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42-612: The reading of the Gospel is the highpoint of the service, and takes place near the end of the festive portion of the service known as the Polyeleos . During the Divine Liturgy the Gospel is usually read by the deacon , but the Matins Gospel is read by the priest . However, if the bishop is present, he will usually be the one who reads the Matins Gospel. Every Sunday is a commemoration of

84-701: A Great Feast of the Lord falls on a Sunday, nothing of the ordinary Sunday service is chanted, but everything is chanted for the Great Feast, and the order follows that of weekdays.) On the three Sundays before the beginning of Great Lent , Psalm 136 (KJV: Psalm 137 ), "By the waters of Babylon", is added to the Polyeleos. This psalm recounts the sorrow of the Jews during the Babylonian captivity , and their yearning for Jerusalem ; and

126-514: A Matins Gospel). The Matins Gospels on feast days are different from the ones read on Sundays, and are selected for the specific occasion being commemorated. The Matins Gospel read on Great Feasts of the Theotokos is always Luke 1:39–49 . The prokeimenon which precedes the feast day Gospel is different from the Sunday prokeimena, and is relevant to the theme of the feast. It is almost invariably chanted in

168-436: A pun on polyeleos ) is suspended by a chain from the ceiling. During the chanting of the Polyeleos psalms (134 and 135), all of the candles are lit and it is pushed with a rod so that it turns back and forth during the singing to symbolize the presence of the angels which will only add to the joy of the service. This practice is still seen in the monasteries of Mount Athos and in other traditional Orthodox monasteries throughout

210-413: Is "Alleluia". The refrain for Psalm 135 is "Alleluia, alleluia. For His mercy endureth forever. Alleluia." This repeated chanting of the word "mercy" is another reason for the chanting of these psalms to be called Polyeleos. In its fullest musical setting, it can last up to over an hour . Nowadays, the psalms are usually shortened to only a few select verses each, except in certain monasteries . During

252-517: Is of Christ's resurrection. According to Fernand Cabrol, "Lauds remains the true morning prayer, which hails in the rising sun, the image of Christ triumphant—consecrates to Him the opening day". The office of Lauds reminds the Christian that the first act of the day should be praise, and that one's thoughts should be of God before facing the cares of the day. In the edition of the Roman breviary of 1970 which

294-657: Is prescribed by the Church at this time to bring forth in the faithful sorrow over their captivity to sin and yearning for the Heavenly Jerusalem . In the Greek usage, Psalm 44 (KJV: Psalm 45 ) replaces Psalms 134 and 135 on feasts of the Theotokos ( Mother of God ). In a wider sense, the term Polyeleos refers to an entire section of the Matins service which falls after the readings from

336-524: Is the one for the Theotokos. If the feast day of a saint falls on Sunday, it is combined with the normal Sunday service, but the Matins Gospel read is for the Sunday. Matins Gospels are also read on the Great Feasts of the Orthodox Church and on the more solemn feast days of saints (i.e., days with Polyeleos or All-Night Vigil --weekdays on which lower-ranking saints are commemorated do not have

378-591: The Benedictine liturgy, the office of Lauds resembles the Roman Lauds very closely, not only in its use of the canticles but also in its general construction. The Armenian Morning (or Early) Hour (Armenian: Առաւաւտեան Ժամ aṛawotean zham ) corresponds to the office of Lauds in the Roman Liturgy, both in its position in the daily cycle and in its importance. This is the most complex of all Armenian liturgies in terms of

420-807: The Canons of Hippolytus and in writings by St. Cyprian , and the Apostolic Fathers . Descriptions during the fourth and fifth centuries appear in writings by Ss. John Cassian , Melania the Younger , Hilary of Poitiers , Eusebius , John Chrysostom , and in the Peregrinatio Ætheriae . During the 6th century St. Benedict of Nursia gave a detailed description of them in his rule . Gregory of Tours also made several allusions to this office, which he calls Matutini hymni . According to John T. Hedrick, in Introduction to

