Christ is Risen! Indeed, He is Risen!

Πέρα από το άτομο 

XΡΙΣΤΟΣ ΑΝΕΣΤΗ! ΑΛΗΘΩΣ ΑΝΕΣΤΗ!

English - Christ is Risen! Indeed, He is Risen!

Old English (Anglo-Saxon) - Crist aras! Crist sodhlice aras! (Lit: Christ arose! Christ surely arose!)

Middle English - Crist is arisen! Arisen he sothe!

Iyaric Patwa - Krestos a uprisin! Seen, him a uprisin fe tru!

Frisian - Kristus is opstien! Wis is er opstien!

High German

German - Christus ist auferstanden! Er ist wahrhaftig auferstanden!

Yiddish - Der Meschiache undzer iz geshtanen! Avade er iz ufgeshtanen!

Low German

Dutch - Christus is opgestaan! Hij is waarlijk opgestaan!

Afrikaans - Kristus het opgestaan! Hom het waarlik opgestaan!

North Germanic languages

Danish - Kristus er opstanden! Sandelig Han er Opstanden!

Icelandic - Kristur er upprisinn! Hann er vissulega upprisinn!

Norwegian - Kristus er oppstanden! Han er sannelig oppstanden!

Swedish - Kristus är uppstånden! Ja, Han är verkligen uppstånden!

Italic languages

Latin - Christus resurrexit! Resurrexit vere!

Romance languages

Italian - Cristo è risorto! È veramente risorto!

Catalan - Crist ha ressuscitat! Veritablement ha ressuscitat!

French - Le Christ est ressuscité! Vraiment Il est ressuscité!

Portuguese - Cristo ressuscitou! Verdadeiramente ressuscitou!

Romanian - Hristos a înviat! Adevărat a înviat!

Spanish - Cristo ha resucitado! Verdaderamente, ha resucitado!

Slavic languages

Church Slavonic - (Christos Voskrese! Voistinu Voskrese!)

East

Russian - Христос Воскресе! Воистину Воскресе! (Christos Voskrese! Voistinu Voskrese!)

Belarusian - Хрыстос уваскрос! Сапраўды ўваскрос! (Khrystos Uvaskros! Saprawdy Wvaskros!)

Ukrainian - Христос Воскрес! Воістину Воскрес! (Christos Voskres! Voistinu Voskres!)

South

Bulgarian - Христос Возкресе! Воистина Возкресе! (Christos Vozkrese! Voistina Vozkrese!)

Serbian - Христос Воскресе! Ваистину Воскресе! (Christos Voskrese! Vaistinu Voskrese!)

West

Czech - Kristus Vstal A Mrtvych! Opravdi Vstoupil!

Slovak - Kristus vstal zmŕtvych! Skutočne vstal!

Polish - Chrystus Zmartwychwstał! Prawdziwie Zmartwychwstał!

Baltic languages

Lithuanian - Kristus prisikėlė! Tikrai prisikėlė!

Celtic languages

Goidelic languages

Old Irish - Asréracht Críst! Asréracht Hé-som co dearb!

Irish - Tá Críost éirithe! Go deimhin, tá sé éirithe!

Manx - Taw Creest Ereen! Taw Shay Ereen Guhdyne!

Scots Gaelic - Tha Crìosd air èiridh! Gu dearbh, tha e air èiridh!

Brythonic languages

Breton - Dassoret eo Krist! E wirionez dassoret eo!

Welsh - Atgyfododd Crist! Yn wir atgyfododd!

Indo-Iranian languages

Indic languages

Sanskrit - (Kristo’pastitaha! Satvam Upastitaha!)

Southern Zone

Marathi - (Yeshu Khrist uthla ahe! Kharokhar uthla ahe!)

Albanian (Tosk) - Krishti u ngjall! Vërtet u ngjall!

Armenian - Քրիստոս յարեաւ ի մեռելոց՜ Օրհնեալ է յայտնութիւնն Քրիստոսի՜ (Christos harjav i merelotz! Orhniale harutjun Christosi! — Christ is risen! Blessed is the resurrection of Christ!)

Greek - Χριστος Aνεστη! Aληθως Aνεστη! (Christos Anesti! Aleithos Anesti!)

