The hours

[Paul Fowler]

Dear Brethren and Sisters,

Please excuse what is probably a very basic question, but I am puzzled about the use of troparia and kontakia in the hours. Which troparia and kontakia do I use? At certain times in Lent for instance there have been as much as six troparia to choose from-The Sunday of St John of the Ladder is an example. The text I use talks about what to do if there are two troparia, but doesn't explain what to do if there are more than two. The instructions for the kontakia is the same.

I have been advised to use the troparia of the resurrection in the tone of the day and the troparia of the saint of the day-but again this can be confusing as sometimes there is more than one saint!! The advice concerning the kontakia was to use the kontakia of the resurrection in the tone of the day, so why is provision made for more then one kontakia?

You will have picked up that I am very confused!! Can anyone give me an Idiot's Guide to the Use of Troparia and Kontakia in the Hours, and make an old man very happy?


In XC


Paul

[Silouan Wollert]

Hello Paul

I'm not an expert, but I've never seen an occasion to have more than two troparia and one kontakion at the Hours. As for which to use, for that I consult the Order of Divine Services and the Liturgical Calendar (published by St John of Kronstadt Press). For example, the service for today (Friday May 12 OS) specifies that at each Hour we read the troparion and kontakion of the feast (Ascension).

I hope this helps a little. I will try to see if I have anything that specifies how to know which troparia and kontakia to chant at the Hours.

Silouan

[Michael Astley]

I have a few questions about the Hours and wonder whether anybody may be able to offer some guidance.

I must confess that, since the start of Lent, I have been doing the Hours in mush the same way as outside of Lent, although I am aware of the variations. This has been largely because I don't quite know how to go about doing the lenten variations and felt it better to stick with what I knew rather than botching up something I didn't know.

Anyway, my questions are these:
Are these variations performed on Sundays in parishes or are they generally part of monastic practice?
Are the appointed kathismata treated as at Vespers, with the first stasis being intoned but the remaining stases read?
The horologion gives the tone for the stichera and stichoi. Are these chanted according to the given tone or are they simply intoned in the same manner as the rest of the hours?
There are portions of the stichera and the prayer of St Ephraim the Syrian which are assigned to the priest. At many parishes, priests hear confessions during the hours. Are these parts simply omitted, or can they be done by a reader, or something else substituted for them?
Is the prayer of St Ephraim intoned or spoken?

That's all that I can think of at the moment. I would be very grateful for guidance and help.

In Christ,
The Reader Michael

[Kris]

Are these variations performed on Sundays in parishes or are they generally part of monastic practice?


I won't comment on intonation since Russian and Greek practice tends to differ here, but as far as I am aware Saturday and Sunday services do not follow the Lenten variations.

[Anthony Stokes]

Michael,
I will try to answer your questions as best I can.



Anyway, my questions are these:

Are these variations performed on Sundays in parishes or are they generally part of monastic practice?
They are not done on Sundays, but only on weekdays "when allelulia is sung" at Matins in place of God is the Lord.




Are the appointed kathismata treated as at Vespers, with the first stasis being intoned but the remaining stases read?
The first stasis is only sung for the 1st Kathisma at Great Vespers or Vigil. I have not seen any other Kathisma sung, except maybe the 18th at Presanctified in the Russian practice.




The horologion gives the tone for the stichera and stichoi. Are these chanted according to the given tone or are they simply intoned in the same manner as the rest of the hours?
They can be sung in the given tone, but there is a common practice of "reading" everything when doing a Reader's service. In church, they would probably be sung.




There are portions of the stichera and the prayer of St Ephraim the Syrian which are assigned to the priest. At many parishes, priests hear confessions during the hours. Are these parts simply omitted, or can they be done by a reader, or something else substituted for them?
In church, it is always read by the priest. Since the Prayer of St. Ephraim is not used on Sundays, I would guess that the only time confession would be heard would be during the 9th hour before Presanctified. You should probably ask your priest what to do then. Of course at home, you would read it yourself.




Is the prayer of St Ephraim intoned or spoken?
Spoken. In the Russian practice, it is pretty much the only thing ever spoken in a service.


Hope that helps a little,
Sbdn. Anthony

[D. W. Dickens]

I've been trying to figure out how to properly do services like the hours for over a year now. On this very board some have tried to assist me (even sent me some private message with help). All of which has pretty much left me as confused as I've always been.

