Posts Tagged ‘performed’

The Great Canon of of Saint Andrew of Crete important repentance landmark in the Great Lent Church time

Monday, April 19th, 2021


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The Great Canon and Great example of Repentance

Every year the Great Lent, in the Orhodox Church an important part of the Fasting time and Church faithful meeting for the Services is the reading of the so called "Great Canon" .
Canon of Repentance  was composed in the distant seventh century by a notable saint in the Church saint Andrew of Crete (Greek: Ἀνδρέας Κρήτης, c. 650 – July 4, 712 or 726 or 740), also known as Andrew of Jerusalem.
He was an 8th-century bishop, theologian, homilist, and hymnographer. He is highly venerated in our One Holy Eastern Orthodox and considered in saint in the Catholic Church as well.

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His life's most important work The Great Canon prayed in singing form during every Great Lent period in the Church since then and is example for Christians for how a repentance's set stone should be set and which are the main positive and negative personages we know from the holy bible scriptures.  The Great Canon is known well and sung often by dedicated Christians even in their home in or outside of the great lent period.
The canon expresses the overall understanding of the Church through times for good and bad examples of how a man should live, if he wants to have a good life in Christ and what he should abstain and not do if he wants to accept in deed and "utilize" so to say the Salvation given by Christ on the Cross.

The Great Canon was composed by saint Adnrew in the Seventh Century ! And preserved its preserved its form and content up to this very day. 
It is  lenghtly one as it is a Church services that lasts sometimes from 1 hour 50 minutes hour or even up to 2 hours 50 hours if performed with a  Bishop or a Metropolitan. The Saint Andrews Canon is red every day in the First week during first of Great Lent divided by IV parts on Monday, Tuesday, Wednesday, Thursday.

Great Canon Content

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Great Canon text consists of four parts, each divided into nine odes like any other regular church canon.
There are slight differences between the odes of the two compositions. In the Great Canon, there is a greater number of troparia (songs sung in honour of a Biblical major event, a saint veneration song or other song with content to glorify the miracles of Christ).
A common remembering part of the Canon heard is the begging "Have mercy on me, O God, have mercy on me,
At the refrain "Have mercy on me, O God, have mercy on me," a full prostration (a bow to the ground). is performed Also, some of the odes have additional refrains and troparia to the author of the canon, St. Andrew of Crete, and Saint Mary of Egypt who spend 47 years hermit life in the desert and is one of the greatest models of repentance in Christian history.

A basic distinguishing feature of the Great Canon is its extremely broad use of images and subjects taken both from the Old and New Testaments. As the Canon progresses, the congregation encounters many biblical examples of sin and repentance. The Bible (and therefore, the Canon) speaks of some individuals in history in a positive light, and about others in a negative one—the penitents are expected to emulate the positive examples of sanctity and repentance, and to learn from and avoid the negative examples of sin, fallen nature and pride. However, one of the most notable aspects of the Canon is that it attempts to potray the Biblical images in a very personal way to every penitent: the Canon is written in such form that the faithful identify themselves with many people and events found in the Bible.
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The earliest manuscript we know of attesting to the Great Canon (with a slightly different order of troparia and a shorter composition) is the Studite Triodion of the middle of the second half of the ninth century, stored in the library of the Academy of Sciences in St. Petersburg.
This manuscript has the Canon in hits original place in the services of Great Lent – at Matins of Thursday in the fifth week (when the life of St. Mary of Egypt is read). 
Only later does it also appear at Compline of the first four days of the first week.

The Canon is a soul-piercing, heartfelt lament of the righteous for his sins. The very beginning: “Where shall I begin to weep for the action of my wretched life? What first-fruit shall I offer, O Christ, in this my lamentation? (Ode 1)—attunes the soul for mourning and repentance, for the “wounding of the heart.”

The author of the Canon laments not only for himself, but for all mankind that has sinned. He recalls every transgression, every fall, from Adam to the New Testament. The majority of the Canon—eight odes—consists of Old Testament examples. St. Andrew doesn’t just recall the sins of the forefathers, but he experiences them as his own: “I have rivaled in transgression Adam the first-formed man, and I have found myself stripped naked of God” (Ode 1).