462-528: The Eastern Orthodox , Eastern Lutheran , and Byzantine Rite Catholic Churches. The Polyeleos is considered to be the high point of the service, and contains the reading of the Matins Gospel . Because of its liturgical importance, settings for the Polyeleos have been composed by Sergei Rachmaninoff and others. The name derives from Greek Πολυέλεος (pl. Πολυέλεοι), meaning "of much mercy ", because of

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504-488: The Emperor Constantine VII Porphyrogenitus . If a Great Feast of the Lord ( Transfiguration , Theophany , etc.) falls on a Sunday, the normal Sunday Resurrection service, including its Matins Gospel, is replaced entirely by the service for the feast. If a Great Feast of the Theotokos ( Mother of God ) falls on a Sunday, it is combined with the normal Sunday service, but the Matins Gospel read

546-508: The Resurrection of Jesus , and so it is always observed as a feast (in the Slavic churches it is customary to serve an All-Night Vigil every Saturday night). The Sunday Matins Gospels (known as the "Matins Resurrection Gospels") are an eleven-week cycle of readings taken from the Gospel accounts of the Resurrection appearances of Jesus . The Sunday Matins Gospels are: The cycle begins on

588-584: The Tomb of Christ . Almost all of the hymns are chanted in the Tone of the Week ) During certain seasons of the year, if there is no feast day of Polyeleos or higher rank occurring on a Sunday, Psalms 134 and 135 are replaced by Psalm 118 (KJV: Psalm 119 ). (On weekdays, the Polyeleos takes place in the center of the church with the clergy standing around the icon of the feast. The hymns are set in various Tones, depending upon

630-584: The ambon , holding the Gospel aloft for all to see, while the choir chants the following Hymn of the Resurrection: Having beheld the Resurrection of Christ, let us worship the holy Lord Jesus, the only sinless one. We venerate Thy cross, O Christ, and Thy holy Resurrection we praise and glorify. For Thou art our God, and we know none other than Thee. We call on Thy name. O come, all ye faithful, let us venerate Christ's holy Resurrection. For behold, through

672-404: The proper , the psalms and cantica from the Sunday of the Week I are sung. These are: Ps. 63, the canticle from Dan 3, 37-88 and Ps. 149. On feasts of saints the various parts of the hour may be taken from the office of the saint being celebrated or from the common. If the feast has the rank of a memorial, any parts specifically provided for the saint (the parts from the proper) are used, while

714-472: The psalter and before the chanting of the canon . Services below the rank of Polyeleos are missing this section entirely (with the exception of Psalm 50, which is read every day except during Bright Week ). The specific outline of the Polyeleos differs depending upon the day of the week: (On Sundays, the Polyeleos takes place in the sanctuary, with the clergy standing around the Holy Table, which represents

756-504: The Fourth liturgical mode, as is "Let every breath praise the Lord". On feast days, the Gospel is not read at the Holy Table, but is brought into the center to the nave by the deacon, who holds the Gospel Book while the priest chants the Matins Gospel in front of the icon of the feast being celebrated. Immediately after the reading, the Gospel Book is returned to its place on the Holy Table, and

798-510: The Gospel, and the priest following him, symbolize the angels announcing the resurrection to the Myrrhbearers ; the bringing forth of the Gospel Book into the center of the temple symbolizes Jesus' appearances to the disciples after his resurrection; and in venerating the Gospel Book the faithful are greeting the resurrected Christ, as the Apostles did ( Matthew 28:9 , John 20:19–20 ). Later in

840-632: The Matins service, there are two sets of hymns which are chanted in accordance with the Matins Resurrection Gospel that was read that week. One is the Exapostilarion , which is chanted at the end of the canon , and the other is a sticheron called the Eothinon (εωθινόν) which is chanted at the end of Lauds . The Eothinion is chanted to its own special melody, known as an idiomelon . Both of these sets of hymns are traditionally attributed to