Altaic languages

Turkish - Hristós diril-Dí! Hakíkatén diril-Dí!

Austronesian languages

Malayo-Polynesian

Western

Chamorro - La’la’i i Kristo! Magahet na luma’la’ i Kristo!

Filipino (Tagalog) - Si Cristo ay nabuhay! Siya nga ay nabuhay!

Indonesian - KrÍstus tÉlah Bangkit! Benár día têlah Bángkit!

Central-Eastern

Carolinian - Lios a melau sefal! Meipung, a mahan sefal!

Hawaiian - Ua ala hou ´o kristo! Ua ala ´i ´o no ´oia!

Basque - Cristo Berbistua! Benatan Berbistua!

Dravidian languages

Malayalam - (Christu uyirthezhunnettu! Theerchayayum uyirthezhunnettu!)

Eskimo-Aleut languages

Aleut - Kristus aq ungwektaq! Pichinuq ungwektaq!

Yupik - Xris-tusaq Ung-uixtuq! Iluumun Ung-uixtuq!

Japanese - ハリストス復活！実に復活！ (Harisutosu fukkatsu! Jitsu ni fukkatsu!)

Korean - (Kristo Gesso! Buhar ha sho Nay!)

Na-Dené languages

Athabaskan languages

Navajo - Christ daaztsáádéé’ náádiidzáá! T’áá aaníí, daaztsáádéé’ náádiidzáá!

Tlingit - Xristos Kuxwoo-digoot! Xegaa-kux Kuxwoo-digoot!

Niger-Congo languages

Luganda Kristo Ajukkide! Kweli Ajukkide!

Swahili - Kristo Amefufukka! Kweli Amefufukka!

Quechuan Languages

Quechua - Cristo causarimpunña! Ciertopuni causarimpunña!

Afro-Asiatic languages

Semitic languages

Central Semitic languages

Aramaic languages

Syriac - (Meshiha qam! Bashrira qam!)

South Central Semitic languages

Arabic languages

Arabic (Fus’hah, i.e., “standard” ) - (Al-Masih-Qam! Hakkan Qam!)

Maltese - Kristu qam! Huwa qam tassew!

Canaanite languages

Hebrew (modern) - (Ha Masheeha houh kam! A ken kam!)

South Semitic languages

Ethiopian languages

North Ethiopian languages

Tigrigna - (Christos tensiou! Bahake tensiou!)

South Ethiopian languages

Amharic - (Kristos Tenestwal! Bergit Tenestwal!)

Sino-Tibetan languages

Mandarin - 基督復活了 他確實復活了 (Jidu fuhuo-le! Ta queshi fuhuo-le!)

South Caucasian languages

Georgian - ქრისტე აღსდგა! ჭეშმარიტად აღსდგა!(Kriste aghsdga! Cheshmaritad aghsdga!)

Uralic languages

Estonian - Kristus on ülestõusnud! Tõesti on ülestõusnud!

Finnish - Kristus nousi kuolleista! Totisesti nousi!

Hungarian - Krisztus feltámadt! Valóban feltámadt!

Unclassified

A Nigerian language (of many spoken there) - Jésu Krísti Ébilíwõ! Ézia õ´ Bilíwõ!

Constructed languages

Esperanto - Kristo leviĝis! Vere Li leviĝis!

Quenya - (Ortanne Laivino! Anwa ortanne Laivino!)

http://anestixristos.blogspot.gr/2009/04/blog-post_19.html

 

Orthodox Easter hymns (the "canon", poem by St. John of Damascus, 8th century AD)

Ι.Ν. Μεταμόρφωσης Βριλησσίων (Holy Church of the Transfiguration of the Our Savor, Vrilissia, Attica, Greece [about])

 

The Vindication of the Mother of God

Ancient faith / Glory 2 God for all things // Fr. Stephen Freeman

ΕΛΛΗΝΙΚΑ: Η δικαίωση της Μητέρας του Θεού

At Christmas time, the Virgin Mary gets a bit of attention in the wider culture. A woman gives birth in difficult circumstances: Mother, baby, ox and ass, the manger. It’s a very touching scene. She quickly fades from the scene however, with some five centuries of culture desperately afraid that she will get too much attention.

