The History of the Small Paraklesis (Supplication) Canon to the Theotokos
There are two forms of the Paraklesis Canon to the Theotokos: the Small Paraklesis which was composed by Theosteriktos the Monk in the 9th century (or some say Theophanes), and the Great Paraklesis. During the majority of the year, only the Small Paraklesis to the Theotokos is chanted. However, during the Dormition Fast (August 1—14), the Typikon prescribes that the Small and Great Paraklesis be chanted on alternate evenings, according to the following regulations:
- If August 1st falls on a Monday through Friday, the cycle begins with the Small Paraklesis. If August 1st falls on a Saturday or Sunday, the cycle begins with the Great Paraklesis.
- On the eves of Sundays (i.e., Saturday nights) and on the eve of the Transfiguration (the night of August 5) the Paraklesis is omitted.
- On Sunday nights, the Great Paraklesis is always used unless it is the eve of Transfiguration.
In the Russian Orthodox Church, the equivalent of a Paraklesis is the Moleben, which is similar in structure, except that the canon is omitted, retaining only the refrains and Irmoi of the third, sixth and ninth odes. When the full service itself is performed, it is called the "Supplicatory Canon" (Molebnyj Kanon).
The reason these services are called "Paraklesis" (Supplication) is because the faithful gather to supplicate the Theotokos to intercede on their behalf to her Son and our God for our salvation and for the relief of anything that burdens and ails us. They are the prayers of suffering and hurting children addressed to their compassionate Mother, who is their only hope, protectress, and surety in time of need.
According to liturgical Professor John Fountoulis, even though the two Canons to the Theotokos are differentiated with the title "Small" and "Great", in fact they have the same number of Troparia, both having thirty-two with four in each Ode. However the Great Canon is more extensive, though this does not justify the epithet. The real reason seems to be that the Great Canon is chanted in a more festive tone during the Dormition Fast than the Small Canon, as shown in the Dismissal Hymns which begin: "O you Apostles from afar, being now gathered together here in the village of Gethsemane, lay my body in burial; and You, my Son and my God, receive my spirit."
Little research has been done on the historical circumstances that led to the poetry of the two Canons and the final morphology of the two Supplications.
Regarding the Great Supplication Service, we have sufficient testimony to its authorship. The poet was Theodore II Doukas Laskaris, Emperor of Nicaea. He was an emperor in exile who reigned from 1254 to 1258 AD following the fall of Constantinople to the Frankish Crusaders in 1204. Regarding this history, see The History of the Great Paraklesis (Supplication) Canon to the Theotokos.
The Authorship and Origins of the Small Paraklesis Canon
The Small Supplication Service is older than the Great Supplication Service and its authorship is attributed by some to Theosteriktos the Monk, who lived in the ninth century. Others speculate it to be the work of Metropolitan Theophanes the Confessor of Nicaea who lived in the same century. Some even put forward St. John the Damascene as the composer.
In the liturgical book Horologion it simply states as the author: "A poem of Theosteriktos the Monk. Others support Theophanes." Some say that these two names actually belonged to the same person; Theophanes was the name of Theosteriktos before he became a monk.
Recent research on the authorship of the Small Paraklesis state that it was authored by Saint Theosteriktos the Confessor. He used the previously authored Canon to the Theotokos by Theophanos the Branded and other liturgical and ecclesiastical sources to compose the Small Paraklesis. The Canon of Theophanes the Branded was used as the first canon of Matins on the feasts of major saints. In turn, Theophanes the Branded used previously existent verses from the Canon of St. John the Damascene which he wrote for the feast of the Raising of Lazarus to write his hymns. Specifically he borrowed the following eirmos: 1, 3, 6, and 7 Odes. The rest he either composed himself or borrowed from other liturgical sources. In this way, the Small Paraklesis Canon took a similar form and shape as that of the Great Paraklesis Canon.
Saint Theosteriktos the Confessor and His Struggle For the Holy Icons
Theosteriktos the Confessor, abbot of Pelekete Monastery near Prusa, suffered for the Holy Icons under the impious emperor Constantine Copronymos (741-775). His feast day is February 29th in the Slavic Churches and March 17th in the Greek Churches.
Theosteriktos was born in Triglia of Bithynia and became a monk at a young age at the Monastery of Saint John the Theologian, known also as Pelekete Monastery, where he later became abbot. During the persecution of Emperor Constantine V Copronymos, his general in Asia Minor Michael Lachanodrakon began a fierce persecution especially against the monastics who venerated the Holy Icons.
On the night of Holy and Great Thursday in 763 the General came to Pelekete Monastery during the celebration of the Divine Liturgy. Abbot Theosteriktos was celebrating the Divine Liturgy together with 780 monks under him, 70 of which were hieromonks. Suddenly loud knocks at the Gate of the Monastery interrupted the solemn atmosphere, and 2,000 soldiers of the General were outside yelling, causing chills and tremors.
The soldiers broke the Gate with axes and the mob entered the courtyard. General Michael Lachanodrakon rushed into the church with his army and approached the Abbot. Violently the General took the Holy Chalice and smashed it on the ground, and punched the Abbot in the face. This resulted in a fight between the monks and the soldiers.
Seeing this, the Abbot commanded his children to retreat, and the General handed him a paper, saying angrily:
"Take this and sign immediately against the idols which you call icons, otherwise we will slaughter all of you. It is a decree of the Pious King Constantine V."
