THE FOUNDATION OF THE ARMENIAN APOSTOLIC CHURCH

The Armenian Apostolic Church is one of the ancient Churches and

during the whole history of Christianity has been and continues to be
a part of the "One, Holy, Universal and Apostolic Church" of Christ
(The Nicene Creed 325AD).
The Armenian Church belongs to the Orthodox family of churches,
known as the Oriental Orthodox or Non (Anti) - Chalcedonian
Churches [that reject the decisions of Chalcedonian council 451AD
about two natures of Christ and don't recognize it as 4th Ecumenical.]
- namely, the Armenian, Coptic, Syrian, Ethiopian and Indian Malabar
Churches.

The Spiritual and administrative center of the Armenian Apostolic

Church is the Mother See of Holy Etchmiadzin, the Catholicosate of
All Armenians, which was founded in 301AD. Located 25km. west
from the capital of the Republic of Armenia. In the city Vagharshapat
(Etchmiadzin).
TABLE OF APOSTOLIC SUCCESSION
a. Thaddeus the Apostle (43-46)

f. Moushe the Patriarch (93-123)

b. Bartholomew the Apostle (60-68)

g. Shahen the Patriarch (124-150)

c. Zachariah the Patriarch (68-72)

h. Shavarsh the Patriarch (151-171)

d. Zementius the Patriarch (72-76)

i. Leontius the Patriarch (172-190)

e. Aderneseh the Patriarch (77-79)

j. Merujan the Patriarch (240-270)

1. St. Gregory Illuminator (302-325)
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1. THE PREACHING OF CHRISTIANITY IN ARMENIA DURING

THE 1st-3rd CENTURIES
The information related to the earliest period of
the Armenian Apostolic Church is scarce. The
main reason for this is the fact that the Armenian
alphabet was discovered only at the beginning of
the 5th century. The history of the first centuries
of the existence of the of the Armenian Church as
reflected in the Holy Tradition was delivered orally
from generation to generation and only 5th century it
was recorded in written form in historiographic and hagiographic
literature. The Holy Tradition should be compared neither with myths
nor with legends, as it has historical basis. According to the Tradition
of the Armenian Church, the first seeds of Christianity were sown on
the Armenian land at time of Apostles.
Series of historical testimonies in Armenian, Syriac, Greek and
Latin, confirm the fact that the Apostles St. Thaddeus and
Bartholomew preached Christianity in Armenia, thus becoming the
founders of the Armenian Church. They were martyred by the order
of the Armenian King Sanatruk.
2. THE OFFICIAL ADOPTION OF CHRISTIANITY.
The most important event in the
history of the Armenian nation took
place in 301AD. Dirtades III (287-330),
the king of Armenia and St. Gregory
Illuminator, who later became the first
Catholicos (302-326) of the Armenian
Church, played decisive roles in the
adoption of Christianity.
St. Gregory was a Parthian belonging to the royal family
of the Arshagidian dynasty, whose rule in Parthia (one of
Iranian nations) in 263BC, a younger branch reigning in
Armenia from 66 BC. Anag, father of St. Gregory, was a
Parthian prince, Anag deserted to Artaxerexes (Ardashad,
Capital of Armenian Kingdom), by Ardashir, the Sasanid
king of Persia (who take the Persian throne from Parthian
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dynasty in 226AD), and treacherously assassinated his own kinsman

Chosroes (Khosrov) II king of Armenia. Anag was in turn assassinated
with all his family, excepting infant Gregory, who was saved by his
Christian foster-mother, and by her brought up in the faith at
Caesarea, where, later on, he married Mary, the daughter of a prince
David. After the birth of two sons, Arisdages and Vertanes, Mary
entered a convent, and St. Gregory went to Armenia, with the intention
of making amends for the sin of his father by converting his kinsman
Dirtades the king, son of the murdered Khosrov II. According to the
works of the Armenian historians of the 5th century, in 287 Dirtades,
accompanied by Roman legions, arrived in Armenia in order to claim
his father throne. In Yeriza, in the province of Yegeghiats, he offered
a sacrifice in the temple of the pagan goddess Anahid-Diana. One of
the king's assistants, Gregory, was Christian and refused to sacrifice
to the idols. Then Dirtades found out that Gregory was the son of
Anag, the murder of his father Khosrov II. For these "crimes" Gregory
was put into a dungeon (Khor Virab) in Ardashad, which was destined
for people condemned to death, where he remained incarcerated for
about 13 years. During that very year the king issued two edicts; the
first ordered to arrest all the Christians in Armenia confiscating their
property, the second ordered to put to death those who hid Christians.
These edicts show how dangerous was Christianity for the State and
heathen religion country.
The adoption of Christianity in Armenia is closely connected with
the martyrdom of the Holy Hripsimian Virgins. The Tradition claims
that a group of Roman Christian virgins ran away to the East in order
to escape the persecutions of Emperor Diocletian. After visiting
Jerusalem and paying tribute to the holy places, the virgins came to
Edessa, then crossing the frontiers of Armenia settled down in
vineyards no far from Vagharshapat. Dirtades, fascinated by the
beauty of the virgin Hripsime, wanted to marry her, but faced a
persistent resistance. For her disobedience the king ordered to martyr
all the virgins. Hripsime together with her 32 companions died in the
north-eastern part of Vagharshapat; Kaiane, the mentor of the virgins
and two others living in the southern part of the town and a sick virgin
were tormented in the vineyards (summary 37 virgins). The execution
of the Hripsimian virgins took place in 300-301. The king, shocked by
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the event, suffered in serious nervous illness (Lycanthropy). In the 5th

century called "pig's illness", that is why sculptors portray the king with
pig's head. The king's sister Khosrovidukht kept seeing a dream, were
she was told that Dirtades could be cured only by Gregory, who was
imprisoned in the dungeon. Gregory, who had miraculous survived,
was set free and was received solemnly in Vagharshapat. He
immediately gathered and buried the remains of the virgin-martyrs
and thereafter established first fasting fast (5 days, Fast of
Catechumens), preached the Gospel for 66 days and healed the king.
Dirtades proclaimed Christianity as the state religion in Armenia and
the whole royal court were baptized. Later, at the places where St.
Hripsimian Virgins had been martyred, three chapels were built, which
is testimony of the great importance that contemporaries attached to
the heroic deeds of the Holy Virgins.
The new religion should have its ministers. In order to get
episcopacy St. Gregory the Illuminator went to Caesarea in
Cappadocia, where he has consecrated by Cappadocian bishops
under leadership of Leontious of Caesarea. Peter, the bishop of
Sebastia, presided over the ceremony of the enthronement of the St.
Gregory in Armenia. The ceremony was held not in Vagharshapat, the
capital of Armenia, but in Ashtishat, where an Episcopal see had
existed for a very long time.
Upon his return to Vagharshapat Gregory the Illuminator undertook
the building of a cathedral. According to the Tradition, St. Gregory had
a vision: the sky was opened and a ray of light came down
accompanied by a group of angels. Behind them a figure of a man
with golden hammer in his hand was seen. The vision occurred in
Vagharshapat. Just after the hammer struck, the ground and from the
very depth of it an awful wailing came up from the Hell. Then in the
same place an altar-shape structure arose, there was a fire column
with a cloud-cover on it and a cross was shining above it. An angel
said: "The human figure is God, the building, crowned with a cross,
means the universal (catholic) Church which under protection of the
cross, because the Son of God has died on it. This place must be a
place of prayer. Bow before the grace that God gave you and build a
Church here". The church erected on this location is called

"Etchmiadzin", which in Armenian means "The Only-Begotten, Jesus

Christ, descended" (301-303).
St. Gregory the Illuminator organized the hierarchy of the Armenian
Church according to the principles of the Armenian state
administrative system. He ordained a bishop for every principality.
These bishops were under the jurisdiction of the supreme bishop
of Armenia, who was soon called the Catholicos of the Armenians. So
the structure of the hierarchy of the Armenian Church organized being
based on local conditions and independently from those process that
took place in the Churches of the Roman Empire, where in 325 the
Metropolitan system of hierarchy was established in the first
Ecumenical Council in Nicea and in 381, during the second
Ecumenical Council in Constantinople, the Patriarchal system.
3. LOCAL HIERARCHICAL SEES AND THE DIOCESES OF THE
ARMENIAN CHURCH
Historical circumstances caused the creation of various other
hierarchical Sees next to the Catholicosate of All Armenians which all
had local autonomy and recognized the supreme authority of the
Catholicosate of All Armenians.
1. The Patriarchate of Jerusalem
The first Patriarch of the Church of Jerusalem was the Apostle St.
James. In 381 in the second Ecumenical Constantinople, the
Episcopate of Jerusalem become a Patriarchate. In the middle of the
6th century, after the adaptation of Chalcedon by Byzantine
Patriarchate of Jerusalem, the Armenian Church of Jerusalem was
separated from Patriarchate of Jerusalem and become the Armenian
Patriarchate Of Jerusalem. The Patriarch of Jerusalem is the guardian
of the Holy Shrines which are jointly shared by the Churches of the
Holy Land. Today the Patriarch of Jerusalem oversees the Armenian
Churches of Israel, Palestine and Jordan.
2. The Catholicosate of the Great House of Cilicia (from 1446AD)
The Armenian Kingdome of Cilicia fell in 1375. The country was
ruined and a mass migration began. The Patriarchal See become toy
in the hands of the foreigners. In such political conditions the idea of
returning the Patriarchal See to Armenia gained favour in Greater
Armenia. In 1441 the See of the Supreme Patriarch and Catholicos of
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All Armenians (Catholicosate of All Armenians) was again relocated

at to Holy Etchmiadzin, her original location. Catholicos Gregory IX,
because of his advanced age and illness declined to move from Cilicia
to Etchmiadzin, but ordered the National-Ecclesiastical Council to
convene in Holy Etchmiadzin in 1441 and to elect a new Catholicos.
Giragos Virabetsy (1441-1443) was elected. The entire duration of the
peregrination, commencing with the departure from Tvin (near of
Etchmiadzin, 484-901) until the return to the original see, covered 540
years (901-1441).
It was difficult for people of Cilicia to lose Patriarchal See so
suddenly; therefore they, taking advantage of the opportunity of
Catholicos Gregory IX among their midst in Sis, the old capital of
Armenian kingdom of Cilicia, established a new Catholicosate of the
Great House of Cilicia.
After the genocide and the departure of the Armenians from Cilicia
in 1915-1920, the See of the Catholicos together with her people
moved from place to place for 10 years and finally in1930 it settled in
Antelias, Lebanon. But the See had lost nearly all her dioceses,
except the diocese of Aleppo, and was at the brink of extinction. In
order to preserve this historical See, on the order of the Catholicos of
All Armenians, the Patriarch of Jerusalem temporally ceded to the
Catholicosate of the Great House of Cilicia the dioceses of Damascus
and Beirut, and the Patriarchate of Constantinople in turn ceded the
diocese of Cyprus.
Today the jurisdiction of the Catholicosate of the Great House of
Cilicia included the dioceses of Lebanon, Syria and Cyprus (at present
she also has dioceses in USA, Canada, Greece, Iran and Kuwait).
3. The Patriarchate of Constantinople (from 1461)
In 1461 sultan Muhammad II Fatih established the Armenian
Patriarchate of Constantinople by appointing Bishop Hovagim as
Patriarch. Since Holy Etchmiadzin, the center of the Armenian Church
was under the authority of Persia, establishing the Patriarchate, the
Sultan intended to control the Armenians living within the bounders of
the Ottoman state, through the Patriarch.
The Patriarch had full authority over the people both spiritual and
civic power, for all practical purposes he was an ethnarch. That was
the Catholicosate of Akhthamar (an island on the lake Van, Turkay,
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1113-1895) and Cilicia were subjective to the Patriarchate of

Constantinople in administrative matters until World War I.
Up to World War I the jurisdiction of the Patriarchate of
Constantinople included 52 dioceses. The dioceses of Baghdad,
Cyprus, Egypt, Bulgaria, Romania and Greece were among these
dioceses.
Today the Patriarchate of Constantinople has jurisdiction over the
Armenian Churches of Turkey and the island of Crete, Greece.
4. THE INVENTION OF THE ARMENIAN ALPHABET AND
TRANSLATION OF THE BIBLE
The
Armenian
language
belongs to the Indo-European
linguistic family; it emerged
during the diverging process of
the Indo-European universal
prime language. The Armenian
language separated itself from
the original language from the 7th
to the 5th millennium BC.
In the 387AD the Armenian
Kingdom became week and
separated
between
the
Byzantine Empire (Greater Haik)
and Sassanid Persia (Eastern
Armenia) which tried to make
Armenians with them. The
Armenian Kingdom, which was
under
control
of
Persia,
continued to exist till 428 and was
a Persian dependency. The
situation was agonizing. It was
therefore essential to find a
mighty and hopeful means to resist this alarming peril and that mighty
and promising weapon was found to be 'culture'.
During that very period of testing times "the golden age" of
Armenian literature flourished. Until the 405, the Armenians used
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Assyrian Cuneiform characters, the Pahlavic and the Aramaic

language characters in the royal office, then from 301 when the
Armenians officially accepted Christianity as the state religion- the
Greek and Syriac languages were used in church services. Naturally
common people did not understand the service, although special
interpreters translated lections from Scripture into Armenian. In order
to master the nation's soul and conscience, it was indispensable for
Christianity to be preached in the native language. Vartabed (church
doctor) St. Mesrob Mashdots (353-440) fighting with the remains of
the heathenism, was inspired by the idea of inventing the Armenian
alphabet, which task he was supported by Catholicos St. Sahag (389438). In 405-406, after some year continuous, zealous work and
research, with divine revelation, he invented the unique and altogether
new characters of the Armenian Language because no other existing
alphabet could match the phonetically rich Armenian Language,
moreover, all alphabets were lacing in at least 14 phonemes or sound.
The alphabet invented by St. Mashtots had 36
characters, and later on, in the 12th century, due to
linguistic development, 2 more characters were addedi.e. the "O" sound (which used to be written by
means of -AV=AV) and the " F" sound for
foreign borrowed words, since the native Armenian
Language did not have that sound. Thus, Armenian
alphabet now has 38 characters. Moreover, we
should know, that St. Mesrob have invented only
the capital letters, since the small letters begun to us from Middle
Ages in Europe. Until now there are alphabets that do not have the
capital letters, such as Arabic, Hebraic, Georgian, etc.
Nearly at the 18th century from classic Armenian Language
emerged two literal languages Eastern (Armenia, in foundation of
Araratian dialect) and Western (Historical Armenia, which until now
occupied by Turkey, in foundation of Constantinople/now Istanbul/
dialect). At present time the Armenian has two literature languages;
Eastern, which in Armenia and Iranian Armenians; Western, which
after 1915 Genocide in Western Armenia extended all over the world
and use Armenian Diaspora. They are different grammatically, but
they both have all the treasure of Armenian language. Eastern
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Armenians have kept the classic

Mesrobian pronunciation, but from 1921
revised the classic orthography; such us
character in Classic Arm. at the
beginning of a word pronounced H, but in
revised the orthography it always
pronounced Y and at the end of a word
doesn't write. Character V only used
with O to make sound - [OV OO]book, and in revised the orthography
character united and made particular
character, but in classic orthography it
used with I to make sound [yoo]
(French-) and [yev] (in revised the orthography in lower case
used special character which in classic orth. used only when it is
conjunction). The Diaspora has lost the classic Mesrobian
pronunciation, but has kept the classic orthography.
The first sentence translated into Armenian was "That man may
know wisdom and instruction, understand words of insight"(Proverbs
1:1).
Understanding truly the meaning of this admonition, the Armenian
nation, during its whole history, used the Armenian alphabet as a
weapon in fighting against foreign conquerors.
With the help of the Catholicos and the king, St. Mesrob Mashdots
established schools in different parts of Armenia. Literature in
translation and in the native language began to develop in Armenia.
Catholicos St. Sahag the Parthian was at the head of the task of the
translation. The translation was first made from a Syriac version of the
Bible (Peshitto). Later, between 431 and 434, it was thoroughly
revised on the basis of a text of the Greek Septuagint (LXX), which
was brought from Constantinople by Armenian students. The Greek
text was considered more accurate and trustworthy than the Syriac
version, and the revision was such a radical one that the result was
almost a new translation. At same time the Catholicos sent his best
students to famous cultural centers of that time; Edessa, Amida,
Alexandria, Athens, Constantinople and other cities to purse

advanced studies in Syriac and Greek and to translate the works

Church Fathers.
In short period all the basic theological works were translate from
Syriac and Greek into Armenian.
Parallel with the activity of translations original literature in different
realms, theological, moral exegetical, apologetic, historical were
being create.
THE CANON OF HOLY BIBLE OF THE ARMENIAN APOSTOLIC
ORTHODOX CHURCH
THE NAME
The full Armenian name for it is Astouadsashoonch Madean,
which means Divinely Inspired Book. But the Bible is often called
simply Astouadsashoonch, which means The Breath of God. The
name is taken from Saint Paul (2Timothy 3:16); but whereas Paul
uses the idea in a casual way, the Armenians have recognized in it a
rich theological reality which indeed defines the Bible in its deepest
sense. The word points up the very essence of the Armenians'
attitude. For them, the Bible actually is the Breath of God and spreads
abroad that Breath in the form of a power to bestow grace and wisdom
which transcends the literal meaning of the words. If the Bible, has
exerted a strong impact upon the life of the Armenian people and has
a unique place in Armenian history, this word, Astouadsashoonch,
with the spiritual and theological echoes it arouses in the minds of the
Armenians, has a great deal to do with its influence.
NUMERATION OF PSALMS
The contents and numeration of some psalms in the publications of
Bible Society and other western publications are deferred from
Armenian Bible. This deference is explained, that the Armenian Bible,
which is translated from Greek Septuagint (LXX), in the numeration
follows the LXX. But the Bible Society's publications follow the Hebraic
canon (Massoretic Text). Correlation of numerations is showed in the
table presented below.

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Books of the Kings in the Massoretic Bible and its translations are
called other names, than the Septuagint and its translations such as,
Armenian Version
Armen. Vers. LXX Hebraic - Armen. Vers. LXX Hebraic Massoretic
Massoretic
1Kings
1Samuel
3Kings
1Kings
2Kings
2Samuel
4Kings
2Kings

ABOUT CANONICAL AND DEUTERO-CANONICAL

[APOCRYPHA/NON CANONICAL] BOOKS
The Christian Bible is consisted of the two parts: the Old Testament
and the New Testament (Acts 3:25, 7:8; 2Cor. 3:12; Heb. 9:15). The
books of the Old Testament is written for the space about thousand
years BC in the Hebraic language, the books of the New Testament
written in I century AD in Greek.
In the Old Testament there are Canonical and Deutero-Canonical
(Apocrypha - non-canonical) books. The basic deference between
them, that the canonical books are older and written in XV-V centuries
BC. But the non-canonical books are written later, in IV-I BC. The first
book-collector is considered Ezra (V c. BC). From III. BC I. AD
centuries the canon of the Old Testament recognized that form which
exists the present Hebraic i.e. Massoretic Bible (which considers only
the Old Testament; Massorites, the keepers of tradition ended work
on them in VIII c. AD). In the Old Testament there are 39 books, which
are divided in three sections: the Law (Hebraic-Torah), which
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considered the Pentateuch (Greek- five books), Prophets and

Scriptures or Holy Writings (Mt.7:12; Lk. 24:44).
After the return of Jews from Babylonian captivity, i.e. V c. BC,
some books was put together and written in Hebraic and Greek
languages. These books did not include in Hebraic canon, but they
included as profitable (helpful) and edifying books in the Septuagint,
i.e. in Greek Bible. This translation (Septuagint) was made in III-II c.
BC for Alexandrian Hellenic-Jews and Diaspora, i.e. Jews which live
out of Palestine, who has forgot the native language and speak in
Greek. The ancient tradition says about 70 or 72 translators, which
translated holy books from Hebraic language into Greek, this
translation was called 'Translation of 70es' (LXX) or in Greek
'Septuagint'. This translation has differences in some details with
Massoretic Text, because both, the massorites and translators have
used the deferent (diverse) scriptures of ancient text.
Thus Armenian Bible consist 39 Canonical and 9 DeuteroCanonical Books of the Old Testament [48 Books] and 27 Books of
the New Testament.
The Books of the Old Testament.
The Names and Abbrev
The Canonical Books
Pentateuch - Genesis (Gen.), Exodus (Ex.), Leviticus (Lev.), Numbers
(Num.), Deuteronomy (Dt.). Scriptures- Joshua son of Nun (Jos.),
Judges (Jg.), Ruth (Ruth), 1King [1Samuel] (1Sam.), 2Kings
[2Samuel] (2Sam.), 3Kings [1Kings] (1Kg.), 4Kings [2Kings] (1Kg.),
1Chronicles (1Chr.), 2Chronicles (2Chr.). 1Ezra (1Ezra), Nehemiah
(Neh.), *Esther1 (Esth.), Job (Job), Psalms (Ps.), Proverbs (Pr.),
Ecclesiastes (Ec.), Song of Solomon (S. of S.), - Prophets- Isaiah
(Is.), Jeremiah (Jer.), Lamentations (Lam.), Ezekiel (Ezek.), *Daniel2
(Dan.), Hosea (Hos.), Joel (Jl.), Amos (Am.), Obadiah (Ob.), Jonah
(Jon.), Micah (Mic.), Nahum (Nah.), Habakkuk (Hab.), Zephaniah
(Zeph.), Haggai (Hagg.), Zechariah (Zech.), Malachi (Mal.).
The Deutero-Canonical [Apocrypha-Non Canonical] Books
* Esther1 10:4-Chap. 11,12,13,14,15,16; Dan2. 3:24-100, Prayer of
Azariah, the Song of the three Children (read on Christmas and Easter
Eves). Chap.13 and 14. histories of Susan, Bal and Dragon.
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2Ezra (2Ezra), Judith (Judith), Book of Wisdom of Joshua (Jesu) or

Ecclesiasticus Son of Sirach (Sir.), Book of Wisdom of Solomon
(Wis.), Tobit (Tob.), Baruch (Bar.), 1Maccabees (1Macc.),
2Maccabees (2Macc.), 3Maccabees. (3Macc.)
The Books of the New Testament.
The Names and Abbrev.
The Gospels- Matthew (Matt.-Mt.), Mark (Mk.), Luke (Lk.), John (Jn.)
-The Acts of Apostles- The Acts (Acts). - St. Paul's Epistles - Epistle
to Romans (Rom.), 1Corinthians (1Cor.), 2Corinthians (2Cor.),
Galatians (Gal.), Ephesians (Eph.), Philippians (Phil.), Colossians
(Col.), 1Thessalonians (1Tess.), 2Thessalonians (2Tess.), 1Timothy
(1Tim.), 2Timothy (2Tim.), Titus (Tit.), Philemon (Phil.), Hebrews
(Heb.). - General Epistles- Epistle of James (Jam.), 1Peter (1Pet.),
2Peter (2Pet.), 1John (1Jn.), 2John (2Jn.), 3John (3Jn.), Jude (Jude),
-Apocalypses- Revelation. (Rev.)
-How to find? Example: Ps. (50) 51:1-5, open the Book of Psalms
Chapter 51 (Chap. 50 in Armen. Version) and verses from 1 to 5.
ARMENIAN CHURCH DURING 5TH CENTURY
1. The Position of the Armenian Church Regarding the Council
of Chalcedon.
In the first Ecumenical Council in Nicea (325) and in the second
Ecumenical Council in Constantinople (381), the dogmas about
Christ's Divinity and Holy Trinity were defined precisely. The following
theological problem, in which the Church of Christ was seriously
engaged for a long time, is the question of unity of human and divine
natures in Christ. In 431 the third Ecumenical Council in Ephesus
(431) under leadership of St. Cyril of Alexandria condemned
Nestoius's teaching about two natures and persons of Christ.
In 451 at the Council of Chalcedon, a new definition of faith about
Christ's "two natures" was adopted.
The Armenian Church, engaged in a tens struggle against the
Persian Zoroastrian religion, did not have the opportunity to follow
closely the Christological disputes that took place in the Byzantine
Empire and to determine her position. Armenia and Armenian Church
scarcely took a breath during that period, when Vahan Mamigonian
13

became the marzban, the governor of Armenia. At that time the

Church was divided into three branches with three different definitions
of faith: Chalcedonian teaching predominated in Rome and in all the
West, Monophysitism in the sprint of Henoticon of the Byzantine
emperor Zeno (474-475, 476-491) in Byzantium and Nestorianism in
Persia.
In the first Council of Tvin (506), in which Papgen, the Catholicos
of Armenia (490-516) with 32 bishops, Gabriel, the Catholicos of
Georgia with 32 bishops and the bishops of Aghvank (now Azerbaijan)
participated, the Henoticon was officially adopted by the Armenian
and neighboring Churches (in 607 Georgian Church adopted
Chalcedonian definition and was divided from Armenian Church).
Nestorianizm, were condemned in the same Council. In the 518
Justinian I (518-527) rose to the throne of the Byzantine Empire. He
condemned the Henoticon of Zeno, wishing to restore the disturbed
relations with Rome and proclaimed the Council of Chalcedon as Holy
and Ecumenical.
The Armenian Church, being beyond the boundaries of the Empire,
was free of the pressure of Byzantine imperial power. The definition
of faith of the Council of Chalcedon, which was adopted in Byzantium,
was unable to influence the Armenian Church.
2. The Problem of Unification of Two Natures in Christ
The Dogmatic Theology of the Armenian Church is based of the
teachings of great Church Fathers of the 4th and 5th centuries; St.
Athanasius of Alexandria (+374), St. Basil the Great (+379), St.
Gregory the Theologian (+390), St. Gregory of Nyssa (+394), St. Cyril
of Alexandria (+444) and others, as well as on the dogmas adopted in
the Ecumenical Councils of Nicea (325), Constantinople (381) and
Ephesus (431).
Except for the Christological issue regarding the two natures of
Christ, divine and human, in other respects the doctrine of the
Armenian Church is identical with the Orthodox (Chalcedonic)
Church. The 4th Ecumenical Council, which took place at Chalcedon
in 451, divided the Church of Christ with her decision causing
estrangement between Armenian and Byzantine Churches, which
previously had cooperated with each other and had close relations.
14

The Armenian Church in the 6th century officially rejected the

decisions of Chalcedon. Orthodox Churches blame the Armenian
Church for the heresy of Monophysitism. It should be stated, however,
that the Armenian Church condemns only the Council of Chalcedon,
but also Eutyches the heretic and has not canonized Dioscorus of
Alexandria.
It is said in the New Testament that the Logos (Word) the God, who
was born of the Holy Virgin Mary, received a perfect human nature
(Luke 1:2, 2:26-38; John 1:1and 14; Philip. 2:5-11). According to this
teaching the Church confirmed Christ's real Incarnation, refuting the
Docketism, a heretical teaching which rejects Christ's true
Incarnation, and confessing His Divinity, rejected Aryanism. The
interrelation of Christ's divine and human natures was not very clear:
were they united in one nature or did they remain independent,
without influencing each other. The divine and human origins of Christ
were called "nature" by the Church Fathers.
The representatives of the Antiochian school, Diodore of Tarsus
and Theodore of Mopsuestia, confessed two different natures of
Christ: Divine and human natures in oppositions, which cannot be
united and blended into One.
The representatives of the Alexandrian School, headed by St. Cyril,
the archbishop of Alexandria, on the foundation of the teaching of St.
Athanasius and the Cappadocian Fathers, St. Basil the Great, St.
Gregory the Theologian, St. Gregory of Nyssa, affirmed that "the two
natures are united, but following the unification a division into two
essences does not take place, thus we believe in One Nature of the
Son".
The 3rd Ecumenical Council, which took place in Ephesus in 431,
condemned the teaching of the followers of Nestorius of Antioch, who
did not acknowledge the Holy Virgin as the Mother of God/ Bearer of
God/Birthgiver of God/ and professed the existence of two distinct
natures, thus consequently two persons in Christ.
A few years later Eutyches, an archimandrite of one of the
monasteries of Constantinople, began to preach that "Our Lord had
two natures before unification, but after the Incarnation only one
nature dissolving the human nature in the human one".

15

It is stated in the decisions of the Council of Chalcedon: "Following

the Church Fathers, we all in concord confess the same Christ, the
Son, the Only-begotten Lord of two natures, without mixture, without
change (against Monophysitism), without division, without separation
(against Nestorianism), the difference of the two natures is not
infringed upon, moreover, the properties of each nature are preserved
and united in one person, one hypostasis, not in two persons, divisible
and separable, but in the same Son, the Only-begotten, God Logos,
the Lord Jesus Christ".
The decision of the Council of Chalcedon seemed to help find the
solution of the problem: Christ's two natures, both divine and human,
are confessed, they do not lose their properties in the unification, thus
the heresy of Eutyches is refuted. The one nature, one hypostasis is
also professed. But the Council of Chalcedon could not explain how
the two perfect natures could be united in one person. The definition
"two natures in one person and one hypostasis" could not accepted
because according to the thinking of that time, two perfections could
not be one, since the existence of two natures supposes the existence
of two natures.
Many of the eastern bishops suspected that the formulation of the
Council of Chalcedon was an attempt to conceal Nestorianism
The decision of the Council of Chalcedon faced a serious
resistance in the Eastern Churches: in Cyprus, Palestine,
Cappadocia, Syria, Egypt and even in Constantinople itself. It was
refuted by many local councils until 518.
Examining the Christological position of the teachers of the
Armenian Church during the 6th-7th centuries, we come across the
following opinions..
Pedros Syunetsy (7th c.) writes: "Perfect divinity and perfect human
nature were united indivisibly and inseparably in the Holy Virgin's
womb".
Catholicos Hovhan Odznetsy (717-728) states, "The expression
"one nature" must be understood in the right way. When we say "One
Nature of the Incarnate Logos of God", we must not think that one
nature dissolved in the other or the two natures were mixed in one.
When we say "one nature", we keep in mind the ineffable unification
of the Logos with the body". Perfect divine and perfect human natures
16

were united inseparably, and consequently "Christ has one nature" by

the unification. Taking this into consideration we can say both "one
nature" and "two natures", as in case of confessing in the orthodox
way. "Christ has two natures in essence and one nature by
unification".
The teaching of the Armenian Church on this issue was finally
formulated by Catholicos St. Nersess Shnorhaly (Graceful) in the
"Profession of the Faith of the Armenian Church", addressed to
Manuel of Commenus, the Emperor of Byzantine, in 1166. "We
confess that the Son, One of the Three Persons, descended in the
Holy Virgin's womb taking from her our sinful and corruptible nature:
soul, mind and body. But One Essence and One Person of two
natures, united by an unmixed and separable unification in One Jesus
Christ. We confess that the two natures became one and none of
them were lost in the unification".
Speaking of the two wills and two energies, St. Nersess writes: "We
do not think that the Divine will oppose the human will and vice versa.
We also not think that the will of the One Nature was different at
different times, sometimes the will was divine, when He wanted to
show His divine power, and sometime it was human, when He wanted
to show human humility"
I. Troitski, a Russian theologian at the end of the 19th century,
analyzing the "Profession of Faith" of St. Nerses arrived at the
following conclusion:
1. Nersess Shnorhaly, in accordance with the Council of Chalcedon,
defines the Incarnation as the unification of two (divine and human)
natures.
2. In accordance with the Orthodox Church he admits that Jesus
Christ's body was identical with that of the Holy Virgin, avoiding the
misconception of Eutyches, who thought Christ's body to be different
from the human body in general.
3. In accordance with the Orthodox Church he admits that all the
essential properties of two natures were fully preserved in the
unification, thus rejecting the idea that human nature converted to the
other.
4. In accordance with the Orthodox Church he admits the connection
of the properties.
17

5. In accordance with the Orthodox Church he condemns Eutyches

and Monophysitism.
In the Middle Ages the Armenian Church has considered the
Orthodox Church Dyophisite, and the Orthodox Church considered
the Armenian Church Monophisite.
In 1964 at Aarhus, Denmark a dialogue started between the
theologians of the Orthodox and Ancient Oriental Orthodox Churches.
The two sides came to following conclusions:
Orthodox Churches are not Dyophisite, for the Dyophisitism is
Nestorianism and Orthodox Churches rejected Nestorianism.
Ancient Oriental Orthodox Churches are not Monophisite, for the
Monophysitism is Eutyches's heresy, which is anathematized by the
Armenian Church.
At present the dialogue is still going on.
The Distinguishing Feature between Dogma and a Doctrine.
The dogma is a proposition drawn from sacred books and
expressed in formula which is both clear and distinct. It should
estrangement from the bosom of that Church. The doctrine is a
statement or explanation, equally drawn from sacred books and
corroborated by tradition. Consequently, it may be accepted as an
assertion which is sound and positive, or it may be quasi-positive; but
it imposes no obligation on the faithful to comply with absolutely. In
any case, they cannot be shut out of the Church unless they deny her.
The dogma is the teaching of the Church; the doctrine is but the
statement of the school. Dogmas belong to religion; doctrines to
theology.
The Dogmas of the Armenian Church
The Ecumenical Councils are official source from which emanated
the dogmas of the ancient Churches. The Latin Catholic, otherwise
the Roman, Church is the one which has known best how to turn that
tradition account. She accepts as valid twenty two Ecumenical
Councils. The Byzantine, otherwise the Greek Orthodox, Church
ceased sooner to lay down dogmatic decisions. She accepted as valid
seven Councils. The Armenian Church is even more radical in this
respect. She acknowledges only the three, which were equally
recognized by both the Latins and the Greeks. She denies the
ecumenical character of the remaining four, against the views of the
18

Greeks and Latins, and of the fifteen which are accepted by the Latins
alone. The Councils of the Armenians are those of Nicea (325) and of
Constantinople (381) held in forth, and that of in Ephesus (431) in the
fifth, century.
It is necessary to recognize that every dogma with its mysteries
constitutes a difficulty for the human understanding. And, seeing that
the Christian religion, which we profess, imposes on it such a strain,
to which it is our duty to submit, it is but wise that we should never
increase the difficulty. It is never wise, we assert, to increase
needlessly the burden of mysteries, nor number of dogmas, nor
Councils. No one will dispute what we say on this point, especially at
this critical hour of stress that the faith is going through.
If we wish to express, in the shape of a mathematical formula, the
difference there is in the number of dogmas adopted by the Armenian,
Greek and Latin Churches respectively, we should be able to make
the following proposition: Arm. 3: Grc. 7: Lat.: 22: [As the Armenians
accept the decisions of the first three Ecumenical Councils, the Greek
seven, and the Latins twenty two].
THE DIVINE SERVICES AND SACRAMENTS OF THE ARMENIAN
CHURCH
1. SERVICES
The Armenian Church has nine services. In the Armenian Church
the night service is considered to be the first one, while in the
Orthodox Church the first service is the evening service, according to
belief that new day begins at nightfall. The services are as follows.
Night Service is dedicated to the praising of God the Father. The
service is offered at midnight. Sleep is a gift of God; we extend our
thanks to Him for that blessing that the rest of the night passes in
peace and tranquility, and that the next day is spent in purity and
righteousness.
Morning Service is dedicated to the praising of God the Son. The
time of the service is at dawn; it symbolizes Christ's Resurrection and
His saving mission.
Sunrise Service is dedicated to the praising of the Holy Spirit.
Previously it was a part of the morning service. It symbolizes Christ's
Resurrection and appearance to His disciples. It is offered at sunrise
19

and is identified Christ's Resurrection. Catholicos Yezr I (630-641)

established this service and in the 12th century it was enriched with
hymns of St. Nerses Snorhaly (Graceful) (+1173).
*Third Hour Service is offered at 9.00. It is dedicated to the Holy
Spirit and symbolizes Eve's tasting the forbidden fruit and liberation
through Jesus Christ from condemnation. The third hour service has
a profound penitential meaning.
*Sixth Hour Service is offered at 12.00. It is dedicated to God the
Father and symbolizes Christ's Crucifixion. During this service we ask
for God's help for our feeble human nature.
*Nine Hour Service is offered at 15.00. It is dedicated to the God
the Son and symbolizes Christ's death and liberation of humanity from
the power of the Hell.
[*These Services, also calls Jashoo (Meal-Midday) service or
shortly 'Three mercies', because they begin with Psalm 51(50).]
Evening Service is dedicated to the God the Son and symbolizes
Christ's burial. It is offered before sunset. On the threshold of night a
Christian, tired of his work and mental exertion of the passed day,
asks God for a quiet night and peaceful sleep.
Peace Service is dedicated to the Holy Spirit and symbolizes
Christ's descent to Hell and liberation of the righteous people from
torments. It is offered after sunset.
Rest Service is dedicated to the God the Father. In early times it
was continuation of the Peace service. It does not have a special
meaning. It is offered before sleeping.
In ancient times all nine services were offered every day, especially
in monasteries. At present the following services are conducted in
churches every day:
In the morning-Night and Morning services together.
In the evening-Evening service.
All the other services are offered during the Great Lent every day
of the week, except for Saturday and Sunday in the following order:
In the morning-Night, Morning and Sunrise services together.
In the afternoon-Third, Sixth, Ninth hour services together.
In the evenings-on Monday, Tuesday, Thursday- Peace service;
on Wednesday, Friday-Rest service;
on Saturday, Sunday-Evening service.
20

[In some Dioceses on Wednesday, Friday-In the morning-Night, Morning

and Sunrise services together. In the evenings-Evening service, Peace
and Rest services together or according its local needs by order of Prelate
Bishop.]

2. SACRAMENTS
The Sacrament is a sacred act, through which God's grace and saving
power mysteriously influence human being. There are seven
Sacraments.
1. Baptism
2. Confirmation
3. Penitence
4. Communion

5. Ordination
6. Holy Matrimony
7. The Unction of Sick

Baptism
Baptism is the Sacrament through which the believer is absolved
of sins, is regenerated by the Holy Spirit, becomes a Christian and
attains adoption by God. "Unless one is born of water and the Spirit,
he cannot enter the Kingdom of God" (John 3:5).
The Creed acknowledges one Baptism. It is not repeated, because
it is a spiritual birth: a man is born once, that is why he should be
baptized only once. The Armenian Church accepts as authentic the
baptism of those Churches, who confess the Holy Trinity and baptize
people in the name of the Father and the Son and the Holy Spirit (Matt.
28:19). If a believer, who has been christened in Orthodox, Catholic
and other Churches and wishes to become a member of the Armenian
Church, he does not need to be baptized for a second time.
Baptism is the first sacrament; a person who is not baptized cannot
receive other sacrament.
Immediately after the baptism the sacraments of confirmation and
Holy communion are administrated.
Confirmation
Confirmation is a Sacrament, in which a baptized person receive
the gifts of the Holy Spirit, when he is anointed with chrism (in
Armenian Myron). In the Armenian Church the sacrament of
confirmation is called "troshm" or "genoonk", which means "seal".
Confirmation takes place immediately after baptism. The grace of the
21

Holy Spirit is granted by chrism for confirmation in Christian life; it

strengthens our souls, sanctifies and lightens our spiritual possibilities
and equips us with courage to struggle against all trials. [The
sacrament of confirmation is not repeated.]
Parts of body are granted special graces while being anointed:
Forehead, Eyes, Ears, Nostril, Lips, Hands, Heart, Back and Feet.
The chrism is also used in the sacrament of the Ordination to anoint
Priests, Bishops and Catholicos, and in the ceremony of the Water
Blessing on the feast of Theophany.
Chrism is made of olive oil and other 48 special oils of different
fragment substances and flowers. In the Armenian Apostolic Church
the chrism is consecrated once in every seven years. Only the
Catholicos of All Armenians and the Catholicos of the Great House of
Cilicia have the right to consecrate the chrism.
Penitence
Penitence is Sacrament, in which a person, who confesses his sins,
receives forgiveness from the priest being invisibly released from his
sins by the Lord Jesus Christ Himself.
The penitent realizes his sins and repents for them, confessing
them before God and Church. The penitent is asked to have the
intention to rectify his life, have faith in Christ and hope for his mercy.
During the confession, the penitent reads special supplication, in
which all the possible sins are enumerated (p.18).
Thos who want to receive this sacrament prepare themselves by
fasting, abstinence and prayer.
Communion
Communion is a Sacrament by which the believer receives Christ's
Flesh and Blood in the form of bread and wine for eternal salvation.
During the Lord's Supper, Jesus Christ took bread, blessed, broke
it into pieces and gave to His disciples, saying: "Take, eat; this is My
body, given for you; do this in remembrance of Me". Then He took the
cup, gave thanks and offered it to them, saying; "Drink from this, all of
you. This is My blood of the covenant, which is being poured for many
for the forgiveness of sins" (Matt. 26:26-28; Mark 14:22; Luke 22:19).
Giving the communion to His disciples the Lord, at the same time,
gave them the commandment always to perform this sacrament.
22

Everyone who wants to receive the sacrament of communion must

test his conscience before God and purify it by repentance and
fasting, through the sacrament of penitence.
Ordination
Ordination is a Sacrament by which the Holy Spirit offers the
elected person the right to perform the sacraments and to feed
Christ's flock.
There are three ranks of ecclesiastical orders: deacon, priest and
bishop. The peculiarities among them are: the deacon serves during
the sacraments, but not offer them: the priest offers all the sacraments
except ordination: the bishop not only all the sacraments, but also has
authority to ordain deacons and priests.
During the sacrament of ordination to the priesthood the bishop
places his hand on the head of the candidate. This is called ordination
or chirotomy. During the ordination of priest and bishops, consecration
with chrism take place. The ordination takes place during the Divine
Liturgy. The bishop, while clothing the candidate with priestly
vestments, anoints with chrism [giving him a new priestly name] his
forehead and palms in the form of the cross. The ordination of bishops
is administrated by the Catholicos with the assistance of two or more
bishops. Twelve bishops consecrate the Catholicos.
The sacrament of ordination to the priesthood is not repeated.
When a priest who has been deprived of the dignity or office, is
forgiven and empowered to serve again, he is not ordained second
time. But the sacraments which he has officiated during the period
when he was deprived of dignity, are not considered valid.
Marriage
REGULATIONS PERTAINING TO THE ADMINISTRATION OF
MARRIAGES, DIVORCES:
The sacrament of marriage is the union of two persons in "one
flesh". In order for the union of men and women candidates for
marriage to be perfect and acceptable in the eyes of our Church. It is
imperative that they receive the Sacrament of Marriage of the
Armenian Apostolic Church. In order for the performance of the
ecclesiastical Sacrament to be valid, the following conditions must be
met:
23

The bride and bridegroom must be healthy and capable for

matrimonial life. Marriage is allowed only when people attain a certain
age: the bridegroom at the age of 18, the bride at the age of 16.
There must be no reason or grounds preventing the candidates
from getting married.
Civil (state) and ecclesiastical (Church) licenses must be obtained
in advance. The Marriage Sacrament must be performed by a
consecrated cleric in the service of the Armenian Apostolic Church
and our Prelacy, according to the rites and canons of the Armenian
Apostolic Church. The performance of the marriage rite by an excommunicated clergyman is considered void by the Church. Visiting
clergymen may participate after obtaining the permission of the given
Churchs pastor and with the knowledge of the prelate. The Marriage
Sacrament in the Armenian Church is performed in accordance with
the rites and canons of the Armenian Apostolic Church.
The Armenian Church recognizes the validity of marriages
performed by the Eastern Orthodox, Oriental Orthodox, Catholic and
other churches having a hierarchical authority and recognized by our
Church, as well as other churches that are not heretical. In such
cases, the Armenian Church does not require the repetition of the
Marriage Sacrament. In the case of mixed marriages, the nonApostolic candidate should have been baptized in the name of the
Holy Trinity. The Armenian Apostolic Church absolutely refuses to
perform the Marriage Sacrament between an Armenian Apostolic and
a non-Christian individual.
According to the teachings of the Armenian Church, an important
role is reserved for the godfather or the best man. And, since the
responsibility undertaken by him involves a close and lasting
relationship, as in the case of baptism, the best man must be
someone who is acceptable to the Armenian Apostolic Church: an
adult who has been baptized and confirmed, and who is a
communicant of the Church.
a) PERMISSIBLE DAYS FOR MARRIAGE
The Church has designated certain days of the year as permissible
for marriage, after taking into consideration Sundays, Saints Days
and Fast Days. The schedule of permissible days must be respected.
24

Therefore, before setting any date, the couple should obtain the
approval of the local pastor to avoid complications.
THE PRIEST MUST PERFORM THE MARRIAGE SACRAMENT ON
PERMISSIBLE DAYS
Such as:
1. On Octave of Theophany; i.e. January 8-12.
2. From January 14 to Good Living Day (Baregentan) of the fast
Catechumens.
3. From Saturday of Good Living Day of the fast Catechumens to
Great Lent.
4. From Monday of New Sunday (the following Sunday of Easter) to
Good Living day of the fast of the Feast of the Transfiguration.
5. From Tuesday of the Transfiguration to Good Living day of the fast
of the Feast of the Assumption.
6. From Tuesday of the Assumption to Good Living day of the fast of
the Feast of the Exaltation of the Holy Cross.
7. From Tuesday of Exaltation to Good Living day of the fast of
Quinquagesima (50 days before Theophany).
2. From Monday of Quinquagesima to Good Living Day of the
Theophany (5 days before Christmas)
FORBIDDEN DAYS FOR MARRIAGE
1. All the Sundays of year without exception (because the Sunday is
Lord's/Dominical day), and that day the Church celebrates the
Resurrection of Christ, therefore is improper this holy day perform
a Marriage.
2. Every Wednesday and Friday. (Because all Wednesdays and
Fridays are fasting days: the fast on Wednesday is in memory of
the Savior's Passion and the fast on Friday is in memory Christ's
death.
3. The Memorial Days of Dominical Feasts.
4. On Feast days of Theophany (6th January), of the Circumcision of
Lord (13th January), of Presentation of Lord (13th February), of the
Annunciation of the Holy Virgin (7th April) and days of Ascension
(10 days before Pentecost-Whitsunday)
5. During the whole Great Lent (because these days are penitential
and unsuitable to do marriage and make rejoicing) and the first
25

eight days of Easter, i.e. from Shrovetide (Good-living day of the

Great Lent) to New Sunday including.
6. On the 5 fast days of the weekly fasts of Catechumens,
Transfiguration, Exaltation, Quinquagesima and 6 fast days of feast
of the Theophany (including the Eve).
*Note. By permission of Prelate Armenian Diocese of Egypt the
Forbidden days for Marriage are:
1. All the Sundays of year without exception (because the Sunday is
Lord's/Dominical day), and that day the Church celebrates the
Resurrection of Christ, therefore is improper this holy day perform
Marriage.
2. Every Wednesday and Friday. (Because all Wednesdays and
Fridays are fasting days: the fast on Wednesday is in memory of
the Savior's Passion and the fast on Friday is in memory Christ's
Death.
3. The Memorial Days of Dominical Feasts: Theophany, Easter,
Transfiguration, Assumption of the Holy Mother of God and
Exaltation of the Holy Cross.
4. On 6 fast days Feast of Theophany (6th January) and of the
Circumcision of Lord (13th January).
5. During the whole Great Lent (because these days are penitential
and unsuitable to do marriage and make rejoicing)
**Note. - Forbidden days for Marriage ends by canons of
ecclesiastical days; after Evening Service (after sunset) on condition:
if the following day in his order is not forbidden day. The ecclesiastical
day begin after Evening Service, and not after midnight 12:00 o'clock
(And the evening and the morning were the first day. etc. Exodus 1:3
and etc).
b) DIVORCE
The Armenian Apostolic Church refuses to perform all marriages
where one or both of the parties were married in accordance to the
canons of our Church, and have subsequently obtained only a civil
divorce, without advising the proper authorities of the Church about
their divorce. It is possible to obtain an ecclesiastical divorce after the
civil decree has been issued. However, the parish priest should exert
every effort to reconcile the couple. Should the priest fail to do so, then
26

the petition for a divorce and all relevant and corresponding

documents are submitted to the Prelacy for an appropriate resolution.
c) REMARRIAGE
If any of the parties has been previously married and divorced
(once or more), he/she is required to present the decree of each
divorce and the Prelacys ratification along with an affidavit certifying
his/her singleness.
d) MIXED MARRIAGES
It is an undeniable fact that the more the number of common
denominators between individuals entering into the marriage bond,
the greater are the probabilities that they may enjoy a peaceful and
harmonious life together. Certainly, sharing the same faith and
traditions can spare them from many serious problems and strengthen
their family ties. If we consider the theology, teachings and didactic
concerns relate to the Marriage Sacrament of the Armenian Apostolic
Church, and realize that the Church represents a unity in terms of its
doctrine and mission, then we may understand that the Church cannot
put itself in a contradictory position, i.e., preach the faithfulness of our
beliefs on one hand, and preach the eternality of the same beliefs on
the other.
Therefore, it should be clear to all, as to why the Armenian Church
does not, and cannot, encourage mixed marriages between and
Armenian Apostolic and a non-Christian to be absolutely impossible.
This is not a matter of prejudice and/or unfair discrimination, but
rather, it reflects the principles of remaining faithful to our faith. If we
confess that the utmost objective of the Marriage Sacrament is to view
the union of marriage as an integral part of our faith in Christ, which is
expressed by the participation of the couple in the life of the Church,
that is, the body of Christ, then it becomes clear that the participation
of an individual outside of our faith, or religion in the Marriage
Sacrament can ultimately be destructive to the integrity of the
Churchs doctrines as well as to the self-respect and dignity of the
non-Apostolic believer. All the sacraments of our Church, including
marriage, originate with the Sacrament of Baptism. Therefore, it is an
absolute prerequisite for marriage that both candidates be Christian
believers, baptized and confirmed in the name of the Holy trinity, for
27

they are called upon to be the people of God and members of the
Church. Those who are fundamentally opposed to the beliefs, doctrine
and mission of the church, should not choose ecclesiastical marriage
as the means of commencing their conjugal life. When we look upon
the issue in its literal context, the only "mixed marriage", which can
take place within the Armenian Church is the one between an
Armenian Apostolic and person belonging to a non-Armenian
Apostolic Church. The Armenian Apostolic Church considers
Churches as Christian and orthodox if they specifically confess the
Divinity of the Holy Trinity, believe in the perfection and unity of the
Divine and human natures of Christ and use the formula, "In the Name
of the Father, the Son, and the Holy Spirit" during baptism. As stated,
the Armenian Church does not encourage such mixed marriages;
nevertheless, it does not refuse to perform them either, since, in terms
of its mission, it must care for the spiritual well-being of the Christian
believers. At the same time, it is thought that the non-Armenian
Apostolic Christian can share the ecclesiastical Sacrament to a
certain extent without being unfaithful to his/her church and beliefs.
This "deviation" from the accepted ways, in ecclesiastical terms, is
called "economy", i.e. to utilize the Churchs mission with hope for the
future.
It must be clear, however, that the participation of a non-Armenian
Apostolic in the rite of the Marriage Sacrament of the Armenian
Church does not result in automatic change in the confession of faith
of the individual; nor does it grant him/her the right to participate in
other sacraments of the Armenian Church. Often, however, after
acquaintance and some deliberations, the Candidate may wish to
accept the Armenian Apostolicism, either prior to the exchange of the
martial vows or subsequently. In such cases, the wish of the candidate
is naturally granted, once he/she has received the necessary doctrinal
instructions[Confession of the Orthodox Faith, p.4]. In any event, the
Armenian Church does not force, nor does it exert pressure on others
to accept Armenian Apostolicism. The candidates are accepted within
the Church only when they apply for it by their own free will.
There are three classifications of mixed marriages in general, nontheological sense of the word:
a. Individuals from non-Christian religious or heretical sects;
28

b. Individuals from non-Apostolic Christian Churches;

c. Individuals from other Apostolic Christian Churches.
The Armenian Apostolic Church blesses the Sacrament of
Marriage between an individual of these classifications and an
Armenian Apostolic after the following conditions have been met.
INDIVIDUALS OF NON-CHRISTIAN RELIGIOUS AND/OR
HERETICAL SECTS:
Marriage between an Armenian Apostolic and a non-Christian is
prohibited as long as the latter has not expressed the desire to accept
our Churchs confession of faith [Confession of the Orthodox Faith, p.
p.81, 106], baptism and mission through its sacraments, by his/her
own free will in an explicit manner.
The following are regarded as non-Christian and heretical;
Judaism, Islam, Buddhism, Hinduism, Shintoism, Taoism, Paganism,
Zoroastrianism, Fetishism, Naturalism, and Atheism. Among the
schismatic faiths are Mormonism, Jehovahs Witness, Scientology,
Christian Scientist, Salvation Army, Quakers, etc.
First, these individuals should express their desire to become a
member of our Church, then receive serious instructions in its
catechism, accept its rites, get baptized, and, in this way, obtain
membership in the Armenian Church under the supervision of the
Pastor. In such cases, the candidates are required to confirm, with a
written promise, that they shall raise and instruct their children in
accordance to the doctrines and teachings of the Armenian Apostolic
Church.
INDIVIDUALS BELONGING TO NON-APOSTOLIC CHURCHES:
By the term "non-Apostolic", we refer to those Christian Churches,
which were not founded by the apostles, and by their doctrines they
deviate from the teachings of the churches founded on Apostolic
traditions, particularly, in their perception and priesthood. By nonApostolic churches in general we understand the traditional
Protestant or Evangelical churches, such as Lutheran, Calvinist,
Presbyterian, etc. In this case as well, the marriage of an Armenian
Apostolic to a non-Apostolic individual is prohibited in the Armenian
Church and according to its rites, as long as the individual doesnt
express the desire to accept our Churchs confession of faith in an
29

unsolicited and explicit manner, acting on his/her own free will. These
individuals should also be instructed in the catechism of the Armenian
Church and accept its doctrine [Confession of the Orthodox Faith,
p.81, 106]. If they are baptized, they must be confirmed and take
communion according to the rite of the Armenian Church and, in this
way, obtain membership in the Armenian Church, under the
supervision of the pastor.
In such cases, the candidates are required to give a written
promise, that they will raise and bring up their children according to
the doctrines and teachings of the Armenian Apostolic Church.
INDIVIDUALS BELONGING TO OTHER APOSTOLIC CHURCHES:
By "Apostolic Church", we mean all those churches which are
considered to have originated through apostolic tradition and which
accept the Holy Trinity, the Nicene Creed, the Churchs seven
sacraments and the Churchs hierarchy Those classified as Apostolic
Churches are: the Oriental Orthodox Churches, the Eastern Orthodox
Churches and the Catholic Church.
As stated above, the greater the common bonds existing between
the two candidates for marriage, the higher the probability for a more
solid marriage. However, when an Armenian Apostolic and a nonArmenian Apostolic decide to get married, the Armenian Church will
grant their wish, after examining and satisfying the following
conditions:
Verify and confirm that the non-Armenian Apostolic candidate has
been baptized and confirmed by his/her church and/or administer
whatever is necessary and proper.
Acquaint him/her with the doctrine and history of the Armenian
Church. Enroll him/her as a member of the Church, upon his/her
request. Receive assurance that, after the wedding the children will
be brought up and educated in accordance to the teachings of the
Armenian Church.

30

FORBIDDEN MARRIAGES ACCORDING TO THE CANON

REGARDING INCEST:
The marriage of relatives is allowed only in cases when the
candidates are far off each other at least five generations and
forbidden the marriage relatives:
Parents with their own children, grandchildren or great
grandchildren Brothers and sisters with each other. Uncles and aunts
with nieces and nephews. Cousins Foster parents with foster children.
Foster children with the children of foster parents. Godfathers with
goddaughters. Godfathers with the mothers of their godsons.
Godchildren with the children of their godfather. Godmothers with their
godsons. Godmothers with the father of godsons. Brothers-in-law with
sisters-in-law. Marriage by force is not considered valid.
*Note. - The Bridegroom and Bride day before Marriage must go to
the church, confess, take absolution and receive the Holy Communion
by priest.
The Unction of the Sick
The Orthodox and Catholic Churches acknowledge the unction of
the sick as the seventh sacrament. In the Orthodox Church this
sacrament is officiated upon people who are very ill and rely on God's
mercy and believe that the holy Oil will quicken the recovery or in case
of inevitable death, the oil will alleviate death related sufferings.
In the Armenian Church the unction of the sick or the last
anointment, is not practiced. Some theologians unsuccessfully have
tried to interpret the tradition of "visiting sick people" and "the last
anointment" of the body of priests after death, as the seventh
sacrament. The dead body not need the gift of the Holy Spirit. "The
last anointment" is the memory of the anointing of the body of Christ
with precious oils and incense.
Visiting sick people cannot be considered a different sacrament,
since during the visit the sacraments of penance and communion are
administrated.

31

THE HIERARCHY OF THE ARMENIAN CHURCH

The Catholicos stands at the pinnacle of the
hierarchical ladder of the Armenian Church. When he
receives the grace of the Holy Spirit of leading the
Church during consecration, he also receives the
authority to pass it to the bishops, who, in turn, pass it to
the priest's ordination.
The hierarchy of the Armenian Church has three main
ecclesiastical orders. They receive the grace of the Holy Spirit, as well
as the authority to pass it to others through sacraments, ordination
with anointing with chrism.
The priesthood is the basic order of the hierarchical structure. The
priest is to pastor and take care of people's spiritual renewal, the
spiritual education of the faithful, as well as to perform the
sacraments, the services and the liturgy. Priest receives authority
from the bishop through ordination and ointment.
There are both married and celibate priests in Armenian Church,
as well as in Orthodox Church. In order to be ordained priest, the
candidate should be married at least for a year and have a child. The
widowed priest can become a monk or marry for a second time,
according by Catholicos Kevork V (1911-1930).
The Apegha (hieromonk), celibate priest, pronounces the vow of
celibacy in the evening on the day of ordination and is given a "veghar"
(Cowl or Hood), a special head-cover, which symbolizes the
renunciation of the world. The married priest can obtain the title of
senior priest.
The Yebisgobos (bishop) stands at the highest order in the Church
hierarchy. Episcopacy symbolizes the union of the Church. The
bishops at the head and spiritual lead of all the churches of the same
political-geographical regions, the dioceses. The bishop has the
authority to ordain and anoint priests and consecrate Churches.
In the Armenian Church the bishop is ordained and anointed by the
Catholicos. During the ordination the bishop receives an episcopal
[hovvagan kavazan-pastoral staff] staff and the madani (ring) of
authority [and panake (panagia), which is an oval medallion with the
figure of holy Virgin and the Child Jesus represented on it and
surrounded by frame studded with precious stones and suspended
32

with a chain from the neck on the chest. It is an episcopal decoration].

The bishops are elected from among those celibacy priests who have
the degree of archimandrite. Bishops of extraordinary
accomplishments may obtain the title of archbishop.
Catholicos
Unlike the other Orthodox Churches, in the hierarchy of the
Armenian Apostolic Church the Catholicos, the head of the Church,
stands degree higher than bishops and receives ordination and
ointment by 12 [minimum 3] bishops.
The Catholicos represents the centralized authority of the
legislative body. Ordination bishops, blessing of chrism, proclamation
of feasts, invitation and dismissal of National-Ecclesiastical Councils,
issuing decrees concerning the administration of the Armenian
Church and establishing dioceses within jurisdiction. The NationalEcclesiastical Council elects the Catholicos for life.
There are also two minor orders in the Armenian Church, which are
bestowed by the laying of hand.
Tbir (Clerk or Acolyte) at present combines the responsibilities of
different servants of the ancient Church: psalm-reader, sexton, doorkeeper and lantern-lighter. [The clerk can worm ourar (orarion or
stole) with permission of bishop to perform some duties of Deacon
such us, censing during the services and sacraments. He calls
ouraragir tbir (clerk who performes some duties of Deacon).]
Sargavak (Deacon) usually is elects from among clerks. His duty is
to help the priest both during services and during his pastoral activity.
The deacons and the clerks during all services wormed shabig
(saccos), which symbolizes purity of mind and of heart with which all
who serve the Lord must be clothed. The deacons wormed on the left
shoulder ourar (orarion-stole).
Scholarly Degrees of the Armenian Church
The Armenian Church gives her priests two scholarly degrees:
1. Archimandrite (vartabet)- is equal to a Master's degree in Divinity
[4 degrees].
2. Senior archimandrite (dzairakuyn vartabet)- is equal to a Doctorate
degree in Divinity [14 degrees].

33

Only celibate priests can receive scholarly degrees by ordination.

Only those bishops, who have the degree of senior archimandrite,
have the authority to ordain archimandrites of senior archimandrites.
When an archimandrite receives a scholarly degree, he also
receives a [vartabedagan] kavazan (staff) with a two serpent, directed
toward the world, which symbolizes wisdom and authority to teach
and to preach (compare Matt. 10:16).
THE CALENDAR OF THE ARMENIAN CHURCH
NEW AND OLD CALENDARS
In 301AD, when Christianity was adopted in Armenia as the state
religion, the old fixed calendar (Hayga sherchan-cycle of Orion) was
replaced by the Julian calendar.
Julius Caesar by helping Alexandrian astronomer Sozigen
reformed the Roman calendar in 45 BC having the solar ear as its
basic, consisting of 365 days and 6 hours. These 6 hours formed a
day during 4 years, which was added to February of every 4 years.
So, the leap year had 366 days. In honour of him the 7th month of
year called July and calendar, Julian. The Imperator August made this
calendar obligatory in whole Roman Empire. In honour of him the 8th
month of year called August.
At the time Caesar's reform was indisputable, but because of the
fact that the solar year consisted of not 365 days and 6 hours, but 365
days, 5 hours, 48 minutes and 46 seconds, the difference of 11
minutes and 14 seconds a year brought about a shortage of one day
in 128 years.
During the Pontificate of Pope Gregory XIII (1572-1585) the
difference caused by the imperfection of the Julian calendar, had
mounted to 10 days (at present is 13 days till 2100, then the difference
shall be 14 days). The day of the spring equinox, which was
considered to be the 21st of March by the Ecumenical Council of
Nicea (325), coincided with the 11th March. Pope Gregory XIII
convened a Council with European kings, which ordered to admit the
solution of Perugi Luigi (Aloisia) and Lilio (1520-1576). This decided
to delete 10 days following Thursday, October 4, 1582 which had
accumulated since 325, the date of the Ecumenical Council of Nicea
and to consider the following day as Friday, October 15. Thus,
34

beginning with 1583, March 21 again became the day of the spring
equinox. In honour of him this calendar called Gregorian.
The difference between the Julian and Gregorian calendars is that
every 400 years in the Gregorian calendar, on account of the leap
years (1700, 1800, 1900, this years according Julian calendar are
leap, but according Gregorian are ordinary, because the don't divided
by 4 without remainder, also 2100) only 97 days are added and not
100 days (take away 3 days and not 4), as it was in the Julian. As a
result the calendar almost coincides with astronomical time. While the
Julian calendar has a discrepancy of one day 128 years, the
Gregorian calendar has a discrepancy of one day only during 3280
years. In 1582 the Julian calendar was considered old, thus it was
called the old calendar, and the Gregorian the new calendar.
The Armenian Church used the old calendar until 1924.
The transition to the new calendar was realized by the order of
Catholicos Kevork V (1911-1930), in his encyclical N349 on October
6, 1923. Accordingly starting from January 1, 1924, calculation of the
calendar in the Armenian Church are made on the basic of the new
calendar. In the encyclical the Catholicos stated "We, the Supreme
Patriarch and Catholicos of All Armenians and the Head of the Holy
Armenian Church, with this encyclical decree to use the new calendar
beginning with the year 1924 and celebrate all the Divine and national
Church feasts according to the new calendar".
However, the Dioceses of Georgia, of New Nakhichevan (Russia),
the Northern Caucasus and Astrakhan (Russia), at present, the
Dioceses of Russia, Georgia, Greece, as well as the Patriarchate of
Jerusalem continue using the old calendar in order to accommodate
local needs.
THE PRINCIPLE OF COMPOSING THE CALENDAR OF THE
ARMENIAN CHURCH
All the Christian Churches celebrate the feasts on solar months and
the majority of the feasts have fixed dates, no matter which day of the
week the feast occurs. For instance, the Assumption of the Holy Virgin
is always celebrated on August 15; the Exaltation of the life-giving
Cross on September 14. Only Easter and those feasts of the Lord,
which are connected with Easter, Ascension and Pentecost, are
celebrated on fixed days of the week.
35

The Armenian Church has a special calendar. The majority of the

feasts are moveable, that means, they are celebrated on fixed days
of week that is why the date of celebration is changes every year.
Non moveable feast-days are only the following:
[*The first number is according to the new calendar and the second is
according to the old calendar.]