In that vein, she is pretty much absent from Easter. We have eggs, chocolate, bunny rabbits, and the resurrection of Christ (along with new dresses and such), but Mary has no place in our culture’s Easter imagination. Some of this is undoubtedly the result of 500 years of a dominantly anti-Catholic Protestantism. You have to mention Mary at Christmas, but she can conveniently be forgotten at Easter.

Unless you’re Orthodox.

In Orthodoxy, there is essentially no teaching regarding Christ that ignores His mother. There is no teaching regarding Jesus that ignores His humanity and His humanity requires that we remember her. When the Council of 431 (3rd Ecumenical) declared Mary to be “Theotokos” (“Birthgiver of God”) it was on account of its concern that the full truth of who Christ is not be distorted. The mystery of the Incarnation (rightly understood) makes it possible to speak the paradoxical title of “Birthgiver of God” (not just “Birthgiver of Christ”). Christ is fully God and fully man. The one born of Mary was God and man. God was born of her.

This is echoed as well in the prophetic word that was spoken to Mary when she brought Jesus to the Temple 40 days after His birth (in concordance with the Law). Simeon the prophet, holding the child in his arms, said to His mother:

“Behold, this Child is destined for the fall and rising of many in Israel, and for a sign which will be spoken against (yes, a sword will pierce through your own soul also), that the thoughts of many hearts may be revealed.” (Luke 2:34-35)

His words speak of a “sword.” This is far deeper than a hint that what is to happen to her Son will make her sad. He didn’t say, “It will cause you grief.” The suffering of Christ on the Cross is equally the sword that pierces the soul of Mary. Mary is the first Christian, the first to believe the word concerning her Son. His suffering is her suffering. His suffering is to be our suffering as well. If you have been united with Christ on the Cross, then, in some measure, your own soul has been pierced by the sword that pierced the soul of Mary. St. Paul says,

“I have been crucified with Christ, nevertheless, I live. Yet, not I, but Christ lives in me, who loved me and gave Himself for me.” Mary is the first of those who have been crucified with Christ.

Our ignorance of such things (or our forgetfulness), encourage us to forget that our discipleship is marked by the Cross and defined by our communion with the Crucified Lord. Too easily, the resurrection of Jesus comes to mean nothing more than a promise of life after death. “Jesus died and was resurrected so that I could go to heaven.” While that is sort of true, it represents a serious diminishment of the gospel.

As Christ was on the Cross, His thoughts turned to His mother. He endures the suffering and the shame of the crucifixion. She shares in the shame and, in that, a sword pierces her own soul. Christ gives her to the care of St. John, “the disciple whom He loved.” He does not merely ask John to care for her, but says, “Behold your mother.” John must now be her son. Incidentally, this supports the Church’s teaching that the “brother and sisters of Christ” are not children of Mary. It would have fallen to them to take of her had that been the case.

As the Church enters into the depth of Holy Week and approaches the Lord’s death and resurrection, the Theotokos is ever present on its mind. At what becomes a liturgical climax the Church gathers around the funeral shroud icon (epitaphios) in the center of the Church. Following its commemoration of Christ’s suffering and death, the burial shroud had been placed there for the faithful to venerate. They have offered their lamentations.

At this last moment, as the priest stands before the image, we hear these verses from the choir:

Do not lament me, O Mother, seeing me in the tomb, the Son conceived in the womb without seed, for I shall arise and be glorified with eternal glory as God. I shall exalt all who magnify thee in faith and in love.

Glory to Thee, our God, glory to Thee!

I escaped sufferings and was blessed beyond nature at Thy strange birth, O Son, who art without beginning. But now, beholding Thee, my God, dead and without breath, I am sorely pierced by the sword of sorrow. But arise, that I may be magnified.

Glory to Thee, our God, glory to Thee!

By my own will, the earth covers me, O Mother, but the gatekeepers of hell tremble at seeing me clothed in the blood-stained garments of vengeance; for when I have vanquished my enemies on the cross, I shall arise as God and magnify thee.

Glory to the Father and to the Son and to the Holy Spirit, now and ever and unto ages of ages. Amen.

Let creation rejoice, let all born on earth be glad, for hateful hell has been despoiled, let the women with myrrh come to meet me, for I am redeeming Adam and Eve and all their descendants, and on the third day shall I arise.