"You should rather say Copronymos", said Abbot Theosteriktos. "We will never sign against the Sacred Icons, which we honorably venerate."
Upon the Holy Abbot saying this, the General angrily commanded the slaughter to begin. Within a few minutes, four hundred monks had fallen dead.
Following this the General gave another order: to tie the rest with chains and take them out to the courtyard. He then ordered a fire ignited at every corner of the Monastery for everything to be reduced to ashes. Thus the beautiful Monastery was reduced by the flames of fire.
The captured monks were then led to Emperor Copronymos and appeared before him.
Copronymos asked General Michael: "How many are there?"
The General answered: "40 Hieromonks, 342 Monks and the Abbot."
In a rage Copronymos addressed the monks: "Worthless Monks! Recalcitrant and reactionary in my kingdom, come before me! I am Constantine the Fifth and I do not banter."
One monk with a smile on his face approached the Emperor, Sinesios by name, and he said: "Copronymos! We are children of Theosteriktos and learned from our Elder to trample upon the head of the Devil and the Iconoclasts."
By saying this, the Monk Sinesios sealed his fate. The Emperor ordered his immediate beheading.
After this the Emperor questioned the monks one by one, and had each of those who abided by the Orthodox Faith to be beheaded at that moment. As the heart of Copronymos rejoiced, the blood of dozens of holy monks ran like a river.
Following the slaughter, the Emperor ordered Theosteriktos to approach him. The Saint approached with joy for the opportunity to confess his Faith, yet with sadness and tears also for such a horror displayed.
In a loud rage the Emperor yelled:
"Murderer! Executioner! You killed 780 of your children on a whim, in order to not throw away your idols which you call icons. Murderer, you will be known in the history books as committing infanticide."
The Abbot didn't say anything. He walked over to the wall where a painting of the Emperor hung, and he threw it down and trampled on it. He then said:
"Such dishonor is worthy of you Copronymos. I am a venerator of the Venerable Icons and I thirst for this death. In fact, I'm in a rush to catch up with my golden and blessed children, my crown and praise."
Seeing the slaughter ensue, many soldiers and officials decided to rise up against the Emperor at that moment, and the Emperor cringed in fear. He then called for his chief officer to save him.
The chief officer raised his sword ready to cut off some heads, when suddenly the soldier Aimilios Teravinos grabbed his sword, made the sign of the Cross, and took out of his breast an Icon of Christ. He then yelled loudly:
"Cursed Copronymos Heretic, I am a venerator of the Venerable Icons. Slay me."
The head of Aimilios fell, and the Emperor retired for the night.
The next day the Emperor called forth again the Abbot, and receiving from him the same answers, it was ordered that his nose, ears and fingers be cut off. Then with pliers strips of skin were pulled from his body, and in a bloody state he was thrown into a dark prison where he was not to be given neither food or water, in order to die there.
Yet Abbot Theosteriktos survived in this prison for nine years, thanks to the generosity of certain soldiers who sneaked in bread and water.
In the year Copronymos died, Leo IV, his son, succeeded him to the throne. Though frail in body, he had a merciful soul. Leo freed all prisoners who venerated the Sacred Icons. Abbot Theosteriktos was released also and brought back to his Monastery, which now lay in ruin.
Theosteriktos received offers from nearby monasteries to take him in, but he refused, preferring rather to live in his own Monastery, where he had lived with his children and lived happily. In the corner of the ruins he built himself a wooden hut and decided to live there for the rest of his life alone. It was there, among the ruins of his Monastery and after the experience of so much suffering, that he at some point composed the Small Paraklesis Canon to the Theotokos.
He began:
With continuous temptations surrounding me,
Searching for salvation,
I have hastened unto you;
O Mother of the Word, and Virgin,
From all distresses and dangers deliver me.
After three years in seclusion, new monastics came to this holy Elder, who had no fingers, nose or ears, and asked him to be their abbot. Daring not to go against the will of God, Theosteriktos took them under his supervision, and within months 800 monks gathered in the Monastery.
Abbot Theosteriktos lived another 25 years with his Brotherhood, and the Pelekete Monastery was revived. On the 17th of March in 807, the soul of Theosteriktos met his martyred children, and the last words of Saints Theosteriktos are said to have been:
"Your precious Icon we venerate, O Good One, pleading forgiveness for our transgressions, Christ God..."
- If August 1st falls on a Monday through Friday, the cycle begins with the Small Paraklesis. If August 1st falls on a Saturday or Sunday, the cycle begins with the Great Paraklesis.
- On the eves of Sundays (i.e., Saturday nights) and on the eve of the Transfiguration (the night of August 5) the Paraklesis is omitted.
- On Sunday nights, the Great Paraklesis is always used unless it is the eve of Transfiguration.
In the Russian Orthodox Church, the equivalent of a Paraklesis is the Moleben, which is similar in structure, except that the canon is omitted, retaining only the refrains and Irmoi of the third, sixth and ninth odes. When the full service itself is performed, it is called the "Supplicatory Canon" (Molebnyj Kanon).
The reason these services are called "Paraklesis" (Supplication) is because the faithful gather to supplicate the Theotokos to intercede on their behalf to her Son and our God for our salvation and for the relief of anything that burdens and ails us. They are the prayers of suffering and hurting children addressed to their compassionate Mother, who is their only hope, protectress, and surety in time of need.
