Τετάρτη 28 Μαρτίου 2018

Why Orthodox Christian Easter Is Later than the Catholic/Protestant One? ( Orthodox Holy Week 1-8 April, 2018 )

Photo from here

By Fr. Jon Magoulias* – Greek USA Reporter

Orthodox Mission

As Greek-Orthodox Christians prepare to celebrate Easter on Sunday,April 8th 2018, we would like to shed some light on the reasons why the Orthodox Christian Church celebrates the Resurrection of Jesus Christ later than the Catholic one. While the issue is somewhat complicated, it may be summarized in the two factors at work that cause this conflict in dates:
1) The issue of the calendar; and
2) the adherence by the Orthodox to the early practices of the Christian Church.

The first factor, the calendar, has to do with the fact that the Christian Orthodox Church continues to follow the Julian calendar when calculating the date of Pascha (Easter). The rest of Christianity uses the Gregorian calendar. There is a thirteen-day difference between the two calendars, the Julian calendar being thirteen (13) days behind the Gregorian.
The other factor at work is that the Orthodox Church continues to adhere to the rule set forth by the First Ecumenical Council, held in Nicea in 325 AD, that requires that Pascha must take place after the Jewish Passover in order to maintain the Biblical sequence of Christ’s Passion. The rest of Christianity ignores this requirement, which means that on occasion Western Easter takes place either before or during the Jewish Passover.
As a consequence of these two factors, the Orthodox Church usually celebrates Pascha later than the Western Churches – anywhere from one to five weeks later. While this year Catholic Easter is today the Orthodox Church will celebrate it next Sunday, April 8, 2018 (in 2016 Orthodox Easter is on May 1st). Occasionally we do celebrate Pascha on the same day. The last time that occurred was in 2011.
The two dates coincide when the full moon following the equinox comes so late that it counts as the first full moon after 21 March in the Julian calendar as well as the Gregorian. This is not a regular occurrence, but it has happened more frequently in recent years – in 2010, 2011, 2014 and 2017, but, after that, not again until 2034.
For many people this is a confusing and frustrating issue. Especially those of us who have families that are not Orthodox wonder why we have to celebrate this important holiday at different times. In order to better understand why we do, we will take a closer look at how the date of Pascha is calculated and also examine the issue of the calendar.

Frescoes by Theophanes the Cretan, in the Stavronikita monastery, Holy Mount Athos (from here)

How the Date of Pascha (Easter) is Determined

During the first three centuries of Christianity, there was no universal date for celebrating the Resurrection of Jesus Christ. Churches in various parts of the world followed different traditions. Some Christians celebrated Pascha on the first Sunday after Jewish Passover and others celebrated the feast at the same time as Passover. In order to come up with one unified date for celebrating Pascha, the Holy Fathers of the First Ecumenical Council in 325 AD took up the issue. They devised a uniform formula for calculating the date of Pascha that was in line with the early traditions of the Church and the Biblical sequence of events. The formula is this: Pascha is to be celebrated on the first Sunday, after the first full moon, following the vernal equinox, but always after Jewish Passover. In order to ensure that there was no confusion as to when the vernal equinox occurred the date of the vernal equinox was set to be March 21 (April 3 on the Julian Calendar). 
This formula was universally accepted by all of Christianity, ensuring that Pascha was celebrated on the same day throughout the world. The Orthodox Church continues to follow this formula exactly as prescribed by the Council of Nicea.
However, in modern times, the Western Church has rejected the part of the Nicene formula that requires that Pascha “always follow the Jewish Passover.”
Western theologians (and, unfortunately, a few misguided Orthodox Theologians as well) now claim that this provision was never a part of the council’s intention, saying that it is not necessary for Pascha to follow the Jewish Passover. This is hard to understand since, by rejecting this provision of the council, they ignore that the celebration of Jesus’ Resurrection was celebrated at the same time from 325-1582, as well as the written witness of early Church historians and even earlier canons such as Canon VII of the Apostolic Canons which reads: “If any Bishop, or Presbyter, or Deacon celebrate the holy day of Pascha before the vernal equinox with the Jews, let him be deposed.”