Theophany, Christ's Nativity and Baptism- January 6/19*. The Lord's

Circumcision- January 13/26. Presentation at the Temple- February
14/27. Annunciation- April 7/20. The Holy Virgin's Birth- September
8/21. Presentation of the Holy Virgin- November 21/December 4. The
Holy Virgin's Conception by Ann- December 9/22.
The basis of the cycle of the Armenian Church calendar is Easter,
a moveable feast day, which can be celebrate between period of
March 22- April 25.
Apart from Easter there are 4 more feast-day, which play an
important role in setting up the dates of the other feast-days. They
are:
Assumption- the nearest Sunday to August 15/28. Exaltation of the
life-giving Cross of the Lord- the nearest Sunday to September 14/28.
Eve of the Lent of Advent- Sunday, during the period of November
15/28- November 21/December 4. Theophany, Christ's Nativity and
Baptism- January 6/19.
In accordance with the dates of these feasts the remembrance days
of saints and feasts are established. The calculations are based on
the cycle of seven days. For example, the Feast of Catechumens,
which lasts a week, begins 10 weeks prior to Easter. During the next
two weeks remembrance days of saints are celebrated, then the Great
Lent, which lasts 7 weeks, begins, during which the commemoration
of saints is celebrated only on Saturdays. The feast of Christ's
Resurrection lasts 7 weeks from Easter to Pentecost, during which
there are no fasts and remembrance days of saints, which followed
by another week of Pentecost. The following 5 weeks are dedicated
to feasts, which are dedicated of saints, then on the 7th day begins
the fast of Transfiguration. These 24 weeks, 171 days, from the Fast
of Catechumens until the Fast of Transfiguration, form the Easter
cycle, repeated every year.
All Sundays are dedicated to the Lord's feast or are the
remembrance days of Christ's Resurrection.
36

All Wednesdays and Fridays are fasting days: the fast on

Wednesday is in memory of the Savior's Passion and the fast on
Friday is in memory Christ's death. During 7 weeks, from Easter to
Pentecost, as well as during other feasts of the Lord, 9 days of
Theophany, 7 days of Whit Sunday (Pentecost), 3 days of
Transfiguration, 9 days of Assumption, Wednesdays and Fridays are
not fasting days. If the Lord's feast coincides with a fast, still the feast
is celebrated.
The remembrance days of saints are celebrated on Monday,
Tuesday, Thursday and Saturday, if there are no Lord's feasts or fasts
on these days. All the Saturdays are dedicated to saints, even during
the Great Lent and other fasts.
Thus all the days of the calendar of the Armenian Church are
divided into three groups:
a) Lord's feasts 136 days. b) Remembrance days of saints 112 days.
c) Fasting days. 117 days.
THE FEASTS
The anniversaries of significant events and dates related to
important individuals are commemorated in secular life. Likewise, the
Church commemorates events and Individuals significant in our
spiritual lives. The purpose of an ecclesiastical feast is not an excuse
for celebration but rather, celebrations are a means by which we may
awaken our own spirituality. In this way the individual may be more
receptive to the spiritual strengthening of grace, divine order, and to
the intercession of the saints, thus, serving as a means, through
prayer, to invoke reflection and rededication. The Armenian Church
celebrates three types of feasts and ecclesiastical celebrations:
Dominical Feasts, Saints' Days, and Days of Abstinence. Dominical
Feasts refer not only to those feasts connected to Christ's mission of
redemption and those events connected thereunto, but also to those
feasts and celebrations dedicated to the Holy Mother of God, the Holy
Cross and the Church. This is so because all of the above-mentioned
are commemorated in honor of and in the name of our Lord Jesus
Christ. Saints' Days commemorate those who have been canonized
because they have lived exemplary lives of Christian virtue and
sanctity.
37

Days of Abstinence are intended as a time for repentance,

meditation, and reflection. It is also a time of prayer--for ourselves, for
others, and for the repose of the souls of those who have fallen asleep
in the Lord.
Dominical feasts take preeminence in all cases. The mason for this
is that Christ, His ministry and the person of the Holy Mother of God
is an axis for and a means of our salvation, The Saints' days, which
are numerous, are compelling and spiritually inspiring. They put us in
contact with the divine plan of salvation as it is witnessed here on
earth through martyrdom or the virtuous behavior of exemplary
individuals chosen by the Lord.
During days of abstinence we try to strengthen our souls by means
of reflection, meditation and through ritual, keeping our physical
beings from pleasure and enjoyment. Lent has two meanings for us;
physical and ritualistic. On such days ritual is strictly penitential and
we are careful to abstain from certain foods; during such periods the
Church nevertheless celebrates the commemoration of the saints.
The most ancient manner of abstinence is fasting, which means to
refrain from eating at all for an entire day or for a number of days.
Through time, strict adherence to fasting has been modified to certain
hours of the day rather than the entire day. This method also has been
modified to mean only refraining from rich foods. On the Eves of the
Feasts, It has also been permitted to partake of fish and dairy
products, which is yet another modification of abstinence. This
method has been widely used by the Roman Catholic Church and to
some degree by the Orthodox Churches but remains in our Church a
practice permitted only on the eve of a major feast.
In the Armenian Church, lent (fasting or abstinence) means to
refrain from all meat and animal by-products and to partake only of
those foods which are plants or grown in the earth.
DOMINICAL FEASTS:
Dominical feasts are divided into three categories. They are the
proper of Dominical feasts, feasts of the Holy Mother of God and
Dominical observances.

38

THE PROPER OF DOMINICAL FEASTS:

There are three feasts In this category: Theophany, the
Transfiguration and the Resurrection. In the early days of Christianity,
Dominical feasts fell into two groups: A) observances of Christ's
earthly ministry and B) the final events of His ministry of salvation.
The first group commences on January 5th and concludes on January
13th with the great day of celebration being January 6th, no matter
which day of the week it is. This day is called Theophany, the
"Revelation of God." The second group is call the 'Resurrection', and
begins with Palm Sunday, lasting until Pentecost (the Advent of the
Holy Spirit).
THE FEAST OF THE THEOPHANY
In early times, the Feast of Theophany was celebrated together
with a number of observances as is recorded in the Holy Gospels.
They are: the Annunciation of the archangel Gabriel to the Holy Virgin
Mary; the Birth of our Lord Jesus Christ, with the glorification of the
heavenly hosts, the coming of the shepherds and the veneration by
the Magi; the Circumcision; the Naming of our Lord; the Presentation
to the Temple; the Flight to Egypt and Return; the Baptism at the River
Jordan; the Temptation in the Wilderness and the Testimony
(Witness) of St. John the Forerunner. This group of feasts was
celebrated from the 6th to the 13th of January (19th to the 26th
January Old Cal.). Of them the most prominent was the Birth and
Baptism of our Lord Jesus Christ, with special importance afforded to
the Baptism. These two were celebrated together (called Theophany,
"the revelation of God,") on January the 6th no matter on which day
of the week it fell. The reason for this double celebration is that at
Christ's baptism He was revealed as God and Savior. The voice of the
Father and appearance of the Holy Spirit in dove-form likewise was a
revelation of the Holy Trinity and one Godhead.
Until about the second half of the second century, both in the East
and the West, the Baptism of Christ was held in preeminence above
all other celebrations, even to that of the Birth of our Lord. It was also
in that same period that In the West a need arose to separate the
Feast of the Birth from Theophany by celebrating it on December 25/7
January. This was also designed to discourage Christians from
partaking in a major pagan festival on that day. This custom eventually
39

became accepted in the East as well, particularly in Jerusalem where

it was very difficult to celebrate Christs Birth in Bethlehem and His
Baptism at the River Jordan on the same day. Therefore, by the end
of the fourth century, all churches were celebrating Christ's Birth on
December 25/January 7 and Baptism on January 6/19, with the
exception of the Armenian Church, which did not feel the need to
deviate from the ancient canon.
The other observances connected with Theophany also did not
retain their previous status. With consideration of the Canonical
Church Year and after some time, the Annunciation was changed to
April 7/20 (other churches March 25/April 7). Feasts of the Holy
Mother of God became special occasions of pious celebration and
specific ritual; the Presentation to the Temple was changed to forty
days after the Nativity, February 14/17 (other churches February
2/15). The Circumcision, Name Day of our Lord and the Temptation
in the Wilderness were recalled during the octave of Theophany (to
January 13/26, other churches January 1/14); the Coming of the Magi,
the Escape and Return from Egypt also recalled during that period.
READINGS: The Annunciation: Luke 1:26-38, 56. The Nativity:
Matthew 1:18-25, Luke 2:1-21. The Baptism: Matthew 3:1-17, Mark
1:4-11. The Naming and Circumcision: Luke 2:21. The Presentation
to the Temple: Luke 2:22-40. The Flight to Egypt: Matthew 2:13-23.
The Temptations in the Wilderness: Matthew 4:1-11, Mark 1:12-13.
TRANSFIGURATION:
The previous group of religious observances, titled Theophany,
dealt with Christ's birth, childhood, and youth as recorded in the Holy
Gospels. As we shall see later in this chapter, those observances
connected to the final events in our Lord's life, e.g., His Final Entry
into Jerusalem, His Betrayal, Passion, Crucifixion, Death, Burial,
Resurrection and Ascension are grouped together under the title of
Resurrection.
Between these two groupings, Theophany and Resurrection, falls
the three-year period of our Lord's ministry, during which He preached
and performed miracles. These are recalled throughout the entire
Church year without special celebration and in particular on Sundays
and penitential days, and as they am taught through the ritual
(sharagans, prayers, etc.) and the reading of the Holy Gospels. The
40

only exception is that of the Feast of the Transfiguration of our Lord

Jesus Christ.
In the summer of the third year of Christ's ministry, the
Transfiguration took place on the summit of Mount Tabor. The Greek
Orthodox and Roman Catholic Churches celebrate the Feast of the
Transfiguration on August 6th. Saint Gregory the Illuminator
established the celebration of the Feast of the Transfiguration in our
church on the first day of the month of Navasart (Nor Dary e.g., New
Year), which corresponds to the first day of the Armenian calendar
year, August 11. It is most likely that Saint Gregory did this to
discourage the pagan New Year celebrations which took place in
Ashdishad and around the nearby Innagyan Temple (which later
became the Monastery of Soorp Garabed in Moush) which were the
primary holy sites in pagan Armenia. During the pontificate of
Catholicos Movses II, Yeghivartzi, the Armenian calendar underwent
modification in 551 AD, at which time the date of the Transfiguration
was also changed. In light of the fact that a major feast, that of the
Assumption of the Holy Mother of God, was being celebrated in
August, the Feast of the Transfiguration was separated from the New
Year (Navasart) and tied to the dominical observance of the
Resurrection. Thus, the date was moved forward to a Sunday fourteen
weeks after the Feast of the Resurrection (seven week after
Pentecost). It thus was tied to the Feast of the Resurrection and
became a variable feast. As in the case of Easter, there may be a 35day variation wherein it may fall on a Sunday between June 28 and
August 1.
Although this Christian feast was separated from the pagan festival,
it nevertheless retained the common name Vartavar. Some customs
also remained, such as decorating the church with roses or other
flowers, spraying one another with water, and the releasing of doves
which are truly the last customs of ancient pagan Armenia still
practiced. By practicing these customs, however, pious Christians
have modified their meaning and have given them a new meaning in
light of the Holy Scriptures, thereupon recalling the Great Flood, the
dove of Noah and other such symbolic references. The Feast of the
Transfiguration, Vartavar, is celebrated for three days with the
exception of the Eve of the Feast on the previous Saturday. It is the
41

third major or tabernacle feast of the Armenian Church and for this
reason the following Monday is a day dedicated to the repose of all
souls.
READINGS: Matthew 17:1-9. Mark 9:2-10. Luke 9:28-36.
RESURRECTION:
Of the final acts of our Lord's earthly ministry, it is most convenient
to classify them by using the name of the one of primary importance,
namely, the Resurrection. This classification of feasts connected to
the Resurrection encompasses a sixty-four day period which begins
with the
Saturday prior to Palm Sunday and dedicated to the Raising of
Lazarus and concludes with the seven-day period of abstinence
dedicated to the prophet Elijah and ending on a Saturday. This would
comprise the Raising of Lazarus, Palm Sunday, Holy Week, and
Easter Sunday to the Ascension (Thursday), a forty-day period, and
from the Ascension to Pentecost (another ten days), which is followed
by the six days of abstinence dedicated to the Prophet Elijah. In the
early church there was much discussion and debate as to the proper
day for the celebration of Easter. The basic concern was whether to
celebrate it on the day of the Judaic Feast of Passover or on the
closest Sunday thereto. This discussion was ended in 325 AD by the
decision of the Ecumenical Council of Nicea wherein it was decided
that the Feast of the Resurrection of our Lord Jesus Christ would be
celebrated on the first Sunday following the full moon after the vernal
(spring) equinox. This decision and particularly the celebration of
Easter on a Sunday was based on the fact that it was a Sunday on
which Christ rose from the dead, or in other words, It was the second
day of Passover of that year in which our Lord was crucified and died.
The Feast of Theophany and related observances are celebrated by
precise chronological (solar calendar) equations and are not variable,
no matter on which day of the week they may fall. Likewise, the Feasts
of the Holy Mother of God, the Holy Cross-, and the Church are
celebrated by using the solar calendar. Easter, however, and the
religious observances connected to it, are calculated by the lunar
calendar and like the Passover, are variable within a 35-day period.
Therefore, Easter may fall between March 22 and April 25. (The
variation of the celebration of Easter between the Eastern and
42

Western churches is strictly related to the calendar and the equations

thereof, and in no way are theological). Easter and its related
observances encompass a 24-week (168-day) period, which includes
the 10-week period prior to Easter, from the Fast of the Catechumens
to the Feast of the Transfiguration. The first observance related to the
Feast of the Resurrection is the Remembrance of the Raising of
Lazarus, which foretold our Lord's own miraculous Resurrection. It
serves as an Introduction to the glorious Resurrection of our Lord and
not as a commemoration of Lazarus and his sisters which is
celebrated separately. The first view we have of that glorious event is
on the following day, Palm Sunday. This is Christ's triumphant
entrance into Jerusalem as Messiah. Sometimes Palm Sunday is
referred to as Advent In reference to Christ's coming as the Messiah
to Jerusalem and to His Passion. For that reason it is connected with
Christ's Second or Final Coming and Is celebrated in our church in the
evening with the special ritual of the 'Opening of the Doors,' a
foreshadowing of the Last Judgment and divine justice (compassion).
The week following Palm Sunday is known as Holy Week (Avak
Shapat) and each day of that week, Monday through Saturday, is
prefixed with the word Holy, which in a way reflects the week prior to
Theophany wherein the holy days (Avak Doner) are dedicated to the
saints. The first three days of Holy Week are not dedicated to any
particular observances. The readings from the Holy Gospels describe
that period from His entry into Jerusalem until the fulfillment of the
divine plan of Salvation. The lections from the Old Testament describe
the Creation, the fall of man, sin, the Flood, the escape of the
righteous by means of the Ark, and the destruction of Sodom and
Gomorrah, reminding us of the need +for the Incarnation and
Salvation. The daily sharagans describe this both beautifully and
compellingly. Holy Wednesday's lections and hymns are particularly
concerned with the Betrayal, which was the first event in the mystery
of the divine plan of Redemption. Holy Thursday is the celebration of
the Passover Sacrifice, the Last Supper and the establishment of the
sacrament of Holy Communion. The midday Liturgy is celebrated
during which the faithful prepare themselves through penance and by
receiving absolution. That evening, with great ceremony, the ritual of
'Washing of the Feet' takes place, which, according to the Holy
43

Gospels, symbolizes humility. The ritual, which was established in the

1lth century by Catholicos Krikor Vugayaser, was originally practiced
in more simple fashion. The priest would wash and bless with oil the
feet of all the faithful in the vestibule (Narthex) of the church. Later,
this ritual became more elaborate and was performed on the bema.
The Odes and 'Discourse on Love' were added at a later time, which
show how this ceremony has been embellished.
On Holy Friday, the Evening Service (Khavaroom)' and Midday
Service of the Crucifixion are performed in remembrance of Christ's
Betrayal and Passion (suffering).
On Holy Friday afternoon the Burial Service is performed which can
also be considered as the Rite of the Descent from the Cross. The
Trisagion (Soorp Asdvadz) is sung on bended knees and is
traditionally dedicated to Joseph of Arimathea who, according to
tradition, sang it as Christ's body was taken down from the Cross.
Holy Saturday is dedicated to the Savior's Burial and the sealing of
the Tomb. The Divine Liturgy is celebrated at the end of the day
(dusk), "Now after the Sabbath, toward the dawn of the first day of the
week..." Matt. 28:1. For that reason it is called Jurakalooytz (Candle
mass) because it was at that time that in all homes every lamp was lit
to signify the beginning of a new day.
The term Jurakalooytz, although similarly used for the Candle mass
prior to the Feast of Theophany, was most likely first used only for the
Feast of the Resurrection. It was initiated in Jerusalem in reference to
the special ritual performed Easter Eve at Christ's Tomb (Service of
the Light). From ancient times until the present the faithful of the
Eastern churches gather there with great anticipation to express their
faith and piety during the compelling and inspiring service of the 'light.'
From Easter to the Sunday of Pentecost is a fifty-day (50) period
called Quinquagesima. As part of the Quinquagesima the first fortyday (40) period culminates with the Feast of the Ascension which is
celebrated on the Thursday of the sixth week. This entire period is
dedicated solely to the mystery of the Resurrected Savior's
encounters with His Apostles and followers during that period with the
exception of only four special remembrances, which do not detract
from the preeminence of the Resurrection.

44

The first of these is the Decapitation of St. John the Baptist that is
remembered on the first Saturday or the seventh day of
Quinquagesima. It is remembered by the lection (during the Morning
Service) of the Gospel of St. Mark, which describes the occurrence.
The second is New Sunday, which is the first Sunday after Easter,
the eighth day of Quinquagesima. Its purpose is to emphasize the
wondrous Resurrection, with only minor variables in the hours
services.
The next is the Sunday of the World Church, which follows New
Sunday and commemorates the establishment in Jerusalem of the
first Christian Church. According to some, it was founded in the
Chapel on Zion where the Upper Room was and where our Lord
established the Sacrament of Holy Communion. (According to others
it is the Cathedral of the Holy Sepulcher/Holy Resurrection).
The last is the fifth Sunday of Quinquagesima when the Feast of
the Apparition of the Holy Cross over Jerusalem is celebrated, which
took place during the time of Emperor Constants of Byzantium and
Patriarch Cyril of Jerusalem. (See Feast of the Holy Cross) After the
Feast of the Ascension, which is celebrated in commemoration of our
Lord's ascent into heaven, the ensuing nine days until Pentecost
compoundly celebrate the Resurrection and the Ascension.
The seventh Sunday of Eastertide, which falls within this ten-day
period, combines an ecclesiastical and national tradition, which is
recalled in the Sharagan (Hymn) of the day. According to tradition, an
angel visited St. Gregory the Illuminator daily during his imprisonment
in Khor Virab, yet on that day the angel did not appear. On the
following day when the saint asked the angel about his absence he
explained that each day a rank of heavenly hosts celebrated Christ's
Ascension and since it was the fourth day and he belonged to the
fourth rank he took part in the celestial celebration. This Sunday is
also known as the Second Palm Sunday because the gospel readings
of Sunday recall Christ's triumphant entry into Jerusalem (the same
as Palm Sunday). The final feast of the Resurrection grouping is that
of the Advent of the Holy Spirit, which takes place on the fiftieth day
of Quinquagesima, a Sunday (10 days after the Ascension). It
commemorates the coming of the Holy Spirit to the Apostles In the

45

Upper Room in tongues of fire, granting power and grace to them for
the establishment of the Christian Church.
In ancient times this feast was celebrated only one day, since the
next day the Fast of Elijah commenced. In the 12th century, St.
Nerses the Graceful established the seven-day celebration of
Pentecost retaining the fast. Aside from the 64 days of the abovementioned period all Sundays of the year am dedicated to Christ's
Resurrection. Other churches, while dedicating Sundays to the
Resurrection, also celebrate other feasts and Saints Days on Sunday.
In the Armenian Church, Saints Days are never celebrated on
Sunday. Only a few Dominical are celebrated on Sunday, i.e.
Transfiguration, Assumption of the Holy Mother of God, Exaltation of
the Holy Cross, Discovery of the Holy Cross etc. but always with the
emphasis on the Resurrection, with the reading of the Myrophores
(Gospel of the Oil Bearing Women) and the mood of all ritual being
that of the Resurrection. Those lections from the gospels, which
include both the Burial and Resurrection of our Lord, are read in the
morning only during Great Lent and then only those verses dealing
with the Burial. Yet, the concept of the Resurrection is recalled during
the ensuing Liturgy when the deacons beseech the Lord saying,
"make us worthy of thy Resurrection."
READINGS: The Raising of Lazarus: John 11:1-44. Palm Sunday:
Matthew 21:1-11, Mark 11:1-10, Luke 19:28-40, John 12:12-19. Holy
Week: Matthew 26:1-27:66, Mark 14:1-15:47, Luke 22:1-23:56, John
13:1-19:42. Resurrection-Easter: Matthew 28:1-10, Mark 16:1-8, Luke
24:1-12, John 20:1-18. Decapitation of St, John the Baptist: Mark
6:14-29. Ascension: Mark16:19-20, Luke 24:50-53 Pentecost: Acts
2:1-4.
FEASTS OF THE HOLY MOTHER OF GOD:
a. The Conception of St. Mary. b. Birth of the Holy Mother of God. c.
Presentation to the Temple of the Holy Mother of God. d. The
Annunciation. e. The Assumption.
The Holy Mother of God serves as an excellent example of Christs
redemptive grace and is an inseparable part of Christ's dominical
economy.
In the 5th century at the 3rd holy Ecumenical Council of Ephesus,
where the Nestorian heresy was condemned, the Holy Mother's
46

position as "Mother of God" and "Bearer of God" [Birthgiver of

God](Asdvadzamayr-Asdvadzadzin) was doctrinally established.
[In the most ancient Armenian writings, the same term is used in
reference to the Holy Virgin as in the Gospels, the Mother of the Lord.
Later on occur the words, Mother of Christ. After the Council of
Ephesus held in 431AD to refute the heresies of Nestorius, who,
amongst other things, used the word Birthgiver of Man, the Greeks
adopted the term Theotokos, which was literally translated into
Armenian Asdvadzadzin, meaning, one who brought forth, or gave
birth, to God. Considerably later we find the words Asdvadzamayr,
Mother of God, but this is very rarely met while, the general term is
Asdvadzadzin and Mayr Asdoodzo Panin, Mother of the Word of
God.]
Only those aspects of St. Mary's life, which are directly related to
Christ or His dominical economy, are mentioned in the Holy Gospels.
The remainder of her biography is attributed to Holy Tradition which
is common to all the ancient churches and which is covered in much
of the most ancient of ecclesiastical literature.
Accordingly, St. Mary was of the house of David, daughter of
Joachim and Anna of Nazareth (originally Bethlehem). Anna, being
barren, prayed for a child and made special vows, which were
answered by the birth of her only child, a daughter whom she named
Mariam (Mary). Although Mary was born naturally (having both a
father and mother) she is considered morally pure and immaculate. It
is for this reason that the church not only celebrates her birth but also
her conception, which the Greek Orthodox and we celebrate on
December 9, and the Roman Catholic Church on the 8th. The concept
of her being morally immaculate later developed into the question of
her Immaculate Conception (from Anna), a doctrine adopted by the
Roman Catholic Church in 1854. Our church, on the other hand, does
not accept this, as it attributes to Mary that which belongs only to
Christ; only Christ was immaculately conceived. Yet, her purity is
unquestioned. According to the teaching of the Armenian Church, at
the time of the Annunciation when the Holy Spirit entered her she was
cleansed of all sin (original sin) as she was to be the vessel in which
God manifest was to be incarnated. Feast of the Conception of St.
Mary, although chronologically the first in the events of the Holy
47

Mother's life, this feast entered in the church calendar relatively late
and has no specific hymn have its own.
Feast of the Birth of the Holy Mother of God. The second feast of
the Holy Mother is her birth, which is non-variable and celebrated alike
by all traditional churches on September 8. There is no information
concerning her birth and, in fact, the place of her birth, whether
Nazareth or Bethlehem; nor the date. Based on the Jewish tradition
of that time, it is safe to say she was between 14 and 18 years of age
when the Annunciation took place.
Presentation to the Temple of the Holy Mother of God. The third
feast of the Holy Mother of God is the Presentation to the Temple at
the third year, which is non-variable and is celebrated by all the
traditional churches on November 21. The meaning of this feast is that
since Marys parents made a vow, she was presented to the Temple
at an age when she could be separated from her parents. According
to tradition, she stayed therefore awhile and at seven was given over
to the care of pious widows and maidens who lived at the Temple.
One of them was the prophetess Anna. After another seven years,
Mary became betrothed to Joseph the Carpenter. The other
commemorations concerning Mary's life are recorded in the Holy
Gospels, and perhaps belong more to the commemorations of Christ's
life, as they are an integral part of His plan of redemptive economy.
They are:
The Annunciation, which on one hand is part of the fulfillment of the
Messianic prophecy and plan. On the other, it was the most important
event in Mary's life. The Visit to Elizabeth, which is a celebration of
Mary's maternity. The Roman Catholic Church celebrates this feast
separately on July 2 as a manifestation of God. Christs 40th Day
Presentation to the Temple, which is called by some the Sanctification
of St. Mary. In Jewish tradition, mothers present themselves to the
temple 40 days after giving birth for purification. Other incidents
recorded in the Holy Gospels are:
(a) When Jesus was 12 years old, the trip to Jerusalem, His being
lost, sought after by His parents and found in the Temple.
(b) The Wedding Feast of Kana where He changed the water into
wine at His mother's request.
(c) Her search for Him in Capernaum.
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(d) At the foot of His Cross on Golgotha

(e) After the Ascension, her constant presence with the Apostles.
None of the above has been commemorated with a special feast;
they are all connected with the commemoration of Christs redemptive
economy after the Ascension. After the Ascension of her divine Son,
the remainder of St. Mary's life comes to us through Holy Tradition. It
states she lived out the rest of her days in Jerusalem cared for by St.
John the Evangelist. She died In Jerusalem some 15 years after
Christ's Ascension and was buried in her family tomb in Gethsemane.
The other tradition which states that the Holy Mother died in the
City Ephesus is not a very reliable one and was most likely formulated
because St. John the Evangelist had lived in that city. Nevertheless,
the church on the occasion of her "death" offers the greatest respect
with great solemnity and rituals. This non-variable commemoration is
the oldest of all those dedicated to the Holy Mother and is celebrated
by all churches on August 15. The Armenian Church celebrates this
feast on the nearest Sunday to the 15th of August (August 12-18)
which was adopted at the time of St. Nerses the Graceful if not later.
Its commemoration lasts for nine days and not three as it did
previously. The Holy Tradition concerning the death of the Holy
Mother appears nearly identically in the traditions of all the ancient
churches and was presented in the abridged fashion in the Sharagan
"Arevelk Kerarpin" by Giragos Vartabed:
The Holy Virgin lived in Jerusalem after our Lord's crucifixion for
fifteen years after which she passed away. All the Apostles, save
Bartholomew, who was absent at that time, conducted her funeral with
great ceremony and hymns at her cave-like tomb in the Garden of
Gethsemane. After a short while, St. Bartholomew returned and
wished so dearly to see the Holy Mother one last time that he
convinced the Apostles to open the tomb.
Upon opening the tomb, they could not find the body of the Holy
Mother. Angels' voices were heard for three days and nights. They
interpreted the angels' singing as a sign that our Lord had assumed
(taken up) His Mother into heaven as He had promised her. They
found the empty tomb a confirmation of that promise for she had not
been dead but had fallen asleep. For this reason, the church refers to
the end of her earthly life as "the dormition" rather than "death."
49

The concept of her Assumption is a most ancient one as is

witnessed in sacred prose and poetry dedicated to the Holy Mother.
Yet, it did not become a basic teaching (doctrine) of the church until
the ninth century. And it wasn't until the 12th century that the feast
was titled "the Assumption."
We should note that the Service of the Blessing of the customarily
performed on the Feast of the Assumption. This however is a special
service dedicated to the autumnal harvest of which the grape is
usually the first fruit (in Armenia usually harvested middle to late
August) and also from which the wine of Holy Communion is made.
There is however, no canon stating that this service must be
performed on that particular Sunday. Concurrent with the tradition of
the dormition is the Commemoration of her Image. According to
tradition, as solace to St. Bartholomew for being unable to attend her
funeral or see her, he was given a veil with the image of the Holy
Mother, which she had blessed and given to St. John the Evangelist.
According to Armenian Church tradition, St. Bartholomew brought that
with him to Armenia and placed It at "Tarpnyatz Kar" In the province
of Antzevatz. There was established a convent of faithful nuns who
honored and protected this relic. Sisters Hoosig, Vormztad and
Makovdoor are remembered as leaders of that convent. The convent
was also known as "Hokvotz" or "Hokeyatz" and until recently was a
place of pilgrimage to the Holy Image (Veil) despite the fact that the
relic was not in view. It had been secreted in the walls of the convent
to protect it against the constant attacks and pillaging. Since there are
no relics of the Holy Mother's earthly body (as she was assumed into
Heaven), her personal belongings became articles of pious devotion.
As they were secretly kept during the time of persecution of the early
church, they began to appear in later times. The first, her belt or girdle,
was discovered in Jerusalem in the fifth century during the reign of
Emperor Argadeos. This important article of clothing and decoration
for Eastern women was later translated to Constantinople and placed
In the Cathedral dedicated to the Holy Mother of God, where it was
recorded to be at the time of Empress Zoe's miraculous recovery more
than half a century later. The second is her box or case, in which she
kept her veil. According to tradition, two aristocratic brothers made a
vow to go to the Holy Land. In a village of Galilee, most likely
50

Nazareth, and many people were making pilgrimages to a certain

Jewish woman's home where there was a box to which many
miraculous cures were attributed. Through cunning, they were able to
have another box made like the one they saw and switch it with the
box of the Holy Mother. They returned to Constantinople where they
were received with great ceremony and the box was placed in the
Cathedral dedicated to the Holy Mother. The celebration of the
Discoveries of the Belt and Box of the Holy Mother of God were
introduced into the Armenian Church during the revisions made by
Catholicos Simeon Yerevantzi (Catholicos 1763-1780) to the
Directory of Feasts (Donatzouytz). The Discovery of the Belt is
celebrated on the second Sunday following the Feast of Assumption
and the Discovery of the Box on the fifth Sunday after Pentecost. Prior
to Catholicos Simeon's revision, these were listed as voluntary
celebrations and most Likely was celebrated only in Constantinople
for a long period of time. Later in Western Armenia, not only were
these commemorations celebrated but also so were others connected
to the Holy Mother's personal items deemed relics. After the 13th
century, when the Latins established their empire in Constantinople
by means of the crusades, many ecclesiastic antiques and relics were
translated from Byzantine to Europe. The Armenian Church
celebrates eight feasts of the Holy Mother of God. They are:
1. Her Nativity
2. Her Presentation to the Temple
3. The Annunciation
4. The Conception of St. Anna with Mary

5. The Purification
6. The Assumption
7. Discovery of the Belt (girdle)
8. Discovery of the Box (chest)

READINGS: Annunciation - Luke 1-26-38. Nativity - Matthew 1:18-25,

Luke 2:1-21. Visit to Elizabeth - Luke 1:39-56. Christ's Presentation to
the Temple - Luke 2:22-40. Jesus as a child is lost - Luke 2:41-52.
Wedding in Kana - John 2:1-11. Capernaum - John 2:12. At the Cross
- John 19:25-28. After Ascension - Acts 1:14.
DOMINICAL OBSERVANCES:
This section includes the Feasts of the Holy Cross and the Holy
Church, which are truly dominical in that the 'Cross' was the 'vehicle'
and the 'Church' the 'result' in God's redemptive plan. Both have been
venerated throughout Christianity not only as honorable items but also
as spiritual aids. The 'Cross' was the means by which Christ's blood
51

was spilled thereby establishing the Holy Sacrament. The 'Church' is

the institution in which one lives a sacramental and virtuous life, and
is caretaker of our souls until the Great Judgment and the
establishment of Christ's eternal kingdom.
FEASTS OF THE HOLY CROSS:
a.The Exaltation of the Holy Cross. B. The Discovery of the Holy
Cross. C. The Apparition of the Holy Cross. D. The Holy Cross-of
Varak.
The Exaltation of the Holy Cross-is the major feast celebrated in
honour of the Holy Cross-. Other churches commemorate this feast
on September 14: in our Church it is celebrated on the closest Sunday
to the 14th making it variable between September 11-17. The Feast
of the Exaltation of the Holy Cross-is solidly based on a glorious
historical event. Recorded in ecclesiastical chronicles and in
accordance with Holy Tradition, the Holy Cross-was ceremoniously
elevated only on three occasions before the faithful for veneration.
The first Bishop of Jerusalem, St. James the Apostle, elevated a
cross, blessing the faithful and according to tradition sang for the first
time, "We bow before thy Cross, O Christ..." (This dagh or treasure is
sung frequently in our Church, especially during Holy Week.)
Reference was made to a Cross instead of the Holy Cross since at
the time of St. James-- because of the pressure employed by the Jews
and the subsequent Roman persecutions-- the name of Christ was
still being whispered with much trepidation. Therefore, it was quite
impossible to go to the dung-heap on Golgotha in which the Holy
Cross-had been discarded after the crucifixion and rightfully display it
for the veneration of the faithful. This tradition, established by St.
James, points out that even in the earliest times of Christianity the
Holy Cross, because of the Great Mystery it represents, was an article
of devotion for Christians. The second occasion when the Holy Crosswas elevated ceremoniously before the faithful for veneration was
when it was 'discovered,' by Queen Helena, mother of Emperor
Constantine in 326. According to ecclesiastical chronicles, an
informed Jew from Jerusalem by the name of Judah was forced to
disclose the place where the Cross-was buried. Three crosses were
found, one of them being our Lord's, the others belonging to the two
criminals crucified with Him. In order to authenticate the true cross,
52

the body of a youth who had recently died was placed on each. When
he was placed on the third cross he was resurrected and thus the true
and Holy Cross-was discovered. At that time, Bishop Cyril, Patriarch
of Jerusalem elevated the Holy Cross-before the faithful who, having
witnessed the miracle, were awe-inspired and venerated it. The
commemoration of this historical event is celebrated on the closest
Sunday to October 26 (variable from October 23-29), and is called
Discovery of the Holy Cross. Finally, the third and most auspicious
occasion on which the Holy Cross-was elevated and venerated was
upon its return from captivity. In 610 King Khosrov of Persia waged
war against Emperor Heracles of Byzantlum, conquered Jerusalem,
and took the Holy Cross-into captivity to Persia in 614 AD Heracles
regrouped and went against the Persians again. At that time the
general of the Armenian troops was Mjejh Knouni who also managed
to gather troops from Persian Armenia. Khosrov suffered a great
defeat and was murdered by his son Gavad Shiroh, who died a year
later and was succeeded by his son-in-law Khoryam. Khoryam
ascended to the Persian throne through Emperor Heracles assistance
on the condition that the Holy Cross-is returned. After accepting that
condition, the Holy Cross-was returned to the Christians in 629. Its
ceremonious journey from Persia to Garin, from Garin to
Constantinople and finally back to Jerusalem was extremely emotionevoking; it was elevated constantly along the way for the spiritual
comfort of the faithful and everywhere it became a symbol of pious
worship. It was this occasion, which gave reason for the Feast of the
Exaltation of the Holy Cross-, which the Greeks started to celebrate
on September 14. In our church, the Feast of the Exaltation of the
Holy Cross takes place with great ceremony and includes the ritual of
the Procession and Blessing of the Four Corners of the Earth which
is performed that day. It is most likely that this particular ritual reflects
the deep feeling and emotion aroused in Armenia when the Holy
Cross was elevated and brought through on its return to Jerusalem
from Persian captivity. In the southeastern section of the Valley of
Garine lies a group of hills; its tallest peak, until recently, was known
as Khachapayd (Wooden Cross). On a small plateau of that mountain,
which has an elevation of 9000 feet, is a spring of fresh cold water,
which has become a place of pilgrimage. According to tradition, the
53

Persians had a change of heart after relinquishing the Holy Cross and
tried to attack and regain it. The Armenians left the Holy Cross-at that
place and repelled the attack with all their strength. Upon their return
they saw the pure spring water flowing from the place they left the
Holy Cross and thus it became a place of pilgrimage. At the foot of
that same mountain is the Monastery of the Holy Cross-to which the
faithful go on pilgrimage on the Feast of the Holy Cross.
The Feast of the Exaltation of the Holy Cross, one of the Five
Tabernacle (Daghavar) Feasts of the Armenian Church, is preceded
by a fast (Monday through Friday) as precedes the feasts of the
Transfiguration and Assumption. In connection with this feast are also
celebrated the Eve of the Feast (Navagadik), Day of Remembrance
(Merelotz), and post-festive celebration (7 days) of which and aside
from the Eve of the Feast, Tuesday, Wednesday and Thursday are
feast days dedicated to the Holy Church. Theologically, Feasts of the
Holy Cross-and the Holy Church differ only slightly since both are
related to our Lord's redemptive economy.
The second feast of the Holy Cross-is that of the Discovery of the
Holy Cross-, which has been described previously.
The Apparition of the Holy Cross is the third feast of the Holy Cross
and is celebrated on the fifth Sunday of Quinquagesima after Easter.
This commemoration is in remembrance of the apparition of the
sign of the cross over the city of Jerusalem from the Mount of Olives
to Golgotha in 351AD Its apparition was so luminous that it was
shining brighter than the sun's light. It was seen by both cleric and lay
persons who rushed to the churches to praise the Lord for this
miraculous sign. Cyril, Patriarch of Jerusalem at that time, had
recently composed a stem yet respectful letter to Emperor Constants
of Byzantium for reinstating the Adam heresy within the church and
disrupting its peaceful functions. Admonishing the Emperor, the
patriarch reminded him of the orthodox faith of his father Emperor
Constantine the Great and cited the apparition as a further proof to
convince him to return back to orthodoxy. The Armenian translation of
this encyclical is read on this feast during Antastan prior to the Gospel
lection.
The fourth and final feast of the Holy Cross-is that of the Holy
Cross-of Varak.
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The previously described feasts of the Holy Cross-are common to

all traditional churches, however this feast is particular to the
Armenian Church. It is our feast of the Holy Cross and is an exemplary
reflection of our national Church. In the 7th century (660AD) a solitary
monk by the name of Totig who lived on Mount Varak, had a vision
that upon the summit of that mountain was a cathedral with twelve
pillars in the midst of which was a brilliant cross. A little later the cross
in the apparition moved slowly down the mountain and rested upon
the holy altar of the Monastery of Varak. Totig and his student Hovel
rushed to the church and prostrated themselves before a holy relic
there, which the vision revealed to be truly a piece of the Holy Cross.
St. Hripsimeh and her companions had brought with them a relic of
the Holy Cross to Mount Varak when they sought refuge there during
their persecution and left it to the keeping of pious priests, when they
fled the area. After the death of the priests, the relic remained hidden
in the secret place where it was buried. Many, like Totig and Hovel,
for love of the Holy Relic, passed their lives as monks In seclusion in
those mountains, praying for its revelation. With great jubilation Totig
took the good news of the revelation of the sacred relic to the
Catholicos at Vaspouragan. The Catholicos, St. Nerses III the Builder,
rushed to Varak with General Vart Rushdouni, son of King Theotoros,
whereupon he certified the authenticity of the Holy Relic. He
thereupon ordered that each year the Sunday closest to September
28 (Sept. 25 - October 1) or the second Sunday of the Exaltation be
dedicated to the Holy Cross-of Varak. It is most likely that it was then
that he wrote the enthrallingly beautiful sharagan, Nshanav
Amenahaght Khatchivt, 'By the sign of thine all powerful Holy Cross,'
which is one of the most moving and popular of our church hymns. To
complete the history of the relic of the Holy Cross at Varak it should
be stated that the relic discovered by Totig first was placed in the
church at the Monastery of Varak; later it was moved to lower Varak
or the church of the Monastery of the Holy Sign and remained there
until 1021. In that year when Senekerim Adzouni, King of
Vaspouragan, immigrated to Sebastia, he took with him the Holy Relic
and placed it in the church of the Monastery of the Holy Sign, which
he had erected. Upon his death, according to his will, the Holy Relic
along with his remains was returned to Varak where they remained
55

unmolested until 1651. In that year Suliman and Zomar, pashatyrant

rulers of the Khoshap province, ravaged the monastery at Varak and
stole the Holy Relic as part of the pillage. These two suffered horrible
deaths. In light of this, their successor Abraham Bey, viewed the Holy
Relic to be cursed and tried to give it to Abbot Bishop Bedros of
Hokvotz monastery who insisted it be returned from whence it was
stolen. On orders from Abraham Bey, Armenians came and took the
Holy Relic; feeling that the church of the Holy Mother of God in Van
would be safer, they translated the Holy Relic to that Church. The
church was also called Holy Sign because of the relic, where it
remained until the Genocide of 1915.
FEASTS OF THE HOLY CHURCH:
It has-been previously stated that the Holy Cross and Holy Church
are closely related to one another, the Holy Cross being the 'vehicle'
and symbol of salvation and the Holy Church being the 'result' and
'fulfillment.' It is for this reason that there are similarities in the
performance of rituals related to these two and especially in the
sharagans (hymns) dedicated to them. Often the celebrations are
concurrent or performed consecutively as is most evidently witnessed
in the seven-day period following the Feast of the Exaltation of the
Holy Cross.
The word yegeghetzi (church) is the Armenization of the original
Greek ecclesia. Its meaning is multifold: a) community of believers, b)
that community's executive assembly, c) a temple of worships for
believers and d) a place to congregate to perform rituals. Viewing all
of these simultaneously, the church represents a divine establishment
founded by Christ. This abstract concept can be further described by:
Source, from which flow the graces of God; Foundation, the institution
of faith; Bride, united with Christ spiritually (Ephesians 5:23) as is
attested by the Apostle in relation to bride and bridegroom; Mother,
who gives spiritual birth to the faithful flock, etc.
The concept that the church is a divine establishment founded by
Christ is that which is glorified with solemn celebrations. The greatest
of these may be the most solemn and sacramental ritual which we
perform when the foundation of a new church is laid or at the eve of
and time of the consecration of a church; likewise, when a ruined
church is renovated or a desecrated church is re-sanctified. All of
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these are delineated in the Book of Ritual (Mashdotz) carefully and in

detail.
As feasts of the Holy Church we celebrate New Sunday and The
Sunday of the World Church. These Sundays follow immediately after
the Feast of the Resurrection (Easter). New Sunday is the
commemoration of the establishment of the Holy Church. The
sharagan (hymn) for that day proclaims the conversion of the pagans
and the ministry of the Apostles to preach the Good News to the entire
world. Sunday of the World Church commemorates the establish.
Merit of the first Christian church in the Upper Room where our Lord
established the sacrament of Holy Communion. It was also the place
where the Apostles and faithful gathered and where the Holy Spirit
descended upon the Apostles on Pentecost. (Acts 2:42). This room,
which became the first chapel of worship for Christians and model for
all churches, was, according to Holy Tradition, the home of St. James
the Greater, first Bishop of Jerusalem. (According to another tradition
it was the home of the evangelist Mark.) In any case, it is important
that the early Christians, following Pentecost and Ascension, had their
own special place of worship, which was the first Christian church.
The Sunday of the World Church is a commemoration of the concept
of its establishment.
The second group of celebrations of the Holy Church are connected
with the Feast of the Exaltation of the Holy Cross and are
commemorated within the seven-day period of its celebrations: first,
the Saturday prior to the Feast of the Exaltation, then the following
Tuesday, Wednesday and Thursday. (Mondays following major feasts
are always Merelotz). These four days of commemoration are
connected with the Feast of the Exaltation of the Holy Cross because
they commemorate the four cathedrals that King Constantine's
mother, Queen Helena, had built after the discovery of the Holy Cross;
the Cathedral of Christ's Tomb near Golgotha, the Church of the
Nativity in Bethlehem, the Church of the Ascension on the Mount of
Ascension and the Church of St. Mary, the Holy Mother of God's
Tomb In Gethsemane.
The first of those, which takes place on the Saturday prior to the
Exaltation of the Holy Cross Is the commemoration of the Navagadik
at the Cathedral of the Holy Resurrection (the Holy Sepulcher) which
57

is confirmed by the Sharagan of that day: "From the newly miraculous

navagadik In Jerusalem, brightly vested in glory doth show thy Holy
Cross." The other three days commemorate the three previously
mentioned cathedrals.
In the Armenian Church, the Feast of the Tabernacle [Ark of the
Covenant] is also commemorated with Feasts of the Holy Church.
This is celebrated on the Saturday prior to the Feast of the
Transfiguration. Although the Ark of the Covenant is a sanctity
particular to the Old Covenant and which was honored with the
greatest solemnity in Judaism, we honor it because in the tabernacle
we perceive a preliminary picture of the Church of Christ. This concept
is based on the Christian belief of the perpetually of the church. Even
prior to the Holy Gospels (Christ) and as preparation for them, God In
His wisdom revealed Himself to mankind gradually through Adam,
Noah, Abraham, and Moses and through the prophets. The church
was existent from the beginning as a means for proper human
morality, and the teaching of the truth. It continued through the
millennia in a natural progression. It is for that reason that the Old
Testament is accepted as part of the Holy Scriptures, and is
considered as a preamble to the New Testament. We commemorate
'the forefathers,' 'patriarchs' and 'prophets' as God's saints, and as
examples to the Apostles and the Saints of 'the Church.' It is for this
reason also that we commemorate the Tabernacle (Ark of the
Covenant), the Holy of Holies as an example and model of the church.
It is in that same spirit that the hymn of the day proclaims: "Who from
the beginning established your church with wisdom, O, Father of
Wisdom, who revealed to Moses upon Sinai." There are two other
feasts dedicated to the concept of the Holy Church. And although they
commemorate specific events in the spiritual life of our nation, they
likewise Invoke the concept of the universal Christian Church, in its
most basic and authentic form, that of the Universal, Apostolic, One
and Holy Church of Christ. These attributes of the True Church
become most evident in the Feasts of the Universal (catholic) Church
of Holy Etchmiadzin and Holy Shoghagat.
The Feast of the Universal Church of Holy Etchmiadzin is
commemorated two weeks after Pentecost, which is the Sunday
immediately following the Saturday celebrating the Deliverance of St.
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Gregory the Illuminator, which was recorded by Agathangelos. In the

vision he saw the shape of a cathedral with pillars and arches amidst
clouds. And blinding lights. In Vagharshabad, at the place of the
ancient Armenian pagan temple, Christ 'the only-begotten' (EtchMiadzin) descended and struck the earth with a golden hammer. This
feast commemorates the final eradication of paganism in Armenia and
the establishment of the Holy Armenian Church and her pontifical
authority. On one hand, it is a commemoration of our national church,
the assertion of its Individuality and its support by the Armenian
government. On the other, as part of the universal church, it gave form
to the church, which had existed for three centuries, established by
the Apostles, and based on the truth of the Holy Gospels.
The Feast of Holy Shoghagat takes place on the Saturday prior to
the Feast of the Assumption of the Holy Mother Of God. It is referred
to in the Directorium as Feast of Shoghagat of Holy Etchmiadzin
according to the vision of St. Gregory the Illuminator. The reason this
feast is celebrated at the time of the Assumption is that the Mother
Cathedral of the Armenian Church (Holy Etchmiadzin) is named in
honor of the Holy Mother of God. The title of the feast, Shoghagat,
refers to the vision of St. Gregory and the dropping of the rays the
same as 'Etchmiadzin.' After some time, the Mother Cathedral
became commonly known as Etchmiadzin whereupon the name
'Shoghagat' referred to that of the other three churches the Illuminator
built where he first saw the ray of light. (At that particular site one of
the martyred virgin companions of St. Hripsimeh was burned, and it
was believed her name was Shoghagat.)
THE FASTS
In the Armenian Church calendar, apart from the fasting days of the
week, Wednesdays and Fridays, there are also special days of
fasting.
a.The Great Lent- 7 weeks before Easter, the Fast of Christmas- from
December 30 till January 5, the Fast of Catechumens (which
miscalls fast of St. Sarkis, because on Saturday is memory day of
him).
b.The third week before Great Lent from Monday to Friday, the Fast
of Transfiguration.
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c.The week prior to the feast of the Lord's Transfiguration from

Monday to Friday,
d.The Fast of Assumption-the week prior to Assumption, from Monday
to Friday,
e.The Fast of Exaltation Of The Cross- the week prior to the Exaltation
of the Cross, from Monday to Friday,
f.The Fast of Advent (50 days before Theophany)-at present the fast
is shortened to a week, from Monday to Friday.
Apart from the fast mentioned above, there are also weekly fasts,
during which on Mondays, Tuesdays and Thursdays, it is allowed to
celebrate the commemoration days of saints. They include the
following:
a.The Fast of St. Gregory The Illuminator- the week prior to the feast
of the Discovery of St. Gregory's relic, 5th century, from Monday to
Friday.
b.The Fast of the Holy Cross of Varak-the week prior to the feast of
the Appearance of the Cross on the Mount Varak, 603AD, from
Monday to Friday.
c.The Fast of St. James- the week prior to the feast of the St. James
of Nisibis (+350), from Monday to Friday.
There is one more weekly fast which coincides with the Lord's feast
day, the feast of Elijah- from 2nd to the 6th days of Whitsunday.
THE SAINTS
For the most part, the Armenian Church recognizes the martyrs and
Holy Fathers of the early church among the saints, as well as the
saints of her own tradition. The canonization of saints in the Armenian
Church generally ceased circa the fifteenth century. Saints can be
categorized according to the ancient church with which they are
associated. Here, we shall present only the saints of the Armenian
Church tradition since saints of the ancient churches are canonized
and remembered throughout the church year and are either very well
known or hardly known at all. We feel that a discussion of them would
be outside the realm of this book. Some names, however, may help
the reader form a general idea as to which the Armenian Church
recognizes early saints. The ancient churches referred to are: the Holy
Churches of Antioch, Cilicia, Mesopotamia, Jerusalem, Cyprus,
Alexandria, Ethiopia, Caesarea, Sebastia, Laconia, Pontus, Ephesus,
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Constantinople, Chaldaea, Byzantium, Rome, Africa, and Persia.

There are over two hundred saints in this category, some of the most
popular being Melitus of Antioch, St. James of Nisibis, Maroukeh the
Hermit of Mesopotamia, Yeprem Khouri, Patriarch Cyril of Jerusalem,
Patriarch Cyril of Alexandria, the saintly monks of the Egyptian desert,
the Kharityan witnesses of Ethiopia, Patriarch Basil of Caesarea,
Patriarch Krikor (Gregory) the Miracle Worker of Sebastia, the Forty
Young Men of Sebastia, Patriarch Nicholas the Wonderful of
Ephesus, Gregory Nazianzen the Theologian, Emperor Constantine
the Great, Queen Helena, John Chrysostom, Varvareh (Barbara) the
Virgin, Bishop Theobomba of Byzantium, Patriarch Stephan of Rome,
Sarkis (Sergius) the Captain of Persia, and many, many others. In
total, the Armenian Church celebrates the memory of 325 saints of
which 104 are Armenian and the remainders belong to the previously
mentioned ancient churches.
SAINTS' DAYS:
The word saint in the church means just and God pleasing. In the
early days of Christianity believers called one another saints. That
soon fell into disuse and the term 'saint' was reserved for those who
lived a virtuous life, who became renowned for their faith and service
to the church, those who became martyred for the faith and those
worthy of heavenly favor. The most obvious measure of sainthood is
'martyrdom' since for mankind the greatest sacrifice Is the
relinquishing of one's life for the love of one's faith and beliefs. When
offered willingly and with devotion and faith this sacrifice sanctifies
one's past transgressions. It is for this reason that the 'baptism of
blood' is considered sufficient for those martyrs who had not received
the sacrament of baptism prior to their martyrdom. Another measure
of sainthood is 'to bear heavenly witness' which is made manifest
through miracles. There are references, as well, to pious and worthy
individuals In the Holy Scriptures. Our church does not possess a
vehicle of canonic law as does the Roman Church in order to canonize
saints. Generally, it has been through the piety of faithful believers
and through their acceptance of the exemplary spiritual strength of an
individual that the faithful themselves recognize and honor them.
Whereupon, the proper ecclesiastical authorities, after being likewise
convinced of their spiritual strength and exemplary behavior through
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miracles or martyrdom, canonized them through inclusion in the

Directorium. There are still those, however, who have been honored
by the faithful, whose graves or relics venerated, yet who still remain
uncanonized and are not remembered in the Directorium
(Donatzooytz). There are two categories of saints in the Armenian
Church: those that are 'celebrated' and those that are
'commemorated.' The former are celebrated by means of recollection
during the Hours Services and during the Divine Liturgy, the latter by
the daily reading of their biographies and/or martyrdom from the
Haysmavoork (Book of Metrologies and Lives of the Saints). Naturally
there are those saints who have remained unknown. It is for that
reason the church celebrates 'ALL SAINTS DAY' commemorating all
saints, "old and new, known and unknown." By old and new we are
not to understand the Old and New Testaments but the saints who
have remained unknown to us from the time of our Lord until the
present. This feast, which is celebrated in all traditional churches and
which is viewed as a major feast by Roman Catholics, is listed in our
ancient Directoria to be celebrated only those years when the season
of the Holy Cross is extended by one week. (The reader should
remember that the period preceding the Feast of the Holy Cross is
based on Easter and is thus variable.) According to the apostolic
decree, "The martyrdom of His saints are honorable before the Lord,"
therefore it is their martyrdom that is most often commemorated. It
would be logical to commemorate Saints' Days on the anniversaries
of their martyrdom. However, more often than not it was impossible to
accurately record those dates and for that reason it has been
impossible to do. It has been especially difficult in our church to do so
since, from ancient times Saints' Days have not been commemorated
on Dominical Feasts or on Days of Abstinence. And since the
remaining 112 days of the year are insufficient to include all the saints'
commemorations, the Canon of the Day of Martyrdom is incorporated
in our church only in the reading of the Haysmavoork. Important
incidents from the lives of the saints, which have impact on our lives
as Christians, are commemorated as well. Accordingly, in our church
we do have a small number of such parallel commemorations: for
example, the commemorations of the Birth of St. John the Forerunner
(Baptist), his beheading and the translation of his relics. Likewise with
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the Holy Apostles and prophets, we commemorate them as a group,

then in pairs or singly. Again, we have three feasts of commemoration
dedicated to St. Gregory the Illuminator, two for the Holy Translators,
commemorations to the twelve great patriarchs of the church in
general as well as separate commemorations for each one, etc. In the
canon of the commemoration of the saints, the practice of group
commemorations is peculiar to our church, with those saints who bear
strong similarities to one another being commemorated together, for
example: forefathers, patriarchs, prophets, apostles, teachers
(vartabedatz), sons and grand-children (St. Gregory), Vartanantz, the
Holy Translators, etc.
Although some may find fault in the Armenian Church for its
commemoration of saints outside her own tradition, one must bear in
mind that these all belong to the first through fifth centuries when the
Universal Church was still in existence and had not been divided into
specific churches. Therefore all those saints, which all ancient
churches still commemorate presently, are considered saints by all of
traditional Christendom, By retaining the commemoration of those
early saints, the Armenian Church accents the fact that in its mission
to its people, as the mother and fortress of the faith of the Holy
Gospels, It is and shall remain "Apostolic" and "Universal,"
augmented by its strong national spirit. In view of this, the Armenian
Church has always maintained its original position in matters of faith
and creed. In matters of national commemorations, it has exercised
economy as is clear from the Directorium. After the fifth century the
saints' commemorations that have been added are less In number
than those preceding and then only when the worthiness and Godpleasing conduct of the saint was well established and
unquestionable.
THE ANGELS:
Angels are preeminent and considered holy in all of God's creation.
They are those spiritual beings who remained steadfast in grace and
from the beginning refused the charm of evil, dedicating themselves
to the perpetual glorification of the Creator.
Although their creation Is not recorded specifically in the story of
Creation, in the Book of Job (38:7) it is written, "When the morning
stars sang together, and all the angels of God shouted for joy;" It Is
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implied that they were created prior to the stars, In other words, on
the second day of Creation. Both the Old and New Testaments
abound with references confirming the existence of the angels. In
harmony with the plan of Creation certain creations were credited with
only body, others with body and spirit; it is logical, therefore that
certain creations were only of the spirit. One group of those spiritual
beings was able to defeat evil and obtain everlasting joy through the
exercise of free will and conscious decision while the other group,
defeated by evil, lost their holiness. The first group of good and holy
beings is called 'angels' the latter are called 'devils' or evil spirits. In
Christian understanding as established by the Holy Scriptures, the
angel's duty is the glorification of God... The Armenian Church
commemorates the feast of the angels, archangels, and all the
Heavenly host specifically mentioning Michael and Gabriel on the
Saturday preceding the Eighth Sunday after the Exaltation of the Holy
Cross. In accordance with Holy Scripture the Armenian Church
recognizes nine ranks of angels. They are angels, archangels, virtues,
powers, principalities, dominions, thrones, cherubim, and seraphim.
READINGS: References to angels are numerous in both the New and
Old Testaments.
The readings for the Feast of the Holy Angels are: Genesis 18:3319:2. Job 38:4-7. Isaiah 6:1-7. Ezekiel 1:1-20. Hebrews 1-6-14.
Matthew 18:10-14.

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THE DIVINE LITURGY OF THE ARMENIAN CHURCH

INTRODUCTION
THE WORD "LITURGY"
THE STORY OF THE INSTITUTION OF AND THE HOLY EUCHARIST
AND ITS MEANING TO THE CHRISTIANS.
THE ARMENIAN LITURGY AND ITS VARIOUS PARTS

PART I
THE PREPARATION- BADRASDOOTIOON
USKESDAVOROOMUN - THE VESTING
LUVATZOOMUN - THE PURIFICATION
NAKHAMOOD - THE ACCESSION
ARACHATUROOTIOON - THE PROTHESIS

PART II
THE SYNAXIS or BASHDON JASHOO
KHUNGARGOOTIOON - THE CENSING
UZGEESPUN - THE ENARXIS
JASHOO - THE LESSER ENTRANCE
UNTERTSVADZK - THE LECTIONS
HANKANAG HAVADOH - THE GREED
AGHOTK UZGUNEE UNTERTSVADZOTS - THE PRAYERS AFTER LECTIONS

PART III
HOLY SACRIFICE - SOORP BADARAK
MEDZ MOODK - THE GREAT ENTRANCE
MADOOTSOOMUN UNDZAHEETS - THE LAYING OF THE GIFTS (OFFERTORY)
VOGHCHOIN - KISS OF PEACE
NAKHERKAN - PROLOGUE
HEESHADAGUN - THE ANAMNESIS
VERAGOCHOOMUN - THE EPICLESIS
HEESHADAGOOTIOONK - THE DIPTYCHS
AGHOTK DEROONAGAN - THE DOMINICAL PRAYER
KHONARHOOMUN YEV PARTSRATSOOMUN - THE INCLINATION AND ELEVATION
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TATAKHOOMUN YEV PCGOOMUN - THE INTINCTION AND FRACTION

AGHOTK NAKHKAN UZHAGHORTOOTIOON - THE PRAYERS BEFORE COMMUNION
JASHAGOOMUN - THE PARTAKING
KOHAPANOOTIOON - THANKSGIVING

PART IV
THE PRAYER AND DISMISSAL- ORHNOOTIOONUN YEVARTSAGOOMUN
AGHOTK EE MECH YEGEGHETSVOH - THE PRAYER AMID THE CHURCH
VERCHEEN AVEDARAN - THE LAST GOSPEL
ORHNOOTIOON YEV ARTSAGOOMUN - THE BLESSING AND DISMISSAL
THE "CLOSED LITURGY" (BADARAK)
THE LITURGY ON HOLY THURSDAY
HOKEHANKISD

THE WORD "LITURGY".

