At about the hour of Matins, the paraecclesiarch, taking the blessing of the superior, goeth forth and ringeth the great bell, which he tolleth for some time. Then, entering the church, he lighteth all the candles and lamps; and he taketh two vessels with burning coals, and putteth much sweet-smelling incense therein, and setteth one vessel in the midst of the church, and the other in the holy sanctuary, that the whole church may be filled with sweet savor. Then the superior, entering the holy sanctuary with the priests and deacons, vesteth fully in the brightest vestments. And he distributeth candles to the brethren, and taketh up the precious Cross, while the deacon taketh up the censer. One priest taketh up the Holy Gospel-book, and another priest the icon of the resurrection of Christ. And they stand, facing west. Then the doors of the church which are toward the west are shut.

The superior and the priests enter the narthex through the north door, deacons with two candles going in advance, and both choirs, chanting the sticheron, in Tone VI—

In the heavens, O Christ our Savior, the angels hymn Thy resurrection; vouchsafe that we also on earth may glorify Thee with a pure heart.

Then are all the bells rung for some time. And entering the narthex they stand with the Gospel-book and the icon, facing west, as hath been indicated above. With his right hand the superior taketh the censer from the deacon, and, holding the Cross in his left hand, censeth the icons, the choirs and the brethren as usual, the deacon holding a lighted candle preceding him. And all the brethren stand, each holding a candle, praying within themselves with attentiveness, and giving thanks unto Christ our God, Who suffered and rose from the dead for our sake. When the censing is completed, the superior goeth up before the great doors of the church, and censeth the deacon who had preceded him with the candle. Then, taking the censer from the hand of the superior, the deacon censeth the superior himself The superior, again taking the censer and standing before the doors of the church, facing east, thrice maketh the sign of the Cross with the censer over the great doors of the church (which are shut), while holding the precious Cross in his left hand, the candle-bearers standing on either side. And he proclaimeth aloud:

Glory to the holy, consubstantial, life-creating and indivisible Trinity, always, now and ever, and unto the ages of ages!

And we answer: Amen.

Then the superior and the rest of the sacred ministers begin to chant with a loud voice the troparion, in Tone V—

Christ is risen from the dead, trampling down death by death, and upon those in the tombs bestowing life.

And we chant the same thing in like manner, melodiously. And when this troparion hath been chanted thrice by the superior and thrice by us, the superior saith these stichoi—

First stichos: Let God arise, and let His enemies be scattered; and let them that hate Him flee from before His face.

And after each stichos we chant the troparion once, in full: Christ is risen…

Second stichos: As smoke vanisheth, so let them vanish; as wax melteth before the fire.

Christ is risen…, Once

Third stichos: So let sinners perish at the presence of God, and let the righteous be glad.

Christ is risen…, Once

Fourth stichos: This is the day which the Lord hath made; let us rejoice and be glad therein.

Christ is risen…, Once

Glory to the Father, and to the Son, and to the Holy Spirit.

Christ is risen…, Once

Now and ever, and unto the ages of ages. Amen.

Christ is risen…, Once

Then the superior lifteth up his voice, chanting:

Christ is risen from the dead, trampling down death by death.

And he openeth the doors, and entereth in bearing the precious Cross, two lamps being borne before him, while the brethren chant—

And upon those in the tombs bestowing life.

Then are all the bells rung; and they are rung in three peals for some time. The superior and the priests enter the holy sanctuary, and the deacon intoneth the great litany: In peace let us pray to the Lord…; Exclamation: For unto Thee is due all glory…; And the senior priest beginneth the canon, the composition of Saint John Damascene, in Tone I: Irmos: It is the day of resurrection…; The irmos is chanted four times, and the troparia are repeated to make up twelve, each preceded by the refrain: Christ is risen from the dead. And at the end of each ode each choir singeth the irmos again. Then they come together for the katavasia and chant the same irmos: It is the day the Resurrection…, after which they sing Christ is risen from the dead, trampling down death by death, and upon those in the tombs bestowing life, thrice.

The senior priest always beginneth each ode of the canon, whether the right or the left choir happeneth to begin. And at the beginning of the canon he censeth the icons, both choirs, and the brethren in order. And after each ode there is a little litany outside the sanctuary, as we have said, for this holy day. But the exclamation is made by a priest inside the sanctuary. At Ode I the right choir chanteth first; at Ode III the left choir chanteth first. And thus do we also chant all the rest of the odes.

The Canon, in Tone I—

Ode I

Irmos: It is the day of Resurrection! Let us shine with splendor, O ye peoples! Pascha, the Pascha of the Lord! For from death to life and from earth to heaven hath Christ God led us over who sing a hymn of victory.

Refrain: Christ is risen from the dead.

Let us purify our senses, and with the unapproachable light of the resurrection we shall behold Christ, shining forth with brilliance; and singing a hymn of victory, we shall clearly hear Him saying: “Rejoice.”

Refrain: Christ is risen from the dead.

Let the heavens be glad as is meet, and let the earth rejoice; and let the whole world, both visible and invisible, keep festival, for Christ, our eternal Gladness, hath risen.

Then, the litany, and the exclamation—

For Thine is the might, and Thine is the kingdom, 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.

Ode III

Irmos: Come, let us drink a new drink, not one miraculously sprung from a barren rock; but the Fount of incorruption—Christ Who poured forth from the tomb, in Whom we are established.

Refrain: Christ is risen from the dead.

Now have all things been filled with light—heaven and earth, and the nether regions. Let all creation, therefore, celebrate the rising of Christ, wherein it hath been established.

Refrain: Christ is risen from the dead.

Yesterday I was buried with Thee, O Christ; today I rise with Thee Who art risen. Yesterday I was crucified with Thee. Do Thou Thyself glorify me with Thee, O Savior, in Thy kingdom.

Then, the litany, and this exclamation—

For Thou art our God, and unto Thee do we send up glory: to the Father, and to the Son, and to the Holy Spirit, now and ever, and unto the ages of ages.

Hypacoï, in Tone VIII—

Forestalling the dawn, and finding the stone rolled away from the tomb, they who were with Mary heard from the angel: Why seek ye among the dead, as ye would a man, Him Who is in light everlasting? Behold ye the grave-clothes! Haste ye, and proclaim unto the world that the Lord, Who hath put death to death, hath risen, in that He is the Son of God, Who saveth the human race!

Then, that reading from the writings of Gregory the Theologian, which beginneth: “I stand on my watch…” (Oration XLV, Second Oration on Easter, Nicene & Post-Nicene Fathers, 2nd series, vol. VII, pp. 422-434). And after the reading, the brethren light their candles again.

Ode IV

Irmos: Let the divinely eloquent Habbakuk stand with us on godly watch and show us the radiant angel, who clearly saith: “Today hath salvation come to the world, for Christ is risen, in that He is almighty!”

Refrain: Christ is risen from the dead.

Christ appeared as of the male sex when He opened the womb of the Virgin, and though a man He was called the Lamb. Our Pascha is without blemish, for He partook not of corruption, and as true God He was called perfect.

Refrain: Christ is risen from the dead.

Like a yearling lamb was Christ, our blessed crown, the purifying Pascha, slain of His own will for all; and from the tomb hath He shone forth upon us again as the beauteous Sun of righteousness.

Refrain: Christ is risen from the dead.