The transgressions of the forefathers become prototypes of the passions that torment a man: “Instead of the visible Eve, I have the Eve of the mind: the passionate thought in my flesh” (Ode 1). Or another example: “To whom shall I liken thee, O soul of many sins? Alas! To Cain and to Lamech. For thou hast stoned thy body to death with thine evil deeds, and killed thy mind with thy disordered longings (Ode 2: “See now, see”). Here St. Andrew follows St. Maximus the Confessor, for whom Cain is “the acquisition, the law of the flesh,” rising up against Abel, that is, the mind, according to the symbolic interpretation, and killing him. This is what St. Maximus writes: “Had Abel kept guard over himself and had he not gone out with Cain into the field, that is, into the plain of natural contemplation, before attaining dispassion, then Cain, who is and is called the law of the flesh would not have risen up and killed him” (Ad Thalassium 49).

If in the Canon St. Andrew recalls examples of Old Testament and New Testament righteousness, then it is first of all in order to reproach his soul for sloth and for sinfulness and to call it to imitation, for example: “O miserable and wicked soul, imitate the righteous and pure mind of Joseph; and do not live in wantonness, sinfully indulging thy disordered desires” (Ode 5).

The Canon is a broad historical panorama outlining the history of human sin and human righteousness, of the rejection and acceptance of God. The contents of the Canon are deeply Christ-centered, with heartfelt appeals to Christ in every ode, for example: “May the Blood from Thy side be to me a cleansing fount, and may the water that flows with it be a drink of forgiveness. May I be purified by both, O Word, anointed and refreshed, having as chrism and drink Thy words of life” (Ode 4). The only way of purification for St. Andrew is in Christ, through sobriety, feat (podvig), and all time giving and living all for God.

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The Great Canon of St. Andrew is, undoubtedly, based on a robust Patristic foundation, with quotes from St. Meletius of Sardis, St. Ephraim of Syria, St. Gregory the Theologian, St. Gregory of Nyssa, and St. Maximus the Confessor. And the merit of St. Andrew of Crete is that he was able to synthesize their experience and imprint it into the Canon.

What is given to us in the Canon of Repentance of St. Andrew of Crete is the Biblical, ecclesiastical, truly universal experience of repentance, of the stinging of the heart, of the excruciating removal of the old, dead man and the putting on of the New Adam, in Christ Jesus, our Lord, to Whom glory is unto the ages of ages.

God’s Power Will be with Us – A famour Christian Song performed in Bulgarian, Russian and Serbian Orthodox Churches

Friday, October 26th, 2012

Български Песнопения – Господи сил, с нами буди / Gospodi syl pomiluy nas – GODs POWER WILL BE WITH US (A Bulgarian Orthodox Church) song variant

Господи сил с нами буди – Gospod i sil s nami budi – GODs POWER WILL BE WITH US (Russian Orthodox Church) song variant

The Church lyrics in Modern Slavonic is:

Текст песни Господи сил с нами буди иного бо разве Тебе помощника в скорбех не имамы Господи сил помилуй нас Хвалите Бога во святых Его хвалите Его во утвержении силы Его Господи сил с нами буди Хвалите Его на силах Его хвалите Его по множеству велич, Хор Московского Сретенского монастыря:

Господи сил с нами буди,
иного бо разве Тебе помощника в скорбех не имамы:
Господи сил, помилуй нас.

Хвалите Бога во святых Его, хвалите Его во утвержении силы Его.
Господи сил с нами буди:

Хвалите Его на силах Его, хвалите Его по множеству величествия Его.
Господи сил с нами буди:

Хвалите Его во гласе трубнем, хвалите Его во псалтири и гуслех.
Господи сил с нами буди:

Хвалите Его в тимпане и лице, хвалите Его во струнах и органе.
Господи сил с нами буди:

Хвалите Его в кимвалех доброгласных, хвалите Его в кимвалех восклицания: всякое дыхание да хвалит Господа.
Господи сил с нами буди:

Хвалите Бога во святых Его, хвалите Его во утвержении силы Его.
Господи сил, с нами буди:

Слава: Господи, аще не быхом святыя Твоя имели молитвенники,
и благостыню Твою милующую нас:
како смели быхом Спасе, пети Тя,
Егоже славословят непрестанно ангели?
Сердцеведче, пощади души наша.

И ныне: Многая множества моих Богородице прегрешений,
к Тебе прибегох Чистая, спасения требуя.
Посети немощствующую мою душу,
и моли Сына Твоего и Бога нашего,
дати ми оставление, яже содеях лютых,
едина Благословенная.

Всесвятая Богородице, во время живота моего не остави мене,
человеческому предстательству не ввери мя:
но Сама заступи, и помилуй мя.

Все упование мое на Тя возлагаю, Мати Божия,
сохрани мя под кровом Твоим.