882-603: The Roman Breviary , Lauds were not originally a distinct canonical hour but Matins and Lauds formed a single office, the night office terminating only at dawn. The monks prayed Matins during the night and said Lauds in the early dawn. In the 5th and 6th century the Lauds were called Matutinum . By the Middle Ages, the midnight office was referred to as Nocturns , and the morning office as Matins . The lengthy night office later became

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924-524: The Sunday after Pentecost , and continues up to, but not including, Palm Sunday of the succeeding year. The eleven lessons are read in order and without interruption, except on Great Feasts of the Lord—which have their own Matins Gospels—until Pascha (Easter) of the following year. During the Pentecostarion (the period from Pascha until Pentecost), the same Gospels are read at Sunday Matins, but not in

966-457: The chanting, Holy Doors are opened, and the clergy come out of the sanctuary to stand in front of the icon of the feast , which lies on an analogion in the center of the nave . The deacon (or priest , if there is no deacon) censes the icon of the feast being celebrated. However, if it is a Sunday service, the Holy Doors are opened, the clergy remain in the sanctuary and the priest censes

1008-482: The church. On Sundays, in place of the eklogarion , a hymn called the Evlogitaria is chanted in honor of the Resurrection, commemorating the journey of the Myrrhbearers on their way to the Tomb of Christ and the announcement of the Resurrection of Jesus . If a feast day with megalynarion falls on a Sunday, only the refrain of the megalynarion is chanted, once, after which the evlogitaria are chanted. (If, however,

1050-548: The cross joy hath come into all the world. Ever blessing the Lord, we praise his Resurrection: for by enduring the cross, he hath slain death by death. During the Paschal season this hymn is chanted three times. The Gospel Book is then brought into center of nave and placed on an analogion to be venerated by the faithful. The reason for this is that the Orthodox consider the Gospel Book to be an icon of Christ. The deacon holding

1092-489: The faithful instead venerate the icon of the feast. "Having beheld the Resurrection of Christ" is not chanted, except during the Paschal season, when it is chanted once on weekdays, regardless of the rank of the feast. On feast days, after the faithful have venerated the icon of the feast, they are anointed ( myrovania ) on the forehead with blessed oil. The Exapostilarion and Lauds Sticheron on feast days are also relevant to

1134-449: The faithful stand holding lighted candles . On Great and Holy Saturday the Matins Gospel ( Matthew 27:62–66 - The Jews set a guard) is not read in its normal place, but is read near the end of the service before the litanies and Dismissal . Polyeleos The Polyeleos is a festive portion of the Matins or All-Night Vigil service as observed on higher-ranking feast days in

1176-572: The front of the Holy Table (altar). On feast days, the Polyeleos is followed by selected verses of other psalms which are relevant to the feast. In the Greek Orthodox tradition, these verses are referred to as the eklogarion ; in the Russian Orthodox usage a hymn called the megalynarion (magnification) is chanted between these selected verses, while the clergy perform a full censing of

1218-402: The liturgical hour of Matins and was divided into two or three nocturns; the morning office became Lauds . After Pope Pius X ’s reform, Lauds was reduced to four psalms or portions of psalms and an Old Testament canticle, putting an end to the custom of adding the last three psalms of the psalter (148–150) at the end of Lauds every day. This is the office of daybreak and hence its symbolism

1260-648: The office comparable to the Lauds of the Roman Rite is the Orthros . It also contains the three Laudate psalms (148–150), with which it traditionally closes. Like the other canonical hours , Lauds is observed by Christians in other denominations, notably those of the Lutheran Churches . In the Anglican Communion , elements of the office have been folded into the service of Morning Prayer as celebrated according to

1302-473: The other parts come from the weekday, with exception of the hymn (which may be optionally taken from the common texts), the antiphon for the Benedictus (which must be taken from the proper or the common ), the intercession (which may be optionally taken from the common texts), and the collect. In some seasons of the liturgical year, such as Lent or Eastertide , many of the prayers are proper for each day of