 
The Icon of Resurrection or The descent into Hades (see here)

The Calendar Issue

In 1582 Pope Gregory XIII instituted a reform of the traditional Julian calendar. This new calendar, called the Gregorian calendar, was more astronomically correct and is the calendar used by most of the world today. As mentioned above, there is a difference of 13 days between the Gregorian and the Julian calendars. Eventually, all of the Western Churches adopted this “New” calendar. The Orthodox Church, however, vigorously opposed the use of the Gregorian calendar. This resulted in the West and East celebrating all Church feast days on different dates, the Orthodox celebrations always falling thirteen days behind the Western.
In 1923, an inter-Orthodox congress was held in Constantinople attended by representatives of some, but not all, Orthodox churches. This congress made the very controversial decision to follow a revised calendar that was essentially the same as the Gregorian calendar, for all things except the celebration of Pascha, which continued to be calculated according to the original Julian calendar.
The result being that today we celebrate most feast days, like Christmas, Epiphany and the rest, at the same time as Western Christians and only Pascha and the feast days that are connected with it like Pentecost and the Ascension, are dated according to the Julian calendar and celebrated on different dates. For Orthodox, it is important to maintain the teachings and traditions of the Church intact and pure.

*Fr. Jon Magoulias is a Greek-Orthodox priest at the Annunciation Greek Orthodox Church in Modesto, CA

***
 
Photo from here

by Fr. Basil Biberdorf - Preachers Institute

Sigh. It’s time for that annual round of ABSOLUTELY WRONG “Why Orthodox Pascha [Easter] doesn’t line up with Western Easter every year” articles.
It’s very simple. The basic principle is: Pascha happens the first Sunday following the first full moon following the vernal (spring) equinox, which is assumed as the invariant date of March 21. This was established by the First Ecumenical Council, held in Nicaea in AD 325.
The differences arise because:
1. The Orthodox use March 21 on the Julian (Old) Calendar, which differs by some 13 days from the Gregorian (New) Calendar. If a full moon occurs in this interval, the Paschal dates will be off by quite a bit.
2. The full moon is determined not by observation, but according to tables that say when it is according to the year in a cycle. The Orthodox have a different table than the Roman Catholics (and, consequently, the Western Protestants).
The differences have nothing to do with observing Pascha after Passover. The first Nicaean Council explicitly de-linked Pascha from Passover, which, due to Jewish rabbinical decisions could move from year to year. The Council wanted to free the Christian Church from this variability.

Πέμπτη 22 Μαρτίου 2018

The Great Canon of St Andrew of Crete, a dialog between a man and his soul!

The Great Canon of St Andrew of Crete

The MOST IMPORTANT THING TO KNOW ABOUT THE GREAT CANON

Explanation of the Canon liturgical format

Short Explanation of the Great Canon

Themes of the Great Canon.

Full Text of the Great Canon as chanted on 5 days of Great Lent

Biography of St Andrew of Crete

 



Orthodox.net 
Videos from here (Agia Triada Monastery, Sparmos) & here (fr Theokletos Malevitsis)
 
The Great Canon of St Andrew, Bishop of Crete, is the longest canon in all of our services, and is associated with Great Lent, since the only times it is appointed to be read in church are the first four nights of Great Lent (Clean Monday through Clean Thursday, at Great Compline, when it is serialized) and at Matins for Thursday of the fifth week of Great Lent, when it is read in its entirety (in this latter service, the entire life of St Mary of Egypt is also read).

There is no other sacred hymn which compares with this monumental work, which St Andrew wrote for his personal meditations.  Nothing else has its extensive typology and mystical explanations of the scripture, from both the Old and New Testaments.  One can almost consider this hymn to be a “survey of the Old and New Testament”. Its other distinguishing features are a spirit of mournful humility, hope in God, and complex and beautiful Trinitarian Doxologies and hymns to the Theotokos in each Ode.

The canon is a dialog between St. Andrew and his soul. The ongoing theme is an urgent exhortation to change one’s life. St Andrew always  mentions his own sinfulness placed in juxtaposition to God’s mercy, and uses literally hundreds of references to good and bad examples from the OT and NT to “convince himself” to repent.

A canon is an ancient liturgical hymn, with a very strict format. It consists of a variable number of parts, each called an “ode”. Most common canons have eight Odes, numbered from one to nine, with Ode 2 being omitted. The most penitential canons have all nine odes. Some canons have only three Odes, such as many of the canons in the “Triodion” (which means “Three Odes”).