According to liturgical Professor John Fountoulis, even though the two Canons to the Theotokos are differentiated with the title "Small" and "Great", in fact they have the same number of Troparia, both having thirty-two with four in each Ode. However the Great Canon is more extensive, though this does not justify the epithet. The real reason seems to be that the Great Canon is chanted in a more festive tone during the Dormition Fast than the Small Canon, as shown in the Dismissal Hymns which begin: "O you Apostles from afar, being now gathered together here in the village of Gethsemane, lay my body in burial; and You, my Son and my God, receive my spirit."
Little research has been done on the historical circumstances that led to the poetry of the two Canons and the final morphology of the two Supplications.
Regarding the Great Supplication Service, we have sufficient testimony to its authorship. The poet was Theodore II Doukas Laskaris, Emperor of Nicaea. He was an emperor in exile who reigned from 1254 to 1258 AD following the fall of Constantinople to the Frankish Crusaders in 1204. Regarding this history, see The History of the Great Paraklesis (Supplication) Canon to the Theotokos.
The Authorship and Origins of the Small Paraklesis Canon
The Small Supplication Service is older than the Great Supplication Service and its authorship is attributed by some to Theosteriktos the Monk, who lived in the ninth century. Others speculate it to be the work of Metropolitan Theophanes the Confessor of Nicaea who lived in the same century. Some even put forward St. John the Damascene as the composer.
In the liturgical book Horologion it simply states as the author: "A poem of Theosteriktos the Monk. Others support Theophanes." Some say that these two names actually belonged to the same person; Theophanes was the name of Theosteriktos before he became a monk.
Recent research on the authorship of the Small Paraklesis state that it was authored by Saint Theosteriktos the Confessor. He used the previously authored Canon to the Theotokos by Theophanos the Branded and other liturgical and ecclesiastical sources to compose the Small Paraklesis. The Canon of Theophanes the Branded was used as the first canon of Matins on the feasts of major saints. In turn, Theophanes the Branded used previously existent verses from the Canon of St. John the Damascene which he wrote for the feast of the Raising of Lazarus to write his hymns. Specifically he borrowed the following eirmos: 1, 3, 6, and 7 Odes. The rest he either composed himself or borrowed from other liturgical sources. In this way, the Small Paraklesis Canon took a similar form and shape as that of the Great Paraklesis Canon.
Saint Theosteriktos the Confessor and His Struggle For the Holy Icons
Theosteriktos the Confessor, abbot of Pelekete Monastery near Prusa, suffered for the Holy Icons under the impious emperor Constantine Copronymos (741-775). His feast day is February 29th in the Slavic Churches and March 17th in the Greek Churches.
Theosteriktos was born in Triglia of Bithynia and became a monk at a young age at the Monastery of Saint John the Theologian, known also as Pelekete Monastery, where he later became abbot. During the persecution of Emperor Constantine V Copronymos, his general in Asia Minor Michael Lachanodrakon began a fierce persecution especially against the monastics who venerated the Holy Icons.
On the night of Holy and Great Thursday in 763 the General came to Pelekete Monastery during the celebration of the Divine Liturgy. Abbot Theosteriktos was celebrating the Divine Liturgy together with 780 monks under him, 70 of which were hieromonks. Suddenly loud knocks at the Gate of the Monastery interrupted the solemn atmosphere, and 2,000 soldiers of the General were outside yelling, causing chills and tremors.
The soldiers broke the Gate with axes and the mob entered the courtyard. General Michael Lachanodrakon rushed into the church with his army and approached the Abbot. Violently the General took the Holy Chalice and smashed it on the ground, and punched the Abbot in the face. This resulted in a fight between the monks and the soldiers.
Seeing this, the Abbot commanded his children to retreat, and the General handed him a paper, saying angrily:
"Take this and sign immediately against the idols which you call icons, otherwise we will slaughter all of you. It is a decree of the Pious King Constantine V."
"You should rather say Copronymos", said Abbot Theosteriktos. "We will never sign against the Sacred Icons, which we honorably venerate."
Upon the Holy Abbot saying this, the General angrily commanded the slaughter to begin. Within a few minutes, four hundred monks had fallen dead.
Following this the General gave another order: to tie the rest with chains and take them out to the courtyard. He then ordered a fire ignited at every corner of the Monastery for everything to be reduced to ashes. Thus the beautiful Monastery was reduced by the flames of fire.
The captured monks were then led to Emperor Copronymos and appeared before him.
Copronymos asked General Michael: "How many are there?"
The General answered: "40 Hieromonks, 342 Monks and the Abbot."
In a rage Copronymos addressed the monks: "Worthless Monks! Recalcitrant and reactionary in my kingdom, come before me! I am Constantine the Fifth and I do not banter."
One monk with a smile on his face approached the Emperor, Sinesios by name, and he said: "Copronymos! We are children of Theosteriktos and learned from our Elder to trample upon the head of the Devil and the Iconoclasts."
By saying this, the Monk Sinesios sealed his fate. The Emperor ordered his immediate beheading.
After this the Emperor questioned the monks one by one, and had each of those who abided by the Orthodox Faith to be beheaded at that moment. As the heart of Copronymos rejoiced, the blood of dozens of holy monks ran like a river.
Following the slaughter, the Emperor ordered Theosteriktos to approach him. The Saint approached with joy for the opportunity to confess his Faith, yet with sadness and tears also for such a horror displayed.