I don’t know if above Gospodi Sil s Nami Budit song which is in Church Slavonic – ( Ancient Bulgarian Language) has translation somewhere on the Internet but as far as I checked I couldn’t find any translation and hence I took some time trying to approximately translate, above included text I found on the Internet.

It is a bit hard for me and maybe I’m mistaken somewhere in the translation as I’m not understanding very well Church Slavonic but I hope the song will give a general idea, what this so beatiful song lyrics are approximately saying in modern English.


Text song the Gods Power will be with us, You we have as helper in our sorrows, Let God’s Power have mercy on us.
Praise him and and His Power, Praise Him becaues of his Great Mercies. – performed by Moscow’s Sretenski Monastery Church Choire

Gods Power will be with us … helper in our sorrows we have. God’s power will be with us
Oh Power / (force) of God, have mercy on us!

Praise (Glorify) the Lord in his holiness, praise him testifying his power.
God’s Power / (force) will be with us!

Glorify Him because of his power, Praise him because of his multitude of greatness-es.
Gods Power will be with us!

Praise (Glorify) Him with voice of trumpets, Praise him with Psalms and (pipes ?).
Gods Power will be with us!

Praise Him in (timpans and lices – not sure how this is translated – means other musical instruments?) – Praise him in strings and organs.
Gods Power will be with us!

Praise Him with cymbals and (good hearted?) voices, praise him, praise Him with exclamations: every living soul (exhalation) to glorify the Lord.
Gods Power will be with us:

Praise the Lord in all holiness, Praise Him in statement of his power.
Gods Power will be with us:

Glory: Oh Lord, If we do not have (byhom?) Your holy prayer books,
and the goodness of thy prayer books and the goodness of all saints who pray for us; what would we do oh Saviour, we who sing you.

You are glorified all time by Angels

You who glorify all the time Angels.
Seer of all hearts, have mercy on our souls.

And again: Many are my prayers oh Holy Theotokos / (Virgin Mary), I have come to you the most pure, asking (requiring) rescue.

Come to my infirm (weak) soul,
and pray Your Son and and Our Lord,
to grant me Forgiveness of sins,
Because I’m poor and week (in evil), You who are most Blessed among Mankind.

Oh you most Holy Theotokos, in my lifetime don’t leave me on a human mercy (hope) but you alone intercede on my behalf and Have Mercy on Me!

All my hopе I give to you, Oh Mother of God,
Rescue (Кееp) me under your Shelter / (Shroud).

God’s Power Will be With Us is a triumph song of Victory of the Holy Orthodox Christian faith and the Orthodox Christians over all evil that is in the post sin fallen world. It is a Victorious Chant stating God’s power is with all us Orthodox Christians.

It is an expression of the power that our Holy Orthodox Christian faith contains. Gods power will be with us is a well known for all Eastern Orthodox Slavonic Christians. It is being sing in most if not all Slavonic Eastern Orthodox Churches around the world i.e. – Bulgaria, Russia, Serbia

It is common that this very beautiful Ancient Church Slavonic song is being nowdays sung, by Orthodox Christian choires even in the Western World which so sadly is nowdays predominated by Roman Catholic and Protestant (denominations beliefs). Here is God’s power will be with us – as sung in Church Slavonicin a Roman Catholic Chapel

Orthodox Christian Chant – Gospodi sil s nami (Russe Znamenny) / Gospodi sil s nami budit

Господи cил c нами буди sung by – Мужской Хор Свято-Данилова Монастыря – Не Отврати Лица Твоего
6 – Господи сил с нами буди

Pojanje Koviljskih Monaha-Psalam 150 (Part of Gospodi sil s nami budit – Repetancance Great Lent Canon sing in Serbian Monasteries)

This Church chanting song is sing in the Great Lent Church period around all Slavonic Churches around the world. The spiritual deepness the song contains and spiritual joy is amazingly great for us Eastern Orthodox Christians; it is barely impossible to explain in words, but I hope by listening it the listener re-unites with our Christ = (Messiah) = Saviour and his Holy Apostolic Church – The Orthodox Church!

This Orthodox Song is also present, probably in Greek, Syriac, Jerusalem, Ethiopian,Coptic, Chinese and the rest of local Orthodox Church-es throughout the whole universe. If someone from other Orthodox Churches reading this post, can point me out to their Church variant of these glorious Church hymn I will be mostly thankful!

Glory be to the Father, The Son and The Holy Spirit now and Forever and Ever. For Gods Power – Christ’s Holy Spirit will be with us ever unto the Ages of Ages accordinly to the promise of our Lord Jesus in Holy Gospels.