In any case, all Odes have the same basic format.  An “Irmos” begins each Ode. This is generally sung, and each Irmos has a reference to one of the nine biblical canticles, which are selections from the Old and New Testament, which can be found in an appendix in any complete liturgical Psalter (book of Psalms, arranged for reading in the services). A variable number of “troparia” follow, which are short hymns about the subject of the canon. These are usually chanted, and not sung. After each troparion a “refrain” is chanted. At the end of each Ode, another hymn, called the “Katavasia”, either  the Irmos previously sung, or one like it is sung.

The troparia of the Great Canon in all its twelve Odes are usually chanted by the priest in the center of the church, with the choir singing the Irmos and Katavasia. There are varying traditions about bows and prostrations. Some prostrate and some make the sign of the cross and bow three times after the Irmos and each troparion.



General Themes of the Great Canon.

How we should think about ourselves
Where shall I begin to lament the deeds of my wretched life? What first-fruit shall I offer, O Christ, for my present lamentation? But in Thy compassion grant me release from my fallsMon:1.1

Desire to change - dialogue with the soul

Come, wretched soul, with your flesh, confess to the Creator of all. In the future refrain from you former brutishness, and offer to God tears of repentanceMon:1.2

Recognizing Reality

The end is drawing near, my soul, is drawing near! But you neither care nor prepare. The time is growing short. Rise! The Judge is at the very doors. Like a dream, like a flower, the time of this life passes. Why do we bustle about in vain? Mon:4.2

How to pray - Laments and supplications to God

Thou art the Good Shepherd; seek me, Thy lamb, and neglect no me who have gone astray Mon:3.5

OT and NT examples of righteousness and unrighteousness, for the purpose of emulation or avoidance.

Do not be a pillar of salt, my soul, by turning back; but let the example of the Sodomites frighten you, and take refuge up in Zoar.(Genesis 19:26) Thu Ode 3:5

I have reviewed all the people of the Old Testament as examples for you, my soul. Imitate the God-loving deeds of the righteous and shun the sins of the wicked.Tue Ode 8
 
THE MOST IMPORTANT THING TO KNOW ABOUT THE GREAT CANON.

The Great Canon was written by a holy man to teach himself the right way to live. We cannot benefit from it unless we make it a priority to stand in prayer, in the church, and listen to it, with a great desire and expectation for God’s grace to teach us and heal us. Our theology is first and foremost – experienced and prayed, and not only “studied”.

 The Great Canon of St Andrew of Crete

 

All these texts are available at http://www.orthodox.net/greatlent/

As chanted on Monday of the first Week

As chanted on Tuesday of the first Week

As chanted on Wednesday of the first Week

As chanted on Thursday of the first Week

As chanted on Thursday of the Fifth Week

St Andrew, Archbishop of Crete.


Commemorated July 4


From the Prologue from Ochrid (icon from here)

 
Born in Damascus of Christian parents, he was dumb until the age of seven. When his parents took him to church for Communion, the power of speech was given to him. Such is the divine power of Communion.

He went to Jerusalem at the age of fourteen and was tonsured in the monastery of St Sava the Sanctified. In his understanding and ascesis, he surpassed many of the older monks and was an example to all. The Patriarch took him as his secretary.

When the Monothelite heresy, which taught that the Lord had no human will but only a divine one, began to rage, the Sixth Ecumenical Council met in Constantinople in 681, in the reign of Constantine IV. Theodore, Patriarch of Jerusalem, was not able to be present at the Council, and sent Andrew, then a deacon, as his representative. At the Council, Andrew showed his great gifts: his articulateness, his zeal for the Faith and his rare prudence. Being instrumental in confirming the Orthodox faith, Andrew returned to his work in Jerusalem.

He was later chosen and enthroned as archbishop of the island of Crete. As archbishop, he was greatly beloved by the people. He was filled with zeal for Orthodoxy and strongly withstood all heresy. He worked miracles through his prayers, driving the Saracens from the island of Crete by means of them. He wrote many learned books, poems and canons, of which the best-known is the Great Canon of Repentance which is read in full on the Thursday of the Fifth Week of the Great Fast.

Such was his outward appearance that, 'looking at his face and listening to the words that flowed like honey from his lips, each man was touched and renewed'. Returning from Constantinople on one occasion, he foretold his death before reaching Crete. And so it happened. As the ship approached the island of Mitylene, this light of the Church finished his earthly course and his soul went to the Kingdom of Christ, in about the year 740.

