving him even a young goat, while for the prodigal son he slaughtered the fatted calf. What does the kid, the young goat, signify? You may learn here. Every young goat is considered to be of the portion of sinners who are placed on the left side. The righteous son is saying, then, “I have passed my life in toil and labor, I have been persecuted, suffered hardships, been oppressed by sinners, and on my behalf you have never slaughtered and killed a kid, that is, a sinner who afflicts me, so that I might have some small measure of rest.” For example, King Ahab was just such a goat to the Prophet Elijah. Ahab persecuted Elijah, but the Lord did not quickly give this goat over to the slaughter so that Elijah could have some small rest, and take his ease with his friends, the prophets. Therefore Elijah complained to God, Lord, they have digged down Thine altars, and have slain Thy prophets (III Kings 19:10) And Saul was a goat to David, as were also all those who slandered David. But the Lord allowed them to tempt him, and did not slay them to give David some rest. Therefore David said, How long shall sinners, 0 Lord, how long shall sinners boast (Ps. 93:3)? The elder son in the parable is saying these things: “You did not count me worthy of any consolation in all my toils; you never handed over to me for slaughter any of these who were afflicting me. But now you save the prodigal son who never had to toil.”
This is the entire purpose of the parable—to correct the Pharisees who were grumbling that He had accepted sinners. The parable also instructs us that no matter how righteous we may be, we ought not to rebuff sinners, nor to grumble when God accepts them. The younger son, therefore, represents the harlots and the publicans; the elder son represents those Pharisees and scribes who consider themselves righteous. It is as if God were saying, “Let us suppose that you are indeed righteous and have not transgressed any commandments; if some others have turned away from wickedness, why do you not accept them as your brothers and fellow laborers?” I am not unaware that some have interpreted the elder son to signify the angels, and the younger son, the latter-born nature of men which rebelled against the commandment it was given and went astray. Still others have said that the two sons represent the Israelites and the Gentiles who later believed. But the simple truth is this: the person of the elder son signifies the righteous, and the person of the younger son signifies sinners who have repented and returned. The entirety of the parable is given for the sake of the Pharisees, to teach them not to be vexed that sinners are received, even if they themselves are righteous. Let no one be vexed at the judgments of God—let him be patient with those apparent sinners who prosper, and are saved. How do you know whether a man whom you think is a sinner has not repented, and on this account has been accepted? Or that he has secret virtues on account of which God looks favorably upon him?


http://lent.goarch.org/messages/prodigal_son.asp
James Iliou, Holy Cross Greek Orthodox School of Theology
+ In the name of the Father and the Son and Holy Spirit.
"Of what great blessings in my wretchedness have I deprived myself! From what a kingdom in my misery have I fallen! I have wanted the riches that were given to me, I have transgressed the commandment. Alas, unhappy soul! You are henceforth condemned to the eternal fire. Therefore before the end cry out to Christ our God: Receive me as the Prodigal Son, and have mercy upon me."
This hymn is chanted on the Sunday of The Prodigal Son, which we celebrated in yesterday's Liturgy. We all know the parable of the father and his two sons, the younger receiving his share of the money and going off to a far away land and squandering it all on loose living. Then suddenly finding himself poor and hungry he realizes his folly and comes to himself and goes back to his father in repentance. His Father embraces him and holds a feast in his honor for his return.
The older brother, a son who always followed his father's wishes, never left his father's side, becomes angry and jealous, refusing to partake in the joy of his brother's return. He complains to his father saying: " Lo, these many years I have been serving you; I never transgressed your commandment at any time; and yet you never gave me a young goat, that I might make merry with my friends. But as soon as this son of yours came, who has devoured your livelihood with harlots, you killed the fatted calf for him."
In the parable we are told and in our minds we think of the younger as being the Prodigal. But which one of these two brothers is truly the Prodigal Son? Is it the younger who leaves and comes back in repentance, or the older brother who refuses to welcome him back? I tell you it is both brothers. For if we examine the parable from a different view we will see that even though the older brother always obeyed his father, he too is constantly squandering his fathers riches.
How is he doing this? The Father has given all of us gifts, gifts that could be used for His glory, or squandered for our own purposes. The older son only obeys the father for he expects something in return! He has gone by the book all his life, for all the wrong reasons. He has not learned love, the perfect love that the father possesses! By not striving to be as perfect as his father is, he does things for the opposite reason, to what the father does.
He too lives in a strange land, for his actions are strange to his father, this is not the way that the Father created us to be, to live in self-centeredness, and even worse not to realize the sin of selfishness, and therefore not to feel the need to repent. His brother was lost but now is found, he was dead and now is alive again, all because of his remorse for his way of living, and his repentance in returning to the love of the even as a servant. His brother though is too blind to understand this, for he has done everything in his life by his father's law, but all has been done in vain, for he is lost in himself, and can not be found, he is dead in his sin, and can not arise for he is too blind to see.
How many Christians live by the book? Go to Church every service, out of duty, pray to God, but with empty words, help the Church financially, but for the wrong reasons, doing all this but never realizing the intentions of God and how we should truly live as Christians. They go home and gossip about each other, slander their neighbors name, and do not possess even the love to forgive their transgressors! Yet they expect to be saved for their empty works.
We are entering Great Lent soon, and Christ asks us today, which of these brothers are you identified with? What will we answer? Do we truly see our sin, or just our brother's and sister's? Do we indulge in cursing, gossiping, and slandering our follow Christian brother and sister's name? or do we come to ourselves and strive to be better everyday in repentance? Do we truly treat each other with Christian love or are we holding any grudges against anyone, or does it matter, for we live by the book and feel that we will be saved anyway?
We are all prodigals in our own way, but let us be like the younger prodigal Son, let us realize that we live in a strange land full of sin, and we need to return and live in our Father's kingdom where love and peace rule. Remember the hymn I quoted at the beginning "Therefore before the end cry out to Christ our God: receive me as the Prodigal Son, O God, and have mercy upon me."
Amen.


TRIODION:
http://www.anastasis.org.uk/ProdigalE.htm#_ftnref1


SUNDAY OF THE PROFLIGATE SON
ON SATURDAY EVENING


AT VESPERS


After the Opening Psalm and the usual reading from the Psalter, at Lord, I have cried, we insert ten stichera: six of the Resurrection in the Tone of the week from the Octoichos, and the following two Idiomels from the Triodion, doubling them.


Tone 1.


I was entrusted with a sinless and living country, but, having sown the ground[1] with sin, with a sickle I have reaped the ears of indifference and piled up the heaps of the sheaves of my actions, which I have not spread out on the threshing floor of repentance.[2] but I beg you, our God, husbandman before the ages, with the wind of your loving compassion winnow away[3] the chaff of my works, and provision[4] my soul with forgiveness; shut me in your heavenly storehouse and save me. (Twice)


Brethren, let us learn the power of the mystery. For when the Profligate Son ran back from sin to his Father’s hearth, the all-loving Father, coming out to meet him, kissed him and gave him back again the tokens of his own glory, and completed the mystical joy of those on high by sacrificing the fatted calf, so that we might live lives worthy of the loving Father, who offered the sacrifice, and of the glorious sacrificial victim, the Saviour of our souls. (Twice)


Glory. Tone 2.


Of what great blessings, wretch that I am, have I deprived myself! From what a kingship[5] in my misery have I fallen! I have wasted the wealth that I received, I have transgressed the commandment. Alas, unhappy soul ! You are henceforth condemned to the eternal fire. Therefore before the end cry out to Christ our God, ‘Receive me as the Profligate Son, O God, and have mercy on me’.


Both now.


The 1st Theotokion in the Tone of the week from the Octoichos.


Entrance, O Joyful Light. Prokeimenon of the day. At the Liti[6] we sing the sticheron of the patron saint of the monastery.


Glory. Tone 4.


Like the Profligate Son, having dissipated my whole livelihood in exile, I have squandered the wealth you gave me, Father. Accept me as I now repent, and save me.


Both now. Theotokion.