The word "Liturgy" is a general term, which means, "service" in
Greek. beginning in Apostolic times the word "Liturgy" meant much
more than a mere service to the early Christians. "Liturgy" was the
name given to the act of taking part in the solemn corporate worship
of God, officially organized by the church and offered by and for all
the members of the church. This worship is distinguished sharply from
the personal prayers individual Christians or even from the prayers of
certain select group within a church. In the course of time, however,
the term Liturgy came to be applied particularly to the performance of
the rite, which did our Lord Jesus Christ institute, Himself. Ever since
that time "The Liturgy" has been the core of Christian worship and
living as expressed in the Sacrament of the Holy Eucharist.
In the Armenian Church the term used to designate the Divine
Liturgy is Soorp Badarak, which means Holy Sacrifice, in reference to
the sacrificial death of Jesus Christ on Mount Calvary, for the
atonement of our sins.
THE STORY OF THE INSTITUTION OF THE HOLY EUCHARIST
AND ITS MEANING TO THE CHRISTIANS.
The Story of the Institution of the Holy Eucharist and Its Meaning to
Christian Jesus Christ Himself instituted the sacrament of the Holy
Eucharist while eating the Passover Meal with His Disciples in the
66

Upper Room at Jerusalem on the Thursday evening preceding His

crucifixion.
Eucharist, which means "thanksgiving" in Greek, became the title
for the central act of Christian worship. This may have been because
at its institution Christ "gave thanks" as is indicated in the following
passage: "Now as they were eating, Jesus took bread and blessed
and broke it and gave it to the Disciples and said, "Take, eat; this is
my body". And He took a cup and when He had given thanks He gave
it to them, saying, "Drink of it, all of you; for this is my blood of the
covenant, which is poured out for many for the forgiveness of sins."
Or it may have been called the Eucharist because the service is the
supreme act of Christian thanksgiving to God. (Mat. 26: 26-29. See
also, Mark 14: 22-25; Luke 22: 17-23; Compare with John 6: 55-58.)
Some scholars think that the Last Supper of our Lord was not the
Passover Meal as mentioned in the Synoptic Gospels (Matthew,
Mark, and [Luke), but that it was a Jewish religious meal of some kind,
which conforms to the type, called Chaburah. Within the Jewish
congregation there existed small groups of societies of friends bonded
together for the purposes of special devotion and charity who often
shared with each other common meals with special ceremonies of
Breaking Bread such as that of the Last Supper. The reason for
thinking that the institution was not at the Passover Meal is the
statement made in John 18:28, which places the Passover Day on
Friday. "Then they led Jesus from the house of Caiaphas to the
praetorium. It was early. They, themselves, did not enter the
praetorium so that they might not be defiled, but might eat the
Passover." Still, the traditional view prevails and the Last Supper is
accepted as having been instituted during the Passover Meal eaten
by Jesus with His disciples.
After the Lord's Ascension into Heaven, the Disciples stayed in
Jerusalem until a severe persecution by the Jews dispersed them.
The followers of Christ, according to the Lord's command, came and
ate together (broke bread) in His remembrance. Psalm singing,
prayers, and readings accompanied these meetings, which were
called Agape (Love Feast), from the scripture, modeled on the pattern
of contemporary Jewish Synagogue services.

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Soon these corporate meal services became the nucleus of

Christian worship. By participating in these services and receiving the
sacramental Body and Blood of Jesus Christ in the elements of bread
and wine, a Christian believed himself to become incorporated into
the living Body of Christ and to be assisted in rising spiritually with Him
to final Salvation. "He who eats my flesh and drinks my blood has
eternal life and I will raise him up at the last day. For my flesh is food
indeed, and my blood is drink indeed. He who eats my flesh and drinks
my blood abides in Me and I in-him." (John 6: 54-56)The Church
teaches, moreover, that when Christians do this in remembrance of
Christ, they bring into a present reality His sacrificial death in which
His Body and Blood were offered to God for the expiation and
remission of our sins, a sacrifice made once and for all. Because the
faithful plead for God's mercy on the basis of that sacrifice, and
because that same Body and Blood are present on the altar in each
celebration of the sacrament, the Soorp Badarak is called an unbloody
sacrifice presented to God. During the centuries following Jesus'
crucifixion and resurrection, the Liturgy of the Holy Eucharist changed
and developed in various ways until the 12th century AD. Then
different churches adopted a set pattern, though all of them are based
on the scriptural assertion that Jesus Christ died for our salvation.
Therefore, during this service Christians give their thanks and their
offerings to the Heavenly Father for the sacrifice made by His Only
Begotten Son for their eternal salvation.
THE ARMENIAN LITURGY AND ITS VARIOUS PARTS.
The Armenian Liturgy and Its Various Parts Towards the end of the
IV century AD, there were many Liturgies under various names, very
similar to one another both in content and meaning. In Armenia alone
there were five different texts used in the different centers of the
country. One of these texts, which is very close to the St. Basil Liturgy,
later dominated the others and gradually displaced them during the
fifth and following centuries. The other Liturgies translated originally
from Greek texts are lost. One of them, as mentioned above, survived
and was used in the Armenian Church after undergoing certain
modifications and additions. The Armenian Liturgy now in use was
influenced during the tenth century by the Byzantine Liturgy of St.
John Chrysostom and during the eleventh century by the Roman
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Liturgy. We do not observe any change after 1177 AD, the date when
Nerses of Lampron wrote his commentary on the Liturgy. Historically,
this is the development of the form of the Liturgy, as we know it today.
The Divine Liturgy now used in the Armenian Church is composed
of four different parts: a. The Preparation,' b. The Synaxis,' c. The
Sacrifice,' d. The Last Blessing and Dismissal. Each of the four parts
is connected with significant events in the life of our Lord Jesus Christ,
which makes it more meaningful to the faithful. With the above
concept the Soorp Badarak depicts Jesus' Immaculate Conception,
Ministry, Crucifixion, Death, Burial, and His Resurrection, as the
sacramental life story of our Lord.
PART I THE PREPARATION-BADRASDOOTIOON
1. USKESDAVOROOMUN - THE VESTING
2. LUVATZOOMUN - THE PURIFICATION
3. NAKHAMOOD - THE ACCESSION
4. ARACHATUROOTIOON - THE PROTHESIS

As we notice from the above-mentioned headings, this part of the

Liturgy is a preparation both on the part of the officiating priest and of
the congregation. Because of our human, sinful nature, to engage in
a sacred sacrificial service which demands the utmost preparation of
body, mind and spirit. The preparations are done, By the donning of
protective vestments to repel evil; By the cleansing of hands,
intercession and confession which symbolizes purification of body,
mind and spirit; By chants, prayers and psalmody to gain spiritual
endurance and faith; By incense, prayers and the invocation of the
Holy Spirit so that the officiating priest may approach the Holy Altar
and the credence to prepare the Arachaturootioon or the Prothesis.
The Arachaturootioon includes in its significance the annunciation, the
conception and the incarnation of our Lord, Jesus Christ, behind a veil
of mystery, through the elements of bread and wine. The Preparation
part of the Liturgy seems to be a later introduction in the Armenian
church and to have been borrowed mainly from the Liturgy of St. John
Chrysostom after 950 AD, but before 1177 AD. In the Greek Church
this part is done privately by the priest before the Liturgy starts. The
Armenian church follows the Latin public form of Preparation, so that
the congregation may derive spiritual nourishment from it, since both
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the officiating priest and the congregation participate in the same

sacred drama of the life of our Lord, Jesus Christ. The above
mentioned headings will be treated separately so as to reveal the
symbolic meaning of every act performed during the Preparation.
1. THE VESTING - Lev. 8: 1-9. Ex. 28, 29:1-10.
While the choir sings the Hymn of Vesting, the celebrant performs
this act privately with the help of a deacon. First, he recites,
antiphonally, with the deacon, the Psalm of Vesting(Ps. 132.), then
says twelve Der Voghormiahs (Lord have mercy), and says a private
Prayer before Vesting.
Then the deacon presents to the celebrant the ecclesiastical
vestments to be used during the Holy Liturgy, who blesses them,
making the sign of the cross over them. After being appareled with the
Sacred Vestments, the celebrant says the Prayer after Vesting.
Thus, the priest covers his sinful individuality by the Sacred
Vestments, symbolizing the Christian virtues, which make him worthy
to appear before the royal presence of God at the Holy Altar and to
perform the awful sacrifice for the atonement of our sins. While the
celebrant is vesting inside, the members of the congregation should
engage themselves with prayers and meditations asking God to vest
them also with 'the Christian virtues mentioned above.
2. THE PURIFICATION - LUVATSOOM
Since the performance of the Holy Eucharist represents the
sacrificial death of our Lord, Jesus Christ, the celebrant and the
congregation participate in it by prayers, repentance and contrition in
the likeness of Christ's suffering. St. Cyprian wrote, "The sacrifice
which we offer to God is the Passion of our Lord, Himself." The priest
who celebrates the Holy Sacrifice and those who participate in it must
(a) be at peace with all men, (b) abstain from unchristian behavior and
(c) be sober and vigilant. The officiating priest enters into the church
from the south side vestry accompanied by the deacon(s) and the
acolytes. When the celebrant reaches the center chancel, a deacon
or a server approach him with a bowl and a cruet previously placed
on the edge of the center of the Bema. He washes his hands,
antiphonally reciting Ps. 26:6-12.

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By this ceremony of purification the necessity of incarnation and of

the coming of Christ to this world is sacramentalized. The occasion of
His coming is the sinfulness and the impurity of man. Therefore, the
necessity on our part of repentance and holy living is stressed. The
act is symbolic and not utilitarian. Some scholars thought in the past
that this act was originally performed because the priest's hands were
soiled while handling the offerings presented to the church by the
parishioners before the services. This act of cleanliness as a symbolic
measure was required both of the celebrant and the participants alike
in the western churches. The priest then says the prayers of
intercession and recites a public confession.
This part of the Purification was introduced into the Armenian
Church Liturgy during the 13th century, following the Latin tradition.
The washing of hands has its origin in earlier times, and is first
mentioned as being performed in Jerusalem (348 AD). Following the
public confession of the officiating priest, a priest or a deacon recites
the following absolution in the name of the congregation. With the
above explanation, it becomes evident that the rituals of vesting and
purification are the necessary preparations to qualify the celebrant for
the sacred office of performing the Holy Liturgy.
5. THE ACCESSION (NAKHAMOOD)
The celebrant, accompanied by the deacon(s) and the acolytes
then goes to the altar from the northern stairs to prepare the Prothesis
or the Oblation (Arachaturootioon), saying Psalm 43 antiphonally with
the deacon(s).
The congregation's preparation should be the same. They should
approach the Holy Liturgy with a purified body, mind and spirit,
through prayers, contrition and the confession of sins.
4. PROTHESIS (ARACHATUROOTIOON)
After the above prayer the curtain of the altar closes and the
celebrant starts to prepare the Prothesis on the altar. But before we
proceed to explain the mystery of Prothesis, let us investigate the
meaning of the altar. The Armenian word for the altar is khoran, which
means the tent or tabernacle where the Ark of the Covenant was
placed, symbolizing the presence of God. (Ex. 25:8-9). Altar is derived
from the Latin words Altus, high, and Ara, elevation. It is the place
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where the holy sacrifice was offered (Ex. 25). It must be consecrated
before its use as a sacramental table and must be built of stone. (Deut.
27:5-7). (Also, for references to tabernacles, see Ex. 25:9, 40:34;
Num. 9:18; 2Ch. 8: 13). If it is impossible to build a solid stone altar, a
consecrated stone must be placed at the forward edge of the table in
the center where the chalice rests. During the early centuries wooden
altars, were common, but after 517AD, they were prohibited in the
West. In the Armenian Church, Catholicos Hovham of Otsoon (717728) explicitly forbade the use of altars other than those made of
stone. If there are no altar facilities, according to the requirements of
the Armenian Apostolic Church, a Vem Kar (a consecrated piece of
stone) may be used, just large enough that the chalice may rest upon
it. In the Prothesis the celebrant does two things. First, he receives in
the name of God the offerings made by the faithful and brought to him
by the deacon. He then presents them to God the Father as the Body
and Blood of Jesus Christ, who was Himself sacrificed for the sake of
the salvation of mankind. During the early centuries, the people used
to offer bread and wine, oil for the sanctuary lamp, incense and the
first fruit of their orchards. Bringing an offering was also an indication
that the donor would communicate that day. This custom continued in
European countries until the 13th century and in the Armenian Church
it existed until quite recently in the donating of flour for the Mas
(antidoron) and the Neshkhar (wafer) and of wine for the altar. The
amount of the Liturgy's oblation was taken from the large quantity
offered and the rest was kept to be distributed to the poor and the
needy. In Urban areas, a money offering replaced the above
mentioned gifts. The offering of the fruit and the other products of the
earth, however, had no direct bearing on the Holy Sacrifice. The
people donated them as an act of thanksgiving to God with the
expectation that God would bestow His blessing on their fields and
orchards to make them fruitful, and would spare them from natural
calamities such as drought, hail, etc. The custom of offering bread and
wine is mentioned both by Tertullian and Cyprian and the Spanish
Council of Elvira, held during the 4th century, made specific comments
about the existing tradition. In the meantime, the Third Canonical
Epistles of St. Basil give ample interaction concerning the abovementioned practice in the East. During the Prothesis the curtain is
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drawn, symbolizing the incarnation of Jesus Christ in the womb of the

Holy Mother of God. This is the beginning of His life, which later He
offered upon the Cross-, a life-giving food for the church. The church,
in its turn, through the invocation of the Holy Spirit over the offerings,
presented to the Father, asks Him to transform them into the
sacramental Body and Blood of Jesus Christ. The faithful believe that
God will bestow upon the church heavenly blessings, strengthening
her in a new life and leading her into eternal life through her partaking
of that spiritual food as Holy Communion. The substances used for
the Holy Sacrifice in the Armenian Church are unleavened bread-called Neshkhar (wafer) and unmixed wine. The unleavened bread
represents the bread used during the Last Supper when this
sacrament was instituted by Jesus Christ during the Passover Dinner
(Ex. 12:8). The unmixed wine symbolizes the unmixed divine nature
of Jesus Christ and the integrity of His sacrificial dedication for the
atonement of the sinful world. It is interesting to note here that in the
Roman Catholic Church unleavened bread is used and a few drops of
water are added to the wine to indicate the divine and human nature
of Jesus Christ. In the Orthodox Churches, leavened bread and mixed
wine are used (water is added twice during the Holy Liturgy, once cold
water and then warm). The meaning of the cold water is the same as
in the Catholic rite. The warm water symbolizes, according to the
Orthodox Church, a fervent faith in Jesus Christ, and the water-mixed
blood, which came out from the side of Jesus when a Roman soldier
pierced His side with a spear. (John 19:31-34) Until the 10th century
both leavened and unleavened bread were used in the West. After the
Great Schism of 1054AD between the Roman and the Orthodox
Churches, the Orthodox insisted on leavened bread and the Romans
on the unleavened; but for the latter, it was not as a dogmatic
requirement but as an act of indicating loyalty to the Western position.
Some eastern churches followed the example set by the Orthodox
Church while the Armenian and the Maronite churches clung to their
old tradition. Before the Great Schism, a large wafer was used, as is
the custom in the Armenian Church, and the communion was given
by fraction, but later this custom was changed and the smaller
individual wafers were introduced in the West. The blessing, or the
preparation of the Prothesis, is performed in the following sequence
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of prayers: a form of pre-consecration of the bread and the wine to

become spiritual food through the invocation of the Holy Spirit. Thus,
while the choir sings the melody, the deacon takes the chalice from
the northern niche of the altar and places it on the table. Then
approaching from the left side of the celebrant, he offers him' three
wafers of which one is to be selected.
Making the sign of the cross over the wafer, he then places the
wafer on the paten. Making the sign of the cross over the wine, he
taking the wine he pours it crosswise into the chalice.
Then he says the prayer of St. John Chrysostom on the
Prothesis. Then the celebrant cover the chalice with the veil, reciting
Psalm 93. At this point, the deacon will approach the celebrant holding
the extreme end of the censer chain in his left hand and with the right
hand holding the chain a few inches above the censer. Censing three
times while the celebrant recites the words of annunciation. The
entire action is repeated three times.
PART II THE SYNAXIS or BASHDON JASHOO
1. KHUNGARGOOTIOON - THE CENSING
2. UZGEESPUN - THE ENARXIS
3. MOODK JASHOO - THE LESSER ENTRANCE
4. UNTERTSVADZK - THE LECTIONS
5. HANKANAG HAVADOH - THE CREED
6. AGHOTK UZGUNEE UNTERTSVADZOTS - PRAYERS AFTER THE
LECTIONS

As we notice from the headings, this part of the Liturgy in its nature
is designed to be instructive. The earliest texts of the Armenian Liturgy
did not contain the Preparation or the Synaxis. As mentioned before,
the Preparation was not introduced into the Armenian Liturgy before
450 AD. The Synaxis, however, most probably existed as a separate
service, although neither was a part of the Divine Liturgy nor included
in the Book of Hours, which contains the different non-liturgical
services of the Armenian Church. Thus, the Synaxis and the
Eucharistic rite (or the Badarak) originally were two distinct rites,
either of which could be celebrated without the other. They had
different origins and purposes and to some extent were attended by
different segments of the faithful. While the Eucharist or the Badarak
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proper was attended by the faithful only, casual enquirers or enrolled

catechumens could attend only the Synaxis. Thus, the Synaxis also
had a dismissal part, which was eliminated later when these two
distinct services were joined together. The Synaxis served a double
purpose, namely, a propaganda meeting for outsiders and an
instructive service for the faithful and catechumens through the
Lections and sermon. After the Synaxis was over, if the Liturgy
followed it, the outsiders were dismissed by the deacon, intoning
loudly the catechumens dismissal.
The Armenian name given the Synaxis, Bashdon Jashoo or Meal
Service, suggests its affinity to the Agape Meals practiced in early
centuries among Christians as a meal of brotherhood, corresponding
to the, Jewish corporate ceremonial meal of Chabourah. As early as
the second Century, this Agape Meal was conjoined with the
Eucharist proper and the combination served its purpose both to the
outsiders and insiders alike as an instructive service as mentioned
above. In this usage, the sermon was delivered after the reading of
the lection and the Gospel; a dismissal prayer then followed it. The
Creed, which was used only during Baptismal Services, was
introduced into the Liturgy later, probably near the end of the fourth
century.
1. THE CENSING - KHUNGARGOOTIOON
While the deacon is still holding the censer, the celebrant puts
incense into it with a small spoon. Then the priest takes the censer
from the deacon, (while the deacon is still holding it by the very end
of its chain), partly lifts the veil of the chalice and censes the gifts,
saying the prayer of Censing.
Following the prayer, the deacon will bow, kiss the chalice and give
it to the deacon who will replace it in the northern niche of the
sanctuary. The celebrant will then take the censer in his right hand; a
cross in his left hand while the deacon holds a cross in his right hand
and a candle in his left. The priest will circle behind the altar preceded
by the deacon. On the northern steps the acolytes will join them. At
this time the curtain is withdrawn and the Processional begins. The
choir goes first, then the deacon, acolytes. Celebrant and fan-bearers
follow, in that order. The celebrant incenses the church and the
members of the congregation. When the celebrant approaches the
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believers they must say, "Heeshestzeer yev uzmez arachee anmah

Kareenun Asdoodzoh," (Remember us before the Immortal Lamb of
God), whereupon the celebrant replies, "Heeshial leecheek arachee
anmah Kareenun Asdoodzoh." (Be remembered before the Immortal
Lamb of God.) At the end of the processional the priest incenses the
processional cross, the congregation, and the choir and then
proceeds towards the altar. The priest then censes the cross-held by
the deacon three times, gives the censer to the deacon and assumes
his original place before the altar. Blessings bestowed upon the
congregation from the altar are a symbol of reconciliation and the
renewal of the covenant between God and mankind through Jesus
Christ. Thus, the priest turns toward the congregation and says in a
solemn voice, "Khaghaghoutioon Amenetsoon" (Peace unto all),
because of the above-mentioned act of reconciliation. The incense
symbolizes the offering for the atonement of the sins. It is also an actexpressing honor when it is done before the pictures of the saints, at
holy places or toward the dignitaries of the church. The incense is the
perceptible fragrance of intelligible prayer, says Nerses of Lambron.
In one word, the incense is the visible form of the invisible prayer
combined with the peoples' devotion, in order to receive the grace of
the Holy Spirit. The coming down of the priest into the church
symbolizes his readiness to serve the people by descending from his
kingly place at the altar to minister to his flock. It also symbolizes the
teaching ministry of Christ when he came down from heaven,
humiliating Himself for the sake of sinful mankind, motivated by the
love and compassion of God toward man. The priest's return to the
altar signifies Christ's ascension into heaven. The use of torches
(candles) and incense during the Processional follows the Western
tradition and was introduced into the church after the example of the
Roman civil magistrate, who used to walk into court in the same
dignified manner.
2. THE ENARXIS - UZGEESPUN
The Enarxis is the beginning of the Synaxis during which the
congregation, both the faithful and the seekers, constitutes one body
in the name of Jesus Christ. It is a proclamation that the church is the
Kingdom of God, in which we are participants. It makes us recall the
Baptism of Jesus Christ during which the Holy Spirit was revealed,
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marking the beginning of, Jesus' ministry and presenting a sign of the
coming of the Kingdom of God. During the Enarxis the congregation
realizes that their baptism in the name of the Lord has made them
participants in a sacred purpose-the realization of the Kingdom
promised to us by the Gospel. The Gospel, the everlasting light of the
world and the Word of God is to be proclaimed and taught throughout
the church.
3. THE LESSER ENTRANCE - MOODK JASHOO
The priest, raising the Gospel with both hands, kisses and gives it
to the Protodeacon. Then the Protodeacon, turning clockwise, walks
behind the altar led by two acolytes and the censer bearer. When he
reaches the center of the bema, one of the clerks or the reader of the
Lessons kisses the Gospel book, and retires to his position. The priest
turns and gives the "Khaghaghootioon," while the clerks sing the
Trisagion proper to the day.
[THE TRISAGION]
In the Trisagion, after words "Holy God, Holy and Strong, Holy and
Immortal" the Armenian Church adds "who wast crucified for us". The
Orthodox and Roman Catholic Churches address the Trisagion to the
Holy Trinity. The Monophisite Peter Cnafevs, the Patriarch of Antioch,
added these words to the Trisagion. The Byzantine and Catholic
Churches blamed the Armenian in the Middle Ages because the
addition expressed the idea that the Holy Trinity suffered on the
Cross, that is, the Armenian Church professed the heresy of
Theopaschites. Rejecting this accusation, Armenian Church Fathers,
Mathusagha, 7th century, Khosrovik, 8th century, Nerses Shnorhaly
(Graceful), 12th century, explained that in the Trisagion Armenian
Church addresses only the second Person of the Holy Trinity, the Son
of God, who was crucified on the cross (Philip. 2:6-11). "Certainly, if
we Armenians sing the Trisagion addressing the Holy Trinity, it would
be a dangerous and profound aberration to add the word "crucified".
But we address the song to the One person, the Son, and for the great
benevolence which He showed us. We address Him in this words
"God, Almighty and Immortal, who was crucified for us, have mercy
upon us". (Only on Feast Pentecost-Whitsunday the Trisagion
addressed to the third Person of the Holy Trinity, the Holy Spirit.)
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Lections from the Old Testament books and the Epistles of St. Paul
and others precede the Gospels laying a foundation for the teaching
of the Gospel. The Lections are read from the chancel while the
Gospel, as the fulfillment of all teachings, is read from the altar. The
lessons of the day are set according to our liturgical calendar and
express the significance of the day. It is interesting to note that since
the Gospel manuscripts were rare books, in earlier centuries they
were not placed on the altar but were kept in a hidden niche to protect
them from confiscation by the government. That is why the Gospel is
brought forward from behind the altar just before it is read. Then it was
taken back to the hidden niche. When Christianity became a free
religion, there was no longer any need to be cautious, but the tradition
remained with only a minor change, namely, leaving the Gospel on
the altar after the reading is over. The Lesser Entrance symbolizes
the heavenly light, which are Jesus' teachings. The congregation is a
corporate body enlightened by the Holy Spirit, apprehends the truth
transmitted by the Gospel.
4. THE LECTIONS - UNTERTSVADZK
As mentioned previously, the Lections are taken both from the Old
and the New Testaments according to the meaning of the day,
following the Liturgical calendar of the Armenian Church. These
lessons are preceded by verses from the Psalms, which have some
bearing on the main theme of the lessons. There is always a lesson
from the Prophets, but some readings from the other books of the Old
Testament may also be included. In a similar way there may be one
or more readings from the Apostolic writings, but only one Gospel
reading is selected from any of the four evangelists. While the
Lections are being read the congregation remains seated as they
listen, but the members of the congregation stand when the Gospel is
read. When the deacon intones, "Alleluia, Orthee," which means
"Praise the Lord, Stand up," the congregation rises. Then the deacon
says "Yergughadzootiamp luvarook," "Let us hearken with awe," and
afterward "Broskhoomeh," "Listen attentively." Then the choir will
conclude, saying, "Aseh Asdvadz," "God speaks." As we notice from
the proclamations made by the deacon and the choir, the Gospel is
the direct Word of God which we must hear with awe and utmost
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reverence, taking its message most seriously and with a devoutly

penitential spirit.
5. THE CREED - HANKANAG HAVADOH
The Creed is recited after the Lections and the Gospel is read, as
a solemn proclamation of the Christian faith. At this point it is
appropriate to mention that in early Liturgies the Creed was not
confessed; instead the sermon of the presiding Bishop or officiating
priest followed the Lessons of the Day. It was only after the
formulation of the Nicene Greed1 (325 AD) and due to heretical
eruptions within the church that the Creed was brought into the Liturgy
in 473 AD by Peter the Fuller, Patriarch of Antioch. A shorter creed,
known as the Apostolic Creed2, had previously been recited, but only
during baptismal ceremonies as a proclamation of faith. The Nicene
Creed accepted by all Christians all over the world is the Orthodox
position on the Christian faith. As a Trinitarian religion, namely, a
statement of their belief in the Father and the Son (Christ) and the
Holy Spirit as one God, from the same substance but revealed in
different forms through the history and providence of God.
Through the proclamation of the Creed the oneness of the
congregation is emphasized whose members believe in the same
dogmas and share with one another the belief of the same religion.
Consequently, the dismissal of the catechumens after the reciting of
the Creed was delayed until an Anathema had been spoken, a curse
against anyone who would alter or misinterpret the meaning of the
Creed.
THE CREEDS OF ARMENIAN CHURCH
The Nicene Creed (325AD)
We believe in one God, the Father almighty, maker of heaven and
earth, of things visible and invisible.
And in one Lord Jesus Christ, the Son of God, begotten of God the
Father, Only-begotten, that is of the substance of the Father. God
from God, Light from Light, true God from true God, begotten and not
made; of the same nature of the Father, by whom all things came into
being in heaven and on earth, visible(universe) and invisible (angels,
soul of man);
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Who for us men and for our salvation came down from heaven, took
body, became man, was born perfectly of the holy virgin Mary by the
Holy Spirit. By whom He took body, soul and mind and everything that
is in man (except of the sin), truly and not in semblance.
He suffered and was crucified and was buried and rose again on
the third day and ascended into heaven with the same body and sat
at the right hand of the Father.
He is to come with the same body and with the glory of the Father
to judge the living and the dead; of His kingdom there is no end.
We believe also in the Holy Spirit, the increate and the perfect; who
spoke through the Law and through the Prophets and through the
Gospels (the Old and New Testaments-holy Bible); who came down
upon the Jordan, preached through the apostles and dwelled in the
saints.
We believe also in only one catholic (universal) and apostolic [holy]
Church; In one baptism with repentance for the remission and
forgiveness of sins; In the resurrection of the dead, in the everlasting
judgment of souls and bodies, in the kingdom of heaven and in the life
eternal.
The Protodeacon: [The Anathema] (Against of all heresies)
As for those who say there was a time when the Son was not, or
there was a time when the Holy Spirit was not or that they came into
being out of nothing; or who say that the Son of God or the Holy Spirit
are of a different substance and that they are changeable or alterable,
such do the catholic and apostolic holy Church anathematize.
The Priest, aloud: [Doxology after the Creed said by St. Gregory Illuminator]
As for us, we shall glorify Him who was before the ages, worshipping
the Holy Trinity and the one Godhead, the Father and the Son and the
Holy Spirit, now and always and unto the ages of ages. Amen.
*The Apostolic Creed
We believe in the All-Holy Trinity, in the Father and in the Son and
in the Holy Spirit, in the Annunciation of the Gabriel (Archangel), in
the Nativity of Christ, in His Baptism, in His Sufferings, in His
Crucifixion, in His Burial of three days, in His Resurrection, in His
Divine Ascension and session at the Right Hand of Father; we also
believe and confess His awful and glorious Second Coming.
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PROFESSION OF ORTHODOX FAITH

Edited by St. Gregory of Datev XIV cent.
This Creed is specific profession Armenian Apostolic Orthodox
Church, the person who wish to communicate of the Armenian Church
(especially from Chalcedonic Churches and Protestant Churches; see
the sacrament of Holy Matrimony) must adopt this profession.
This Creed is used in sacraments of Communion (Holy Liturgy),
Holy Matrimony (Marriage), Ordination and Penitence.
We confess and believe, with an all-perfect heart, in God the
Father, who is uncreated, unborn and without beginning, who is the
generator of the Son and the fountain of the Holy Spirit. We also
believe in God the Word (Jesus Christ) (John 1:1), who is uncreated,
begotten and emanated from the Father before all ages. He is neither
after nor minor, but just as the Father is Father, likewise the Son is
Son.
We also believe in God the Holy Spirit, who is uncreated, timeless,
not begotten, but who proceeded from the Father, consubstantial
(same essence) with the Father and co-glorious (equal glory) with the
Son.
We also believe in the Holy Trinity, who is of one nature, one
Godhead, not as three gods, but is one God, one will, one kingdom
and one dominion, who is the creator of things both visible and
invisible.
We also believe in the Holy Church in the forgiveness of sins with
the communion of saints (the intercession of saints).
We also believe that one of the three persons, God the Word (Jesus
Christ), who is begotten before all ages from the Father, in the fullness
of time descended in the Holy Virgin Mary (Luke 1:26-38; Gal. 4:4),
and taking from her blood, united it with his divinity and stayed in the
womb of the Virgin for nine months. Thus the perfect God became
the perfect Man, with a soul, a mind and a body; one person, one
hypostasis and a united one nature.
God was made incarnate, without changing or altering,
unspermatous conception and immaculate (without sin) birth, just as
there is no beginning of His Divinity, likewise there is no end to His
Humanity, for ''Jesus Christ is the same yesterday, and today and
forever''(Heb. 13:8).
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We believe that our lord Jesus Christ walked about (lived) on the
earth, and when He was 30 years old, He was baptized, and the
Father witnessed from above, saying;
''This is my beloved Son'', and the Holy Spirit, in the form of a dove,
descended upon Him.
Then He was tempted by the devil (Satan) and overcame him, and
preached salvation to people (three years). While He was in the flesh,
He worked, got tired, became hungry and thirsty, then willingly
suffered (John 10:17-18), was crucified and died in body, but
remained alive in divinity.
His body was laid in the tomb, united with His Divinity, and He
descended into hell by His soul undivided from His Divinity. He
preached to the departed souls, destroyed hell and delivered them.
After three days, He rose from the dead and manifested Himself to
His disciples.
We also believe that our Lord Jesus Christ ascended into heaven
with the same body and sat at the right hand. We also believe that He
is to come with the same body and with the glory of the Father to judge
the quick (living) and the dead, and which is the resurrection of all
mankind.
We also believe in the reward of good deeds, the eternal life of the
righteous, and the eternal torment (everlasting punishment) of the
wicked.
CONFESSION OF FAITH
This confession is not used in any sacrament and service.
Above and before all things, we believe in the All-Holy Trinity, the
Father, Son and Holy Spirit and one Godhead, which is the one and
perfect good, ineffable essence, timeless existence, and
unchangeable quintessence, creator and life-giver of all things visible
and invisible. One is the nature of the All-holy Trinity, one dominion,
one kingdom, and one will, inseparable and incomprehensibly
abundant in Three Divine Persons.
Full and perfect is He, who fills all and is in all (Eph.1:23), and He
lacks nothing, who is not renewed and does not age old and does not
wax and wane, who is always the same in His plenitude and infinity.

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And in the Triune Godheads incomprehensible infinite, boundless,

and completely perfect nature, there is nothing alien or additional.
The Father is the timeless cause of the Son by the birth and of the
Holy Spirit by the procession. However, in the All-holy Trinity there is
neither greater nor lesser, lower nor higher, but rather one indivisible
Godhead and Power, Three Persons in coequally glorified, honored
and unconfused unity, without advantage, superiority or
subordination. From all sides as a heavenly beautiful oneness and an
infinite habitation of the greatness of the Three infinities: Each one in
Himself, as the Father and Son and Holy Spirit, each with His own
identity.
There is no other Creator, except only the All-holy Trinity and the
Almighty Dominion, which with its all good will, creative power, and
incomprehensible wisdom made all the visible and invisible creatures
out of nothing, from non-existence. Who sits in the heaven of the
heavens cares for all creatures, with providential knowledge and with
infinite wisdom provides for the heavenly and earthly, is life and giver
of the life to everyone and in all things infinite, incomprehensible,
ineffable.
Who made man in His image and likeness, as the crowning glory
of all creation, granting him the perfect beatitude of being with Him,
sharing and partaking in His ineffable mysteries. Who did not deprive
mankind, who strayed from Him by disobeying His commandment. of
His creative care, did not abandon mankind in the shadow of death
and in the travails of earthly life, promising to save man and free he
realm of sin and death.
In the fullness of time, God opened the door of His incomparable
love and boundless mercy and caused His light of salvation to down
in this fallen world. One of the holy Trinity, the Only-begotten Son of
God, the Word before eternity, for our salvation humbled Himself from
His unreachable Divinity and through the Holy Spirit perfectly became
a man by the holy Virgin Mary. He did not create the man first, then
dwell in him as a temple, rather He, the Word truly became a man,
that is He united in Himself perfect human nature, with min, soul and
body. Neither was the Word exchanges for body, nor the body for
Divinity, nor while being united did the divine or human change their
nature or became altered or confused, but rather perfect Divinity
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joined to him flawless humanity, without change, without alteration,

without confusion: that is God remained God and man remained man.
Two perfections became one perfections, in a new and wondrous
union. From the moment of conception, the Divine and Human were
inseparably united in one Lord Jesus Christ, and in the salvific
economy (Divine plan of salvation) of the Word became man starting
from the holy Conception, it is not possible to speak of any action as
solely divine or solely human. in Christ the unity of the God-man is
not conjoining of natures or linking or relating, but rather essential,
existential and substantial unity, in which is not possible to introduce
any division or separation. The divine and human in person, nature,
will and action are indivisibly united in one Lord Jesus Christ.
Therefore, one is the person, nature, will and action of the Word of
God became man, and any division or duality in our Lord Jesus Christ
that might undermine the truth of our salvation is to rejected. In this
unity one should not deny the perfection of each, nor reject on account
of the perfection, buts should profess unity in the absence of any
alteration and the absence of any alteration in the unity. In other
words, Christ has one nature and one countenance (prosopon) not in
respect of the sameness of nature or in respect of being one person,
for these two concepts together nearly preclude God from becoming
man, or man from becoming god, but in respect of the ineffable unity
of the Word in His body. It is not possible by any worldly example to
understand, describe or explain the boundless mystery of Gods
manhood, which is mystery of faith and a dogmatic truth; therefore,
avoiding the offence of attempting to with the human mind the
incarnation of the Word, we believe that God the Word became man
for the salvation of alienated mankind in a way hat cannot be
expressed and beyond our understanding, and beyond the reach of
our minds, that only He can comprehend.
He who is consubstantial with the Father in His Divinity, became
consubstantial with us in our humanity, became a true and perfect
man, in all things like us, except for sin. Christ bore, as part of the
divine plan of salvation (economy of salvation), all human weakness,
voluntarily bearing our human passions, condemning in them the
yeast of sin and freeng us from the condemnation of sin.
Consequently works of economy are not only the miracles fitting to
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God-walking on the water, raising the dead, multiplying loaves, etc.

but human frailtiesthirst, fatigues, weeping, etc. When the Lord
performed a divine miracle, he performed as God and man, so that
humans might likewise become participant in those Divine works. And
when He bore human weakness, He went through them no as one
condemned, like ordinary mortals, but rather as God and man, with a
liberating strength, and freed us from the bonds of evil. Every moment
of Christs life on earth, beginning from the Holy Incarnation through
the glorious Resurrection, is the economy of salvation and is not
accidental.
Christ willingly, without being corrupted, and without being forced
or compelled by nature, experienced all the innocent or irreproachable
human passions. The Word God did not take the nature of Adam as
originally created, but our fallen nature, our corrupted body and our
sinful soul and mind. Therefore we confess that the Lords body
incorruptible, not by nature, but by this ineffable union. Likewise, we
confess that Christs body was by nature subject to suffering and
mortality, however, because of the economy of union, it was not
subject to suffering and was immortal.
We confess that Christ, the New Adam, came into the world, so that
He might give life to all and renew mankind which through the old
Adam had been condemned to corruption, sin and death. He, who is
uncircumscribed by the space and time, by His nature, in His
providence and the Fathers will entered in the finitude and time of
this world, as one from this world, so that He might be give life to those
who were in this world and so that those ensnared by the deceitful
devices of evil though Christ might come to God the Father. For that
the law could not do, in that it was weak through the flesh, God
sending his own Son in the likeness of sinful flesh, and for Son,
condemned sin in the flesh (Rom.8:3). In fulfillment of all this, He, the
Apostle and High Priest of our confession, our Lord Jesus Christ,
offers Himself as the sacrifice of reconciliation to God the Father, so
that by His blood He might redeem all, the living and the death
(Heb.9:14,28). He, who is Living and Life-giver, was crucified and
tasted death for all, with body united with His Divinity was placed in
the tomb, and with soul inseparable from His Divinity descended into
Hell, preached to the spirits imprisoned by the evil one, showing the
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renewal and light of salvation, destroyed hell and freed spirits. Then
on the third day, through His miraculous and glorious resurrection, He
became the first-born of the dead.
We believe that our Lord Jesus Christ with the same body divinely
ascended into the heaven of heavens, sat on throne of His eternal
glory, at the right hand of the Father, from Whom is always indivisible
in His Divinity. He shall come with the same body and with the Glory
of the Father, to judge and requite all justices.
We believe in the Holy Spirit, consubstantial and co-creator with the
Father and Son, Who with uncircumscribable power moved upon the
waters and bore life to all creatures, Who spoke n the Law, the
Prophets the Gospels (Holy Bible), descended as the dove upon the
Jordan, to give Glory to His Co-being, miraculously showed forth in
the Lords divine plane for salvation (economy of salvation), was
imprinted upon the Apostles by the breath of the Only-Begotten Son,
then on the fiftieth day of the Resurrection of the Lord in the form of
fiery tongues He descended upon the apostles by His economy and
filled the creation, redeemed by the incarnate Word. He preached
though the mouths of the apostles, He made the teachers of the
Church, brilliant with His divine knowledge and genius, and dwelt in
the saints.
We believe in one Universal and Apostolic Holy Church, which is
he mystical body of Christ (Eph.1:23; Col.1:24) and His living
kingdom in heaven and on the earth (Luke 1:33; John 18:36;
Rev.20:1-6), whose head is He, Christ (Eph.5:23; Col.1:18), and
whose members (1Cor.6:15; Eph.5:30) and stones are those who
confess God in spirit and truth (John 4:23-24; 1Peter 2:4-10). We
believe in the sacred mysteries of the Church, the resurrection of the
dead, the reward and punishment of works, and the life everlasting.
We wrote all this, following the teachers of our faith and our fathers,
through whom, as through a window, the true light of the knowledge
of our belief in the All- Holy Trinity dawns. It is God, who revealed
Himself, the Father revealed the Son and the Holy Spirit; the Son, the
Father and the Holy Spirit; and the Holy Spirit, the Son and the Father.
And it is life-giving belief in the Triune Divinity we live, move and exist
(Acts 17:28), hoping to be worthy of the salvation of our life
everlasting.
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We wrote all this, following the teachers of our faith and of our
fathers, through whom, as through a window, the true light of the
knowledge of our belief in the All-Holy Trinity dawns. It is God, who
revealed Himself, the Father revealed the Son and the Holy Spirit; the
Son, the Father and the Holy Spirit; and the Holy Spirit, the Son and
the Father. And it is with life-giving belief in the Triune Divinity we live,
move and exist (Acts17:28), hoping to be worthy of the salvation of
our souls and life everlasting.
6. THE PRAYERS AFTER THE LECTIONS - AGHOTK UZGUNEE
UNTERTSVADZOTS.
At this point the Synaxis is almost over and the priest prepares himself
to engage in The Holy Eucharist, or Soorp Badarak, in which the
reality of Christ's Sacrificial death on our behalf is made present. The
priest, as a sign of humility and unworthiness, takes off his kingly
crown and his sandals so that, as Moses approached the burning
bush, he may approach the presence of God to perform the Holy
Sacrifice. (Ex. 3:5) If the celebrant is a Bishop, he must take off his
omophorion, crown (mitre) and all his insignia. The prayers after the
lessons are a preparatory step leading to the Third and most sacred
part of the Liturgy. They bring into sharp focus the suffering of Christ,
which by implication suggests that the faithful must endure sufferings
likewise in the world. Supplications are made that the Lord may
"hearten us and make us fearless of all evil."
PART III

HOLY SACRIFICE - SOORP BADARAK

1. MEDZ MOODK - THE GREAT ENTRANCE

2. MADOOTSOOMUN UNDZAHEETS - THE LAYING OF THE GIFTS
(OFFERTORY)
3. VOGHCHOIN - KISS OF PEACE
4. NAKHERKAN - PROLOGUE
5. HEESHADAGUN - THE ANAMNESIS
6. VERAGOCHOOMUN - THE EPICLESIS
7. HEESHADAGOOTIOONK - THE DIPTYCHS
8. AGHOTK DEROONAGAN - THE LORD'S PRAYER
9. KHONARHOOMUN YEV PARTSRATSOOMUN - THE INCLINATION AND
ELEVATION
10. PARAPANOOTIOON - THE DOXOLOGY
11. TATAKHOOMUN YEV PEGOOMUN - THE INTINCTION AND FRACTION
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12. AGHOTK NAKHKAN UZHAGHORTOOTIOON - THE PRAYERS BEFORE

COMMUNION
13. JASHAGOOMUN - THE PARTAKING
14. KOHAPANOOTIOON - THANKSGIVING

This part of the Liturgy depicts the sacrificial death of our Lord,
Jesus Christ, on our behalf. It is the main and the most important part
of the Holy Liturgy, called Eucharist in the West and Holy Sacrifice in
the Armenian and other Eastern churches. The Eucharist was
regarded as a sacrifice in the early centuries. St. Paul, Justin Martyr,
Irenaeus, Ignatius and others represented the Holy Eucharist as a
sacrifice and the minister of the Eucharist as a priest or high priest. In
a second century document, Didache, the term high priest is used for
the efficient. This part of the Liturgy, which was celebrated separately
from any other service and only liar the faithful, depicts the sacrificial
death of Jesus Christ. St. Paul in 1Cor. 11:26 says, "For as often as
you eat this bread and drink this cup, you proclaim the Lord's death
until He comes." During this part of the Liturgy, the Bread and the
Wine are transformed into the Flesh and the Blood of our Lord through
prayers, devotions and the invocation of the Holy Spirit. The priest,
aware of the awesome task that he is engaged in, must be at peace
with all men, sober and vigilant so that he may conduct the
congregation close to the mystery of the heavenly Bread and Wine.
1. THE GREAT ENTRANCE - MEDZ MOODK
As we pointed out in our introduction to the Holy Sacrifice, this
service was a separate unit performed only for the sake of the faithful.
Later, when the Synaxis was joined to the Holy Sacrifice to serve as
an instructive service for the sake of catechumens, unbelievers and
faithful alike, the dismissal of the non-believers became essential
before the beginning of the Holy Sacrifice. St. Paul in 1Cor. 11:27-30
comments on the unworthy receivers of the Flesh and the Blood of
Jesus Christ (Communion) and commands as follows: "Let a man
examine himself, and so let him eat of the bread and drink of the cup."
This is why at the start of the Holy Sacrifice the deacon will intone in
a commanding voice, Let none of the catechumens, none of the nonbelievers and none of the penitents nor of the impure draw nigh unto
this Divine Mystery. This fact, that is the exclusion of the
catechumens, the nonbelievers, the penitents and the impure, is
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mentioned in the works of St. Basil the Great, St. John Chrysostom
and other Fathers of the Eastern Church. The dismissal of penitents
and Catechumens alike survived until 530 AD but was later dropped
as a practice while continuing to retain its place within the Liturgy.
After the sixth century, since every participant was evangelized, there
was no need for exclusions. The practice continued as individuals
refrained from taking Communion if they felt they were not worthy of
it according to the commands of St. Paul, stated above. The bringing
of the Prothesis (credence) to the altar depicts the Great Entrance
(Veraperoom). This symbolizes Christ's victorious entry into
Jerusalem as the Son of God going to His voluntary life-giving death.
It represents Christ's going toward His death on the cross, which
became the altar of His sacrifice for the remission of our sins. The
choir, as the representative of the congregation, is fully aware of what
is happening on the altar. Therefore, they chant in devotion and awe,
'The Hymn of the Great Entrance'. The Protodeacon takes the
Prothesis from the northern niche of the sanctuary after censing nine
times toward the altar and nine times toward the Prothesis. Then the
Protodeacon gives the censer to the deacon, takes the chalice with
both hands and follows the acolytes and deacon, passing behind the
altar, to present the Gilt to the priest. Meanwhile the clerks sings the
Hagiody according to the proper of the day. The Gift, representing
Jesus Christ himself, is also thought of as the Ark of Covenant which
wits the presence of God amongst the Israelites as it was brought into
the gates of the Tabernacle. (Num. 10:35-36).The deacon and the
priest recite antiphonally 'The Responsory of the Great Entrance'
Psalm 24:7-10. The priest places the chalice on the altar, lifts one side
of the veil censes it in a gesture of utmost honor, recalling the incense
brought by the women to the Holy Sepulcher. (Luke 24:1). After the
censing of the Prothesis, the priest washes his fingers so that he may
handle the Gifts.
2. THE LAYING OF THE GIFTS - MADOOTSOOMUN
UNDZAHEETS
The offering of the Gifts (now substituted by offering of money) was
also an indication that the donor wished to communicate that day. This
custom, in its various forms, continued both in the West and the East
until the Middle Ages. The amount of oblation was taken from the
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large quantity offered and the rest was distributed among the poor.
After the Middle Ages, the system was changed and the money
offering was adopted as a more practical method. The offering, in any
case, is an integral part of the Holy Sacrifice, an action which denotes
the donor's intention of participation, and thereby his oneness with the
other communicants, in the sacrificial meal of our Lord. Here the
dimensions are at once vertical and horizontal, as each one who
offers communicates with Christ, and at the same time, by virtue of
the common offering, each of those who make an offering. This
corporate offering represents the offering Christ made of Himself; an
offering in turn offered by the priest to God the Father. The amount
offered is not essential, as we know from the teachings of Christ. The
poor widow cast into the treasury of God only two copper coins, but
since it was all she had, it was more acceptable to God than the
abundance of riches contributed by the wealthy. (Mark 13:41-44). By
worldly offerings the unity of the flesh and the spirit is also proclaimed
as in the words of St. Luke: "For where your treasure is, there will your
heart be also." The time of the offering was changed at a later date to
a more suitable time in the Liturgy. We will comment on that at the
appropriate time. Thus, the laying of the Gifts on the altar symbolizes
the offering of Christ on the cross and then His being laid in the Holy
Sepulcher. By our own offerings we are involved in that act, dedicating
ourselves to the Lord by sharing in His crucifixion and entombment
according to his precept as recorded in Matt. 16: 24-25.
3. KISS OF PEACE - VOGHCHOIN
The Kiss of Peace has its origin in Apostolic times. St. Paul in his
Epistle to the Romans (16:16) says, "Greet one another with a holy
kiss. All the churches of Christ greet you." (See also, Luke 7:44-46;
1Cor. 16:20; 2Cor. 12:12). Until the thirteenth century, this custom
was practiced in the Roman church. When men and women were no
longer segregated during their attendance at church, this practice was
discontinued for morality reasons. In the Armenian Church the Kiss of
Peace existed from the beginning, symbolizing the fellowship of the
faithful and the unity of the church. The faithful who had grudges were
not allowed either to give or to receive the Kiss of Peace. At this point,
the priest opens the front part of the veil of the chalice and moves the
wafer or the Neshkhar forward to the edge of the paten and joins his
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hands over it. One of the deacons approaches the priest, who
proclaims the good news saying,"Krisdos ee mech mer
haidnetsav."(Christ is manifested amongst us.)The deacon then
kisses the priest's hand saying, "Orhnial eh haidnootionnuin
Krisdosee."(Blessed is the manifestation of Christ.). The deacon then
intones in a commanding voice, directed to the congregation, Greet
you one another with a holy kiss. And you who are not able to partake
of this divine mystery go outside the gates and pray. As mentioned
before, this part of the Liturgy was for the communicants and therefore
everyone who participated was expected to communicate. If anyone
was not worthy of taking communion because of an unrevealed
grudge, he did not have the right to stay within the assembly of the
faithful, for such enmity brings about schism and disruption,
endangering the wholeness and the unity of the congregation. It is
said in 1John 4:11, "Beloved, if God so loved us, we also ought to love
one another," and also 1John 4:20-21, "Ira man say, I love God, and
hateth his brother, he is a liar: for he that loveth not his brother whom
he hath seen, how can he love God whom he hath not seen? And this
commandment have we from him, That he who loveth God love his
brother also. "The deacon then descends from the northern steps into
the chancel and transmits the Kiss of Peace to one of the faithful. It
will then be transmitted to the entire congregation, each member in
turn sharing the Kiss of Peace by repeating the above-mentioned
formula. The parishioners greet each other by putting the 'right hand
with an open palm on the left side of the chest. They lean forward, first
toward the left shoulder of the person receiving the greeting and then
toward the right, symbolizing the kissing of both cheeks as a sign of
unity and reconciliation with each other and with God through the
manifestation of Jesus Christ. This is the time when each member of
the congregation must re-examine himself, purging out from his soul
vices such as pride, envy, hatred, impure thought, greed, etc., which
bring about discord and disruption within the sacred Body of Christ,
the Church. The clerks signs 'The Hymn of the Kiss of Peace'
4. THE PROLOGUE - NAKHERKANK
The Prologue is a preparatory step toward the anamnesis, which
will be discussed in the ensuing section. Before the anamnesis, Christ
gave thanks; and therefore thanksgiving is the main theme of the
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Prologue. God gives to man His love, and the very being of a man is
the creation of God. For this reason we give thanks to God only as a
token of what little we have. Therefore, during the Prologue the faithful
must consider God's infinite mercy to mankind and give Him thanks
wholeheartedly.
5. THE ANAMNESIS - HEESHADAGUN
When the clerks sing the Sanctus, The priest says the Prayer of
Anamnesis with open arms. He then unveils the chalice, takes the
Host reverently in his hands, slightly breaks the Host at the rim on all
four sides and says in secret,
PRIEST: "Taking the Bread in his holy, divine, immortal, spotless
and creative hands, Christ blessed it, gave thanks, broke it and gave
it to His chosen, holy and seated disciples. At this point the Sanctus
is over and the priest, raising his voice and lifting the Host over his
head with both hands, says,
TAKE, YOU, AND EAT. THIS IS MY BODY, WHICH IS GIVEN FOR
YOU AND FOR MANY FOR THE EXPIATION AND REMISSION OF
SINS.
The choir responds, "Amen."
Then the priest lifts the chalice which contains the wine (Blood of
Christ) above his head and proclaims again, on behalf of Christ,
saying,
ALL OF YOU, DRINK OF THIS. THIS IS MY BLOOD OF THE NEW
COVENANT, WHICH IS SHED FOR YOU AND FOR MANY, FOR
THE EXPIATION AND REMISSION OF SINS.
This portion of the Liturgy represents the institution of the Holy
Eucharist during the Last Supper of Jesus Christ with His disciples.
(See Matt. 26: 26-29; Mark 14: 22-25; Luke 22: 17-23;John 6: 55-58.)
The words of institution became the core of the Liturgy in the West
after the fourth century AD The repeating of those words was held
sufficient to affect the transforming of the Bread and the Wine into the
Flesh and Blood of our Lord Jesus Christ. While this theory prevailed
in the West, the Eastern churches, including the; Armenian Church,
maintained that the institutional words were not all that was required
to transform the Bread and Wine into the Flesh and Blood of Jesus
Christ. Those churches therefore developed an addition to the
Anamnesis, which is called the Epiclesis, or invocation of the Holy
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Spirit, which we will discuss in the ensuing section. At this time the
faithful must realize that our Lord, for the sake of sinful mankind,
descended from heaven, assumed human nature and lived among us
so that we might be one with Him and imitate Him in our lives. In
response to the sacrifice that He made for our sake through His
earthly life and passion, we give in return spiritual offerings to God as
a sacrifice for the expiation and remission of our sins. Toward the end
of Anamnesis, the priest raises the covered chalice slightly, offers it to
God the Father, as an offering received from Him, and says,
-And Thine of Thine unto Thee we offer from all and for all.
An added significance of this offering, which is Christ, Himself, is
that the utmost sacrifice is offered, by all of us for all mankind, for the
remission of sins. The congregation acts in behalf of the entire
mankind, since all humanity is united in one Lord and God by Whom
all are created and sustained. It is it bloodless sacrifice. The
reenactment of Christ's crucifixion, which happened once and for all
on Goliath, still moves our lives toward unity with one another and with
God.
6. THE EPICLESIS - VERAGOCHUMUN
As mentioned above, according to the Roman Catholic or Western
tradition, the institutional words transform the Bread and Wine into the
Flesh and Blood of Jesus Christ. The Eastern churches developed an
additional formula which affects both the congregation and the Bread
and Wine. The formula consists of two distinct parts: First, the
invocation of the Holy Spirit, asking that He descend both on the
congregation and the Gifts, and second, that the Holy Spirit change
the Gifts into the Flesh and Blood of Jesus Christ. The first prayer of
the Epiclesis is recited by the priest secretly, as follows: "We bow
down, ask and beseech thee, beneficent God, send upon us and upon
these Gifts here set forth, thy co-eternal and consubstantial Holy
Spirit." After the first prayer of Epiclesis, the deacon approaches the
celebrant from the right side, the censer in his hand and says, "Bless
Lord." Whereupon the priest steps aside, leaving the chalice in lull
view, takes the wafer in his hand, makes the sign of the cross over it,
invokes the Holy Spirit.
The deacon censes the wafer three times. This and the following
acts are repeated three times. Then priest, blessing the cup. Then he
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replaces the paten on the chalice and blesses both bread and wine,
invoking the Holy Spirit.
As we note from the above prayers, the transformation of both the
congregation and of the elements of the Holy Eucharist is sought by
the invocation of the Holy Spirit. The congregation becomes holy and
united in one Lord, and the bread and wine are transformed into the
living Body and Blood of our Lord, resurrected from the Tomb. The
first is essential, because without holiness of heart and mind the
faithful cannot be worthy to share in the Lord's resurrection and victory
over death, the death that corresponds to our sins. At this point the
Armenian and other Eastern churches believe the bread and wine
become truly the Body and Blood of Jesus Christ and thereby an
element which affects our communion with Him. During the Epiclesis,
therefore, the bread and wine change in nature and become
communion, reconciliation with God through Christ's sacrifice. This is
revealed in the following prayer said by the priest:
Before Thee, O Lord, Son of God, Who art sacrificed to the Father
for (our) reconciliation bread of Life broken among us, we implore
Thee, through the shedding of Thy Holy Blood, have mercy upon the
flock saved by Thy Blood.
The different understanding in various Christian denominations
concerning the transformation of the bread and wine are expressed in
terms
such
as
real
presence,
transubstantiation
and
consubstantiation, which will be discussed under Section 11, where
the meaning and effect of the Holy Communion in the lives of
Christians are also explained.
7. THE DIPTYCHS - HEESHADAGOOTIOONK
According to St. Paul, participation in the Eucharist can never be
forgetful of God's judgment (ICor. 11:29-32). By extension, the church
as a corporate body remembers the deceased who are going to face
judgment; therefore the church prays for them and mentions them
during the Holy Sacrifice. The souls of those who died in Christ and
the souls of the saints that belong to the corporate body of Christ, the
Church, cannot be left out of our remembrance. Thus, the Diptychs
symbolize the fact that both the church triumphant (the dead) and the
church militant (the living) are part of the corporate body of Christ. At
this point the deacons are assembled together at the northern side of
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the altar asking the intercession of the Christian Apostles, saints,

martyrs, kings, and princes for those are deceased in the name of
Christ. During these intercessions, the faithful should pray for their
loved ones who are deceased and for all those who died in Christ,
because their teachings and faith have helped the church become a
spiritual family under the Fatherhood of God. This practice during the
Liturgy has its roots in earlier Christian centuries. During subsequent
centuries it was enriched to encompass even the leaders of the
church, an addition inserted by Catholicos Simon in the second half
of the eighteenth century. The following hymn sung by the choir at the
start of the Diptychs is sell-explanatory. Spirit of God, who didst
descend from heaven and dost perform by our hands the Mystery, we
beseech Thee, through the shedding of Christ's Blood, grant rest to
the souls of our departed. The second part of the Diptychs is the latter
addition mentioned above, dedicated to the leaders of the church,
asking that they may reveal the word of truth to the faithful. At this
point the names of the Catholicos and the Primate are mentioned as
the leaders of the Church who have both the authority and the office
to transmit Christian truth to successive generations, and the
celebrant who officiates the Liturgy. At the end of the Diptychs the
servers, one by one, approach the Holy Table, kiss it and assume their
position on the southern side of the altar, intoning the Litany of Special
Intercessions.
Thus, the Diptychs encompass the entire Christian church, with
past and present generations. While the deacons chant the above
hymn, the priest engages himself secretly in prayer for those who
offered the oblations, those who are at rest in Christ and for those,
dead or alive, whose names he was requested to mention in petition
so that God might show His countenance to them.
8. THE LORD'S PRAYER - AGHOTK DEROONAGAN
The insertion of the Lord's Prayer in the Liturgy is attested by Cyril
of Jerusalem (348 AD). It soon found its way into every Liturgy as the
culmination of the Holy Sacrifice, asserting our son ship to God and
His Fatherhood to mankind. At this point the faithful should rejoice in
the privilege of being the children of the heavenly Father, bearing in
mind the precept of the Lord's Prayer, "that He may forgive us our
trespasses as we forgive those who trespass against us." It is the
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custom of the Armenian Church that the sermon is delivered before

the Lord's Prayer. Originally it was done at the end of the Synaxis.
The sermon is usually based on the lessons of the day or of the Feast,
which may occur during the week, or on that Sunday. It is spiritual
food for the faithful so that they may follow the light of the Gospel and
live their lives according to the precepts of the Bible and of the Fathers
of the Church.
9. THE INCLINATION AND ELEVATION - KHONARHOOMUN YEV
PARTSRATSOOMUN
The Inclination and the Elevation exemplify Christ's humiliation and
resurrection. It was alter His humiliation that He rose from death and
attested His victory over the evil in this world. Therefore, the faithful at
this point are to remember that, as privileged sons of God, they too
must suffer humiliation and difficulties before they can rise into a
victorious life and salvation. Humility is the greatest of all virtues, and
the Prayer of Inclination is addressed to the Holy Spirit asking Him to
protect and preserve this virtue in all of God's humble servants. While
the faithful, with bowed heads, dedicate themselves to the service of
God, the priest prays inaudibly the Prayer of Inclination to the Holy
Spirit
The Elevation signifies the elevation of the humble faithful into a
new life by the virtue of our Lord's resurrection. Holiness and sanctity
come to the members of the church through their faith in Christ and
by their repentance before God.
10. THE DOXOLOGY - PARAPANOOTIOON
The Doxology is the conclusion of the Eucharistic prayers. The
Doxology indicates the fact that Christ, the second Person of the Holy
Trinity, has ascended into the Heavens and is seated at the right hand
of God. The priest, by elevating the Body of Christ in a manner
symbolizing the Ascension, demonstrates the victory of Jesus Christ.
Then the priest intones the Blessing to the Holy Trinity. This is a final
statement of the Trinitarian formula under which the church operates
as the true body of Christ. Thus, when the Doxology is sung, the
faithful should join the priest and the clerks in bestowing glory,
blessing and thanks to the Holy Trinity, both the Creator and the
Sustainer of our lives and of the universe.
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11. INTINCTION AND FRACTION - TATAKHOOMUN YEV

PEGOOMUN
Blood is considered the symbol of life, and through the shedding of
Christ's Blood, the Church, His mystical Body, was saved. Immersing
the water in the wine suggests a kind of mysterious spiritual baptism
symbolizing what takes place in baptism as regeneration into a new
life and salvation. At this time the priest takes the wafer in his hand,
immerses it in the cup and secretly says the Prayer of Intinction.
The Intinction symbolizes a spiritual baptism of the faithful in the
benefits of Christ's death, entombment, and resurrection. "So that as
Christ was raised from the dead by the glory of the Father, we too
might walk in newness of life," says St. Paul (Rom. 6:4).
Then the priest raises the wafer, a symbol of the resurrected Body
of Christ, over the cup, turns toward the congregation and intones the
Exhortation for Communion.
The priest then turns toward the altar in order to communicate. The
curtain closes. The choir kneels and sings, antiphonally with the
deacons, the hymn of supplication: "Lord, have mercy"
Behind the closed curtain, the priest, in awe and reverence,
confesses the Son ship of Christ to God, then breaks the wafer into
four parts, puts it in the cup and says, "This is the fulfillment of the
Holy Spirit." The Fraction symbolizes the unity of the Body of Christ in
that the multiplicities of the members who form the church are united
in the Blood of Christ. A second century Christian document, Didache
or The Teaching of the Twelve Apostles, refers to that unity, as it
relates to the broken Bread in the following magnificent manner:
-"We give Thee thanks, our Father, for the life and knowledge which
Thou didst make known to us through Jesus, Thy Child. As this broken
bread was scattered upon the mountains, but was brought together
and became one, so let Thy church be gathered together from the
ends of the earth into Thy Kingdom." The one wafer, which was
brought together from different fields, is broken and distributed among
the different members of the congregation. This also corresponds to
the Lord's action during the Last Supper, when He broke the Bread,
gave thanks and distributed it among the Apostles. Breaking the bread
into four parts became a general practice in the Armenian church
around the tenth century. The two elements, Bread and Wine, were
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distributed to all communicants in earlier centuries. The four parts

symbolize the four corners of the world, which encompass all
humanity, brought into life through the vicarious sacrifice of Jesus
Christ. The four parts also symbolize the four parts of the cross on
which Christ was sacrificed for the sake of mankind. One of these four
parts of the Sacrament is left in the chalice to be preserved for future
use, one part is used for distribution to the communicants, one part
the priest uses as he communes, and one part is reserved for the sick
who were not able to attend the Liturgy. The Roman church utilizes a
triple fraction which some interpret as denoting the Trinity or the three
crosses on Golgotha. Reservation of some of the bread of the
Eucharist for future use and for the sick is practiced in the Western
tradition just as in the Armenian church. We will discuss the details of
the Holy Communion under Section 13.
12. THE PRAYERS BEFORE COMMUNION - AGHOTK NAKHKAN
UZHAGHORTOOTIOON
The Prayers before Communion are joyful expressions of gratitude
for our being accounted worthy to receive the life giving Flesh and
Blood of our Lord. The choir, as representatives of the full
congregation, sings the Hymn of Praising, in a joyful manner while the
priest asks forgiveness for himself, for the congregation, and for the
entire world, even for those who are enemies and for those who hate
the church.
The priest before taking the Communion, as a profession of faith in
the Holy Trinity and the Sacrificial Body and Blood of Christ, recites
secretly the Prayer of Tasting.
13. THE PARTAKING - JASHAGOOMUN
When the prayers of preparations for Holy Communion are
complete, the priest communicates, first partaking of the Bread, then
drinking the Wine, as the real Flesh and Blood of Jesus Christ. The
blessing of the Maas (Antidoron) takes place after the priest
communicates. The deacon approaches from the left side so that he
may bless the Maas to be distributed later among the faithful who are
present but do not intend to communicate. Maas is blessed bread
taken from the same substance from which the wafer (Neshkhar) is
prepared and serves as a symbol of participation in the offertory or
98

oblation. "Maas" means, "share," and by taking the Maas, the faithful
demonstrate the sharing of their devotional life, with the rest of the
congregation. Upon the deacon's call, the communicants approach
the bema, kneel, recite the confession, and ask forgiveness, so that
they may be worthy of the precious Body and Blood of Jesus Christ.
The communicants recite the Confession (See p.18-19). Then the
priest gives absolution to the faithful according to his priestly authority
(If there be a Priest other, the Confession of unworthiness is take
place during the hymn to the Father 'Hayr ergnavor'-Heavenly Father.)
After the recitation of the absolution, the communicants rise, while
the priest kneels on the bema, as the humble servant of God and the
administrator of the sacrament, and puts a small piece of the precious
Body and Blood in the mouth of every communicant. Two clerks will
hold a veil under the chin of the communicant to avoid the dropping
of the sacred host on the ground. During the communion, the choir
joyfully sings the Communion Hymn. When the communion is over
the priest stands up and, blessing the congregation with the
sacrament.
Communion is the culmination of "The Holy Sacrifice." It is the
sacramental union of the believer with the Lord, Jesus Christ.
Communion is an act in which the communicant receives the
remission of his sins. It is a mystical avenue through which the
communicant receives the Holy Spirit which denotes the entire
operation of the Holy Trinity, the forgiveness of the Father, the event
of Pentecost (the coming of the Holy Spirit on the Apostles) and the
fulfillment of the work of Christ. In the Armenian Church anyone who
is baptized, whatever his age, may receive communion. In the
morning before communion, the communicant is not to eat or drink
anything so that, by abstinence and self-sacrifice, he may be worthy
of the Holy Communion. It is apparent in the arrangement of the
Liturgy that every one of the faithful is expected to communicate every
Sunday. If that is not possible, a faithful Christian must communicate
as often as possible for his spiritual sustenance and tier unity with our
Lord Jesus Christ (John 6:48-58).