From The Prologue from Ochrid by Bishop Nikolai Velimirovich  ©1985 Lazarica Press, Birmingham UK





Τρίτη 20 Μαρτίου 2018

The Akathist Hymn (a very concrete spiritual preparation for the Holy Week and Easter Services five Fridays in the Great Lent)



Video: The "canon" of Salutations of the Blessed Virgin Mary (St. Joseph the Hymnographer). Choir of Convent of the Annunciation, Ormylia (Chalkidiki Greece). From here.

orthodoxchristian.info

Introduction
 

The Akathist Hymn is a profound, devotional poem or chant, which sings the praises of the Holy Mother and Ever-Virgin Mary (Theotokos). It is chanted in all Orthodox Churches throughout the world during the five Fridays in the Great Lent, and constitutes a very concrete spiritual preparation for the Holy Week and Easter Services.
Devotional Hymns to the Theotokos are as ancient as the first Christian Church. The Byzantine Empire from its very inception at Constantinople during the fourth century, closely allied itself to the Virgin Mary and always sort Her protection or intercessions. This we see from the Prayer Services to the Theotokos between the fifth and eighth centuries, and the reference to Constantinople as the 'Queen City'.
The Akathist Hymn, which in its present form was added to by many Ecclesiastical Hymnographers, existed for most part even before it was formally accepted by the Church in 626 AD. The Kontakion "To the Invincible Champion... we ascribe the victory" was added then, and came to be recognized as the Akathist Hymn, because of the following described miracle attributed to the intercession of the Theotokos.

 
While the Emperor of Byzantium Heracleios was on an expedition to fight the aggression of the Persians on their own grounds, there appeared outside the walls of Constantinople barbaric hordes, mostly Avars. The siege lasted a few months, and it was apparent that the outnumbered troops of the Queen City were reaching desperation. However as history records, the faith of the people worked the impossible. The Venerable Patriarch Sergius with the Clergy and the Official of Byzantium Vonos, endlessly marched along the great walls of Constantinople with an Icon of the Theotokos in hand, and bolstered the faith of the defenders of freedom. The miracle came soon after. Unexpectedly, as the chronicler narrates, a great storm with huge tidal waves destroyed most of the fleet of the enemy, and full retreat ensued.
The faithful of Constantinople spontaneously filled the Church of the Theotokos at Vlachernae on the Golden Horn, and with the Patriarch Sergius officiating, they prayed all night singing praises to the Virgin Mary without sitting. Hence the title of the Hymn "Akathistos", in Greek meaning 'not seated'.

The Akathist Hymn is a very important and indeed an integral part of our religious and ecclesiastical life. When we are present during the first Friday Service, we firmly realize that we commence to ascend the spiritual steps of the lengthy Lenten period, to finally reach the peak with our Lord's Glorious Resurrection.
The Akathist Hymn was not strange to the Latin West even though apart from the Eastern Church. Pope Benedict XIV granted on May 4, 1746 an indulgence of 50 days to the Latin and Eastern Rite Roman Catholics, for each recitation of the Hymn.
Fr. Vincent McNabb, a Roman Catholic Priest in London, translated the Hymn into English in 1934. In his forward remarks he stated "No apology is needed for introducing the Akathistos to the Christian West. Indeed the West might well be apologetic about its neglect, or ignorance of such a liturgical and literary masterpiece".
In any of our Service Books we can readily see that our glorious and Ever-Virgin Theotokos is the center of many of our Orthodox Services in which prayers abound for Her interceding to Her Son, and our God, for our Salvation. The Virgin Mary is the most exalted and most honoured person by God. She is the most revered and most loved by humans. She is a binding force for all Christians. She is the Unique Personality of the world, because of the unique fact of the Lord's Incarnation. She is the daughter of Grace and the Crystal Vessel of the Grace of the Holy Spirit (see Luke 1:26-56).
Faith in the Almighty God is primary and all important to the Holy Orthodox Church. Our dependence on God is always beyond question, and from this faith we should strive not to stray. Therefore, Services, like the Akathist Hymn, should be a must and attended by all. Moveover, this particular Service links us so beautifully with a great and glorious period of our Christian history; it is also a very live tradition, which has never ceased in the Orthodox Church since its official acceptance in 626 AD.
Living in these trying times, when we are besieged by many forces of evil, it is hoped that the Akathist Hymn as well as our other Services may become the bulwark to withstand, and indeed to overcome these forces.