The mystery hidden from all eternity and unknown to Angels, has been revealed to those on earth through you, O Mother of God: God being made flesh in a union without confusion, and willingly accepting the Cross for us, through which he raised the first-formed man and saved our souls from death.


Alphabetical Aposticha from the Octoichos.


Glory. Tone 6.


I have squandered the wealth of my Father’s gift, and have grazed[7], poor wretch, with irrational beasts. Yearning for their food, I starved and was not filled. But now I return to the compassionate Father and cry out with tears, ‘Accept me as a hired servant, as I fall down before your loving‑kindness, and save me’.


Both now. Theotokion.


My maker and redeemer, Christ the Lord, by coming from your womb, All-pure Lady, and clothing himself in me freed Adam from the former curse. Therefore, All-pure, as to her who is truly Mother of God and Virgin, we cry unceasingly the Angel’s ‘Hail’: Hail, Sovereign Lady, defence, protection and salvation of our souls!


Apolytikion, Virgin Mother of God, three times. And the rest of the office of the Vigil.[8]


on Sunday morning


AT MATINS


After the Six Psalms, The Lord is God, the Apolytikion of the Resurrection (twice) and the Theotokion in the Tone of the week. The usual readings from the Psalter, the Kathismata in the Tone of the week from the Octoichos, the Evlogitaria, the Ypakoï, the Anavathmi and the Prokeimenon in the Tone of the week, and the appointed Morning Gospel. Then Having seen the Resurrection of Christ, followed by Psalm 50, and the following Idiomels.


Glory. Tone 8.


Open the gates of repentance to me, O Giver of Life, for my spirit rises early in the morning to your holy temple, bearing a temple of the body all defiled. But as you are full of pity, cleanse it by your compassionate mercy.


Both now. Same Tone.


Guide me to paths of salvation, Mother of God, for I have befouled my soul with shameful sins and have squandered all my life in sloth. By your intercessions deliver me from all uncleanness.


Have mercy on me, O God, in accordance with your great mercy. According to the multitude of your compassion blot out my offences.


Tone 6.


As I ponder the multitudes of dreadful things that I have done, wretch that I am, I tremble for the fearful day of judgement. But confident in your merciful compassion, like David I cry to you, ‘Have mercy upon me, O God, in accordance with your great mercy’.


The Canons. The Canon of the Resurrection, the Canon of the Cross and Resurrection, the Canon of the Mother of God, and of the Triodion. We sing the Office from the Menaion on the preceding Friday at Compline.


Canon of the Triodion to 6.
Composition of Kyr Joseph. Acrostic in Ode 9: Joseph.


Ode 1. Tone 2. Take up Moses’ song.


Jesus my God, now accept me too as I repent like the Profligate Son. All my life I have lived in carelessness and provoked you to anger.


The divine wealth that you once gave me I have squandered wickedly. I have gone far from you and lived like the Profligate, compassionate Father. And so accept me too as I return.


Spread wide your fatherly embrace now and accept me too like the Profligate, compassionate Lord, that with thanksgiving I may glorify you.


Theotokion


Show in me all your goodness, O God. As my Benefactor, overlook the multitude of my offences at your Mother’s godly prayers.


Katavasia.


Take up Moses’ song, my soul, and shout, ‘He has become my helper and protector. This is my God, and I will glorify him.’


Ode 3. Make my barren mind.


Wholly beside myself, I attached myself in madness to the inventors of passions. But accept me, O Christ, like the Profligate.


Imitating the words of the Profligate I cry aloud, ‘I have sinned, Father’. Like him now embrace me too and do not reject me.


Open wide your arms, O Christ, and in compassion receive me as I return from a far country of sin and passions.


Theotokion


O lovely among women, enrich me too, reduced to poverty by many sins, pure Virgin, with notions of what is fair and lovely, that I may glorify you.


Katavasia.


Make my barren mind produce fruit, O God, husbandman of what is lovely and planter of good things, in your compassion.


Kathisma. Tone 1. The soldiers watching.


Make haste and open to me your fatherly embrace. Like the Profligate I have squandered my whole livelihood. As I look to the inexhaustible wealth of your mercy, do not now despise my beggared heart, for to you, Lord, with compunction I cry, ‘I have sinned against you. Save me!’


Glory. The Same.


Both now. Theotokion


Pure Virgin Mother of God without bridegroom, the only guardian and protection of the faithful, deliver from dangers, afflictions and dread circumstances all who have their hopes on you, O Maiden, and by your godly intercessions save our souls.


Ode 4. Irmos. Foreseeing your birth.


The wealth of fair blessings which you gave me, heavenly Father, I have wrongly squandered, enslaved to citizens of a foreign country, therefore I cry to you, ‘I have sinned against you. Receive me like the Profligate of old, unfolding your arms to me’.


I have become enslaved to every evil and, wretchedly bowed down to the creators of the passions, through negligence I have lost possession of myself. Take pity on me, Saviour, heavenly Father, as I flee to your many mercies.


I have been filled with every shame and dare not look towards the height of heaven, for I have irrationally bowed down to sin. But now as I return I cry aloud in compunction, ‘I have sinned against you. Receive me, King of all’.


Theotokion.


You are the help of humankind, the sure hope of all Christians, immaculate Virgin, and the refuge of the saved. Save me by your motherly intercessions and count me worthy of the life to come.


Katavasia.


Foreseeing your birth from a Virgin, the Prophet cried out and proclaimed, ‘I heard your report, O Christ, and I was afraid, for you came from Theman and from a holy shaded mountain.’


Ode 5. Irmos. The night has passed.


I was enslaved to citizens of a foreign country, I became an exile in a land of destruction, and I was filled with shame. But now, as I return, O Compassionate, I cry to you, ‘I have sinned.’


Open to me now your fatherly compassion as I return from evils, heavenly Father, and in your surpassing mercy do not reject me.


I dare not look up at the height of heaven, O Christ, for I have angered you beyond measure. But knowing your compassion, merciful Lord, I cry, ‘I have sinned. Be merciful. Save me’.


Theotokion.


All-holy Virgin, full of grace, who gave birth to the propitiation of all, by your prayers lighten the heavy burden of my offences.


Katavasia.


The night has passed, the day is at hand, and the light has shone out on the world. Therefore the ranks of angels sing your praise and glorify you, Christ our God.


Ode 6. I am held fast by an abyss.


The depth of sin ever holds me fast, and a tempest of transgressions drags me down. Pilot me, Christ my God, to the harbour of life and save me, King of glory.


I have wickedly squandered my Father’s wealth, and reduced to poverty, I am filled with shame, enslaved to fruitless thoughts. Therefore I cry to you who love humankind, ‘Take pity on me and save me’.


I am wasted with starvation of every good, and estranged from you, O Christ supremely good. Take pity on me as I now return, and save me as I sing the praise of your love for humankind.


Theotokion.


Maiden, who conceived Christ the Saviour and Master, count me, beggared of every kind of good, worthy of salvation, pure Virgin, that I may sing the praise of your mighty acts.


Katavasia.


I am held fast by an abyss of sins, O Saviour, and am drowning in the ocean of life. But like Jonas from the beast, bring me up too from the passions and save me.


Kontakion. Tone 3. Today the Virgin.


I have foolishly run away, O Father, from your glory; I have squandered in evil deeds the riches you entrusted to me; therefore I offer you the words of the Profligate: I have sinned before you, compassionate Father: take me now repentant and make me as one of your hired servants.


Ikos.


Our Saviour teaches us every day through his own voice. Let us therefore listen to the Scriptures concerning the Profligate who became temperate again, and with faith let us imitate his fair repentance. With humble heart let us cry out to him who knows all secrets, ‘We have sinned against you, merciful Father, and are not worthy ever to be called your children as before. But since you are by nature full of love for humankind, accept me and make me as one of your hired servants.


Synaxarion from the Menaion, then what follows.


On this day we commemorate the parable of the Profligate Son from the holy Gospel, which our most godly Fathers prescribed for the second Sunday of the Triodion.