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1344-490: The repetition in one of the Polyeleoi of the phrase "ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ" ( hoti eis ton aiōna to eleos autou ), meaning "because forever [lasts] His mercy"), Specifically, the Polyeleos consists of Psalms 134 and 135 ( Septuagint numbering; King James Version : Psalms 135 and 136 ), which are solemnly chanted in a festive melody, with refrains Alleluia chanted between each verse. The refrain for Psalm 134

1386-507: The same mode as the prokeimenon. On Sundays, the Matins Gospel is read at the Holy Table (altar), which symbolizes the Tomb of Christ . The priest does not hold the Gospel Book during the reading, but reads it as it lies open on the Holy Table. Immediately after the reading, the priest kisses the Gospel Book and hands it to the deacon who brings it out through the Holy Doors and stands on

1428-503: The same order. The Gospel reading is preceded by a prokeimenon , a selection from the Psalms relevant to the theme of the resurrection. These prokeimena are chanted according to an eight-week cycle known as the Octoechos , and are chanted in a different liturgical mode each week of the cycle. The deacon then leads the choir in chanting, "Let every breath praise the Lord", which is chanted in

1470-731: The season. In Holy Week , the octaves of Christmas and Easter, and the last eight days of Advent , these liturgical days displace the celebration of other feasts. In the Ambrosian Office , and also in the Mozarabic , Lauds retained a few of the principal elements of the Roman Lauds: the Benedictus , canticles from the Old Testament, and the laudate psalms, arranged, however, in a different order ( cf. Germain Morin , op. cit. in bibliography). In

1512-586: The story of the arrest and interrogation of Jesus found in the New Testament Gospels. In the morning hour for Sundays and feasts there are seven slots into which hymnody may be inserted which reflects the theme of the day. Each of these seven slots is associated with a psalm or canticle from the Old or New Testaments. Among the Eastern Orthodox and Eastern Catholic Churches which follow the Byzantine Rite ,

1554-493: The taste of the hymnographers) In the Orthodox ranking of feasts, a day of "Polyeleos" rank is a "Middle feast", ranking above a Great Doxology , and below an All-Night Vigil . In liturgical calendars it is symbolized by a Greek cross printed in red ( [REDACTED] ). It is in the form of a very large circle (also called a corona or horos ) with many candles on it, and is often adorned with icons of numerous saints . The chandelier, or "polyelaios" ("having much oil",

1596-519: The theme of the feast, and have been composed by different hymnographers . On each day of Holy Week there is a reading of the Gospel at Matins, covering the theme of that day: On Great and Holy Friday there are Twelve Matins Gospels recounting the Passion from the Last Supper to the sealing of the tomb, interspersed throughout the Matins service. During the reading of each of these twelve Gospels,

1638-509: The variations in the order and text of the liturgy depending on the day of the week, liturgical tone, commemoration of the day, and liturgical season. Many manuscripts and printed editions of the Armenian Book of Hours (Armenian: Ժամագիրք Zhamagirk` ) state that the morning hour commemorates the Son of God, with some manuscripts adding, "at the time he was seized by the Jews". This is in reference to

1680-399: The word laudate is repeated frequently. At first, the word Lauds designated only the end, that is to say, these three psalms. Over time, Lauds came to be applied to the whole office. Lauds, or the morning prayer or Office of Aurora, is one of the most ancient offices and can be traced back to Apostolic times. The earliest evidence of Lauds appears in the second and third centuries in

1722-614: The world. Lauds Lauds is a canonical hour of the Divine office. In the Roman Rite Liturgy of the Hours it is one of the major hours, usually held after Matins , in the early morning hours. The name is derived from the three last psalms of the psalter (148, 149, 150), the Laudate psalms , which in former versions of the Lauds of the Roman Rite occurred every day, and in all of which

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1764-523: Was revised according to the mandate of the Second Vatican Council , Lauds (Latin Laudes matutinae , pl.) has the following structure: All psalms and canticles are concluded with the doxology . The psalms and readings are distributed in a four-week cycle, which forms the heart of the prayer. On all solemnities and feasts as well as on all feast days of the saints with their own Lauds antiphons in

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