Paraphrased from Fr. George Papadeas' THE AKATHIST HYMN preceded by THE BRIEF COMPLINE
published by Patmos Press, DAYTONIA BEACH, FLORIDA, 1980

Brief outline

 
The Akathist Hymn is divided into 4 main parts, and briefly the content is as follows:


1 Stanzas 1 - 6
recount:
a. The Annunciation to the Virgin Mary.
b. The Virgin Mary's purity.
c. The Virgin Mary's visit to Elizabeth.
d. The doubts of Joseph the protector, and his joy upon learning of the supernatural Conception.
2 Stanzas 7 - 12
tell us of:
a. The shepherds hearing the Angels praising the birth of the Lord and their visit to the manger.
b. The adoration of the Magi.
c. The flight of the Holy Family to Egypt and the falling of the idols.
3 Stanzas 13 - 18
relate:
a. The new Creation which was wrought by the Incarnate Lord through the Theotokos.
b. The call for the uplifting of our minds to Heaven from where God descended.
c. The Lord's Omnipresence, that while He came to earth, He was no less in Heaven.
d. The confounding of the philosophers and orators, who were at a loss to explain God's condescension.
4 Stanzas 19 - 24
speak of:
a. The Theotokos as a protector of all the devout, and those who choose to flee unto Her.
b. God coming as one of us, amongst us, to draw us near to Him.
c. Our inability to adequately sing the praises of God, whose mercies are countless.
d. The Lord cancelling all the ancient spiritual debts, and the granting of His Grace to all. Our prayers and petitions to the Holy Mother to protect us from misfortunes and save us from the future condemnation.

  The Akathist Hymn to the Theotokos
 

Having secretly received the command, the Archangel hastened into Joseph's abode and spoke to the Holy Virgin. He Who bowed the Heavens with His descending, is wholly contained, yet unchanged in You. And seeing Him taking the likeness of a servant in your womb, I stand in amazement and cry unto you:

Rejoice, O Bride Ever-Virgin [3 times].  
 
Icons from here

Kontakion

Unto you, O Theotokos, invincible Champion, your City, in thanksgiving ascribes the victory for the deliverance from sufferings. And having your might unassailable, free us from all dangers, so that we may cry unto you:

Rejoice, O Bride Ever-Virgin.

1

The Archangel was sent from Heaven to cry 'Rejoice!' to the Theotokos. And beholding You, O Lord, taking bodily form, he stood in awe, and with his bodiless voice he cried aloud to her such things as these:

Rejoice, you through whom joy shall shine forth. Rejoice, you whom the curse will vanish.
Rejoice, the Restoration of fallen Adam. Rejoice, the Redemption of the tears of Eve.
Rejoice, O Height beyond human logic. Rejoice, O depth invisible even to the eyes of Angels.
Rejoice, for you are the King's throne. Rejoice, you bear Him, Who bears the universe.
Rejoice, O Star revealing the Sun. Rejoice, O Womb of divine Incarnation.
Rejoice, you through whom creation is renewed. Rejoice, you through whom the Creator is born a Babe.

Rejoice, O Bride Ever-Virgin.

2

Beholding herself in purity, the holy one courageously said to Gabriel: Your strange voice seems almost unbelievable to my soul; for how do you speak of birth-giving without seed? crying aloud:

Alleluia.

3

Seeking to know the incomprehensible knowledge, the Virgin cried to him who ministered to her: How many a Son be born from a virginal womb? Tell me! To her he answered in fear, yet crying thus:

Rejoice, O seer of the ineffable Will. Rejoice, O surety of those praying in silence.
Rejoice, you the Preface of Christ's miracles. Rejoice, you the Pinnacle of His commandments.
Rejoice, O heavenly Ladder, by which God descended. Rejoice, O Bridge leading those from earth to Heaven.
Rejoice, O Miracle, much marveled of Angels. Rejoice, O trauma, much dirged of demons.
Rejoice, you who ineffably gave birth to the Light. Rejoice, you who revealed the mystery to none.
Rejoice, O knowledge superceding the wise. Rejoice, You who enlightens the minds of the faithful.