Verses.
If you’re a Profligate, like me, take heart!
All doors to God’s compassion open lie.


By your ineffable love for humankind, Christ our God, have mercy on me.


Ode 7. Irmos. Imitating the Cherubim.


I have bowed down miserably to the pleasures of the body and I have become wholly enslaved to the inventors of the passions; and I have become a stranger to you, lover of humankind. But now I cry with the voice of the Profligate, ‘I have sinned, O Christ, do not despise, for you alone are merciful’.


I call out, ‘I have sinned’, and I dare not even look towards the height of heaven, O King of all; for in foolishness I alone have angered you, rejecting your commandments. Therefore, as you alone are good, do not cast me away from your presence.


At the prayers of the apostles, prophets, ascetics, honoured martyrs and the just, pardon me all the things by which I have offended, and angering your goodness, Christ my Lord, that I may sing your praise to all the ages.


Theotokion.


Mother of God, you are revealed as more radiant than the Cherubim and Seraphim and all the heavenly host. With them, O all-blameless, entreat the One to whom you gave a body, God the Word of the Father without beginning that we may all be found worthy of the good things that last for ever.


Katavasia.


Imitating the Cherubim, the Youths in the furnace, danced as they cried out, ‘Blessed are you, O God, for with truth and judgement you have brought all these things upon us because of our sins; you who are highly praised and glorified to all the ages.’


Ode 8. Him, whom the wonder.


You, who through great mercy came down to earth to save the world by voluntary poverty, save me as you are merciful, for I am poor in all good works.


Distancing myself from your commandments, in utter wretchedness I became enslaved to the deceiver. But, as I now turn back like the Profligate of old and fall before you, accept me, heavenly Father.


Subjected by corrupting thoughts, I became dark and distanced myself from you, and I lost all possession of myself, compassionate Lord. Therefore, as I fall before you in repentance, save me.


Theotokion.


Pure Mother of God, only restoration of the broken, restore me, for I am wholly crushed and humbled by every kind of sin.


Katavasia.


Him, who for Moses foreshadowed the wonder of the Virgin in the Bush on mount Sinai, praise, bless and highly exalt to all the ages.


Ode 9. Who of those born of earth.


See, O Christ, the affliction of my heart; see my turning back; see my tears, O Saviour, and do not despise me. But embrace me once again through your compassion and number me with the multitude of the saved, that with thanksgiving I may sing the praise of your mercies.


Like the Thief I cry to you, ‘Remember me’. Like the Tax Collector, with downcast eyes cast, I now beat my breast and say, ‘Be merciful’. Like the Profligate deliver me from all my evils, compassionate King of all, that I may sing the praise of your profound condescension.


Groan now, my soul, all-wretched, and cry aloud to Christ, ‘Lord, who for my sake willingly became poor, in my poverty I lack every good work. Make me rich with an abundance of fair things, as you alone are good and full of mercy’.


O Good One, the joy that you once created at the voluntary return of the Profligate, now create once again because of me, wretch though I am. Open wide your holy arms to me, that saved I may sing the praise of your profound condescension.


Theotokion.


I pray you, Virgin, through your radiant intercessions enlighten the eyes of my mind darkened by wickedness and bring me to ways of repentance. So that, as is fitting, I may sing your praise, who beyond reason gave a body to the Word.


Katavasia.


Who of those born of earth has heard the like? Or who has ever seen that a Virgin has been found to bear in her womb and give birth to a babe without pangs? Such is your wonder. And, Mary, pure Mother of God, we magnify you.


The appointed Exapostilarion of the Resurrection
and the following of the Triodion.
Women hear.


By uselessly leaving home, wretch that I am, I wickedly wasted the wealth of grace that you gave me. And living like the Profligate I squandered my wealth deceitfully to demons. But now, as I return, accept me like the Profligate, merciful Father, and save me.


Another to the same melody.


I have squandered and spent all your wealth and have become the subject to evil demons, wretch that I am. But, most compassionate Saviour, take pity on the Profligate, cleanse me of filth and give me back again the first robe of your kingdom.


Theotokion.


Holy Virgin Mother of God, the great boast of Martyrs, Prophets and Ascetics, gain the mercy of your Son and Lord for us your servants, when he sits to judge each according to their due.


At Lauds. Four stichera of the Resurrection from the Octoichos and one by Anatolios, and then the following three Idiomels of the Triodion.


Tone 2.


I bring you the words of the Profligate, Lord. I have sinned in your sight, O Good One. I have squandered the wealth of your gifts of grace. But receive me in repentance Saviour, and save me.


Verse 1: Arise, O Lord, my God, lift up your hand: do not forget your poor for ever.


Tone 4.


Like the Profligate Son I too have come to you, merciful Lord. I have squandered my whole livelihood in a foreign land; I have scattered the wealth which you gave me, Father. Receive me as I repent, O God, and have mercy on me.


Verse 2: I will give you thanks, O Lord, with my whole heart: I will tell of all your wonders.


Tone 8.


Like the Profligate I have wasted the riches of my Father’s substance; and having spent them all I am now destitute, dwelling in the land of the evil citizens. No longer can I bear to live among them, but turning back I cry to you, merciful Father, ‘I have sinned against heaven and before you, and I am not worthy to be called your son. Make me as one of your hired servants, O God, and have mercy on me’.


Glory. Tone 6.


Loving Father, I have gone far from you, but do not forsake me, nor declare me unfitted for your Kingdom. The all-evil enemy has stripped me naked and taken all my wealth. I have squandered like the Profligate the graces given to my soul. But now I have arisen and returned, and I cry aloud to you, ‘Make me as one of your hired servants, you who for my sake stretched out your spotless hands on the Cross, to snatch me from the fearsome beast and to clothe me once again in the first robe, for you alone art full of mercy‘.


Both now.


You are most blessed, Virgin Mother of God, for through him who took flesh from you, Hell has been taken captive, Adam recalled, the curse slain, Eve set free, death put to death, and we given life. Therefore in praise we cry: Blessed are you, Christ our God, who have been thus well-pleased, glory to you.


Great Doxology. the two Litanies, and the Dismissal. The usual Liti, at which we sing the Eothinon, and the Catecheses are read.


[1] This word geosporo is not attested in the lexica, though the meaning is obvious.
[2] The first sentence of this sticheron is not easy. The use of the preposition eis, ‘to’, with the passive of pisteuo is, so far as I can tell, unprecedented. The passive ‘To be entrusted with something’ would normally have the accusative of the thing entrusted. The Slavonic is equally odd. Bishop Kallistos takes the meaning to be ‘with’, which at least makes sense, and for the moment I follow him. It is unclear what the ‘sinless and living land is’. The latter adjective is not scriptural and the former only occurs twice, at Deuteronomy 29:18 and John 8:7; neither of which is of any help. The word ‘but’ in the first line is not in the Greek and there is a colon after ‘sin’. The latter would not make sense. It is simpler to take ‘having sown the ground with sin’ with what follows. In Slavonic ‘reaped’ and ‘piled’ are also participles, which all depend on ‘I was entrusted’ in the first clause. This is also very odd. As so often in these texts, one can ask to whom the ‘I’ refers. In one sense it clearly refers to the writer, and hence to the person praying, but if the opening phrase means ‘entrusted with’, there could also be a allusion to Adam. There is no obvious reference to the Profligate Son, except, perhaps, the use of the word ‘country’.
[3] The word apolikmazo is not attested in the lexical, but again the meaning is obvious.
[4] The usual meaning is ‘pay’, used with reference to soldiers, but the word is connected with sitos, ‘corn’, and so the meaning must be the one proposed above.
[5] The Greek basileia means both ‘kingdom’ and ‘kingship’.
[6] See the note to the Liti of the previous Sunday.
[7] The only reference in Liddell and Scott is to Isaias 11:6, which is the only occurrence of the word in Scripture. The Septuagint has pointed up the reference to animals, since the Hebrew simply means ‘dwell with’.
[8] See the rubrics for the previous Sunday.


http://analogion.gr/glt/texts/Tri/ProdigalSun.uni.htm
ΚΥΡΙΑΚΗ ΤΟΥ ΑΣΩΤΟΥ


Τῼ ΣΑΒΒΑΤῼ ΕΣΠΕΡΑΣ
ΕΙΣ ΤΟΝ ΕΣΠΕΡΙΝΟΝ


Μετὰ τὸν Προοιμιακὸν καὶ τὴν συνήθη Στιχολογίαν, εἰς τὸ Κύριε ἐκέκραξα ἱστῶμεν Στίχ. ι', καὶ ψάλλομεν Στιχηρὰ Ἀναστάσιμα τῆς Ὀκτωήχου στ', καὶ τὰ παρόντα Ἰδιόμελα τοῦ Τριῳδίου β' δευτεροῦντες αὐτά.