David, the ancestor of God, leapt, dancing before the foreshadowing ark. O ye holy people of God, beholding the fulfillment of the images, let us be divinely glad, for Christ hath risen as One omnipotent.

Litany, and this exclamation—

For Thou art the good God Who loveth mankind, and we send up glory unto Thee, the Father, the Son and the Holy Spirit, now and ever, and unto the ages of ages.

Ode V

Irmos: Let us rise very early in the morning and offer hymnody to the Master instead of myrrh; and let us behold Christ, the Sun of righteousness, Who shineth forth life upon all.

Refrain: Christ is risen from the dead.

Beholding Thy boundless compassion, O Christ, those held fast by the bonds of hades walked toward the light with gladsome steps, praising the eternal Pascha.

Refrain: Christ is risen from the dead.

O ye light-bearers, let us approach Christ Who issueth forth from the tomb like a bridegroom, and together with the ranks who love the feasts of the Church let us celebrate the saving Pascha of God.

Litany, and this exclamation—

For hallowed and glorified hath been the all-honored and majestic name of Thee, the Father, the Son and the Holy Spirit, now and ever, and unto the ages of ages.

Ode VI

Irmos: Thou didst descend into the nethermost depths of the earth, and didst shatter the everlasting bars which held those who were bound, O Christ, and like Jonah from the sea monster Thou didst rise from the tomb on the third day.

Refrain: Christ is risen from the dead.

Thou didst rise from the tomb, maintaining the seals intact, O Christ Who in Thy birth didst not break the seal of the Virgin; and thou hast opened unto us the gates of paradise.

Refrain: Christ is risen from the dead.

O my Savior, Thou living and unsacrificed Victim, Who of Thine own will didst as God bring Thyself to the Father, with Thyself Thou didst resurrect Adam, the father of our whole race, when Thou didst rise from the tomb.

Litany, and this exclamation—

For Thou art the King of peace and the Savior of our souls; and we send up glory unto Thee, the Father, the Son and the Holy Spirit, now and ever, and unto the ages of ages.

Then the Choir chanteth the kontakion, in Tone VIII—

Though Thou didst descend even into the tomb, O Immortal One, yet didst Thou destroy the power of hades, and didst rise as victor, O Christ God, proclaiming to the myrrh-bearing women: “Rejoice!” bestowing peace upon Thine apostles, and granting resurrection to the fallen.

Ikos: The myrrh-bearing maidens forestalled the dawn, seeking, like the day, the Sun Who existed before the sun and once set in the tomb; and they cried one to another: “Come, O friends, and with fragrant spices let us anoint the buried body of the Bearer of Life Who hath raised up the flesh of fallen Adam which lieth in the tomb. Come, let us make haste like the Magi: let us offer worship and bring myrrh as a gift, not to One wrapped in swaddling clothes, but wound in a shroud; and let us lament and cry aloud: Arise, O Master, Who givest resurrection to the fallen!”

Synaxarion

On the Holy & Great Sunday of Pascha

Stichoi: Having gone down alone to do battle with Hades, Christ hath come up, bringing many trophies as spoils.

On the Holy and Great Sunday of Pascha, we celebrate the life-bearing resurrection of Our Lord, God and Savior Jesus Christ, which we call Pascha, which in the Hebrew language meaneth Passover. For this is the day whereon in the beginning God brought the world out of nonexistence. On this day He led the Israelite people through the Red Sea, delivering them out of the hands of Pharaoh. And likewise on this day, descending from heaven, He made His abode in the Virgin’s womb. And now, having rescued all human nature from the dungeons of hades, He hath led it up to the heavens and restored it to its ancient dignity of incorruption. Yet having descended into hades, He did not resurrect all, but only as many as whose will it was to believe. The souls of the saints of ages past held perforce by hades He freed, and granted them all to ascend to the heavens. Wherefore, rejoicing supernaturally, we celebrate the resurrection with splendor, portraying the joy wherewith our nature was enriched through the lovingkindness and mercy of God. And showing forth likewise the abolition of enmity and the union with God and with the very angels, we exchange with one another the customary kiss. Now the resurrection of the Lord was in this fashion: At midnight, while the soldiers were guarding the sepulcher, there was an earthquake; then did an angel descend and roll away the stone from the entry of the tomb; and the guardsmen fled in terror. The women’s arrival at that place occurred later on, midway through the night between Saturday and Sunday. First of all, the resurrection became known to the Mother of God, who sat directly across from the tomb with Mary Magdalene, as Matthew saith; but lest the resurrection become suspect due to the relationship of the Resurrected One with His Mother, the Evangelists speak first of His appearing to Mary Magdalene. She beheld an angel seated on the stone, and stooping down, saw more angels within the sepulcher, who told her of the resurrection of the Lord. “He is risen,” they said; “He is not here. Behold the place where they laid Him.” When she heard this, she ran to His most devoted disciples, Peter and John, and announced the resurrection to them. When she returned with the other Mary, Christ met them and said: “Rejoice!” For it was fitting that that sex which first heard “In pangs shalt thou bear children” also be the first to hear joy. And drawn on by ardent love, they approached Him and touched His all-pure feet, desiring to be all the more powerfully convinced. But the apostles went to the place of burial, and Peter, having only stooped down to look into the tomb, went back, but John entered within the tomb and examined everything with great curiosity, touching the grave-clothes and the head-cloth. At about dawn, Mary Magdalene again went with other women to be more certainly convinced of what she had seen. Standing outside the tomb, she wept, and afterward bent down to enter; and there she saw two angels, shining with radiance, who, as it were, wiped away her tears and said: “Woman, why weepest thou? Whom seekest thou? Seek ye Jesus of Nazareth Who was crucified? He is risen; He is not here.” And straightway they withdrew in fear, seeing the Lord. And when she had turned around, she saw Christ standing there; but thinking that He was a gardener (for the tomb was situated in a garden), she said: “Sir, if Thou hast taken Him away, tell me where Thou hast laid Him, and I will take Him.” But after she again turned back to the angels, the Savior said to her, “Mary!” But when she, hearing the familiar, beloved sound of Christ’s voice, wished to touch Him, He said: “Touch Me not, for I have not yet ascended to My Father, as thou thyself dost imagine, taking Me to be still a man. But go to My brethren and tell them what thou hast seen and heard.” And thus did Mary Magdalene do. When it was light, she again came to the tomb with others; but yet others, with Joanna and Salomia, came at daybreak. To put it briefly, the women’s arrival at the tomb, and among them the Theotokos, took place at various times. She is none other than the one whom the Gospel calls Mary of Joses, since Joses was the son of Joseph. It has not been precisely determined at what hour the Lord rose from the dead: some say at the first cockcrow; others when the earthquake took place; and others at different times. When all of this had transpired, certain of the guardsmen went to the high priests and explained what had happened. And the latter, bribing them with money, prevailed on them to say that at night His disciples had come and stolen His body. In the evening of that very day, when the disciples, out of fear of the Jews, had gathered together, the door being shut tight, Christ entered in unto them—He was already in an incorrupt body—and He greeted them as usual, saying: “Peace!” And seeing Him, they were filled with joy. And there and then, through His breathing upon them, they received the overshadowing of the most Holy Spirit. But how ought we to consider the resurrection of the Lord to be on the third day? Understand the evening of Thursday and the daytime of Friday (for thus do the Jews reckon time—night and day) as one day. Further, the night of Friday and the whole of Saturday as the second day (night and day). And further, Saturday night and the daytime of Sunday (for the whole beginneth with the part which is the beginning) as another night-and-day period, the third day. Or here is another way: Christ was crucified at the third hour of Friday, after which, from the sixth to the ninth hour, there was darkness, which may be considered a night. Thus, from the third hour to the ninth hour is one night-and-day period. Thus, again after the darkening of the sun, the daytime and night of Friday is a second day. Saturday and its night constitute the third day. So, although the Savior promised to extend His beneficence unto us on the third day, yet did He manifest this beneficence to us earlier. To Him is due glory and grace unto the ages of ages. Amen.