In a loud rage the Emperor yelled:
"Murderer! Executioner! You killed 780 of your children on a whim, in order to not throw away your idols which you call icons. Murderer, you will be known in the history books as committing infanticide."
The Abbot didn't say anything. He walked over to the wall where a painting of the Emperor hung, and he threw it down and trampled on it. He then said:
"Such dishonor is worthy of you Copronymos. I am a venerator of the Venerable Icons and I thirst for this death. In fact, I'm in a rush to catch up with my golden and blessed children, my crown and praise."
Seeing the slaughter ensue, many soldiers and officials decided to rise up against the Emperor at that moment, and the Emperor cringed in fear. He then called for his chief officer to save him.
The chief officer raised his sword ready to cut off some heads, when suddenly the soldier Aimilios Teravinos grabbed his sword, made the sign of the Cross, and took out of his breast an Icon of Christ. He then yelled loudly:
"Cursed Copronymos Heretic, I am a venerator of the Venerable Icons. Slay me."
The head of Aimilios fell, and the Emperor retired for the night.
The next day the Emperor called forth again the Abbot, and receiving from him the same answers, it was ordered that his nose, ears and fingers be cut off. Then with pliers strips of skin were pulled from his body, and in a bloody state he was thrown into a dark prison where he was not to be given neither food or water, in order to die there.
Yet Abbot Theosteriktos survived in this prison for nine years, thanks to the generosity of certain soldiers who sneaked in bread and water.
In the year Copronymos died, Leo IV, his son, succeeded him to the throne. Though frail in body, he had a merciful soul. Leo freed all prisoners who venerated the Sacred Icons. Abbot Theosteriktos was released also and brought back to his Monastery, which now lay in ruin.
Theosteriktos received offers from nearby monasteries to take him in, but he refused, preferring rather to live in his own Monastery, where he had lived with his children and lived happily. In the corner of the ruins he built himself a wooden hut and decided to live there for the rest of his life alone. It was there, among the ruins of his Monastery and after the experience of so much suffering, that he at some point composed the Small Paraklesis Canon to the Theotokos.
He began:
With continuous temptations surrounding me,
Searching for salvation,
I have hastened unto you;
O Mother of the Word, and Virgin,
From all distresses and dangers deliver me.
After three years in seclusion, new monastics came to this holy Elder, who had no fingers, nose or ears, and asked him to be their abbot. Daring not to go against the will of God, Theosteriktos took them under his supervision, and within months 800 monks gathered in the Monastery.
Abbot Theosteriktos lived another 25 years with his Brotherhood, and the Pelekete Monastery was revived. On the 17th of March in 807, the soul of Theosteriktos met his martyred children, and the last words of Saints Theosteriktos are said to have been:
"Your precious Icon we venerate, O Good One, pleading forgiveness for our transgressions, Christ God..."
The Service of the
Small Paraklesis (Supplicatory Prayer)
To the Most Holy Theotokos
Small Paraklesis (Supplicatory Prayer)
To the Most Holy Theotokos
From here
The Small Paraklesis is chanted in times of distress and sorrow of soul and during the first fourteen days of August.
The priest: Blessed is our God always, now and forever and unto the ages of ages. If there is no priest, then: Through the prayers of our holy Fathers, Lord Jesus Christ our God, have mercy on us.
The reader: Amen.
The priest or reader: Glory to You, our God, glory to You.
Heavenly King, O Comforter, the Spirit of truth, Who is everywhere present and fills all things, O Treasury of every good and Bestower of life: come and dwell in us, and cleanse us from every stain, and save our souls, O Good One.
Glory to the Father and to the Son and to the Holy Spirit; both now and ever, and unto the ages of ages. Amen.
All-holy Trinity, have mercy on us. Lord, be gracious unto our sins. Master pardon our iniquities. Holy One, visit and heal our infirmities for Thy Name's sake.
Glory to the Father and to the Son and to the Holy Spirit; both now and ever, and unto the ages of ages. Amen.
Our Father, Who art in Heaven, hallowed be Thy Name. Thy Kingdom come, Thy will be done on earth as it is in Heaven. Give us this day our daily bread, and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from the evil one.
The priest: For Thine is the kingdom, and the power, and the glory, of the Father and of the Son and of the Holy Spirit, now and ever, and unto the ages of ages. If there is no priest, then: Through the prayers of our holy Fathers, Lord Jesus Christ our God, have mercy on us.
The reader: Amen.
Glory; now and forever and the ages of ages. Amen.
O come, let us worship and fall down before our King and God.
O come, let us worship and fall down before Christ, our King and God.
O come, let us worship and fall down before Him, Christ the King and our God.
- Lord, I cry out to You; make haste to me! Give ear to my voice when I cry out to You. Let my prayer be set before You as incense, and The lifting up of my hands as the evening sacrifice.
- Set a guard, O Lord, over my mouth: keep watch over the door of my lips. Do not incline my heart to any evil thing, to practice wicked works with men who work iniquity; and do not let me eat of their delicacies.
- Let the righteous strike me; it shall be a kindness. And let him rebuke me; it shall be as excellent oil; let my head not refuse it.
- For still my prayer is against the deeds of the wicked. Their judges are overthrown by the sides of the cliff, and they hear my words, for they are sweet. Our bones are scattered at the mouth of the grave, as when one ploughs and breaks up the earth.