Ἦχος α'


Εἰς ἀναμάρτητον χώραν, καὶ ζωηράν, ἐπιστεύθην, γεωσπορήσας τὴν ἁμαρτίαν, τῇ δρεπάνῃ ἐθέρισα, τοὺς στάχυας τῆς ἀμελείας, καὶ δραγμάτων ἐστοίβασα, πράξεών μου τὰς θημωνίας, ἃς καὶ κατέστρωσα οὐχ ἅλωνι τῆς μετανοίας. Ἀλλ' αἰτῶ σε, τὸν προαιώνιον γεωργὸν ἡμῶν Θεόν, τῷ ἀνέμῳ τῆς σῆς φιλευσπλαγχνίας ἀπολίκμισον τὸ ἄχυρον τῶν ἔργων μου καὶ σιτάρχησον τῇ ψυχῇ μου τὴν ἄφεσιν, εἰς τὴν οὐράνιόν σου συγκλείων με ἀποθήκην καὶ σῶσόν με. (Δίς)


Ὅμοιον


Ἐπιγνῶμεν ἀδελφοὶ τοῦ μυστηρίου τὴν δύναμιν· τὸν γὰρ ἐκ τῆς ἁμαρτίας, πρὸς τὴν πατρικὴν ἑστίαν, ἀναδραμόντα, Ἄσωτον Υἱὸν ὁ πανάγαθος Πατήρ, προϋπαντήσας ἀσπάζεται, καὶ πάλιν τῆς οἰκείας δόξης, χαρίζεται τὰ γνωρίσματα, καὶ μυστικὴν τοῖς ἄνω ἐπιτελεῖ ευφροσύνην, θύων τὸν μόσχον τὸν σιτευτόν, ἵνα ἡμεῖς ἀξίως πολιτευσώμεθα, τῷ τε θύσαντι φιλανθρώπῳ Πατρί, καὶ τῷ ἐνδόξῳ θύματι, τῷ Σωτῆρι τῶν ψυχῶν ἡμῶν. (Δίς)


Δόξα... Ἦχος β'


Ὢ πόσων ἀγαθῶν, ὁ ἄθλιος ἐμαυτὸν ἐστέρησα! ὢ ποίας βασιλείας ἐξέπεσα ὁ ταλαίπωρος ἐγώ! τὸν πλοῦτον ἠνάλωσα, ὅν περ ἔλαβον, τὴν ἐντολὴν παρέβην. Οἴμοι τάλαινα ψυχὴ! τῷ πυρὶ τῷ αἰωνίῳ λοιπὸν καταδικάζεσαι· διὸ πρὸ τέλους βόησον Χριστῷ τῷ Θεῷ. Ὡς τὸν Ἄσωτον δέξαι με υἱόν, ὁ Θεός, καὶ ἐλέησόν με.


Καὶ νῦν... Θεοτοκίον τοῦ ἐνδιατάκτου Ἤχου. Εἴσοδος, τὸ Φῶς ἱλαρόν, Προκείμενον, Ὁ Κύριος ἐβασίλευσεν κ.λ.π. Εἰς τὴν Λιτήν, τὸ Στιχηρὸν τοῦ Ἁγίου τῆς Μονῆς. Ἀπόστιχα τῆς Ὀκτωήχου τὰ κατ' Ἀλφάβητον.


Δόξα... Ἰδιόμελον Ἦχος πλ. β'


Τῆς πατρικῆς δωρεὰς διασκορπίσας τὸν πλοῦτον, ἀλόγοις συνεβοσκόμην ὁ τάλας κτήνεσι, καὶ τῆς αὐτῶν ὀρεγόμενος τροφῆς ἐλίμωττον μὴ χορταζόμενος, ἀλλ' ὑποστρέψας πρὸς τὸν εὔσπλαγχνον Πατέρα, κραυγάζω σὺν δάκρυσι· Δέξαι με ὡς μίσθιον, προσπίπτοντα τῇ φιλανθρωπίᾳ σου, καὶ σῶσόν με.


Καὶ νῦν... Θεοτοκίον Ἦχος ὁ αὐτὸς


Ὁ ποιητὴς καὶ λυτρωτής μου Πάναγνε, Χριστὸς ὁ Κύριος, ἐκ τῆς σῆς νηδύος προελθών, ἐμὲ ἐνδυσάμενος, τῆς πρώην κατάρας, τὸν Ἀδὰμ ἠλευθέρωσε· διό σοι Πάναγνε, ὡς τοῦ Θεοῦ Μητρί τε, καὶ Παρθένῳ ἀληθῶς, βοῶμεν ἀσιγήτως, τὸ Χαῖρε του Ἀγγέλου, χαῖρε Δέσποινα, προστασία, καὶ σκέπη, καὶ σωτηρία τῶν ψυχῶν ἡμῶν.


Ἀπολυτίκιον, Θεοτόκε Παρθένε ἐκ γ'


Καὶ ἡ λοιπή, Ἀκολουθία τῆς Ἀγρυπνίας


Τῌ ΚΥΡΙΑΚῌ ΠΡΩΪ
ΕΙΣ ΤΟΝ ΟΡΘΡΟΝ


Μετὰ τὸν Ἑξάψαλμον τό, Θεὸς Κύριος τὸ Ἀπολυτίκιον Ἀναστάσιμον δίς, καὶ τὸ Θεοτοκίον. Εἶτα ἡ συνήθης Στιχολογία, τὰ Ἀναστάσιμα Εὐλογητάρια τὰ Καθίσματα, καὶ οἱ Ἀναβαθμοὶ τῆς Ὀκτωήχου τό, Πᾶσα πνοή, καὶ τὸ Ἑωθινὸν ἐνδιάτακτον Εὐαγγέλιον. Εἶθ' οὕτω τό, Ἀνάστασιν Χριστοῦ θεασάμενοι καὶ μετὰ τὸν Ν' ψάλλομεν τὰ Ἰδιόμελα ταῦτα.


Δόξα... Ἦχος πλ. δ'


Τῆς μετανοίας ἄνοιξόν μοι πύλας Ζωοδότα· ὀρθρίζει γὰρ τὸ πνεῦμά μου, πρὸς ναὸν τὸν ἅγιόν σου, ναὸν φέρον τοῦ σώματος, ὅλον ἐσπιλωμένον, ἀλλ' ὡς οἰκτίρμων κάθαρον, εὐσπλάγχνῳ σου ἐλέει.


Καὶ νῦν... Θεοτοκίον


Ἦχος ὁ αὐτὸς


Τῆς σωτηρίας εὔθυνόν μοι τρίβους, Θεοτόκε· αἰσχραῖς γὰρ κατερρύπωσα, τὴν ψυχὴν ἁμαρτίαις, ὡς ῥαθύμως τὸν βίον μου, ὅλον ἐκδαπανήσας, ταῖς σαῖς πρεσβείαις ῥῦσαί με, πάσης ἀκαθαρσίας.


Στίχ. Ἐλέησόν με ὁ Θεὸς κατὰ τὸ μέγα ἐλεός σου καὶ κατὰ τὸ πλῆθος τῶν οἰκτιρμῶν σου, ἐξάλειψον τὸ ἀνόμημα μου.