Do not lament me, O Mother, seeing me in the tomb, the Son conceived in the womb without seed, for I shall arise and be glorified with eternal glory as God. I shall exalt all who magnify thee in faith and in love.

The verses are a dialog between Christ and His mother. It gathers her whose heart had been pierced with the sword of shame and grief into His own compassion. He encourages her with the promise that He will rise and vindicate her. He will be glorified and will magnify her. Her faithfulness, humility, and obedience will be justified before all the world. “All generations will call her blessed.”

She replies, recalling the mystery of her Son’s “strange birth.” Though she now sees His body lying “dead and without breath,” she urges Him to arise.

He responds that He is “covered by the earth” by His “own will.” He is no one’s victim but is doing the very thing He was born to do. And now He is clothed in the “blood-stained garments of vengeance.” Vanquishing His foes by the cross, He will rise and magnify her.

He closes, repeating the initial verse. At the repetition of “I shall arise,” the priest takes up the funeral shroud and bears it into the altar. The doors are shut and every light, every candle in the Church, is extinguished. In silence the Church waits. Mary waits. All creation holds its breath.

Quietly, the priest begins to sing, “Thy resurrection, O Christ our Savior, the angels in heaven sing…” He will shortly come forth bearing the newly kindled light which spreads to all. And the Paschal procession begins around the Church (I’m describing the Slavic practice).

His resurrection is a vindication of His mother. Equally, it is the vindication of every believer. For we, too, have stood silently by the tomb, venerating His dead body. We, too, have had some share in His shame, either from others or cast upon us by our own unfaithfulness and doubting. Was I wrong to believe in, O Lord? Have you forgotten me? I am surrounded by my enemies and they mock me. Where are You, Lord?

“I shall arise,” Christ says.

Mary saw Him. Mary Magdalen saw Him. Peter and John saw Him. Then the twelve. Then James the Brother of the Lord. Then by over 500. And even to St. Paul He appeared, as if to one born out of time.

And they began the procession that continues to circle the earth singing, “Enable us on earth, to glorify Thee in purity of heart.” At the head of our procession is His Mother – now vindicated and magnified by all. She told the truth. She gave birth to God the Word. We call her blessed.

Videos from St. Maximus Orthodox Church Choirs & ORTODOX™ (Vatopedi monastery, Athos)

Orthodox Hymns of Epiphany (January 6) from Vatopaidi Monastery (Athos)

 

 

IΕΡΑ ΜΟΝΗ ΠΡΟΦΗΤΟΥ ΗΛΙΑ ΘΗΡΑΣ

 

Please, see also  

  

Theophany, The Baptism of Jesus Christ (January 6) : When the Holy Trinity appeared clearly for the first time 

 

The Final Destruction of Demons – Holy Baptism

Saturday of the Akathist Hymn to the Theotokos

Commemorated on 5th FRIDAY of Great Lent 

 

Photo from here

Orthodox Church in America

On the Fifth Saturday of Great Lent, the Saturday of the Akathist, we commemorate the “Laudation of the Virgin” Icon of the Most Holy Theotokos.

In 625, when the emperor Heraclius was fighting the Persians, the Khan sent forces to attack Constantinople by land and by sea. Patriarch Sergius urged the people not to lose heart, but to trust in God.

A procession was made around the city with the Cross of the Lord, the robe of the Virgin, the Icon of the Savior not made by hands, and the Hodēgḗtria Icon of the Mother of God. The Patriarch dipped the Virgin’s robe in the sea, and the city’s defenders beat back the Khan’s sea forces. The sea became very rough, and many boats sank. The invaders retreated, and the people of Constantinople gave thanks to God and to His Most Pure Mother.

On two other occasions, in 655 and 705, the Theotokos protected the city from Saracen invaders. A feastday dedicated to the Laudation of the Virgin was established to commemorate these victories. The Akathist to the Mother of God is believed to originate from this period, and its use has spread from Constantinople to other Orthodox lands.

The icon before which the Akathist was sung was given to the Dionysiou Monastery on Mt. Athos by Emperor Alexius Comnenos. There, it began to flow with myrrh. There were at least three wonderworking copies of this icon in Russia before the Revolution.

This icon shows the Mother of God seated on a throne, and surrounded by Prophets with scrolls. 