We then chant—

Having beheld the resurrection of Christ, let us worship the holy Lord Jesus, Who alone is sinless. We bow down before Thy Cross, O Christ, and we hymn and glorify Thy holy resurrection; for Thou art our God, and we know none other beside Thee. We call upon Thy name. Come, all ye faithful, and let us worship the holy resurrection of Christ. For, lo! by the Cross hath joy come to all the world. Ever blessing the Lord, we hymn His resurrection; for having endured crucifixion, He hath destroyed death by death. Thrice

And: Jesus having risen from the tomb, as He foretold, hath given us everlasting life and great mercy. Thrice

Ode VII

Irmos: He Who delivered the children from the furnace, having become man suffereth as a mortal, and by suffering clotheth mortal splendor in incorruption. He alone is the blessed and most glorious God of our fathers!

Refrain: Christ is risen from the dead.

With myrrh the godly-minded women hastened after Thee, Whom they sought with tears as one dead; and they worshipped Thee, rejoicing, as the living God; and announced the mystic Pascha unto Thy disciples, O Christ.

Refrain: Christ is risen from the dead.

We celebrate the slaying of death, the destruction of hades, the beginning of a new and everlasting life; and, leaping up, we hymn the Cause thereof, the only blessed and most glorious God of our Fathers.

Refrain: Christ is risen from the dead.

Truly sacred, most festive and radiant is this saving night, the herald of the luminous day of the resurrection, whereon the timeless Light hath in the flesh shone forth upon all from the tomb.

Litany, and this exclamation—

Blessed and most glorious be the might of Thy Kingdom, the Father, the Son and the Holy Spirit, now and ever, and unto the ages of ages.

Ode VIII

Irmos: This is the appointed and holy day, the one king and lord of Sabbaths, the feast of feasts and solemnity of solemnities, whereon we bless Christ forever.

Refrain: Christ is risen from the dead.

On this auspicious day, come, let us partake of the new fruit of the vine of divine gladness, and of the kingdom of Christ, praising Him as God forever.

Refrain: Christ is risen from the dead.

Cast thine eyes about thee, O Sion, and behold: for, lo! from the west and from the north, from the sea and from the east, have thy children come unto thee like divinely radiant luminaries, blessing Christ in thee forever.

Refrain: O all-holy Trinity, our God, glory to Thee!

Triadicon: O Father Almighty, and Word, and Spirit, Essence united in three Hypostases, transcending existence and all-divine! In Thee have we been baptized, and Thee do we bless for all ages!

Litany, and this exclamation—

For blessed is Thy name and glorified is Thy kingdom, of the Father, and the Son, and the Holy Spirit, now and ever, and unto the ages of ages.

Ode IX

Ode IX is chanted with the Paschal refrains, as follows: the first choir chanteth the first refrain—

My soul doth magnify Christ the Bestower of life, Who rose from the tomb on the third day.

And the irmos: Shine, O shine, thou new Jerusalem, for the glory of the Lord hath shone upon thee! Dance now and be glad, O Sion! And do thou delight, O pure Theotokos, in the rising of thine Offspring.

The second choir then chanteth the same refrain, and the irmos.

Then, the first choir chanteth the second refrain—

My soul doth magnify Him Who of His own will suffered, was buried, and rose from the tomb on the third day.

And the irmos: Shine, O shine…; The second choir then chanteth the same refrain, and the irmos.

Then, the first choir chanteth the third refrain—

Christ is the new Pascha, the living Sacrifice, the Lamb of God Who taketh away the sins of the world.

And the troparion: O Thy divine and beloved voice most sweet! For Thou didst truly promise to be with us until the end of the world, O Christ. Having this as the confirmation of our hope, let us rejoice, O ye faithful.

The second choir then chanteth the same refrain, and the troparion.

Then, the first choir chanteth the fourth refrain—

The angel cried out to her who is full of grace: “Rejoice, O pure Virgin! And again I say, Rejoice! Thy Son, Who hath raised up the dead, hath risen from the tomb on the third day!” Be glad, O ye people!

And the troparion: O Thy divine…

The second choir then chanteth the same refrain, and the troparion.

Then, the choirs alternate, each singing one refrain and its troparion—

Refrain: Having fallen asleep, Thou didst arouse the dead from ages past, O Thou Who dost royally roar as the Lion of Judah.

And the troparion: O Thy divine…

Refrain: Mary Magdalene hastened to the tomb, and seeing Christ she questioned Him, taking Him to be the gardener.

And the troparion: O Thy divine…

Refrain: The radiant angel cried to the women: “Cease your weeping, for Christ hath risen!”

And the troparion: Christ, Thou great and most sacred Paschal O Wisdom, Word and Power of God! Grant that we may more truly partake of Thee in the never-waning day of Thy kingdom.

Refrain: Christ Who trampled down death and raised up the dead hath risen! Be glad, O ye people!

And the troparion: O Christ, Thou great…

Refrain: Today is all creation glad and filled with joy, for Christ hath risen and hades hath been made captive.

And the troparion: O Christ, Thou great…

Refrain: Today hath the Master made hades captive, raising up those in prison from ages past, whom it had kept in bondage.

And the troparion: O Christ, Thou great…

Refrain: My soul doth magnify the might of the Godhead indivisible in three Hypostases.

And the troparion: O Christ Thou great…

Refrain: Rejoice, O Virgin, rejoice! Rejoice, O blessed one! Rejoice, O glorified one, for thy Son hath risen from the tomb on the third day!

And the troparion: O Christ, Thou great…

Afterward, the first choir again chanteth the first refrain and the irmos. The second choir then chanteth the second refrain and the irmos. Then, both choirs, going down together, chant the irmos, and the troparion: Christ is risen…, thrice.

Litany, and this exclamation—

For all the hosts of heaven praise Thee—the Father, the Son and the Holy Spirit—and they send up glory unto Thee, now and ever, and unto the ages of ages.

And after this exclamation, the choir chanteth the Paschal exapostilarion: Automelon—

Having fallen asleep in the flesh, as one mortal, O King and Lord, Thou didst rise on the third day, raising up Adam from corruption and abolishing death. O Pascha of incorruption! O salvation of the world! Thrice

On the Praises, 4 stichera of the resurrection, in Tone I—

Stichos: Praise Him for His mighty acts, praise Him according to the multitude of His greatness.

We hymn Thy saving passion, O Christ, and glorify Thy resurrection.

Stichos: Praise Him with the sound of trumpet, praise Him with the psaltery and harp.

O Lord Who didst endure the Cross, abolish death and rise from the dead: Bring peace to our life, as Thou alone art almighty.

Stichos: Praise Him with timbrel and dance, praise Him with strings and flute.