Ἦχος πλ. β'


Τὰ πλήθη τῶν πεπραγμένων μοι δεινῶν, ἐννοῶν ὁ τάλας, τρέμω τὴν φοβερὰν ἡμέραν τῆς κρίσεως· ἀλλὰ θαρρῶν εἰς τὸ ἔλεος τῆς εὐσπλαγχνίας σου, ὡς ὁ Δαυῒδ βοῶ σοι· Ἐλέησόν με ὁ Θεός, κατὰ τὸ μέγα σου ἔλεος.


Οἱ Κανόνες, ὁ Ἀναστάσιμος, ὁ Σταυροαναστάσιμος τῆς Θεοτόκου καὶ τοῦ Τριῳδίου. Τὴν δὲ Ἀκολουθίαν τοῦ Μηναίου ψάλλομεν τῇ παρελθούσῃ Παρασκευῇ ἑσπέρας ἐν τοῖς, Ἀποδείπνοις.

Ὁ Κανὼν τοῦ Τριῳδίου εἰς στ'. Ποίημα τοῦ κυρίου Ἰωσήφ.


ᾨδὴ α' Ἦχος β'


Τὴν Μωσέως ᾠδὴν ΤΟ ΑΚΟΥΤΕ


Ἰησοῦ ὁ Θεός, μετανοοῦντα δέξαι νῦν κἀμέ, ὡς τὸν Ἄσωτον Υἱόν, πάντα τὸν βίον ἐν ἀμελείᾳ ζήσαντα καὶ σὲ παροργίσαντα.


Ὅν μοι δέδωκας πρίν, κακῶς ἐσκόρπισα θεῖον πλοῦτον, ἐμακρύνθην ἀπὸ σοῦ, ἀσώτως ζήσας, εὔσπλαγχνε Πάτερ. Δέξαι οὖν κἀμὲ ἐπιστρέφοντα.


Τὰς ἀγκάλας νυνί, τὰς πατρικὰς προσεφαπλώσας δέξαι, Κύριε, κᾀμέ, ὥσπερ τὸν Ἄσωτον, πανοικτίρμον, ὅπως εὐχαρίστως δοξάζω σε.


Θεοτοκίον


Ἐν ἐμοὶ ὁ Θεός, πᾶσαν δεικνὺς ἀγαθωσύνην, πάριδέ μου τὴν πληθύν, τῶν ἐγκλημάτων ὡς εὐεργέτης, θείαις τῆς Μητρός σου δεήσεσι.


Καταβασίας δὲ λέγομεν τοὺς Εἱρμοὺς τοῦ Κανόνος. ΤΟ ΑΚΟΥΤΕ


«Τὴν Μωσέως ᾠδήν, ἀναλαβοῦσα βόησον ψυχή. Βοηθὸς καὶ σκεπαστής, ἐγένετό μοι εἰς σωτηρίαν, οὗτός μου Θεὸς καὶ δοξάσω αὐτόν».


ᾨδὴ γ'


Στειρωθέντα μου τὸν νοῦν ΤΟ ΑΚΟΥΤΕ


Ἔξω ὅλος ἐμαυτοῦ, γεγονὼς φρενοβλαβῶς προσεκολλήθην, τοῖς παθῶν ἐφευρέταις, ἀλλὰ δέξαι με Χριστέ, ὥσπερ τὸν Ἄσωτον.


Τοῦ Ἀσώτου τὴν φωνήν, ἐκμιμούμενος βοῶ· Ἥμαρτον Πάτερ, ὡς ἐκεῖνον οὖν κᾀμέ, ἐναγκάλισαι νυνί, καὶ μὴ ἀπώσῃ με.


Τὰς ἀγκάλας σου Χριστέ, ὑφαπλώσας συμπαθῶς ὑπόδειξαί με, ἀπὸ χώρας μακρᾶς, ἁμαρτίας καὶ παθῶν ἐπαναστρέφοντα.


Θεοτοκίον


Ἡ καλὴ ἐν γυναιξί, καταπλούτισον κᾀμέ, καλῶν ἰδέαις, ἁμαρτίαις πολλαῖς, τὸν πτωχεύσαντα, Ἁγνή, ὅπως δοξάζω σε.


Ὁ Εἱρμὸς ΤΟ ΑΚΟΥΤΕ


«Στειρωθέντα μου τὸν νοῦν, καρποφόρον ὁ Θεὸς ἀνάδειξόν με, γεωργὲ τῶν καλῶν, φυτουργὲ τῶν ἀγαθῶν, τῇ εὐσπλαγχνίᾳ σου».


Κάθισμα Ἦχος α'


Τὸν τάφον σου Σωτὴρ ΤΟ ΑΚΟΥΤΕ


Ἀγκάλας πατρικάς, διανοῖξαί μοι σπεῦσον, ἀσώτως τὸν ἐμόν, κατηνάλωσα βίον, εἰς πλοῦτον ἀδαπάνητον, ἀφορῶν τοῦ ἐλέους Σου. Νῦν πτωχεύουσαν, μὴ ὑπερίδῃς καρδίαν· σοὶ γὰρ Κύριε, ἐν κατανύξει κραυγάζω. Ἥμαρτον, σῶσόν με.


Δόξα... Τὸ αὐτὸ


Καὶ νῦν... Θεοτοκίον, Ὅμοιον


Ἀνύμφευτε ἁγνή, Θεοτόκε Παρθένε, ἡ μόνη τῶν πιστῶν, προστασία καὶ σκέπη, κινδύνων καὶ θλίψεων, καὶ δεινῶν περιστάσεων, πάντας λύτρωσαι, τοὺς ἐπὶ σοὶ τάς ἐλπίδας, Κόρη, ἔχοντας, καὶ τὰς ψυχὰς ἡμῶν σῶσον ταῖς θείαις πρεσβείαις σου.

ᾨδὴ δ'



Τὴν ἐκ Παρθένου σου γέννησιν ΤΟ ΑΚΟΥΤΕ


Πλοῦτον καλῶν ὅν μοι δέδωκας, ἐπουράνιε Πάτερ, διεσκόρπισα κακῶς, ξένοις πολίταις δουλούμενος· διὸ βοῶ σοι· Ἥμαρτόν σοι δέξαι με, ὡς τὸν Ἄσωτον πάλαι, ὑφαπλώσας, τὰς ἀγκάλας μοι τὰς σάς.


Πάσῃ κακίᾳ δεδούλωμαι, ὑποκύψας ἀθλίως τοῖς παθῶν δημιουργοῖς καὶ ἐμαυτοῦ ἔξω γέγονα, ἀπροσεξίᾳ· οἴκτειρόν με Σῶτερ, ἐπουράνιε Πάτερ, προσφυγόντα, τοῖς πολλοῖς σου οἰκτιρμοῖς.


Πάσης αἰσχύνης πεπλήρωμαι, μὴ τολμῶν ἀτενίσαι εἰς τὸ ὕψος τοῦ οὐρανοῦ· καὶ γὰρ ἀλόγως ὑπέκυψα τῇ ἁμαρτίᾳ, νῦν δὲ ἐπιστρέφων, ἐκβοῶ κατανύξει· Ἥμαρτόν σοι, δέξαι με, Παμβασιλεῦ.


Θεοτοκίον


Ἡ τῶν ἀνθρώπων βοήθεια, ἡ ἐλπὶς ἡ βεβαία, πάντων τῶν Χριστιανῶν, τὸ καταφύγιον, ἄχραντε, τῶν σῳζομένων, σῶσόν με, Παρθένε, μητρικαῖς σου πρεσβείαις, καὶ μελλούσης, καταξίωσον ζωῆς.


Ὁ Εἱρμὸς ΤΟ ΑΚΟΥΤΕ


«Τὴν ἐκ Παρθένου σου γέννησιν, ὁ Προφήτης προβλέπων, ἀνεκήρυττε βοῶν· Τὴν ἀκοήν σου ἀκήκοα καὶ ἐφοβήθην, ὅτι ἀπὸ Θαιμάν, καὶ ἐξ ὄρους ἁγίου κατασκίου, ἐπεδήμησας, Χριστέ».