Rejoice, O Bride Ever-Virgin

4

The power of the Most High then overshadowed the Virgin, that she might conceive; and her fruitful womb He made a fertile meadow for all those desiring to reap salvation, as they chant:

Alleluia.

5

Carrying God in her womb, the Virgin hastened to Elizabeth, whose unborn babe forthwith recognizing Mary's salutation rejoiced, and with leaps as it were with songs, he cried out to the Theotokos:

Rejoice, O branch of the unwithering Vine. Rejoice, O Land yielding the untainted Fruit.
Rejoice, O Husbandry of the merciful Husbandman. Rejoice, O birthgiver to the Planter of our life.
Rejoice, O Field bearing abundant compassion. Rejoice, O Table laden with an abundance of mercies.
Rejoice, for you make the meadow produce contentment. Rejoice, for you prepare a haven for souls.
Rejoice, acceptable Incense of intercession. Rejoice, Oblation for all the world.
Rejoice, Favour of God to mortals. Rejoice, Access of mortals to God.

Rejoice, O Bride Ever-Virgin.
 
   
6
Having doubtful thoughts, the righteous Joseph was troubled; for he suspected a secret union as he beheld you unwed, O blameless one; but when he learned of your conception through the Holy Spirit, he cried:

Alleluia.

7

On hearing the Angels praising the incarnate presence of Christ, the shepherds hastened as to a Shepherd, and beholding Him as a spotless Lamb, pastured in Mary's womb, her they hymned, and said:

Rejoice, Mother of the Lamb and Shepherd. Rejoice, Fold of the rational sheep.
Rejoice, O Defense against invisible foes. Rejoice, Opener of the gates of Paradise.
Rejoice, for the things of Heaven rejoice with the earth. Rejoice, the things of earth join chorus with the Heavens.
Rejoice, never-silent Voice of the Apostles. Rejoice, never-conquered Courage of the Martyrs.
Rejoice, firm Support of the Faith. Rejoice, shining Token of grace.
Rejoice, you through whom Hades was laid bare. Rejoice, you through whom we are clothed with glory.

Rejoice, O Bride Ever-Virgin.

8

Beholding the Godward-pointing Star, the Magi followed it radiance; and holding it as a lantern, they sought through it the mighty King. And having approached the Unreachable, they rejoiced and cried to Him:

Alleluia.

9

The sons of the Chaldees saw in the hands of the Virgin Him Who by His hand fashioned man; and sensing Him as Lord, even though He had taken the form of a servant, they hastened with gifts to do homage, and they cried out to her who is blessed:

Rejoice, Mother of the never-setting Star. Rejoice, Dawn of the mystic Day.
Rejoice, you who has quenched the fiery furnace of error. Rejoice, you who enlightens the initiates of the Trinity.
Rejoice, you who has removed the inhuman tyrant from power. Rejoice, you who has shown Christ, the man-befriending Lord.
Rejoice, you who has redeemed us from the pagan religion. Rejoice, you who has rescued us from the works of mire.
Rejoice, you who ceased the worship of fire. Rejoice, you who saves us from the flames of passions.
Rejoice, Guide of the faithful to chastity. Rejoice, O Delight of all generations.

Rejoice, O Bride Ever-Virgin.

10

Having become God-bearing heralds, the Magi returned to Babylon. Fulfilling Your prophecy, and having preached You as the Christ to all, they left Herod as a trifler, who knew not how to chant:

Alleluia.

11

Having shed the light of truth in Egypt, You expelled the darkness of falsehood; and unable to bear Your strength, O Saviour, her idols fell; and they that were set free from them cried to the Theotokos:

Rejoice, Uplifting of men. Rejoice, Downfall of demons.
Rejoice, you who trampled upon the delusion of error. Rejoice, you who censured the deceit of the idols.
Rejoice,Sea which drowned the symbolic Pharoah. Rejoice, Rock which refreshed those thirsting for life.
Rejoice, Pillar of fire, guiding those in darkness. Rejoice, Protection of the world, more spacious than a cloud.
Rejoice, Nourishment, successor to manna. Rejoice, Minister of holy joy.
Rejoice, Land of promise. Rejoice, you from whom flows milk and honey.

Rejoice, O Bride Ever-Virgin.

12

When Symeon was prepared to leave from this age of deception, You were presented to him as a newborn Babe, but he recognized You as perfect God. Wherefore, he marvelled at Your ineffable wisdom, chanting:

Alleluia.
 