Right now, this is the only thing that I can do:
http://orthodox.seasidehosting.st/current_service

And it's host:
http://orthodox.seasidehosting.st/

I don't know if it's correct, but given I can't tell the difference, I figure it's OK.

[Father David Moser]

A very complete text (sometimes so complete as to be a bit confusing even with all the options) is the Unabridged Horologion from Jordanville. It has all the "lenten variations" as well as regular daily variations in the text (matins, hours, etc) and so can be directly followed. The online horologian doesn't seem to have all the lenten variations so you will have to actually buy the book.

By the way nothing is ever flat out "read" in a normal speaking voice during the services in the Russian Church - everything is either sung (to a melody) or chanted. There are a few exceptions to this but they are always (to the best of my knowledge) prayers read by the priest (for example St Ephraim).

Fr David Moser

[D. W. Dickens]

By the way nothing is ever flat out "read" in a normal speaking voice during the services in the Russian Church - everything is either sung (to a melody) or chanted. There are a few exceptions to this but they are always (to the best of my knowledge) prayers read by the priest (for example St Ephraim).


My priest flat out "reads" the closing prayer, or as I think of it the "bowing the neck of their soul and body" prayers.

I'd like to add that this phrase had a significant impact on my conversion process for reasons far to lengthy to discuss in detail here. Basically the unity of the soul and body and the physical (not just mental) activity of prayer was a profound revelation to me.

[Michael Astley]

Goodness! I went off to do Vespers and came back to find a plethora of responses. Thank you, Reader Kris and Subdeacon Anthony, for clarifying the weekday vs. Saturday and Sunday practice. This helps my Sunday morning dilemma greatly.

Thank you, as well, Subdeacon Anthony, for the rest of your explanations, which are a great help, especially on who does what, and when.

D. W. Dickens, that dynamic horologion seems to be a splendid idea. It is, as Fr David has pointed out, incomplete, but it seems to be a work in progress. If you can stretch to it, I would second the recommendation for the Holy Trinity Unabbreviated Horologion.

Regarding intoning as opposed to reading in a normal speaking voice, I was told by a reader from Holy Virgin Cathedral in San Francisco that the second and third stases of the kathismata are usually read in a normal speaking voice for Vespers, with only the first being intoned, and this is the practice that I have generally followed since having acted as reader at Vespers and now that I am tonsured. Checking The Order of Divine Services, I see that it draws a distinction between what it calls read and sung, and it, too, diffrentiates between the 1st stasis on the one hand, which it lists as "sung", and the 2nd and 3rd stases on the other, which it lists as "read". It follows the same distinction for psalm 103, which is listed as "sung, with refrains" for the vigil but simply "read", when there is no vigil. It seems that the tradition that you have learnt is different, Father David. This confuses me a little because I'm now not sure what to do with the kathismata at the Hours.

In Christ,
Michael

[Father David Moser]

Regarding intoning as opposed to reading in a normal speaking voice, I was told by a reader from Holy Virgin Cathedral in San Francisco that the second and third stases of the kathismata are usually read in a normal speaking voice for Vespers, with only the first being intoned, and this is the practice that I have generally followed since having acted as reader at Vespers and now that I am tonsured. Checking The Order of Divine Services, I see that it draws a distinction between what it calls read and sung, and it, too, diffrentiates between the 1st stasis on the one hand, which it lists as "sung", and the 2nd and 3rd stases on the other, which it lists as "read". It follows the same distinction for psalm 103, which is listed as "sung, with refrains" for the vigil but simply "read", when there is no vigil. It seems that the tradition that you have learnt is different, Father David. This confuses me a little because I'm now not sure what to do with the kathismata at the Hours.

I don't know what the Cathedral kliros does when I'm not there, but when I read there, I don't recall "speaking" anything by the readers. I will ask Fr Serge about it for clarification (Fr Serge is the canonarch). when we do the lenten daily services for our clergy conferences, everything is read by the clergy and the kathismata at the hours and matins, like the kathismata at matins are chanted (not spoken an not sung). ( At Vespers, the vespers kathisma on Saturday evening (Blessed is the man) or at a feast would be sung by the cathedral choir. I can ask the regent (choir director) about that as well.) Also in (Holy Virgin) Cathedral practice, the kathismata are generally abbreviated (most certainly for daily service) such that one antiphon is sung as an entire kathisma. Then antiphon is divided into three parts and each part is separated by the usual "Glory/Now; Alleluia, alleluia, alleluia Glory to Thee, O Lord (x3); Lord have mercy (x3); Glory...)