ᾨδὴ ε'


Τῆς νυκτὸς διελθούσης ΤΟ ΑΚΟΥΤΕ


Ἐδουλώθην πολίταις, ξένοις καὶ εἰς χώραν φθοροποιὸν ἀπεδήμησα, καὶ ἐπλήσθην αἰσχύνης, νῦν δὲ ἐπιστρέφων, κράζω σοι· Οἰκτίρμον τό, Ἥμαρτον.


Τὰ πατρῷά σου σπλάγχνα, νῦν ὑπάνοιξόν μοι, ἀπὸ τῶν κακῶν ἐπιστρέφοντα, ἐπουράνιε Πάτερ, καὶ μή με ἀπώσῃ, ἔχων ὑπερβάλλον τὸ ἔλεος.


Οὐ τολμῶ ἀτενίσαι, ἄνω εἰς τὸ ὕψος, ἄμετρα Χριστὲ παροργίσας σε ἀλλ' εἰδώς σου Οἰκτίρμον τὸ εὔσπλαγχνον κράζω· Ἥμαρτον, ἱλάσθητι, σῶσόν με.


Θεοτοκίον


Παναγία Παρθένε, κεχαριτωμένη, ἡ τὸν ἱλασμὸν πάντων τέξασα, τῶν ἐμῶν ἐγκλημάτων, τὸ βαρὺ φορτίον, σοῦ ταῖς ἱκεσίαις ἐλάφρυνον.


Ὁ Εἱρμὸς ΤΟ ΑΚΟΥΤΕ


«Τῆς νυκτὸς διελθούσης, ἤγγικεν ἡ ἡμέρα, καὶ τὸ φῶς τῷ κόσμῳ ἐπέλαμψε· διὰ τοῦτο ὑμνεῖ σε τάγματα Ἀγγέλων καὶ δοξολογεῖ σε Χριστὲ ὁ Θεός».


ᾨδὴ στ'


Βυθῷ ἁμαρτημάτων ΤΟ ΑΚΟΥΤΕ


Βυθὸς ἁμαρτημάτων, συνέχει με ἀεί, καὶ τρικυμία πταισμάτων, βυθίζει με κυβέρνησον, πρὸς λιμένα με ζωῆς Χριστὲ ὁ Θεός, καὶ σῶσόν με Βασιλεῦ τῆς δόξης.


Τὸν πλοῦτον τὸν πατρῷον, ἐσκόρπισα δεινῶς, καὶ πενητεύσας, αἰσχύνης πεπλήρωμαι, δουλούμενος τοῖς ἀκάρποις λογισμοῖς· διό σοι βοῶ φιλάνθρωπε· Οἴκτειρόν με, σῶσον.


Λιμῷ καταφθαρέντα, παντοίων ἀγαθῶν καὶ ξενωθέντα ἐκ σοῦ Ὑπεράγαθε, οἰκτείρησον, ἐπιστρέφοντά με νῦν, καὶ σῶσον Χριστέ, ὑμνοῦντά σου τὴν φιλανθρωπίαν.


Θεοτοκίον


Σωτῆρα καὶ Δεσπότην κυήσασα Χριστόν, τῆς σωτηρίας με Κόρη ἀξίωσον, πτωχεύσαντα, ἐκ παντοίων ἀγαθῶν, Παρθένε ἁγνή, ἵνα ὑμνῶ τὰ σὰ μεγαλεῖα.


Ὁ Εἱρμὸς ΤΟ ΑΚΟΥΤΕ


«Βυθῷ ἁμαρτημάτων, συνέχομαι Σωτήρ, καὶ ἐν πελάγει τοῦ βίου βυθίζομαι ἀλλ' ὥσπερ τὸν Ἰωνᾶν ἐκ τοῦ θηρός, κᾀμὲ τῶν παθῶν ἀνάγαγε, καὶ διάσωσόν με».


Κοντάκιον Ἦχος γ'


Ἡ Παρθένος σήμερον ΤΟ ΑΚΟΥΤΕ


Τῆς πατρῴας, δόξης σου, ἀποσκιρτήσας ἀφρόνως, ἐν κακοῖς ἐσκόρπισα, ὅν μοι παρέδωκας πλοῦτον· ὅθεν σοι τὴν τοῦ Ἀσώτου, φωνὴν κραυγάζω· Ἥμαρτον ἐνώπιόν σου Πάτερ οἰκτίρμον, δέξαι με μετανοοῦντα, καὶ ποίησόν με, ὡς ἕνα τῶν μισθίων σου.


Ὁ Οἶκος


Τοῦ Σωτῆρος ἡμῶν καθ' ἑκάστην διδάσκοντος δι' οἰκείας φωνῆς, τῶν Γραφῶν ἀκουσώμεθα, περὶ τοῦ Ἀσώτου καὶ σώφρονος πάλιν, καὶ τούτου πίστει ἐκμιμησώμεθα τήν καλὴν μετάνοιαν, τῷ κατιδόντι πάντα τὰ κρύφια μετὰ ταπεινῆς καρδίας κράξωμεν· Ἡμάρτομέν σοι Πάτερ οἰκτίρμον, καὶ οὐκ ἐσμὲν ἄξιοι ποτέ, κληθῆναι τέκνα ὡς πρίν. Ἀλλ' ὡς φύσει ὑπάρχων φιλάνθρωπος, σὺ προσδέχου, καὶ ποίησόν με, ὡς ἕνα τῶν μισθίων σου.


Συναξάριον τοῦ Μηναίου, εἶτα τὸ παρόν.


Τῇ αὐτῇ ἡμέρᾳ τῆς τοῦ Ἀσώτου Υἱοῦ παραβολῆς ἐκ τοῦ ἱεροῦ Εὐαγγελίου μνείαν ποιούμεθα, ἣν οἱ θειότατοι Πατέρες ἡμῶν δευτέραν ἐν τῷ Τριῳδίῳ ἐνέταξαν.


Στίχοι


Ἄσωτος εἴ τις, ὡς ἐγώ, θαρρῶν ἴθι.


Θείου γὰρ οἴκτου πᾶσα ἤνοικται θύρα.


Τῇ ἀφάτῳ φιλανθρωπίᾳ σου, Χριστὲ ὁ Θεὸς ἡμῶν, ἐλέησον ἡμᾶς. Ἀμήν.


ᾨδὴ ζ'


Τὰ Χερουβὶμ μιμούμενοι ΤΟ ΑΚΟΥΤΕ


Ταῖς ἡδοναῖς τοῦ σώματος, ὑπέκυψα παναθλίως, καὶ ἐδουλώθην ὅλως, τοῖς τῶν παθῶν ἐφευρεταῖς, καὶ ξένος ἐγενόμην, ἀπὸ σοῦ φιλάνθρωπε, νῡν δὲ κράζω, τὴν τοῦ, Ἀσώτου φωνὴν· Ἡμάρτηκα Χριστέ, μή με ὑπερίδῃς, ὡς μόνος ἐλεήμων.


Ἀναβοῶ τὸ Ἥμαρτον, μηδόλως ἐνατενίσαι, ἀποτολμῶν εἰς ὕψος τοῦ οὐρανοῦ Παμβασιλεῦ· ὅτι ἐν ἀφροσύνῃ, μόνος σε παρώργισα, ἀθετήσας τὰ σὰ προστάγματα· διὸ ὡς μόνος ἀγαθός, μή με ἀπορρίψῃς ἀπὸ τοῦ σοῦ προσώπου.

Τῶν Ἀποστόλων Κύριε, καὶ Προφητῶν καὶ Ὁσίων, καὶ τῶν σεπτῶν Μαρτύρων καὶ τῶν Δικαίων προσευχαῖς συγχώρησόν μοι πάντα, ἅπερ ἐπλημμέλησα, παροργίσας Χριστέ, τὴν ἀγαθότητά σου, ὅπως ὑμνολογῶ σε εἰς πάντας τοὺς αἰῶνας.