O Christ Who by the resurrection didst make hades captive and resurrect man, count us worthy to hymn and glorify Thee with a pure heart.

Stichos: Praise Him with tuneful cymbals, praise Him with cymbals of jubilation. Let every breath praise the Lord.

Glorifying Thy divinely fitting condescension, we hymn Thee, O Christ. Thou wast born of a virgin and wast not separated from the Father; Thou didst suffer as a man and didst willingly endure the Cross; Thou didst rise from the tomb, issuing forth as from a bridal chamber, that Thou mightest save the world. O Lord, glory be to Thee!

Then both choirs go down together and chant the Paschal stichera, in Tone V—

Stichos: Let God arise, and let His enemies be scattered.

Today hath a sacred Pascha been shown unto us: a new and holy Pascha, a mystical Pascha, a Pascha all-venerable, Pascha—

Christ the Redeemer, an unblemished Pascha, a great Pascha, a Pascha of the faithful, a Pascha which openeth unto us the gates of paradise, a Pascha which sanctifieth all the faithful!

Stichos: As smoke vanisheth, so let them vanish.

O ye women proclaimers of good tidings, come ye from the sight of Christ and say ye unto Sion: “Receive from us good tidings of the joy of the resurrection of Christ! Delight thyself, dance and rejoice, O Jerusalem, having beheld Christ the King issuing forth like a bridegroom from the tomb!”

Stichos: So let sinners perish at the presence of God, and let the righteous be glad.

At late dawn, the myrrh-bearing women stood before the tomb of the Giver of life and found an angel seated upon the stone; and he, addressing them, spake thus: “Why seek ye the Living among the dead? Why lament ye the Incorrupt as amid corruption? Go forth and proclaim this to His disciples!”

Stichos: This is the day that the Lord hath made; let us rejoice and be glad therein.

A delightful Paschal Pascha, the Lord’s Pascha, an all-venerable Pascha hath shone forth on us. It is Pascha: let us embrace one another with joy! O Pascha, ransom from sorrow! For Christ, having shone forth today from the tomb, as from a bridal-chamber, filled the women with joy, saying: “Proclaim this to the apostles!”

Glory…, Now & ever…, in the same tone—

It is the day of the resurrection! Let us adorn ourselves with the splendor of the festival and embrace one another! And let us say, O brethren, even unto those who hate us: “Let us forgive all things at the resurrection, and thus let us cry out: Christ is risen from the dead, trampling down death by death, and upon those in the tombs bestowing life!”

Then, Christ is risen…, thrice. And we chant this many times, until all the brethren have kissed one another.

The kiss exchanged between the superior and the priests and deacons in the holy sanctuary taketh place thus: He who approacheth saith: Christ is risen! The other replieth: Truly He is risen! Afterward, the superior, having taken up the precious Cross, standeth outside, before the holy doors of the church. And all the priests, as many as there are, and the deacons, each taking up the holy Gospel-book and the precious icons, stand in order, according to their rank, along the right side of the superior. And there approach first the most honored officers of the church, and the elders, one by one; and making a little bow before the superior, each of them kisseth the precious Cross, and the holy Gospel-book, which a priest holdeth, and the icons. Then, they kiss the superior on the lips, saying: Christ is risen! and he respondeth: Truly He is risen! And they kiss the priests in the same way, and kiss each other according to their rank; and they stand beyond the priests, along the right side. Then after them come the layfolk who likewise exchange the kiss. The laborers of the community in the same manner kiss one another and stand in order. And great silence should reign over all. After the kiss, the catechetical homily of Saint John Chrysostom is read by the superior or the ecclesiarch. We do not sit down during this reading, but listen to it standing.

The Catechetical Homily of Our Father Among the Saints John Chrysostom, 
Archbishop of Constantinople, on the Holy & Radiant Day
of the All-Glorious & Saving Resurrection of Christ Our God

If any is pious and loveth God, let him take delight in this goodly and splendid festival. If any is a dutiful servant, let him enter, rejoicing, into the joy of his Lord. If any hath labored in fasting, let him now receive his payment. If any hath worked from the first hour, let him receive today his just reward. If any hath come after the third hour, let him celebrate, giving thanks. If any hath arrived after the sixth hour, let him not be in doubt, for he will in nowise be penalized. If any fail to come even by the ninth hour, let him approach doubting naught, fearing naught. And if any arriveth even at the very eleventh hour, let him not be daunted by his tardiness, for the Master, being generous, will receive the last even as He doth the first. He giveth rest unto the one who cometh at the eleventh hour even as the one who hath labored from the first hour: He is merciful to the latter and He careth for the former; to one He giveth, and on the other He bestoweth freely; He accepteth the labors and welcometh the intention; He honoreth the deed and praiseth the intent. Wherefore, enter ye all into the joy of your Lord. Ye who were first and ye who came afterward, receive your recompense. Rich and poor, dance with each other; ye who have abstained and ye who were remiss, honor the day. Ye who fasted and ye who neglected to fast, be glad today. The table is laden: take delight therein, all of you. The calf is fattened: let no one depart hungry, let all enjoy the banquet of faith, let all enjoy the riches of goodness. Let no one lament his poverty, for the common kingdom hath appeared. Let no one mourn his transgressions, for forgiveness hath shone forth from the tomb. Let no one fear death, for the death of the Savior hath set us free. He Who was seized thereby hath extinguished it; He Who descended into hades despoiled hades; He hath embittered that which tasted of His flesh. Isaiah, having anticipated this, cried aloud: “Hades,” saith he, “was embittered, having met Thee below.” It was embittered, for it was abolished; it was embittered, for it was mocked; it was embittered, for it was slain; it was embittered, for it was cast down; it was embittered, for it was bound. It seized a body, and encountered God; it received earth, and met heaven; it received what it could see, and dashed itself against what it could not see. O death, where is thy sting? O hades, where is thy victory? Christ is risen, and thou art overthrown! Christ is risen, and the demons have fallen! Christ is risen, and the angels rejoice! Christ is risen, and life is restored! Christ is risen, and not one of the dead remaineth in the grave; for, having risen from the dead, Christ hath become the firstfruits of those who have fallen asleep. Unto Him be glory and might, unto the ages of ages. Amen.

Then the troparion of the saint is chanted, in Tone VIII—

The grace of thy mouth, shining forth like the radiance of fire, hath illumined the universe, and revealeth to the world treasures of uncovetousness, and hath shown us the heights of humble-mindedness. But instructing us by thy words, O father John Chrysostom, entreat the Word, Christ God, that our souls be saved.

Thereafter, the deacon intoneth the litanies: Have mercy on us, O God…, and Let us complete our morning prayer unto the Lord…

After the exclamation, the deacon saith: Wisdom!

And we respond: Give the blessing!

Whereupon, the priest saith: Christ our God, He Who Is, is blessed, always, now and ever, and unto the ages of ages.

And we respond: Amen. Establish, O God…

Then the superior, holding the Cross, chanteth, instead of saying Glory to Thee, O Christ God…:

Christ is risen from the dead, trampling down death by death.

And we chant:

And upon those in the tombs bestowing life.

Then straightway, the superior exclaimeth the dismissal:

May Christ our true God, Who rose from the dead, having trampled down death by death and bestowed life upon those in the graves, through the supplications of His all-pure Mother and of all the saints, have mercy and save us, for He is good and loveth mankind.