99

14. THE THANKSGIVING - KOHAPANOOTIOON

The Thanksgiving is the last act of the Holy Sacrifice, or Soorp
Badarak. An expression of thanks and gratitude is directed to God
Almighty, since He has bestowed on us the privilege of sharing in the
precious Flesh and Blood of His Only Begotten Son, Jesus Christ,
who cleansed our sins and gave us new life and hope in resurrection
and eternal life. As a sign of the utmost thanks and gratitude, the choir
sings the Hymn of Glory.
At this point the congregation was dismissed in earlier times. The
fourth part of the Liturgy, upon which we will comment in the next
chapter, was a later development, as stated before, following the Latin
form of Liturgy. But before we close this chapter certain comments
might be necessary to enlighten the reader further concerning
Communion. After the completion of the Thanksgiving Prayers, the
priest puts the reserved part of the Sacrament in the Surpadoup (Pyx),
a small container that holds Communion for the sick. A part of the
Sacrament is also kept for future use in a tabernacle-shaped
container, which is placed on the altar. This also symbolizes the
presence of Christ's Sacrificial Body and Blood in the Church. Christ's
presence on the altar is in a way equivalent to the presence of the
Ark of the Covenant in the Temple of Jerusalem. In the Temple a
perpetual fire burned in a lamp before the Ark of the Covenant. In the
Armenian Church a perpetual light burns on the altar so that Christ,
through His burning heart, may give light to the paths of our lives. At
the end of the Holy Sacrifice the priest eats and drinks the remnants
of the precious Bread and Wine and cleanses the chalice before the
deacon places it again in the Northern niche of the altar. The priest
then puts on his crown and sandals, takes the Holy Gospel in his
hands, and is ready to descend into the chancel to dismiss the
congregation.

100

Part IV
THE PRAYER AND DISMISSAL-ORHNOOTIOONUN YEV ARTSAGOOMUN
1. AGHOTK EE MECH YEGEGHETSVOH - THE PRAYER AMID THE
CHURCH
2. VERCHEEN AVEDARAN - THE LAST GOSPEL
3. ORHNOOTIOON YEV ARTSAGOOMUN - THE BLESSING AND
DISMISSAL

1. THE PRAYER AMID THE CHURCH - AGHOTK EE MECH

YEGEGHETSVOH
This prayer, according to the rubrics of the Liturgy of the Armenian
Church, must be said from the chancel, but present custom allows the
priest to say it from the altar. It is a closing prayer during which the
priest asks Almighty God to bless those who put their trust in Him, to
bless the church and the secular leaders of the Christian faith and
concludes, saying:
-"For every good gift ."(James 2:17.)
The priest descends into the chancel and recites the following
prayer:
-"Thou art the fulfillment of the Law and the prophets."
2. THE LAST GOSPEL - VERCHEEN AVEDARAN
The Last Gospel, John 1, follows the prayer of the priest: 1-14,
which represents the theological foundation of the Christian Church.
The phrase that "the Word was made flesh" is the basic dogma of the
Christian Church concerning the incarnation of Jesus Christ through
the act of the Holy Spirit. At this point the faithful should realize that
the Word of God dwells among them through the Holy Spirit, God's
moving and motivating power in their lives.
3. THE BLESSING AND DISMISSAL - ORHNOOTIOON YEV
ARTSAGOOMUN
The blessing and the dismissal of the congregation is done by the
priest with the following prayers,
-Bahpaneech" (Guardian and hope) and "Orhneal egherook" (Be ye
blessed)
At the end of the Liturgy, the faithful approach and kiss the Gospel,
the source of spiritual nourishment. The Word of God gives guidance
and shapes their lives according to the precepts of the Gospel during
101

the next days so that they may be worthy again to participate in the
Holy Sacrifice. Filled with spiritual joy and nourishment the faithful
leave the church after receiving the Maas, distributed to them by the
ushers or other officials of the church. The giver of the Maas says,
"Masun yev pajheen yegheetsce Soorp Badarakees." (May this be
your share and portion of this Holy Sacrifice.) The recipient of the
Maas responds, "Pajheen eem Asdvadz haveedian." (My portion is
God forever.)
***
MEANINGS OF SOME VESSELS USED IN THE DIVINE LITURGY
Pourvar (Censer) - It symbolizes the human soul, in
which the spiritual fire burns its worldly desires and sends
up its prayers to God as a pleasing fragrance.
Let my prayer be set forth before Thee as incense; and
the lifting my hands as the evening sacrifice. (Psalm
141:2)
"I beseech you therefore, brethren, by the mercies of
God, that ye present your bodies a living sacrifice, holy
and acceptable unto God, which is your reasonable
service." (Rom. 13:1)
''The voice of a sighing heart, its sobs and mournful cries,
I offer up to you, O Seer of Secrets, placing the fruits of
my wavering mind as a savoury sacrifice on the fire of my
grieving soul to be delivered to you in the censer of my
will.'' St. Gregory of Nareg (Book of Lamentations, Elegy
1;A)
Keshots (fan or flabellum) - Fans were originally used to
drive flies or other insect away from the cup. They also
symbolized cherubs driving evil spirit. It is now used
decoratively and as a musical instrument, with the
symbolism preserved in the meantime.
THE "CLOSED LITURGY" (BADARAK)
Varakouir (curtain or veil) - It symbolizes the hidden mystery. Veil is
closed, when takes place a priestly mystery such as, during Office of
the Prothesis, which symbolizes ascending of Word the God into the
womb of the Holy Virgin Mary or incarnation of the Son of God (Luke
1:26-38; John 1:14). The opening of veil symbolizes the revelation and
102

judgment of God. The veil is also closed during Great Lent and
symbolizes barrier of sin (Ex. 3:1-13).
On Sundays of Lent Badarak is performed entirely behind the Veil,
inasmuch as the faithful, having the status of penitents, are not
expected to participate and communicate in the Holy Sacrifice.
In a "closed" Badarak the sung parts, i.e., the Clerk's parts of the
following portions of the Liturgy are omitted.
Vesting. Purification. Accession. Prothesis. Censing. The
Prayers before Communion. Partaking. Thanksgiving.
The Celebrant and the Deacon, however, perform their parts of the
above portions of the Liturgy behind the Veil in secret, or in a low
voice, without any omissions.
The following points should also be born in mind:
The Celebrant and the Deacon should go behind the Veil, taking
the necessary vestments and vessels with them, about fifteen minutes
before the end of Morning Service and should perform the first part of
the Liturgy as far as Censing, inclusive, with a voice inaudible to the
Congregation.
At the end of the Morning Service the Liturgy should begin with the
Enarxis.
The Clerks should sing chants in a soft voice and without solemnity.
The Deacon should read the Gospel and recite the Creed outside
the Veil. While reciting the Creed he should hold the Gospels-book
against his chest, instead of raising it. At the end of the Creed he
should go inside the Veil.
The Deacon should not give the Greeting to the people. He should
remain inside the Veil.
After end of Intinction and Fraction, when the Veil has been drawn.
The Clerks should sing 'Lord have mercy'. At the end of the
Thanksgiving, when The Celebrant has ended his prayers, he should
put his vestments off and should come down into the chancel with his
Pilon (Phelonion) on, preceded by the Deacon.
The Prayer amid the Church should be said in speaking voice, and
the Clerks should respond similarly. Then the Priest should pronounce
the Last Blessing and Dismissal. Maas (Antidoron) is not distributed.

103

REQUIEM-MEMORIAL (HOKEHANKISD) SERVICE

The Hokehankisd, or the Requiem service for the repose of the
deceased, is not only a custom but also a rule of the church, and is
not part of the Liturgy and can be done separately. It only follows the
Soorp Badarak (Holy Liturgy) for practical purposes. The service is
performed asking God's continued blessing on our deceased that they
may rest in peace in their heavenly abodes. It is the church's confident
hope and intercession that God at the Last Judgment will overlook
their sins and transgressions and accept them into the heavenly
Jerusalem, the abode of the righteous.
After the Forty Days Requiem (Karasoonk), Hokehankist may be
requested annually on the Sunday closest to the date of death or,
according to more ancient custom, the day commemorating the saint
after whom the departed was named.
Requiem services may be requested at any time during the
ecclesiastical year. They may however not be performed on the Four
Major or Tabernacle Feasts (Daghavars) (Theophany, Easter,
Assumption and Exaltation of the Holy Cross) as Hokehankist is
penitential and the Feasts are Dominical in nature. Likewise,
Hokehankist should not be performed on Dominical Feasts, i.e. Palm
Sunday, Ascension, Pentecost (Whitsunday) as well as during the
Holy Week, on Christmas Eve and Easter Eve Liturgies. Special
Remembrance Days for conducting memorial services follows on the
next days of these five major feasts. Memorial services coinciding with
feast days should be moved to the preceding or following Sunday.
According to the canons of the Armenian Church it is not permitted to
perform memorial services. It is possible to perform Requiem Mass
on Sundays during Lent if there is such a request, usually after the
Sunrise Service which follows the Divine Liturgy.
Although through the Requiem we are praying for our departed as
a matter of love and respect, we cannot alter their state or the final
judgment. What we do request through prayer is that the Lord
remember our loved ones and judge them mercifully and with
compassion.
It is recommended that our faithful respect the memory of their
loved ones and seek the fatherly mercy of God through prayer, charity
and religious ceremony.
104

For the benefit of those who wish to have a memorial service

performed for their departed loved one, or relative, they should take
into consideration that it is necessary for them to be present in church
from the start of the Divine Liturgy and participate in the prayers,
because although the memorial service will be performed at the end
of the Liturgy, the celebrant priest remembers all our departed ones
in his silent liturgical prayers as well.
THE SIGN OF THE CROSS
The sign of the signifies that Christians believe that the
Savior has reconciled the faithful with God by dying on
the Cross, that the power of the demon was crushed by
Christ's Cross and that we will receive whatever we ask
through Christ's sacrifice. Christians believe that the sign
of cross saves them from diabolical powers, which are
frightened by Christ's Cross.
Armenians cross themselves with three fingers, forming a pinch
(which symbolizes the indivisible Holy Trinity [three Persons: the
Father, the Son and the Holy Spirit and One Godhead]) with the first
three fingers of the right hand and touching the palm with two other
(which symbolizes the indivisible unity Christ's Humanity and Divinity
[one person, one hypostasis and a united one nature]) fingers.
They place the right hand, as indicated above, first on the forehead,
saying: "In the name of the Father", then a little below the chest,
saying: "and the Son", the on the left side of the chest, saying "and
the Holy", and then on the right side of the chest, saying "Spirit". For
conforming the truthfulness of their act, they place the palm on the
chest, saying: "Amen!"
-The faithful should cross themselves after each bowing down, or
when a doxology is being sung or said, namely when "Glory to the
Father and to the Son", etc. is being said, or when the name of our
Lord is solemnly referred to, such as at the beginning of the reading
of the Gospel and, in general, at any time the prayers prompt the
faithful to do it.

105

THE RENUNCIATION
(Matt. 4:1-11, 6:24; 1Cor.7:14-16.)
Hrajharimk i Sadanay, yv
hamnayn khapootn nora, i
badranatz nora, i khorhrdotz
nora, i knatzitz nora, I char
gamatz nora, i char hrshdagatz
nora, i char bashdonitz nora, i
char gamararatz nora yv
hamynayn char zorooyn nora
hrajharlov hrajharimk.

We renounce Satan (the devil),

and all his deceit, his rules, his
thoughts, his courses, his evil
will, his evil angels, his evil
ministers, those who do his evil
will and his whole evil power, we
wholeheartedly renounce.

[Trice - West]
Repeat this three times facing to west (door of the church) a palms turned
backside, then turn round to the east (Altar) and begin the confession of
the orthodox faith, (men) with uncovered head and hands joined in prayer.
(Psalm 103: 11-12.)

"That if thou shalt confess with thy mouth the Lord Jesus, and shalt
believe in thine heart that God hath raised him from the dead, thou
shalt be saved".
Romans 10:9 KJV
"The truth of faith is light for eyes of mind".
St. Gregory the Illuminator.
"The first kind to know the God is profession of orthodox faith".
"The name of Christianity is the true profession of Christ, and
Christian is called that, who has the true profession".
St. Athanasius of Alexandrian.
PRIEST:
Tarnamk I looys Asdvatzkidooyan
We turn to the light of the knowledge of God.

106

PROFESSION OF ORTHODOX FAITH

(Matt. 10:32-33; Rom.10:10; 1John 2:18-24, 3:23-24, 4:1-6, 5; 1Tim. 4:16.)

Edited by St. Gregory of Datev XIV cent.

Khosdovanimk yv havadamk
amnagadar srdiv uzHayrn
Asdovadz anygh, andzin yv
ansgizpn, ayl yv dznogh Vortvo
yv pkhogh Hokvoyn Srpo.

Havadamk uzPann Asdovadz

angh, dznyal yv usgsyal i Hore
nakh kan uzhavidyans, voch
hdo yv voch grdsr, ayl vorkan
Hayrn Hayr, unt nmin Vortin
Vorti.

Havadamk uzSoorp Hokin

Asdovadz, anygh, anjhamanag,
voch dznyal, ayl pkhyal i Hore,
agitz Hor yv paragitz Vortvo.

Havadamk zrordootyoon soorp,

mi pnootyoon, mi
asdvadzootyoon, voch yrk
asdvadzk, ayl mi Asdvadz, mi
gamk, mi takavorootyoon, mi
ishkhanootyoon, ararich
yrvlyatz yv anrvooytitz.

We confess and believe, with an

all-perfect heart, in God the
Father, who is uncreated,
unborn and without beginning,
who is the generator of the Son
and the fountain of the Holy
Spirit.
We also believe in God the Word
(Jesus Christ) (John 1:1), who is
uncreated,
begotten
and
emanated from the Father
before all ages. He is neither
after nor minor, but just as the
Father is Father, likewise the
Son is Son.
We also believe in God the Holy
Spirit,
who
is
uncreated,
timeless, not begotten, but who
proceeded from the Father,
consubstantial (same essence)
with the Father and co-glorious
(equal glory) with the Son.
We also believe in the Holy
Trinity, who is of one nature, one
Godhead, not as three gods, but
is one God, one will, one
kingdom and one dominion, who
is the creator of things both
visible and invisible.

107

Havadamk hgghtzi sovrp,

uztoghootyoon mghatz
haghortooyamp srpotz.

We also believe in the Holy

Church in the forgiveness of sins
with the communion of saints
(the intercession of saints).
Havadamk uzminn hritz
We also believe that one of the
antzantz uzPann Asdovadz,
three persons, God the Word
dznyal i Hor nakh kan
(Jesus Christ), who is begotten
uzhavidyans, i jhamanagi ichyal before all ages from the Father,
hAsdovadzadzin goysn Mariam, in the fullness of time descended
aryal harn nora, miavoryatz in the Birthgiver of God the Holy
unt yooroom Asdovadzootyann, Virgin Mary (Luke 1:26-38; Gal.
innamsya jhoojhgalyal harkanti 4:4.), and taking from her blood,
anarad Goosin, yv yghv
united it with his divinity and
Asdovazn gadaryal, mart
stayed in the womb of the Virgin
gadaryal, hokvov yv mdok yv for nine
months. Thus the
marmnov, mi andzn, mi tm yv perfect God became the perfect
miavoryal mi pnootyoon.
Man, with a soul, a mind and a
body;
one
person,
one
hypostasis and a united one
nature.
Asdovadzn martatzyal arantz
God was made incarnate,
popokhman yv arantz
without changing or altering,
aylaylootyan, ansrm
unspermatous conception and
hghootyoon yv anabagan
immaculate (without sin) birth,
dznovnt, vorbes voch sgizp
just as there is no beginning of
asdovadzootyan nora, yv voch His Divinity, likewise there is no
vakhjhan martgootyan nora, (zi end to His Humanity, for ''Jesus
Hisoos Krisdos yreg yv aysor, Christ is the same yesterday,
noyn yv havidyan).
and today and forever''(Heb.
13:8.).
Havadamk uzdern mr Hisoos We believe that our lord Jesus
Krisdos shrchyal i vra yrgri,
Christ walked about (lived) on
hd yrysoon amatz ygyal i
the earth, and when He was 30
mgrdootyoon. Hayr i vroosd
years old, He was baptized, and
vgayal; "Ta Vortin im sirli",
the Father witnessed from
yv Hokin soorp aghavnagvrb above, saying;
ichyal i v yvra nora.
''This is my beloved Son'', and
108

Portzyal i sadanay yv haghtyal

nma. Karozyal martgan
uzprgootyoon. Ashkhadyal
marmnov, vasdagyal, kaghtzyal,
yv dzaravyal. Hdo ygyal
gamav i charcharans, khachyal
yv mryal marmnown, yv
gntani asdovadzootyampn,
marminn ytyal i krzmani,
miavoryal asdovadzootyampn,
yv hokvovn ichyal i tjhoghk,
anpajhanli asdovadzootyampn.
Karozyal hokvotzn, avryal
uztjhoghks yv azadyal uzhoks.
Hd yritz avoortz harootzyal i
mrlotz yv yrvyal
ashagrdatzn.
Havadamk zDern mr Hisoos
Krisdos, novin marmnovn
hampatzyal hrgins yv nsdyal
unt achm Hor. Ayl yv kalotz
novin marmnovn yv parok Hor, i
tadl uzgntanis yv uzmryals,
vor yv harootyoon amnayn
martgan.
Havadamk yv uzhadootzovmn
kordzotz, artarotzn gyank
havidnagan yv mghavoratzn
danjhank havidynagan.

the Holy Spirit, in the form of a

dove, descended upon Him.
Then He was tempted by the
devil (Satan) and overcame him,
and preached salvation to
people (three years). While He
was in the flesh, He worked, got
tired, became hungry and thirsty,
then willingly suffered (John
10:17-18.), was crucified and
died in body, but remained alive
in divinity. His body was laid in
the tomb, united with His
Divinity, and He descended into
hell by His soul undivided from
His Divinity. He preached to the
departed souls, destroyed hell
and delivered them. After three
days, He rose from the dead and
manifested Himself to His
disciples.
We also believe that our Lord
Jesus Christ ascended into
heaven with the same body and
sat at the right hand. We also
believe that He is to come with
the same body and with the glory
of the Father to judge the quick
(living) and the dead, and which
is the resurrection of all mankind.
We also believe in the reward of
good deeds, the eternal life of
the righteous, and the eternal
torment
(everlasting
punishment) of the wicked.

109

GENERAL FORM FOR CONFESSION

[With some omissions]

(Matt. 4:17; 2Cor. 6: 18-21, 7:9-10; 1 John 1:5-10, 2:1-2.)

Penitent:

Mega amnasoorp
Yrortootyann, Hor yv Vortvo
yv Hokvooyn srpo.
Mghootzyal m Asdoodzo.
Khosdovanim arachi Asdoodzo
yv srpoohvo Asdvadzadznin,
yv arachi ko Hayr soorp,
zamnayn mghs zor kordzyal
m. Kanzi mgha korhrdov,
paniv yv kordzov, gama yv
agama, kidootyamp yv
ankidootyamp, mgha
Asdoodzo.

I have sinned against the all-holy

Trinity, the Father, the Son and
the Holy Spirit; ye I have sinned
against God.
I confess before God, and before
holy mother of God, and before
all the saints, and before thee,
holy Father, all the sins which I
have committed. For I have
sinned in thought, word, and
deed (1Tessal. 5:23.), willingly
and, word, and deed, willingly
and unwillingly, I have sinned
against God.

PRIEST:
Asdvatz toghootyoon shnorhstz. May God grant thee forgiveness.
Penitent:

Mgha hokvovs yv zorootyamp

sora, marmnovs yv
uzcayootyamp sora. Mgha
zorootyamp hokvooys,
khoramangootyamp,
anuzkamootyamp,
hantugnootyamp yv
yrgchodootyamp,
shuraylootyamp yv
jhuladootyamp, zkhootyamp
yv aniravootyamp,
charahavanootyamp,
hoosahadootyamp yv
tramudootyamp,
mgha Asdoodzo.
110

I have sinned by the power of my

spirit, namely by malice, by
wickedness, by rash audacity,
and
by
cowardice,
by
wastefulness and by stinginess,
by indecency, and by injustice,
by disharmony, by hopelessness
and by foolishness. I have
sinned against God.

PRIEST:
Asdvatz toghootyoon shnorhstz. May God grant thee forgiveness.
Penitent:

Mgha charapanootyamp lzvis,

sdakhosootyamp, sood
yrtmamp,
yrtumnazantzootyamp,
hagaragootyamp,
vidjapanootyamp,
pansargootyamp,
shokmokootyamp, kusoo,
tadargapanootyamp yv dzghoo,
zurakhosootyamp,
hrtzakhosootyamp yv
anidzapanootyamp,
durdunchlov, tujhkohlov,
pampaslov yv hayhoylov,
mgha Asdoodzo.

I have sinned by my slanderous

tongue, by lying, baring false
testimony, not keeping my word,
being
quarrelsome,
being
argumentative,
being
defamatory,
by
flattery,
slanderous vain deceit, cursing,
complaining, by discontent,
gossiping and swearing. I have
sinned against God.

PRIEST:
Asdvatz toghootyoon shnorhstz. May God grant thee forgiveness.
Penitent:

Mgha amnayn hotvadzovk

shinvafzooys yv amnayn
antamok marmnooys, hnkyag
uzkayaranok yv vtzgi
sharjhmampus, vrampartz
vodnaharootyamp yv vayrakarsh
mghgootyamp, ach yv ahyag
khodorlov, zarachnotzun
mghanchlov yv i vrchnotzn
char nushanag kolov,
mgha Asdoodzo.

I have sinned in all that I have

accomplished
with
all
the
members of my body, with my five
senses, and my six movements,
deviating right and left, sinning
against those ahead of me and
being an evil example to those
following me. I have sinned
against God.

PRIEST:
Asdvatz toghootyoon shnorhstz. May God grant thee forgiveness.

111

Penitent:

Ayl yv mgha yotnitzus

hantzanok, mahatzoo mghok;
hubardootyamp yv masamp
norin, nakhantzoo yv masamp
norin, pargootyamp yv masamp
norin, dzoolootyamp yv
masamp norin, akahootyamp yv
masamp norin,
vogramolootyamp yv masamp
norin, pughchakhohootyamp yv
masamp norin,
mgha Asdoodzo.

I sinned by the seven-fold

transgressions of the deadly sins
and all their forms, namely by
pride, enemy, anger, sloth,
covetousness, gluttony and lust,
I have sinned against God.

PRIEST:
Asdvatz toghootyoon shnorhstz. May God grant thee forgiveness.
Penitent:

Ayl yv mgha amnayn

badviranatzun Asdoodzo,
hantznarlyatzun yv
hrajharlyatzun, zi voch
hantznaragansun gadartzi yv
voch hrajkarlyatzun hratza, i
garkus krisdonootyan
huravirtza, yv kordzovus
anarjhan kuda, kidlov uzcharun
gamav goratza, yv paryatz
kordzotz ys intzn hratza, vay
intz! vay intz! vay intz! Zorn
asm, gam zorn khosdovanim?
zi antiv n hantzank im, anasli
n anornootyoonk im, annrli
n tzavk im yv anpujhushgli
n vrk im,
mgha Asdoodzo.

I have also sinned against all the

commandments of God, both,
positive and prohibitive; for I
have neither performed the
positive
commands,
nor
abstained from those thing that
are prohibited. I accepted the
laws, but was slothful in keeping
them. I was called to the
profession of Christianity, but
was found unworthy of it by my
works; while knowing the evil, yet
I willingly gave way to it, and from
good works I purposely kept
away; woe to me, woe to me,
woe to me; which of my
misdeeds shall I recount ? Which
shall I confess? For my sins are
innumerable, I have sinned
against God.

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PRIEST:
Asdvatz toghootyoon shnorhstz. May God grant thee forgiveness.

PLEA OF THE CONFESSOR

Penitent:

Hayr soorp, uzkz oonim

michnort hashdootyan yv
parkhos ar miadzin Vortin
Asdoodzo, zi ishkhanootyampud
vor duvyal kz, artzagstzs i
gabitz mghatz imotz, aghachm
uzkz.

Reverend Father, I hold thee as

reconciler and intercessor with
the only-begotten Son of God,
that by power given to thee, thou
wilt release me of the bond of my
sins, I pray thee.

ABSOLUTION
PRIEST:

Dr voghormya, dr voghormya,
dr voghormya.
Voghormstzi kz martasrun
Asdvadz yv toghootyoon
shunorhstz amnayn hantzanatz
kotz, khosdovanatzlotzun yv
moratzlotzun. Yv ys garkavus
kahanayagan ishkhanootyamp, yv
huramanavun Asdoodzo, t zor
artzgitzk hrgri yghitzi artzagyal
hrginus, novin panivun artzagm
uzkz hamnayn
masnagtzootyoon mghatz kotz, i
khorhurtotz, i panitz yv i kordzotz,
hanoon Hor yv Vortvo yv
Hokvooyn srpo. Yv tartzyal dam
uzkz i khorhoortus soorp
ygghtzvo, zi zor inch kordzitzs
paris, yghitzi kz i
parkordzootyoon yv i parus
hantrtzyal gnatzun. Amen.

113

Lord have mercy, Lord have

mercy, Lord have mercy.
May God the Lover of man have
mercy upon thee, and grant thee
forgiveness of all thy sins, both
those which thou hast confessed,
as well as those which thou hast
forgotten. Therefore, with the
priestly authority committed to me,
and by the divine command that
whatsoever ye loose on earth,
shall be loosed in heaven (Matt.
16:19; Luke 10:19; John 20:23;
2Cor. 2:10,13:10.), I absolve thee
of all participation in sins, in
thought, in word, and in deed, in
the name of the Father and of the
Son and of the Holy Spirit (Matt.
28:16-20.), and re-instate thee in
the sacraments of the holy church,
that whatsoever thou mayest do,
may be accounted to thee for good
and for the glory of the life to come.
Amen.

THE DIVINE LITURGY OF THE ARMENIAN CHURCH

[A. THE PREPARATION
1. VESTING]
[Before the Divine Liturgy begins, the Celebrant prepares himself
spiritually by reciting psalms and preparatory prayers that ask the Lord to
make him worthy to offer the Badarak (Liturgy). The Priest then puts on
his vestments. They are modeled after both the garments worn by Jewish
priests in the temple [Ex. 28] and the attire of a king because during the
Divine Liturgy the Priest mystically makes present to us Christ, who reigns
with his Father in the kingdom of heaven.]

The Psalm of Vesting Ps. 132.

-V. Let Thy priests clothed with righteousness; and let Thy saints
shout with joy.
-R. Lord, remember David and all his meekness.
-How he swore unto the Lord; and vowed unto the God of Jacob.
-Surely I will not enter into the tabernacle of my house; nor go up into
the couch of my bed.
-I will not give sleep to my eyes; or slumber to mine eyelids, nor rest
to my temples, until I find out a place for the temple of the Lord God
of Jacob.
-Lo, we heard of the same at Ephratah; we found it in the fields of the
cedars.
-We will go into his tabernacles; we will worship at His feet stood.
-Arise, O Lord, unto Thy resting place; Thou and the ark of Thy
holiness. Let Thy priests be clothed with righteousness; and let Thy
saints shout for joy.
-For Thy servant Davids sake, turn not Thy face away from Thy
anointed.
-The Lord hath sworn in truth unto David, and hath not turned him; of
the fruit of his loins he will set upon his throne.
-If Thy children will keep My covenant, and My testimony that I shall
teach them,
-Their children shall also sit upon thy throne for evermore.
-For the Lord hath chosen Zion, and He hath desired for His
habitation, saying: This is My rest for ever, here will I dwell, for I have
pleasure therein.
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-I will abundantly bless her provision; and I will satisfy her poor with
bread.
-I will also clothe her priests with salvation; and her saints shall shout
for joy.
-There I will make the horn of David to bud; I have ordained a lamp
for My anointed.
-His enemies will I clothe with shame; but upon himself shall My
holiness flourish.
-Glory be to the Father and to the Son and to the Holy Spirit;
-Now and always and unto the ages of ages. Amen.
The Protodeacon:
Again in peace let us beseech the Lord.
Let us ask of the Lord in faith with one accord that He may bestow on
us the grace of His mercy. May the almighty Lord our God save us
and have mercy on us.
And they shall say twelve times: Lord, have mercy.

The Priest:The private prayer of the Celebrant Priest before vesting:

O Jesus Christ our Lord, clothed with light as with a garment, You
appeared upon earth in unspeakable humility and walked with men.
You became eternal high priest after the order of Melchizedek and
have adorned Your holy church.
Lord almighty, having granted us to put on the same heavenly
garment, make me, Your useless servant, also worthy at this hour
when I make bold to approach the same spiritual service of Your glory,
so that I may divest myself of all ungodliness, which is a vile garment,
and that I may be adorned with Your light. Cast away my wickedness
from me and shake me out of my transgressions that I may be made
worthy of the light prepared by You in the world to come.
Grant me to enter with priestly glory upon the ministry of Your holy
things together with those who have kept Your commandments
without sinning, so that I also may be found prepared for the heavenly
nuptial chamber with the wise virgins to glorify You, Christ, who bore
the sins of all. For You are the holiness of our souls and to You,
beneficent God, is befitting glory, dominion and honor, now and
always and unto the ages of ages. Amen.
115

And the Deacons shall draw near and shall robe him with the vestments,
saying {for each vestment}:

The Protodeacon:
Again in peace let us beseech the Lord: Receive us, save us, and
have mercy on us.
The Priest:
Blessing and glory to the Father and to the Son and to the Holy
Spirit, Now and always and unto the ages of ages. Amen.
[Prayer over the Vestment]
-And after the blessing, he first puts the Crown [Saghavard], (if the
Celebrant be a Bishop, the Mitre and Infulaes, which is part of the Mitre
and should be hang on the Amice [Vagas]) on his head, saying:
[Which is a highly ornamented crown made of hard material with a small
metal cross on the top, it symbolizes the salvation of the soul from the
bondage of the spiritual enemy and the royal attribute of Christ the King,
whom the priest represents, enabling the Christian to fight against the Evil
One. (The Saghavard is then removed for practical reasons until the end
of the Vesting.)]

Lord, put the helmet of salvation upon my head to fight against the
powers of the enemy, by the grace of our Lord Jesus Christ to whom
is befitting glory, dominion and honor, now and always and unto the
ages of ages. Amen.
-For the Alb [Shabeeg]:
[Which is made of plain white linen with richly embroidered sleeves and
collar, extends to the feet of the celebrant, symbolizing the virtue of
innocence or purity of mind and of heart with which all who serve the Lord
must be clothed. It is a vestment of joyfulness and salvation, illustrating
regeneration into a new life as baptism regenerates our inner self.]

Clothe me, Lord, with the garment of salvation and with a robe of
gladness, and gird me with this vestment of salvation, by the grace of
our Lord Jesus Christ to whom is befitting glory, dominion and honor,
now and always and unto the ages of ages. Amen.
-For the Stole [Poroorar]:
[It symbolizes which is usually made of the same material as the cape and
has a buckle or attached ribbons to be fastened around the waist of the
celebrant, symbolizes righteousness, with which the Christian must brace
himself in resisting sin, the virtues of chastity, holiness, strength and
Christ's yoke (Matt. 11:29-30. Luke 12:35).]

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Clothe my neck, O Lord, with righteousness and cleanse my heart

from all filthiness of sin, by the grace of our Lord Jesus Christ, to whom
is befitting glory, dominion and honor, now and always and unto the
ages of ages. Amen.
-For the Towel:
Cleanse my hands, Lord, from all filthiness of sin, by the grace of our
Lord, Jesus Christ, to whom is befitting glory, dominion and honor,
now and always and unto the ages of ages. Amen.
-For the Belt [Kodee]:
[Is made of the same material as the cape and is a sleeveless ventral stole
which extends to the feet of the celebrant and symbolizes the Christian
virtue of obedience and righteousness as well as fight which gives
strength to the soul. It symbolizes also the priestly authority of binding
and loosing.].

May the girdle of faith encircle me round about my heart and my mind
and quench vile thoughts out of them; and may the power of Your
grace abide in them at all times, by the grace of our Lord Jesus Christ,
to whom is befitting glory, dominion and honor, now and always and
unto the ages of ages. Amen.
-For the Maniple or Guff or Epimanika or Epitrachelion [Pazban]
on the right and left hands:
[Which are worn by the celebrant on his arms between the elbow and
wrist, symbolizes moral cleanliness, the virtue of penance or sorrow and
the labor and hardship awaiting the celebrant before he receives the
rewards at the end as well as strength which enables Christians to serve
the Lord.].

Give strength, Lord, to my right (or left) hand and wash all my
filthiness, that I may be able to serve You in health of soul and body,
by the grace of our Lord, Jesus Christ, to whom is befitting glory,
dominion and honor, now and always and unto the ages of ages.
Amen.
-For the Amice [Vagas]:
[The Vagas or the Amice is a richly embroidered, stiffened piece of
material which is placed around the neck of the celebrant and symbolizes
the virtues of cleanliness and justice with which to repel the attacks of
Satan. It also symbolizes righteousness in obedience to Christ as against
the "stiffness of neck", which the celebrant displays by taking Christ's
task and cross on his shoulders. (Mat. 11:29-30, Eph. 6: 10-12). It is a
constant reminder that we must fight evil all the time. (Eph. 6: 11-17).]
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Clothe my neck, Lord, with righteousness and cleanse my heart from

all filthiness of sin, by the grace of our Lord, Jesus Christ, to whom is
befitting glory, dominion and honor, now and always and unto the
ages of ages. Amen.
-For the Cope [Shoorchar]:
[Which is a full and ample semi-circular vestment used during the Liturgy,
the reading of the Gospel, or other ceremonious events, it symbolizes the
glory of the new life and of the faith, as shield an defense against of the
Evil One. It also symbolizes fullness of love and grace.]

In your mercy, Lord, clothe me with a radiant garment and fortify me

against the influence of the evil one, that I may be worthy to glorify
Your glorious name, by the grace of our Lord, Jesus Christ, to whom
is befitting glory, dominion and honor, now and always and unto the
ages of ages. Amen
-After putting on the sacred vestments, he says:

My soul will rejoice in the Lord, for He has clothed me with a raiment
of salvation and with a robe of gladness. He has put upon me a crown
as upon a bridegroom and has adorned me like a bride with jewels,
by the grace of our Lord, Jesus Christ, to whom is befitting glory,
dominion and honor, now and always and unto the ages of ages.
Amen.
[If the Celebrant be a Bishop, he worms the Omophorion or Pallium
(Emiporon), which symbolizes the fullness of episcopal authority, then he
takes his staff, which symbolizes his episcopal authority over the flock
and hand-cross.]
*[If the Celebrant be a Priest, the prayer to the Holy Spirit by St. Gregory
of Nareg may be said here, in secret. Page 125.]
The Priest, aloud: [If there is a Priest present, he will say.]

-THE LORDS PRAYERBlessed be our Lord Jesus Christ. Amen.

Our Father, who art in heaven, hallowed be thy name; thy kingdom
come; thy will be done on earth as it is in heaven. Give us this day our
daily bread; and forgive us our debts, as we forgive our debtors; and
lead us not into temptation; but deliver us from evil. For thine is the
kingdom and the power and the glory to ages, Amen.

118

[SUPPLICATION]:
May God who loves mankind, accept our psalmodies and
supplications according to the pleasure of His Beneficent Will. May He
grant to us the forgiveness of our sins and our many transgressions,
and may He deliver us from evil and protect us from sin, and to Him
be glory forever. Amen.
The Protodeacon:
Again in peace let us beseech the Lord: Receive us, save us, and
have mercy on us.
The Priest:
Blessing and glory to the Father and to the Son and to the Holy Spirit,
Now and always and unto the ages of ages. Amen.
After the Priest has vested, he processes from the vestry into the
sanctuary while the Choir sings the following: [In Festivals or when the
Celebrant be a Bishop. Mode Stieghi (Long or Feastday) version].

STAND: The Hymn of Vesting

O mystery deep, unknowable, without beginning, Thou that hast
decked Thy supernal realm as a chamber to the light unapproachable
and hast adorned with splendid glory the ranks of the fiery spirits.
*/With ineffably wondrous power didst Thou created Adam, the lordly
image, and didst endue him with gracious glory in the paradise of
Eden, in the place of delights.
Through the passion of Thine holy Only-begotten all creation hath
been renewed and man hath again been made immortal, appareled
in garment indespoilable.
O chalice, fountain of a rain of fire, which Thou didst pour down upon
the apostles in the holy upper-room, pour down also upon us, O God
the Holy Spirit, thy wisdom together with this raiment.
Holiness becometh Thine house; who didst clothe Thyself with
majesty and didst gird Thyrself with the glorious holiness. Gird Thou
our loins with truth.
Thou who didst stretch forth Thy creating arms against the stars,
strengthen our arms with power,that we may lift up our hands to
intercede with Thou.
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By the wreathing of the crown about our heads, encompass our

thoughts and gird our senses withthe cross-emblazoned stole, as with
the stole Aaron, which was worked with flowers embroidered in gold
to adorn the Tabernacle.
Lord and divine sovereign of all assemblies, Thou hast invested us
with the cope of Your love to be ministers of Thine holy mystery. /
[*/ usually is shortened]
While this verse is being sung, the Celebrant turns and makes the sign of
cross over the congregation.

Heavenly king, preserve Thy Church unshaken and keep in peace

those who worship Thy name.
[2.THE PURIFICATION, THE ABLUTION AND CONFESSION]
[The Priest is subject to the same weaknesses and sins as anyone else.
The first thing he does at the beginning of the Divine Liturgy is wash his
hands, an expression of purification.
Before he assumes his priestly function at the altar of the Lord, the
Celebrant faces the people, confesses his sins and asks the assembly to
pray that the Lord will forgive him and make him worthy to come into
Gods presence and to lead the assembly in worship.]
[If the Celebrant be a Bishop, the Choir shall sing "Khorhoort Khourin" (O
mystery deep) while he is robbing, then they shall begin to sing
"Hrashapar"(Most wondrous). Then the Bishop, saying the Psalm 26
aloud, in antiphon with a Priest, washes his hands. When the psalms is
ended, the Choir shall sing "Takavor yergnavor" (Heavenly king)]

HRASHAPAR (Most Wondrous)

Most wondrous God and Ever-Benefactor, who didst inaugurate by
Thy fore-knowledge the salvation of the Armenian nation by granting
us an Illuminator from the guilty house of Partheve [St. Gregory];
through the intercession of Thy saint, do Thou, O Savior, quicken us
now, and at Thy awful Coming.
Heavenly king, etc.
The Priest: Ps. 26. [On ordinary Sundays this psalm is said in secret.]
-I will wash my hands in innocence; so will compass Thine altar, O
Lord.

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The Protodeacon:
-Do judgment for me, O Lord, for I have walked in my innocently; my
trust hath been in the Lord that I may not be sick.
-Examine me, O Lord, and prove me; try out my reins and my heart.
-Thy mercy, O Lord, is before my eyes; and I am pleased with Thy
truth.
-I shall not sit in the seats of the vain; neither will I go in with them that
are without law.
-I have hated the congregation of the wicked; I will not sit among the
ungodly.
-I will wash my hands in innocence; so will compass Thine altar, O
Lord.
-That I may hear the voice of Thy blessing; and tell of all Thy wondrous
works.
-Lord, I have loved the beauty of Thine house; and the place where
Thy glory dwelleth.
-Destroy not my soul with the ungodly; nor my life with the bloodthirsty;
-Whose hands are in iniquity, and whose right hand is full of bribes.
-As for me, I have walked innocently; deliver me, O Lord, and be
merciful unto me.
-My foot shall stand aright; in the great congregations will I praise
Thee.
-Glory be to the Father and to the Son and to the Holy Spirit,
-Now and always and unto the ages of ages. Amen.
The Priest:
By the intercession of the holy Mother of God, O Lord, receive our
supplications and save us.
The Protodeacon:
Let us hold the holy Mother of God and all the saints as intercessors
with the Father in heaven, that He may be pleased to have mercy and
compassion on us, His creatures, and save us. Almighty Lord, our
God, save us and have mercy on us.
The Priest: [Prayer of intercession]
Lord, receive, our supplications through the intercession of the holy
Mother of God, the immaculate bearer of Your Only-begotten Son, by
the supplications of all Your saints, and by the grace of this day [or on
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Saints' day: whose commemoration is this day]. Hear us, O Lord, and
have mercy on us; forgive, expiate and remit our sins; make us worthy
to give You thanks and to glorify You together with the Son and the
Holy Spirit, now and always and unto the ages of ages. Amen.
Confession
[I have sinned against God] I confess before God and before the holy
Mother of God and before all the saints and before you* fathers and
brethren, all the sins that I have committed; for I have sinned in
thought, word and deed and with all the sins that men commit. I have
sinned, I have sinned; I pray you, ask of God forgiveness for me.
(Then {* turning to the people} he shall again say:)
If there is a Priest present, he will answer, but if not, those standing by will
answer:
[Some places, when except the Celebrant Priest there is not a Priest
present, the Choirmaster or the Protodeacon shall say the following:]

Ye now let us all bow down ourselves with broken heart, fall down and
weep before our Creature Lord, that He with His beneficent may pass
the wrath of punishment of our transgressions within us. Almighty Lord
our God, save us and have mercy on us.
The Priest:
May God the almighty have mercy on you and grant you forgiveness
of all your transgressions of the past and the present. May He deliver
you from those that are to come, confirm you in all good works, and
give you rest in the life of the age to come. Amen.
The Priest:[ Prayer for forgiveness]
May God, who loves mankind, also set you free and may he remit all
your transgressions. May He give you time to repent and to do good
works. May he also direct your life in the time to come by the grace
of the Holy Spirit, the mighty and the merciful, and to him be glory
forever.
Amen.
The Altar Servers (Acolytes):
Remember us also before the immortal Lamb of God.

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The Priest:
You will be remembered before the immortal Lamb of God.
[3. THE ACCESSION]
The Altar Servers (Acolytes), in antiphon:
[The first Psalm of Entrance] Psalm 100.

-Cry unto the Lord, all ye lands; serve the Lord with gladness.
-Come before His presence with joy; know ye that He is the Lord our
God.
-It is He that hath made us and we were not by ourselves; we are His
people and the sheep of His pasture.
-Enter into His gates with thanksgiving; and into His courts with praise.
-Give thanks unto the Lord; and bless His name.
-The Lord is gracious, His mercy is everlasting; and His truth endureth
from generation to generation.
-Glory be to the Father and to the Son and to the Holy Spirit,
-Now and always and unto the ages of ages. Amen.
The Protodeacon:
Through the holy Church let us beseech the Lord that through her he
may deliver us from sin and may save us by the grace of his mercy.
Almighty Lord our God, save us and have mercy on us.
The Priest: [The prayer in the Temple]
In the midst of this temple, Lord, and before these holy signs and
before this holy place that hold God up to us and are made
resplendent, we bow down in awe and worship; we glorify Your holy,
wondrous and triumphant Lordship, and we offer praise and glory to
You with the Father and with the Holy Spirit, now and always and unto
the ages of ages. Amen.
And going up to the altar, the Priest says with the Protodeacon:
[The second Psalm of Entrance] Psalm 43.

[I have sinned against God]

-V. I will go into the altar of God; unto God who maketh my youth
joyful.
- R. Do judgment for me, O God; do justice to me in my cause.
-From unholy generation; from a sinful and deceitful man deliver me
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-Thou art, O God, the giver of my strength; why hast Thou forgotten
me?
Why I go so heavily while my enemy oppresseth me?
-Send out, O Lord, Thy light and Thy truth that they may lead me and
bring me; and bring me unto Thine holy hill and unto Thy dwelling .
-I will go unto the altar of God; unto the God who maketh my youth
joyful.
-I will give thanks unto Thee with praises, O God my God.
-Then why art Thou so heave, O my soul, and why dost thou disquiet
me? Put thy trust in God, give thanks unto Him; the deliverer of my
countenance is God.
The Priest:
Glory be to the Father and to the Son and to the Holy Spirit,
The Protodeacon:
Now and always and unto the ages of ages. Amen.
[The Litany of the Sanctuary]
Again in peace let us beseech the Lord.
Let us bless the Father of our Lord Jesus Christ, who has made us
worthy to stand in this place of praise and to sing spiritual songs.
Almighty Lord our God, save us and have mercy on us.
The Priest: [The Prayer in the Sanctuary]
In this dwelling of holiness, this place of praise; in this habitation of
angels, this place of the expiation of mankind; before these holy signs
and the holy place that hold God up to us and are made resplendent,
we bow down in awe and worship. We bless and glorify Your holy,
wondrous and triumphant Lordship and, together with the heavenly
hosts, we offer blessing and glory to You with the Father and the Holy
Spirit, now and always and unto the ages of ages. Amen.
SIT
After this prayers the Curtain is closed, and remains so during the whole
of the Oblation. [The Office of the Prothesis now takes place.]
If the Celebrant be a Bishop, the Curtain is closed only after the two great
prayers here following. A Deacon approaches him and takes off Mitre of
his head. One of Deacons takes mystery-book from Altar, and together
with another Deacon helps the Bishop to kneel down on the dais before
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Altar, and kneeling with him on either side, Deacons open and hold the
mystery-book for him to read the Prayers to the Holy Spirit and two other
Altar Servers holds his Mitre. The Choir sings "Undrealt" O Chosen of
God, until the Protodeacon proclaims aloud "Orhnea Der"(Bless, lord) at
a sign from Celebrant-Bishop. Meanwhile the Bishop is inaudibly saying
the Prayers to the Holy Spirit.
But if the Celebrant be a Priest, the Curtain is closed and the Choir sings
a Melody or Ode proper to the day or the Censing Hymn.

The Choir: [Chant before the Melody]

Chosen of God, O blessed holy priest, thou resemblest Aaron and
Moses the Prophet, who prepared the garments which Aaron always
wore. He fashioned the robe of linen woven of four elements:
Of scarlet, of blue, of gold, of purple. Threads upon threads were
worked in. The first row was of carbuncle and the sacred ephod was
skirting round about */ and at the treading of his heels the earth
resounded and the tabernacle rejoiced. So likewise Christ prepare
thee, our priest. /
[*/usually is shortened]
St. Gregory of Narek Prayers of the Divine Liturgy to the Holy Spirit.
(Lamentations, Elegy 33)

[F] Almighty, beneficent, lover of humankind, God of all, maker of

things seen and unseen, savior and restorer, provident and
peacemaker, O mighty Spirit of the Father, we implore You with open
arms and pray, sobbing, in your awe-inspiring presence.
We draw near with much trembling and utmost trepidation to offer first
this intelligible sacrifice to Your inscrutable power, as One who shares
the inalienable honor of the Father in reign, in glory and in creation; to
you, the searcher of the hidden depths of the mysteries of the most
perfect will of the Father of Emmanuel, who sends you and who is the
Savior, the Giver of life and the Creator of all.
Through You the three persons of the One Godhead were made
known to us, O incomprehensible One who is recognized as one
among them. In You and through you the early descendents of the
patriarchal family, called seers, recounted in plain language the things
past and the things to come, those that had happened and those that
are yet to happen.
O Spirit of God, by having proclaimed Yourself through Moses as the
one moving over the waters, boundless power that You are, and by
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Your overwhelming, encircling care, brooding and protecting the

newly-born under Your wings with compassion, you made known the
mystery of the baptismal font. In the pattern of the archetype, before
constructing the pliable substance with its final covering, You formed
in lordly fashion, O Mighty one, the complete natures of all things out
of nothing, of all beings, of all existences out of no existence.
Through you shall all these your creatures be renewed at the
resurrection, in that time which is the last day of this life and the first
day in the land of the living. The first-born Son, being Your kin and of
the same essence of the Father, obeyed you also with oneness of will,
as he did his Father. While in our likeness, he proclaimed you as true
God, equal and consubstantial to his mighty Father. He declared
blasphemy against You to be unforgivable and he stopped the
impious mouths of those who rebel against You, as of those who fight
against God, though He forgave blasphemy against Himself, the
righteous and the spotless One, finder of all, who was betrayed for
our sins and rose for our justification. Glory to him through You, and
praise to You with the Father almighty, unto the ages of ages. Amen.
I and again repeat, in the same order of speech, until confidence in
upward contemplation of light be wonderfully revealed, announcing
and bringing the good news of peace again from on high.
[G] I shall go on repeating in the same sequence of words until the
certainty in the upward contemplation of light is miraculously revealed,
stirring us to proclaim anew the good news of ever more peace. We
beseech and implore You with tearful sighs from our utmost being, O
glorified Creator, incorruptible and uncreated, eternal and
compassionate Spirit, who with unutterable implorations intercede for
us with the merciful Father. You keep the saints, You cleanse the
sinners and You make them temples of the living and life-giving will of
the exalted Father.
Deliver us now from all unclean deeds that are not proper for those in
whom You dwell, and may the shining light of Your gifts not be
extinguished within the reflective eyes of our understanding, for we
have learned that You do unite with us in prayer and in commendable
lives that are offered as incense.
And inasmuch as one of the Trinity is being offered and another
accepts the sacrifice, pleased with us through the reconciling blood of
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his First-born, so may You also accept our supplications and prepare
us to be honored dwellings, always ready to partake worthily of the
heavenly Lamb, to receive without the sentence of condemnation this
manna of life eternal, of the new deliverance. And may our faltering
be consumed by this fire, as that of the Prophet was consumed by the
live burning coal offered to Him with the tongs, so that in everything
your mercy may be proclaimed, as the loving kindness of the Father
was proclaimed through the Son, who brought the prodigal son back
to the paternal inheritance and led the harlots into the heavenly
kingdom, that blessed realm of the righteous.
[H] Yes, indeed! I too am one of them. Receive me also with them as
one who is in need of much of that love for humankind, as one who is
saved by Your grace and redeemed by the blood of Christ; so that
Your divinity may be made known to all and in all, being glorified with
the Father, equal in honor, one in will and one in lordship most
praised.The Protodeacon, aloud:

Bless, Lord.

The Bishop, aloud:

-For Yours is the compassion, the power, the loving kindness, the
strength and the glory unto the ages. Amen.
[After these prayers the Curtain is closed. Meanwhile the Choir shall sing
a Melody proper to the day (p. 224) or the Hymn of Censing. Sung after
"Undrealt"(Chosen of God), ordinary occasions when Bishop be a
Celebrant. Proper for a mass for the dead, and may also be sung when a
Priest be a Celebrant as Melody, if desired, on any ordinary Sunday.]

When You enterest into the holy tabernacle (sanctuary), remember

therein those of us that have fallen asleep.
When You offer this oblation, remember also me, a man of many sins.
*/May He pleased to have mercy upon us at His second coming.
Glory to the Father, honor to the Son and to the Holy Spirit, now and
forever. Christ is blessed by all, unto the ages of ages. Amen./
[*/usually is shortened]

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[4. THE PRESENTATION]

THE PRESENTATION OF THE GIFTS
[Behind the closed Curtain the Protodeacon
presents unleavened bread (wafer) and wine to the
Priest, who blesses them with the sign of the cross.
The chalice and paten are then covered with a veil
and set aside in a niche until after the Synaxis, the
beginning of the Eucharist proper. Meanwhile, the Altar
Servers light the altar candles and prepare for the procession.]
Then the Celebrant approaches the table of gifts by the altar and the
Protodeacon will offer him the bread (wafer), saying:

-Again in peace let us beseech the Lord. Receive us, save us, and
have mercy on us.
And the Celebrant takes the bread (wafer) in his hand, and making the sign
of the cross over it, says:

Blessing and glory to the Father and to the Son and to the Holy
Spirit, now and always and unto the ages of ages. Amen.
And he places the bread (wafer) on the paten, saying:

Remembrance of our Lord Jesus Christ, who is seated on the throne

not made with hands. He accepted the death of the cross for mankind.
Bless, praise and exalt Him for ever.
Then the Protodeacon offers him the wine, saying:

-Again in peace let us beseech the Lord: Receive us, save us, and
have mercy on us.
And the Priest makes the sign of the cross over the wine, saying:
Blessing and glory to the Father and to the Son and to the Holy
Spirit, now and always and unto the ages of ages. Amen.
Then taking the wine, he pours it crosswise into the chalice, saying:

In remembrance of the redeeming economy of our Lord God and

Savior Jesus Christ; Through the fountain of whose blood flowing from
His side all creatures have been renewed and made immortal.
Bless, praise and exalt Him forever.
And he says the following prayer of St. John Chrysostom.

O Lord our God, who sent our Lord Jesus Christ, the heavenly bread,
the food of the whole world, to be savior and redeemer and
benefactor, and to bless and to sanctify us; Bless now (thrice), Lord,
also this presentation and receive this upon Your heavenly altar.

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Be mindful as the beneficent one, and the lover of mankind, both of

those who offer it and of those for whom it is offered and keep us
without condemnation in the priestly service of Your divine mysteries.
For holy and glorious is the most honorable majesty of the glory of the
Father and of the Son and of the Holy Spirit, now and always and unto
the ages of ages. Amen.
And he shall cover the chalice, saying in antiphon with Protodeacon: Ps.
93

-The Lord has reigneth, He is apparelled with majesty; the Lord is

apparelled, He hath girded Himself with strength.
-He established the world that it cannot be moved; Thy throne is
established; Thou art from the everlasting.
-The floods have lifted up, O Lord, the floods have lifted up their
voices; the floods shall rise in their courses.
-Above the voices of many waters, the mighty breakers of the sea; the
Lord on high is mighty, Thy testimonies are were sure.
-Holiness become Thy house, O Lord, for evermore.
Glory be to the Father and to the Son and to the Holy Spirit.
Now and always and unto the ages of ages. Amen.
Then he makes the sign of the cross over the gifts, saying three times:
Luke. 1:35 at the same time the Protodeacon shall incense.

The Holy Spirit will come upon you and the power of the Most High
will overshadow you.
[B. THE SYNAXIS (MIDDAY OFFICE)
1. THE CENSING]
And the Priest offers incense, saying:
I offer incense before You, Christ, for a spiritual fragrance. Receive it
for a sweet-smelling fragrance into Your holy, heavenly and intelligible
place of offering. Send down on us in return the graces and the gifts
of Your Holy Spirit. And to You we offer glory with the Father and the
Holy Spirit, now and always and unto the ages of ages. Amen.
The Choir: [The Hymn of Censing- as a Melody]
In this tabernacle of votive offerings, in the temple of the Lord, we are
assembled together for the mystery of the service of supplications of
the holy oblation before us. We are grouped in a choir with sweetsmelling incense in the upper court of this tabernacle. Receive our
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prayers ascending straight unto Thee as the savior frankincense,

myrrh and cinnamon. Keep us, who offer them, in holiness that we
may serve Thee now and always.
STAND:
[When the Curtain opens, the Priest circles the sanctuary incensing the
altars, the icons and the people, who venerate his hand cross and ask him
to pray for them saying, Remember me before the immortal lamb of God.
And then censing he shall come down into the church* (if the Celebrant
be a Bishop dose not descend), along with the Deacons, Fan-bearers and
Acolytes [in front of procession is carried Khachvar (Banner), which
symbolized the victory of Christ over the death], and then going up again
he shall bow down to the altar three times.]
[*The Procession symbolizes the Christ's coming down on earth,
walking about with men and ascending into heaven.]
The Choir: [The Hymn of Procession] [The Curtain is opened.]

Through the intercession of Thy virgin Mother accept the supplications

of your servants, O Christ, who with Thy blood hast made Thy holy
Church brighter than the heavens. Thou hast also ordained within her,
after the pattern of the heavenly hosts, the orders of apostles, of
prophets and holy teachers.
This day we, orders of priests, deacons, clerks and clerks herein
assembled, offer incense before Thee, O Lord, as Zachariah did of
old. Accept from us our prayers with offerings of incense, as the
sacrifice of Abel, of Noah and of Abraham.
Through the intercession of Thy supernal hosts maintain ever
unshaken the throne of *Armenians.
*The Seat of the Catholicos Patriarch of All Armenians.

V. For Feasts of the Holy Mother-of-God:

The holy church confessed the spotless Virgin Mary as the bearer of
God, for through her was given unto us the bread of immortality and
the cup of rejoicing. Give ye blessings unto her, with spiritual songs.
[On the Eves of Christmas and Easter, "Khorhoort Khorin"(O Mystery
deep), the Melody or Censing Hymn are not sung. The Celebrant robes in
the veiled Sanctuary. Meanwhile, on the other side of the Curtain, chapters
of the Book of Daniel are intoned by Reader/s, facing the congregation. At
the end the Curtain is opened, and the Protodeacon calls aloud: pages 232
and 249.

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(During Lent the Divine Liturgy is celebrated behind the drawn Veil
"Closed Curtain" (p. 102), and the Vesting Hymn, the Melody or Censing
Hymn are not sung. The "Preparation" section is performed silently by,
the Celebrant Priest, and the Servers at the Altar.
Midday Service. Our Father. Supplication then the Protodeacon calls
aloud :)]

[2. THE ENARXIS]

The Protodeacon:

Bless, Lord.

The Priest:
Blessed is the kingdom of the Father and of the Son and of the Holy
Spirit, now and always and unto the ages of ages. Amen.
And the Choir sings the Introit [Zhamamood] proper to the day.

On ordinary Resurrection Sundays: 'Monogenes'

Only-begotten Son and Word of God and Being immortal, who didst
deign to became incarnate through the holy Mother of God and EverVirgin. Thou, unchangeable as Thou art, didst became man and wast
crucified, and didst trample down death by death. O Christ our God,
who art one of the Holy Trinity, in glory equal with the Father and the
Holy Spirit; save us.
For the Nativity (Theophany) and Feasts of the Holy Virgin:
a. O Thou unespoused Mother-of-God, who didst conceive the Word
who hath no beginning, and didst hold in your arm Him who cannot
be circumscribed, intercede with Him unceasingly for our souls.
b. The orthodox churches bow down and confessing thee as
Birthgiver of God [Theotokos], because, as a handmaid of the Lord,
thou didst immaculately bear in thy womb Him on whom the manyeyed Cherubim, fireformed powers, and the six-winged seraphim
dared not gaze, and thou didst give birth as a human being to the Lord
of all, the Ineffable Word. Who took flesh from thee, for the salvation
of the world and life our souls.
c. We pray thee, holy Virgin Mary, overshadowed by the Power of the
Highest, and illumined by the Coming upon thee of the Holy Spirit,
who didst conceive and ineffably bring forth the Creator of all things,
intercede with Him who took flesh from thee, to grant life to our souls.
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For the Presentation of the Lord:

This day the aged Simeon was led by the Spirit into the temple, and
was seen to be more highly honored than the cherubim; for Him upon
whom they who soar up with their wings would not dare to gaze,
owning to His awful glory, Him did he up in his arms and boldly kissed
and fondled as a babe and then implored and begged to depart in
peace.
For the feasts of Cross:
Before Thy precious and all-conquering cross we fall down and
worship and ask forgiveness of our transgressions; for through this
Thou didst lift the condemnation of mankind. And now by Thou holy
and divine sign grant Thy heavenly peace to all the world.
For the Palm Sunday:
Rejoice, O Jerusalem, and adorn Thy bridal-chamber, O Zion, for
behold Thy king Christ, seated on the new colt, showed meekness
and cometh meekness and cometh to enter into Thy chamber. And
we cry aloud: Hosanna, blessed is He that cometh in the name of the
Lord, who hath great mercy.
For Easter day and Eastertide:
Christ is risen from death! He trampled down death by death, and by
His resurrection He granted life unto us. Glory unto Him for all ages.
Amen.
For the Ascension:
The supernal hosts were amazed as they beheld Thou seated in the
fiery chariot, and in trembling they exclaimed: Who is this cometh from
Edom, and coming entereth with glory into glory? O Lord, glory to
Thee.
For the Pentecost:
We confess Thee God, O Holy Spirit, and we bow down to Thee who
art the cause of the life of us creatures and art the giver of peace to
the world. Thou didst fill with manifold knowledge the ignorance of the
disciples, and being divided in the form of cloven tongues like as of
fire, Thou didst manifest Thyself to them through unspeakable signs.
We therefore cry into Thee, spare and save us, O Lord.