Troparion & Kontakion

Troparion — Tone 8

When the archangel understood the mysterious command, / he came to the house of Joseph with haste and proclaimed to the unwedded Lady: / The One Who bowed the heavens by His condescension / is contained wholly and without change in you! / As I behold Him in your womb, taking the form of a servant, I am frightened, but cry: / Rejoice, unwedded Bride!

Kontakion — Tone 8

Victorious leader of triumphant hosts, / we your servants, delivered from evil, sing our grateful thanks to you, Theotokos! / As you possess invincible might set us free from every calamity, / so that we may sing: Rejoice, unwedded Bride!

Akathist

Orthodoxwiki.org

 

Akathist Hymn to the Theotokos

 

An akathist (Greek, akathistos) is a hymn dedicated to a saint, holy event, or one of the persons of the Holy Trinity. The word akathist itself means "not sitting." The akathist par excellence is that written in the 6th century to the Theotokos. In its use as part of the Salutations to the Theotokos service (used in the Byzantine tradition during Great Lent), it is often known by its Greek or Arabic names, Chairetismoi and Madayeh, respectively.

The writing of akathists (occasionally spelled acathist) continues today as part of the general composition of an akolouthia, especially in the Slavic tradition, although not all are widely known nor translated beyond the original language. Isaac E. Lambertsen has done a large amount of translation work, including many different akathists. Most of the newer akathists are pastiche, that is, a generic form imitating the original 6th century akathist into which a particular saint's name is inserted.

There is more than one icon "of the Akathist": the Hilandar icon (January 12), the Dionysiou icon (March 27 and Fifth Saturday of Great Lent), and the Zographou icon (October 10).

 

Structure

The Trisagion Prayers are often said as a prelude to the akathist hymn. The akathist hymn itself is divided into thirteen parts, each of which has a kontakion and an oikos. The kontakion usually ends with the exclamation: "Alleluia!" Within the latter part of the oikos comes an anaphoric entreaty, such as "Come!" or "Rejoice!" The thirteenth kontakion (which does not have a corresponding ikos) is usually followed by the repetition of the first ikos and kontakion. After the thirteen kontakia and ikoi, additional prayers are added, such as a troparion and another kontakion. In some akathists, Psalms are also included.

Akathists

Relating to the Trinity

Akathist to

• the Holy Trinity
• Our Lord, the Most Sweet Jesus - 1, 2, 3, 4, 5 (Finnish), 6 (Chinese and English), 7 (Chinese)
• Jesus Christ for a Loved One who has Fallen Asleep
• the Divine Passion of Christ - 1 2 (Finnish), 3, 4 (Chinese)
• Jesus, Light to those in Darkness - 1 (PDF), 2
• the Holy Spirit [1] (Finnish)

Relating to the Theotokos

When the word akathist is used alone, it most commonly refers to the original hymn by this name, the 6th century Akathist to the Theotokos, attributed to St. Roman the Melodist (though this attribution is hotly debated). This hymn is often split into four parts and sung at the "Salutations to the Theotokos" service on the first four Friday evenings in Great Lent; the entire Akathist is then sung on the fifth Friday evening. Traditionally it is included in the Orthros of the fifth Saturday of Great Lent. In monasteries of Athonite tradition, the whole Akathist is usually inserted nightly at Compline.

The four sections into which the Akathist is divided correspond to the themes of the Annunciation, Nativity, Christ, and the Theotokos herself.

The hymn itself forms an alphabetical acrostic—that is, each oikos ("house," possibly from the Syriac terminology) begins with a letter of the Greek alphabet, in order—and it consists of twelve long and twelve short oikoi. Each of the long oikoi include a seven-line stanza followed by six couplets, employing rhyme, assonance, and alliteration, beginning with the word Chaire (translated as either "Hail!" or "Rejoice!") and ending with the refrain, "Hail, Bride without bridegroom!" In the short oikoi, the seven-line stanza is followed by the refrain, "Alleluia!"

The Salutations to the Theotokos service, often known by its Greek name, the Chairetismoi (from the Chaire! so often used in the hymn), consists of Compline with the Akathist hymn inserted. It is known in Arabic as the Madayeh.