And yes DW, the prayer before the ambo is one of those prayers read by the priest that are given in a speaking voice (as is the prayer before Communion). This again is an example of a "prayer read by the priest" as opposed to that which is chanted or sung on the kliros.

Fr David Moser

[Anthony Stokes]

Regarding intoning as opposed to reading in a normal speaking voice, I was told by a reader from Holy Virgin Cathedral in San Francisco that the second and third stases of the kathismata are usually read in a normal speaking voice for Vespers, with only the first being intoned, and this is the practice that I have generally followed since having acted as reader at Vespers and now that I am tonsured. Checking The Order of Divine Services, I see that it draws a distinction between what it calls read and sung, and it, too, diffrentiates between the 1st stasis on the one hand, which it lists as "sung", and the 2nd and 3rd stases on the other, which it lists as "read". It follows the same distinction for psalm 103, which is listed as "sung, with refrains" for the vigil but simply "read", when there is no vigil. It seems that the tradition that you have learnt is different, Father David. This confuses me a little because I'm now not sure what to do with the kathismata at the Hours.

In Christ,
Michael

I use the terms sing (as in by the choir), read or chant (for what the reader does), and speak (which rarely happens).

There is a distinction between the 1st Kathisma on Saturday evenings and all other Kathismas. If you check the Order of Divine Services again you will notice that the section that talks about that is for Sundays only. The first stasis of every other kathisma is read like anything else. Only "Blessed is the Man" is sung with regards to Kathismata, unless you have the practice of singing the 18th Kathisma at Presanctified.

Psalm 103 is correct. It is sung in an abbreviated form at the beginning of Vigil only, but many churches that don't do Vigil sing it at Great Vespers. It is read at all other Vespers services.

So, at the hours during Lent, you would just read the kathismata. The only time to sing part of a kathisma is on Saturday nights, or at Great Vespers that calls for "Blessed is the Man."

Hope that helps some more,
Sbdn. Anthony

[Olga]

I don't know what the Cathedral kliros does when I'm not there, but when I read there, I don't recall "speaking" anything by the readers.

May I offer the following:

Irrespective of local tradition, the Ikos/Oikos which follows the Kontakion at Matins is always specified as to be read in a speaking voice (what is called khyma in Greek), not to be sung nor chanted. In other words, the delivery should be as plain as possible, without intonation. This rubric is the same, whether in or out of Lent.

[Anthony Stokes]

May I offer the following:

Irrespective of local tradition, the Ikos/Oikos which follows the Kontakion at Matins is always specified as to be read in a speaking voice (what is called khyma in Greek), not to be sung nor chanted. In other words, the delivery should be as plain as possible, without intonation. This rubric is the same, whether in or out of Lent.

Olga,
could you tell us where that rubric is given, I've never heard that before. In fact, I've more often seen that the Ikos is to be sung in some cases.

Thanks,
Sbdn. Anthony

[Michael Astley]

I don't know what the Cathedral kliros does when I'm not there, but when I read there, I don't recall "speaking" anything by the readers. I will ask Fr Serge about it for clarification (Fr Serge is the canonarch).

Thank you for your reply, Father David. I must apologise for having possibly misrepresented what Peter said. He was merely giving me general instruction and tips but did not present what he was saying as though it were Holy Virgin Cathedral practice. I realise that my wording above was sloppy and apologise for the confusion.

Thank you, again, Subdeacon Anthony. That does help. I'm sorry to be so slow on the uptake. It's just that everybody seems to use read/chant/intone/sing to refer to different things and it can become confusing for somebody who knows what the different practices are but is unsure with what is done with which texts, as each source's instructions employ slightly different nuances in terminology.

I think I've got it now but for the sake of clarification, please would you confirm that what I list below is what you intended?