Θεοτοκίον


Τῶν Χερουβὶμ φανεῖσα, καὶ Σεραφὶμ Θεοτόκε, καὶ πάσης λαμπροτέρα, ἐπουρανίου στρατιᾶς, σὺν τούτοις ἐκδυσώπει, ὅν περ ἐσωμάτωσας Θεὸν Λόγον πανάμωμε, ἀνάρχου Πατρός, ὅπως τῶν ἀγαθῶν τῶν αἰωνιζόντων, πάντες ἀξιωθῶμεν.


Ὁ Εἱρμὸς ΤΟ ΑΚΟΥΤΕ


«Τὰ Χερουβὶμ μιμούμενοι, Παῖδες, ἐν τῇ καμίνῳ ἐχόρευον βοῶντες· Εὐλογητὸς εἶ ὁ Θεός, ὅτι ἐν ἀληθείᾳ καὶ κρίσει, ἐπήγαγες ταῦτα πάντα διὰ τὰς ἁμαρτίας ἡμῶν, ὁ ὑπερύμνητος καὶ δεδοξασμένος εἰς πάντας τοὺς αἰῶνας».


ᾨδὴ η'


Τὸν ἐν τῇ βάτῳ ΤΟ ΑΚΟΥΤΕ


Ὁ καταβὰς ἐπὶ γῆς εἰς τὸ σῶσαι τὸν κόσμον, ἑκουσίῳ πτωχείᾳ διὰ ἔλεος πολύ, πτωχεύσαντά με πάσης νῡν ἀγαθοεργίας, ὡς ἐλεήμων σῶσον.


Ἀπὸ τῶν σῶν ἐντολῶν μακρυνθεὶς ἐδουλώθην, παναθλίως τῷ πλάνῳ, ἐπιστρέφοντα δὲ νῦν, τὸν Ἄσωτον ὡς πάλαι, προσπίπτοντά σοι δέξαι, ἐπουράνιε Πάτερ.


Φθοροποιοῖς λογισμοῖς, ὑπαχθεὶς ἠμαυρώθην, καὶ ἐκ σοῦ ἐμακρύνθην, ὅλως ἔξω ἐμαυτοῦ, γενόμενος Οἰκτίρμον· διὸ ἐν μετανοίᾳ, προσπίπτοντά σοι σῶσον.


Θεοτοκίον


Θεογεννῆτορ Ἁγνὴ ἡ τῶν κατερραγμένων, ἐπανόρθωσις μόνη, ἐπανόρθωσον κᾀμέ, παντοίαις ἁμαρτίαις, συντετριμμένον ὅλον, καὶ τεταπεινωμένον.


Ὁ Εἱρμὸς ΤΟ ΑΚΟΥΤΕ


«Τὸν ἐν τῇ βάτῳ Μωσῆ, τῆς Παρθένου τὸ θαῦμα, ἐν Σιναίῳ τῷ ὄρει προτυπώσαντα ποτέ, ὑμνεῖτε, εὐλογεῖτε, καὶ ὑπερυψοῦτε εἰς πάντας τοὺς αἰῶνας».


ᾨδὴ θ' ἧς ἡ ἀκροστιχίς, Ἰωσήφ.


Τῶν γηγενῶν τίς ἤκουσε ΤΟ ΑΚΟΥΤΕ


Ἴδε Χριστέ, τὴν θλῖψιν τῆς καρδίας, ἴδε μου τὴν ἐπιστροφήν, ἴδε τὰ δάκρυα Σῶτερ, καὶ μὴ παρίδῃς με, ἀλλ' ἐναγκάλισαι πάλιν δι' εὐσπλαγχνίαν, πληθύϊ σῳζομένων συναριθμῶν ὅπως ὑμνῶ εὐχαρίστως τὰ ἐλέη σου.


Ὡς ὁ λῃστὴς βοῶ τὸ Μνήσθητί μου, ὡς ὁ Τελώνης κατηφὴς τύπτω τὸ στῆθος καὶ κράζω, νῡν τό, ἱλάσθητι ὥσπερ τὸν Ἄσωτον ῥῦσαί με πανοικτίρμον, ἐκ πάντων τῶν κακῶν μου Παμβασιλεῦ, ὅπως ὑμνῶ σου τὴν ἄκραν συγκατάβασιν.


Στέναξον νῦν, ψυχή μου, παναθλία, καὶ ἀναβόησον Χριστῷ· Ὁ δι' ἐμὲ ἑκουσίως πτωχεύσας Κύριε, πτωχεύσαντά με ἐκ πάσης ἀγαθοεργίας, καλῶν περιουσίᾳ, ὡς ἀγαθός καὶ πολύελεος, μόνος καταπλούτισον.


Ἥν περ ποτέ, εἰργάσω εὐφροσύνην, τῇ τοῦ, Ἀσώτου Ἀγαθέ, ἐπιστροφῇ ἑκουσίῳ· ταύτην νῡν ποίησον καὶ ἐπ' ἐμοὶ τῷ ἀθλίῳ προσεφαπλῶν μοι, τὰς σὰς σεπτὰς ἀγκάλας ἵνα σωθεὶς ὑμνολογῶ σου τὴν ἄκραν συγκατάβασιν.


Θεοτοκίον


Φωτιστικαῖς, πρεσβείαις σου Παρθένε, τοὺς νοερούς μου ὀφθαλμούς, ἐσκοτισμένους κακίᾳ, φώτισον δέομαι, καὶ πρὸς ὁδοὺς μετανοίας εἰσάγαγέ με, ὅπως χρεωστικῶς σε ὑμνολογῶ, τὴν ὑπὲρ λόγον τὸν λόγον σωματώσασαν.


Ὁ Εἱρμὸς ΤΟ ΑΚΟΥΤΕ


«Τῶν γηγενῶν τίς ἤκουσε τοιοῦτον, ἢ τίς ἑώρακε ποτέ; ὅτι παρθένος εὑρέθη ἐν γαστρὶ ἔχουσα, καὶ ἀνωδίνως τὸ βρέφος ἀποτεκοῦσα τοιοῦτόν σου τὸ θαῦμα καὶ σὲ ἁγνὴ Θεοκυῆτορ Μαρία μεγαλύνομεν».


Ἐξαποστειλάριον τὸ Ἑωθινὸν Ἀναστάσιμον.


Εἶτα τὰ παρόντα τοῦ Τριῳδίου.


Γυναῖκες ἀκουτίσθητε ΤΟ ΑΚΟΥΤΕ


Τὸν πλοῦτον, ὅν μοι δέδωκας, τῆς χάριτος ὁ ἄθλιος, ἀποδημήσας ἀχρείως, κακῶς ἠνάλωσα Σῶτερ, ἀσώτως ζήσας δαίμοσι, δολίως διεσκόρπισα· διό με ἐπιστρέφοντα, ὥσπερ τὸν Ἄσωτον δέξαι, Πάτερ οἰκτίρμον, καὶ σῶσον.


Ἕτερον, Ὅμοιον


Ἐσκόρπισα τὸν πλοῦτόν σου, ἐκδαπανήσας Κύριε, καὶ πονηροῖς δαιμονίοις, καθυπετάγην ὁ τάλας· ἀλλὰ Σωτὴρ πανεύσπλαγχνε τὸν Ἄσωτον οἰκτείρησον, καὶ ῥυπωθέντα κάθαρον, τὴν πρώπην ἀποδιδούς μοι, στολὴν τῆς σῆς βασιλείας.


Θεοτοκίον, Ὅμοιον


Ἁγία Μητροπάρθενε, τὸ μέγα περιήχημα τῶν Ἀποστόλων Μαρτύρων, καὶ Προφητῶν καὶ Ὁσίων, τὸν σὸν Υἱὸν καὶ Κύριον, ἱλέωσαι τοῖς δούλοις σου, ἡμῖν Θεογεννήτρια, ὅταν καθίσῃ τοῦ κρῖναι, τὰ κατ' ἀξίαν ἑκάστου.