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For the Transfiguration:

On this day, O Lord, Thou dost manifest Thyself to the disciples on
Mount Tabor. And Thy disciples being sore afraid, cried aloud saying:
Let us make three tabernacles, one for Thee, Lord, one for Moses and
one for Elijah. And now we also, Thy reasonable flock, sing together
with Thy true witness: Send down upon us the light of thy grace at Thy
second coming and save us.
For the feast of the Church:
Grant peace to Thine holy Church, peace and steadfastness
unshaken by the attacks of enemies, and establish in one faith the
catholic(universal) Church. We confess Thee, Lord and God, save us.
For the feast of Holy Mother See Echmiadzin:
Our Lord and Saviour Jesus Christ, who at the prayers and meditation
of our spiritual father, Saint Gregory the Illuminator, Thy muchtortured witness, didst descend from heaven on the plain of Ararat
with great glory and with the multitudes of the luminous hosts of
heaven, to visit Thy small flock of the Armenian nation, and to show
forth Thy special love and mercies, and with the golden vine didst beat
the depths of hell, expelling the legions of the infernal regions; and
where[in the plain of Ararat] Thou didst raise miraculously our Mother
Church, Holy Echmiadzin, after the plan shown in a luminous form,
and made her the receptacle of thy inexhaustible Divine graces to be
a parent, instructor, and perfect of all the churches of Armenia. Now
[we beseech] preserve and keep her spotless, firm-established and
brightly shining for the radiant glory of our churches, and the children
thereof, by whom is ever blessed and glorified Thy All-Holy name,
unto all eternity. Amen.
For the feast of St. Gregory of Enlightener:
O Gregory, holy high-priest, who didst teach the faith and didst drive
away the armies of demons, and didst instruct men to preach the
Trinity, who wast crowned in the kingdom; now therefore intercede for
us with the Lord.
For the feast of Apostles:
The apostles and the witnesses of Christ the God called, with the
power of the almighty Spirit, all men everywhere to son ship and unto
life, and exhorted us to sing the glory of the Holy Trinity forever. Amen.
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For the feast of Patriarchs.

Thou hast adorned the patriarchal throne on earth and hast received
apostolic honour from heaven, as the servant of Christ, O thou
blessed among the fathers, holy patriarch (N.). for the seeds of thy
teaching produced ears of godliness, bringing forth the fruit of
gladness and giving salvation to us the faithful; wherefore intercede
for our souls with the Lord.
For the feast of St. Vartanians:
In the Battle of the whole land, ye in the great Battle of the whole land,
the war against the infidels was fought[451AD 26 May. Battle of
Avarair against Zoroastrian Persia], and the blessed champions
frustrated the madness of the infidels and themselves victorious. For
inasmuch as they possessed divine power, war of the flesh could not
against them. Therefore, O Christ God, through their intercession
spare us and have mercy.
For the feast of Virgins:
Ye brides of Christ, the heavenly Bridegroom, ye daughters of
supernal Zion, pray to Christ for reconciliation and great mercy.
--------The Protodeacon:
Again in peace let us beseech the Lord. Receive us, save us, and
have mercy on us. Bless, Lord.
The Priest:
Blessing and glory to the Father and to the Son and to the holy Spirit,
now and always and unto the ages of ages. Amen.
Peace be to all.
The Choir:
And with your spirit.
The Deacons:
Let us bow down to God. (Matt. 4:10; Revel. 22:9)
The Choir:
Before you, O Lord.
The Priest: [The prayer of the first Antiphon]
O Lord our God, whose power is inscrutable and whose glory
incomprehensible, whose mercy is beyond measure and compassion
infinite, according to Your abundant love of mankind, look down upon
this your people and upon this holy temple and make abundant Your
mercy and Your compassion to us and to those who pray with us. For
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to You is befitting glory, dominion and honor, now and always and
unto the ages of ages. Amen.
And the Choir shall sing the *Jashou Responsory (Midday Psalm) and the
Midday Hymn proper to the day (see in Variables, p.224). [*usually the
Midday Responsory is shorted, and sung only the Antiphon with Midday
Hymn]
And the Priest bowing to the altar shall say the following prayer, in secret:

[The Prayer of the Second Antiphon]

Lord our God, save Your people and bless Your inheritance, preserve
the fullness of Your Church. Sanctify those who have come to greet
in love the beauty of Your house. Glorify us by Your divine power and
forsake not us who have put our trust in You. For Yours is the might
and the power and the glory unto the ages. Amen.
Peace to all.
You who have taught us all to pray in common and with one accord
and have promised to grant the requests of two or three agreeing
together in Your name, fulfill now the petitions of Your servants as
may be expedient for them, granting us in this world knowledge of
Your truth and in the world to come life everlasting. For You are God
beneficent and You love mankind and to You is befitting glory,
dominion and honor, now and always and unto the ages of ages.
Amen.
And when the Clerks give the "glory" the Celebrant turns and makes the
sign of the cross towards the congregation and bowing down to the
holy Table, says the following prayer in secret.

[3. THE LESSER ENTRANCE]

THE GOSPEL PROCESSION
[The elevation of the Gospel book and the procession with it around the
altar expresses our belief that the Gospel is the Word of God. The Gospels
authority is so vast that in reading it, we encounter not only Christs
words, but Christ the Lord Himself. To Him we sing the ancient Christian
hymn of the Three Holies (Trisagion), Soorp Asdvadz (about Trisagion see
p.77), proclaiming the One who rose from the dead to be Holy God, Holy
and Mighty, Holy and Immortal. After Soorp Asdvadz the Deacon leads
the people in a Litany of prayers for peace for the whole world and
stability of the holy church, and for various categories of people, living
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and deceased. The Choir and people appeal to God after each petition
saying, Lord have mercy.]

The Priest, in secret: [The prayer of the Lesser Entrance]

Lord our God, You, who have established in the heavens the orders
and the hosts of angels and archangels for the ministry of Your glory,
make now the holy angels also enter with our entrance and serve with
us and glorify with us Your goodness[Aloud] -For Yours is might and power and glory unto the ages.
Amen.
The Protodeacon:

Proskhoomen [Be attentive].

The Celebrant bow down to the altar, takes the holy Gospel, kisses and
gives to the Protodeacon (one of the Deacons), who elevates the holy
Gospel. And presents it to a Clerk, who shall read from the books of the
Prophets and Apostles to kiss, and the Celebrant turns and makes the
sign of the cross towards the congregation.

[THE TRISAGION]
The Choir: [The faithful shall cross themselves thrice.]
For Eastertide and for Sundays of Resurrection:
Holy God, Holy and Mighty, Holy and Immortal, Who didst rise from
the dead, have mercy upon us.
Repeat three times.

For Theophany:
Holy God, Holy and Mighty, Holy and Immortal, Who wast revealed
for us, have mercy upon us.
* * *
For Presentation, Palm Sunday:
Holy God, Holy and Mighty, Holy and Immortal, Who didst came and
is to come, have mercy upon us.
* * *
For the days of the Cross, of the Church, of Saints and of Fasting:
Holy God, Holy and Mighty, Holy and Immortal, Who wast crucified for
us, have mercy upon us.
* * *
For Assumption:
Holy God, Holy and Mighty, Holy and Immortal, Who didst ascend with
glory to the Father, have mercy upon us.
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* * *
For Pentecost (Whitsunday):
Holy God, Holy and Mighty, Holy and Immortal, Who didst come and
rest on the Apostles, have mercy upon us.
* * *
For Transfiguration:
Holy God, Holy and Mighty, Holy and Immortal, Who wast revealed
on Mount Tabor, have mercy upon us.
* * *
For Assumption of the Holy Mother-of-God:
Holy God, Holy and Mighty, Holy and Immortal, Who didst come on
the translation of Thy Virgin Mother, have mercy upon us.
-----And the Priest shall at the same time say, in secret:

[The prayer of the Trisagion]

Holy God, You who rest in the saints and are praised with the thriceholy cry the seraphim; glorified by the cherubim and adored by all the
heavenly hosts, You, who have brought all creatures into being out of
nothing, made man after Your own image and likeness, and have
adorned him with every grace of yours, and have taught him to seek
wisdom and prudence, and have not neglected the sinner, but have
laid upon him repentance to salvation. You have made us, Your lowly
and unworthy servants, worthy to stand at this hour before the glory
of Your holy altar and to offer the adoration and glory due to You.
Lord, accept from our mouths, sinners as we are, the thrice-holy hymn
and keep us by Your loving kindness; forgive us all our transgressions
both voluntary and involuntary. Sanctify our souls, our minds and our
bodies and grant that we may serve You in holiness all the days of
our lives, through the intercession of the holy Mother of God and of all
Your saints, who through the ages have been well-pleasing to You.
For You, O Lord our God, are holy and to You is befitting glory,
dominion and honor, now and always and unto the ages of ages.
Amen.

137

SIT:
- [The Great Litany] The Deacons:
Again in peace let us beseech the Lord.
The Choir:
Lord, have mercy.
The Deacons:For the peace of the whole world and for the stability of the holy
Church, let us beseech the Lord.
The Choir:
Lord, have mercy.
The Deacons:*For all the holy and orthodox bishops, let us beseech the Lord.
The Choir:
Lord, have mercy.
The Deacons: For the life of our Patriarch Lord (N.N.) the Most-holy Catholicos and
for the salvation of his soul, let us beseech the Lord.
The Choir:
Lord, have mercy.
The Deacons:*/ For vartabeds (doctors), priests, deacons, readers and for all the
children of the covenant the Church, let us beseech the Lord. /
The Choir:
Lord, have mercy.
The Deacons:*/ For pious and God-loving civil leaders and their armed forces, let
usbeseech the Lord. /
The Choir:
Lord, have mercy.
The Deacons:*/ For the souls of those who are at rest and have fallen asleep in
Christ in the true and right faith, let us beseech the Lord. /
The Choir:
Be mindful, Lord, and have mercy.
The Deacons:*/ And again with one accord by our true and holy faith, let us
beseech the Lord. /
The Choir:
Lord, have mercy.
The Deacons:*/Let us commit ourselves and one another to the Lord God
almighty./
The Choir:
To You, O Lord, we commit ourselves.

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The Deacons:*/ Have mercy on us, O Lord our God, according to Your great
mercy. Let us all say with one accord: /
The Choir: Lord have mercy; Lord have mercy; Lord have mercy.
[*/usually are shortened, and sung only the Choir's parts successively.]
And with open hands the Priest shall say the following prayer, in secret:

Lord our God, accept the supplications of us Your servants, made with
open arms, and be merciful to us according to Your great mercy. Send
down Your compassion on us and upon all Your people, that await the
abundant mercy which comes from You.The Priest, aloud:

-For You, being God, are merciful and You love mankind; and to You
is befitting glory, dominion and honor, now and always and unto the
ages of ages. Amen.
READING OF THE SCRIPTURES [4. THE LECTIONS]
Then the Clerks shall begin the Midday [Jashou] Psalm [the Gradual]
according to the proper day. [For Jashou psalms proper to various feast
day, see the Variables, p. 224.] And they shall read from the books of the
Prophets: [Then the Messedi (the tract) shall be said according to the
proper of the day, if such be appointed in the Lectionary (Jashou). And
[they shall read from the books] of the Apostles. Then they shall sing the
Alleluia as is shown by the lesson, according to the day's Mode or feast
(See in Variables, p. 224).
[Passages from the Old and New Testament are read at every Divine
Liturgy. The readings and the psalms that punctuate them are always
associated with the liturgical feast or season. The Gospel reading is the
focus of this part of the Divine Liturgy. Just as in the Eucharist, Christ
comes to us in His Body and Blood, likewise during the Synaxis our Lord
comes to us through His Word. This is clear from the announcement of
the Gospel reading when the Choir responds, Glory to you, O Lord our
God . . . God is speaking. Chanting the Gospel is one of the traditional
functions of the ordained Deacon. On the Holy Thursday see p. 204.]

After the readings, a Deacon shall say:

Alleluia. Orthi [Stand up].
STAND:
The Priest:
Peace be to all.
The Choir:
And with your spirit.
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A Deacon:
Listen attentively
The Protodeacon:
To the holy Gospel of Jesus Christ according to (Matthew).
The Choir:
Glory to you, O Lord our God.
A Deacon:
Proskhoomen [Be attentive].
The Choir:
God is speaking.
And the Protodeacon chants the holy Gospel, at the end of which, the
Choir is say:

Glory to You, O Lord our God.

[5. THE PROFESSION OF THE FAITH]
[This confession of faith was agreed upon by all the churches at the first
Ecumenical Council held in 325 AD in the city of Nicea, near
Constantinople. The Nicene Creed is solemnly chanted by all the people
as an official declaration of the most important articles of the Churchs
doctrine. It is essential that all those who have assembled for the Divine
Liturgy be of one theological mind. If our worship is to be truly the
corporate act of Christs body, the Church, then there can be no diversity
of opinion regarding who God is, and who we are relative to him. This is
what the Nicene Creed declares. While reciting the Creed, the faithful join
their hands together, thumbs crossed (the right over the left), a reminder
of our unity in the orthodox faith.]
[* usually are shortened [In Lent, when the Creed is recited (do not
chanted), the Protodeacon who reads the Gospel does not raise the
Gospels-Book, but holds it close to his breast.]

[Protodeacon and all Altar Servers.]

We believe in one God, the Father almighty, maker of heaven
and earth, of things visible and invisible.
And in one Lord Jesus Christ, the Son of God, begotten of
God the Father, Only-begotten, that is of the substance of the Father.
God from God, Light from Light, true God from true God, begotten
and not made; of the same nature of the Father, by whom all things
came into being in heaven and on earth, visible (material, universe)
and invisible (angels, soul of man);
Who for us men and for our salvation came down from heaven, took
body, became man, was born perfectly of the holy Virgin Mary by the
Holy Spirit. By whom He took body, soul and mind and everything that
is in man (except of the sin), truly and not in semblance.
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He suffered and was crucified and was buried and rose again on the
third day and ascended into heaven with the same body and sat at
the right hand of the Father.
He is to come with the same body and with the glory of the Father to
judge the living and the dead; of His kingdom there is no end.
We believe also in the Holy Spirit, the increate and the perfect; who
spoke through the Law and through the Prophets and through the
Gospels (the Old and New Testaments-Holy Bible); who came down
upon the Jordan, preached through the apostles and dwelled in the
saints.
We believe also in only one catholic (universal) and apostolic [holy]
Church; In one baptism with repentance for the remission and
forgiveness of sins; In the resurrection of the dead, in the everlasting
judgment of souls and bodies, in the kingdom of heaven and in the life
eternal.
The Protodeacon: [The Anathema] (Against of all heresies)
As for those who say there was a time when the Son was not, or there
was a time when the Holy Spirit was not or that they came into being
out of nothing; or who say that the Son of God or the Holy Spirit are
of a different substance and that they are changeable or alterable,
such do the catholic and apostolic holy Church anathematize.
The Priest, aloud:
[Doxology after the Creed said by St. Gregory Illuminator]
As for us, we shall glorify Him who was before the ages, worshipping
the Holy Trinity and the one Godhead, the Father and the Son and the
Holy Spirit, now and always and unto the ages of ages. Amen.
[6. THE PRAYERS AFTER THE SCRIPTURE READINGS]
The Deacons:
The Choir:

Again in peace let us beseech the Lord.

Lord, have mercy.

The Deacons:
Again in faith let us beseech and ask of our Lord God and Savior
Jesus Christ, */at this hour of service and prayers, that He may make
them worthy of acceptance. May the Lord hear the voice of our
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supplications; may He receive the requests of our hearts; may He

forgive our trespasses and have mercy on us. May our prayers and
requests at all times enter into the presence of His great majesty and
may He grant us to labor in good works with one accord, in one faith
and in righteousness, so that He may send down on us the gifts of his
mercy. May the Lord almighty save us and have mercy on us. /
[* usually is shortened.]

The Choir:
Save us, Lord.
The Deacons:
*/ That we may pass the hour of this holy sacrifice and the day now
before us in peace and in faith, let us ask of the Lord. /
The Choir:
Grant it, Lord.
The Deacons:
*/ The angel of peace to guard our souls, let us ask of the Lord. /
The Choir:
Grant it, Lord.
The Deacons:
*/ The forgiveness and the remission of our transgressions, let us
ask of the Lord. /
The Choir:
Grant it, Lord.
The Deacons:
*/ The great and mighty power of the holy Cross to help our souls, let
us ask of the Lord. /
The Choir:
Grant it, Lord.
The Deacons:
*/ Again with one accord for our true and holy faith, let us beseech
the Lord. /
The Choir:
Lord, have mercy.
The Deacons:
*/ Let us commit ourselves and one another to the Lord God
almighty. /
The Choir:
To You, O Lord, we commit ourselves.
The Deacons:
*/ Have mercy on us, O Lord our God, according to Your great
mercy. Let us all say with one accord: /
The Choir: Lord, have mercy. Lord, have mercy. Lord, have mercy.
[/* usually are shortened, and sung the Choir's parts successively.]

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While they sing, the Pries shall say this prayer, in secret:
[Prayer after the Lections.]

Our Lord and Savior Jesus Christ, great in mercy and abounding in
the gifts of Your beneficence, You, who of Your own will did endure at
this hour the sufferings of the cross and of death on account of our
sins, and did abundantly bestow the gifts of Your Holy Spirit on the
blessed apostles; make us also, Lord, we beseech You, sharers in
Your divine gifts, in the forgiveness of sins and in the reception of the[Aloud] -Holy Spirit that we may be made worthy to give You thanks
and to glorify You with the Father and with the Holy Spirit, now and
always and unto the ages of ages. Amen. Peace be to all.
The Choir:
And with your spirit.
The Deacons:
Let us bow down to God. (Matt. 4:10; Revel. 22:9)
The Choir:
Before you, O Lord.
The Priest:
With Your peace, Christ our Savior, which surpasses all
understanding and speech, defend us and keep us fearless of all evil.
Make us equal to Your true worshippers, who worship You in spirit
and in truth; for to the Most-holy Trinity is befitting glory, dominion and
honor, now and always and unto the ages of ages.
Blessed be our Lord Jesus Christ. Amen.
The Protodeacon:
Bless, Lord.
The Priest makes the sign of the cross over the people and says:

The Choir:

May the Lord God bless you all.

Amen.

After this, if the Celebrant be a Bishop, the Vail is closed and Protodeacon
helps to take off his Mitre, Omophorion, Infulaes, Ring, Banag and his
slippers. And if Celebrant be a Priest, the Vail is not closed, he takes off
his Crown and his slippers.

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[C. THE HOLY SACRIFICE (EUCHARIST)

1. THE OFFERTORY (THE TRANSFER OF THE GIFTS)
a. THE GREAT ENTRANCE]
[The Priests blessing marks the end of the Synaxis. The Eucharist
proper, the heart of the Divine Liturgy, begins with the Deacons
admonition to the unbaptized and the penitents. It is a reminder that
participation in the Divine Liturgy - and membership in the Church - is a
profound privilege. At the Transfer of the Gifts, the Deacon carries to the
Priest the veiled chalice containing bread and wine. They recite alternately
verses from Ps 24. The procession and psalm anticipate the revelation of
Jesus Christ, the king of glory, the Lord of hosts in the Eucharist. The
hymns accompanying the procession recall the angels, who live to
worship God continuously in heaven with their own special hymn of
praise, Holy, Holy, Holy (Is 6:3, Rev 4:8)]

STAND:
The Protodeacon and Deacons: [The dismissal of the Catechumens]

Let none of the catechumens, none of little faith and none of the
penitents or the unclean draw near to this divine mystery.
The Choir: [The Hymn of the Great Entrance]

The body of the Lord and the blood of the Savior are laid up before
us. The heavenly hosts invisibly sing and say with unceasing voice:
Holy, holy, holy, Lord of hosts.
The Protodeacon and Deacons: [The bidding of the Great Entrance]

Sing psalms to the Lord our God, readers, sing spiritual songs with a
sweet voice.
[HAGIODY]
The Choir shall sing the Hagiodies according to the proper of the day.

For Ordinary Sundays, for the feasts of the Church, of the Palm
Sunday and of the Angels:
[Solo] With an angelic order Thou hast filled, O God, Thine holy
church. Thousands of thousands of archangels stand before Thee
and myriads of myriads [The Choir] of angels minister unto Thee, O
Lord; yet Thou art well-pleased to accept from men praises with the
mystical song: Holy, holy, holy, Lord of hosts.
(Ps 19:6, 68:34, Heb 3:3.)
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For Easter day and Eastertide (50 days after Easter) and for the
feasts of Cross:
[Solo] Who is like unto Lord our God? He was crucified for us, He was
buried and rose again, [The Choir] He was believed on in the world,
and ascended in glory. Come ye peoples, let us sing praises unto him
together with the angels, saying: Holy, holy, holy Lord our God.
(1Tim.3:16.)
For Theophany, for Annunciation of the Mother-of-God and for
Transfiguration:
[Solo] Multitude of angels and heavenly hosts descended from
heaven with the Only-begotten King, [The Choir] singing and saying:
This is the Son of God. let us all say: Rejoice O ye heavens and
foundations of the earth be glad, for the eternal God appeared on
earth and walked about with men, that He may save our souls.
For Fast days and Departed souls:
[Solo] For the remembrance of them that are at rest, receive, O holy
man loving Father, this oblation and reckon their souls among the
number of Your saints in You heavenly kingdom. [The Choir]
Especially as we shall offer this oblation in performance of vow, may
Godhead be pleased to be reconciled to them and give rest to their
souls.
For the Martyrs:
[Solo] Holiness unto the holy, Thou art great and awful; and the
armies of angels praise Thee and say. Glory [The Choir] to God in
the highest and on the earth.
For Prophets, Apostles and for Patriarchs:
[Solo] Thou art almighty, O Lord of hosts, and king eternal, who sittest
in the heaven of heavens and dost shine forth Thy light upon
creatures. [The Choir] To Thee who didst in humility come down from
heaven, we offer this oblation and we glorify Thy holy name, O Lord,
who dot crown Thy saints (N. the apostles, or the prophets, or the
patriarchs, etc.), wherefore they are intercessors for us, O Lord
almighty, in Thy kingdom.
For Holy Thursday:
[Solo] Thou who art sittest upon the fiery four-faced chariot, O
ineffable Word of God, this day descending from heaven for Thy
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creatures, Thou dost deign to seat with Thy disciples; cherubim and
seraphim amazement were wonder and dominions of supernal hosts
astonished were crying out and saying: Holy, holy, holy, Lord of hosts.
-----And while they sing, the Priest shall bow before the holy Table and shall
pray mystically in secret:

[The Prayer of the Great Entrance]

None of us who are bound by carnal passions and desires is worthy
to approach Your table or to minister to Your royal glory; for to serve
You is great and fearful even to the heavenly hosts.
Yet through Your immeasurable goodness, You, infinite Word of the
Father, did become man and did appear as our high-priest; and as the
Lord of all did commit to us the ministry of this priesthood and this
bloodless sacrifice. For You are our Lord God, who rule over those
who are of heaven and those who are of earth; who sit upon the
cherubic throne, Lord of the seraphim and king of Israel; who alone
are holy and dwell in the saints. I beseech You, who alone are good
and ready to hear, look upon me, Your sinful and unprofitable servant,
and cleanse my soul and my mind from all the defilements of the evil
one; and by the power of Your Holy Spirit enable me, who have been
clothed with the grace of this priesthood, to stand before this holy table
and to consecrate your spotless body and your precious blood.
Bowing down my neck to You, I entreat You, turn not Your face from
me and reject me not from among Your servants; but make me worthy,
Your sinful and unworthy servant as I am, to offer these gifts to You.
For You offer and You Yourself are offered and You receive and You
give, O Christ our God; and we give glory to You, together with Your
eternal Father and the most holy and beneficent Spirit, now and
always and unto the ages of ages. Amen.
Then the holy Bread and the Cup of immortality are brought up by the
Protodeacon to the holy Altar.
Ps 24: 7-10. [The Responsory of the Great Entrance]

The Protodeacon:
*(-Lift up your gates, O princes; let the everlasting doors be lifted up,
and the king of glory shall come in.

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The Priest:
-Who is the king of glory: The Lord strong in His power, the Lord
mighty in battle?
The Protodeacon:
-Lift up your gates, O princes; let the everlasting doors be lifted up,
and the king of glory shall come in.
The Priest:
-Who is this king of glory? The Lord of hosts.
The Protodeacon:
-This is the king of glory!)
[*usually on ordinary days the Responsory of the great Entrance are said
inaudibly.]
And the Celebrant bows with fear and trembling and receives the gifts
from the Deacon and makes the sign of the cross over the people, saying:

-Blessed is He that comes in the name of the Lord.

[Some add: Blessed You that are to come. Blessing in the highest.]

The Deacons: Again in peace let us beseech the Lord.

The Choir:

Lord, have mercy.

[b. THE LAYING OF THE GIFTS]

The Deacons: [The Litany of the Offertory]

Again in faith and purity let us stand with awe and pray before the holy
altar of God; */ not with guilty conscience and offence, not with craft
and cunning, not with deceit and wiles, not with doubt and not with
little faith; but with right conduct, a single mind, a guileless heart, with
perfect faith, filled with love, full and abounding in all good works. Let
us stand in prayer before the holy altar of God that we may find the
grace of mercy on the day of the revelation and the second coming of
our Lord and Savior Jesus Christ. May He save us and have mercy
on us. /
[*/usually is shortened.]

The Choir:

Save us, Lord, and have mercy on us.

While they sing the, Priest shall pray with open arms, in secret:

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[The Prayer of the Offertory]

Lord God of hosts and creator of all things; You, who have brought all
things into visible existence out of nothing; who also in Your love of
mankind have ordained us to be ministers of so awesome and
ineffable a mystery; You, Lord, to whom we offer these oblations,
accept from us this presentation and consummate it to be the mystery
of the body and blood of Your Onlyand this cup to be for us, who taste of them, a remedy of forgiveness
for our sins;The Priest, aloud:
-By the grace and the loving-kindness of our Lord and Savior Jesus
Christ with whom to You, O Father, and also to the Holy Spirit, is
befitting glory, dominion and honor, now and always and unto the
ages of ages. Amen.
The Priest:
Peace be to all.
The Choir:
And with your spirit.
The Deacons:
Let us bow down to God. (Matt. 4:10; Revel. 22:9)
The Choir:
Before you, O Lord.
[c. THE KISS OF PEACE]
[The Greetings]
[We know from St. Paul that the earliest Christians greeted one another
with a holy kiss [Rom. 16:16, 1Cor. 16:20, 2Cor. 13:12, 1Thim. 5:26], a
sign of their unity and love in Christ. This is the meaning of the Kiss of
Peace. In the Eucharist, Christ comes to unite his people to each other
and to Himself by offering them His Body and Blood. For our part in this
divine union, we must see to it that we are completely reconciled with each
other so that in the Eucharist we can truly become Christs body, the
Church. This complies with Jesus command, If you are offering your gift
at the altar and there remember that your brother has something against
you, leave your gift there before the altar and go; first be reconciled to
your brother, and then come and offer your gift." [Matt. 5:23]. This theme
is evident in the hymn of the kiss of peace, Krisdos ee mech mer
haydnetsav. The Kiss of Peace is the liturgical seal of the reconciliation
and love that we should actualize in our daily lives. It is perfectly
acceptable for the faithful to greet each other with a kiss on each cheek,
or, with a more ritualized inclination of the head, first to the left, then to
the right of the person being greeted. The person offering the Kiss of
Peace says, Christ is revealed among us. The response is, Blessed is
the revelation of Christ.]
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The Protodeacon shall kiss the Altar and Celebrant's hand, intone the
Bidding for the Kiss of Peace aloud, then descended into the Center
Chancel, giving the Greeting to the attending Priest or senior clergyman
(if there is no Priest in the church, to the Choir-master).
The Protodeacon and Deacons: [The bidding of the Kiss of Peace]

Greet one another with a holy kiss. And you, who are not able to
partake of this divine mystery and have gone outside the doors, pray.
The Choir: [The Hymn of the Kiss of Peace]

Christ in our midst has been revealed

He Who is, God, is here seated.
The voice of peace has resounded;
Holy greeting is commanded.
This Church has now become one soul,
The kiss is given for a full bond.
The enmity has been removed; And love is spread over us all.
Now, Ministers, raise your voices, and give blessings with one accord
to the Godhead consubstantial, while angels sing: Holy, Holy, Holy.
[2. THE ANAPHORA
a. THE PROLOGUE]
The Protodeacon and Deacons:
(In a solemn service on a feast-day some say also this.
[The Responsory of the Prologue]

You, who stand with faith before the royal holy table, behold Christ the
king seated, surrounded by supernal hosts.
The Choir:
We lift up our eyes and behold and implore Him saying: Remember
not our sins, O Lord, but in Your compassion forgive us. With the
angels and with Your saints we praise You, Lord; glory to you.)
The Protodeacon and Deacons:
[The Responsory before the Eucharist]

Let us stand in awe, let us stand in the fear of the Lord, let us stand
straight, let us attend with good heed.
The Choir:

To You, O God,

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The Protodeacon:
Christ, the spotless Lamb of God, offers Himself in sacrifice.
The Choir:

Mercy and peace and a sacrifice of praise.

The Priest turns to the people and, making the sign of the cross over them,
say aloud:

The grace, the love and the divine sanctifying power of the Father
and of the Son and of the Holy Spirit be with you all.
The Choir:

Amen. And with your spirit.

The Protodeacon and Deacons:

The doors*, the doors! With all wisdom and good heed lift up your
minds in the fear of God.
(Five sense, especially ayes, ears and mouth and whole earthly thoughts.)

The Choir:

We have them lifted up to You, O Lord almighty.

The Protodeacon and Deacons:

And give thanks to the Lord with the whole heart.
The Choir:

It is proper and right.

[While the Deacon calls the people to undivided attention, the Priest
begins to pray the Anaphora, or Eucharistic Prayer, the longest and most
important prayer of the Divine Liturgy. The prayer expresses the faith of
the Armenian Church. Addressed to God the Father, the prayer
commemorates our salvation through the special ministry of Jesus Christ,
the Son of God. The prayer recalls the key historical events by which
Christ has brought us freedom from condemnation: His incarnation
(birth as a human being), His suffering, crucifixion, death and burial, his
resurrection on the third day and his ascension into heaven with the
Father. The dialogue between the Deacon, Choir and Priest, which
precedes the Eucharistic Prayer exhorts the assembly to heightened
attention for this important part of the Divine Liturgy.]
While they sing, the Priest shall pray with joined hands, in secret:
[The Preface]

It is truly proper and right with most earnest diligence always to adore
and glorify You, Father almighty, who did remove the hindrance of the
curse by Your imponderable Word, Your co-creator, who, having
taken the Church to be a people to Himself, made His own those who
believe in You, and was pleased to dwell among us in a ponder able
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nature, according to the dispensation through the Virgin, and as the

divine master-builder building a new work, he thereby made this earth
into heaven.
For He, before whom the companies of vigilant angels could not bear
to stand, being amazed at the resplendent and unapproachable light
of his divinity, even He, becoming man for our salvation, granted to us
that we should join the heavenly ones in spiritual choirs,The Priest, aloud:
-And in one voice with the seraphim and the cherubim, we should sing
holy songs and make melodies and, boldly crying out, shout with them
and say:
[b. ANAMNESIS]
The Choir: [The Sanctus]
Holy, holy, holy Lord of hosts; Heaven and earth are full of Your glory.
Blessing in the highest. Blessed are You who did come and are to
come in the name of the Lord. Hosanna in the highest.
[The angelic song of the three holies (called Sanctus) is the hymn sung
by the angels in the unending praise of God in heaven [Is 6:3, Rev 4:8].
The heavenly hosts are Gods perfect worshipers. Christs self-revelation
and sacrifice have restored us from our former state of exile from God and
made us worthy to worship God our Father as perfectly as the angels do,
by joining their choir of praise.]
While they sing, the Priest shall say with open arms, in secret:
[The Anamnesis (The Post-Sanctus)]

Holy, holy, holy are You truly and All-holy; and who is he that will
presume to contain in words the outpouring of Your infinite lovingkindness to us? From the very beginning You did care for him who
had fallen into sin and did comfort him in diverse manners by the
prophets, by the giving of the law, by the priesthood and by the
prefigurative offering of animals.
And at the end of these days, tearing up the sentence of
condemnation for all our debts, You gave us Your Only-begotten Son,
both debtor and debt, immolation and anointed, lamb and heavenly
bread, high priest and sacrifice; for He is distributor and He Himself is
distributed always in our midst without being ever consumed.
For having become man truly and without illusion, and having become
incarnate, through union without confusion, through the Mother of
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God, the holy Virgin Mary, He journeyed through all the passions of
our human life without sin and came willingly to the worldcross, which was the occasion of our redemption.
Taking the bread in His holy, divine, immortal, spotless and creative
hands, He blessed it, gave thanks, broke it and gave it to His
chosen, holy disciples, who were seated, saying:The Priest, aloud:
-TAKE, EAT; THIS IS MY BODY, WHICH IS DISTRIBUTED FOR
YOU AND FOR MANY, FOR THE EXPIATION AND REMISSION
OF SINS.
The Choir:

Amen.

The Priest, in secret:

Likewise taking the cup, He blessed it, gave thanks, drank and gave
it to His chosen, holy disciples, who were seated, saying:
The Priest, aloud:
- DRINK THIS ALL OF YOU. THIS IS MY BLOOD OF THE NEW
COVENANT, WHICH IS SHED FOR YOU AND FOR MANY FOR
THE EXPIATION AND REMISSION OF SINS.
[*on Feast of Pentecost see p.204.]
[On the night before his death, Jesus joined His disciples in a final evening
meal, during which He took plain bread and wine, blessed them and gave
thanks; and giving them to His disciples to eat, He proclaimed them to be
His own Body and Blood, a gesture of loving self-sacrifice and
communion. He commanded that we should repeat this ritual in
commemoration of Him: Do this in remembrance of me [Luke. 22:19;
1Cor. 11:24- 25]. The communion of Christs Body and Blood is therefore
the heart of our worship, and of our commemoration of Jesus Christ in the
Divine Liturgy.]

The Choir: [Hymn to the Father]: Amen.

Heavenly Father, who did give Your Son to death for us, debtor for
our debts, by the shedding of His blood, we beseech You, have mercy
upon Your rational flock.
*If there be a Priest other, the Confession of unworthiness is take place
meanwhile. (See p.106)

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The Priest in secret:

And Your Only-begotten beneficent Son gave us the commandment
that we should always do this in remembrance of Him.
And descending into the nether regions of death in the body which He
took of our kinship, and mightily breaking asunder the bolts of hell, He
made You known to us the only true God, the God of the living and of
the dead.
And he shall take the gifts in his hands and shall say, in secret:
And now, O Lord, in accordance with this commandment, bringing
forth the saving mystery of the body and blood or Your Only-begotten,
we remember
His redemptive Sufferings for us, His life-giving Crucifixion, His Burial
for three days, His blessed Resurrection, His divine Ascension and
His enthronement at Your Right Hand, O Father; His awesome and
glorious second Coming, we confess and praise.The Priest then slightly raising the gifts, shall offer them unto the Father,
and then he shall place them on the holy Table, saying, aloud:

-And we offer to You Yours of Your own from all and for all.
The Choir: [The Hymn of Blessing]
In all things blessed are You, O Lord. We bless You, we praise You;
We give thanks to You; We pray to You, O Lord our God.
And while they sing, the Priest shall say with open arms, in secret:
[The Prayer of Humble Access]

We do indeed praise You and give thanks to You at all times, O Lord
our God, who, having overlooked our unworthiness, have made us
ministers of this awesome and ineffable mystery.
Not by reason of any good works of our own, of which we are always
altogether bereft and at all times find ourselves void, but ever taking
refuge in Your overflowing forbearance, we make bold to approach
the ministry of the body and blood of Your Only-begotten, our Lord
and Savior Jesus Christ, to whom is befitting glory, dominion and
honor, now and always and unto the ages of ages. Amen.

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[c. THE EPICLESIS]

Peace be to all.
The Choir:
And with your spirit.
The Deacons:
Let us bow down to God. (Matt. 4:10; Revel. 22:9)
The Choir:
Before you, O Lord.
The Choir: [Hymn to the Son]
Before You, O Lord.
Son of God, who are sacrificed to the Father for reconciliation, bread
of life distributed among us, through the shedding of Your holy blood,
we beseech You, have mercy on Your flock saved by Your blood.
[The greatest mystery of the Christian faith is that the one God and Father
shares His divinity with His Only-begotten Son, Jesus Christ, and with His
Holy Spirit, three persons united in one God. At this point in the Eucharist
the Priest calls on God the Father to send His Holy Spirit upon all of the
assembled faithful and on the gifts of bread (wafer) and wine, to make
them truly the Body and Blood of our Lord Jesus Christ. This is our
ultimate desire and prayer, that in this Eucharist the Holy Spirit will unite
all the faithful together with each other and with Christ by way of His Body
and Blood so that we will truly come to constitute the Church in its fullest
sense.]
And while they sing, the Priest shall humble himself and bow to the altar
and say in secret: [The Prayer of the Epiclesis]

We bow down and beseech and ask You, beneficent God, send upon
us and upon these gifts set forth, Your co-eternal and consubstantial
Holy Spirit.
And the Deacon, standing by the Priest with great fear and trembling,
shall say in low voice and censing:
The Protodeacon:
Amen. Bless, Lord.
The Priest:
Whereby blessing this bread, make it truly the Body of our lord and
Savior Jesus Christ.
He repeats this three times.

And blessing this cup, make it truly the Blood of our Lord and Savior
Jesus Christ.
He repeats this three times.

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 Whereby blessing this bread and this wine, make them truly the
Body and Blood of our Lord and Savior Jesus Christ, changing them
by your Holy Spirit
He repeats this three times.-

Then the Priest shall say, aloud:

-So that this may be to us all who draw near thereto for acquittal, for
expiation and for remission of sins.
The Choir:[Hymn of the Holy Spirit]
Spirit of God, who, descending from heaven accomplishes through us
the mystery of Him who is glorified with You, by the shedding of His
blood, we beseech You, grant rest to the souls of those of us who
have fallen asleep.
[The Divine Liturgy is the prime opportunity to pray to our heavenly Father
for all of our cares and concerns: for peace in the world, for the Armenian
Church, for our Catholicos, clergy and civil leaders, for travelers,
prisoners, captives, for the sick and the suffering, for temperate weather
and sufficient food, for those who help the poor, for all the living and all
the dead. The Priest tailors the prayer to the individual requests and
prayers of the community. In these prayers, the Church invokes the names
of many saints, men and women who, by their profound virtue in this life,
already live in the fullness of Gods kingdom. We call on them to intercede
for us, to appeal to God for our sake by virtue of their exalted status with
Him.]

[d. THE DIPTYCHS]

Henceforth the Priest, spreading out his hands not higher than the gifts
but holding them low and keeping his eyes on the gifts, shall pray, in
secret:
[The General Intercessions]

[a] Through This grant love, stability and desirable peace to the whole
world, to the holy Church and to all orthodox bishops, to priests, to
deacons, to kings, to the princes of the world, to peoples, to travelers,
to seafarers, to prisoners, to those who are in danger, to the weary
and to those who are at war with barbarians.
Through This grant also seasonableness to the weather and fertility
to the fields and a speedy recovery to those who are afflicted with
diverse diseases.
155

Through This give rest to all who aforetime have fallen asleep in
Christ: to the fore fathers, the patriarchs, the prophets, the apostles,
martyrs, bishops, presbyters, deacons and the whole company of
Your holy Church and to all the laity, men and women, who have
ended their life in faith.The Priest, aloud:
-O beneficent God, visit us also, we beseech You.
The Choir:

Be mindful, Lord, and have mercy.

The Priest:
That the Mother of God, the holy Virgin Mary, and John the Baptist,
the first martyr Stephen and all the saints be remembered in this holy
sacrifice, we beseech the Lord.
The Choir:

Be mindful, Lord, and have mercy.

The Protodeacon and Deacons, standing at the right side of the table, with
joined hands, shall say:

That the holy apostles, prophets, doctors, martyrs and all holy
patriarchs, apostolic bishops, presbyters, orthodox deacons and all
the saints be remembered in this holy sacrifice, we beseech the Lord.
The Choir:
Be mindful, Lord, and have mercy.
The Protodeacon shall say *this on Sundays of Resurrection, or proper to
the other Lord's Feast days, [saying this the Celebrant and the
Protodeacon shall bow down and kiss the holy Altar.]

We worship the blessed, praised, glorified, wondrous and divine

*Resurrection (Nativity1, Revelation2, Lordship3, Coming4, Ascension,
Transfiguration) of Christ, our God.
[1. on Christmas Eve, 2. on Christmas day, 3. during Great Lent, feasts of Cross
and feasts of Saints, 4.on Feasts of Presentation, Palm Sunday and
Assumption.]

The Choir:

Glory to Your [Resurrection], O Lord.

The Protodeacon: Say this on a Saints' day:

Of the holy and Godpleasing prophet (or patriarch or apostle or martyr
N.N.) whose commemoration we have made this day, to be
remembered in this holy sacrifice, we beseech the Lord.
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The Choir:

Be mindful, Lord, and have mercy.

The Protodeacon:
That our leaders and first enlighteners, the holy apostles Thaddeus
and Bartholomew, and Gregory the Enlightener, */ Areesdages,
Vrtanes, Hooseeg, Kreekorees, Nerses, Sahag, Daniel and Khat;
Mesrob the Vartabed and Gregory of Nareg, Nerses of Kla (Graceful),
John of Vorodn, Gregory and Moses of Datev, and Kreekor and
Nerses and their companions/ and all the pastors and chief-pastors of
the Armenians be remembered in this holy sacrifice, we beseech the
Lord.
The Choir:

Be mindful, Lord, and have mercy.

The Protodeacon:
That the holy hermits, the virtuous and God-instructed monks
*/Paulus,Anthony, Paul, Macarius, Onophrius, Mark the Abbot,
Serapion, Nilus,Arsenius, Evagrius, Barsumas; John and Simeon and
their companions; Vosgee and Sookyas and their fellow martyrs; /and
all the holy fathers and their disciples throughout the world be
remembered in this holy sacrifice we beseech the Lord.
The Choir:
Be mindful, Lord, and have mercy.
The Protodeacon:
That the devout kings, Saints Abgar, Constantine, Drtad and
Theodosius' and all saintly and pious kings and God-loving princes be
remembered in this holy sacrifice, we beseech the Lord.
[*/on ordinary Sundays may be shortened in this way.]

The Choir:

Be mindful, Lord, and have mercy.

The Protodeacon:
That all the faithful everywhere, men and women, old and young of
every age, who in faith and holiness have fallen asleep in Christ, be
remembered in this holy sacrifice, we beseech the Lord.
The Choir:

Be mindful, Lord, and have mercy.

157

The Priest: [In secret]

[b] Be mindful, Lord, and have mercy and bless Your holy, catholic
and apostolic Church, which You have saved by the precious blood of
Your Only-begotten, and have freed by this holy cross. Grant her
unshaken peace. Be mindful, Lord, and have mercy and bless all the
orthodox bishops who impart to us the word of truth in orthodox
doctrine.
[Loudly] And more specially grant us to have our Chief bishop and
venerable Patriarch and Most-holy Catholicos of All Armenians the
lord (N.N.), [also to have the Patriarch of St. Jerusalem Apostolic See
Lord (N.N.) the Most Reverent Archbishop, to the Patriarch of
Constantinople Lord (N.N.) the Most Reverent Archbishop] And to the
Primate of this Diocese Lord (N.N.) the Most Reverent
Bishop/Archbishop, for length of days in orthodox doctrine.
The Choir:

Amen.

The Priest:
Also the Republic of Armenian land and the Armenian nation, to be
keep and preserve for many years under the shadow of Your almighty
Right Hand in prosperity, in peace and in immovability.
The Choir:

Amen.

The Protodeacon and Deacons shall return to their place [at the left side
of the holy Table] and shall proclaim aloud:

Thanksgiving and glory we offer to You, O Lord our God, for this holy
and immortal sacrifice which is on this holy altar, that You will grant it
to be to us for holiness of life. Through this grant love, stability and
desirable peace to the whole world, to the holy Church and to all
orthodox bishops and to our Chief bishop and venerable Patriarch and
Most-holy Catholicos of All Armenians lord (N.N.) [and to the Patriarch
of the St. Jerusalem Lord (N.N.) the Most Reverent Archbishop, and
to the Patriarch of the Constantinople Lord (N.N.) the Most Reverent
Archbishop] and to the Primate of this Diocese Lord (N.N.) the Most
Reverent Archbishop/Bishop (N.N.), and to the priest who is offering
this sacrifice.
*/Let us pray for the forces and the victories of Christian kings and
pious princes. Let us also beseech the Lord for the souls of those who
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are at rest, and especially for our prelates who are at rest, and for the
founders of this holy church, and for those who are laid to rest under
her shadow. Let us ask deliverance for those of our brethren who have
been made captive, and grace to the congregation here present, and
rest for those who have ended their life in Christ with faith and
holiness. That these be remembered in this holy sacrifice, we beseech
the Lord. /
[*/usually is shortened.]

The Choir:

From all and for all.

While they say the Litany, the Priest shall say this prayer, in secret:[The
Special Intercessions]

Be mindful, Lord, and have mercy and bless Your people standing
here before You and those who have offered these gifts, and grant
them whatever is necessary and profitable.
Be mindful, Lord, and have mercy and bless those who have made
vows and those who have brought gifts to Your holy Church and those
who are mercifully mindful of the poor. Render what is due to them,
according to Your natural bounty, a hundredfold here and in the world
to come.
Be mindful, Lord, and have mercy and compassion on the souls of
those who are at rest. Give them rest and enlighten them; reckon them
among Your saints in the kingdom of heaven and make them worthy
of your mercy. Be mindful, Lord, also of the soul of Your servant (N.N.)
and have mercy on him/her according to Your great mercy and by
your visitation give him/her rest in the light of your countenance.
And the livings deliver their from all the snares of soul and of body. Be
mindful, Lord, also of those who have commended themselves to us
for remembrance in our prayers, of those who are living and of those
who are at rest, and direct their will in their petitions as well as our will
to what is right and abounding in salvation, and reward them all with
Your blessed bounties that pass not away.
And having cleansed our thoughts, make us temples fit for the
reception of the Body and Blood of Your Only-begotten and our Lord
and Savior Jesus Christ, with whom to You, O Father almighty,
together with the life-giving and liberating Holy Spirit, is befitting glory,
dominion and honor, now and always and unto the ages of ages.
Amen.
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The Priest, aloud:

And the mercy of our great God and Savior Jesus Christ be with
you all.
The Choir:

Amen. And with your spirit.

SIT:
[The Priests blessing, And the mercy of our great God and Savior Jesus
Christ be with you all signifies the end of the Eucharistic Prayer. The
prayers and rituals that follow this are all in immediate preparation for
receiving Holy Communion. These begin with a Deacons litany, followed
by the Lords Prayer. No gesture or ritual more clearly demonstrates our
redeemed dignity than when the faithful stand boldly before almighty God
and are privileged to call him Our Father.]

PRE-COMMUNION RITES
[e. THE LORD'S PRAYER]
The Protodeacon-Solo: [Litany before the Lord's Prayer]

-Again in peace let us beseech the Lord.

The Choir:
Lord, have mercy.
The Protodeacon:
-By all the saints whom we have commemorated, let us moreover
beseech the Lord.
The Choir:
Lord, have mercy.
The Protodeacon:
-By the holy, divine and immortal sacrifice offered on this holy altar,
let us beseech the Lord.
The Choir:
Lord, have mercy.
The Protodeacon:
-That the Lord our God, who has accepted the same at his holy,
heavenly and intelligible altar, may in return send down upon us the
grace and the gifts of the Holy Spirit, let us beseech the Lord.
The Choir:
Lord, have mercy.
The Protodeacon:
-Receive, save and have mercy and keep us, O Lord, by your grace.
The Choir:
Save us, O Lord, and have mercy on us.
The Protodeacon:
-Commemorating the all-holy Mother of God and ever-virgin Mary
together with all the saints, let us beseech the Lord.
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The Choir:
Be mindful, Lord, and have mercy.
The Deacon:
*/ -Again in one accord for our true and holy faith, let us beseech the
Lord. /
The Choir:
Lord, have mercy.
The Protodeacon:
*/ -Let us commit ourselves and one another to the Lord God
almighty. /
The Choir:
To You, O Lord, we commit ourselves.
The Protodeacon:
*/ -Have mercy on us, O Lord our God, according to Your plenteous
mercy. Let us all say with one accord: /
The Choir: Lord, have mercy. Lord, have mercy. Lord, have mercy.
[*/usually is shortened, and sung only the Choir's parts successively.]

STAND:
While the Deacon is saying the Litany, the Priest shall say, in secret: [The
Prayer of the Paternal Name]

God of truth and Father of mercy, we thank You, who have exalted
our nature, condemned as we were, above that of the blessed
patriarchs; for You were called God to them, whereas in compassion
You have been pleased to be named Father to us. And now, O Lord,
we beseech You, make the grace of so new and precious a naming
of Yourself shine forth and flourish day by day in Your holy ChurchThe Priest, aloud:
-And grant us to open our mouths with a cry of bold voice, to call upon
You, O heavenly Father, to sing and say:
[If there is Encyclical from the Catholicos Patriarch, should be read here,
and the Choir shall sing the Hymn of Echmiadzin (see p. 182).-The
message is preached here [in Lent at the end of Liturgy].

Choir:
The Lords Prayer
Our Father, who art in heaven, hallowed be Thy name; Thy kingdom
come; Thy will be done on earth as it is in heaven. Give us this day
our daily bread; and forgive us our debts, as we forgive our debtors;
and lead us not into temptation; but deliver us from evil.

161

While they sing, the Priest shall say, in secret:

Lord of lords, God of gods, king eternal, creator of all creatures, Father
of our Lord Jesus Christ, give us not over for trial, but deliver us from
evil and save us from temptation.
The Priest, aloud:
-For Thine is the kingdom and the power and the glory to ages, Amen.
[f. THE INCLINATION AND ELEVATION]
Peace be to all.
The Choir-Solo:
And with your spirit.
The Protodeacon-Solo:
Let us bow down to God.
KNEEL:
The Choir:

Before you, O Lord.

And the Priest humble himself and bow to the altar and shall pray, in
secret: [The Prayer of the Inclination]

O Holy Spirit, the fountain of life and the source of mercy, have mercy
upon these people, who bow down and worship Your Godhead. Keep
them whole and stamp upon their souls the form signified by their
bodily posture so that they may inherit and enter into the possession
of the good things to comeThen the Priest bowing down at the right side of the chalice shall say
'Through Christ', and bowing down at the left side shall say 'Jesus',
and then bowing down at the top of the chalice shall say 'our Lord',
etc.
aloud: -Through Christ Jesus, our Lord, with whom to you, O Holy
Spirit, and to the Father almighty is befitting glory, dominion and
honor, now and always and unto the ages of ages. Amen.
The Protodeacon:

Proskhoomen [Be attentive].

The Priest shall withdraw the veil of the chalice, and henceforth no long
will cover it; and the shall elevate the holy bread in the sight of the whole
congregation and shall say, aloud:

Holiness for the holy [or Unto Holiness to the holy.]

162

The Choir:
The One Holy, the One Lord, *Jesus Christ, in the glory of God the
Father. Amen. (Philip. 2:5-11)
While the Choir sings the '*Jesus Christ', etc. the Priest shall elevate the
chalice in the sight of the whole congregation. Then he elevates the gifts
after each Blessing, saying:

[g. THE DOXOLOGY]

The Priest: [Blessings to the Holy Trinity]
-Blessed are You, Holy Father, true God.
The Choir:
Amen.
The Priest:
-Blessed are You, Holy Son, true God.
The Choir:
Amen.
The Priest:
-Blessed are You, Holy Spirit, true God.
The Choir:
Amen.
The Priest:
-Blessing and glory to the Father and to the Son and to the
Holy Spirit, now and always and unto the ages of ages. Amen.
The Choir: [The Hymn of the Doxology]
Amen. Holy is the Father, Holy is the Son, Holy is the Spirit. Blessing
to the Father and to the Son and to the Holy Spirit, Now and always
and unto the ages of ages. Amen.
[3. THE INTINCTION AND FRACTION]
While the Choir sings the two following Hymns in praise of Christ and of
the Holy Trinity, the Celebrant humble himself and bowing to the altar
prays that he and all the people be considered worthy to receive Jesus
Christ in Holy Communion and shall pray, in secret:
[The Prayer of the Elevation]

Look down from heaven, from Your holiness and from the glorious
throne of Your kingdom, Jesus Christ our Lord. Come to sanctify and
to save us, You, who sit with the Father and are here sacrificed. Deign
to give to us of Your undefiled Body and precious Blood and through
us to all the people.

163

Having said this, the Priest shall bow down and kiss the table. And
thereupon taking the holy body he shall dip it whole into the incorruptible
blood and shall say, in secret:
[The Prayer of Intinction]

O Lord our God, You have called us Christians after the name of Your
only-begotten Son and have granted us baptism through the spiritual
font for the forgiveness of sins; and You have made us worthy to
partake of the holy Body and Blood of Your Only-begotten. And now
we beseech You, O Lord, make us worthy to receive this holy mystery
for the remission of our sins, and to glorify You thankfully together with
the Son and the Holy Spirit, now and always and unto the ages of
ages. Amen.
[For the first time the Priest turns toward the people with the chalice and
proclaims it the holy and precious Body and Blood of our Lord and Savior
Jesus Christ. The Curtain closes while the Celebrant offers his own
personal prayers and himself receives Holy Communion. The Choir and
people sing the Hymn, Der Voghormya, and now is a good time for
personal prayer and reflection before receiving Holy Communion. The
ancient communion hymn, Orhnyal eh Asdvadz Kreesdos badarakyal,
responds to the deacons exhortation to Sing psalms to the Lord our
God. The words, Taste and see how sweet is the Lord (Ps. 34:8) refer
to the Communion we are about to receive.]
And the Priest shall raise it in the sight of the people and shall say aloud:

[The Exhortation for communion]

In holiness let us taste of the Holy, Holy and precious Body and Blood
of our Lord and Savior Jesus Christ, who, having come down from
heaven, is distributed among us. This is life, hope of resurrection,
expiation and remission of sins. Sing psalms to the Lord our God, sing
psalms to our immortal heavenly king, who rides in chariots of
cherubim.
[In Lent here Mystery of Sacrifice is ends. Holy Communion is not offered
to the faithful. While the Celebrant silently reads his prayers, consumes
the Holy Communion, washes the chalice and removed his vestment, puts
on the black cassock and the "pilon", the Choir is sing "Der
voghormia"(Lord have mercy),"Krisdos badaraqyal"(Christ is sacrificed),
"Lutzak i barootyantz"(We have been filled with your good things),
"Kohanamk uzkn"(We give thanks to you) successively. Then the
Celebrant descending from Altar to the chancel, reciting the "Vor
164

orhness"(That blessed) prayer, with the Choir making appropriate

response after each verse.]
And they close the Curtain.

KNEEL OR SIT:
The Choir and Deacons:
Hymn. [There are many versions of 'Der Voghormia']*

Lord have mercy. Lord have mercy.

Lord have mercy. Lord have mercy.
O All-holy Trinity, grant peace to the world.
And healing the sick, the
Kingdom to those at rest.
or
Lord God of our fathers, the refuge of those in need,
come to help us, your servants;
come to the aid of Armenians.
Lord have mercy. Lord have mercy.
Jesus, Savior, have mercy on us.
The Protodeacon:
By means of this holy and immortal and life-giving sacrifice.
The Choir:

Receive, Lord, and have mercy.

*If there be a Priest other, the Confession of unworthiness is take place

meanwhile. (See p.106)

The Protodeacon:
Sing psalms to the Lord our God, servers, and spiritual hymns in a
sweet voice. For to Him are befitting psalms and praises, alleluias and
spiritual songs. Ministers, sing psalms together with hymns, and
praise the Lord in heaven.
While they singing, the Priest shall take the body in his hand and shall
kiss it tearfully, saying:
[The Prayer of Fraction]

What blessing and what thanksgiving will we render over this bread
and this cup! Yet, Jesus, only You we bless with Your Father and with
the All-holy Spirit, now and always and unto the ages of ages. Amen.
(Psalm 116:12-13)
165

Again he shall say:

I confess and believe that You are Christ the Son of God, who did take
away the sins of the world. (John 1:29)
And breaking it he shall put it into the chalice, saying:

-The fulfillment of the Holy Spirit.

[4. THE HOLY COMMUNION
a. THE PRAYERS BEFORE COMMUNION]
Then taking a fraction of it in his hand he shall say tearfully and with
thanksgiving to the Father and to the Son, in secret:
[The prayer before Communion]

Holy Father, You who have called us by the name of Your Onlybegotten and have enlightened us through baptism of the spiritual
font, make us worthy to receive this holy mystery for the remission of
our sins. Impress upon us the graces of your Holy Spirit, as You did
upon the holy apostles, who tasted it and became the cleansers of the
whole world.
And now, O Lord, beneficent Father, make this communion part of the
supper of the disciples by dispelling the darkness of sins. Look not
upon my unworthiness and withhold not the graces of Your Holy Spirit,
but according to Your infinite love of mankind grant that this
communion be for the expiation of sins and the loosing of
transgressions, as our Lord Jesus Christ promised and said that
whoever eats my Body and drinks my Blood shall live forever.
Therefore let this be expiation for us, so that those who shall eat and
drink of this may give praise and glory to the Father and the Son and
the Holy Spirit, now and always and unto the ages of ages. Amen.
Peace be to all.
I thank You, Christ the king, who have made me, unworthy as I am,
worthy to partake of Your holy Body and Blood. And now I beseech
You, let this be to me not for condemnation but for the remission and
forgiveness of sins, for health of soul and body and for the
performance of all deeds of virtue; so that this may purify my breath
and my soul and my body and make me a temple and a habitation of
the All-holy Trinity; so that I may be worthy, together with Your saints,
to glorify You with the Father and with the Holy Spirit, now and always
and unto the ages of ages. Amen.
166

A Prayer of St. John Chrysostom

I thank You and magnify You and glorify You, O Lord my God, for You
have made me, unworthy as I am, worthy to partake this day of Your
divine and awe-inspiring mystery, of Your undefiled Body and Your
precious Blood.
Wherefore, having these for intercessors, I beseech You, keep me
with Your holiness in all the days and times of my life, so that bearing
in mind Your tender compassion I too may live with You, who did
suffer and die and rise again for our sake.
By the sealing of my soul with Your precious Blood, my Lord and God,
let not the destroyer come near me. Cleanse me with these from all
my dead works, Almighty one, who alone are without sin. Protect my
life, O Lord, from all temptation and turn my adversary back from me
ashamed and confounded so often as he rises against me. Protect
the goings of my mind and of my tongue and all the ways of my body.
Be with me always according to Your unfailing promise that whoever
eats my Body and drinks my Blood dwells in me and I in him. You did
say so, You who love mankind. Fulfill the words of Your divine and
irrevocable commandments. For You are the God of mercy and of
compassion and of love toward mankind and the giver of all good
things; and to You, together with the Father and the All-holy Spirit, is
befitting glory, now and always and unto the ages of ages. Amen.
[b. THE PARTAKING]
And then he signs himself with the sign of the Lord and makes to the true
God his diverse petitions for himself, for the people and for the world. And
he asks forgiveness for his enemies and for those who hate him. And then
with fear and trembling he tastes of the Body and drinks of the Cup,
saying:
[The prayer of the Testing]

In faith do I believe in the All-holy Trinity, in the Father and in the Son
and in the Holy Spirit.
In faith do I taste of Your holy and Life-giving and saving Body, O
Christ my God, Jesus, for the remission of my sins.
In faith do I drink of Your sanctifying and cleansing Blood, O Christ my
God, Jesus, for the remission of my sins.
Let Your incorruptible Body be to me for life and Your holy Blood for
expiation and remission of my sins.
167

STAND:

HOLY COMMUNION

The Choir:[The Hymn of Communion]

[Blessed is Lord]
Christ is sacrificed and distributed among us. Alleluia.
His Body he gives us for food, and His holy Blood He bedews for us.
Alleluia.
Draw near to the Lord and take the light. Alleluia.
Taste and see that the Lord is sweet. Alleluia.
Praise the Lord in the heavens. Alleluia.
Praise Him in the heights. Alleluia.
Praise Him, all His angels. Alleluia.
Praise Him, all His hosts. Alleluia.
*CONFESSION AND ABSOLUTION
[The purpose of our participation in the Divine Liturgy is to receive Holy
Communion. Those wishing to receive Holy Communion come forward
and read (see Page.106) a prepared examination of conscience and
receive absolution. Regular confession of sins and absolution are
necessary in order to be spiritually prepared to approach, and to fully
appreciate the sacrament of Christs Body and Blood in the Eucharist.]
[Those who wish to receive holy communion normally prepare themselves
by prayer and by fasting from all food and drink on the morning before
receiving the sacrament. This is the ideal toward which all should strive.
However, if a person has not been able to fast for health reasons, but
earnestly desires to receive Holy Communion, he/she should not hesitate
to approach the chalice and to receive the sacrament.]
*If there be a Priest other, the Confession of unworthiness is take place
Hymns Lord have mercy and Christ is sacrificed. If an other Priest is not
present, the Confession will be perform by the officiating priest, after
hymn Christ is sacrificed (See p.106)
The Curtain is opened.

STAND:
The Protodeacon: [In Great lent is not said.]
In fear and in faith draw near and communicate in holiness.