And lifting high the Cross, he saith: Christ is risen! thrice; and we respond, crying:

Truly He is risen! Thrice

We then sing for the last time, Christ is risen…, the whole troparion, thrice.

And when we have done so, we chant:

Even unto us hath He granted everlasting life! We worship His resurrection on the third day!

We then chant the polychronion and kiss the precious Cross held in the superior’s hand. Then followeth the First Hour: We say Christ is risen…, thrice, and the rest, as prescribed hereinafter for the Hours of Bright Week. Litia for the departed is not chanted on this day.

Be it known that from this day of Holy & Great Pascha, even unto Saturday, the Hours, Compline and Nocturns are chanted thus:

The priest beginneth: Blessed is our God, always, now and ever, and unto the ages of ages!

And we chant: Amen.

Christ is risen from the dead, trampling down death by death, and upon those in the tombs bestowing life! Thrice 

Then we chant, thrice—

Having beheld the resurrection of Christ, let us worship the holy Lord Jesus, Who alone is sinless. We bow down before Thy Cross, O Christ, and we hymn and glorify Thy holy resurrection; for Thou art our God, and we know none other beside Thee. We call upon Thy name. Come, all ye faithful, and let us worship the holy resurrection of Christ. For, lo! by the Cross hath joy come to all the world. Ever blessing the Lord, we hymn His resurrection; for having endured crucifixion, He hath destroyed death by death.

And the hypacoï, once—

Forestalling the dawn, and finding the stone rolled away from the tomb, they who were with Mary heard from the angel: Why seek ye among the dead, as ye would a man, Him Who is in light everlasting? Behold ye the grave-clothes! Haste ye, and proclaim unto the world that the Lord, Who hath put death to death, hath risen, in that He is the Son of God, Who saveth the human race!

Then, the kontakion, once—

Though Thou didst descend even into the tomb, O Immortal One, yet didst Thou destroy the power of hades, and didst rise as victor, O Christ God, proclaiming to the myrrh-bearing women: “Rejoice!” bestowing peace upon Thine apostles, and granting resurrection to the fallen.

And these troparia, each once—

In the tomb bodily, but in hades with Thy soul as God, in paradise with the thief, and on the throne with the Father and the Spirit, wast Thou, O Christ, the Uncircumscribable One, who fillest all things.

Glory…: As life-bearing, as fairer than Paradise, Thy tomb, the source of our resurrection, O Christ, hath verily been shown to be more splendid than any royal chamber.

Now & ever…, Theotokion: Rejoice, O hallowed and divine tabernacle of the Most High! For through thee, O Theotokos, hath joy been given to those who cry: Blessed art Thou among women, O all-blameless Mistress.

Then, Lord, have mercy! forty times. Glory…, Now & ever…, More honorable than the cherubim…, In the name of the Lord, father bless. 

And the priest saith: Through the prayers of our holy fathers…

To which we reply: Amen.

We then chant: Christ is risen…, thrice; Glory…, Now & ever…; Lord, have mercy, thrice. Give the blessing! Then followeth the dismissal of the First Hour.

We follow this pattern when chanting the Third and Sixth Hours, before the Liturgy; and likewise, once only: before vespers, for the Ninth Hour; and in place of Compline and Nocturns.

NB.: If, in case of need, the Liturgy is not celebrated, the following is done in place of the Typica—

We chant Christ is risen…, thrice. Having beheld the resurrection of Christ…, once. Then, Forestalling the dawn…; Glory…, the kontakion: Though Thou didst descend…; Now & ever…: O only-begotten Son…; Then follow the Beatitudes, into which we insert the

Then follow: Remember us O Lord, in Thy kingdom…; The choir heaven…; I believe in one God…; Absolve, remit…; and after Our Father…, the kontakion: Though Thou didst descend…; Glory…, Now & ever…: Theotokion: Rejoice, O hallowed and divine habitation…; Then, Lord have mercy!, forty times; and, One is holy, One is Lord, Jesus Christ, to the glory of God the Father. Amen. Then, instead of Blessed be the name the Lord…, we chant: Christ is risen…, thrice. Psalm 33 is then chanted, through…shall not be deprived of any good thing, Then followeth the dismissal.

And we proceed to the common meal.

Be it known that the Service of Supplication of Holy Pascha is chanted thus—

The priest saith: Blessed is our God, always, now and ever, and unto the ages of ages!

Choir: Amen.

Priest: Christ is risen from the dead, trampling down death by death, and upon those in the tombs bestowing life. Thrice

Choir: Christ is risen from the dead, trampling down death by death, and upon those in the tombs bestowing life. Thrice

Priest: Let God arise, and let His enemies be scattered, and let them that hate Him flee from before His face.

Choir: Christ is risen. Once

Priest: As smoke vanisheth, so let them vanish; as wax melteth before the fire.

Choir: Christ is risen Once

Priest: So let sinners perish at the presence of God, and let the righteous be glad.

Choir: Christ is risen. Once

Priest: This is the day that the Lord hath made; let us rejoice and be glad therein.

Choir: Christ is risen. Once

Priest: Glory to the Father, and to the Son, and to the Holy Spirit.

Choir: Christ is risen. Once

Priest: Now and ever, and unto the ages of ages. Amen.

Choir: Christ is risen. Once

Then the priest saith: Christ is risen from the dead, trampling down death by death.

And the choir chanteth: And upon those in the tombs bestowing life.

Then, the hypacoï is chanted, in Tone VIII—

Forestalling the dawn, and finding the stone rolled away from the tomb, they who were with Mary heard from the angel: Why seek ye among the dead, as ye would a man, Him Who is in light everlasting? Behold ye the grave-clothes! Haste ye, and proclaim unto the world that the Lord, Who hath put death to death, hath risen, in that He is the Son of God, Who saveth the human race!

But if the priest desire to add troparia for one or more of the saints, the troparion of the saint or saints is chanted first, followed by Glory…, Now & ever…, and the hypacoï.

Then followeth the Canon of Pascha, with 6 troparia, including the irmos. Refrain: Christ is risen from the dead! If a canon is to be chanted for a saint or saints, it followeth after the Paschal Canon, and hath 4 troparia. The irmoi of Pascha are used as katavasiæ.

After Odes III and VI, we chant—

Save thy servants from misfortunes, O Theotokos, for we all flee to thee after God, as to an indestructible rampart and protection.

After Ode VI, the kontakion of Pascha, in Tone VIII—

Though Thou didst descend even into the tomb, O Immortal One, yet didst Thou destroy the power of hades, and didst rise as victor, O Christ God, proclaiming to the myrrh-bearing women: “Rejoice!” bestowing peace upon Thine apostles, and granting resurrection to the fallen.

Ikos: The myrrh-bearing maidens forestalled the dawn, seeking, like the day, the Sun Who existed before the sun and once set in the tomb; and they cried one to another: “Come, O friends, and with fragrant spices let us anoint the buried body of the Bearer of Life Who hath raised up the flesh of fallen Adam which lieth in the tomb. Come, let us make haste like the Magi: let us offer worship and bring myrrh as a gift, not to One wrapped in swaddling clothes, but wound in a shroud; and let us lament and cry aloud: Arise, O Master, Who givest resurrection to the fallen!”

Then, the prokimenon, in Tone VIII:

This is the day which the Lord hath made; let us rejoice and be glad therein.