- But my eyes are upon You, O GOD the Lord; In You I take refuge; do not leave my soul destitute. Keep me from the snares they have laid for me, and from the traps of the workers of iniquity. Let the wicked fall into their own nets, while I escape safely.
O give thanks unto the Lord, and call upon His holy Name.
All the nations have surrounded me, but in the name of the Lord, I overcome them.
This is the Lord's doing, and it is marvellous in our eyes.
Troparia (Fourth Tone)
O You Who was lifted up
To the Theotokos, let us run now most earnestly, we sinners all and wretched ones, and fall prostrate in repentance, calling from the depths of our souls: Lady, come and help us. Have compassion upon us; hasten, for we are lost in a throng of transgressions; do not turn your servants away with empty hands, for you alone are our only hope.
To the Theotokos, let us run now most earnestly, we sinners all and wretched ones, and fall prostrate in repentance, calling from the depths of our souls: Lady, come and help us. Have compassion upon us; hasten, for we are lost in a throng of transgressions; do not turn your servants away with empty hands, for you alone are our only hope.
O Theotokos, we shall not cease from speaking of all your mighty acts, all we the unworthy ones; for if you had not stood to intercede for us, who would have delivered us from such numerous dangers? Who would have preserved us all until now in true freedom? O Lady, we shall not turn away from you; for you always save your servants from all manner of grief.
- Have mercy on me, O God, according to Your lovingkindness; according to the multitude of Your tender mercies, blot out my transgression. Wash me thoroughly from my iniquity, and cleanse me from my sin.
- For I know my iniquity, and my sin is ever before me. Against You, You only, have I sinned and done this evil in Your sight- That You may be found just when You speak, and blameless when You judge.
- Behold, I was brought forth in iniquities, and in sins did my mother conceive me. Behold, You desire truth in the inward parts, and in the hidden part You will make me to know wisdom.
- Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow. Make me hear joy and gladness, that the bones You have broken may rejoice. Hide Your face away from my sins, and blot out all my iniquities.
- Create in me a clean heart, O God, and renew a steadfast spirit within me. Do not cast me away from Your presence, and do not take Your Holy Spirit from me.
- Restore to me the joy of Your salvation, and uphold me by Your generous Spirit. Then I will teach transgressors Your ways, and sinners shall be converted to You.
- Deliver me from the guilt of bloodshed, O God. The God of my salvation, and my tongue shall sing aloud of Your righteousness. O Lord, open my lips, and my mouth shall show forth Your praise. For You do not desire sacrifice, or else I would give it; You do not delight in burnt offering. The sacrifices of God are a broken spirit, a broken and a contrite heart- these, O God, You will not despise.
- Do good in Your good pleasure to Zion; build the walls of Jerusalem. Then You shall be pleased with the sacrifices of righteousness, with burnt offerings; then they shall offer bulls on Your altar.
Heirmos
Traversing the water as on dry land, and thereby escaping from the toils of Egypt's land, the Israelites cried aloud, proclaiming: to our God and Redeemer let us now sing.
By many temptations am I distressed; in search of salvation, unto you have I taken flight; O Mother of the Word, Ever-virgin, from all ordeals and afflictions deliver me.
Still the attacks of the passions that disquiet me and overfill my soul with despondency, O Maiden, with the calmness of your own Son and your God, O all-blessed one.
To Christ God, the Saviour, you gave birth; I beg you, O Virgin, from afflictions deliver me; for now to you I flee for refuge, bringing to you both my soul and my reasoning.
Diseased are my body and my soul; make me worthy of your divine guidance and care, O you who alone are God's Mother, for you are good and the Birthgiver of the Good.
Heirmos
The vault of the heavens is You, O Lord, Fashioner; and the Holy Church's great founder; likewise establish me in unfeigned love for You, for You are the height of things sought for, the support of the faithful and the only Friend of all.
I have you as the shelter and the defence of my life, you, the Theotokos and Virgin; pilot and govern me into your sheltered port, for you are author of good things and support of the faithful, O you the only all-praised one.
I entreat you, O Virgin, disperse from me all of the distress of despair and turbulence in my soul; for you, O Bride of God, have given birth to the Lord Christ, Who is Prince of peace, O only all-blameless one.
Since you have brought forth Him Who is our Benefactor, the cause of good, from the wealth of your loving-kindness pour forth upon us all; for you can do all things, since you carried Christ, the One Who is mighty in power; for you are blessed of God.
With most grievous diseases and with corrupt passions too, I am put to trial, O Virgin; come to my aid; for I know you to be an inexhaustible treasure of unfailing healing, O only all-blameless one.
Preserve and save, O Theotokos, your servants from every danger; after God do all of us for refuge flee unto you; you are a firm rampart and our protection.
With your good will, look on me, O all-hymned Theotokos; and behold my grievous illnesses, and heal the cause of my soul's sorrow.
Priest: Have mercy on us, O God, according to Your great mercy, we pray to You, hear us and have mercy.
Again we pray for pious and Orthodox Christians.
Again we pray for our Bishop (Name), and for all our brotherhood in Christ.
Again we pray for mercy, life, peace, health, salvation, visitation, pardon and remission of the sins of the servants of God, all pious and Orthodox Christians who dwell and sojourn in this city, the parishioners and benefactors of this holy temple, and all that serve, chant, labour and gather herein; and for the servants of God (Names), and for the forgiveness of their every transgression, both voluntary and involuntary.