168

And while they are communicating, the Clerks (Choir) shall sing the Hymn
of Communion:

O Thou, who hast prepared the table of mystery, and didst give Thine
holy apostles to drink of the cup of immortality this day in the upper
room, We beseech Thee, o Saviour, have mercy upon us.
Cleans our minds and our thoughts, that we also with holiness may
partake with Thine holy apostles this day in the holy upper room. We
beseech Thee, o Saviour, have mercy upon us.
And after all have received Holy Communion, the Choir sings:
Our God and our Lord has appeared to us. Blessed is he who comes
in the name of the Lord.
And after communicating them the Priest shall make the sign of the cross
over the people with the gifts an shall say, aloud:

Save your people, Lord, and bless your inheritance; shepherd them
and lift them up from henceforth until eternity. Ps 28: 11
The Curtain is closed.

SIT:
[When all have received communion the Curtain closed while the Priest
cleans the chalice and the Altar Servers return all the liturgical vessels to
their place. During this time, the Choir and people sing two Hymns of
thanksgiving for the grace of having been fed at the Lords table of
immortality.]

[c. THANKSGIVING]
The Choir: [The Hymn of Glory]

[a.] We have been filled with your good things, O Lord, by tasting of
your Body and Blood. Glory in the highest to you who have fed us.
You who continually feed us, send down upon us your spiritual
blessing. Glory in the highest to you who have fed us.
The Protodeacon: Again in peace let us beseech the Lord.
The Choir:
Lord, have mercy.
The Protodeacon:
Having again received in faith of the divine, holy, heavenly, immortal,
pure and incorruptible mystery, give thanks to the Lord.

169

The Choir:[The Hymn of Thanksgiving]

[b.] We give thanks to you, Lord, who have fed us at your table of
immortal life; distributing your Body and your Blood for the salvation
of the world and for life to our souls.
The Priest shall say, in secret:
[The prayers of Thanksgiving]
[a] We thank You, Father almighty, who did prepare for us the holy
Church as a haven, a temple of holiness, where the name of the holy
Trinity is glorified. Alleluia.
We thank You, Christ the King, who did grant us life through Your lifegiving and holy Body and Blood, grant us forgiveness and Your great
mercy. Alleluia.
We thank You, Spirit of Truth, who have renewed the holy Church.
Keep her without blemish through the faith in the Trinity from
henceforth for evermore. Alleluia.
Again Priest shall say, in secret:
[b] We give thanks to you, O Christ our God, who have granted us
this tasting of Your goodness for holiness of life. Keep us thereby holy
and without blemish, dwelling in and about us by your divine
providence.
Be our shepherd in the field of Your holy and benevolent will, whereby
being defended against every opposition of the Slanderer, we may be
made worthy to hear Your voice alone and to follow You, the only
good and valiant and true Shepherd, and to receive from You the
place prepared for us in the kingdom of heaven, our God and our Lord
and Savior Jesus Christ, who are blessed with the Father and with the
Holy Spirit, now and always and unto the ages of ages. Amen.
Peace to all.
To You, the unsearchable, inscrutable, triune selfhood, the creator,
container and indivisible consubstantial holy Trinity, is befitting glory,
dominion and honor, now and always and unto the ages of ages.
Amen.
The Curtain is opened.
The Priest takes the holy Gospel in his hands and bowing down three
times, he kisses the holy Altar. Coming down into the middle of the church
together with the Deacons, he says:
170

D. THE PRAYER AMID THE CHURCH, LAST GOSPEL AND

DISMISSAL-ORHNOOTIOONUN, VERCHIN AVEDARAN YEV
ARTSAGOOMUN
STAND:
The Priest, loudly: [A. The Prayer of St. John Chrysostom]

O Lord, who bless those who bless You and hallow those who put
their trust in You;
The Choir:
Blessed is God.
The Priest:
Save Your people and bless Your inheritance. Guard the fullness of
Your Church.
The Choir:
Amen.
The Priest:
Sanctify those who have greeted in love the beauty of Your house.
Glorify us with Your divine power and forsake not those who put
their trust in You.
The Choir:
Amen.
The Priest:
Grant peace to the whole world, to churches, to priests, to Christian
rulers [to the Republic and to the Pontificate of Armenian land] and
to their armed forces, and to all Your people.
The Choir:
Amen.
The Priest:
For all good gifts and all perfect bounties come down from above,
from You, the Father of light; and to You is befitting glory, dominion
and honor, now and always and unto the ages of ages.
Amen.(James 1:17)
The Choir: Ps. 113: 2

Blessed be the name of the Lord from this time forth for evermore.
Blessed be the name of the Lord from this time forth for evermore.
And blessed be the name of the Lord from this time forth for evermore.
The Priest:
[Amen, amen and amen] You are the perfection of the law and of the
prophets, O Christ God our Savior, who did fulfill all your economies
willed by the Father. Fill us also with Your Holy Spirit.
171

[If there is Requiem the Last Gospel is not read, also in Lent. In Lent the
message is preached here.]
[Protodeacon: Again in peaceThe Priest: Blessing and glory, then the
Requiem]

STAND:

[b]THE LAST GOSPEL

The Deacons:
Orthi-Stand up.
The Priest:
Peace be to all.
The Choir:
And with your spirit.
The Deacons:
Listen attentively
The Priest:
To the holy Gospel of Jesus Christ according to JOHN. (John 1: 1-14)
The Choir:
Glory to you, O Lord our God.
The Deacons:
Proskhoomen [Be attentive].
The Choir:
God is speaking.
The Priest:
From the Father of Light:
In the beginning was the Word and the Word was with God and the
Word was God. He was in the beginning with God.
All things were made through him, and without him was not anything
made that was made. Through Him was life and the life was the light
of men and the light shines in the darkness and the darkness
apprehended it not. There came a man, sent from God, whose name
was John. He came for a witness that he might bear witness to the
light, that all might believe through Him. He was not the light but he
was the one to bear witness to the light.
That was the true light, which lightens every man that is to come into
the world. He was in the world and the world was made through Him
and the world knew Him not.
He came to His own and those who were his own received him not.
But as many as received Him, to them he gave the power to become
the children of God, even to those who believe in His name; who were
born not of blood, nor of the will of the flesh, nor of will of man, but of
God.
And the Word became flesh and dwelt among us, and we beheld His
glory, the glory of the Only-begotten from the Father, full of grace and
truth.

172

[c. THE BLESSING AND DISMISSAL]

The Protodeacon: [Litany of Cross]

Glory to You, O Lord our God.

By the holy cross let us beseech the Lord, that through it He may
deliver us from sins and save us by the grace of His mercy. Almighty
Lord our God, save us and have mercy on us.
The Priest: [The Prayer of Cross]

Guard us, [or Guardian and hope of the faithful], O Christ our God,
[keep, preserve and bless Your faithful people] in peace under the
shadow of Your holy and venerable Cross. Deliver us from the enemy
visible and invisible. Make us worthy to give you thanks and to glorify
You together with the Father and the Holy Spirit, now and always and
unto the ages of ages. Amen.
D. THE DISMISSAL
The Choir: Ps 34:1

I will bless the Lord at all times; His praise shall at all times be in my
mouth.
And the Priest shall make the sign of the cross over the people and shall
say, aloud:

Be blessed by the grace of the Holy Spirit. Depart in peace and

the Lord [Jesus Christ] with you all. Amen.
[After the final blessing, the people should come forward and kiss the
Gospel book, saying, May the Lord remember all your sacrifices. The
priest responds, May God grant to you according to your heart. As the
faithful leave the church, unleavened bread called maas (antidoron) is
distributed especially to those who, for whatever reason, did not receive
holy communion. This blessed bread extends the experience of the
Badarak to those who were not able to fully participate in the Divine
Liturgy. Maas means portion. The person receiving it says, God is my
portion forever.]
The Priest shall turn to the east [to the holy Altar] and shall bow thrice
before the holy Table and say:

Lord Jesus God, have mercy upon me.

173

And going into the vestry he shall take of his vestments, and the prayer to
the Son of God by St. Gregory of Narek may be said here in secret and
depart in peace. (Lamentations, Elegy 41)

[Son of the living God, blessed in all things, whose awesome birth by
Your Father passes all understanding, for whom nothing is
impossible, before the dawning of the uneclipsed rays of the mercy of
Your glory sins melt away, demons flee, transgressions are erased,
bindings are cut and chains undone. The dead are born again,
infirmities are cured, wounds are healed, corruption is cleansed,
sadness withdraws, sighs retreat, darkness flees, fog departs, twilight
vanishes, darkness lifts, the night passes, alarm is banished, evil is
destroyed, despair is exiled. And Your omnipotent hand rules,
redeemer of all.
You who came not to destroy our mortal souls, but to give them life,
forgive my countless wrongs with Your abundant mercy. For you
alone are in heaven beyond words, and on earth beyond
understanding, in the substance of existence unto the ends of the
earth, the beginning of everything and the completion of everything in
all ways, blessed in the highest. Glory forever to you with the Father
and the Holy Spirit. Amen.]

174

REQUIEM
THE SERVICE FOR THE REPOSE OF SOULS
[It is a venerable tradition in the Armenian Church for families to request
special requiem prayers on the anniversary of the death of their loved
ones. The Celebrant mentions the names of the deceased during the
prayers of the Divine Liturgy and a brief prayer service is conducted
immediately following the Divine Liturgy. According to the teachings of
the Armenian Church, those who have died enter into a period of rest while
awaiting our Lords glorious second coming at the end of time. But while
separated from the Christian community, the souls that are at rest
continue to be counted among the faithful, who rest in the shadow of the
church. We therefore pray for them, as we pray for all of our earthly cares.
Essentially, our prayer for the dead is that they rest in peace, that the Lord
forgive them all of their sins and find them worthy of eternal life in the
Fathers kingdom when Christ comes again. Praying for the dead is a
proclamation of our faith in Christs second coming, and our hope in the
resurrection of the dead. When the Armenian Church prays regularly for
the dead we are reminded that this life is transient, and we are filled with
hope because we believe that death is too.]

STAND:
The Protodeacon shall approach censer and ark-of-incense and say:
[If there is another clergyman at the Service, he should given a cope and
hand-cross by one of Deacons, (and if he is Bishop or Vartabed (Doctor)
also have a crosier) facing west shall approach to him.]

The Protodeacon:
Again in peace let us beseech the Lord: Receive us, save us, and
have mercy on us.
The Priest shall put incense in the censer and say:

Blessing and glory to the Father and to the Son and to the
Holy Spirit, now and always and unto the ages of ages. Amen.
The Choir: Hymn For The Repose Of Souls. Mode IV. (Censing)

O God the Word who is, together with the Father, the creator of beings
out of nothing; grant forgiveness to your servants who have fallen
asleep, when You come to judge those whom You created with
spotless hands.
*/O You who was send from the Father and was incarnate of the holy
Virgin; grant forgiveness to Your servants who have fallen asleep,
175

when You come to judge those whom You created with spotless
hands.
O You who gave up the ghost on the cross and loosed the power of
death; grant forgiveness to Your servants who have fallen asleep,
when You Come to judge those whom You created with spotless
hands. /
[*/usually is shortened]

Glory to the Father and to the Son and to the Holy Spirit,
Now and always and unto the ages of ages. Amen.
O You who crowns your saints and distributes everlasting bounties;
grant forgiveness to Your servants who have fallen asleep, when You
come to judge those whom You created with spotless hands.
At the end of this Hymn the Protodeacon ends the censing and kissing the
holy Gospel shall stand near the western edge of the Center Chancel,
facing west.

The Clerks: Psalm 130

Alleluia, Alleluia.
Out of the depths I have cried to You, O Lord; Lord, hear my voice.
Let Your ears be attentive to the voice of my prayers.
The Deacons:
Alleluia orthi- Stand up.
The Priest:
Peace be to all. *(Censing three times)
The Choir:
And with your spirit.
The Deacons:
Listen attentively.
The Priest:
To the holy Gospel of Jesus Christ according to John 12: 24-26*.
The Choir:
Glory to you, O Lord our God.
The Deacons:
Proskhoumen-Be attentive.
The Choir:
God is speaking.
The Priest:
Our Lord Jesus Christ is saying:
Truly, truly I say to you, unless a grain of wheat falls into the earth
and dies, it remains alone; but if it dies, it bears much fruit. He who
loves his life loses it, and he who hates his life in this world will keep
it for eternal life. If any one serves Me, he must follow Me; and where
I am, there shall my servant be also; if any one serves Me, the Father
will honor him.
176

The Choir: Hymn. (Censing)

Into the heavenly city, Jerusalem, in which the just are assembled, to
sing and glorify always the three persons of the Trinity. In the supernal
Jerusalem, in the dwellings of the angels, Where Enoch and Elijah live
old in age like doves, Worthily glorified in the garden of Eden, Merciful
Lord, have mercy on the souls of those of us who have fallen asleep.
At the end of this Hymn the Deacon ends the censing and approaching
kiss the right hand of Priest and shall stand at right of him.
The Priest: [Supplication]

O Christ God, grant rest and mercy to the souls of those who are at
rest, and to us, sinners, grant forgiveness of our transgressions.
The Protodeacon: [Litany. -The Bidding for Repose of Souls]

Again in peace let us beseech the Lord.

For the souls of those who are at rest, let us beseech Christ our
Savior, that He may reckon them with the just and may save us by the
grace of His mercy. Almighty Lord our God, save us and have mercy
on us.
The Priest: [The Prayer for Repose of Souls]

Lord, have mercy. Lord, have mercy. Lord, have mercy.

O Christ, Son of God, forbearing and compassionate, have
compassion, in Your love as our creator, upon the souls of your
servants who are at rest, especially upon the soul(s) of Your
servant(s) (N./NN.) for whom we are offering these prayers. Be
mindful of them in the great day of the coming of Your kingdom. Make
them worthy of mercy, of expiation and forgiveness of sins. Glorify
them and reckon them with the company of Your saints at Your Right
Hand. For You are Lord and creator of all, judge of the living and of
the dead. And to You is befitting glory, dominion and honor, now and
unto the ages of ages. Amen.
The Priest:
Blessed be our Lord Jesus Christ. Amen.
Choir:
The Lords Prayer
Our Father, who art in heaven, hallowed be Thy name.
The Priest: For Thine is the kingdom and the power and the glory to ages, Amen.
177

[The Dismissal]
The Choir: Ps 34:1
I will bless the Lord at all times; His praise shall at all times be in my
mouth.
And the Priest shall make the sign of the cross over the people and shall
say, aloud:

Be blessed by the grace of the Holy Spirit.

Depart in peace and the Lord [Jesus Christ] be with you all. Amen.

178

TE DUEM
SUPPLICATION FOR THE MOTHER SEE HOLY ETCHMIADZIN
AND
MOST HOLY PATRIARCH-CATHOLICOS OF ARMENIANS
Supplication performed a. on first day of the year (1st January), b. on Feast
of Holy Etchmiadzin, c. on Feast of Nomination of His Holiness Catholicos
Patriarch of All Armenians (on Feast of St. Vartanians), on Consecration
Day of His Holiness, on Feast of Ascension (Memory of return of the
Pontifical Seat from Sis [Cilicia] to Holy Etchmiadzin 1441A.D.), after
Liturgy, d. in extraordinary events by order Supreme Spiritual Authority.
If it is performed before Liturgy should be begun with "Our Father", but if
performed after Liturgy, after words "You are the perfection of the law and
of the prophets".
STAND:
The Deacon :(Recited)

Again in peace let us beseech the Lord. Receive us, save us, and
have mercy on us.
The Officiating puts incense in the censor, saying:

Blessing and glory to the Father and to the Son and to the Holy Spirit,
now and always and unto the ages of ages. Amen.
During this Hymn the Officiating shall cense and at same time should be
bell-ringing in the church.
CHOIR: HYMN Mode VII. St. Movses Khorenatsy 5th Century

Most wondrous God and Ever-Benefactor, who didst inaugurate by

Thy fore-knowledge the salvation of the Armenian nation by granting
us an Illuminator from the guilty house of Partheve; through the
intercession of Thy saint, do Thou, O Savior, quicken us now, and at
Thy awful Coming.
SIT:
Then should be read the Apostolic lesson.
Psalm 101 (102):12. (Recited)

Alleluia, Alleluia
Thou shalt arise and have mercy upon Zion; for the time to have pity
on her, yea the set time is come.

179

THE READING IS FROM THE EPISTLE OF ST. PAUL TO HEBREWS

Chapter 13: Verses 17 and 20-21.

Obey them that have rule over you, and submit yourselves: for they
watch for your souls, as they that must give account, that they may do
it with joy, and not with grief: for that is unprofitable for you.
Now the God of peace, that brought again from the dead our Lord
Jesus Christ, that great shepherd of sheep, through the blood of the
everlasting covenant, make you perfect in every good work to do His
will, working in you that which is well pleasing in His sight, through
Jesus Christ; to whom be glory for ever and ever. Amen.
Psalm 110 (111): 4. (Aloud and intoned) ALLELUIA:

Alleluia, Alleluia
The Lord hath sworn, and will not repent; Thou art a priest for ever
after the order Melchizedek.
STAND:
The Deacon:
The Officiating:
The Choir:
The Deacon:
The Officiating:

Alleluia. Stand up.

Peace be to all. (John 14:27, 20:21)
And with thy spirit.
Listen attentively.

To the Holy Gospel of Jesus Christ According To John. (10. 11-16)

The Choir:
Glory to Thee, O Lord our God.
The Deacon:
Be attentive.
The Choir:
God is speaking.
The Officiating:
Our Lord Jesus Christ is saying:

I am the good shepherd: the good shepherd giveth his life for the
sheep. But he that is an hireling, and not shepherd, whose own the
sheep are not, seeth the wolf coming, and fleet: and wolf catcheth
them, and scattereth the sheep. The hireling fleeth, because he is an
hireling, and careth not for sheep. I am the good shepherd, and now
My sheep, and am known of Mine. As the Father knoweth Me, even
so know I the Father: and I lay down My life for the sheep. And the
other sheep I have, which are not of this fold: them also I must bring,
and they shall hear My voice; and there shall be one fold, and one
shepherd.
180

The Bishop/Priest: [Exhortation]

Through the intercession of our holy Father (Spiritual, 1Cor.4:15)

Gregory the Enlightener and all of the saints may the Lord God grant
peace to the world.
Amen.
Immovability and steadfastness to this invincible Holy Seat [Holy
Etchmiadzin] built by God.

The Choir:

Amen.

The Choir:

And stability to the Orthodox Churches.

The Choir:

Amen.

Safety peace for long days to our Great Patriarch and Most-holy
Catholicos of All Armenian Lord (N.N.).
The Choir:

Amen.

And to us everyone, who are congregated here according his order

and rank, love and unanimity.
The Choir:

Amen.

On Pontifical Feast the Choir shall sing the following Hymn.

The Choir: [Hymn to the Holy Spirit]

O [Holy] Spirit the God; fountain of graces, generous and evergracious, make bright our Mother (St. Etchmiadzin), strength her
children with Thee, save our Patriarch and make him shine with Thy
graces, for the glory of the Holy Trinity now and forever.
The Officiating:

THANKSGIVING PRAYER

On the Pontific Feast

O Lord our God, beneficent and merciful, Father of our Lord Jesus
Christ, through the intercession of Thy holy apostles Bartholomew and
Thaddeus, who enlightened the Armenian land from heathenish
obscure idolatry, and through the intercession of St. Gregory apostlefollower and Enlightener, receive the supplications of Thy people and
our Patriarch Most-holiness Lord (N.) the Catholicos, whom hath been
elected for the Pontificate, and to guide the Armenian nation. Keep
181

him steadfast and unshakable in his great calling for length of days;
give him to guide Thy people with meekness and true (orthodox)
doctrine. Exalt the *horn of Thy anointed in the world (1Sam.2:1-10;
Ps.18:2, 89:20-25); make him worthy to be faithful and wise steward
of Thy covenant (Luke 12:42-44; 1Cor.4:1-2). Kindly look down upon
Thy people, who beloved him and keep them pure and blameless from
all evil, refusing the worldly conversations, so they may live with
righteousness, putting on (enduing) pureness of Christ. That there
shall be one fold (flock) and one shepherd, and may be with Thee
worthily attain unto Thy everlasting joy with all saints by the grace of
the Only-begotten Son, and our Lord Jesus Christ with whom unto
Thee, O Father the Almighty, and unto the consubstantial Holy Spirit
is fitting the glory, dominion and honour, now and always and unto the
ages of ages. Amen.
*symbol of power, strength, honour and authority.
On Feast of Holy Etchmiadzin, the Choir shall sing the following Hymn.
The Choir: HYMN Mode VIII. Sahag Tsorapetsy Patriarch 7th Century.

The Only-begotten descended from the Father and Light of glory with
Him, [at which] the infernal regions resounded.
Seeing the Light our Patriarch Gregory related [the vision] with
rejoicing to the believing King (Dirtades).
(see p161)
The Officiating:

THANKSGIVING PRAYER

On the Feast of Holy Echmiadzin

Our Lord and Saviour Jesus Christ, who at the prayers and meditation
of our spiritual father, Saint Gregory the Illuminator, Thy muchtortured witness, didst descend from heaven on the plain of Ararat
with great glory and with the multitudes of the luminous hosts of
heaven, to visit Thy small flock (Luke 12:32) of the Armenian nation,
and to show forth Thy special love and mercies, and with the golden
vine didst beat the depths of hell, expelling the legions of the infernal
regions; and where[in the plain of Ararat] Thou didst raise
miraculously our Mother Church, Holy Echmiadzin, after the plan
shown in a luminous form, and made her the receptacle of thy
inexhaustible Divine graces to be a parent, instructor, and perfect of
all the churches of Armenia. Now [we beseech] preserve and keep
her spotless, firm-established and brightly shining for the radiant glory
182

of our churches, and the children thereof, by whom is ever blessed

and glorified Thy All-Holy name, unto all eternity. Amen.
[The Blessing of the Pontificate of Armenians]
The Choir:
The Officiating:

Amen. Alleluia, Alleluia, Alleluia.

Blessed and guarded and kept under the Providence (Divine), the
Pontificate of Armenians, by the sign /together with Deacon and all
servers/ of this Holy Cross and of this Holy Gospel, and by the grace
of this day, in the name of the Father, and of the Son, and of the Holy
Spirit. Now and forever unto the ages of ages. (Repeated thrice)
Amen.

The Choir:

The Officiating:
Blessing and glory to the Father and to the Son and to the Holy
Spirit, now and always and unto the ages of ages.
The Choir:
Amen.
[The Blessing and Dismissal]
The Deacon: [Litany of Cross]

By the holy Cross, let us beseech the Lord, that He may thereby
deliver us from our sins and may save us by the grace of His mercy.
Almighty Lord our God, save us and have mercy [upon us].
The Officiating: [The Prayer of Cross]

Guardian and Hope of the faithful, O Christ our God, keep, preserve
and bless the Pontificate of Armenians and the whole Armenian
nation, under the shadow of Thine holy and venerable Cross in peace.
Deliver from the visible and invisible enemy. Make us worthy to give
thanks to Thee and to glorify Thee with the Father and the Holy Spirit,
now and always and unto the ages of ages. Amen.
The Officiating:

Blessed be our Lord Jesus Christ. Amen.

The Choir or all together:

Lords Prayer

Our Father, who art in heaven, hallowed be Thy name; Thy kingdom
come; Thy will be done on earth as it is in heaven. Give us this day
183

our daily bread; and forgive us our debts, as we forgive our debtors;
and lead us not into temptation; but deliver us from evil.
The Officiating:

For Thine is the kingdom and the power and the glory to ages, Amen.
[*The Dismissal] 2Corn. 13:13
The Choir: Ps 34:1

I will bless the Lord at all times; His praise shall at all times be in my
mouth.
And the Officiating shall make the sign of the cross over the people and
shall say, aloud:

Be blessed by the grace of the Holy Spirit. Depart in peace and

the Lord [Jesus Christ] be with you all. Amen.
*If performed before Liturgy the 'Dismissal' is not said.
After Dismissal, the Choir should sing the following Hymn: [Bell-ringing]
THE HYMN OF NATIONAL BLESSING
DE PROFUNDIS

O Lord, hear this voice risen from the hearts of all Armenians,
Give long life to our Patriarch, long days to the father of Armenians,
O Lord, keep Thou forever unshaken the Mother See
Which Thou Thyself founded.
***
[The text of The Hymn of National Blessing was written by Arshag
Tashdjian when he was a third-year seminary student at Holy Etchmiadzin,
and the music was composed by Dn. Soghomon Soghomonian (Gomidas)
when he was a first-year student The Hymn of National Blessing.]

184

TE DUEM
SUPPLICATION FOR THE REPUBLIC OF ARMENIA
Which performed on Independence Day of the Republic of Armenia, a. on
28th May (First Republic1918-20) b. on 21st September (Third Republic
1991- ) after Liturgy.
If it is performed before Liturgy, should be begun with "Our Father," but
if performed after Liturgy, after words, "You are the perfection of the law
and of the prophets".

STAND:
The Deacon: ( Recited)
Again in peace let us beseech the Lord. Receive us, save us, and
have mercy on us.
The Officiating puts incense in the censor, saying:
Blessing and glory to the Father and to the Son and to the Holy
Spirit, now and always and unto the ages of ages.
During this Hymn, the Officiating should cense and at the same
time, there should be bell-ringing in the church.
The Choir: HYMN Mode VII.
O Most-powerful God and eternal Lord, Thou who hast established
the Republic of Armenia in the Armenian Land to govern Thy people;
keep her unshaken and invincible.
Fountain of life, giver of peace and strengthener of Thy servants, give
a peaceful life to our Republic and strengthen him in war over the
enemies, for the glory of Thy name and for the brightness of Thy
Church, in whom Thy Lordship is glorified.
Heavenly king, preserve Thy Church unshaken and keep in peace
those who worship Thy name.
SIT:
Then should be read the Apostolic lesson.
Psalm 85:10. (Recited)
Alleluia, Alleluia.
Mercy and truth are met together; righteousness and peace have
kissed each other.

185

THE READING IS FROM THE FIRST GENERAL EPISTLE OF ST. PETER

Chapter 2: Verses 13-17.

Submit yourselves to every ordinance of man for the Lord's sake:

whether it be to the king, as supreme; or unto governors, as unto them
that are sent by Him (God) for the punishment of evildoers, and for
the praise of them that do well. For so is the will of God, that with well
doing ye may put to silence the ignorance of foolish men: as free, and
not using your liberty for a cloak of maliciousness, but as the servant
of God. Honour all men. Love the brotherhood. Fear God. Honour the
king.
Psalm 132:13-14. (Aloud and intoned) ALLELUIA:

Alleluia, Alleluia.
For the Lord hath chosen Zion; He hath desired it for His habitation.
This is My rest for ever, here will I dwell, for I have desired it.
STAND:
The Deacon:
The Officiating:
The Choir:
The Deacon:
The Officiating:

Alleluia. Stand up.

Peace be to all. (John 14:27, 20:21)
And with thy spirit.
Listen attentively.

To the Holy Gospel of Jesus Christ According To Matthew

(22:15-22)
The Choir:
Glory to Thee, O Lord our God.
The Deacon:
Be attentive.
The Choir:
God is speaking.
The Officiating:
Unto our Lord Jesus Christ:
Then went the Pharisees, and took counsel how they might entangle
Him in His talk. And they sent out unto Him their disciples with the
Herodians, saying, Master, we know that thou art true, and teachest
the way of God in truth, neither carest thou for any man: for thou
regardest not the person of men. Tell us therefore, What thinkest
thou? Is it lawful to give tribute unto Cesar, or not? But Jesus
perceived their wickedness, and said, Why tempt ye Me, ye
hypocrites? Shew Me the tribute money. And they brought unto Him
a penny. And He saith unto them, Whose is this image and
superscription? They say unto Him, Cesar's. Then saith He unto them,
186

Render therefore unto Cesar the things which are Cesar's: and unto
God the things that are God's.
SIT:
The Deacon: [Litany]
Again in peace let us beseech the Lord.
The Choir:
Lord, have mercy.
The Deacon:
For the peace above the whole world and for the stability of our
Republic let us beseech the Lord.
(Luke 2:14; John 14:27; James 3:17-18)
The Choir:
Lord, have mercy.
The Deacon:
For the life of our Most-holiness Catholicos Patriarch Lord (N.) and
for the salvation of his soul let us beseech the Lord.
The Choir:
Lord, have mercy.
The Deacon:
For vartabeds (doctors), priests, deacons, readers and for all the
children of the covenant in the Church, let us beseech the Lord.
The Choir:
Lord, have mercy.
The Deacon:
For ministers, captains, their armed forces and all the God-loving
people of our nation, let us beseech the Lord.
The Choir:
Lord, have mercy.
The Deacon:
For the souls of them that are at rest and that have fallen asleep in
Christ in the true and orthodox faith let us beseech the Lord.
(John 5:19-29, 11:25-26; 1Cor.15)
The Choir:
Remember, Lord, and have mercy.
The Deacon:
Again with one accord by our true and holy faith, let us beseech the
Lord.
The Choir:
Lord, have mercy.
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The Deacon:
Let us commit ourselves and one another unto the Lord the Almighty
God.
The Choir:
Let us, O Lord, be committed unto Thee.
The Deacon:
Have mercy upon us, O Lord our God, according to Thy great mercy.
Let us all say with one accord:
The Choir: Lord have mercy, Lord have mercy, Lord have mercy.
STAND:

Thanksgiving Prayer

The Officiating:
We give thanks to Thee, O Lord, who came down from heaven on the
Plain of Ararat, established Thy [Holy] Church upon the rock of the
faith of the Armenian nation, and ordained within her the chiefshepherds (pontific), bishops, teachers (vartabed) and priests for the
establishment of Thy fold (flock). Thou who art now arisen to visit the
Armenian nation and to show us Thy great mercy, hast established
the Republic of Armenia on Armenian land. Therefore, with a loud
voice we send thanks to the highest, glory, blessing and worship to
Thy great beneficence, to the Father and to the Son and to the Holy
Spirit, at all times and unto the ages.
The Officiating:
The Deacon:
The Officiating:
The Deacon:

Peace be to all.
And with thy spirit.
Let us bow down to God.
Before you, O Lord.

Now, O Lord our God, we all humble ourselves and bow down before
Thee, so that Thou may keep and guard the Republic of the Armenian
land in peace, in welfare and unshaken. Bless O Lord, all her faithful
officials; the president, the ministers, captains and all men who are
under arms. Bless all who are under the authority of this Republic; the
clergymen and the civil, old men and young men, men and women
and all Thy believing (devout) people under the shadow of Thy [Mostpowerful] Right Hand, by whom protected and living in peace, we
glorify the Father and the Son and the Holy Spirit, now and always
and unto the ages of ages. Amen.
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[The Blessing of the Republic of Armenia]

The Choir:

Amen. Alleluia, Alleluia, Alleluia.

The Officiating:
Blessed and guarded and kept under the Providence (Divine), the
Republic of Armenians, by the sign /together with Deacon and all
servers/ of this Holy Cross and of this Holy Gospel, and by the grace
of this day, in the name of the Father, and of the Son, and of the Holy
Spirit. Now and forever unto the ages of ages. (Repeated thrice)
The Choir:

Amen.

The Officiating:
Blessing and glory to the Father and to the Son and to the Holy
Spirit, now and always and unto the ages of ages.
The Choir:
Amen.
[The Blessing and Dismissal]
The Deacon: [Litany of Cross]
By the holy Cross, let us beseech the Lord, that He may thereby
deliver us from our sins and may save us by the grace of His mercy.
Almighty Lord our God, save us and have mercy.
The Officiating: [The Prayer of Cross]
Guardian and Hope of the faithful, O Christ our God, keep, preserve
and bless the Republic of Armenians and the whole Armenian
nation, under the shadow of Thine holy and venerable Cross in peace.
Deliver from the enemy visible and invisible. Make us worthy to give
thanks to Thee and to glorify Thee with the Father and the Holy Spirit,
now and always and unto the ages of ages. Amen.
The Officiating:

Blessed be our Lord Jesus Christ. Amen.

The Choir shall sing The Lords Prayer.

Our Father, which art in heaven, hallowed be Thy name; Thy kingdom
come; Thy will be done in earth, as it is in heaven. Give us this day
our daily bread. And forgive us our debts (sins), as we forgive our
debtors. And lead us not into temptation, but deliver us from evil:

189

The Officiating:
For Thine is the kingdom and the power and the glory, forever. Amen.
[The Dismissal] 2Cor. 13:13

The Choir: Ps 34:1

I will bless the Lord at all times; His praise shall at all times be in my
mouth.
And the Officiating shall make the sign of the cross over the people and
shall say, aloud:

Be blessed by the grace of the Holy Spirit. Depart in peaceand the

Lord [Jesus Christ] be with you all. Amen.

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Christ is baptized and all the creatures become clean.

Hymn 'Light from Light' St. Movses Khorenatsi 5th Century.

THE SERVICE OF THE BLESSING OF WATER ON THE

THEOPHANY
(This service originally is long, so at present it is performed with special
omissions.)
Which is performed on 6/19th January (see p. 94), at the end of the Divine
Liturgy, and it is a memory and example of Christ's Baptism.
After words "You are the perfection of the law and of the prophets", the
Deacon shall proclaim in laud voice:

STAND:
The Deacon:( Recited)

Again in peace let us beseech the Lord. Receive us, save us, and
have mercy on us.
The Officiating puts incense in the censor, saying:

Blessing and glory to the Father and to the Son and to the Holy
Spirit, now and always and unto the ages of ages. Amen.
GIVING UP OF THE HOLY OIL (CHRISM-MYRON)
Then Choir shall sing the following Hymn, and meanwhile a
Priest/Protodeacon from the Baptismal Font which is situated in the North
Chancel, [if the Church has special chapel for Baptismal Font with door
opening into the North Chancel, and if there is a minor Altar dedicated to
S. John the Baptist,] from there shall bring up the Holy Oil [Chrism), [filled
in the Chrismatory, which has the form of a dove, symbolizing the Holy
Spirit.] with Procession [with Fan-bearers, Acolytes and a Deacon who
shall cense, at the same time should be Bell-ringing in the church.]
proceeding from Chancel, and from the South Chancel going up to the
Sanctuary, he shall offer the Holy Oil to the Celebrant Bishop or Priest.
The Celebrant taking the Holy Oil shall make sign of the Cross over the
congregation and place the Holy Oil on the Altar.
-During the Service of the Blessing of Waters, the Godfather shall stand
at the left side of the Celebrant.
The Choir: HYMN. MODE VII.
(These three stanzas) St.Movses Khorenatsi 5th Century.

O Light of Light, Thou wast sent from the Father, and wast incarnated
of the Holy Virgin (Mary) to renew the fallen Adam.
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Thou, O God, appeared on earth, walked about with men, and saved
the world from the curse of Adam.
For Thee, from heaven the voice of Thy Father witnessed, saying;
"This is My beloved Son", and the Holy Spirit revealed Thee appearing
in the form of a dove.
Then the Officiating taking some water shall pour it crosswise into the
special [for this Service] bowl, which at first filled with water, saying:
Psalm 29 (Intoned).
Ps. 28(29):4,1-4. (Intoned)

Alleluia, Alleluia.
The voice of the LORD is upon the waters: the God of glory
thundereth: the LORD is upon many waters.
Give unto the LORD, O ye mighty, give unto the LORD glory and
strength.
Give unto the LORD the glory due unto his name; worship the LORD
in the beauty of holiness.
The voice of the LORD is upon the waters: the God of glory
thundereth: the LORD is upon many waters.
The voice of the LORD is powerful; the voice of the LORD is full of
majesty.
SIT:
Then should be read lections from Prophets and the Apostolic lesson.

Isaiah 12:3-6; Joshua 3:14-17; 2Kings 2:19-22; Ezekiel 47:1-9.*

[*usually is read only St. Paul's Epistle.]
THIS LESSON IS FROM THE FIRST EPISTLE OF SAINT PAUL TO THE
CORINTHIANS

Chapter 10: Verses 1-4.

Moreover, brethren, I would not that ye should be ignorant, how
that all our fathers were under the cloud (Ex.13:21,40:34;), and all
passed through the sea; and were all baptized unto Moses in the
cloud and in the sea (Ex.14:22;Num. 33:8); and did all eat the same
spiritual meat (Ex.16:15-35); and did all drink the same spiritual drink
(Ex.17:6; Num. 20:11): for they drank of that spiritual Rock that
followed them: and that Rock was Christ.

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Deacon: Psalm 66[67]:1.

ALLELUIA:
Alleluia, Alleluia

Let the field be joyful, and all that therein; then shall all the trees of the
wood rejoice.
STAND:
The Deacon:
The Officiating:
The Choir:
The Deacon:
The Officiating:

Alleluia. Stand up.

Peace be to all. (John 14:27, 20:21)
And with thy spirit.
Listen attentively.

To the Holy Gospel of Jesus Christ According To Matthew (3:1-17)

The Choir:
Glory to Thee, O Lord our God.
The Deacon:
Be attentive.
The Choir:
God is speaking.
The Officiating:
The Officiating: The Baptism of our Lord Jesus Christ:

In those days came John the Baptist, preaching in the wilderness of

Judaea, And saying, Repent ye: for the kingdom of heaven is at hand.
For this is he that was spoken of by the prophet Esaias, saying, The
voice of one crying in the wilderness, Prepare ye the way of the Lord,
make his paths straight. And the same John had his raiment of
camel's hair, and a leathern girdle about his loins; and his meat was
locusts and wild honey. Then went out to him Jerusalem, and all
Judaea, and all the region round about Jordan, And were baptized of
him in Jordan, confessing their sins. But when he saw many of the
Pharisees and Sadducees come to his baptism, he said unto them, O
generation of vipers, who hath warned you to flee from the wrath to
come? Bring forth therefore fruits meet for repentance: And think not
to say within yourselves, We have Abraham to our father: for I say
unto you, that God is able of these stones to raise up children unto
Abraham. And now also the axe is laid unto the root of the trees:
therefore every tree which bringeth not forth good fruit is hewn down,
and cast into the fire. I indeed baptize you with water unto repentance:
but he that cometh after me is mightier than I, whose shoes I am not
worthy to bear: he shall baptize you with the Holy Ghost, and with fire:
Whose fan is in his hand, and he will throughly purge his floor, and
193

gather his wheat into the garner; but he will burn up the chaff with
unquenchable fire.
[*Then cometh Jesus from Galilee to Jordan unto John, to be baptized
of him. But John forbad him, saying, I have need to be baptized of
thee, and comest thou to me? And Jesus answering said unto him,
Suffer it to be so now: for thus it becometh us to fulfil all righteousness.
Then he suffered him. And Jesus, when he was baptized, went up
straightway out of the water: and, lo, the heavens were opened unto
him, and he saw the Spirit of God descending like a dove, and lighting
upon him: And lo a voice from heaven, saying, This is my beloved
Son, in whom I am well pleased.]
[*usually is read only this part.]

SIT:
The Deacon: [Litany]
The Choir:

Again in peace let us beseech the Lord.

Lord, have mercy.

The Deacon:

For the peace from above and the the salvation of our souls, let us
beseech the Lord. (Luke 2:14; John 14:27; James 3:17-18)
The Choir:
Lord, have mercy.
The Deacon:

For the life of our Most-holiness Catholicos Patriarch Lord (N.) and
for the salvation of his soul let us beseech the Lord.
The Choir:
Lord, have mercy.
The Deacon:

For all holy and Orthodox bishops, priests and deacons, let us
beseech the Lord.
The Choir:
Lord, have mercy.
The Deacon:

For this water that is before us, and for those who are waiting with
faith to receive the blessing of it, let us beseech the Lord.
The Choir:
Lord, have mercy.
The Deacon:

For receive this water the blessing of Jordan by the grace of the
Only-begotten who enlightened us, let us beseech the Lord (John
194

The Choir:

3:3-6; Thessal. 5:4).

Lord, have mercy.

The Deacon:

For the descending of the Holy Spirit upon this water, and to reborn
those who will be baptized and become the children of the light and
the children of the truth,let us beseech the Lord (John 3:3-6;
Thessal. 5:4).
The Choir:
Lord, have mercy.
The Deacon:

For become this water healing of souls and bodies, let us beseech
the Lord.
The Choir:
Lord, have mercy.
The Deacon:

Commemorating the All-holy Mother of God and Ever-virgin Mary

and John the Baptist together with all the saints, let us beseech the
Lord.
The Choir:
Be mindful, Lord, and have mercy.
The Deacon:

For the souls of them that are at rest and that have fallen asleep in
Christ in the true and orthodox faith let us beseech the Lord.
(John 5:19-29, 11:25-26; 1Cor.15)
The Choir:
Remember, Lord, and have mercy.
The Deacon:

Again with one accord by our true and holy faith, let us beseech the
Lord.
The Choir:
Lord, have mercy.
The Deacon:

Let us commit ourselves and one another unto the Lord the Almighty
God.
The Choir:
Let us, O Lord, be committed unto Thee.
The Deacon:

Have mercy upon us, O Lord our God, according to Thy great mercy.
Let us all say with one accord:
The Choir: Lord have mercy, Lord have mercy, Lord have mercy.
195

STAND:
[If the Litany is shortened, the Celebrant shall say 'Lord have mercy'
three times, then read the following Prayer.]
The Officiating:

Prayer of the Basil the Great * shortened

Blessed art Thou, O Almighty God, strong and miraculous (wonderful)

in all things, who from nothingness and unformed dark deep, created
the Heaven, the Earth and the Seas, and Thy Spirit moved upon the
waters
The young men and virgins, the old men and the children, everyone
will joyfully give thanks to God, for this day is divine, heavenly, holy
and venerable feast, and the Divine ray of light shone upon the
brightened world.
To-day God sanctified the waters, enlightened men and made them
heavenly (celestials). To-day the earth turned into the new heaven
with equal honour, for the Son of God appeared on earth and walked
about with men, and coming to the river Jordan, He sanctified the
waters and with sanctity of the water and with liveliness of spirit, He
enlightened men.
To-day the Divine Trinity appeared upon the earth and the whole earth
is full of His glory.
The Father witnessed, "This is My beloved Son in whom I am well
pleased," and the Holy Spirit, in the form of a dove, descended upon
Him
Wherefore, O merciful Lord, do Thou now be present through the
descent of Thy Holy Spirit, and sanctify this water and give to it the
grace of redemption, the blessing of Jordan. Make it a source of
incorruption, a gift of sanctification, a ransom from sins, a guard
against sickness, a defense against devils, inaccessible to every
adverse power and filled with angelic strength.
For Thou art, O Lord God, who the bitter waters became most sweet
by rod of Moses in the wilderness and didst satisfy Thy thirsty
people.
Do Thou therefore, O Lord, draw near and bless now this water,
through Thy Holy Spirit, that those who pour out and partake thereof
may receive it for the healing of suffering, for the sanctification of

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houses, and meet every need, for Thou art merciful and man-loving
God.
Let get away from this [water] the persons, who thought trespasses
against Thy servants.
We call unto Thy great, glorified and marvelous name, O Lord, and
unto Thee, to the Father and to the Son and to the Holy Spirit we offer
blessing and glory, now and always and unto the ages of ages. Amen.
At the completion of the Prayer, the Officiating shall put the sacred
Cross into the waters, and the Choir shall sing the following Melody and
Ode:
MELODY: (Two stanzas) Gregory Bahlavouni the Patriarch 12th Century.

What is a great and miraculous (wondrous) mystery that revealing!

The Creator God coming unto the Jordan: He desired to be baptized
by His servant. But the Precursor did not accept to baptize.
Do not fear, O river [Jordan]! I am thy Creator: I came to be baptized
and to clean the sins.
ODE: (Two stanzas) Hovhannes Yerzengatsi 13th Century.

This day the Paternal voice came down from heaven, well pleased,
as a witness for the beloved Son. Ah! it is indeed in haste, the river in
haste, Jordan is in haste. The great Precursor John sang with a voice
of good tidings.
This day came down the Holy Spirit, in manner of the dove and visible,
revealing Himself in fiery tongues over thee, [O holy Jordan]. Ah! it is
indeed in haste, the river in haste, Jordan is in haste. The great
Precursor John sang with a voice of good tidings.
At the completion of the Melodies, the Officiating shall raise the sacred
Cross from water and take the Holy Oil (Chrism), and then he shall bless
the water with the sacred Cross making sign of cross upon the water
(thrice).

[The Blessing of the Water]

The Choir:
The Officiating:

Amen. Alleluia, Alleluia, Alleluia.

May this water be blessed and sanctified by the sign; [then together
with Deacon and all the Altar Servers] of the holy Cross and by the
holy Gospel and by the Holy Oil (Chrism) and by the grace of this day,
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in the name of the Father and of the Son and of the Holy Spirit, now
and always and forever and ever. Amen. (Repeat thrice and then say)
The Choir:

Amen.

The Officiating:

Blessing and glory to the Father and to the Son and to the Holy
Spirit, now and always and forever and ever.
The Choir:

Amen.

Then the Officiating shall give the sacred Cross to the Godfather and
taking the Holy Oil (Chrism) and shall pour it crosswise into the waters,
singing:
HYMN. Mode VII St. Anania Shiragatsi 7th Century.
The Officiating: The sending Dove (the Holy Spirit),
The Choir: Who descending with shrill noise from highest in the form

of shining light, and inextinguishably armed them with fiery tongues,

whilst they were seated in the Upper-room. (Acts 2:1-4; John 15:26.)
Then again, the Officiating shall pour the Holy Oil (Chrism) crosswise
into the Font, singing:
The Officiating: The Spiritual Dove,
The Choir: Himself unknowable, who searches the depths of God, that

taking from Father disclose awful and second Coming of the Lord
[Christ], and whom declared (Apostles) coexistent [with the Father
and with the Son]. (1Cor. 1:10-16.)
Then again, the Officiating shall pour the Holy Oil (Chrism) crosswise
into the Font, singing:
The Officiating: Blessing in the highest,
The Choir: To the Holy Spirit, who proceeds from the Father, by whom

the disciples drank from the Immortal Chalice of graces and invited
the earth unto the heaven. (Joel 2:28-32.-Acts 2:12-41.)
The Deacon: [Litany of Cross]

By the holy Cross, let us beseech the Lord, that He may thereby
deliver us from our sins and may save us by the grace of His mercy.
Almighty Lord our God, save us and have mercy [upon us].
198

The Officiating: [The Prayer of Cross]

Guardian and Hope of the faithful, O Christ our God, keep, preserve
and bless Thy faithful people, under the shadow of Thine holy and
venerable Cross in peace. Deliver from the visible and invisible
enemy. Make us worthy to give thanks to Thee and to glorify Thee
with the Father and the Holy Spirit, now and always and unto the ages
of ages. Amen.
[The Dismissal] 2Corn. 13:13
The Choir: Ps 34:1

I will bless the Lord at all times; His praise shall at all times be in my
mouth.
And the Officiating shall make the sign of the cross over the people and
shall say, aloud:

Be blessed by the grace of the Holy Spirit. Depart in peace and

the Lord [Jesus Christ] be with you all. Amen.
Then the Officiating shall give the sacred Cross to the Godfather of the
Service [who after the end of the Service, according to ancient custom of
Armenian Church shall take it to his house and keep it in venerable place
until the feast of Circumcision of Lord 13th of January. On that day, Priest
shall go to him to perform House Blessing, and then the Priest brings the
sacred Cross back to the church].
At the end of Service, all the Congregation shall kiss the sacred Cross and
holy Gospel, and should be distributed them the Holy (Blessed) Water.
After Dismissal, the Choir should sing the followings: [Bell-ringing]
The Choir: Avdis- Good News.

Christ is born and revealed. Christ is born and revealed. Christ is born
and revealed. Today is the feast of the Nativity and Epiphany of our
Lord. Today angels of heaven came down to bless the immortal king
with us. The pure, holy virgin gave birth to the immortal king. Christ is
born and revealed. Glory to him forever. Amen.
DE PROFUNDIS- Gomidas*

O Lord, hear this voice risen from the hearts of all Armenians,
Give long life to our Patriarch, long days to the father of Armenians,
O Lord, keep Thou forever unshaken the Mother See
Which Thou Thyself founded.
199

"Suffer the little children to come unto Me, and forbid them not: for such is the
kingdom of God." Mark 10:14

THE SERVICE OF THE BLESSING OF CHILDREN ON PALM

SUNDAY
At the end of Liturgy, i.e. after words, (Thou art the fullness of the law and
the prophets) all the children that are present in the church, shall be
gathered in the center of the Chancel (Tas) around the Officiating, holding
branches of palm or oil trees.
STAND:
The Deacon: (Recited)

Again in peace let us beseech the Lord. Receive us, save us, and
have mercy on us.
The Officiating puts incense in the censor, saying:

Blessing and glory to the Father and to the Son and to the Holy
Spirit, now and always and unto the ages of ages. Amen.
During the Hymn shall be censing by the Deacon.
And the Choir will sing the following Hymn. Mode VII. St. Nerses the
Graceful (Shnorhali) XII c.

Thou being King of the world didst enter the city of Jerusalem seated
on a new colt, to call gentiles unto adoration (worshiping).
The old men with branches of oil trees and the children with branches
of palm trees grouped in choir, crying; Hosanna, blessed is He that
cometh in the name of the Lord.
Glory to the Father and to the Son and to the Holy Spirit,
Now and always and unto the ages of ages. Amen.
Holy Zion rejoiced; the holy Churches were made glad, and with great
multitude went forth to meet in gladness and blessing, O Saviour, Thy
coming to the world.

200

SIT:

Then should be read the Apostolic lesson.

Psalm 128:1. (Recited)

Alleluia, Alleluia.
Blessed is every one that feareth the Lord; that walketh in His ways.
THE READING IS FROM THE EPISTLE OF
ST. PAUL TO EPHESIANS
Chapter 6: Verses 1-4.
Children, obey your parents in the Lord: for this is right (Prov.23:22).
Honour thy father and mother (Exodus 20:12); (which is the first
commandment with promise;) that it may be well with thee, and thou
mayest live long on the earth. And ye fathers, provoke not your
children to wrath: but bring them up in the nature and admonition of
the Lord.
STAND: Psalm 113:1. (Aloud and intoned) ALLELUIA:
Praise ye the Lord. Praise, O ye servants of the Lord, praise the
name of the Lord.
STAND:
The Deacon:
The Officiating:
The Choir:
The Deacon:
The Officiating:

Alleluia. Stand up.

Peace be to all. (John 14:27, 20:21)
And with thy spirit.
Listen attentively.

To the Holy Gospel of Jesus Christ According To Mark. (10. 13-16)

The Choir:
Glory to Thee, O Lord our God.
The Deacon:
Be attentive.
The Choir:
God is speaking.
The Officiating:
The Officiating:

Our Lord the Jesus Christ:

And they brought young children to Him, that He should touch them:
and His disciples rebuked those that brought them. But when Jesus
saw it, He was much displeased, and said unto them, Suffer the little
children to come unto Me, and forbid them not: for such is the kingdom
of God. Verily I say unto you, Whosoever shall not receive the
kingdom of God as a little child, he shall not enter therein. And He
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took them up in His arms, put His hands upon them, and blessed
them.
The Deacon: [Litany]

Let us beseech the Lord, with faith and unity, that He may extend to
us the grace of His mercy. [By which] May the Lord Almighty save and
have mercy upon us. (Ephes.2:4-10)
THE OFFICIATING:

-THE PRAYER-

Lord have mercy, Lord have mercy, Lord have mercy.

O Benefactor and Almighty God, Father of our Lord Jesus Christ, to
Thee, the children present here bow down their heads, and we also
pray unto Thee, bless these children by Thy invisible Right [hand], and
keep them in sanctity, granted by Thy Holy Spirit, so that living in
spotlessness, they do Thy will and attain unto everlasting life. Make
their steps aright and establish them in Thy fear, always obedient to
Thy enlightening (illuminating) commandments during their whole life,
as well as grant them a peaceful and spotless (blameless) life, so that
ripening and growing, they may attain a ripe old age by the grace and
loving kindness of our Lord and Saviour Jesus Christ with whom we
bless also Thee, O Almighty Father, with Thy Life-giving Holy Spirit,
now and always unto the ages of ages. Amen.
[The Blessing and Dismissal]
The Deacon: [Litany of Cross]

By the holy Cross, let us beseech the Lord, that He may thereby
deliver us from our sins and may save us by the grace of His mercy.
Almighty Lord our God, save us and have mercy.
The Officiating: [The Prayer of Cross]

Guardian and Hope of the faithful, O Christ our God, keep, preserve
and bless these children, their parents and all of Thy faithful people
assembled here, under the shadow of Thine holy and venerable Cross
in peace. Deliver from the visible and invisible enemy. Make us worthy
to give thanks to Thee and to glorify Thee with the Father and the Holy
Spirit, now and always and unto the ages of ages. Amen.
The Officiating: Blessed be our Lord Jesus Christ. Amen
202

The Choir or all together: The Lords Prayer

Our Father, who art in heaven, hallowed be Thy name; Thy kingdom
come; Thy will be done on earth as it is in heaven. Give us this day
our daily bread; and forgive us our debts, as we forgive our debtors;
and lead us not into temptation; but deliver us from evil.
The Officiating:

For Thine is the kingdom and the power and the glory to ages, Amen.
[The Dismissal]
The Choir: Ps 34:1

I will bless the Lord at all times; His praise shall at all times be in my
mouth.
And the Officiating shall make the sign of the cross over the people and
shall say, aloud:

Be blessed by the grace of the Holy Spirit. Depart in peace and

the Lord [Jesus Christ] be with you all. Amen.

203

THE LITURGY ON THE HOLY THURSDAY

[12:00-Midday] (MIDDAY-Meal SERVICE-Thrice mercies):
The services on Holy Thursday last nearly all day and most of the night.
The Choir should be present at Liturgy (2.00p.m. [*Some Dioceses,
10.a.m.-noon]). The Liturgy is shortened for congregation, the ProAnaphora up to the Gospel being omitted, the Celebrant robbing and
proceeding with his office in the Veiled sanctuary. Meanwhile the Office
for the Sixth Hour (12.00-midday) and Evening Service are (1.00p.m.) being
sung and said outside the curtain, and should be sung the Trisagion
according to the "Mode" for the year, and Hymn "Aisor ganknetsav" (This
day was erected) with the Evening Antiphon. Then the Readings and at
the Creed the curtain is withdrawn and the service proceeds as usual.

[3rd Hour] The Priest:

Our Father. Blessed be the Holy Spirit, Very God.
Two Acolytes with antiphon. Psalm 51. Have mercy upon me, O
God.
HYMN. MODE VIII
We bless Thee, Father without beginning, Creator of being from
nothing, who didst create man out of dust in Thine Own image. The
head [Adam] was bowed down to the feet through forgetfulness of Thy
commands. Again do we say to Thee with the prodigal son, Father, I
have sinned against Thee.
Thou, incomprehensible to the celestials, madest Thyself visible to
man; Thou, who art the Likeness of the unchangeable Father, didst
invest Thyself with likeness of earthborn. At the third hour Thou didst
go to the Cross for the sake of Adam the first created. Together with
the thief that was crucified with Thee, make us worthy of Paradise.
King of Kings, Spirit overflowing with grace, Thou who didst appear
in the form of fiery tongues to those who were assembled in the holy
Upper Chamber of the twelve apostles and didst rest on their souls,
hear us assembled here together and descend upon us this third hour.
The Priest: At every time, etc. The Deacon: Remember, Lord, etc.
The Priest: Beneficent and most merciful God, etc. Two Acolytes
with antiphon Psalm 23. The Lord is my shepherd, etc. THE The
Deacon: [Litany] With thanksgiving, etc. The Priest: [Prayer] With
Thy peace, etc.
[6th Hour] The Priest: Our Father. Blessed be the Holy Father, Very
God.
Two Acolytes with antiphon. Psalm 51.
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The Priest: At every time, etc. The Deacon: For the sick and afflicted,
etc. The Priest: [Prayer] Dispel the pains, etc. The Deacon:
Remember, Lord, etc. The Priest: Beneficent and most merciful God,
etc. Two Acolytes with antiphon. Psalm 41. The Deacon: [Litany]
Let us ask in faith, etc. The Priest: [Prayer] Father of mercies, etc.
[9th Hour] The Priest: Our Father. Blessed be the Holy Son, Very
God.
Two Acolytes with antiphon. Psalm 51. The Priest: At every time,
etc. The Deacon: [Litany] Let us pray to the Life-giving, etc. The
Priest: [Prayer] Prostrate before Thee, etc. The Deacon:
Remember, Lord, etc. The Priest: Beneficent and most merciful God,
etc. Two Acolytes with antiphon. Psalm 115. The Priest: The souls
of the departed, etc. The Deacon: Again in peace let us beseech the
Lord: For those at rest, etc. The Priest: [Prayer] Christ the Son of
God, etc. The Priest: Our Father.
EVENING SERVICE (Vespers): (1:00-noon) The Priest: Our Father.
The Priest: Psalm 55:16-17. As for me, I shall call upon God, evening
and morning and at noon. The Deacon: I was waiting of God, and I
was hope that my life-giving Lord will deliver and save His servants.
The Priest: Glory to the Father, etc. The Deacon: Again in peace let
us beseech the Lord, etc. The Priest: Blessing and glory to the
Father, etc. Two Acolytes with antiphon. Psalm 86. Incline Thy ear.
Glory to the Father, etc.
The Priest: Glory to Thee, O God, Glory to Thee, for all things glory
to Thee. The Deacon: [Litany] Again in peace let us beseech the
Lord, etc. The Priest: Blessing and glory to the Father and to the Son
and to the Holy Spirit, etc. Two Acolytes with antiphon. Psalm 140.
Rescue me, O Lord from evil men. Psalm 141. and 142. Glory to the
Father, etc.
The Deacon: [Litany] In this evening time, we who have comeetc.
The Priest: [Supplication]: In this evening time, we every one
unceasing glorify the Father, the Son and the Holy Spirit, now and
always unto the ages of ages. Amen.
Two Acolytes with antiphon. MESSEDY: Psalm 26:6 and 8.
I shall wash my hands in innocence, and I will go about Thine altar, O
Lord.

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O Lord, I love the habitation of Thy house, and place where Thy glory
dwells.
SIT: Lections from the Genesis: 22:1-18. Isaiah 61:1-7. -Acts1: 15-26.
ALLELUIA Psalm 56:21 and 1.
His words were softer than oil, yet they were drawn swords.
Give ear to my prayer, O God; and do not hide Thyself from my
supplication.
STAND: Gospel, Mark 14:1-26.
During this Readings the Celebrant and Deacon should go behind the
Veil, taking necessary vestments and vessels with them, and should
perform the first parts of the Liturgy as far as Creed.
Two Acolytes with antiphon. Psalm 140.
-Let my prayer be set forth.
-Before Thee as incense.
-And the lifting my hands.
-As the evening sacrifice.
The Deacon: [Litany] Again in peace let us beseech the Lord: Let us
beseech to Almighty Godetc. The Priest: [Prayer] Hear the our
voice, O Lord our Godetc.
[TRISAGION]
Holy God, Holy and Mighty, Holy and Immortal, who didst came and
is to come, have mercy upon us. (Repeat three times).
Then shall be sung this, which said by Apostle Thaddeus:

-Thou art glorified and blessed one, O holy Ever-Virgin Mary, Birthgiver of God and the Mother of Christ, offer our supplications (prayers)
to thy Son and our God.
The Priest: To deliver us from our all tribulation and danger.
The Deacon: (Litany) Again in peace let us beseech the Lord: For
hearing the God, etc.
The Priest: Blessing and glory to the Father and to the Son and to
the Holy Spirit, etc.
The Acolyte: Psalm 121. I will lift up my eyes to the mountains; from
whence shall my help come.
ANTIPHON: Psalm 121:1. I will lift upetc.
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HYMN MODE II.

This day was erected the Baptismal Font, unto forgiveness of our sins.
This day our Lord did wash the feet of His disciples and He
commanded them, saying this.
"One of you, O brethren, chosen of My disciples', shall betray me to
death.
Glory to the Father and, etc.
Hearing this Peter beckoned to John that he should ask; who is that?
Now and always, etc.
The word that said Jesus, hath grieved the disciples and they all been
troubled.
The Deacon: [Litany] Again in peace let us beseech the Lord. The
Priest: Lord have mercy. The Deacon: For the peace of the whole
world and for the stability of the holy Church etc. The Priest:
[Prayer] O Gracious Father, etc.
Psalm 23:5 and 1.
Thou preparest a table before me in the presence of mine enemies.
The Lord is my shepherd; I shall not want.
SIT: Lections from the 1Cor. 11:23-32.
ALLELUIA (Psalm 23:5.)
Thou preparest a table before me in the presence of mine enemies.
STAND: Gospel, Matthew 26:17-30.
This Gospel shall read from Sanctuary, at the end the Curtain shall be
opened, then began the Creed and the service proceeds as usual.
INTROIT
Thou who art sittest upon the fiery four-faced chariot, etc.
*****

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THE LITURGY ON THE HOLY OF THE COMING OF THE SPIRIT

PENTECOST-WHITSUNDAY
*note- On the Sunday of the coming of the Spirit, after the words, DRINK
THIS ALL OF YOU. THIS IS MY BLOOD OF THE NEW COVENANT, WHICH
IS SHED FOR YOU AND FOR MANY FOR THE EXPIATION AND REMISSION
OF SINS (see p.152). The Choir shall sing the following Hymn.
HYMN. MODE III.

With a mighty rushing sound, like a terrific wind, didst Thou arrear in
the upper chamber, O Spirit, to the chosen twelve, who being baptized
of Thee were purified like gold. Dispel from amongst us the mist of
sin, and invest us with the light of Thy glory.
Thou didst come into the world with Thy Divine Power, to reprove it
with authority, of sin, of righteousness, and of judgment. Thou didst
open Thy spiritual treasure and give it as a free gift to the sons of men.
Dispel from amongst us the mist of sin, and invest us with the light of
Thy glory.
Love from Love sent Thee who art Love, and through Thee united His
members of Himself. He established His church and strengthen her
with Thy seven pillars [of grace]. He appointed within her the order of
the apostles to work as His stewards, whom He also adorned with His
sevenfold grace. Dispel from amongst us the mist of sin, and invest
us with the light of Thy glory.
The Priest:
The Choir:
The Deacon:

Let us kneel in prayer to the Lord. (Thrice)

Lord have mercy.