Stichos: O give thanks unto the Lord, for He is good, for His mercy endureth forever.

Then followeth the prokimenon of the saint.

Gospel According to Luke, §114 [24:36-53]

At that time, when Jesus had risen from the dead, He stood in the midst of His disciples, and said unto them: “Peace be unto you.” But they were terrified and affrighted, and supposed that they had seen a spirit. And He said unto them: “Why are ye troubled? and why do thoughts arise in your hearts? Behold My hands and My feet, that it is I Myself: handle Me, and see; for a spirit hath not flesh and bones, as ye see Me have.” And when He had thus spoken, He showed them His hands and His feet. And while they yet believed not for joy, and wondered, He said unto them: “Have ye here any food?” And they gave Him a piece of a broiled fish, and of a honeycomb. And He took it, and did eat before them. And He said unto them: “These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning Me.” Then opened He their understanding, that they might understand the scriptures, and said unto them: “Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day: And that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem. And ye are witnesses of these things. And, behold, I send the promise of My Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.” And He led them out as far as to Bethany, and He lifted up His hands, and blessed them. And it came to pass, while He blessed them, He was parted from them, and carried up into heaven. And they worshipped Him, and returned to Jerusalem with great joy: And were continually in the temple, praising and blessing God. Amen.

And after Ode IX, instead of It is truly meet to bless thee…, we chant the irmos—

Shine, O shine, thou new Jerusalem, for the glory of the Lord hath shone upon thee! Dance now and be glad, O Sion! And do thou delight, O pure Theotokos, in the rising of thine Offspring.

Then: Christ is risen from the dead, trampling down death by death, and upon those in the tombs bestowing life. Thrice

Thereafter, we chant: Hypacoï in Tone VIII—

Forestalling the dawn, and finding the stone rolled away from the tomb, they who were with

Mary heard from the angel: Why seek ye among the dead, as ye would a man, Him Who is in light everlasting? Behold ye the grave-clothes! Haste ye, and proclaim unto the world that the Lord, Who hath put death to death, hath risen, in that He is the Son of God, Who saveth the human race!

Glory…: The troparion of the saint or saints, if there be such.

Now & ever…: Kontakion, in Tone VIII—

Though Thou didst descend even into the tomb, O Immortal One, yet didst Thou destroy the power of hades, and didst rise as victor, O Christ God, proclaiming to the myrrh-bearing women: “Rejoice!” bestowing peace upon Thine apostles, and granting resurrection to the fallen.

The deacon then intoneth this litany, to each petition of which the choir respondeth Lord, have mercy! thrice:

Have mercy on us, O God, according to Thy great mercy. We pray Thee: Hearken and have mercy!

Again we pray for our Archbishop Name, and for all our brethren in Christ.

Again we pray for this land, its authorities and for every Christian land.

Again we pray for our brethren, the priests, priest-monks, and all our brethren in Christ.

Again we pray for the blessed and ever-memorable holy Orthodox patriarchs; for pious kings and right-believing queens; and for the founders of this holy temple [or monastery], and for all our fathers and brethren gone to their rest before us, and the Orthodox here and everywhere laid to rest.

Priest: For a merciful God art Thou, Who lovest mankind, and unto Thee do we send up glory—to the Father, and to the Son, and to the Holy Spirit—now and ever, and unto the ages of ages.

Choir: Amen.

Priest: Wisdom!

Choir: Christ is risen from the dead, trampling down death by death, and upon those in the tombs bestowing life. Thrice

Priest: Christ is risen from the dead, trampling down death by death.

Choir: And upon those in the tombs bestowing life.

And, holding the Cross, the priest intoneth this dismissal:

May Christ our true God, Who rose from the dead, having trampled down death by death and bestowed life upon those in the graves, through the supplications of His all-pure Mother and of all the saints, have mercy and save us, for He is good and loveth mankind.

Then, lifting high the Cross, he saith: Christ is risen! thrice. And we reply: Truly He is risen! thrice. We then chant in conclusion: Christ is risen from the dead, trampling down death by death, and upon those in the tombs bestowing life, thrice; after which we add: 

Even unto us hath He granted everlasting life! We worship His resurrection on the third day!

The polychronion then followeth, whereupon we kiss the precious Cross held in the priest’s hand.

which is served at an early hour

When the deacon hath begun, saying: Bless, master, and the superior hath made the exclamation: 

Blessed is the kingdom of the Father, and of the Son, and of the Holy Spirit, now and ever, and unto the ages of ages.

We chant: Amen.

The superior and the rest of those serving in the holy sanctuary chant—

Christ is risen from the dead, trampling down death by death, and upon those in the tombs bestowing life. Thrice

The choirs likewise repeat this thrice. Then the superior saith the first stichos: Let God arise…, to which the choir respondeth Christ is risen…, once. Then, the second stichos: As smoke vanisheth…, to which the choir respondeth Christ is risen…, once. Then, the third stichos: So let sinners perish…, to which the choir respondeth Christ is risen…, once.

And the fourth stichos: This is the day…, to which the choir respondeth Christ is risen…, once. Glory…, to which the choir respondeth Christ is risen…, once. Now & ever…, to which the choir respondeth Christ is risen…, once. Then, lifting up his voice, the superior chanteth: 

Christ is risen from the dead, trampling down death by death.

And we chant: And upon those in the tombs bestowing life.

The deacon then beginneth the great litany.

After the litany and its exclamation, the first antiphon, taken from Psalm 65, is chanted, in Tone II—

Stichos I: Shout with jubilation unto the Lord, all the earth.

Refrain: Through the prayers of the Theotokos, O Savior, save us.

And the other choir likewise chanteth this stichos:

Shout with jubilation unto the Lord, all the earth; chant ye unto His name, give glory in praise of Him.

Refrain: Through the prayers of the Theotokos, O Savior, save us.

Stichos II: Say unto God: How awesome are Thy works! In the multitude of Thy power shall Thine enemies be proved false unto Thee.

Refrain: Through the prayers of the Theotokos, O Savior, save us.

Stichos III: Let all the earth worship Thee and chant unto Thee; let them chant unto Thy name, O Most High.

Refrain: Through the prayers of the Theotokos, O Savior, save us.

Then both choirs together, lifting up their voices, chant—

Glory…, Now & ever…

Refrain: Through the prayers of the Theotokos, O Savior, save us.

Then followeth the little litany, after which the second antiphon, taken from Psalm 66, is chanted, in the same tone—

Stichos I: God be gracious unto us and bless us.

Refrain: O Son of God, Who art risen from the dead, save us who chant unto Thee: Alleluia! Once

Then the other side chanteth the same stichos: 

God be gracious unto us and bless us, and cause His face to shine upon us and have mercy on us.

Refrain: O Son of God…, Once

Stichos II: That we may know upon the earth Thy way, among all the nations Thy salvation.

Refrain: O Son of God…, Once

Stichos III: Let the peoples give Thee praise, O God, let all the peoples praise Thee.

Refrain: O Son of God…, Once

Then both choirs together, lifting up their voices, chant—

Glory…, Now & ever…, O only-begotten Son…

Then followeth the little litany, after which the Third Antiphon, taken from Psalm 67, is chanted, in Tone V—

Stichos I: Let God arise and let His enemies be scattered.

