NOTES
FROM THE CANTORS
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NOTES
FROM THE CANTORS
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Click
below to see the information about our new music and new pew book
that is being presented in our weekly bulletins. |
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shhhhhhhhh! quiet! close your eyes — open your ears — open your hearts . . .
You can almost hear beautiful melodies and tones being passed down to us through the ages. This is the wondrous music we sing at the Divine Liturgy. Written music exists, of course, but we have learned much from an Oral Tradition. Just like Native Americans tell folklore around a fire and Western European Grandmothers tell fairy tales to their grandchildren, we Byzantines hear the words and music of our liturgy and pass it down to those who follow us.
I'm reminded of an old TV show, perhaps Johnny Carson, where a group of people who each knew two languages were lined up. Johnny whispered a phrase into the ear of the first person: "That large hat looks surprisingly fitting and beautiful on your head." That person translated from English to French and whispered into the ear of the next person. This continued down the line, French to German, German to Swedish, and finally Chinese to English. The last person then said the phrase aloud as, "I'm surprised that that pretty hat fits on your fat head." Well, we certainly have not had that dramatic a problem with our translations. But this does point out that variations can occur — in music and in wording.
A case in point is Hos-po-di Po-mi-lui translated into Lor-or-ord Have Mer-cy. There really is no compelling reason to have the word Lord sung in a choppy way. Why not sing it in a more flowing manner? — the same notes, the same melody, but more melodic and smooth to fit the English words. We often refer to the Virgin Mary as Mother of God but do you recall the beautiful hymn, O God-Bearer Virgin? Why not go back to the original sources of our Liturgy and look at the true meaning of the words? We find that she is referred to as the God-Bearer, or Theotokos. Why not change the words of our liturgy to include this more meaningful description? — use Theotokos.
We have a wonderful opportunity to renew our knowledge and love of our Divine Liturgy during Great Lent. Metropolitan Basil promulgated (made available) new liturgical texts on the Feast of Theophany; we need to discard our old worn copies and use a new green pew book by the Feast of Sts. Peter and Paul in June. The good news is that this new pew book looks like a Priest/Cantor edition. For the first time in my memory, the people have access to most of the words and music used in our worship of the Divine Liturgy — all in one place!
Father David is working with the cantors. We have a plan that allows us to gradually introduce the new pew book. Any change is stressful, even a good one. We are used to what has become familiar. Looking at the new pew book, one can be a bit overwhelmed by the amount of material and many variations. However, careful study of the book reveals that it is simply a compilation of words and music, most of which we have heard in the past. We cantors will help you learn how to use the book and direct you to the appropriate pages. After a while, this will become very natural and comfortable. So, is this "new" material? No. Are these huge changes? No. Will we be able to change? YES! And, we will grow in our love and understanding of our liturgy and our service to our church and our God. Watch here for future news!
Opportunity — Gimme
Five:
We have some excellent opportunities to grow in our knowledge and love of
our Divine Liturgy.
By gradually introducing this liturgical text, we hope to make this transition an easy and enlightening one. So, your cantors say, "Gimme Five!" In turn, we will try to give you some help in embracing our new green pew book.
Here's a test:
Why change now?
Well, why not? Changes like this are not new. Through the years we have often
been guided to a better understanding of our liturgical services. The official
English translation was approved in 1964. We had a promulgation of some
changes in the 1980's and many other times in the past. Our liturgy is
a living and breathing entity — and so its language lives and
breathes. In some cases these changes have been cosmetic in nature.
The 2007 promulgation
is more extensive and comes from a inter-eparchial Liturgy Commission
composed of people who are much more learned than I! Erroneous passages
were identified;
areas that needed improved style were improved. Text and rubrics were
thoroughly reviewed — we went back to our roots. Approval was given by our bishops
and the Sacred Congregation of Oriental Churches in Rome. In the forward
to the Petras book, Archpriest Kachuba says, "... by praying together
in the Divine Liturgy, we share the Mysteries of our Lord ... the Divine
Liturgy truly becomes a work of the people of God."
With Father David's guidance, your cantors are gradually introducing the changes to the people's text and music of the liturgy, as promulgated by Metropolitan Basil. We hope that parishioners will be able to arrive five minutes early for the Saturday Vigil or Sunday Liturgy so we can provide you with information so you can more easily embrace these revisions. Using descriptions from the Petras book, we begin this week by focusing in the Green Pew Book, from the beginning through the Thrice-Holy Hymn, Pages 11 through 33,
Page 14: First and Second Antiphon - Sundays
•
In general, there are several phrases that are more flowing with notes of equal
length. Follow the cantor's lead. Substitute "Theotokos" for "Mother
of God" on Page 14. No Bee's! We need to work together and avoid including
the word "be" — We now sing "Glory to the Father, ..." on
Page 14 Continue on Pg. 19.