For a merciful and man-befriending God You are, and unto You do we send up glory, to the Father and to the Son and to the Spirit, now and ever, and unto the ages of ages.
The choir: Amen.
Seeking things on high
O fervent advocate, invincible battlement, fountain of mercy, and sheltering retreat for the world, earnestly we cry to you: Lady Theotokos quickly save us from all imperilment; for you alone art our speedy protectress.
Heirmos
I have heard, O Lord, of the wondrous mystery of Your salvation; and I have contemplated Your works, and I have glorified Your Divinity.
Calm the tempest of all my sins, and still the raging of passions with your great peacefulness; for it was you who bore the guiding Lord, and you who are the blessed Bride of God.
O grant, out of the endless depth of your great compassion, on me your supplication; for you brought forth One compassionate Who is Saviour of all who sing hymns to you.
While delighting, O spotless one, in your many favours, a hymn of thankfulness do we all raise up in song to you, knowing you to be the Theotokos.
Having you as our support and hope, and as our salvation's unshaken protection, from all manner of adversity are we then redeemed, O all-praised one.
Heirmos
Lord, enlighten us by Your precepts and by Your commands; and with Your arm most powerful grant us Your peace, O You Who are the Friend of all.
Pure one, greatly fill my heart with rejoicing; and grant me your undefiled happiness, since you gave birth to Him Who is the cause of joy.
Come, deliver us out of dangers, O pure Theotokos, since you are mother of deliverance, and of the peace which surpasses all human reasoning.
Dissipate the gloom of my trespasses, O Bride of God, with the clear brightness of Your radiance; for you carried the Light divine which was before all time.
Heal me, O pure one, of the sickness, which the passions bring, and make me worthy of your guiding care, and by your prayers and intercessions grant health to me.
Heirmos
My petition, I pour out to the Lord, and to Him do I proclaim all my sorrows, for many woes fill my heart to its limits, and unto Hades my whole life has now approached; like Jonas I pray to You: Raise me up from corruption, O Lord my God.
My nature, held by corruption and by death, has He saved from out of death and corruption, for unto death He Himself surrendered. For which reason, O Virgin, intercede with Him Who is in truth your Lord and Son to redeem me from the enemies' wickedness.
I know you as the protection of my life and most safe fortification, O Virgin; disperse the multitude of my many temptations, and put to silence demonic audacity; unceasingly I pray to you: deliver me from corruption of passions.
We have you as a wall of refuge, and our soul's perfect salvation; you are an aid, in affliction, O Maiden; and in your light do we exult with joy. O Lady, deliver us from all passions and perils.
Bedridden, I now lie on my back with sickness, and no healing for my flesh is existent except for you, who carried the world's Saviour, our God, the Healer of every infirmity; I pray to you, for you are good: raise me from the corruption of illnesses.
Preserve and save, O Theotokos, your servants from every danger; after God do all of us for refuge flee to you; you are a firm rampart and our protection.
O spotless one, who inexpressibly in the last days with a word brought forth the Word; request of Him, as one who has motherly boldness.
Priest: Have mercy on us, O God, according to Your great mercy, we pray to You, hear us and have mercy.
Again we pray for pious and Orthodox Christians.
Again we pray for our Bishop (Name), and for all our brotherhood in Christ.
Again we pray for mercy, life, peace, health, salvation, visitation, pardon and remission of the sins of the servants of God, all pious and Orthodox Christians who dwell and sojourn in this city, the parishioners and benefactors of this holy temple, and all that serve, chant, labour and gather herein; and for the servants of God (Names), and for the forgiveness of their every transgression, both voluntary and involuntary.
For You are a merciful and man-befriending God, and to You we give glory, to the Father and to the Son and to the Spirit, now and ever, and unto the ages of ages.
The choir: Amen.
O protection of Christians that cannot be put to shame, you are the most constant mediation to the Creator. O despise not the suppliant voices of those who have sinned; but be quick, O good one, to come to our aid, who in faith cry to you: Hasten to intercession, and speed to make supplication, you who always protects, O Theotokos, them that honour you.
From my youth do many passions war against me; but You, Who are my Saviour, assist and save me. (2)
The Lord shall shame you haters of Zion; for, like grass, the fire shall wither you. (2)
In the Holy Spirit every soul is quickened, and through cleansing is exalted and made radiant by the Triple Unity in a hidden sacred manner.
By the Holy Spirit, the streams of grace gush forth, watering all creation for the begetting of life.
Listen, O daughter, and see, and incline your ear; and forget your own people, and your father's house; and the King shall greatly desire your beauty.
The priest: And that we may be deemed worthy to hear the holy Gospel, let us beseech the Lord our God.
The priest: Wisdom. Arise. Let us hear the Holy Gospel. Peace be with all.
The choir: And to your spirit.
The priest: The reading is from the Holy Gospel according to Saint Luke.
The choir: Glory to You, O Lord, glory to You.
The priest: Let us attend.