Akathist of the

• Birth of the Theotokos
• Presentation of the Theotokos to the Temple
• Annunciation
• Protection (or Covering) of the Theotokos - 1
• Dormition of the Theotokos

Akathist to the

• Holy Virgin Theotokos (by St. Roman the Melodist)

English - 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12 (PDF), 13 (PDF)

Other - 14 (French), 15 (German-PDF), 16 (Spanish) 17 (Finnish)

• Burning Bush of the Theotokos - 1 (PDF), 2 (Romanian)
• Most Holy Theotokos "Keeper of the Portal" of Iviron - 1, 2, 3 (Slavonic), 4 (Romanian)
• Most Holy Theotokos, Myrrh-streaming Montreal-Iveron Icon - 1, 2 (Slavonic)
• Theotokos of All Protection - 1

Akathist to the Theotokos,

• All-Venerable Abbess to Monasteries of the Entire World
• Daughter of Zion - 1
• the Deliverer
• the Door-keeper
• the Enricher of the Harvest
• the Inexhaustible Cup - 1, 2, 3, Finnish
• Joy of All Who Sorrow - 1
• the Milkgiver
• Nurturer of Children - 1
• Our Lady of Sitka - 1 (PDF)
• Port Arthur Mother of God - 1 (PDF), 2 (Russian)
• Queen of All (Pantanassa, or "Healer of Cancer") - 1, 2
• Spring of Healing
• Swift to Aid
• Unexpected Joy

Akathist to the Theotokos for Reconciliation

Akathist to the Theotokos at her

• Wonder-working Kursk Root Icon of the Sign - 1, 2 (Russian)
• Icon Assuage My Sorrows (or "Stay of Our Sorrows")
• Weeping Icon of Boian (Bojan)
• Icon of Felixstowe - 1
• Wonder-working Icon of Tikhvin - 1 (PDF), 2 (Church Slavonic)
• Wonder-working Icon of Crasna
• Icon of Seven Arrows (Icon of the Prophecy of Simeon)
• Icon "Theotokos of the Sign" at Novgorod
• Feodorovskaya Icon
• Pochaev (Pochayevskaya) Icon
• Kiev Caves Icon
• Kozelshchanskaya Icon
• Smolensk Icon
• Tikhvin Icon
• Vladimir Icon

Relating to the Great Feasts

Akathist of the

• Birth of the Theotokos
• Holy Cross - 1, 2, 3, 4 (Finnish)
• Presentation of the Theotokos to the Temple
• Nativity of Christ - 1 (PDF), 2 (Finnish)
• Annunciation
• Dormition of the Theotokos

Relating to Saints

Singular - Akathist to St.

• Alexander of Svir (Syväri) - 1 (Finnish)
• Alexander Nevsky
• Alexis, Man of God
• Alexis (Kabaliuk) of Carpathia - 1
• Alexis of Wilkes-Barre - 1 (PDF)
• Anthony Dymsky - 1 (Church Slavonic)
• Anthony the Great
• Arsenius of Konevits - 1 (Finnish)
• Brendan the Navigator - 1 (French)
• Chad of Lichfield - 1
• Columba of Iona - 1 (French)
• Cuthbert of Lindisfarne - 1
• David the Prophet, King of Israel - 1
• Demetrios the Great Martyr
• Dimitri Basarabov
• Elijah the Prophet
• Elizabeth the New Martyr (Grand Duchess) - 1, 2, 3, 4 (Russian)
• George the Trophy-bearer and Great Martyr
• Gregory Palamas
• Guthlac of Crowland - 1
• Herman of Alaska - 1 (PDF)
• Ignaty Brianchovich - 1
• Innocent of Alaska - 1, 2 (PDF)
• Jacob of Alaska - 1 (PDF)
• John Chrysostom - 1, 2 (PDF), Finnish
• John the Forerunner - 1 (PDF)
• John the Theologian
• John of Kronstadt - 1 (Finnish)
• John of Shanghai and San Francisco - 1, 2
• John the New of Suceava
• Joseph the Betrothed 1 (Finnish)
• Juliana of Lazarevo - 1
• Luke (Voino-Yasenetsky) of Simferopol and Crimea1
• Mary Magdalene
• Maximus Sandovich, Protomartyr of the Lemko people
• Menas the Wonder-worker
• Nektarios of Pentapolis - 1 -(PDF),2,3, 2 -(Finnish)
• Nicholas of Myra - 1 (DOC), 2 (Finnish)
• Nicholas of Japan
• Nicholas II, Tsar and Emperor of All Russia, the Passion-bearer - 1, 2
• Nilus, Wonder-worker of Sora - 1 2 (Finnish)
• Panteleimon - 1 (PDF)
• Paraskevi
• Philaret the Merciful
• Philothea
• Raphael of Brooklyn - 1, 2
• Romanos the Melodist
• Seraphim of Sarov - 1 (Finnish)
• Simon the Zealot, Apostle and Evangelist
• Spyridon of Trimythous
• Tikhon of Moscow - 1
• Trifon (Tryphon) of Pechenga (Petsamo) - 1 (Finnish)
• Xenia of St. Petersburg 1 (Finnish)