The kathisma at Saturday Vespers: if vigil, 1st stasis sung to a melody, 2nd and 3rd stases read on a note as the Hours would be; if no vigil, all stases read on a note as the Hours would be.
Vespers at all other times where a kathisma is appointed: kathisma is read on a note as the Hours would be.
Psalm 103: at vigil, sung in an abbreviated form to a melody with refrains (I have some settings of this); no vigil, read in full, on a note as at the hours, (although some parishes sing it to a melody in either case).
kathismata at the Hours read on a note as the rest of the Hours.

Thank you for your help and patience.

In Christ,
The unintentionally obtuse Reader Michael

[Anthony Stokes]

The kathisma at Saturday Vespers: if vigil, 1st stasis sung to a melody, 2nd and 3rd stases read on a note as the Hours would be; if no vigil, all stases read on a note as the Hours would be.

Actually, even if it is Great Vespers without Vigil, which is a debatable practice by some, you would still sing the first stasis of the 1st Kathisma, on Saturdays or any other times that Great Vespers is called for. If the Menaion says "we sing Blessed is the Man," then you sing the first stasis.

Sbdn. Anthony

[Fr Raphael Vereshack]

Actually, even if it is Great Vespers without Vigil, which is a debatable practice by some, you would still sing the first stasis of the 1st Kathisma, on Saturdays or any other times that Great Vespers is called for. If the Menaion says "we sing Blessed is the Man," then you sing the first stasis.

Sbdn. Anthony

It should be pointed out that in standard parish practice "Blessed is the Man" is actually only a few verses from the first stasis of the First Kathisma.

However in most monasteries and now in some parishes the entire first stasis is being sung/read as the typikon actually calls for.

When this is done, according to Russian practice, you sing the verses of Blessed is the Man as is normally done, but then insert and chant the other verses which are often left out. The rocor Vigil book has this all well set up.

By the way, I also knew a certain convent which used this same singing/chanting style to do Psalm 103 to begin the Vigil thus doing the whole Psalm as is actually called for rather than only singing a few verses.

In Christ- Fr Raphael

[Anthony Stokes]

However in most monasteries and now in some parishes the entire first stasis is being sung/read as the typikon actually calls for.

When this is done, according to Russian practice, you sing the verses of Blessed is the Man as is normally done, but then insert and chant the other verses which are often left out. The rocor Vigil book has this all well set up.

In Christ- Fr Raphael

We have started doing this at my parish after my priest heard it done at St. John of Shanghai Monastery in Manton, CA. We sing the normal verses, and then repeat the alleluia softly in between the verses while a reader chants the rest of the psalm.

Sbdn. Anthony

[Anthony Stokes]

By the way, I also knew a certain convent which used this same singing/chanting style to do Psalm 103 to begin the Vigil thus doing the whole Psalm as is actually called for rather than only singing a few verses.

In Christ- Fr Raphael

I also meant to mention that this is what we do when we do our full All-night Vigils, which we have done 4 of in the past 5 years or so. We do full everything, so I use a Byzantine setting of Psalm 103, where I chant the verses that are not usually part of the Vigil while the choir members hold the ison. But, this is not our normal Saturday night practice.

Sbdn. Anthony

[Michael Astley]

It should be pointed out that in standard parish practice "Blessed is the Man" is actually only a few verses from the first stasis of the First Kathisma.

However in most monasteries and now in some parishes the entire first stasis is being sung/read as the typikon actually calls for.

When this is done, according to Russian practice, you sing the verses of Blessed is the Man as is normally done, but then insert and chant the other verses which are often left out. The rocor Vigil book has this all well set up.

Oh! Thank you for this. I have this book sitting upstairs but because we never do the vigil I haven't ever given it much exploration. I shall do so now.

Thank you.

Michael

[Albion]

May I ask a much simpler question. My current prayer rule is to say prayers in the morning and compline before going to bed. I would like to start adding a short prayer time at the other hours of the day. To go along with the Trisagion prayers and Lord's prayer, can anyone recommend a source for short prayers that are easily memorised?

[Jason Hunt]

A very complete text (sometimes so complete as to be a bit confusing even with all the options) is the Unabridged Horologion from Jordanville.

Does the Jordanville Horologion include daily troparia and kontakia? The Old Believer Horologion and HTM Horologion contain daily troparia and kontakia, but I didn't think the Jordanville did.

In Christ,

Jason

[Albion]

C'mon folks. It's almost 6 pm here!