Again in peace let us beseech the Lord. Receive us, save us, and
have mercy on us. Bless, Lord.
The priest:

Blessed is the kingdom of the Father and of the Son and of the Holy
Spirit, now and always and unto the ages of ages. Amen.
Prayers of Adoration to the Holy Trinity on the Feast of Pentecost by
St. John Chrysostom
Translated by V. Rev. Fr. Daniel Findikyan
1. - PRAYER TO THE HOLY SPIRIT

You, true God, who are Lord of power, fountain of light and of life,
flowing unsearchably from the Father, O miracle-working Holy Spirit,
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promised to the holy apostles by Christ our God. By his death, He

broke the chains of death and locked the origin of sin in the
inextinguishable flame and in the outer darkness.
There, with unbreakable chains he firmly locked up the vile dragon
with his rebellious powers, and by his resurrection he rescued from
hell those who were sequestered there, the sons who had fallen
asleep because of Adam.
And going up to the Father with our nature, at the fulfillment of all good
things and at the completion of all the mysteries, He sent You, the
Renewer, the life-giving Holy Spirit, as the Comforter [Jn 14:16, 26]
for those in sorrow.
You, O inaccessible One, came down, God from God the Father, and
came into the upper room from heaven, and filled with ineffable joy
and grace your chosen ones, whom you sent as a proclamation of the
Word of life throughout the entire earth.
They filled the universe with Your full knowledge, Lord, and introduced
the whole world to the one Godhead, abolishing the worship of
useless idols.
Through the holy font they gave birth to the Gentiles, for adoption by
the heavenly Father, and they made them all worshippers of the AllHoly Trinity.
In all places they laid the foundation of the holy church and they
erected the table of your glory, from which they fed all who believe in
You with the immortal Mystery. Turning earth into heaven, they made
the earthly equal to the heavenly.
And now, O Lord our God, merciful and loving, receive the requests
which we make of you, and give rest to those of ours who have fallen
asleep, who, also enlightened by spiritual birth, became worthy of the
name "Christian," and participating in the divine Body and Blood [1Cor
10:16], they have left this world in faith and right teaching. Today, on
the great day of Your appearance, we have commemorated them in
the hope of this saving Liturgy (Badarak).
Lord almighty, God of the mortal and of the immortal, creator of all and
Lord of life and death; provider for body, and in the future, the hope of
all the corners of the earth; Who, on the last day of the great feast of
Pentecost exhilarated by Your glorious advent those who were
assembled in Your name in the upper room, hear also now the voice
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of our supplications, and remember those who have fallen asleep,

(our fathers and brothers), and give them rest in a place of light and
in the tabernacles of your saints.
Remember their prayers and implorations, and their confession both
in this life and at death, and grant forgiveness for all their
transgressions. Make all of them worthy to await the distribution of the
good and glorious things to come, which You have prepared for Your
beloved, and with them [make them worthy] to bless the All-holy
Trinity.
And to us, assembled in Your name in Your holy temple, worshippers
and celebrants of the day of Your all-saving advent, grant Your
heavenly peace and the renewal of [our] souls and bodies from the
staleness of sin so that we may be born again in repentance and tears.
And strengthen us all, in sobriety and righteousness, together with the
holy apostles, so that we may abide in You, lest there be in us any
opportunity or occasion for evil.
Purify the lips and tongues of Your servants by means of the fiery
tongues, so that with spiritual blessing we may be worthy to sing, and
to say psalms, and to pray at all times with the spiritual ones; with a
holy heart and humble spirit to offer You the rational service, and from
the depths of the heart, with tearful pleading, to ask You for expiation.
Fortify our entire life in fear of You, and defend and protect us from
evil thoughts, words and deeds. Make us worthy to live in Your
pleasure, and according to Your will to complete the course [of our
lives] in the confession of the true faith and ardent contrition,
participating in the saving Mystery, with a priestly funeral, with
offerings and sacrifices to make commemoration before Your holy
altar always.
Falling down before You, we ask, O loving Holy Spirit, that You also
keep our souls fearless in their journeys during this bodily life, so that
they be spared from ethereal and vile demons; that You may lead
them on a straight path [Ps 142:10] in this blessed life and in this
station of the just, where the souls of the saints bless you joyously.
And at the renewal to come, when the Savior, consubstantial with
You, comes to awaken all at the sound of the archangel's trumpet,
and the voice of God; And when You, our God and Lord, Holy Spirit,
receive all mankind through the resurrection, and renew each one in
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spirit from the threat of Gehenna, and exempt them from unforgivable
torment, and join them in the camps of Your saints, with those who
love Your name, to become heirs of the kingdom of heaven; then we
too, Your rational flock, who believe in You, shall bless and glorify the
All-holy Trinity, now and always and unto the ages of ages. Amen.
After the Prayer the Choir shall sing Amen. Heavenly Father ( p.).
After this, In all things. Peace to all. And with your spirit. And after Let us
bow down to God, the Choir will sing the following Hymn.
HYMN. MODE IV.

This day the celestials were gladdened at the regeneration of the

terrestrials, for the Spirit, the Renewer of creatures, descended on the
holy upper chamber and regenerated the community of the apostles.
This day our earthborn nature delights in the reconciliation of the
Father, for He who withdrew His Spirit from man, of whom it is said,
he also is flesh, is again and again bestowing the same on us.
This day the children joyfully celebrate the Coming of the Holy Spirit,
who adorned them with shining garments of light, and sing with the
seraphim the Trisagion.
The Priest:
The Choir:
The Deacon:

Let us kneel in prayer to the Lord. (Thrice)

Lord have mercy.

Again in peace let us beseech the Lord. Receive us, save us, and
have mercy on us. Bless, Lord.
The Priest:

Blessed is the kingdom of the Father and of the Son and of the Holy
Spirit, now and always and unto the ages of ages. Amen.
2. - PRAYER TO THE SON

Our Lord Jesus Christ, Who granted Your peace to Your holy apostles
[Jn 20:22] by breathing into them, and Who today manifestly
bestowed the Holy Spirit upon them. Having come from the Father,
he abided in them, and dispersed their sorrow. And in tongues of fire
resting on their tongues, he opened their mouths to speak in all
tongues.
And all mankind, who, because of the tower had been scattered in
polytheistic aberrations, He unified in the one knowledge of the true
three persons of your power. He taught [mankind] to glorify the one
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God in all languages, throughout the whole universe, by the

proclamation of the Gospel; and to bend the knee to the same one
God, as did the three thousand, Who were reborn on this day in
baptism.
With them, we too have been enlightened by the same Spirit. In faith
we bend our knee to the All-holy Trinity, and all of us assembled
entreat You unanimously.
Look upon me, unworthy as I am, who offer the prayers of these
people to You, before your holy altar. Open, Lord, the lips of this
sinner, as those of the blessed apostles, and fill us with Your Holy
Spirit, so that we may commune with all the graces given by You, with
your chosen ones. And do not, on account of my many sins, impede
the flow of your mercy toward us, who stand in hope before you and
entreat your infinite compassion.
Make Your servants worthy of your divine gifts; of wisdom and
understanding, of counsel and might, of knowledge and the fear of
God [Is 11:2]. Fill our minds with a spirit of fear. [Grant us] a pure heart
and right spirit [Ps 51:10] and restore in us pure minds, loving One.
Direct our goings along spotless paths by Your Holy Spirit, You, Who
are the harbor of ships, so that we may reflect always on your law,
and keep your commandments and carry out your orders, and preach
your words. Answer our prayers and our requests for the better.
You, Who united our infirm nature to Your unimpaired divinity, and
through it joined yourself to our afflictions and healed our infirmities;
Hear us, God our Savior, and bend your ear to us who are assembled
in adoration in Your holy church, in the likeness of your chosen ones
in the holy Upper Room.
Purify us of all the filth of sin, and send Your Holy Spirit on us, united
in faith, so that He may abide in us and enlighten our minds in the light
of the knowledge of God, and lead us in all truth in the observance of
Your commandments. May He make us skilled in the law of the divine
testaments, which the prophets and the apostles and the teachers
(vartabeds) spoke by the Holy Spirit, who will teach us and strengthen
us to do all.
I entreat You and implore You to look in conciliation upon this Your
people, the price of Your holy blood [cf. 1Cor 6:20, 7:23]. Do not ignore
their entreaties on account of my many transgressions, for they are
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your saved ones, and to you do they lift up their hands and ask for
conciliation.
Now receive the genuflexion of these who pray as from those who are
newly enlightened, and the lifting up of their hands as an evening
offering; and their prayer, as sweet incense before your beneficent
lordship. And cover them under the shadow of Your wings, protecting
them from visible and invisible enemies. So that living in this world
with pure Christian faith, we may be worthy of heavenly life with all
your saints, and that giving thanks, we may glorify You with the Father
and with the Holy Spirit, now and always and unto the ages of ages.
Amen.
And after Prayer the Choir will sing Before You, O Lord. Son of God.
(p.)
The Priest:

So that this may be. for expiation and for remission of sins (p.).
And the Choir will sing the following Hymn.
HYMN. MODE VII.

Thou who didst rest with Thy seven-rayed grace upon the rod that
came forth from the stem of Jesse, Spirit of God and counsel, Spirit of
weakness and might, Spirit of wisdom and knowledge, Spirit the fear,
and of worship of God, do Thou, we pray Thee, even upon us bestow
Thy gifts.
What Thou by the mouth of Isaiah hadst foretold, the Anointed of Thee
fulfilled in the flesh, saying, the Spirit of the Lord is upon me, Himself
humbly reading during His saving dispensation the words of the
prophet written concerning Him. Do Thou, we pray Thee; even upon
us bestow Thy gifs.
Thou didst reveal the Coming of the Word into the world from the
Father, and from Thee through the prophet, who spoke to mankind as
from Him who was made Man, saying, the Lord God and His Spirit
hath sent me. Do Thou, we pray Thee; even upon us bestow Thy gifs.
The Priest:
The Choir:

Let us kneel in prayer to the Lord. (Thrice)

Lord have mercy.

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The Deacon:

Again in peace let us beseech the Lord. Receive us, save us, and
have mercy on us. Bless, Lord.
THE PRIEST:
Blessed is the kingdom of the Father and of the Son and of the Holy
Spirit, now and always and unto the ages of ages. Amen.
3. - PRAYER TO THE FATHER
Almighty, immaculate God, Father without origin; invisible, infinite,
indescribable,
uncircumscribable,
immutable,
unknowable,
unreachable; You, Who alone have immortality, abiding in
unapproachable light;
Through Your Word, You created the heavens and the earth, the sea
and the dry land, and all creatures that are in them; and through Your
Spirit, all creatures came into existence.
And for the sake of Your infinite love for the human race [Eph 2:4-5],
You sent your Only-begotten Son to save us from the curse of Adam.
He descended from heaven, took body from the holy and immaculate
Virgin Mary by means of the Holy Spirit. He bore all human passions
except for sin, and he liberated us from the passions of sin.
And having endured the cross and death for us, He liberated us from
servitude to Satan and from the adoration of idols.
And he taught [us] to bend our knees and necks to the All-Holy Trinity,
to offer prayers, and to ask for the forgiveness of our sins.
And after His resurrection, He appeared to His disciples with various
signs [Acts 1:3-4], sharing the bread with them for forty days, for the
establishment of the faith of his life-giving economy.
And when he ascended into heaven on the fortieth day of His
resurrection, He placed his hand upon, and blessed his disciples [Lk
24:50], bestowing upon them the perfect gifts of apostleship.
And He opened their minds to comprehend the Scriptures [Lk 24:32].
He commanded them to remain in Jerusalem and to await the divine
promise [Acts 1:4], the good news of the heavenly Father who loves
mankind.
You, Lord, gave the human race the infinite grace of Your mercy. You
sent the Holy Spirit, consubstantial with You, on this great Sunday, at
the completion of the fiftieth day of the resurrection of the Savior, at
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the third hour, when the first father was created by the life-giving divine
breath of the Holy Spirit [Gen 2:7], lost to him because he tasted the
fruit and died. Again at the same hour, He was brought back to life by
the descent of the Holy Spirit on the ranks of the apostles.
Appearing in tongues of fire, [the Holy Spirit] rested upon them [Acts
2:4] and filled them with all- abundant grace to speak in every tongue
and ear, ministering with one voice to the Holy Spirit. He gave birth,
as a first birth, to the three thousand [Acts 2:41], in the name of the
Father and of the Son and of the Holy Spirit [Mt 28:19], and they first
worshipped the Holy Trinity.
With them, today we too bend our knee and our neck and beseech
with your apostles. Receive our adoration with theirs, and [with those]
who, with the same worthiness, have mystically adored you until now.
Hear us on this great day of Pentecost, on the very day that You sent
the Holy Spirit here below, after the ascension into heaven of your
Son Jesus, in whom, we call to you in faith.
Look from the heights of Your holiness upon these Your people, who
stand before You and await Your great mercy.
Send Your beneficent Holy Spirit today into this Your temple, and
upon these who have assembled in it, as [you sent Him] in those days
in the Upper Room upon the apostles.
So that Your Only-begotten Son may always be sacrificed here, as in
the upper room, where, delivering the Holy Mystery, He distributed it
to the disciples at the mystical supper; and He washed their feet; and
He appeared through the closed doors on the first Sunday of his
resurrection in the evening [Jn 20:19, 26], and again on the eighth day
in the upper room.
And at the completion of these days of Pentecost, the Holy Spirit
descended with a breath of wind, and he filled them with fire, together
with the holy ones who were united to them.
For this we glorify You, beneficent Lord, the Father of our Lord Jesus
Christ, and we entreat You with all our heart. Look upon us in
kindness, and remember in compassion and mercy us, who have
suffered, and who have been condemned, and who take refuge in
you. Reverse the enslavement of our spirits, seized by the Slanderer,
and restore us, who have fallen and are lost.

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We entreat You, loving Lord, for although we have sinned, yet we

have fallen on You from the womb of the font, and you are our God.
Do not let us out of your hands, for our days of vanity have dwindled,
and we have become disgraced before our enemies; the laughingstock and the mockery of those who hate us.
Instead, hoping in Your mercy, which came to be on this day, we
implore You. Open for us the gate of your mercy [Ps 117:19] and purify
us from the secrets of our sins.
See the lowliness of Your servants, and forgive us all our trespasses,
voluntary and involuntary, known and unknown.
Grant expiation for Your people and cleanse us all by the power of
Your Holy Spirit.
Save us from the clutch of the enemy and fortify our lives against the
contriving snares of the Slanderer.
Commit us to an angel of peace, You, who prepare what we need
before we ask. Make us worthy before we die to turn to You in
confession and in penance.
Make of us, together with the holy apostles, a temple to receive Your
Holy Spirit [1Cor 6:19]. And with them, write our names in the book of
life [Phil 4:3].
Assemble all of us in Your kingdom in the supernal Zion, in Your
heavenly and most high upper room. For mercy is Yours, and to You,
and to Your Only-begotten Son, and to the Holy Spirit we send up
glory, now and always and unto the ages of ages. Amen.
And the Choir now sing Spirit of God and the service continues as usual.

*****

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ORDER OF THE BLESSING OF GRAPES

After Last Prayer i.e. "Gadaroomn orinatz yev marqaryitz" (Thou art the
fullness of the law and the prophets)

STAND:
The Deacon: (Recited)

Again in peace let us beseech the Lord. Receive us, save us, and
have mercy on us.
The Officiating puts incense in the censor, saying:

Blessing and glory to the Father and to the Son and to the Holy Spirit,
now and always and unto the ages of ages. Amen.
During this Hymn the Officiating shall cense.
The Choir / The Deacon: Hymn. Mode II.

Glory be to Thy holy Cross, Alleluia. To Thy holy Resurrection,

Alleluia. To Thy holy Coming, Alleluia.
Psalm 4:6-7

The light of Thy countenance was a token unto us and Thou has put
gladness in our hearts; Thou hast filled them with the fruit of their corn
and wine and oil.
Glory be to Thy holy Cross, Alleluia. To Thy holy Resurrection,
Alleluia. To Thy holy Coming, Alleluia.
Glory and worship to the Father and to the Son and to the Holy Spirit;
now and always and unto the ages of ages. Amen.
Glory be to Thy holy Cross, Alleluia. To Thy holy Resurrection,
Alleluia. To Thy holy Coming, Alleluia.
Hymn. Mode IV.

The life giving cross which afforded us salvation; through this token
we with one accord glorify Thee.
It is the light from the Father of light radiating upon earth, and is a staff
of power to the faithful; therefore, through this token we with one
accord glorify Thee.
By luminous rising it was marvelously exhibited to us as a sign of
victory against the enemy; therefore, through this token we with one
accord glorify Thee.
Glory to the Father and to the Son and to the Holy Spirit, now and
always and unto the ages of ages. Amen.
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Immaculate Lady, Mother of the Lord and Virgin, Mary, from thy throne
above the cherubim look down upon earth, intercede with the Lord for
our salvation.
SIT:
Then, the following lessons from the Scriptures and the Apostolic lesson
are read.
THIS LESSON IS FROM THE BOOK OF PROVERBS
Chapter 3 Verses 9-11

Honour the LORD with thy substance, and with the first fruits of all
thine increase: So shall thy barns be filled with plenty, and thy presses
shall burst out with new wine. My son, despise not the chastening of
the LORD; neither be weary of his correction.
THIS LESSON IS FROM THE PROPHET OF ISAIAH
Chapter 65: 8-11

Who hath heard such a thing? who hath seen such things? Shall the
earth be made to bring forth in one day? Or shall a nation be born at
once? for as soon as Zion travailed, she brought forth her children.
Shall I bring to the birth, and not cause to bring forth? saith the LORD:
shall I cause to bring forth, and shut the womb? saith thy God. Rejoice
ye with Jerusalem, and be glad with her, all ye that love her: rejoice
for joy with her, all ye that mourn for her: That ye may suck, and be
satisfied with the breasts of her consolations; that ye may milk out,
and be delighted with the abundance of her glory.
THIS LESSON IS FROM THE EPISTLE OF SAINT PAUL TO THE
HEBREWS
Chapter 6: 17- 7: 7

Wherein God, willing more abundantly to shew unto the heirs of

promise the immutability of his counsel, confirmed it by an oath: That
by two immutable things, in which it was impossible for God to lie, we
might have a strong consolation, who have fled for refuge to lay hold
upon the hope set before us: Which hope we have as an anchor of
the soul, both sure and stedfast, and which entereth into that within
the veil; Whither the forerunner is for us entered, even Jesus, made
an high priest for ever after the order of Melchisedec. For this
Melchisedec, king of Salem, priest of the most high God, who met
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Abraham returning from the slaughter of the kings, and blessed him;
To whom also Abraham gave a tenth part of all; first being by
interpretation King of righteousness, and after that also King of Salem,
which is, King of peace; Without father, without mother, without
descent, having neither beginning of days, nor end of life; but made
like unto the Son of God; abideth a priest continually. Now consider
how great this man was, unto whom even the patriarch Abraham gave
the tenth of the spoils. And erily they that are of the sons of Levi, who
receive the office of the priesthood, have a commandment to take
tithes of the people according to the law, that is, of their brethren,
though they come out of the loins of Abraham: But he whose descent
is not counted from them received tithes of Abraham, and blessed him
that had the promises. And without all contradiction the less is blessed
of the better.
ALLELUIA:
Alleluia, Alleluia
O God, have mercy upon us and bless us; let Thy countenance
shine upon us and pity us.

The Deacon: Psalm 66[67]:1.

STAND:
The Deacon:
The Officiating:
The Choir:
The Deacon:
The Officiating:

Alleluia. Stand up.

Peace be to all. (John 14:27, 20:21)
And with thy spirit.
Listen attentively.

To the Holy Gospel of Jesus Christ According To John

(15: 1-8)
The Choir:
Glory to Thee, O Lord our God.
The Deacon:
Be attentive.
The Choir:
God is speaking.
The Officiating:
Our Lord Jesus Christ is saying:
I am the true vine, and my Father is the husbandman. Every branch
in me that beareth not fruit he taketh away: and every branch that
beareth fruit, he purgeth it, that it may bring forth more fruit. Now ye
are clean through the word which I have spoken unto you. Abide in
me, and I in you. As the branch cannot bear fruit of itself, except it
abide in the vine; no more can ye, except ye abide in me. I am the
219

vine, ye are the branches: He that abideth in me, and I in him, the
same bringeth forth much fruit: for without me ye can do nothing. If a
man abide not in me, he is cast forth as a branch, and is withered; and
men gather them, and cast them into the fire, and they are burned. If
ye abide in me, and my words abide in you, ye shall ask what ye will,
and it shall be done unto you. Herein is my Father glorified, that ye
bear much fruit; so shall ye be my disciples.
The Congregation may sit.
The Deacon: [Litany]

Glory to Thee, O Lord our God.

Again in peace let us beseech the Lord.
Let us offer thanks unto our gracious God who has bounteously
granted us fruitfulness of plants and trees for the use of His creatures.
Let us pray also for the first fruit of clusters of grape offered unto Him
in this holy place; in order that with the blessing with which He blessed
His creatures, this may be unto us for food and drink of joyfulness,
and to impart health to our souls and bodies through His only-begotten
Son, and His life-giving cross and burial and resurrection, through the
intercession of the Holy Mother of God, from whom was given unto us
the fruit of life and immortality, namely Jesus Christ. May the Almightly
God preserve us and have mercy.
The Officiating: Lord have mercy, Lord have mercy, Lord have mercy.
Then he reads the following:
Prayer for the Blessing of Grapes by St. Nersess Shnorhali XII c.
(Sorthened)
[Addressed to the God the Father]

O Lord, Almighty God, infinite Father, uncreated, immortal and selfexistant, who didst create all things from nothing; who on the third day
of Thy creation didst command the earth to bring forth various fruit
bearing plants to supply nourishment for the needs and existence of
animal life. Thou didst also plant elegant trees for the sustenance and
enjoyment of human mortals and so didst bestow upon them Thy
blessings, according to the Divine saying: God saw the multitude
were good blessed and them . . .(Gen.1:21-22)
Therefore, O Lord, as in Thy first creation Thou didst bless the good,
now likewise bless the first fruits of this present year, these bunches
of grape which are donated to Thee according to the custom of the
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ancient priesthood of Aaron. And just as Thou commanded the

Israelites, through Moses, to donate the first bearing of all their fruits,
on the Tabernacle of witness, in order that with this first offering all
fruits would receive Thy blessing, so too we seek Thy divine and
spiritual blessings on these fruits offered this day. And through this
blessed fruit we shall receive in our spirit the intelligible grace of Thy
blessings, earning pardon and remission of our mortal sins; to be also
worthy of partaking from the Tree of Life which Thou didst order the
Cherubic regiment to protect with a flaming sword. And thus
immortalized, we shall in the realm of the immortals forever glorify Thy
Son and the Holy Spirit, now and forever.
The Officiating:
The Deacon:
The Officiating:
The Deacon:

Peace be to all.
And with thy spirit.
Let us bow down to God.
Before you, O Lord

[Addressed to the God the Son]

Blessed art Thou, Son and Word of the Father (John 1:1),
inexpressible radiant of the first light, form and image of the invisible
God (2Cor.4:2. Col.1:15-20). . . who didst call Thyself the vine; Thy
followers in love, the branches; and Thy Divine Father, the cultivator,
who sanctifies those who are fruitful in righteousness and cuts off the
unfruitful and condemns them to the eternal fire. The juice of the grape
makes the wine which dispels sadness and creates gladness, as the
Holy Bible states: Wine that maketh glad the heart of man. And
Thou, O Lord, on the occasion of Thy last supper, dispensed this
same pleasure-giving wine to Thy disciples as Thy expiatory blood
and representing the wisdom of the Holy Spirit and thus Thou didst
establish the Sacrament of the Holy Eucharist, saying: This is my
blood which is shed for the salvation of mankind. Therefore, O Lord,
bless these bunches of grape which have been donated to Thine Altar
and grant remission of sins and spiritual and physical well-being to all
who partake of this blessed offering with faith . . .
Bless, O Lord, those who donated these fruits and reward them with
Thy grant of life everlasting. Bless, O Lord, the vineyards and the
vinestock from whence these grapes came to Thy Holy Church for
blessing. Make them fruitful like fertile fields. O Lord, protect the
vineyards and the farms against all kinds of accidents which happen
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because of our sinful acts. Keep them free of hail, frosts, sunburn and
harmful insects, so that through Thy bountiful mercy we may be
deserving of sharing in the product of Thy vinestock, at Thy Fathers
heavenly table, and to glorify the Holy Trinity, the Father and the Son
and the Holy Spirit, now and forever and unto the ages of ages. Amen.
And they shall bless the grapes three times with the holy Cross and
distribute them to all present.

STAND:
The Choir:

[The Blessing of Grapes]

Amen. Alleluia, Alleluia, Alleluia.

The Officiating:

Blessed and sanctified be these clusters of Grape and all the fruits
of this year, by the sign [together with Deacon and all servers] of
this Holy Cross and of this Holy Gospel, and by the grace of this day,
in the name of the Father, and of the Son, and of the Holy Spirit, now
and always and unto the ages of ages.
(Repeated thrice)
The Choir:

Amen.

The Officiating:

Blessing and glory to the Father and to the Son and to the Holy
Spirit, now and always and unto the ages of ages.
The Choir:

Amen.

The Deacon:

By the holy Cross, let us beseech the Lord, that He may thereby
deliver us from our sins and may save us by the grace of His mercy.
Almighty Lord our God, save us and have mercy [upon us].
The Officiating:

Guard us, O Christ our God, under the shadow of Thine holy and
venerable Cross in peace. Deliver from the visible and invisible
enemy. Make us worthy to give thanks to Thee and to glorify Thee
with the Father and the Holy Spirit, now and always and unto the ages
of ages. Amen.

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[The Dismissal] 2Corn. 13:13

The Choir: Ps 33[34]:1

I will bless the Lord at all times; His praise shall at all times be in my
mouth.
And the Officiating shall make the sign of the cross over the people and
shall say, aloud:

Be blessed by the grace of the Holy Spirit. Depart in peace and

the Lord [Jesus Christ] be with you all. Amen.

223

VARIABLES OF THE DIVINE LITURGY

PROPER TO VARIOUS FEAST
The Liturgy proper. This comprises the entire services, with the exception
of the Melodies (Canticles), the Odes, the Jashou (Midday) Hymns, the
Jashou Psalms, Messedies (the Track) and Alleluias. Readings may be
chosen from those appointed for ordinary Sundays and Feasts. The
Jashou must be one for ordinary Sundays of the mode appointed for the
day in the Calendar for the year.
The Jashou Hymns according to the eight modes are sung in rotation on
ordinary Sundays. From Lent [Good-Living-Day-Great Baregentan, Mode
VIII] to Easter, and from Easter to Pentecost, the modes are fixed for each
day]. After Pentecost, the first mode falls on the first Sunday and the
second on Monday, and they continue thus throughout the year,
according to the Calendar for the year, allowing for the intervening
festivals.

224

FOR ORDINARY SUNDAYS.

MELODIES (Canticle)
The fowl, the fowl awoke, and watched the gentiles. He called, he
called to the dove, to his beloved, nurtured in dove.
* * *
"O gardener, tell me, where did they take Jesus? Whom, it seems to
me, thy resemble so mach.
"Do not weep, O woman, I am the Living One. Come and see the
marks of My wounds caused by the people of Israel."
Christ did arise, Christ did awake.
ODE
On the sepulcher of the immortal that is risen, on this day the heavenly
holy angel cried aloud: Christ did arise, Christ did awake, out of the
virgin tomb, out of the tomb of light.
The keepers did shake for fear, for out of the new, virgin sepulcher
Christ did arise, Christ did awake, out of the virgin tomb, out of the
tomb of light.
By the holy stone sat the marvelous one and cried aloud, and the oilbearing women preached joyfully: Christ did arise, Christ did awoke,
out of the new tomb, out of the virgin tomb.
INTROIT
On ordinary Resurrection Sundays:
Only-begotten Son etc.
JASHOU (MIDDAY) RESPONSORY. Psalm 93, 1-5.
Antiphon: The Lord reigneth, He is clothed with majesty. The Lord is
clothed with strength, wherewith He hath girded Himself.
JASHOU HYMNS
Mode I.
Unto the king of glory, Christ who was for us incarnate of the holy
Virgin and endured the cross, let us with one accord sing praise.
Unto Him who suffered the burial of three days and rose again from
the dead with power, let us with one accord sing praise.
Glory be to the Father, to the Son and to the Holy Spirit.
Now and forever unto the ages of ages amen.
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Unto Him who mightily destroyed the gates of hell, and endued His
Church with majesty, let us with one accord sing praise.
Mode II.
God hath reigneth, over the nations, and hath adorned the Holy
Church with light and hath made her resplendent; O ye people praise
the Christ.
The Lord hath appareled Himself and girded Himself with strength, for
He hath quenched the string of death with His holy cross; O ye people
praise the Christ.
Glory be to the Father.
God arose and the whole universe is adorned with the new wings, and
the children have partaken of the body and blood of the life-giver; O
ye people praise the Christ.
Mode III.
Unto the king eternal, who was incarnate of the Virgin and established
the world in faith unshakable, let us offer hymns of praise: Glory to
Him now and evermore.
God the Word endured the death of cross of His own will, and shed
His holy blood for the salvation of the world: Glory to Him now and
evermore.
Glory be to the Father.
Arising as God out of the newly hewn rock, He adorned His holy
Church with light, to the glory and praise of His own name: Glory to
Him now and evermore.
Mode IV.
Blessing in the highest to our king, who was from the Virgin by
economy. Alleluia, alleluia.
Blessing in the highest to our hope, unshakable and steadfast.
Alleluia, alleluia.
Glory be to the Father.
Blessing in the highest to the holy Trinity, indivisible and
consubstantial. Alleluia, alleluia.

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Mode V.
Praise the king Christ with songs of blessing, all the earth.
To the creator of heaven and earth let us offer thanks with songs, all
the earth.
Glory be to the Father.
To the Trinity and one Godhead let us offer honour and worship
evermore. Amen.
Mode VI.
With the light of holy Godhead, O Christ, Thou hast enlightened the
holy Church; keep her unshaken for all ages.
This day Jerusalem, through the multitude of believers, celebrates the
dedication of the holy Church; keep her unshaken for all ages.
Glory be to the Father.
The gates of faith of the new Zion have opened to receive Thee, the
immortal bridegroom, into the bridal chamber; keep her unshaken for
all ages.
Mode VII.
O king Christ, consubstantial with the Father and to the Holy Spirit,
who wast incarnate for us from the holy Virgin, O king of glory, Christ
glory to Thee.
Thou, by voluntary death, hast made death die and by Thy
uncorrupted resurrection hast renewed the world, O king of glory,
Christ glory to Thee.
Glory be to the Father.
Thou, by Thy life-giving blood, hast enlightened the holy Church; unto
Thee we sing with the angels, saying: O king of glory, Christ glory to
Thee.
Mode VIII.
Thou art the king of heaven and earth infinite triumphant power, O
Christ God, we praise Thee.
Thou art exalted by the immortals, in glory being equal to the Father;
and humbling Thyself Thou hast put on flesh; O Christ God, we praise
Thee.
Glory be to the Father.
Thou didst mightily trample death and rising Thou didst enlighten the
holy Church, O Thou immortal being, we praise Thee.
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JASHUO PSALM. (Psalm 65:1-2.)

Praise is due to Thee, O God, in Zion; and unto Thee prayers shall be
offered in Jerusalem.
Hear my prayers, for unto Thee all flesh shall come.
(If, according to the year-letter, the period between Sunday in the Octave
of Theophany and the Sunday of Catechumens is more than a week, the
Sundays of that period and the lections thereof are following [*]).

SIT: Lections from the [* I. Sunday after the Octave of Theophany Is.
54:1-13.-1Timothy 1:1-11. /* II. Is. 58:13-59:7.-1Tim. 4:12-5:10. /*III.
Is. 62:1-11. -2Tim. 2:15-19. */ IV. Is. 3:16-4:1. -1Cor. 1:25-30.] / V.
(Baregentan of the Fast Catechumens) Is. 61:10-62:9. -2Tim. 2:1529. /Sunday of Catechumens [of St. Sarkis] Is. 63:7-18.-2.Tim. 3:1-12.
/Middle Sunday Is. 63:18-64:12. Tit. 3:1-11. (Then Great Lent.)
I. Sunday after Pentecost (1st ordinary Sunday of Resurrection.
Memory day of Prophet Elias. Mode I) 3Kings 18:29-44; 4Kings 2:115.-James 5:16-20. / II. Feast of Holy Etchmiadzin (see Feast of
Church. Mode VIII). / III. (Mode VII) Is. 1:1-15.-Rom. 6:12-23. / IV.
(Mode VI). Is. 1:21-31.-Rom. 7:25-8:11. / V. (Discovery of the Chest
of the Holy Virgin. Mode V) Is. 2:5-11.-Rom. 9:30-10:4. / VI.
(Baregentan of the Feast of Transfiguration. Mode IV) Is. 3:1-11.Rom. 11:13-24.
(If, according to the year-letter, the period between the first Sunday
after Transfiguration and feast of Assumption is more than a week,
the Sundays of that period and the lections thereof shall be following
[*]).
I. Sunday after Transfiguration [*Is. 3:16-4:1. -1Cor. 1:25-30. /*II. Is.
5:1-10. -1Cor. 6:18-7:11. /* III. Is. 54:1-13. -1Tim. 1:1-11. /* IV. Is.
58:13-59:7. -1Tim. 4:12-5:10. /* V. Is. 62:1-11. 2Tim. 2:15-19.]/ VI.
Baregentan of the fast before Assumption Is. 7:1-9. -1Cor. 13:11-14:5.
II. Sunday after Assumption Is. 9:8-19.-2Cor. 1:1-12. * III. Is. 10:1219.-2Cor. 1:12-3:3. *IV. Is. 14:1-11.-2Cor. 7:4-16. (*If there be a IV
Sunday. Otherwise the III Sunday shall be Baregentan of the Fast
before Exaltation.)
I. Sunday after Exaltation Is. 44:3-17.-2Cor. 10:18-11:10. / II. Holy
Cross of Varak (see for Feasts of Cross). / III. Is. 17:7-14.-2Cor. 13:513. / IV. Is. 19:1-11.-Galat. 2:1-10. / V. Is. 20:2-21:6.-Galat. 4:3-18. /
VI. Invention (see for Feasts of Cross). / VII. Is. 22:15-25.-Ephes. 1:14. / VIII. Is. 24:1-3.-Ephes. 5:15-33. / IX. Is. 25:9-26:7.-Philip. 1:1-11.
228

/ *X. Is. 29:11-20.-Philip. 4:8-24. (*If there be a X Sunday. Otherwise

the IX Sunday shall be the Baregentan of the Fast of Quinquagesima
before Theophany.)
I. Sunday Quinquagesima Is. 36:1-9.-1Thessal. 1:1-10. II. Is. 36:2237:11.-1Thessal. 4:1-11. III. Is. 37:14-38.-2Thessal. 1:1-12. IV. Is.
38:1-8.-Hebr. 4:16-5:10. / V. Is. 40:18-31.-Hebr. 4;16-5:10. / VI. Is.
41: 4-14.-Hebr. 7:11-25. / VII. Is. 51:15-52:3.-Hebr. 13:18-25. (Then
Eve of Theophany 5 of Jan.).
ALLELUIAS [Proper Day's Mode]
Mode I. (Psalm 102:13.)
Thou shalt arise and have mercy upon Zion; for the time to have pity
on her, yea the set time is come.
Mode II. (Psalm 149:1.)
Praise ye the Lord with a new song; praise be unto Him in the
congregation of saints.
Mode III. (Psalm 47:1.)
O clap your hands all ye nations; shout unto God with a voice of joy.
Mode IV. (Psalm 8:6-7.)
Awake, O Lord my God, to the judgment that Thou hast commanded;
and the congregation of the peoples shall compass Thee about.
Mode V. (Psalm 149: 2.)
Israel rejoiced in Him that made him; the children of Zion shall be joyful
in their king.
Mode VI. (Psalm 46:8.)
Come and see the works of God, how they are terrible in thought,
more than the thought of all the sons of men.
Mode VII. (Psalm 85:1.)
Lord, Thou hast been well-pleased unto Thy land; Thou hast brought
back the captivity of Jacob.
Mode VIII. (Psalm 68:2.)
God arose and all His enemies scattered; they that hate Him fled from
His face.
STAND: Gospel, I Sunday after the Octave of Theophany John 2:111. /II. John 3:13-21. /III. John 6:39-47. /IV. Matt. 18:10-14. /V. John
6:15-21. / Catech. John 6:22-38. / Middle John. 7:37-52. / I. Sunday
after Pentecost Luke 4:25-30. / *II. (*Holy Etchmiadzin, see Feasts of
229

Church.) / III. Matt. 12:1-8. / IV. Matt. 12:38-45. / V. Matt. 13:24-30. /

VI. Matt. 14:1-21. (Baregentan of the Fast of Transfiguration.)
I. Sunday after Transfiguration Matt. 18:10-14. / II. Matt. 19:3-12. / III.
John 2:1-11. / IV. John 3:13-21. / V. John 6:39-47. / VI. John Mark
2:1-12. (Baregentan of the Fast before Assumption.)
I. Sunday after Assumption Luke 1:39-56. / II. Mark 4:35-44. / *III Mark
6:30-44. / *IV. Mark 7:31-37. (Baregentan of the Fast before
Exaltation.)
I. Sunday after Exaltation Mark 10:1-12. / II. Holy Cross of Varak (see
for Feasts of Cross). / III. Mark 11:27-33. / IV. Mark 12:35-44. / V. Luke
4:14-23. / VI. Invention (see for Feasts of Cross). / VII. Invention (see
for Feasts of Cross). / VII. Luke 8:17-21. / VIII. Luke 8:48-57. /*IX.
Luke 9:44-50. / *X. Luke 11:1-13. (Baregentan of the Fast of
Quinquagesima before Theophany.)
I. Sunday Quinquagesima Luke 12:13-31. / II. Luke 13:1-9. / III. Luke
14:12-24. / IV. Luke 17:1-10. / V. Luke 18:9-14. / VI. Luke 19:12-28.
(Then Eve of Theophany 5 January.)
HAGIODY
For Ordinary Sundays, for the feasts of the Church, of the Palm Sunday
and of the Angels:

With an angelic order (Ps 19:6, 68:34, Heb 3:3.) etc.

*****
FOR THE ANNUNCIATION.
(7 April)
MELODY (Canticle)
A voice of good tidings! Gabriel cried to the holy Virgin: I am sent to
thee, O thou pure one, I am sent to thee, O thou pure one, dwelling
prepared for the Lord.
ODE
The praise of thy favours we joyfully sing with sweep voices to thee,
O Virgin Mary. O thou, the glory of virgins, Mother of the Son born of
the Father, thou didst bear in the flesh the Word of the unbegotten
Father. O thou living Eden, soil of the immortal plant, The verdant
place of the flower born of the bosom of the Father. Like the supernal
cherubs in pure conversation, Seat of the uncontainable light of the
uncreate.
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INTROIT
a. O Thou unespoused Mother-of-God, etc.
JASHOU (MIDDAY) RESPONSORY. (Luke 1:46-55.)
ANTIPHON: My soul shall magnify the Lord and my spirit rejoice in
God my Saviour.
JASHOU HYMN. MODE VI.
O Mother-of-God, tabernacle of the light of the unbounded sun of life,
thou didst become the dayspring of the sun of righteousness and didst
shed forth light on them that sit in darkness; wherefore we all praise
thee always.
O thou undefiled temple and burning-bush that art not consumed, thou
didst bear in thee the fire of the Godhead that is not burnt, wherewith
the flame of the passions of our nature was burnt and consumed;
wherefore we all praise thee always.
Glory be to the Father.
O thou living ark of the tables of the testament of the new covenant,
through thee was cast up the way of the land of the promise, the Word
that was fashioned in thee by the Spirit; wherefore we all praise thee
always.
JASHUO PSALM. (Psalm 68:11 and 1.)
The Lord shall give the word; they that publish it are great in power.
Let God arise, let His enemies be scattered: let them also that hate
Him flee before Him.
SIT: Lections from the Song 1:1-11; Proverb 11:30-12:4; Isaiah 52:710; Zech. 2:10:13; Malachi 3:1-2.
ALLELUIA (Luke 1:28-42.)
Hail, thou that art highly favoured, the Lord is with thee; blessed art
thou among women and blessed is the fruit of thy womb.
STAND: Gospel, Luke 1:26-38.
HAGIODY
For Theophany, for Annunciation of the Mother-of-God and for
Transfiguration:

Multitude of angels, etc.

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FOR THE EVE (Candle Mass)

OF NATIVITY AND MANIFESTATION
OF CHRIST (THEOPHANY). (5 January)
[12:00Midday] MIDDAY-Meal SERVICE or 'Thrice mercies'
The Veil should be closed; Chandeliers and Candles are put out. At the
end of Midday Service:
Psalm 23 completely.
The Deacon:
Again in peace let us beseech the Lord, etc.
The Bishop /Priest: Blessing and glory to the Father and, etc.
Alleluia, Alleluia. Psalm 80:1.

Give ear, O Shepherd of Israel, Thou that leadest Joseph.

STAND: Gospel, Luke 2: 8-20.
The Deacon: Again in peace let us beseech the Lord, etc.
The Bishop (Priest): Blessing and glory to the Father etc.
Alleluia, Alleluia. Psalm 2:7 and 1.

The Lord hath said unto me, Thou art My Son, this day I begotten
thee.
Why do the heathen rage and the people imagine a vain thing?
STAND: Gospel, Matthew 1:18-25.
Then EVENING SERVICE: (4:00-p.m.)
The Priest:
Our Father.
The Priest: Psalm 55:16-17.

As for me, I shall call upon God, evening and morning and at noon.
The Deacon: I waited of my God and I hoped of my Life-giving; that He
shall deliver and save His servant.
The Priest:: Glory to the Father, etc.
The Deacon: Again in peace let us beseech the Lord, etc.
The Priest: Blessing and glory to the Father, etc.
Two Acolytes with antiphon. Psalm 86.

Incline Thy ear. Glory to the Father, etc.

The Priest:
Glory to Thee, O God, Glory to Thee, for all things glory to Thee.

232

The Deacon: [Litany] Again in peace let us beseech the Lord, etc. The
Priest: Blessing and glory to the Father and to the Son and to the Holy

Spirit, etc.
Two Acolytes with antiphon. Psalm 140.
Rescue me, O Lord from evil men. Psalm 141. and 142. Glory to the

Father, etc.
*/ If be Sunday eve (Saturday night) shall be sung the Melody "Looys
Zvart"(Gladsome Light).

[Solo] Alleluia. Alleluia. O Jesus Christ! Thou art the gladsome Light
and Life-giver* [*here the candles should be lightened], Holy and
Immortal, heavenly Father's holy glory.
As we come [in unison] to the setting of the sun and see the evening
Light. We praise; the Father, Son and Holy Spirit of God. Let us all
say; Amen. Make us worthy [O Lord] at all times to praise with fitting
voices the name of Thy glory, O All-holy Trinity, who is the Giver of
life, therefore the world glorifies Thee./
The Deacon: [Litany] As we come at this evening time, etc.
The Priest: [Supplication]:

As we come at this evening time, let us all unceasing glorify the

Father, the Son and the Holy Spirit, now and always unto the ages of
ages. Amen.
Two Acolytes with antiphon. MESSEDY: Psalm 2:7 and.

The Lord hath said unto me, Thou art My Son, this day I begotten
thee.
Why do the heathen rage and the people imagine a vain thing?
Psalm 141:2. (Set forth)

-Let my prayer be set forth.

- Before Thee as incense.
-And the lifting my hands.
- As the evening sacrifice.
*/ The Deacon: [Litany] Let us all say with one accord.
The Priest: Lord, have mercy.
The Deacon: Again in peace let us beseech the Lord, etc.
The Priest: [Supplication]. We have interceder the Mother of God the
glorified and blessed, the holy Ever-virgin Mary, the St. John the
Baptist, the Protomartyr St. Stephen, the holy Apostles and the
Prophets, the brave and victor witnesses, and the great confessor of
Christ, the our Patriarch St. Gregory, the Enlightener of Armenian
land.
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The Deacon: [Litany] Commemorating and all the saints let us beseech

the Lord.
The Priest: Lord, have mercy, etc.
The Priest: [Prayer] Hear the our cries, O Lord our God, etc. /

Hear our cries, O Lord our God, receive our supplications, the lifting
of our hands and the words of our prayers. Sanctify this our offering
of the evening, that we may prepare it for your pleasure with a sweet
smell of fragrance. Increase in us, O Lord Almighty, faith, hope, and
love and all deeds of virtue, so that we may always devoutly obey your
ordinances by day and night, according to your beneficent will, and
that we may be worthy to ask you for the salvation of our souls and
for our spiritual life, O Lord, and to find grace and mercy for you and
giving thanks to glorify the Father, the Son and the Holy Spirit, now
and always, and unto the ages of ages. Amen.
The Priest: [Prayer] Blessed art Thou, O Lord, who dwellest in the

highest; and blessed the glory of Thy Majesty, etc.

The Deacon: [Litany] Again in peace let us beseech the Lord: Let us
beseech to Almighty God, etc.
The Priest: (Prayer) Hear the voice, O Lord our God, etc.
[Trisagion]

Holy God, Holy and Mighty, Holy and Immortal, who wast born and
revealed for us, have mercy upon us.
Repeat three times. Then shall be sung this, said by Apostle Thaddeus:

Thou art glorified and always blessed one, O holy Ever-virgin Mary,
Mother of God (Birth-giver of God) and the Mother of Christ, offer our
prayers to thy Son and our God.
The Priest: To deliver us from our all tribulation and danger.
The Deacon: [Litany] Again in peace let us beseech the Lord: For
hearing the God, etc.
The Priest: Blessing and glory to the Father and to the Son and to the
Holy Spirit, etc.
The Acolyte: Psalm 121. I will lift up my eyes to the mountains; from
whence shall my help come.
ANTIPHON: Psalm 121. I will lift up, etc.

234

HYMN Mode III.

We fall dawn before thee, O holy Birthgiver of God, and beseech to

thee, O immaculate Virgin.
Glory to the Father and, etc.
Intercede for us, and beseech to thy Only-begotten Son.
Now and always, etc.
To deliver us from our all tribulations and danger.
The Deacon: [Litany] For the peace of the whole world and for the

stability of the holy Church, etc.

The Priest: [Prayer] O Gracious Father.

Compassionate Father, nurturer and creator of all creators, receive

the supplication of Thy servants at this evening hour, for Thou art
generous toward everyone with Thy gifts. Have mercy, O lord, on the
whole world and upon your holy church, upon the sick, on those who
are in pain, or travelers by land, sea or air, on those who bear witness
to their faith, upon those who are in penance, and those who have
fallen asleep. For Thou, O Almighty Lord, know our needs and our
wants more than what we ask or comprehend. Unto Thee, with Thy
Son and most Holy Spirit, befits glory, lordship and honour, now and
always unto the ages of ages. Amen.
And the Celebrant with Deacon shall go to behind the Veil, taking
necessary vestments and vessels with them, and should perform the first
part of the Liturgy as far as Censing.

SIT: Lections from the Genesis 1. 2. 3; Genesis 22:1-18; Isaiah 7:1017; Exodus 14:24-15:1- 21; Micah 5:2-7; Proverbs 1:2-9; Isaiah 9:57, Isaiah 11:1-9, Isaiah 35:3-8, Isaiah 40:10-15, Isaiah 42:1-8.
(After each Reading; The Priest: Let us kneel in prayer to the Lord.
(thrice)The Choir: Lord have mercy. The Deacon: Again in peace let us
beseech the Lord. The Priest: Blessed is the kingdom of the Father).
This point on the other side of the Curtain, chapters of the Book of Daniel
are intoned by Reader/, facing the congregation. Daniel 3: 1-90 (LXX, see'
About Canonical and Deutero-Canonical [Apocrypha/Non Canonical]
Books' in section 'The Canon Of Holy Bible Of The Armenian Apostolic
Orthodox Church'. p.11). At the verse ending "Bless, praise and highly
exalt Him for ever," the Choir will sing three times, "Bless, praise and
highly exalt Him for ever," and they shall answer thus after every verse
which is read aloud, ending "Bless and highly exalt Him for ever,"(57-89.)
235

At the end the Curtain is opened, and the Protodeacon calls aloud: Bless,
Lord, and then should be begun the Divine Liturgy.

MELODY and ODE non.

INTROIT
a. O Thou unespoused Mother-of-God, etc.
JASHOU (MIDDAY) RESPONSORY. (Luke 1:46-55.)
ANTIPHON:
My soul shall magnify the Lord and my spirit rejoice in God my
Saviour.
JASHOU HYMNE. MODE V.
Mother of Light ineffable and abode of the Son without beginning, with
blessing we exalt thee.
Mother of Incarnation incomprehensible and corporal temple of the
Word of God, with blessing we exalt thee.
Glory be to the Father.
Mother of universal Salvation, in whose womb was born the
Inconceivable of beings, with blessing we exalt thee.
JASHUO PSALM. (Psalm 68:11)
The Lord hath said unto me: Thou art my son; this day have I begotten
thee.
Why do the heathen rage and the people meditate a vain thing?
ALLELUIA (Luke 1:35.)
The Holy Spirit shall come upon thee, and the power of Highest shall
overshadow thee.
HAGIODY
For Theophany, for Annunciation of the Mother-of-God and for
Transfiguration:

Multitude of angels, etc.

At the end of Liturgy takes place Procession.

*****

236

FOR THE NATIVITY AND MANIFESTATION

OF CHRIST (THEOPHANY). (6 January)
MELODY (Canticle)
A new flower buds forth this day from the root of Jesse, and bears the
Son of God as the Son of David. Spotless is the Virgin and undefiled
the generation! The good tidings of the archangel Gabriel to the Virgin
Mary: thou hast given birth to the joy of the world, rejoice O Mary,
rejoice Mother and Virgin, rejoice thou favoured one, the Lord is with
thee.
ODE
This day is the feast of Nativity, good tidings! Of our Lord and His
Epiphany, good tidings! This day the sun of righteousness, good
tidings! Hath appeared amongst men, good tidings! This day the pure,
holy Virgin, good tidings! Gave birth to the immortal king, good tidings!
This day angels came down from heaven, good tidings! With us they
bless the immortal king, good tidings! This day hell shook to its
foundation, good tidings! Hosts of devils were sorely grieved, good
tidings! This day the wicked were confounded, good tidings! And the
sons of Adam rejoiced, good tidings!
INTROIT
b. The orthodox churches bow down and confessing thee as
Birthgiver of God [Theotokos], etc.
JASHOU (MIDDAY) RESPONSORY. (Luke 1:46-55.)
ANTIPHON: My soul shall magnify the Lord and my spirit rejoice in
God my Saviour.
JASHOU HYMNE. MODE V.
The holy Mother-of-God we bless and magnify.
The angel of good tidings announced the Saviour born of the holy
Virgin.
Glory be to the Father.
He saith: Rejoice thou favoured one, for the Lord of lords is with thee.

237

JASHUO PSALM. (Psalm 68:11)

The Lord hath said unto me: Thou art my son; this day have I begotten
thee.
Why do the heathen rage, and the people meditate a vain thing?
SIT: Lections from the Titus 2:11-15.
ALLELUIA (Luke 2:11. and Psalm 110:3.)
This day the Son, who is from the Father before all ages, was born,
which is the anointed Lord, in the city David.
For the beauty of Thy saints I have begotten thee from the womb
before the morning star.
STAND: Gospel, Matthew 1:18-25.
HAGIODY
For Theophany, for Annunciation of the Mother-of-God and for
Transfiguration:

Multitude of angels, etc.

At the end of the Divine Liturgy should be performed

THE SERVICE OF THE BLESSING OF WATER

which is a memory and example of Christ's Baptism.

*****
SECOND DAY OF CHRISTMAS
[MEMORIAL DAY 7 January]
MELODY (Canticle)
When You enterest into the holy tabernacle (sanctuary), remember
therein those of us that have fallen asleep. When You offer this
oblation, remember also me, a man of many sins.
*/ May He pleased to have mercy upon us at His second coming. Glory
to the Father, honor to the Son
and to the Holy Spirit, now and forever. Christ is blessed by all, unto
the ages of ages. Amen. /
[*/Usually is shortened]

INTROIT
c. We pray thee, holy Virgin Mary, etc.
JASHOU (MIDDAY) RESPONSORY. (Luke 1:46-55.)
ANTIPHON: My soul shall magnify the Lord and my spirit rejoice in
God my Saviour.
238

JASHOU HYMNE. MODE VI.

Thou ever-praised and exalted like unto heavens, who didst bear the
Inconceivable Lord in thy womb, and gavest birth to the joy of the of
the world, therefore do we all ever magnify thee.
Most illustrious, highly favoured, ever Virgin, who didst ineffably
conceive the infinite Word (Christ), and gavest birth to the Incarnate
God, therefore do we all ever magnify thee.
Glory be to the Father.
By the stone that was cut out of the mountain without hands did Daniel
foretell thy immaculate Childbirth, Heavenly Bride, Mother, and EverVirgin after thy Childbearing, therefore do we all ever magnify thee.
JASHUO PSALM. (Psalm 5:12 and 1.)
Give ear to my words, O Lord, consider my meditation.
With favour wilt Thou [Lord] compass(crown) him as with a shield.
SIT: Lections from the Acts 6:8, 7.
ALLELUIA [Special.]
O Saint Stephen, that wast strengthened by the Holy Spirit and wast
chosen from the womb, thou true witness, lover and apostle of Christ,
from whom thou hast received the angelic crown.
STAND: Gospel, John 12:24-26.
HAGIODY
For Fast days and Departed souls:
For the remembrance of them that are at rest, etc.
After Liturgy performed The Service For The Repose Of Souls Of
Armenian Nation.

*****

239

FOR THE CIRCUMCISION OF LORD.

(8th Day of Christmas. 13 January)
MELODY (Canticle)
A new flower buds forth this day from the root of Jesse, And bears the
Son of God as the Son of David. Spotless is the Virgin and undefiled
the generation! The good tidings of the archangel Gabriel to the Virgin
Mary: thou hast given birth to the joy of the world, rejoice O Mary,
rejoice Mother and Virgin, rejoice thou favoured one, the Lord is with
thee.
INTROIT
We pray thee, holy Virgin Mary, etc.
JASHOU (MIDDAY) RESPONSORY. (Luke 1:46-55.)
ANTIPHON: My soul shall magnify the Lord and my spirit rejoice in
God my Saviour.
JASHOU HYMNE. MODE I.
God without beginning, Word sent from the Father at the appointed
time. Who became incarnate through the holy Virgin for our salvation,
this day wast Thou baptized by John in the Jordan, taking off the sin
inherited from the first created man.
God uncreate, Word inseparable from the Father, Thou comest at the
appointed time to be born of the holy Virgin; declared Man and God,
this day wast Thou baptized by John in the Jordan, taking off the sin
inherited from the first created man.
Glory be to the Father.
The mystery of the four beasts(Rev. 4:7., 7:6.) was declared by the
son of the barren woman; he, having seen the Holy Spirit descending
in the form of a dove on the waters[of Jordan], cried with a loud voice,
saying, behold the Lamb of God, whom the Father bore witness,
saying, this is My beloved Son, in whom I am well pleased.
JASHUO PSALM. (Psalm 97 2 and 1.)
The Lord hath made known His salvation: His righteousness hath He
openly showed in the sight of the heathen.
SIT: Lections from the Colossians 2:8-15.
240

MESSEDI (the Track) O sing unto the Lord a new song; for He hath
done marvelous things.
ALLELUIA (Luke 1:28-42.)
Hail, thou that art highly favoured, the Lord is with thee; blessed art
thou among women and blessed is the fruit of thy womb.
STAND: Gospel, Luke 2:21-22.
HAGIODY
For Theophany, for Annunciation of the Mother-of-God and for
Transfiguration:

Multitude of angels, etc.

*****
FOR THE PRESENTATION OF THE LORD.
(40th Day after Christmas, 14 February)
[If coincides in Great Lent, performed Open Veiled Liturgy.]

MELODY (Canticle) And ODE

Christ the king of glory comes this day to be presented. He fulfills the
law by His coming on the fortieth day. This the prophet Isaiah did
prophesy aforetime for the aged Simeon, in the city of Jerusalem. By
the commandment of God, the aged one dwelt in the temple, and did
not see death, until he sew the anointed. There was a cry for His
coming and a fearful thunder; The lord temple, Christ come to be
present.
INTROIT
This day the aged Simeon, etc.
JASHOU (MIDDAY) RESPONSORY. Psalm 93:1-5.
ANTIPHON: The Lord reigneth, He is clothed with majesty.
JASHOU HYMNE. MODE VIII.
The Word without beginning was from the Father unoriginate, and he
took His beginning from the Virgin by being clothed with flesh. He was
contained in the womb and at the same time He was with the Father,
and being bounded by time he was born as God and man.
He came under the law, the immaterial one becoming earthly, that He
may present us, the earth-born, to the Father. The Son of God, who
241

is in the bosom of the Father, is held up in the arms of the aged one
as an infant of forty days, and is manifestly announced as God and
man.
Glory be to the Father.
Therefore Simeon, rejoicing in spirit, shouted in the temple: Now
lettest Thou thy servant depart in peace, O Lord, according to Thy
word, for I have seen the universal Saviour as God and man.
JASHUO PSALM. (Psalm 11:4 and 1)
The Lord is in His holy temple, the Lord is in heaven upon His throne.
In the Lord put I my trust; how say ye to my soul: Flee to the mountains
as a sparrow.
SIT: Lections from the Isaiah 24:1-25: 8. - Acts 5:47-50. - Galatians
4:1-7.
MESSEDI (the Track) (Psalm 76:11.)
SIT: Lections from the
ALLELUIA (Luke 2:29. )
Now let Thy servant, O Lord, depart in peace according to Thy word,
for our eyes have seen the Saviour God.
STAND: Gospel, Luke 2:41-52.
HAGIODY
For Theophany, for Annunciation of the Mother-of-God and for
Transfiguration:

Multitude of angels, etc.

242

FOR THE SUNDAYS OF LENT.

("Closed' Liturgy"- see p.102)
MELODY and ODE none.
INTROIT
Only-begotten Son, etc.
JASHOU (MIDDAY) RESPONSORY. Psalm 93, 1-5.
Antiphon: The Lord reigneth, He is clothed with majesty.
I. FIRST SUNDAY OF LENTMemory of Paradise.
(Between February 1-March 7, with the Easter Cycle)
JASHOU HYMNE. MODE VIII. Day Mode VIII.
The Word, of the essence of the Father and co-existent with the Holy
Spirit, joined His own image with our earthly nature and adorned it
with glory and placed it in the garden of delight.
Therein man joyfully exalted in gladness without grief, for he beheld
God always coming down in the garden, and his soul was impressed
by the radiance of the divine light.
Glory be to the Father.
Therefore pray for us, Mary Mother-of-God, to thine Only-begotten
Son that He may please to grant unto us, as unto the malefactor, to
inherit again the glory of the paradise.
---------------II. SECOND SUNDAY OF LENT- Sunday of Expulsion From
Paradise. (Between Feb. 8 - March 14)
JASHOU HYMNE. MODE VII. Day Mode VII.
O Lord, who didst commit first in paradise the law of holy abstinence
unto the first-created, who broke it by tasting the fruit and thereby
tasting the bitterness of sin and death, grant unto us that we may taste
the sweetness of Thy commandments.
We have been smitten in our souls by the Enemy with diverse wounds
of sin, and in our manifold infirmities we are in need of Thee, the lover
of man, to relieve our pains; therefore, O Christ, that lovest man, heal
us.
Glory be to the Father.
243

Thou who didst come for the salvation of man by being born of the
Virgin Mary, and by the life-giving resurrection didst call us, the dead,
unto the resurrection of immortality, through the prayers of Thy
mother, O Saviour, quicken us.
---------------III. THIRD SUNDAY OF LENT- Sunday of the Prodigal Son.
(Between February 15 - March 21)
JASHOU HYMNE. MODE VI. Day Mode VI.
We bless are Thee, O Father eternal of Thine Only-begotten Son,
whom Thou hast sent for the return of the lost sheep. Turn us also
from sin through the passion of Thy Son.
We exult Thee, O Thou Word and Light, who didst find Thy lordly
image by the light of Thy candle and didst restore same. Restore us,
who are fallen in sin, through Thy holy passion.
We praise Thee, O Spirit of Truth, in glory co-equal with the Father.
Thou hast renewed us, who are waxed old by the sins of the old Adam;
renew us also from our sins with the renewing of Thy grace.
Glory be to the Father.
Rejoice, O thou, who art overshadowed by the power of the Most
High, and the dwelling of the Holy Spirit by whom thou didst bear God
the Word; intercede for us Mary, Mother-of-God.
---------------IV. FOURHT SUNDAY OF LENT-Sunday of the Unjust Steward.
(Between February 22-March 28)
JASHOU HYMNE. MODE V. Day Mode V.
O Thou, who hast created with power the supernal world of intelligible
beings, and established therein the princes of the fiery spirits as
stewards; we bless Thine inconceivable power.
O Thou, who art rich and hast in lordly manner created the second
sensible world and hast placed the first man as a steward in the
garden of Eden; we bless Thine inconceivable power.
O Thou, who hast built Thy church highest of all in mystery, and hast
ordained therein the preacher of the world of truth as a steward; we
bless Thine inconceivable power.
Glory be to the Father.

244

O tabernacle of Him that cannot be borne, thou hast carried Him that
doth carry us the creatures, and didst beget God in the body, Him who
was begotten of the Father without body; intercede for us Mary,
Mother-of-God.
---------------V. FIFTH SUNDAY OF LENT-Sunday of the Unjust Judge.
(Between March 1 - April 4)
JASHOU HYMNE Mode IV. Day Mode IV.
O Christ, Thou hast committed to Thy church a true commandment:
to pray to God continually and at all times with spirit and
understanding.
Thou didst established the word of Thy ordinance in deed for example
to us, by passing the night in prayer to God, in accordance with our
nature in economy; to Thee are bent all kneels.
Therefore we also beseech Thee, O Christ, grant unto us to stand
always before Thee with pure prayers as do the corporeal angels in
heaven.
Glory be to the Father.
By the prayer of the Theotokos (Birthgiver-of-God), Thine immaculate
Mother, open in Thy mercy the spiritual eyes of our hearts, that we
may behold Thy light, O Christ.
---------------VI. SIXTH SUNDAY OF LENT-Sunday of Coming. (Between
March 8 - April 11)
JASHOU HYMNE Mode III. Day Mode III.
The mystery of Thy coming Thou didst foretell through the prophets
of Israel, whom Thou didst choose after Moses; they spake through
the Holy Spirit in manifold examples; O Saviour grant us mercy and
forgiveness of our sins.
When the latter years drew nigh, as the seers had announced, and
Thou, our Saviour, did arrive in the fullness of time, Thou didst appear
among men having put on the form of a servant; O Saviour grant us
mercy and forgiveness of our sins.
On the sixth day Thou didst create Adam in the lordly image; but he
kept not the commandment and was divested of the robe; whereas

245

Thou, O new Adam, didst visit the lost one during sixth age; O Saviour
grant us mercy and forgiveness of our sins.
Glory be to the Father.
O temple of light without shadow and bride-chamber of the ineffable
Word, who didst remove the grievous curse on Eve, our first mother;
implore thine Only-begotten Son, the mediator of reconciliation with
the Father, that He may please to take away from us all confusion and
to give peace to our souls.
JASHUO PSALM. (Psalm 102: 13.)
Thou shalt arise and have mercy upon Zion; for the time to have pity
on her, yea the set time is come.
SIT: Lections from the I. Isaiah 58:1-14. II. Isaiah 33:2-22. III. Isaiah
54:11-55:12. IV. Isaiah 56:1-57:21. V. Isaiah 65:8-25. VI. Isaiah 66:124:
MESSEDI (the Track) (Psalm 76: 11.)
Make vows to the Lord your God and fulfill them; let all who are around
Him bring gifts to Him who is to be feared.
SIT: Lections from the I. Romans 13:11-14:25. II. Romans 12:1-13:10.
III. 2Corinthians 6:1-18. IV. Ephesians 4:17-5:14. V. Philippians 3:14:9. VI. Colossians 2:8-3:17.
ALLELUIA (Psalm 100: 1-5.)
Cry unto the Lord, all ye lands; serve the Lord with gladness.
Come before His presence with joy; know ye that He is the Lord our
God.
It is He that hath made us and we were not by ourselves; we are His
people
and the sheep of His pasture.
Enter into His gates with thanksgiving; and into His courts with praise.
Give thanks unto the Lord; and bless His name.
The Lord is gracious, His mercy is everlasting; and His truth endureth
from generation to generation.
Glory be to the Father and to the Son and to the Holy Spirit,
Now and always and unto the ages of ages. Amen.