And the troparion is chanted: Christ is risen from the dead…

Then the other side chanteth the same stichos: 

Let God arise and let His enemies be scattered, and let them that hate Him flee from before His face.

And the troparion is chanted: Christ is risen from the dead…

Stichos II: As smoke vanisheth, so let them vanish; as wax melteth before the fire.

And the troparion is chanted: Christ is risen from the dead…

Stichos III: So let sinners perish at the presence of God. And let the righteous be glad; let them rejoice in the presence of God.

And the troparion is chanted: Christ is risen from the dead…

And the entrance is made. The priest then saith, or if there is a deacon, he saith: Wisdom! Stand aright! and the entrance verse: 

In congregations bless ye God, the Lord from the wellsprings of Israel.

And the troparion is chanted: Christ is risen from the dead…, followed by the hypacoï: Forestalling the dawn…, Glory…, Now & ever…, the kontakion: Though Thou didst descend into the tomb…

Instead of the Trisagion, we chant: 

As many of you as have been baptized into Christ have put on Christ. Alleluia!

N.B.: This beginning of the Liturgy, with the antiphons, and As many of you as have been baptized into Christ…, is sung throughout all of Bright Week, through Bright Saturday, as is also the Communion verse.

Prokimenon, in Tone VIII—

This is the day which the Lord hath made; let us rejoice and be glad therein.

Stichos: O give thanks unto the Lord, for He is good, for His mercy endureth forever.

Reading from the Acts of the Apostles, §1 [1:1-8]

The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach, until the day in which He was taken up, after that He through the Holy Spirit had given commandments unto the apostles whom He had chosen: to whom also He showed Himself alive after His passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God: and, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, “which,” said He, “ye have heard of Me. For John truly baptized with water; but ye shall be baptized with the Holy Spirit not many days hence.” When they therefore were come together, they asked of Him, saying: “Lord, wilt Thou at this time restore again the kingdom to Israel?” And He said unto them: “It is not for you to know the times or the seasons, which the Father hath put in His own power. But ye shall receive power, after that the Holy Spirit is come upon you: and ye shall be witnesses unto Me both in Jerusalem, and in all Judæa, and in Samaria, and unto the uttermost parts of the earth.”

Alleluia, in Tone IV—

Stichos: Thou, O Lord, shalt rise up and have pity upon Sion.

Stichos: The Lord from heaven hath looked upon the earth.

Gospel According to John, §1 [1:1-17]

In the beginning was the Word, and the Word was with God, and the Word was God. The Same was in the beginning with God. All things were made by Him; and without Him was not any thing made that was made. In Him was Life; and the Life was the light of men. And the Light shineth in darkness; and the darkness comprehended It not. There was a man sent from God, whose name was John. The same came for a witness, to bear witness of the Light, that all men through Him might believe. He was not that Light, but was sent to bear witness of that Light. That was the true Light, which lighteth every man that cometh into the world. He was in the world, and the world was made by Him, and the world knew Him not. He came unto His own, and His own received Him not. But as many as received Him, to them gave He power to become the sons of God, even to those who believe on His name: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. And the Word was made flesh, and dwelt among us, (and we beheld His glory, the glory as of the Only-begotten of the Father,) full of grace and truth. John bare witness of Him, and cried, saying: “This was He of Whom I spake. He Who cometh after me is preferred before me: for He was before me.” And of His fullness have all we received, and grace for grace. For the law was given by Moses, but grace and truth came by Jesus Christ.

When the time arriveth for the reading of the Holy Gospel, the senior deacon, who is to read the Gospel, saith: Bless, Master, him who is to proclaim…And the superior saith: May God, through the supplications of the holy and glorious…, and the rest, as indicated in the Liturgicon. And the deacon goeth forth, and standeth in the usual place before the royal doors, facing east, while the superior first intoneth before the holy altar-table: Wisdom! Stand aright! Let us listen to the Holy Gospel. Then all the priests who are serving, and after them the deacons, standing in their various places, from the holy altar-table even to the western doors of the church, say the same thing, one by one. And after them all standeth the archdeacon, and they all read it after the superior, one by one, in verses, as the superior indicateth. And the superior starteth: The Reading of the Holy Gospel according to John. And the rest read the same thing. Superior: Let us attend. And the rest say the same thing. Then the superior, standing before the altar-table, facing east, readeth: In the beginning was the Word…, and the rest. And the others read the same thing. And at every recitation, or verse of the Gospel, a bell is struck once in the church. Outside the church, the paraecclesiarch striketh the great semandron and the great bell; and after the final recitation they ring all the bells, and strike the great semandron, and the Liturgy of Saint John Chrysostom proceedeth.

In place of It is truly meet…, we chant—

The angel cried out to her who is full of grace: “Rejoice, O pure Virgin! And again I say, Rejoice! Thy Son, Who hath raised up the dead, hath risen from the tomb on the third day!” Be glad, O ye people!

And the irmos: Shine, O shine, thou new Jerusalem, for the glory of the Lord hath shone upon thee! Dance now and be glad, O Sion! And do thou delight, O pure Theotokos, in the rising of thine Offspring.

Communion verse—

Receive ye the Body of Christ. Taste ye of the fountain of immortality. Alleluia. Thrice

And when the superior saith: With the fear of God and faith draw nigh, we say, instead of Blessed is He that cometh in the name of the Lord…, Christ is risen!, once. When the superior saith: O God, save Thy people…, we say Christ is risen! once. When the superior saith: Always, now and ever, and unto the ages of ages, we say Christ is risen!, once. Then followeth the litany. Instead of Blessed be the name the Lord…, and Psalm 33, we chant Christ is risen!, twelve times, or even more, until the antidoron hath been distributed by the superior. Then the superior saith The blessing the Lord be upon you…, and the choir respondeth: Amen. Thereafter, instead of Glory to Thee, O Christ God…, the superior chanteth: Christ is risen from the dead, trampling down death by death. And the choir singeth: And upon those in the tombs bestowing life. The superior then intoneth the dismissal while holding the Cross, as usual, and as indicated in Matins.

And let this also be known: that the great royal doors of the sanctuary, and the lesser, side doors, are in all churches not closed throughout Bright Week, even during the communion of the clergy.

Prayer for the Blessing of Meats & Foods on the Great & Holy Sunday of Pascha

The priest intoneth: Blessed is our God, always, now and ever, and unto the ages of ages!

People: Amen.

Christ is risen from the dead, trampling down death by death, and upon those in the tombs bestowing life. Thrice

Deacon: Let us pray to the Lord!

People: Lord, have mercy!

And the priest readeth this prayer:

O Lord Jesus Christ our God, look upon these foods and meats, and sanctify them, as Thou didst sanctify the ram which the faithful Abraham offered Thee, and the lamb which Abel sacrificed to Thee as a whole-burnt offering, and likewise the fatted calf which Thou didst order slaughtered for Thy prodigal son, who had returned to Thee: that as he was vouchsafed to enjoy Thy goodness, so we also may enjoy those meats which have been sanctified and blessed by Thee as food for us all. For Thou art our true food, and the Bestower of good things, and we send up glory unto Thee, and Thine unoriginate Father, and Thine all-holy, good and life-creating Spirit, now and ever, and unto the ages of ages.

People: Amen.

Prayer for the Blessing of Cheese & Eggs

Deacon: Let us pray to the Lord!