13

New was the Creation which the Creator showed to us His creatures, when He sprang forth from the seedless womb; and He preserved it incorrupt, even as it was, that we, seeing this Miracle, may praise her saying:

Rejoice, Flower of incorruption. Rejoice, Crown of self-restraint.
Rejoice, O shining Token of Resurrection. Rejoice, you whom reflects the life of the Angels.
Rejoice, Tree of delectable Fruit that nourishes the faithful. Rejoice, well-shaded Tree under which many find shelter.
Rejoice you who bears the Guide of those astray. Rejoice, you who gives birth to the Redeemer of captives.
Rejoice, Intercession before the righteous Judge. Rejoice, Forgiveness for many transgressors.
Rejoice, Robe of confidence for those bare of courage. Rejoice, Tenderness conquering all desire.

Rejoice, O Bride Ever-Virgin.

14

Seeing a strange childbirth, let us estrange ourselves from the world by transporting our minds to Heaven; to this end the Most High God appeared on earth a lowly man, that He might draw to the heights those who cry out to Him:

Alleluia.

15

The Infinite Word was wholly present with those on earth, yet never absent from those in Heaven; for this was a divine condescension and not a mere change of place; and His birth was from a Virgin chosen of God, who heard such words as these:

Rejoice, Land of the Uncontained God. Rejoice, Gate of the sacred mystery.
Rejoice, doubtful Rumour of the faithless. Rejoice, undoubtful Pride of the faithful.
Rejoice, all-holy Chariot of Him Who is above the Cherubim. Rejoice, most excellent Dwelling-place of Him Who is above the Seraphim.
Rejoice, you who conducts the opposites of unity. Rejoice, you who has woven maidenhood into motherhood.
Rejoice, you through whom transgression is annulled. Rejoice, you through whom Paradise is open.
Rejoice, Key of the Kingdom of Christ. Rejoice, Hope of eternal blessings.

Rejoice, O Bride Ever-Virgin

16

All angel-kind was amazed by the great deed of Your Incarnation; for they saw the inaccessible God as Man accessible to all, dwelling among is and hearing from all:

Alleluia.

17

Orators most eloquent do we behold mute as fish before you, O Theotokos; for they are at loss to explain how you could remain a virgin and yet give birth. But as for us, marvelling at this mystery, we cry with faith:

Rejoice, Vessel of the Wisdom of God. Rejoice, Treasury of His providence.
Rejoice, you who proves the philosophers fools. Rejoice, you who proves the logicians illogical.
Rejoice, for the subtle debaters are confounded. Rejoice, for the inventors of myths are faded away.
Rejoice, you who breaks the webs of the Athenians. Rejoice, you who fills the nets of the Fishermen.
Rejoice, who draws us from the depths of ignorance. Rejoice, you who enlightens many with knowledge.
Rejoice, Raft for those who desire to be saved. Rejoice, Haven for those who fare on the sea of life.

Rejoice, O Bride Ever-Virgin.

18

Wishing to save the world, to this end did the Ruler of all come of His own will; and, though as God He is the Shepherd, for us He appeared as a Man like us; for by this likeness He called those of like kind, yet as God He hears:

Alleluia
 
   
19
You are a fortress protecting all virgins, O Theotokos and Virgin; for the Master of heaven and earth prepared you, O Immaculate One, and dwelt in your womb, and taught all to cry out to you:

Rejoice, Pillar of virginity. Rejoice, Gate of salvation.
Rejoice, Leader of spiritual restoration. Rejoice, Bestower of divine goodness.
Rejoice, for you regenerated those conceived in shame. Rejoice, for you gave guidance to the thoughtless.
Rejoice, you who abolished the corrupter of hearts. Rejoice, you who gave birth to the Sower of chastity.
Rejoice, bridal Chamber of a seedless marriage. Rejoice, you who joined the faithful to the Lord.
Rejoice, fair Nursing-mother of virgins. Rejoice, bridal Escort of holy souls.

Rejoice, O Bride Ever-Virgin.

20

Defeated is every hymn that strives to pay homage to the multitude of Your many compassions; for even should we offer You, O holy King, odes of praise numberless as the sands, we should still have done nothing worthy of what You have given to us who cry to You:

Alleluia.