- Now Mary arose in those days and went into the hill country with haste, to the city of Judah, and entered the house of Zacharias and greeted Elizabeth. And it happened, when Elizabeth heard the greeting of Mary, that the babe leaped in her womb; and Elizabeth was filled with the Holy Spirit. Then she spoke out with a loud voice and said, "Blessed are you among women, and blessed is the fruit of your womb! But why is this granted to me, that the mother of my Lord should come to me? For indeed, as soon as the voice of your greeting sounded in my ears, the babe leaped in my womb for joy. Blessed is she who believed, for there will be a fulfilment of those things which were told her from the Lord". And Mary said: "My soul magnifies the Lord, and my spirit has rejoiced in God my Saviour. For He has regarded the lowly state of His maidservant; for behold, henceforth all generations will call me blessed. For He who is mighty has done great things to me, and holy is His name". And Mary remained with her about three months, and returned to her house.
The choir: Glory to You, O Lord, glory to You.
O Father, Word, and Spirit, the Trinity in Unity: blot out the multitude of my offences.
By the intercessions of the Theotokos, O Merciful One, blot out the multitude of my offences.
Have mercy on me, O God, according to Your great mercy; and according to the multitude of Your compassions blot out my transgression.
Having placed their every hope
O entrust me not, I pray, to any human protection, O our Lady, holy one, but accept the prayer of your supplicant. Sorrow has overpowered me, and I am unable to endure and bear the demons' darts; a shelter have I not, neither a place to run, I, the wretched one; embattled from all sides am I, and you are my only consolation. Mistress of creation, protection and hope of faithful ones: Turn not away when I pray to you; do that which will profit me.
No one is turned away from you, ashamed and empty, who flee to you for refuge, O pure Virgin Theotokos; but he asks the favour and receives the gift from you, to the advantage of his own request.
In truth, you are the transformation of the afflicted and the relief of those in sickness, O Virgin Theotokos; save your people and your flock, you who are the peace of the embattled and the calm of the storm-driven, the only protectress of those who believe.
Prayer of the priest:
Save, O God, Your people, and bless Your inheritance; visit Your world with mercy and compassion; exalt the Orthodox Christians to glory, and send down upon us Your abundant mercies, through the intercessions of our all-pure Lady Theotokos and Ever-virgin Mary, through the power of the honoured and life-giving Cross; through the protection of the venerable, heavenly bodiless powers; through the supplications of the venerable and glorious Prophet, Forerunner, and Baptist John; of the holy, glorious, and all-famed Apostles; of our Fathers among the Saints, the great Hierarchs and universal Teachers, Basil the Great, Gregory the Theologian, and John Chrysostom; Athanasius, Cyril, and John the Almsgiver, Patriarchs of Alexandria; Nicholas, Archbishop of Myra, and Spyridon, Bishop of Trimythun, the wonderworkers; of the holy, glorious Great Martyrs, George the Trophy-bearer, Demetrius the myrrh -streaming, Theodore the Tyro, Theodore the Commander, and Menas the wonderworker; of the Sacred Martyrs Haralampos and Eleutherius; of the holy, glorious, and triumphantly victorious Martyrs; of our righteous and God-bearing Fathers; of (the Saint to whom the church is dedicated); of the holy, righteous Ancestors of God Joachim and Anna; of (the Saints of the day) whose memory we celebrate, and of all Thy Saints: We beseech You, Who alone are all merciful; hear the prayers of us sinners and have mercy on us.
The priest: By the mercy and compassions and love for man of Your Only-begotten Son, with Whom You art blessed, together with Your All-holy and good and life-creating Spirit, now and ever, and unto the ages of ages.
The choir: Amen.
Heirmos
Once from out of Judea did the Children go down to the land of Babylon; they trampled down the fire of the furnace while chanting by their faith in the Trinity: O God of our Fathers, blessed are You.
Having willed thus, O Saviour, to dispense our salvation in Your economy, inside the Maid's womb, and showed to all creation that she was our guardian; O God of our Fathers, blessed are You.
Do request, O pure Mother, to your Son who has willed to grant mercy to us, to rescue from transgressions and from the soul's defilement those who cry out most faithfully: O God of our Fathers, blessed are You.
A fountain of incorruption and a tower of safety is she who gave birth to You; a treasure of salvation and portal of repentance have you proved her to them that shout: O God of our Fathers, blessed are You.
Condescend to restore from diseases of body and soul to those who run to your divine protection with faith, O Theotokos, and thus grant them recovery; for Mother of Christ our Saviour are you.
Heirmos
The King of Heaven, Whom all the hosts of Angels hymn with their chants and praises of glory, praise and exalt Him to the ages for ever.
Do not neglect those who seek the help you grant, for, O Virgin Maiden, they do hymn you, and they all exalt you throughout the ages.
On all that hymn you with faith, O Virgin, and exalt your truly unspeakable Offspring, you have poured a great abundance of your cures and healings.
You make well all the diseases that plague my soul, and you also heal the sufferings of the flesh; this is why I, O Maiden full of grace, glorify you.
You drive away all assaults of temptations, and attacks of the passions, therefore we praise you throughout all ages, O Virgin.
Heirmos
Most rightly we confess you as our God's Birthgiver, we who through you have been saved, O Virgin most pure; with choirs of bodiless Angels, we magnify you.
Do not reject the torrent of my tears, for you gave birth to Him Who takes away all tears from every face, O Virgin, for He is Christ indeed.
Fill my heart, O Virgin Maiden, with gladness, for you are she who received all the fullness of joy, and made all sorrow of sinfulness to vanish.
A haven and protection, and an unshaken wall, and a rejoicing and shelter and place of retreat you become, O Virgin, for those who flee to you.