[Cyprian (Humphrey)]

It should be a quarter after seven now. Why is that important?


...a source for short prayers that are easily memorised?

Have you tried the Psalter?

[Jason Hunt]

May I ask a much simpler question. My current prayer rule is to say prayers in the morning and compline before going to bed. I would like to start adding a short prayer time at the other hours of the day. To go along with the Trisagion prayers and Lord's prayer, can anyone recommend a source for short prayers that are easily memorised?

You could just take a few prayers from the fixed texts of the hourly services found here:

http://orthodox.seasidehosting.st/hourly_services

The end of the first, third, and sixth hours conclude with



Lord, have mercy. (Forty times).

Thou Who at all times and at every hour, in Heaven and on earth, art worshipped and glorified, O Christ God, Who art long-suffering, plenteous in mercy, most compassionate, Who lovest the righteous and hast mercy on sinners, Who callest all to salvation through the promise of good things to come: receive, O Lord, our prayers at this hour, and guide our life toward Thy commandments. Sanctify our souls, make chaste our bodies, correct our thoughts, purify our intentions, and deliver us from every sorrow, evil, and pain. Compass us about with Thy holy Angels, that, guided and guarded by their array, we may attain to the unity of faith, and the knowledge of Thine unapproachable glory; for blessed art Thou unto the ages of ages. Amen.

Lord, have mercy. (Three times).

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

More honourable than the Cherubim, and beyond compare more glorious than the Seraphim, thee who without corruption gavest birth to God the Word, the very Theotokos, thee do we magnify.

In the Name of the Lord, bless. Amen.


Which in the first hour is followed by:



O Christ the True Light, Who dost enlighten and sanctify every man that cometh into the world: Let the Light of Thy countenance be signed upon us, that in it we may see the unapproachable light; and guide our steps in the performance of Thy commandments, by the intercessions of Thine all-immaculate Mother, and of all Thy Saints. Amen.

The third hour by:



O sovereign Master, God the Father Almighty, O Lord the Only-begotten Son, Jesus Christ, and Thou, O Holy Spirit, one Godhead, one Power, have mercy on me, a sinner, and by the judgments which Thou knowest, save me, Thine unworthy servant; for blessed art Thou unto the ages of ages. Amen.


The sixth by:



O God and Lord of Hosts, and Maker of all Creation, Who in the tender compassion of Thy mercy which transcendeth comprehension, didst send down Thine only-begotten Son, our Lord Jesus Christ, for the salvation of our race, and by His precious Cross didst tear asunder the handwriting of our sins, and thereby didst triumph over the principalities and powers of darkness: Do Thou Thyself, O Master, Lover of mankind, accept also from us sinners these prayers of thanksgiving and entreaty, and deliver us from every destructive and dark transgression, and from all enemies, both visible and invisible, that seek to do us evil. Nail down our flesh with the fear of Thee, and incline not our hearts unto words or thoughts of evil, but pierce our souls with longing for Thee, so that ever looking to Thee, and being guided by Thy Light as we behold Thee, the unapproachable and everlasting Light, we may send up unceasing praise and thanksgiving unto Thee, the Unoriginate Father, with Thine Only-begotten Son, and Thine All-holy and good and life-creating Spirit, now and ever, and unto the ages of ages. Amen.

The ninth by:


O Master, Lord Jesus Christ our God, Who art long-suffering in the face of our transgressions, and Who hast brought us even unto this present hour, wherin Thou didst hang upon the life-creating Tree, and dist make a way into Paradise for the sinners and Thine unworthy servants; for we have sinned and committed iniquity, and are not worthy to lift up our eyes and behold the height of Heaven, for we have abandoned the way of Thy righteousness, and have walked in the desires of our hearts. But we beseech Thine incomparable goodness: Spare us, O Lord, according to the multitude of Thy mercy, and save us for Thy holy Name's sake, for our days have wasted away in vanity. Deliver us from the hand of the adversary, and forgive us our sins, and mortify our carnal mind; that putting aside the old man, we may be clad with the new, and live for Thee, our Master and Guardian; and that thus by following in Thy commandments, we may attain to rest everlasting, wherein is the dwelling-place of them that love Thee, O Christ our God, and unto Thee we send up glory, with Thy Father which is without beginning, and Thine All-holy and good and life-creating Spirit, now and ever, and unto the ages of ages. Amen.