Plural - Akathist to

• All Saints 1 (Romanian)
• the Chinese martyr saints who died in the Boxer (Yihetuan Movement) Rebellion - 1 (PDF), 2
• to all the Saints that shone forth in the lands of the West - 1 (PDF), 2 (PDF-Romanian)
• Ss. Joachim and Anna [2] (includes music)
• Ss. Peter and Paul - [3]
• Ss. Sergei and Herman of Valaam - 1 (Finnish)

Local/Diocesan Saints

• Akathist to Seraphim Rose - 1
• Akathist to Paisius the Athonite - 1

Relating to Angels

Akathist to the

• Holy Archangel Michael - 1 2 - (Finnish)
• Holy Archangels Michael and Gabriel
• Guardian Angel

Other Akathists

• Akathist for Holy Communion - 1, 2 (Finnish)
• Akathist to the Tomb and the Resurrection of the Lord - 1, 2 (Finnish), 3
• Akathist to the Resurrection of Christ 1 (Finnish)
• Akathist "Glory to God for All Things" or "of Thanksgiving" - 1, 2, 3, 4, 5 (Finnish)

The Akathist is often attributed to Priest Gregory Petrov who died in a Soviet prison camp in 1940, but also to Metropolitan Tryphon (Prince Boris Petrovich Turkestanov) +1934. The title is from the words of St. John Chrysostom as he was dying in exile. It is a song of praise from amidst the most terrible sufferings.

• Akathist in Praise of God's Creation (by Metropolitan Tryphon (Turkestanov)) - 1
• Akathist for the Repose of the Departed - 1, 2 (Finnish)

External links

About

• Akathist Rubrics
• The order for reading canons and akathists when alone
• How to Read Canons and Akathists when praying alone
• The Akathist Hymn by Fr. Luke Hartung
• Akathist with a brief outline
• Akathist PDF, with western notation
• 5th Saturday of Great Lent of the Akathist to the Theotokos (OCA)
• Icon of the Mother of God of the Akathist, January 12 (OCA)
• Icon of the Mother of God "of the Akathist", March 27 (OCA)
• Icon of the Mother of God "of the Akathist" of the Zographou Monastery, October 10 (OCA)

Collections

• Akathists and Canons, online
• Akathists

Other languages

• Akathists in Finnish
• Akathists in Romanian
• Akathists in Russian

Other traditions

• Akathists For All Occasions: Praying from East to West by Alexander Roman (Greek Catholic)
• Akathist to St. Joseph the Betrothed (Byzantine Catholic)

Multimedia

• Akathist Hymn (MOV; sound file) chanted by Eikona
• Learn to Chant: The Service of the Salutations to the Most Holy Theotokos (GOARCH)
• Akathist to the Derzhavnaya Icon of the Mother of God CD for sale with sample mp3 tracks

 

"Christ is risen from the dead - Let us forgive all things on the Resurrection": Two Greek Easter hymns from the Orthodox Church

1. "Christ is risen from the dead, trampling down death by death, and upon those in the tombs bestowing life!" (Vatopedi Monastery of Athos)

ORTODOX™

2. "It is the day of Resurrection let us be radiant for the festival and let us embrace one another. Let us say, O brethren even to those that hate us; Let us forgive all things on the Resurrection, and thus let us cry: Christ is risen from the dead, trampling down death by death, and upon those in the tombs bestowing life." (George Darlasis)