Εἰς τοὺς Αἴνους Στιχηρὰ Ἀναστάσιμα τῆς Ὀκτωήχου δ' καὶ Ἀνατολικὸν ἕν, καὶ τοῦ Τριῳδίου γ' τὰ παρόντα Στιχ. Ἰδιόμελα.


Ἦχος β'


Τὴν τοῦ Ἀσώτου φωνὴν προσφέρω σοι Κύριε. Ἥμαρτον ἐνώπιον τῶν ὀφθαλμῶν σου ἀγαθέ, ἐσκόρπισα τὸν πλοῦτον τῶν χαρισμάτων σου, ἀλλὰ δέξαι με μετανοοῦντα, Σωτὴρ καὶ σῶσόν με.


Στίχ. Ἐξομολογήσομαί σοι Κύριε.


Ἦχος δ'


Ὡς ὁ Ἄσωτος Υἱὸς ἦλθον κᾀγὼ οἰκτίρμον, ὁ τὸν βίον ὅλον δαπανήσας ἐν τῇ ἀποδημίᾳ, ἐσκόρπισα τὸν πλοῦτον, ὃν δέδωκάς μοι Πάτερ, δέξαι με μετανοοῦντα ὁ Θεός, καὶ ἐλέησόν με.


Στίχ. Ἀνάστηθι Κύριε ὁ Θεός μου.


Ἦχος πλ. δ'


Δαπανήσας ἀσώτως, τῆς πατρικῆς οὐσίας τὸν πλοῦτον, καὶ καταναλώσας, ἔρημος γέγονα, ἐν τῇ χώρᾳ οἰκήσας, τῶν πονηρῶν πολιτῶν, καὶ μηκέτι φέρων τὸ μετὰ τούτων συνοικέσιον, ἐπιστρέψας βοῶ σοι τῷ οἰκτίρμονι Πατρί· Ἥμαρτον εἰς τὸν οὐρανόν, καὶ ἐνώπιόν σου, καὶ οὐκ εἰμὶ ἄξιος κληθῆναι υἱός σου· ποίησόν με ὡς ἕνα τῶν μισθίων σου, ὁ Θεός, καὶ ἐλέησόν με.


Δόξα... Ἦχος πλ. β'


Πάτερ ἀγαθέ, ἐμακρύνθην ἀπὸ σοῦ μὴ ἐγκαταλίπῃς με, μηδὲ ἀχρεῖον δείξῃς τῆς βασιλείας σου· ὁ ἐχθρὸς ὁ παμπόνηρος ἐγύμνωσέ με, καὶ ᾖρέ μου τὸν πλοῦτον· τῆς ψυχῆς τὰ χαρίσματα ἀσώτως διεσκόρπισα, ἀναστὰς οὖν, ἐπιστρέψας πρὸς σὲ ἐκβοῶ· Ποίησόν με ὡς ἕνα τῶν μισθίων σου, ὁ δι' ἐμὲ ἐν Σταυρῷ τὰς ἀχράντους σου χεῖρας ἁπλώσας, ἵνα τοῦ δεινοῦ θηρὸς ἀφαρπάσῃς με, καὶ τὴν πρώτην καταστολὴν ἐπενδύσῃς με, ὡς μόνος πολυέλεος.


Καὶ νῦν... Θεοτοκίον ΤΟ ΑΚΟΥΤΕ


Ὑπερευλογημένη ὑπάρχεις, Θεοτόκε Παρθένε· διὰ γὰρ τοῦ ἐκ σοῦ σαρκωθέντος, ὁ ᾍδης ἠχμαλώτισται, ὁ Ἀδὰμ ἀνακέκληται, ἡ κατάρα νενέκρωται, ἡ Εὔα ἠλευθέρωται, ὁ θάνατος τεθανάτωται, καὶ ἡμεῖς ἐζωοποιήθημεν· διὸ ἀνυμνοῦντες βοῶμεν· Εὐλογητὸς Χριστὸς ὁ Θεὸς ἡμῶν, ὁ οὕτως εὐδοκήσας, δόξα σοι.


Δοξολογία μεγάλη, καὶ Ἀπόλυσις. Καὶ ἡ συνήθης Λιτὴ ἐν ᾗ ψάλλομεν τὸ Ἑωθινὸν Ἰδιόμελον, καὶ ἀναγινώσκονται αἱ Κατηχήσεις.

ΕΙΣ ΤΗΝ ΛΕΙΤΟΥΡΓΙΑΝ


Τὰ τυπικά, καὶ οἱ Μακαρισμοὶ τῆς Ὀκτωήχου, καὶ ἀπὸ τοῦ Κανόνος ἡ στ' ᾨδή. Ἀπόστολος.


Προκείμενον Ἦχος α'


Γένοιτο, Κύριε, τὸ ἔλεός σου ἐφ' ἡμᾶς.


Στίχ. Ἀγαλλιᾶσθε δίκαιοι ἐν Κυρίῳ,


Πρὸς Κορινθίους α' Ἐπιστολῆς Παύλου


Κεφ. στ' 12 - 20


Ἀδελφοί, πάντα μοι ἔξεστιν, ἀλλ' οὐ πάντα συμφέρει, πάντα μοι ἔξεστιν, ἀλλ' οὐκ ἐγὼ ἐξουσιασθήσομαι ὑπό τινος. Τὰ βρώματα τῇ κοιλίᾳ, καὶ ἡ κοιλία τοῖς βρώμασιν· ὁ δὲ Θεὸς καὶ ταύτην, καὶ ταῦτα καταργήσει, τὸ δὲ σῶμα οὐ τῇ πορνείᾳ, ἀλλὰ τῷ Κυρίῳ, καὶ ὁ Κύριος τῷ σώματι. Ὁ δὲ Θεὸς καὶ τὸν Κύριον ἤγειρε, καὶ ἡμᾶς ἐξεγερεῖ διὰ τῆς δυνάμεως αὐτοῦ. Οὐκ οἴδατε, ὅτι τὰ σώματα ὑμῶν, μέλη Χριστοῦ ἐστιν; Ἄρας οὖν τὰ μέλη τοῦ Χριστοῦ, ποιήσω πόρνης μέλη; Μὴ γένοιτο. Ἤ οὐκ οἴδατε, ὅτι ὁ κολλώμενος τῇ πόρνῃ ἓν σῶμά ἐστιν. Ἔσονται, γάρ, φησίν, οἱ δύο εἰς σάρκα μίαν, ὁ δὲ κολλώμενος τῷ Κυρίῳ, ἓν πνεῦμά ἐστι. Φεύγετε την πορνείαν, πᾶν ἁμάρτημα, ὃ ἐὰν ποιήσῃ ἄνθρωπος, ἐκτὸς τοῦ σώματός ἐστιν, ὁ δὲ πορνεύων, εἰς τὸ ἴδιον σῶμα ἁμαρτάνει. Ἤ οὐκ οἴδατε, ὅτι τὰ σώματα ὑμῶν ναὸς τοῦ ἐν ὑμῖν ἁγίου Πνεύματός ἐστιν, οὗ ἔχετε ἀπὸ Θεοῦ, καὶ οὐκ ἐστὲ ἑαυτῶν. Ἠγοράσθητε γὰρ τιμῆς, δοξάσατε δὴ τὸν Θεὸν ἐν τῷ σώματι ὑμῶν καὶ ἐν τῷ πνεύματι ὑμῶν, ἄτινά ἐστι τοῦ Θεοῦ.


Ἀλληλούϊα Ἦχος α'


Ὁ Θεὸς ὁ διδοὺς ἐκδικήσεις ἐμοί.


Εὐαγγέλιον ἐκ τοῦ κατὰ Λουκᾶν


(Λουκ. ιε' 11-33)


Εἶπεν ὁ Κύριος τὴν παραβολὴν ταύτην. Ἀνθρωπός τις εἶχε δύο υἱούς...


Κοινωνικὸν


Αἰνεῖτε τὸν Κύριον ἐκ τῶν οὐρανῶν, Αἰνεῖτε αὐτὸν ἐν τοῖς ὑψίστοις. Ἀλληλούϊα.