21

As a brilliant beacon-light shining to those in darkness do we behold the holy Virgin; for she kindles the celestial Light and leads all to divine knowledge; she illuminates our minds with radiance and is honoured by these our cries:

Rejoice, Ray of the spiritual Sun. Rejoice, Beam of the innermost Splendour.
Rejoice, Lightning, enlightening our souls. Rejoice, Thunder, striking down the enemy.
Rejoice, for you caused the many-starred Light to dawn. Rejoice, for you caused the ever-flowing River to gush forth.
Rejoice, you who depicts the image of the Font of Siloam. Rejoice, you who washes away the stain of sin.
Rejoice, Laver purifying conscience. Rejoice, Wine-bowl over-filled with joy.
Rejoice, sweet-scented Fragrance of Christ. Rejoice, Life of mystic festival.

Rejoice, O Bride Ever-Virgin

22

Wishing to bestow His grace, He that forgives the ancient debts of all mankind came of His own will to dwell among those who departed from His favour; and tearing up writ of indebtedness, He hears from all:

Alleluia.

23

Whilst praising your Offspring, we all praise you, O Theotokos, as a living temple; for the Lord, Who holds all things in His hand, dwelt in your womb, and He sanctified and glorified you, and taught all to cry to you:

Rejoice, Tabernacle of God the Word. Rejoice, Holy one, holier than the Hollies.
Rejoice, Ark made golden by the Spirit. Rejoice, inexhaustible Treasury of Life.
Rejoice, precious Diadem of godly kings. Rejoice, venerable Boast of faithful priests.
Rejoice, unshakeable Tower of the Church. Rejoice, impregnable fortress of the Kingdom.
Rejoice, you through whom trophies are raised up. Rejoice, you whom enemies are cast down.
Rejoice, Healing of my flesh. Rejoice, Salvation of my soul.

Rejoice, O Bride Ever-Virgin.

24

O all-hymned Mother, worthy of all praise, who brought forth the Word, the Holiest of all Saints [3 times], as you receive this our offering, rescue us all from every calamity, and deliver from future torment those who cry with one voice: Who is more

Alleluia.

1st Stanza

The Archangel was sent from Heaven to cry: Rejoice! to the Theotokos. And beholding You, O Lord, taking bodily form, he stood in awe, and with his bodiless voice he cried aloud to her such things as:

Rejoice, you through whom joy shall shine. Rejoice, you the Redemption of the tears of Eve.
Rejoice, Height hard to climb for human thought. Rejoice, Depth hard to explore even for the eyes of Angels.
Rejoice, for you are the Throne of the King. Rejoice, for you sustained the Sustainer of all.
Rejoice, Star that causes the Sun to appear. Rejoice, Womb of the divine Incarnation.
Rejoice, you through whom creation is renewed. Rejoice, you whom the Creator is born a Babe.

Rejoice, O Bride Ever-Virgin

Kontakion

Unto you, O Theotokos, invincible Champion, your City, in thanksgiving ascribes the victory for the deliverance from sufferings. And having your might unassailable, free us from all dangers, so that we may cry unto you:
 Rejoice, O Bride Ever-Virgin.


See also

Great Lent: Seeking the narrow path
The Great Lent in the Orthodox Church, “mother of chastity, accuser of sins, advocate of repentance, life of the angels and salvation of men” - Like Moses, Elijah, Daniel & the Lord... 
LIVE, BEYOND THE LIMITS!
An Atonement of Shame – Orthodoxy and the Cross
Heaven & Hell in the Afterlife Acc. To The Bible
Salvation and atonement (& The significance of the “Antilytron”)
The Uncreated Light
"THE WAY" - An Introduction to the Orthodox Faith
Justice and mercy
Lent (tag)

The Life of the Holy Theotokos: Whom the Grave Could Not Contain
Theotokos (tag) 
The All-Holy Mother of all the world
Mary and the Temple
The Theotokos as the Throne of God
The Mother of God as "Eye" and "Earth"
When the Orthodox Church celebrates pregnancy...
Icons of the Mother of God 

The Icon of the Theotokos
About the Dormition of the Theotokos, in five languages
The Hawaiian Myrrh-Streaming Icon of the Mother of God - Orthodox Hymn in Hawaiian
The Service of the Small Paraklesis (Intercessory Prayer) to the Most Holy Theotokos