An antiphon is a psalm sung with a short refrain. It is a hymn of praise
in celebration of God's love for us and all His creation.
Page
19: [B] Hymn of the Incarnation
•
No Bee's! Sing "Glory to the Father, ..." on Page 19. We sing "Theotokos" on
page 20. Melody is similar to one we have been using. Follow the cantor. Then,
continue on Page 22.
This is one of the most important and favorite hymns of the Liturgy.
It proclaims the very center of the Christian mystery. In Jesus, God became
a human being,
but remained God without change. He has accepted the fullness of the human
experience of life as a human being, even to the point of death on the
cross. Of course, Jesus could not be conquered by death, and arose from
the dead as
a human being in the power of God.
Page 22: Third Antiphon - Sundays • Continue with the Entrance Hymn on page 25
Page 25: A Entrance Hymn - Sundays
• The Gospel is presented to the people for the first time. For the time
being, the Troparion and Kontakion will not change. Continue with the top of
Page
27 and then go to Page 28.
Page
28: [B] Thrice-Holy Hymn • The one noted as "B" on
Page 28 is our present one.
The Trisagion is one of the most important hymns in Eastern Christianity.
In applying it to the Holy Trinity, we sing "Holy God (the Father),
Holy and Mighty (the Son) , Holy and Immortal (the Holy Spirit) have mercy
on us."
Continue in the older books: Gray (Pg. 11), Red (Pg. 12), Brown (Pg. 13).
Week 2 -- Second Changes -- Middle Part of Liturgy:
Using descriptions from the Petras book, we continue this week by focusing in the new Green Pew Book, from the Thrice-Holy Hymn to the Our Father, Pages 28 through 65.
Begin on Page 11. As we did last week, we sing Glory to the Father instead of Glory be to the Father. And,we substitute "Theotokos" in the antiphons and the Hymn of the Incarnation [B] on Page 19. The Third Antiphon is on Page 22; we then continue with the Entrance Hymn on Page 25. For the time being, the Troparion and Kontakion will not change -- the words are in the bulletin. Continue with the top of Page 27 and then go to Page 28.
Page
28: B Thrice-Holy Hymn • The one noted as [B] on Page
28 is
our present one.
The Trisagion is one of the most important hymns in Eastern Christianity.
In applying it to the Holy Trinity, we sing "Holy God (the Father),
Holy and Mighty (the Son) , Holy and Immortal (the Holy Spirit) have mercy
on us." This ends the beginning part of the Liturgy.
Page 34: The Liturgy of the Word • The text for the Prokeimenon and
Alleluia is in the bulletin. The response on the top of Page 35 is "And
to your spirit." No "be's" in the responses. The Lord Have
Mercies on Pages 36 and 37 are slightly different. Follow the cantor.
The Scripture is the oral and proclaimed word of God. The people are asked
to be filled with the light of the Gospel so that it may transform our lives.
The Litanies after the Gospel complete the glorification of God, hearing
God's Word, then a supplication for our needs.
Page 42: The Liturgy of the Eucharist: The Cherubic Hymn • We will
use the Cherubikon on Page 42 at letter [A] -- some of the timing is slightly
different from our current version. One word change: we "receive" the
King of all. (in communion) rather than "welcome". At the end,
follow the directions in the pew book and turn to Page 49.
The gifts of bread and wine are brought to the altar while the Cherubic Hymn
is being sung during the Great Entrance. Our earthly Liturgy is offered in
union with the heavenly worship of angelic choirs.
Page 49: Before the Profession of the Symbol of Faith • Pages 49 and
50 are similar to what we have sung. On Page 50, the middle response is "And
to your spirit" and the final response ends with "one in essence and undivided." Now turn to Page
53.
Page 53: The Profession of the Symbol of Faith (The Creed): • We will
use the Creed on this page at letter [B] -- some of the timing is slightly
different — follow the cantor. There are some changes to the words,
mostly grammatical — these are highlighted on the next page.
The people give a true profession of faith that springs from a strong
and loving community. This contains three major parts: (1) We express our
faith
in one God in Holy Trinity. (2) We affirm the importance of our liturgical
worship of God by professing one baptism for the remission of sins — our
entire sacramental life of faith . (3) We express our hope in God and expect
the resurrection of the dead and the life of the world to come.