Each of these services then concludes with:



Glory to the Father, and to the Son, and to the Holy Spirit, Both now and ever and unto ages of ages. Amen. Lord, have mercy. (Three times). Lord, bless.

Through the prayers of our holy Fathers, Lord Jesus Christ our God, have mercy on us. Amen.


I think you get the idea. Just a suggestion.

Another option is that the "Psalter According to the Seventy" put out by Holy Transfiguration Monastery has an index in the back indicating which psalms are said during which hourly services. One could just memorize one or more psalms to say at the appropriate time.

In Christ,

Jason

[Paul Cowan]

Psalm 50 is always good

As well as the short prayers in the little black (or red) prayer book.

[Clare G.]

To Albion in Cyprus:
I assist in the reading of Matins (with 1st Hour) and Vespers (preceded by 9th Hour) in my mission parish on the three weekdays that the church is open. On the other days I use the abridged form of the Hours in a small spiral-bound book from the Holy Myrrhbearers Monastery [Catalogue number 901 Manual of the Hours of the Orthodox Church $7.95; order from www.holymyrrhbearers.com].

The style of the translation of the psalms and prayers is close to that in the full services we offer in church (reverent modern English with 'you' rather than 'thou'). Of course, being used to the full services I am very aware of how much the abridgement misses out - for example, only three of the Six Psalms are set for Matins, and only one of the three psalms at each of the 3rd, 6th and 9th Hours. However, the order within each Hour is correct and it reduces the Hours to a convenient length to fit into a working day. For more daily variation you could supplement this with the troparion/a and kontakion/a for the day from the online www.holytrinityorthodox.com/calendar.

Prayers for before and after communion and before and after meals are included in the booklet, and the Prayer of St Ephraim.

For me, the greater use of psalms and the set prayers for each hour harmonizes my private prayer with the public prayer of the hours in a way that seems beneficial yet in this abridged form not so onerous that I shirk it on the days when I am not at the church.

[Niko T.]

You could use the following prayer by St. John Chrysostom, if I'm not mistaken, written in 24 verses for the 24 hours of the day:


1. O Lord, deprive me not of Thy heavenly blessings;
2. O Lord, deliver me from eternal torment;
3. O Lord, if I have sinned in my mind or thought, in word deed, forgive me.
4. O Lord, deliver me from every ignorance and heedlessness, from pettiness of the soul and stony hardness of heart;
5. O Lord, deliver me from every temptation;
6. O Lord, enlighten my heart darkened by evil desires;
7. O Lord, I, being a human being, have sinned; do Thou, being God, forgive me in Thy lovingkindness, for Thou knowest the weakness of my soul.
8. O Lord, send down Thy grace to help me, that I may glorify Thy holy Name;
9. O Lord Jesus Christ, inscribe me, Thy servant, in the Book of Life, and grant me a blessed end;
10. O Lord my God, even if I have done nothing good in Thy sight, yet grant me, according to Thy grace, that I may make a start in doing good.
11. O Lord, sprinkle on my heart the dew of Thy grace;
12. O Lord of heaven and earth, remember me, Thy sinful servant, cold of heart and impure, in Thy Kingdom.
13. O Lord, receive me in repentance;
14. O Lord, leave me not;
15. O Lord, save me from temptation;
16. O Lord, grant me pure thoughts;
17. O Lord, grant me tears of repentance, remembrance of death, and the sense of peace;
18. O Lord, grant me mindfulness to confess my sins;
19. O Lord, grant me humility, charity, and obedience;
20. O Lord, grant me tolerance, magnanimity, and gentleness;
21. O Lord, implant in me the root of all blessings: the fear of Thee in my heart;
22. O Lord, vouchsafe that I may love Thee with all my heart and soul, and that I may obey in all things Thy will;
23. O Lord, shield me from evil persons and devils and passions and all other lawless matters; 24. O Lord, Who knowest Thy creation and that which Thou hast willed for it; may Thy will also be fulfilled in me, a sinner, for Thou art blessed forevermore. Amen.

And of course there is always the Jesus Prayer. I believe that sometimes monastics even use the prayer rope in lieu of Vespers or Orthros, especially if they don't have access to the service texts.