246

STAND: Gospel, I. Matthew 6:1-21. II. Matthew 5:17-48. III. Luke

15:1-32. IV. Luke 16:1-31. V. Luke 17:20-18:14. VI. Matthew 22:3423:39.
HAGIODY
For Ordinary Sundays, for the feasts of the Church, of the Palm Sunday
and of the Angels:

With an angelic order, etc.

*****
FOR THE PALM SUNDAY.
(Between March 15 - April 18)
MELODY (Canticle)
There the children of the Hebrews sing the song of the cherubim; and
the company of the gentiles join in the feast of the celestials. A field
adorned with roses red and bedecked with verdant leaves.
It resound with the music: Hosanna, blessed is He who that cometh.
ODE
This day the creatures leap for joy, they bless the Lord and rejoice.
Heaven and earth in company dance and clap their hands. This day
on mount Zion the nard has spread its fragrance; The rose is aglow
with diverse hues, in crimson red and in violet.
INTROIT
Rejoice, O Jerusalem, etc.
JASHOU (MIDDAY) RESPONSORY. Psalm 93:1-5.
ANTIPHON: The Lord reigneth, He is clothed with majesty.
JASHOU HYMNE. MODE VIII.
The eternal Word of the Father, that doth rest on the cherubim, was
this day seated on the new colt; blessed is the prince that cometh, the
invincible king.
The Son, that was before all ages and doth sit upon the four-faced
creatures, this day was glorified by old men and children; blessed is
the prince that cometh, the invincible king.
Glory be to the Father.

247

Come, ye new people, together with the multitude of the heavenly

hosts, let us glorify Him resounding hymn in sweet voices, saying:
blessed is the prince that cometh, the invincible king.
JASHUO PSALM. (Psalm 98: 8-9 and 1.)
Let the hills be joyful together before the Lord; for He hath come to
judge the earth.
O sing unto the Lord a new song; for He hath done marvelous things.
SIT: Lections from the Song 1:1-2: 3; Zechariah 9:9-15.- Philippians
4:4-7.
ALLELUIA (Psalm 118:27.)
Our Lord hath appeared unto us; keep a joyful feast even unto the
corners the altar.
STAND: Gospel, Matthew 20:29-21:17.
HAGIODY
For Ordinary Sundays, for the feasts of the Church, of the Palm Sunday
and of the Angels:

With an angelic order, etc.

At the end of the Divine Liturgy should be performed
BLESSING OF THE CHILDREN ON THE PALM SUNDAY

*****

248

FOR THE EASTER EVE (Candle Mass) OF EASTER

(Saturday evening of the Easter)
MELODY and ODE none. INTROIT, JASHOU (MIDDAY)
RESPONSORY, JASHOU HYMNE, JASHUO PSALM, ALLELUIA
and HAGIODY are same as on Easter Day.
The Veil should be closed; Chandeliers and Candles are put out.
(3:OOp.m.): MIDDAY-Meal SERVICE (See above): The Evening
Service is not performed.
STAND: Gospel, Mark 14:1-26.
Psalm 113:2 and 1.
Blessed be the name of the Lord from this time forth and for evermore.
Praise ye the Lord, praise O ye servants of the Lord, praise the name
of the God.
HYMN. MODE V (without Antiphon).

This day the Godhead is rejoiceth establishing the new earth (the
Church), and rank of celestials are praising the God, therefore with
blessing voice we also proclaim this Holy Feast.
This day with universal accompanying we also celebrate this Feast,
for it with great shining he appeared in the world; let us lift up thanks
to God and unceasing preach His living word.
Rejoice and be glad, O holy virgin Church, the bride of the heavenly
King, behold in thee we see the Anointed Christ, being the light to the
Gentles.
The Deacon: [Litany] Again in peace let us beseech the Lord:
The Priest: Blessing and glory to the Father and to the Son and to the

Holy Spirit...etc.
Psalm 118: 24 and 1

This is the day which the Lord hath made; we will rejoice and be glad
in it.
O give thanks unto the Lord; for He is good: because His mercy
endured for ever.
SIT: Lections from the Genesis 1.2.3, Genesis 22:1-18; Exodus 12:114; Jonah completely; Exodus 14:24-15:1- 21.
249

(After each Reading; The Priest: Let us kneel in prayer to the Lord.
(thrice) The Choir: Lord have mercy. The Deacon: Again in peace let
us beseech the Lord. The Priest: Blessing and glory to the Father).
Then the Chandeliers and Candles should be lightened, and sung the
HYMN. MODE V (without Antiphon).

Shine [Be illuminated], O Jerusalem, for thy Light is came, adorn thy
fortresses and let shine the glory of Lord upon thee.
O Lord, unto Thee from Zion (the Church) befitting praises with
psalms and hymnodies and let be offered prayers in Jerusalem.
Praise the Lord, O Jerusalem, and bless thy God, O His new people;
the queen and daughter of new Zion.
And the Celebrant with Deacon shall go to go behind the Veil, taking
necessary vestments and vessels with them, and should perform the first
part of the Liturgy as far as Censing.

Again Lections from Isaiah 60:1-13; Job 38:2-30; 2Kings 2:1-22;

Jeremiah 31:31-34; Ezekiel 37:1-14.
This point on the other side of the Curtain, chapters of the Book of Daniel
are intoned by Reader/s, facing the congregation. Daniel 3: 1-90 (LXX, see'
About Canonical and Deutero-Canonical [Apocrypha/Non Canonical]
Books' in section 'The Canon Of Holy Bible Of The Armenian Apostolic
Orthodox Church'. p.11). At the verse ending "Bless, praise and highly
exalt Him for ever," the Choir will sing three times, "Bless, praise and
highly exalt Him for ever," and they shall answer thus after every verse
which is read aloud, ending "Bless and highly exalt Him for ever,"(57-89.)
At the end the curtain is opened, and the Protodeacon calls aloud: Bless,
Lord, and the service proceeds as usual.
At the end of Liturgy takes place Procession.

*****

250

EASTER DAY AND EASTERTIDE (QUINQUAGESIMA).

(Sunday, movable between March 22 - April 25)
ODE
A bright new flower has appeared this day out of the new tomb. The
light of the resurrection shone, good tidings. Christ did arise, good
tidings.
The spirits, like unto plants, adorned with many hues, have become
green with life. The light of the resurrection shone; good tidings. Christ
did arise, good tidings.
The florescence of the divine light has bloomed in the spiritual sing.
The light of the resurrection shone, good tidings. Christ did arise, good
tidings.
He who died for us in love, raised with Him our fallen nature. The light
of the resurrection shone, good tidings. Christ did arise, good tidings.
The light of the resurrection shone in the darkness of the shadows of
death. The light of the resurrection shone, good tidings. Christ did
arise, good tidings.
The seraph soared up and sat shining on rock. The light of the
resurrection shone, good tidings.
Christ did arise, good tidings.
(See the Melodies and Odes for ordinary Sundays)

INTROIT (FOR EASTER AND SUNDAYS OF THE EASTERTIDE)

Christ is risen from death!... etc.
JASHOU (MIDDAY) RESPONSORY. Psalm 93:1-5.
ANTIPHON: Praise the Lord O Jerusalem.
JASHOU HYMNE Mode I.
Christ is risen from the dead! Alleluia. Come ye peoples, sing unto the
Lord! Alleluia.
Glory be to the Father.
To Him that is risen from the dead, Alleluia. To Him that enlightened
the world, Alleluia.
JASHUO PSALM. (Psalm 1:1.)
Blessed is the man that walketh not in the council of the ungodly, nor
standeth in the way of sinners, nor sitteth in the seat of the scornful.
251

Alleluia, Alleluia, Alleluia.

SIT: Lections from the Acts 1:15-26.
ALLELUIA (Psalm 147:12-20.)
Alleluia, Alleluia.
Praise the Lord, O Jerusalem, praise thy God, O Zion.
For He hath strengthened the bars of thy gates; He hath blessed thy
children with thee.
He maketh peace in thy borders; and filleth thee with the finest of the
weat.
He sendeth forth his commandment upon earth; His word runneth
very swiftly.
He giveth snow like wool; He scattereth the hoar-frost like ashes.
He casteth forth His ice like morsels; who can stand before His cold?
He sendeth out His word and melteth them; He causeth His wind to
blow and the waters flow.
He showeth His word unto Jacob; His statues and His judgments unto
Israel.
He hath not dealt so with any nation; as for His judgment, they have
not known them.
Glory be to the Father and to the Son and to the Holy Spirit,
Now and always and unto the ages of ages. Amen.
STAND: Gospel, Mark 16:2-8.
HAGIODY
For Easter day and Eastertide (50 days after Easter) and for the feasts of
Cross:

Who is like unto Lord our God, etc.

*****

252

SECOND DAY OF EASTER

[MEMORIAL DAY - MONDAY]
The Melodies, the Odes, the Introit, the Jashou (Midday) Hymn, the
Alleluia (Ps. 147:12-20.) and the Hagiody are same as the Easter Day.
JASHUO PSALM. (Psalms 4:1; 5:1.)
Hear me when I call, O God of my righteousness: Thou hast enlarged
me when I was in distress; have mercy upon me, and hear my prayer.
Give ear to my words, O Lord, consider my meditation.
SIT: Lections from the Acts 2:22-41.
ALLELUIA (Psalm 147:12-20.)
Alleluia, Alleluia.
Praise the Lord, O Jerusalem, praise thy God, O Zion.
STAND: Gospel, Luke 24:1-12.
After Liturgy performed The Service For The Repose Of Souls Of
Armenian Nation.
*on these Sundays of Quinquagesima (=the 50 Days) after Easter), the
Melodies, the Odes, the Introit, the Jashou (Midday) Hymn, the Alleluia
(Ps. 147:12-20.) and the Hagiody are same as the Easter Day.

---------------NEW SUNDAY (II. Sunday of Quinquagesima (= the 50 Days)

after Easter.)
JASHUO PSALM. (Psalms 23:1; 24:1; 25:1-2.)
[*these three psalms shall be read completely.]
The Lord is my shepherd; I shall not want.
The earth is Lords, and the fullness thereof; the world, and they that
dwell therein.
Unto Thee, O Lord, do I lift up my soul. O my God, I trust in Thee: let
not mine enemies triumph over me.
SIT: Lections from the Acts 5:34-6:7.
MESSEDI (the Track) (Psalm 65:1-2.)
Praise is due to Thee, O God, in Zion; and unto Thee prayers shall be
offered in Jerusalem.
SIT: Lections from the James 3:1-12.
ALLELUIA (Psalm 147:12-20.)
253

STAND: Gospel, John 1:1-17.

---------------SUNDAY OF THE WORLD-CHURCH or GREEN SUNDAY
(III. Sunday)
JASHUO PSALM. (*Psalm 68:26 and 1.)
Bless ye God in the congregation, even the Lord, from the fountain of
Israel.
Let God arise, let His enemies be scattered: let them also that hate
Him flee before Him.
SIT: Lections from the Acts 9:23-31.
MESSEDI (the Track) (Psalm 65:1-2.)
SIT: Lections from the 1Peter 2:1-10.
ALLELUIA (Psalm 147:12-20.)
STAND: Gospel, John 2:23-3:12.
RED SUNDAY (IV. Sunday)
JASHUO PSALM. (*Psalm 65:1; 66:1.)
Praise is due to Thee, O God, in Zion; and unto Thee prayers shall be
offered in Jerusalem.
Make a joyful noise unto God, all ye lands.
SIT: Lections from the Acts 17:16-43.
MESSEDI (the Track) (Psalm 65:1-2.)
SIT: Lections from the 1Peter 5:1-14.
ALLELUIA (Psalm 147:12-20.)
STAND: Gospel, John 5:19-30.
----------------

254

APPARITION OF THE HOLY CROSS-[In Jerusalem] (V. Sunday)

JASHUO PSALM. (*Psalms 86:1; 87:1; 88:1.)
Bow down Thine ear, O Lord, hear me: for I am poor and needy.
His foundation is in the holy mountains.
O Lord God of my salvation, I have cried day and night before Thee.
SIT: Lections from the Acts 17:1-15.
MESSEDI (the Track) (Psalm 65:1-2.)
SIT: Lections from the 1John 1:1-10.
ALLELUIA (Psalm 147:12-20.)
STAND: Gospel, John 7:14-23.
---------------VI. Sunday.
JASHUO PSALM. (*Psalms 107:1; 108:1; 109:1.)
O give thanks unto the Lord, for He is good: for His mercy endureth
for ever.
O God, my heart is fixed; I will sing and give praise, even with my
glory.
Hold not Thy peace, O God of my praise.
SIT: Lections from the Acts 20:17-38.
MESSEDI (the Track) (Psalm 65:1-2.)
SIT: Lections from the 1John 3:2-6.
ALLELUIA (Psalm 147:12-20.)
STAND: Gospel, John 9:39-10:10.
*****

255

FOR THE ASCENSION.

(Thursday, 40th Day after Easter between April 30 - June 3)
MELODY (Canticle)
This day the first-born of the Father, the Only-begotten Son, soars into
heaven in the form of Adam.
Songs of praise are sung this day by the choirs of spirits of the
heavenly legions.
ODE
And arising into heaven and going up on the wings, He ascended in
the body with which He died and arose again.
And us a good tiding, Thou didst promise to grant to them the Spirit of
the Father.
And therefore blessing them, Lord, Thou didst ascend into heaven
with glory.
And our human nature, which the Evil One made fit for hades, Thou
didst lift higher than the nature of the fiery spirits.
INTROIT
The supernal hosts were amazed, etc.
JASHOU (MIDDAY) RESPONSORY. Psalm 93:1-5.
ANTIPHON: The Lord reigneth, He is clothed with majesty.
JASHOU HYMNE. MODE I. 2nd Voice.
He ascended this day with divine power in the Father's chariot, being
ministered unto by the angelic orders, who were singing and saying:
Lift up your gates, O ye princes, and the king of glory shall come in.
The heavenly principalities were amazed and with awful voices cried
aloud one another: Who is this king of glory that cometh in the body
and with marvelous power? Lift up your gates, O ye princes, and the
king of glory shall come in.
Glory be to the Father.
The heavenly dominions made melody in a wonderful voice, singing
a new song and saying: This is the king of glory himself, the Saviour
of the world and the redeemer of mankind. Lift up your gates, O ye
princes, and the king of glory shall come in.
256

JASHUO PSALM. (Psalm 47:5 and 1.)

God is gone up with praises; and our Lord with the sound of a trumpet.
O clap your hands, all ye people; shout unto God with the voice of joy.
SIT: Lections from the Acts 1:1-14.
ALLELUIA (Psalm 24:1-10.)
Lift up your gates, O ye princes; the everlasting doors shall be lifted
up and the king of glory shall come in.
The earth is the Lord's and the fullness thereof; the world and they
that dwell therein.
For He hath founded it upon the seas and established it upon rivers.
Who shall ascend into the hill of the Lord, or who shall stand in His
holy place?
He who hath clean hands and pure heart; who hath no lifted up his
soul unto vanity nor sworn deceitfully unto his friend.
He shall receive succor from the lord; mercy from God his Saviour.
This is the generation of them that seek Him, that seek to see the face
of the God of Jacob.
Lift up your gates, O ye princes; the everlasting doors shall be lifted
up and the king of glory shall come in.
Who is this king of glory? The Lord strong with His might, the Lord
mighty in battle.
Lift up your gates, O ye princes; the everlasting doors shall be lifted
up and the king of glory shall come in.
Who is this king of glory? The Lord of hosts? This is the king of glory
himself.
Glory be to the Father and to the Son and to the Holy Spirit,
Now and always and unto the ages of ages. Amen.
STAND: Gospel, Matthew 28:16-20.
HAGIODY
For Easter day and Eastertide (50 days after Easter) and for the feasts of
Cross:

Who is like unto Lord our God, etc.

*****

257

FOR SECOND PALM SUNDAY

(7th Sunday of Quinquagesima after Easter between May 3-June 6)

MELODY (Canticle), ODE and INTROIT is the same as on

Assumption Day.
JASHOU (MIDDAY) RESPONSORY. (Psalm 116:1-9.)
ANTIPHON: The Lord reigneth, He is clothed with majesty.
JASHOU HYMNE. MODE VII.
Thy entrance, O Christ, this day into the New Jerusalem, the holy
Church, do we extol with triumphant voices. Blessed is He that cometh
in the Name of the God.
With the innocents do we praise Thee, who for our salvation didst seat
Thyself upon a colt. Blessed is He that cometh in the Name of the
God.
Glory be to the Father.
Heavenly king, preserve Thy Church unshaken and keep in peace
those who worship Thy name.
JASHUO PSALM. (Psalm 98: 8-9 and 1.)
Let the mountains sing together for joy. Before the Lord; for He is
coming to judge the earth.
O sing to the Lord a new song, for He has done wonderful things.
SIT: Lections from the Acts 23:12-35; 1John 5:13-21.
ALLELUIA (Math. 21: 9.)
Blessed is he that cometh in the name of Lord; Hosanna in the
highest.
STAND: Gospel, John 12:12-23.
HAGIODY
For Easter day and Eastertide (50 days after Easter) and for the feasts of
Cross:

Who is like unto Lord our God, etc.

*****

258

FOR THE OF THE COMING OF THE HOLY SPIRIT

PENTECOST-WHITSUNDAY
th
(Sunday, 50 Day after Easter between May 10 - June 13.)
MELODY (Canticle)
Unto the Spirit we sing songs in befitting tunes. In fitting words we tell
of Him first as creature.
*
*
*
By Thy holy coming the earth blossomed anew, with fragrant rose and
violet and saffron.
*
*
*
Give thanks to the Holy Spirit who descended this day upon Apostles.
He armed them with fire by miracle and they spake in diverse tongues.
ODE
Holy Spirit, eternal being and essence uncreated, all beings received
their natures through Thee,
and by Thee they were made immortal; all creatures that came to be
tell of Thy works, all creatures corporeal and incorporeal that came to
be.
INTROIT
We confess Thee God, O Holy Spirit, etc.
JASHOU (MIDDAY) RESPONSORY. Psalm 93:1-5.
ANTIPHON: The Lord reigneth, Hi is clothed with majesty.
JASHOU HYMNE. MODE III. 2nd Voice.
The Holy Spirit, who proceeded from the Father as from a living
source, and who is Lord together with the Son, was this day mightily
poured from heaven upon the company of the apostles and filled them
all. Let us bless and worship Him.
The Holy Spirit, who is from the in originate eternal Being, and is
inseparably consubstantial and jointly creature with the son, this
divided tongues with fire unto the preachers, and brought the nations
of men to the light, by dividing manifold gifts unto them. Let us bless
and worship Him.
Glory be to the Father.
259

The Holy Spirit, who brooding over the waters brought the creatures
into being and who is ruler jointly with the Father and the Son, this day
did regenerate all the nations, making living waters flow in Jerusalem.
Let us bless and worship Him.
JASHUO PSALM. (Psalm 142:10 and 1)
Thy good spirit shall lead me into the land of uprightness.
Hear my prayer, O Lord, give ear to my supplications in Thy
faithfulness.
SIT: Lections from the Acts 2:1-21.
ALLELUIA (Psalm 32:5-6.)
The earth is full of the mercy of the Lord; by the word of the lord were
the heavens made and all the hosts of them by the breath of His
mouth.
STAND: Gospel, John 14:25-31
HAGIODY
For Ordinary Sundays, for the feasts of the Church, of the Palm Sunday
and of the Angels:

With an angelic order, etc.

*****
FOR THE TRANSFIGURATION-VARTAVAR.
(Is combined Easter cycle, 7th Sunday after Pentecost between
June 28-August 1)
ODE
The rose, a gem, taketh its glow, the rose, a gem, taketh its glow, from
the sublime radiance of the sun, from the sublime radiance of the sun.
High above the radiance glittered the pelagic flower.
MELODY (Canticle)
This day Mount Tabor is rejoiced and the great Hermon is exulting; for
the divine light this day shone on the mountain. Mount Tabor is
rejoicing, ah rejoicing, ah rejoicing, rejoicing and exulting!
This day Mount Tabor hath flourished and filled with luminous flowers.
For Jesus blossomed in the body and manifested the glory of Adam.

260

Mount Tabor is rejoicing, ah rejoicing, ah rejoicing, rejoicing and

exulting!
INTROIT
On this day, O Lord, etc.
JASHOU (MIDDAY) RESPONSORY. (Luke 1:46-55.)
ANTIPHON: My soul shall magnify the Lord and my spirit rejoice in
God my Saviour.
JASHOU HYMNE Mode VIII.
Rejoice, O Mother of the Lord, crown of virgins; this day thy Son shone
forth His paternal glory; to Him at all times commend our souls.
Moses and Elijah wait on Him, Tabor and Herman rejoice in His name;
to Him at all times commend our souls.
Glory be to the Father.
Isaiah saw thee as a swift light cloud, and the Father out of the cloud
did acknowledge thy Son to be His; to Him at all times commend our
souls.
JASHUO PSALM. (Psalm 15:1-2.)
Lord, who shall abide in Thy tabernacle? Or who shall dwell on thy
holy hill?
He that walketh uprightly and worketh righteousness and speaketh
the truth in his heart.
SIT: Lections from the Book Wisdom of Solomon 7:25-8: 4; Zechariah
14:16-21.- 1John 1:1-7.
ALLELUIA (Matt. 17: 5.)
A bright cloud overshadowed them; and behold a voice out of the
cloud, which said: This is My beloved Son in whom I am well pleased.
STAND: Gospel, Matthew 16:13-17:1.
HAGIODY
For Theophany, for Annunciation of the Mother-of-God and for
Transfiguration:

Multitude of angels, etc.

At the end of the Divine Liturgy should be performed
261

THE SERVICE OF THE BLESSING OF THE GRAPES

Its performed on the Feast Assumption of the Holy Mother-of-God, but
some hot countries where Grapes are ripen early, its performed on
the Feast of Transfiguration; such as in Egyptian Diocese.
*****
SECOND DAY OF TRANSFIGURATION
(MEMORIAL DAY- Monday)
MELODY (Canticle)
When You enterest into the holy tabernacle (sanctuary)
INTROIT
On this day, O Lord, etc.
JASHOU (MIDDAY) RESPONSORY. (Luke 1:46-55.)
ANTIPHON: My soul shall magnify the Lord and my spirit rejoice in
God my Saviour.
JASHOU HYMNE. MODE IV.
Thou art the radiance of the glory of Father, O Only-begotten Son,
who wast bonded by flesh the incomprehensible light; this day shine
forth on the Mount Tabor.
Thou who invisible for Seraphim and inconceivable of all speech, in
form of servant covering the shadless light; this day shine forth on the
Mount Tabor.
Glory be to the Father.
Thou who by Thy Divine fire unapproachable to the fiery spirits,
comest down Thy Divine light upon terrestrials; this day shine forth on
the Mount Tabor.
JASHUO PSALM. (Psalm 95:4-5.)
In whose hand are the depths of the earth; the peak of the mountains
are His also.
The sea is His, for it was He who made it; and His hands formed the
dry land.
SIT: Lections from the Exodus 19:9-13; 2Kings 2:9-12.-1John 5:9-12.
ALLELUIA (Psalm 98:5.)
262

Exalt the Lord our God, and worship at His footstool; holy is He.
STAND: Gospel, John 1:1-17.
HAGIODY
For Fast days and Departed souls:

For the remembrance of them that are at rest etc.

After Liturgy performed The Service for the Repose of Souls of
Armenian Nation.
*****
FOR THE FEASTS OF THE CHURCH.
MELODY (Canticle)
We go into Jerusalem, to the city built by God;To the comely built
temple lily sprung up from love.
ODE
I am black and comely, O daughter of Eve, Jerusalem; there is my
bride, my desire, bound in love with her groom. My beloved as like a
roe or young hart; there she is, arising like a mountain of myrrh,
fragment with nard and frankincense.
[Feast of the Cathedral of Holy Etchmiadzin (301-303A.D.) it is celebrated
in honor of establishment of Holy Echmiadzin according to the vision of
St. Gregory of Enlightener, 2nd Sunday after Pentecost between May 24June 27.]

INTROIT FOR THE FEAST OF THE CHURCH:

Grant peace to Thine holy Church, etc.
JASHOU (MIDDAY) RESPONSORY. Psalm 93:1-5.
ANTIPHON: The Lord reigneth, He is clothed with majesty.
JASHOU HYMNE. MODE V.
On this day the celestial hosts rejoice joyfully at the inauguration of
holy Church, because an eternal High Priest is granted to us to
illumine the universal holy Church; glory to Thy advent, O Lord.
On this day the pillar of light sheltered us from high, because the
heavenly King comes to His Church, and the hosts of angels celebrate

263

the feast in solemnity together with mankind; glory to Thy advent, O

Lord.
Glory be to the Father.
On this day the true Chief Priest, in glory of the divine ordinances,
erects the four-sided altar of the Cross, and worthily offering in
oblation, distributes the Body and Blood of the Lord; draw nigh in
holiness, ye redeemed new congregation, and beseech the lord to
preserve this to us in length of days.
JASHUO PSALM. (Psalm 118:24.)
This is the day which the Lord hath made; we will rejoice and be glad
in it.
SIT: Lections from the Proverbs 9:1-6; Zechariah 3:7-4:9. Hebrews
9:1-10.
ALLELUIA (Psalm 48: 1-2.)
How amiable are Thy tabernacles, O Lord of hosts! My soul longeth,
yea even fainteth for Thy courts.
STAND: Gospel, [Holy Echmiadzin] John 10:22-30.
HAGIODY
For Ordinary Sundays, for the feasts of the Church, of the Palm Sunday
and of the Angels:

With an angelic order, etc.

After Liturgy performed
TE DUEM
SUPPLICATION FOR MOTHER SEE HOLY ETCHMIADZIN

264

[For the feast of Shoghagath ("flooding of the rays of light") - the

illumination of Holy Etchmiadzin (301-303AD) according to the vision of
St. Gregory of Enlightener, Saturday after Assumption.]

INTROIT FOR THE FEAST OF SHOGHAGAT:

Our Lord and Saviour Jesus Christ, etc.
JASHOU (MIDDAY) RESPONSORY. Psalm 93:1-5.
ANTIPHON: The Lord reigneth, He is clothed with majesty.
JASHOU HYMNE Mode VII.
O Christ Thou hast established Thy Church by Thy Word upon
apostolic rock, therein to sing spiritual songs.
Thou hast erected a holy altar therein and distributed therefrom Thy
Body and blood, and dost grant renewing unto us.
Glory be to the Father.
The Holy Spirit cometh down, appearing in the form of dove, upon the
Body and Blood of the Lord, for the healing of our souls.
JASHUO PSALM. (Psalm 48: 8-9 and 1.)
God laid its foundations fore ever; we have received, O God, Thy
loving kindness in the midst of Thy temple.
Great is the Lord and greatly to be praised in the city of our God, on
His holy mountain.
SIT: Lections from the Proverbs 3:19-26; Ezekiel 40:3-13.- 1Peter 2:110.
ALLELUIA (Psalm 48: 1-2.)
How amiable are Thy tabernacles, O Lord of hosts! My soul longeth,
yea even fainteth for Thy courts.
STAND: Gospel, [Holy Echmiadzin] John 10:22-30. [Shoghagath]
Matthew 16:13-19.
HAGIODY
For Ordinary Sundays, for the feasts of the Church, of the Palm Sunday
and of the Angels:

With an angelic order, etc.

*****

265

FOR THE ASSUMPTION AND OTHER FEASTS

OF THE HOLY VIRGIN
(The nearest Sunday of August 15 between August 12-18)
MELODY (Canticle)
This day Gabriel the archangel bring the victor's crown For a praise to
the triumphant Virgin. The temple of the Most High and the dwelling
of the Spirit this day is called unto the Lord of all. Make a choir for a
dance ye children of the church, and praise with sweet songs the
cluster of grapes of blessing, the holy Virgin.
*
*
*
Her eyes! Like twain seas side by side, dense with smiles and
overflowing like unto glittering suns in the morning.
*
*
*
Thou gem-like rose of singular colour, thou golden peacock, thou
gem-like rose of singular colour, thou moon of the Sun. Full of light in
the night thou Saturn, resplendent in the morning!
ODE
Motherofgod, mother of Light Temple of the Word of God, reconcile
God with us, Motherofgod, mother of light thou didst bear the
immortal and wast a dwelling for God's Word thou didst bear the Onlybegotten Mother of Light, MotherofGod, thou art an earthly cherub
thou art a bodily seraph more holy and pure than the angels, Motherof-God Mariam.
*
*
*
You are like an incense tree, A sweet tasting fruit, In your womb you
carried the good fruit,
Mother of God, I have sinned against you.
You are an earthly cherub, An earthly bride to heaven. You gave birth
to the Incarnate God,
Mother of God, I have sinned against you.
You are a gushing fountain, Abundant drink to those who thirst. You
are a haven for sinners,
Mother of God, I have sinned against you.
You are a temple of light, An altar made of gold. You are a priceless
pearl,
Mother of God, I have sinned against you.
266

INTROIT
O Thou unespoused Mother-of-God, etc.
JASHOU (MIDDAY) RESPONSORY. (Luke 1: 46-55.)
ANTIPHON: My soul shall magnify the Lord and my spirit rejoice in
God my Saviour.
JASHOU HYMNE. MODE III.
Unfading flower, uncondemned scion, sprung up anew from the root
of Jesse; Isaiah had aforetime proclaimed thee to be the vessel of the
sevenfold gifts of the Spirit; Mother-of-God and Virgin, we magnify
thee.
Of the savoury fruit thou reasonable bough, from which was gathered
for us the cluster of grapes for the inexhaustible joy of them that were
sorrowful because of the tasting of the tree of knowledge. O holy
immaculate, we all magnify thee.
Glory be to the Father.
Having led a spotless life in the flesh, thou wast this day shrouded by
the apostles, but at the behest from above thou wast translated into
the kingdom of thy Son and our God. O intercessor for us confessors,
we magnify thee.
JASHUO PSALM. (Psalm 131:8 and 1.)
Arise, O Lord, into Thy rest; Thou and the ark of Thy holiness.
Lord, remember David and all his saints.
SIT: Lections from the Song 4:9-15; Isaiah 7:10-16. Galatians 3:294:7.
ALLELUIA (Luke 1:35.)
The Holy Spirit shall come upon thee and the power of the Most High
shall overshadow thee.
STAND: Gospel, Luke 2:1-7.
HAGIODY
For Theophany, for Annunciation of the Mother-of-God and for
Transfiguration:

Multitude of angels, etc.

At the end of the Divine Liturgy should be performed
267

THE SERVICE OF THE BLESSING OF THE GRAPES

Its performed on the Feast Assumption of the Holy Mother-of-God, but
some hot countries where Grapes are ripen early, its performed on
the Feast of Transfiguration; such as in Egyptian Diocese.
*****
SECOND DAY OF ASSUMPTION OF THE HOLY VIRGIN
(MEMORIAL DAY- Monday)
MELODY (Canticle)
When You enterest into the holy tabernacle (sanctuary)
INTROIT
b. The orthodox churches bow down and confessing thee as
Birthgiver of God [Theotokos], etc.
JASHOU (MIDDAY) RESPONSORY. (Luke 1:46-55.)
ANTIPHON: My soul shall magnify the Lord and my spirit rejoice in
God my Saviour.
JASHOU HYMNE. MODE VIII.
Birthgiver of God, radiant cloud that didst shed the Dew of Life on the
reasoning world, and didst make amends for the first mother by
extinguishing the fire of sin; with unceasing voices do we glorify thee,
and with spiritual songs we magnify thee.
Abode of the Uncircumscribable Word, enclosed dwelling-place of
Light, and rising place of the Sun of Righteousness; with unceasing
voices do we glorify thee, and with spiritual songs we magnify thee.
Glory be to the Father.
Thou, the fulfillment of the prophets, thy Virginal Childbirth setting
aside the natural law, wast removed by the fireformed ones the
resplendent sanctuary; with unceasing voices do we glorify thee, and
with spiritual songs we magnify thee.
JASHUO PSALM. (Psalm 72:6 and 1.)
He shall come down like rain upon the mown grass: as showers that
water the earth.
Give the king thy judgments, O God, and Thy righteousness unto the
king's son.
268

SIT: Lections from the Proverbs 11:30-12:4; Zechariah 2:10-13. 2Cor. 6:16-7:1.
ALLELUIA (Luke 1:35.)
The Holy Spirit shall come upon thee and the power of the Most High
shall overshadow thee.
STAND: Gospel, Luke 1:39-56.
HAGIODY
For Fast days and Departed souls:

For the remembrance of them that are at rest etc.

After Liturgy performed The Service For The Repose Of Souls Of
Armenian Nation.
*****
EIGHT DAY OF ASSUMPTION OF THE HOLY VIRGIN
(1st Sunday after Assumption)
MELODY (Canticle) and ODE, INTROIT The TRISAGION, JASHUO
PSALM, ALLELUIA and HAGIODY see in Feast of Assumption.
JASHOU (MIDDAY) RESPONSORY, ANTIPHON, JASHOU
HYMNE, Lections and Gospel see in Second day Feast of
Assumption.
*****
FOR FEASTS OF CROSS.
MELODY (Canticle)
The cross appeared in the beginning, blooming in the garden planted
by God. It was a comfort to Seth, a presage to the father Adam. We
have put our trust in that wood, on which our Lord Jesus was nailed.
We humble ourselves and worship before this holy sign accepted by
God.
*
*
*
The Lord was thirsty on the cross, like into a man, He who made the
ocean and the beautiful sea.
The Lord did ask the Samarian for water, He, the fountain, who gave
to the whole world immortality to drink.

269

ODE (Also in ordinary Sundays)

I praise the voice of the lion who roared on the four-winged cross on
four-winged cross he roared,
His voice resounded in the Hades. On the four-winged cross he
roared, His voice resounded in the Hades.
*
*
*
I saw a fowl bright, peerless on that wood of the cross, peerless who
is like unto thee, but thee peerless? He had wings glistening like silver,
peerless, like the rays of the sun, peerless. He cried with a
compassionate voice, peerless, Like unto Gabriel's trumpet, peerless.
His eyes were full of tears, peerless, Like unto morning dew, peerless.
INTROIT
Before Thy precious and all-conquering cross, etc.
JASHOU (MIDDAY) RESPONSORY. Psalm 93:1-5.
ANTIPHON: The Lord reigneth, He is clothed with majesty.
FOR EXALTATION OF THE HOLY CROSS. (Nearest Sunday Sept.
14 between Sept. 11-17)
JASHOU HYMNE. Mode VI.
O faithful people let us sing a new and triumphant praise to Christ the
king in the highest.
Unto Him that came to enlighten His chosen holy Church and crowned
her with the holy cross, let us sing glories.
Glory be to the Father.
This day let us also celebrate the feast of the dedication of the holy
cross and offer to the Redeemer glory and honour for all ages.
----------------

270

FOR HOLY CROSS OF VARAG

(2nd Sunday after Exaltation between September. 25-October 1)
JASHOU HYMNE. MODE V.
To Thee, O Christ, the Donor to the Catholic[Universal] church of the
conquering, venerated, and God-accepted holy symbol, do we ever
offer blessings in the highest.
According to Thy will, O Christ, and with the wings of the All-powerful
Spirit, and with companies of angels, did this[the Cross] come soaring
to the hill of Varag, to dwell thereon.
Glory be to the Father.
Come ye congregation, bow down to the holy Divine symbol, with one
accord uplift ye your hands in holiness, and ever glorify that which
dwelleth therein. (i.e. the Virtue of Christ.)
---------------FOR INVENTION OF THE HOLY CROSS.
(Nearest Sunday to October 26 between Oct. 23-29)
JASHOU HYMNE. MODE II.
On this day the precious wood of the cross, deposited at Golgotha, is
searched after by the God-loving queen. Come ye faithful, bow down
to the holy Divine symbol.
On this day Golgotha gives up that which was hidden in the earth,
taken up with sweet smelling incense by Judas of blessed memory.
Come ye faithful, bow down to the holy Divine symbol.
Glory be to the Father.
On this day, by means of the salvation-giving holy cross, the dead
youth is restored to life and Satan bewails his own destruction. But
we, the believers in Christ, bow down to the holy Divine symbol.
JASHUO PSALM. (Psalm 4:6-7 and 1.)
The light of Thy countenance was a token unto us and Thou hast put
gladness in our hearts.
Thou didst hear me, O Lord, when I called, according to Thy
righteousness; Thou hast enlarged me when I was in distress; have
mercy upon me and hear my prayer.
SIT: Lections from the [Exaltation] Isaiah 49:13-23.-Galatians 6:1418. [Cross of Varag] Proverbs 3:18-26; Isaiah 65:22-25.- Galatians
271

6:14-18. [Invention] Book Wisdom of Solomon 8:7-10; Isaiah 33:2234-1.- 1Corinthians 1:18-24.
ALLELUIA (Psalm 86: 16-17.)
Give Thy strength unto me Thy servant, and save the son of Thine
handmaid; show me a token for good.
STAND: Gospel, [Exaltation] John 3:13-21 [Cross of Varag] Matthew
24:30-36 [Invention] Matthew 24:27-36
HAGIODY
For Easter day and Eastertide (50 days after Easter) and for the feasts of
Cross:

Who is like unto Lord our God, etc.

*****
SECOND DAY OF EXALTATION OF CROSS
(MEMORIAL DAY- Monday)
MELODY (Canticle)
When You enterest into the holy tabernacle (sanctuary), etc.
JASHOU (MIDDAY) RESPONSORY. Psalm 93:1-5.
ANTIPHON: The Lord reigneth, He is clothed with majesty.
JASHOU HYMNE. MODE VII.
This day appearing the sign of victory did shine forth the light of mercy
upon the gentiles.
This day the multitude of people did see the holy Cross adorned with
rays of light.
This day the Jerusalem exceedingly glorified, O Christ, with appearing
of Thy holy Cross.
The light of Thy Divine sign with rays, did see from multitude of people.
Glory be to the Father.
The all-conquering power of Thy holy Cross strengthened by Thee
became as a help against attacks of enemies.
JASHUO PSALM. (Psalm 60:4 and 1.)
Thou hast given a banner to those who fear Thee, that it may be
displayed because of truth.
272

O God, Thou hast cast us off, Thou hast scattered us, Thou hast been
displeased; O turn Thyself us again.
SIT: Lections from the Isaiah 65:22-25.-1Cor. 2:6-10.
ALLELUIA (Psalm 86: 16-17.)
O turn unto me, and have mercy upon me; give Thy strength unto Thy
servant, and save the son Thine handmaid.
Shew me a token for good; that they which hate me may see it, and
be ashamed: because Thou, Lord, hast holpen me, and comforted
me.
STAND: Gospel, John 3:22-26.
HAGIODY
For Fast days and Departed souls:

For the remembrance of them that are at rest, etc.

After Liturgy performed The Service For The Repose Of Souls Of
Armenian Nation.
*****
FOR THE FEAST OF VARTANIANS
(Thursday before Good-Living-Day [Great Barekentan] between
January 29 - March 5)
MELODY (Canticle)
A victor filled with supernal power, Valiant among soldiers, O blessed
Vartan.
ODE
Holy martyr, chosen Vartan, ordained captain of the host. Many
fellow- soldiers with thee were proved holy and brave martyrs.
Imbrued in their rose-coloured blood, they inherited the kingdom.
They saw the heavenly light and were deemed worthy of the crown.
INTROIT
In the Battle of the whole land, etc.
JASHOU (MIDDAY) RESPONSORY. (Psalm 116:1-9.)
ANTIPHON: I have loved the Lord, for He will hear the voice of my
supplications.
273

JASHOU HYMNE. MODE VIII.

O Son of righteousness, shining forth in Armenia, Thou hast
brightened the holy Church by the shedding of the blood of the saints;
through their prayers spare us, O Thou giver of gifts, and have mercy
on Thy creatures.
Together with their glorious and holy children the watchful shepherds
quenched the flame of the fire-worshipping Persians with the fire of
the Spirit; through their prayers spare us, O Thou giver of gifts, and
have mercy on Thy creatures.
Glory be to the Father.
The Parthian seer, Saint Gregory, by a prophetic inspiration foresaw
his children of the faith adorned with crown; through their prayers
spare us, O Thou giver of gifts, and have mercy on Thy creatures.
JASHUO PSALM. (Psalm 44:11 and 1.)
Thou hast given us as sheep to be slain, and hast scattered us among
the heathen. O God we have heard with our ears that which our
Fathers told us.
SIT: Lections from the Book Wisdom of Solomon 3:1-8; Isaiah 49:89.-Hebrews 12:1-7.
---------------ALLELUIA (Psalm 37:39.)
The salvation of the righteous is of the Lord; He shall watch over them
in the time of trouble.
STAND: Gospel, Luke 6:20-26.
HAGIODY
For Fast days and Departed souls:

For the remembrance of them that are at rest, etc. or

For the Martyrs:

Holiness unto the holy, Thou art great and awful, etc.
During the Liturgy performed Requiem for All Departed Souls Of
Armenian Nation.
Feast of Nomination of His Holiness Catholicos Patriarch of All
Armenians
After the Liturgy performed
274

TE DUEM
SUPPLICATION FOR MOST HOLY PATRIARCH-CATHOLICOS
OF ARMENIANS
*****
FOR THE FEASTS OF ST. GREGORY THE ENLIGHTNER
MELODY (Canticle)
This day with the voice of seraphim we sing in remembrance of our
father and doctor. As thy sons, in grievous sin, we lift up our voices
to thee in heaven and cry from the earth on this day, O holy father
Gregory.
ODE
In the East a sun, in the East a sun shone forth unto us the West. The
cloud concealing the sun, the cloud concealing the sun he dispelled
from the Petine flock.
INTROIT
O Gregory, holy high-priest, etc.
JASHOU (MIDDAY) RESPONSORY. (Psalm 116:1-9.)
Antiphon: I have loved the Lord, for He will hear the voice of my
supplications.
JASHOU HYMN. MODE VI.
Lord Saint Gregory, good shepherd of the reasonable flock, thou hast
established the church in the land of Armenia on the foundation of the
apostles.
Lord Saint Gregory, good shepherd and guide to life eternal, establish
our souls with the true faith on the foundation of the church.
Glory be to the Father.
Now therefore we beseech thee, father, doctor and lord, intercede for
us with Christ our God that He may please to save our souls.
I. Enter into the Dungeon [Pit] (Saturday 6th Sunday of Great Lent
between March 7-April 10). [Open Veil Liturgy.]
JASHUO PSALM. (Psalm 88:6.)
Thou hast laid me in the lowest pit, in darkness, in the deep.

275

SIT: Lections from the Book Wisdom of Solomon 1:15-2:22; Micah

7:7-8:10. -Philippians 1:12-21.
II. Coming out from Dungeon (Saturday of feast Holy Etchmiadzin
between May 23-June 26).
JASHUO PSALM. (Psalm 40:2.)
He brought me up also out of an horrible pit out of the miry clay.
SIT: Lections from the Book Wisdom of Solomon 5:1-8; Isaiah 60:2061:7. - Hebrew 13:17-21.
III. Discovery of his Relics (Saturday 4th Sunday from Pentecost
between June 6-July 10).
JASHUO PSALM. (Psalm 132:9 and 1.)
Let Thy priests be clothed with righteousness and let Thy saints shout
for joy.
Lord remember David and all his humility.
SIT: Lections from the Book Wisdom of Solomon 4:7-15; Micah 7:78:10. Acts 20:22-30.
ALLELUIA (Psalm 40: 1.)
I waited patiently for the Lord and He inclined unto me and heard my
prayers.
STAND: Gospel, I. and II. Matthew 19:27-29. III. John 10:11-16.
HAGIODY
For the Martyrs:

Thou art almighty O Lord of hosts, etc.

*****

276

FOR THE FEASTS OF HOLY TRANSLATORS

THE INDENTATION OF THE ARMENIAN ALPHABET AND
TRANSLATION OF THE HOLY BIBLE
MELODY (Canticle)
This day glorious Princess (the Church) shall be exalted with heavenly
honour, In remembering you on feast-day, O ye blessed patriarchs.
ODE
Through the intercession of the patriarchs, the doctors of the true
Word, who taught us to confess Thee as the only-begotten Son of the
Father, who are the ministers of the holy mystery among the nine
orders of the Church, and who are like the heavenly beings who glorify
the Three Persons, direct me, Lord, who am distraught, beside myself.
They beseech Thee for me, that Thou mayest not forsake Thy
handiwork.
INTROIT
Thou hast adorned the patriarchal throne, etc.
---------------For the Saints Sahag Barthev and Mesrob Mashdots.
(Thursday 5th Sunday after Pentecost between June 11-July 15)
JASHOU (MIDDAY) RESPONSORY. (Psalm 116:1-9.)
Antiphon: I have loved the Lord, for He will hear the voice of my
supplications.
JASHOU HYMNE. MODE VII.
This day heavenly hosts keep the feat of memorial of the holy doctors,
who enlightened the children of the faith and were ordained to be with
the company of angels.
This day the company of the apostles and the prophets celebrate a
feast together with the daughter of the heavenly Zion, in memory of
the holy doctors, who revealed the mystery of their profound sense.
Glory be to the Father.
This day priests and ministers of the holy Church honour the memory
of the holy doctors through whom they were adorned with heavenly
gifts, and with them they glorify the Lord forever.

277

JASHUO PSALM. (Psalm 132: 9 and 1.)

Let Thy priests be clothed with righteousness and let Thy saints shout
for joy.
Lord remember David and all his humility.
SIT: Lections from the Book Wisdom of Solomon 8:7-10, *Isaiah 61:69. [Translators, {*Amos 5:10-14.}] - 1Cor. 12:4-11.
ALLELUIA (Psalm 132: 9.)
Let Thy priests be clothed with righteousness and let Thy saints shout
for joy.
STAND: Gospel, Luke 12:32-40.
---------------For The Feast Of Holy Translators.
(Saturday 5th Sunday after Exaltation between October 8-14)
JASHOU (MIDDAY) RESPONSORY. Psalm 93, 1-5.
Antiphon: I have loved the Lord, for He will hear the voice of my
supplications.
JASHOU HYMNE. MODE VII.
God! Through the holy Teacher (St. Mesrob Mashdots) Thou
bestowed on us of the North (Armenians) Divine and heavenly gifts;
through his prayers have mercy upon us.
O God! Thou bestowed on the sons of Torkom* the divinely-inspired
books in letters revealed to Saint Mesrob in a vision; Through his
prayers have mercy upon us.
Glory be to the Father.
O God! Thou generously spread Thy heavenly knowledge and
spiritual wisdom; in the Churches of the Armenians by the Holy
Translators; by their prayers have mercy upon us.
[*According to Biblical tradition as set forth by the father of Armenian
history, Movses Khorenatsi, the Armenians decedent from Noahs son
Japheth, through his grandson, Togarmah (Armenian Torkom), whose son
was Hayg, eponymous forefather of the Armenian people. See, Gen.9:1810:2, 1Chr.1:4 and Movses Khorenatsi, History of Armenia, Bk. 1:5.]

278

JASHUO PSALM. (Psalm 15:4)

He honoureth them that fear the Lord. He that sweareth to his own
hurt, and changeth not.
SIT: Lections from the Book Wisdom of Solomon 8:7-10, Amos 5:1014. - 1Cor. 12:4-11.
ALLELUIA (Psalm 132:9.)
Let Thy priests be clothed with righteousness and let Thy saints shout
for joy.
STAND: Gospel, Matthew 7:6-12.
HAGIODY
For Prophets, Apostles and for Patriarchs:

Thou art almighty O Lord of hosts, etc.

*****
FOR THE FEASTS OF VIRGINS
(Monday of First Sunday after Pentecost Holy Hripsimian
Virgins between May 18 - June 21 and Thursday Holy Kayanian
Virgins between May 19 - June 22)
MELODY (Canticle)
Living martyrs, holy and wise virgins, Our spiritual mothers, parents to
sons of light.
ODE
The pure virgins, who waited for the Bridegroom(the Christ), are
adorned with crowns. They arise like the sun, and shine forth like the
day-star. They differ in glory, like the stars in heaven. Each will receive
her just part from thee according to her work.
INTROIT
Ye brides of Christ, etc.
JASHOU (MIDDAY) RESPONSORY. (Psalm 116:1-9.)
Antiphon: I have loved the Lord, for He will hear the voice of my
supplications.

279

JASHOU HYMNE. MODE IV.

Be mindful of us, O God our Saviour; when Thou comest in Thy
kingdom, save us, by intercession of Thy saints.
Grant us forgiveness, O heavenly King; receive our prayers and save
us, by intercession of Thy saints.
We shall bless Thee with a new blessing, O Christ king; Thou who
wast incarnate for us, save us, by intercession of Thy saints.
Glory be to the Father, etc.
The Father and the Son and the Holy Spirit we glorify saying: O
Trisagial dominion, save us, by intercession of Thy saints.
JASHUO PSALM. (Psalm 45:14 and 1.)
She shall be brought unto the king; the virgins that follow her and her
companions shall be brought unto him.
My heart shall bring forth thy good oracles and I shall speak of my
works to the king.
SIT: Lections from the [Ripsimian] Proverbs 31:29-31; Isaiah 61:1062:3. -Rome 15:30-16:4. [Kaianian] Proverbs 1:20-22; Jeremiah
(Baruch) 4:36-5:4 - 2Corinthians 6:16-7:1.
ALLELUIA (Psalm 45:9.)
Upon thy right hand shall the queen stand in raiments of wrought gold,
attired and adorned (arm. Version).
[Upon thy right hand did stand the Queen in the gold of Ophir].
STAND: Gospel, [Hripsimian] Matthew 10:26-12. [Kayanian] John
16:1-4.
HAGIODY
For the Martyrs:

Holiness unto the holy, Thou art great and awful, etc.

280

THE ANALYSIS OF THE DIVINE LITURGY

A.THE PREPORATION
1. THE VESTING. - The Hymn of Vesting. The Psalm of Vesting. The
Prayer before Vesting. The Prayer over the Vestments. The Hymn
of Bishop Entrance (Episcopal Liturgy).
2. THE PURIFICATION. - The Psalm of Ablution. Prayer of
Intercession. Confession. Prayers for Forgiveness.
3. THE ACCESSION. - The First Psalm of Entrance. The Prayer in
the Temple. The Second Psalm of Entrance. The Litany in the
Sanctuary. The Prayer in the Sanctuary. Chant before Melody
[Episcopal Liturgy]. The Prayers to the Holy Spirit.
4. THE PROTHESIS. - The Melody. The Words of the Prothesis. The
Prayer of the Prothesis. The Psalm of the Prothesis. The Words of
Annunciation.
B. THE SYNAXIS
1. THE CENSING. - The Hymn of Censing. The Prayer of Censing.
The Hymn of the Church.
2. THE ENARXIS. - The Blessing. "The Monogenes" - The Introit. The
Prayer of the First Antiphon. The Responsory of Jashou. The
Jashou Hymn. The Prayer of the Second Antiphon. The Prayer of
the Third Antiphon.
3. THE LESSER ENTRANCE. - The Prayer of the Lesser Entrance.
The Trisagion. The Prayer of the Trisagion. The Great Litany of the
Synaxis. The with Prayer Open Arms.
4. THE LECTIONS. - The Gradual (=The Jashou Psalm). The
Prophet. The Tract (=Messedi). The Apostle. The Alleluia. The
Gospel.
5. THE CREED. - The Nicene Creed. The Anathema. The Doxology
after the Creed.
6. THE PRAYERS AFTER THE LECTIONS. - The Litany after the
Lections. The Prayer after the Lections. The Last Blessing of the
Synaxis.

281

C. THE HOLY SACRIFICE.

1. THE OFFERTORY.
a. The Great Entrance. - The Exclusion of the Catechumens. The
Hymn of the Great Entrance. The Bidding of the Great Entrance. The
Prayer of the Great Entrance. The Hagiody. The Responsory of the
Great Entrance.
b. The Laying of the Gifts. - The Litany of the Offertory. The Prayer
of the Offertory.
c. The Kiss of Peace. - The Greeting. The Bidding for the Kiss of
Peace. The Hymn Kiss of Peace.
3. THE EUCHARISTIA.
a. The Prologue. - The Responsory of the Prologue. The Responsory
before the Eucharist. The Preface. The Hymn of the Preface.
b. The Anamnesis. - The Sanctus. The Anamnesis. The Hymn to the
Father. The Hymn of Blessing. The Prayer of Humble Access.
c. Epiclesis. - The Hymn to the Son. The Prayer of the Epiclesis.
d. The Diptychs. The Hymn to the Holy Spirit. The Litany of General
Intercessions. The General Intercessions.
e. The Dominical Prayer. - The Litany before the Lord's Prayer. The
Prayer of the Paternal Name. The Lord's Prayer. The Embolis.
f. The Inclination and Elevation. - The Prayer of Inclination. The
Hymn of Elevation. The Prayer of Elevation.
g. The Doxology. - Blessing to the Holy Trinity. The Hymn of
Doxology.
3. THE INTINCTION AND FRACTION.
[The Hymn "Lord Have Mercy" (Der Voghormia)]. The Prayer of
Intinction. The Exhortation to Communion. The Bidding for Psalmody.
The Blessing before Fraction. The Fulfillment.
4. THE COMMUNION.
a. The Prayers before Communion. - The Hymn of Praise. The
Prayer before Communion.
b. The Partaking. - The Prayer of the Testing. The Bidding
Communicants. The Hymn of Communion.
c. The Thanksgiving. - The Hymns of Thanksgiving. The Bidding for
Thanksgiving. The Prayer of Thanksgiving.
282

C. THE BLESSING AND DISMISSAL.

1. THE PRAYER AMID THE CHURCH. - The Prayer of St.
Chrysostom. The Psalm of Blessing.
2. THE LAST GOSPEL. - Gospel according to John.
3. THE BLESSING AND DISMISSAL. - Litany of the Cross. The
Prayer of the Cross. The Psalm of Dismissal. The Blessing of
Dismissal.

283

THE FIRST LINES OF THE ITEMS IN THE DIVINE LITURGY

A. THE PREPARATION
1. THE VESTING.
Hymn of Vesting. O mystery deep, unknowable
Psalm of Vesting. Let Thy priests be clothed with
Prayers before Vesting. Put O Lord upon my bead the helmet.
Hymn of Bishop Entrance (If Bishop be a Celebrant). Most Wondrous
God (Hrashapar)
2. THE PURIFICATION.
Psalm of Ablution. I will wash my hands in innocency
Prayer of Intercession. Receive O Lord our supplications
Confession. I confess before God and before
Prayer for forgiveness. May God the Almighty have mercy
3. THE ACCESSION.
First Psalm of Entrance. Cry unto the Lord all ye lands
Prayer in the Temple. In the midst of this temple and
Second Psalm of Entrance. I will go unto the altar of God
Litany in the Sanctuary. Let us bless the Father of our Lord
Prayer in the Sanctuary. In this dwelling of holiness
Chant before Melody (If Bishop be a Celebrant). Chosen of God, O
blessed holy priest
Prayers to the Holy Spirit. Almighty, beneficent, man-loving
4. THE PROTHESIS.
Melody or Ode. (According to the proper of the day.) - Hymn of
Censing.
Words of the Prothesis. Remembrance of our Lord Jesus Christ
Prayer of the Prothesis. O Lord our God who didst sent
Psalm of the Prothesis. The Lord reigneth, be is appareled
Words of Annunciation. The Holy Spirit shall come upon thee

284

B. THE SYNAXIS.
5. THE CENSING.
[Hymn of Censing. In this tabernacle of voice offerings]
Hymn of Procession. Through the intercession of Thy virgin Mother
Prayer of Censing. I offer incense before Thee O Christ
Hymn of Church. The holy Church confesseth the spotless virgin
Mary
6. THE ENARXIS.
Blessing of the Enarxis. Blessed be the kingdom of the Father
Introit. (According to the proper of the day.)
Prayer of the First Antiphon. O our God whose power
Responsory of Jashou. (According to the proper of the day.)
Jashou Hymn. (According to the proper of the day.)
Prayer of the Second Antiphon. O Lord our God save Thy people
Prayer of the Third Antiphon. O Thou that hast taught us all
7. THE LESSER ENTRANCE.
Prayer of the Lesser Entrance. O Lord our God, who hast
established
Trisagion. Holy God, Holy and Mighty (According to the proper of
the day.)
Prayer of the Trisagion. O God the holy One, who dost rest
Great Litany of the Synaxis. For the peace of the whole world
Prayer with Open Arms. O Lord our God, accept our supplications
8. THE LECTIONS.
Gradual. (According to the proper of the day.)
Prophet. (According to the proper of the day.)
Tract. (According to the proper of the day.)
Apostle. (According to the proper of the day.)
Alleluia. (According to the proper of the day.)
Gospel. (According to the proper of the day.)

285

9. THE CREED.
Nicene Creed. We believe in one God, the Father
Anathema. But those who say there was a time
Doxology after the Creed. But we glorify Him, who was before.
10. THE PRAYERS AFTER LECTIONS.
Litany after Lections. Again in faith let us beseech
Prayers after Lections. Our Lord and Saviour Jesus Christ, who
Last blessing of the Synaxis. May the Lord God bless you all
C. THE HOLY SACRIFICE.
11. THE GREAT ENTRANCE.
Exclusion of the Catechumens. Let non of the catechumens
Hymn of the Great Entrance. The body of the Lord and the blood of
Bidding of the Great Entrance. Sing psalms unto our Lord God
Prayer of the Great Entrance. Non of us that are bound by
Hagiody. (According to the proper of the day.)
Responsory of the Great Entrance. Lift up your gates, O ye princes
12. THE LAYING OF THE GIFTS.
Litany of the Offertory. Again in faith and purity
Prayer of the Offertory. Lord God of hosts and creator
13. THE KISS OF PEACE.
Greeting. Peace be to all
Bidding for the Kiss of Peace. Greet ye one another with a holy kiss
Hymn of the Kiss of Peace. Christ in our midst hath been
14. THE PROLOGUE.
Responsory of the Prologue. Ye who stand with faith
Responsory before Eucharist. Let us stand in awe
Preface. It is verily meet and right
15. THE ANAMNESIS.
Sanctus. Holy, holy, holy, Lord of hosts
Anamnesis. Holy, holy, holy art Thou truly
Hymn to the Father. Heavenly Father who didst give
Hymn of blessing. In all things blessed art Thou
Prayer of Humble Access. We do verily praise Thee
286

16. THE EPICLESIS.

Hymn to the Son. Son of God, who art sacrificed
Prayer of the Epiclesis. We bow down and beseech
17. THE DIPTYCHS.
Hymn to the Holy Spirit. Spirit of God, who descending
Litany of General Intercessions. Of the holy apostles, the prophets
General Intercessions. Through this grant love
Litany of Special Intercessions. Thanksgiving and glory we offer
Special Intercessions. Be mindful, Lord, and have mercy
18. THE DOMINICAL PRAYER.
Litany before the Lord's Prayer. By all the Saints whom we have
Prayer of the Paternal Name. O God of truth and Father of mercies
Lord's Prayer. Our Father, which art in heaven
Embolis. Lord of lords, God of gods
19. THE INCLINATION AND ELEVATION.
Prayer of Inclination. O Holy Spirit, who art are the fountain
Hymn of the Elevation. One is holy, one is Lord
Prayer of Elevation. Look down from heaven
20. THE DOXOLOGY.
Blessing to the Holy Trinity. Blessed is the holy Father
Hymn of the Doxology. The Father holy, the Son holy
21. THE INTINCTION AND FRACTION.
Prayer of Intinction. O Lord our God, who hast called
Exhortation to Communion. In holiness let us taste
Hymn. Lord have mercy, Lord have mercy
Bidding for Psalmody. Sing psalms unto the Lord
Prayer of Fraction. What blessing and what thanksgiving
Fulfillment. The fulfillment of the Holy Spirit.
22. THE PRAYERS BEFORE COMMUNION.
Hymn of Praise. Christ is sacrificed and shared
Prayers before Communion. Holy Father, who hast called us

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23. THE PARTAKING.

Prayer of Tasting. In faith do I believe in the All-holy Trinity
Bidding to Communicants. With fear and with faith draw near
Hymn of Communion. O Thou, who hast prepared
24. THE THANKSGIVING.
Hymn of Glory. We are filled with Thy good things
Bidding for Thanksgiving. Having received in faith
Hymn of Thanksgiving. We give thanks to Thee, O Lord, who hast
Prayers of Thanksgiving. We thank Thee, O Father Almighty
C. THE LAST BLESSING AND DISMISSAL.
25. THE PRAYER AMID THE CHURCH.
Prayer of St. Chrysostom. O Lord, who blessest them and that bless
Psalm of Blessing. Blessed be the Lord's name
26. THE LAST GOSPEL.
Gospel according to John. In the beginning was the Word
27. THE BLESSING AND DISMISSAL.
Litany of the Cross. By the holy Cross let us beseech
Prayer of the Cross. Guard us, O Christ our God
Psalm of Dismissal. My soul shall make her boast
Blessing of Dismissal. Be ye blessed by the grace

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