People: Lord, have mercy!

O Master Lord our God, Author and Creator of all things: Bless this cheese and these eggs, and preserve us in Thy goodness, that partaking of them we may be filled with Thy freely-given gifts and Thine ineffable goodness. For Thine is the dominion, and 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.

People: Amen.

Be it known that the meats and dairy products brought to be blessed are not the Pascha, nor the Lamb, as certain ones say and believe, so that they partake of them with all reverence, as if they were something sacred; rather they are a simple offering. For even though these are brought as an offering to God, yet are they solely for those who, after having fasted, are beginning to eat the meat and cheese blessed for consumption by prayers offered up by the priest. For Christ Himself is our Pascha, the Lamb Who taketh away the sins of the world, and Who is offered to God the Father by the priest in the sanctuary, in the unbloody Sacrifice, in the all-pure Mysteries of His precious Body and life-creating Blood; and those who partake thereof worthily eat the true Pascha. For this cause, as these foodstuffs are not the Pascha, it is not fitting to bring them to be blessed, either into the nave of the church or the sanctuary, but outside the church, or in the narthex, in accordance with Canon 3 of the Holy Apostles, which saith: “If any bishop, or priest, contrary to the Lord’s ordinance relating to sacrifice, offereth anything else in the sanctuary, whether it be honey, or milk, or strong drink, i.e. fermented liquor or mead, instead of wine, or fowls, or any kind of animal, or vegetables instead of grapes in the summertime, and oil for the lamps, and incense for the Liturgy, let him be deposed;” and according to the Sixth Council, known as the Council in Trullo, the 99th canon of which saith: “And this too doth occur in the country of the Armenians, we have learned, that certain persons, roasting pieces of meat within the confines of the holy sanctuaries, offer portions to the priests, distributing them in the manner of the Jews. Wherefore, preserving the church unsullied, we have decreed that it is not fitting that any priest eat any pieces of the foodstuffs given by those who offer them; rather, let them be content with what the offerer is pleased to offer, such offering taking place outside the church. If anyone doth not do so, let him be excommunicated.”

The Rite of the Artos on Holy Pascha

The Artos, which is the specially prepared bread whereon the Cross is usually depicted, is brought to the priest in the sanctuary at the end of the Divine Liturgy and the prayer beyond the ambo.

Deacon: Let us pray to the Lord!

People: Lord, have mercy!

And when that prayer [that is, the Prayer beyond the Ambo] is concluded, the priest readeth this prayer:

O almighty God and Lord, Ruler of all, Who at the exodus of Israel from Egypt and the liberation of Thy people from bitter bondage to Pharaoh didst through Moses command Thy servants to slaughter a lamb, prefiguring Thy beloved Son, our Lord Jesus Christ, the Lamb Who taketh away the sins of the whole world, Who of His own will was slain upon the Cross because of our deeds, we humbly entreat Thee: Do Thou Thyself now look upon this bread, and bless and sanctify it. For we Thy servants—to the honor and glory, and in commemoration of the glorious resurrection of the same Jesus Christ, Thy Son and our Lord, through Whom we have obtained freedom and release from everlasting slavery to the enemy, and from the unbreakable bonds of hades—do offer this before Thy majesty on this most radiant, all-glorious and salvific day of Pascha. Cause us, who bring this in offering, and kiss it, and taste thereof, to share in Thy heavenly blessing; and by Thy power drive away from us every illness and infirmity, imparting health unto all.

Exclamation: For Thou art the wellspring of blessing and the Bestower of healings, and unto Thee do we send up glory—to the unoriginate Father, with Thine only-begotten Son, and Thine all-holy, good and life-creating Spirit, now and ever, and unto the ages of ages.

People: Amen.

And straightway the priest sprinkleth the Artos with sanctified water, saying:

This Artos is blessed and hallowed by the sprinkling of this sanctified water, in the name of the Father, and of the Son, and of the Holy Spirit. Amen. Thrice

After the dismissal of the Divine Liturgy, the priest taketh up the icon of the resurrection, and the deacon, receiving the Artos from one of the other priests, beareth it through the doors of the church, if it was in the sanctuary.

[In certain monasteries, the Artos is set upon an analogion placed in the church for this purpose, together with an icon of the resurrection of the Lord; and those who approach to receive the antidoron kiss first the icon of the feast, and then the Artos.]

The deacon taketh it from its place with its tray, and beareth it in his hands, preceded by one or two candles. The superior and all the brethren, in their ranks, go forth with the Artos, (which is the large loaf which hath been prepared with the sign of the Cross depicted upon it), from the church to the refectory. And instead of Psalm 144, I will exalt Thee, O my God…, they chant: Christ is risen…. The paraecclesiarch and the rest of the brethren ring all the bells.

And when they reach the refectory, they set the icon of the resurrection and the Artos in their places. And the superior chanteth: Christ is risen…, thrice. Then are recited Our Father, Glory…, Now & ever…, Lord, have mercy! thrice. Give the blessing. And the superior saith: O Christ God, bless the food…, and the rest. 

And we respond: Amen.

Each one eateth in his place, with all silence and reverence. And great consolation is afforded unto all. A reading taketh place as usual. Rising after the customary meal, the brethren set the Artos on a table, chanting: Christ is risen…, thrice. Lord, have mercy! thrice. Give the blessing. Then the cellarer, receiving forgiveness from the superior and the brethren as usual, saith: Bless me, holy fathers, and forgive me, a sinner. And we say: May God forgive and bless thee. Then removing his kamilavka, he saith Christ is risen! once, instead of Great is the name of the Holy Trinity. And we reply: Truly He is risen! He then maketh the sign of the Cross with the Artos, saying: We worship His Resurrection on the third day, and he setteth it upon the tray. After this, the cellarer beareth the Artos, on its tray, to the superior. He kisseth the Artos, as do all the brethren after him, chanting the irmos of Ode IX: Shine, O shine…, and the rest of the troparia of that ode. Then the aforesaid irmos is chanted again. When all the brethren have venerated the Artos, the cellarer again approacheth and placeth it before the superior, saying: 

Through the prayers of our holy fathers, O Lord Jesus Christ our God, have mercy upon us.

And we say: Amen.

We then chant: Christ is risen…, thrice; Glory…, the hypacoï: Forestalling the dawn…; Now & ever…, the kontakion: Though Thou didst descend…, Lord, have mercy! thrice. Give the blessing. And the superior saith: 

Blessed is God, Who hath mercy and feedeth us with His rich gifts, by His grace and love for mankind, always, now and ever, and unto the ages of ages.

And we say: Amen.

Then the superior saith: 

May God forgive and have mercy upon those who have served us.

And straightway he leaveth the refectory for the church, all the brethren following in their ranks, preceded by a priest bearing the icon of the resurrection of Christ and a deacon with the Artos, while the clergy chant: Christ is risen…; Then the paraecclesiarch and the rest of the brethren ring all the bells. When the superior and the brethren enter the church, the priest and the deacon set the icon and the Artos in their proper places, and we chant Even unto us hath He granted everlasting life…; And we go to our cells. The veneration of the loaf of bread which is called the Artos is performed in this manner all throughout the week of the Holy and Radiant Pascha, even unto Saturday.

Be it known that if any of the brethren happen to depart to the Lord during this holy week of Pascha, the burial rite performed under such circumstances may be found in the Euchologion.