Illumine with the radiance of your light, O Virgin, all those who piously call you the Mother of God, and banish away all darkness of ignorance.
It is truly fitting to call you blessed, the Theotokos, the ever-blessed and all-pure Theotokos. More honourable than the Cherubim, and beyond compare more glorious than the Seraphim, you who without corruption gave birth to God the Word, the very Theotokos, you do we magnify.
You are higher than the heavens above, and you are much purer than the radiance of the sun; for you have redeemed us out of the curse that held us, O Mistress of creation, with hymns we honour you.
From the great abundance of all my sins, ill am I in body, ailing also am I in soul. I have you as refuge; help me, therefore, O hope of all the hopeless, for you are full of grace.
O Lady and Mother of Christ our God Who saves, receive supplication from us wretches who beg for your entreaty to the One born from you; O Mistress of creation, intercede for us.
Now we chant with eagerness to you with this ode most joyful, O all-hymned Theotokos; together with the Baptist and all the saintly choirs, beseech, O Theotokos, that we find clemency.
Speechless be the lips of the impious who refuse to reverence your revered icon which is known by the name Directress, and which has been depicted for us by the Apostle Luke the Evangelist.
O all arrays of Angelic Hosts, with the holy Baptist, the Apostles' twelve-numbered band, all the Saints together, as well as God's Birthgiver, we seek your intercession for our deliverance.
The reader:
Glory to the Father and to the Son and to the Holy Spirit; both now and ever, and unto the ages of ages. Amen.
All-holy Trinity, have mercy on us. Lord, be gracious unto our sins. Master pardon our iniquities. Holy One, visit and heal our infirmities for Thy Name's sake.
Glory to the Father and to the Son and to the Holy Spirit; both now and ever, and unto the ages of ages. Amen.
Our Father, Who art in Heaven, hallowed be Thy Name. Thy Kingdom come, Thy will be done on earth as it is in Heaven. Give us this day our daily bread, And forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from the evil one.
The priest: For Thine is the kingdom, and the power, and the glory, of the Father and of the Son and of the Holy Spirit, now and ever, and unto the ages of ages.
The reader: Amen.
The priest or reader: Through the prayers of our holy Fathers, Lord Jesus Christ our God, have mercy on us. Amen.
Plagal (Second Tone)
Have mercy on us, O Lord, have mercy on us; for lacking as we are in all defence, this supplication do we sinners offer You, as our Master: Have mercy on us.
Lord, have mercy on us, for we have placed all our trust in You. Do not be greatly angry with us, nor remember our iniquities; but look upon us even now, since You are compassionate, and You redeem us from our enemies. For You are our, God, and we Your people; all are the works of Your hands, and upon Your Name have we called.
Open the portal of compassion to us, O most blessed Theotokos; for hoping in you, let us not fail, we pray; through you may we be delivered from adversities, for you are the salvation of the Christian race.
Priest: Have mercy on us, O God, according to Your great mercy, we pray to You, hear us and have mercy.
Again we pray for pious and Orthodox Christians.
Again we pray for our Bishop (Name), and for all our brotherhood in Christ.
Again we pray for mercy, life, peace, health, salvation, visitation, pardon and remission of the sins of the servants of God, all pious and Orthodox Christians who dwell and sojourn in this city, the parishioners and benefactors of this holy temple, and all that serve, chant, labour and gather herein; and for the servants of God (Names), and for the forgiveness of their every transgression, both voluntary and involuntary.
You are a merciful and man-befriending God, and to You we send up glory, to the Father and to the Son and to the Spirit, now and ever, and unto the ages of ages.
The choir: Amen.
You shelter, all those who in faith flee to you, with your mighty hand, O pure one, as you are good; no one else have we who sin as a perpetual intercession with our God in dangers and sorrows, we who have been burdened with our abundant sins, Theotokos in the highest. Therefore, we all fall down before you; rescue us, your servants from adversities.
You are the joy of all that sorrow, and of the oppressed a guardian, and nurture of all the poor, comfort to the estranged, a support you are to the blind, visitation of all the sick, a shelter and succour to those brought down by pain, helper of orphaned ones: you are Theotokos in the Highest, O spotless Maiden; hurry, we beg you, to redeem your slaves.
Lady, receive the supplications of your slaves, and deliver us from every affliction and necessity.
To you I commit my every hope, O Theotokos; guard me under your shelter.
The Exapostilaria at the conclusion of the Great Paraklesis to the Theotokos are chanted during the Fast of the Theotokos, from the first to the fourteenth of August.
O you Apostles from afar, being now gathered together here in the village of Gethsemane, lay my body in burial; and You, my Son and my God, receive my spirit.
You are the sweetness of Angels, the gladness of afflicted ones, and the protectress of Christians, O Virgin Mother of our Lord; be my helper, and save me from out of eternal torments.
I have you as Mediatress with the manbefriending God; may He not censure my actions before the hosts of the Angels. I supplicate you, O Virgin, come to my aid most quickly.
You are a gold-entwined tower and a twelvewall encircled city, a shining throne touched by the sun, a royal chair of the King, O unexplainable wonder! You that milk-feed the Master.
The priest: Through the prayers of our holy Fathers, Lord Jesus Christ our God, have mercy on us.
Δεν υπάρχουν σχόλια:
Δημοσίευση σχολίου