NOTES FROM THE CANTORS (Continued) Page 2 of 2
THE
CREED: Changes to the wording of the creed are highlighted here:
I believe in one God, the Father Almighty, Creator of heaven and earth, of
all things visible and invisible; and in one Lord Jesus Christ, Son of God,
the only begotten, born of the Father before all ages.
Light from light, true God from true God, begotten, not made, one
in essence with the Father; through whom all things were made.
For us and for our salvation, he came down from heaven and was incarnate from
the Holy Spirit and the Virgin Mary, and became man.
He was crucified for us under Pontius Pilate, and suffered and was buried.
He rose on the third day according to the scriptures.
He ascended into heaven and is seated at the right hand of the Father, and
he is coming again in glory to judge the living and the dead, and his kingdom
will have no end.
And in the Holy Spirit, the Lord, the Creator of Life, who proceeds from the
Father.
Together with the Father and the Son he is worshiped and glorified; he spoke
through the prophets.
In one, holy, catholic and apostolic Church. I profess one baptism for the
remission of sins. I expect the resurrection of the dead and the life of the
world to come. Amen.
Page 55: The Anaphora
•
On Page 55, the 1st, 3rd, and 4th responses are changed — the 4th
is shortened considerably. Use the "Holy, holy, holy" at [A]
on Page 56. The two Amens on Page 58 are shortened. Then, turn to Page
61.
This is the most important part of the liturgy — the anaphora, or "prayer
of offering". Through prayer, we are preparing ourselves in the grace
of God as best we can in faith and love for one another. The priest says
the prayer and the people contribute much to it. In his book, Petras provides
a great deal of information about this, the hymn of victory, how we give
thanks for Christ, and the wondrous works God has done in our behalf including
the Last Supper. The people praise, bless, thank, and pray.
Page 61: We Praise You . . .
•
Use [H] on Page 61. One "and we pray to you" phrase has been
deleted.
Page 62: It is truly proper ...
•
The word "Theotokos" appears on the first and last lines. Various
petitions follow.
The most glorious Lady, the Theotokos and Ever-virgin Mary, is now commemorated.
A substitution occurs during Lent and certain feasts.
Week 3 -- Third Changes -- Last Part of Liturgy:
Using descriptions from the Petras book, we finish our journey this week by focusing in the new Green Pew Book, from the Lord's Prayer to the end, Pages 74 through 94.
Begin on Page 11. As we did last week, we sing Glory to the Father instead of Glory be to the Father. And, we substitute "Theotokos" in the antiphons and the Hymn of the Incarnation [B] on Page 19. The Third Antiphon is on Page 22; we then continue with the Entrance Hymn on Page 25. For the time being, the Troparion and Kontakion will not change -- the words are in the bulletin. Continue with the top of Page 27 and then go to the Thrice-Holy Hymn [B] on Page 28. In general, continue and follow the arrows. We will read the Creed. After the Amens on Page 58, we use "We praise you ..." at letter [H] on Page 61. Continue to Page 65 and then use the Lord's Prayer on Page 74.
Page 76: Preparing for Communion
• There are minor changes on the next few pages. Follow the cantor.
Page 77: The Prayer Before Communion ... Communion
•
Please follow the cantor in reciting this prayer -- you will see that some
words have changed. On Page 78, use [A] for the Communion Hymn -- it starts "Praise
the Lord,..."
In his book, Petras reminds us that Holy Communion is the climax of everything. It is the reason we come together to celebrate the Liturgy. It is the completion of the sacrifice, our deification, the gift of the fruit of the Tree of Life, the attainment of our human destiny to transcend our mortal limitations, the promise of our future inheritance, the seal of the Divine Liturgy, of the love of God for us manifested through His death and resurrection. It is a gift of God, and must be received with great joy.
Page 82: We have seen the true light ...
• Please follow the cantor and sing at [A]; this is quite similar to what
we have been singing.
Page 84: May our mouth be filled ...
• Follow the cantor and sing at [A]; again, this is quite similar to what
we have been singing. Then, follow the arrow and go to Page 87.
Petras: There are three important prayers in the Liturgy: after the great entrance, the prayer of offering itself (the Anaphora), and this prayer of thanksgiving after we have received Communion. We thank God for allowing us to take part in this mystery of redemption.
Page 87: Continuing
to the Ambon Prayer and Dismissal.
• Follow the cantor and sing the remaining parts -- Use [A] on Page
88-- these parts are very similar to what we are used to.
The Ambon Prayer summarizes the mystery of Holy Communion. Then, the Dismissal
is a prayer that Christ may have mercy on us and save us as we return into
the world which is not yet perfectly saved.
We encourage you to continue singing with us in the weeks ahead as we celebrate our Liturgy and embrace our new music and liturgical text.