Supplicatory Canon to the Most Holy Theotokos and Ever-Virgin Mary Kontakion and Odes 7-9
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Category Archives: Hymnography
Supplicatory Canon to the Most Holy Theotokos and Ever-Virgin Mary 1-6
The Stain of Sin
The Stain of Sin
I have a nice Brooks Brothers shirt. The patter is subtle enough to work with a suit, yet looks good with a pair of jeans. It’s one of my favorite shirts. Except it has a couple stains that bother me. It’s been through the wash a couple times, but comes out with the same stains. The shirt is remains a great shirt, yet the stains ruin if for me. Everyone can see the stains; the shirt no longer looks good. It’s been ruined.
In the Orthodox Trisagion hymn is a prayer known as “O Heavenly King”, which goes like this:
O Heavenly King, O Comforter, the Spirit of Truth,
Who are in all places and fill all things;
The Treasury of good things and the Giver of life:
Come and abide in us, cleanse us from every stain,
And save our souls, O Good One.
We pray for the Holy Spirit to cleanse us from every stain. This has its roots in a different conception of sin than we in the West are used to. The western concept of sin is in two parts. While we normally are concerned with the sins we commit (as we should be), the concept of Original Sin is that the guilt of Adam’s sin has been passed on to all of humanity. In other words, human nature itself was not simply corrupted, but actually changed. Thus, even if we had never committed any personal sin, we would still bear the guilt of Adam’s sin.
Think for a moment about my shirt. It is still made of the same fabric. The fit and finish are still the same. It has the same no wrinkle finish, and never needs ironing. It has those nasty stains, which affect the appearance of the shirt. Yet the stains are not part of the shirt, and do not change the essence of what it means to be a Brooks Brothers shirt. The stains are something extra, something that has corrupted the shirt, yet without affecting its essential nature.
For though thou wash thee with nitre, and take thee much soap, yet thine iniquity is marked before me, saith the Lord GOD. (Jer 2:22)
Here Jeremiah clearly references the idea of sin as a stain that cannot be removed with a simple washing. The stain remains, despite our best efforts. We need something more. And yet, even so, the idea of sin as a stain implies that while sin may injure us, damage us, make us less than we were meant to be, yet sin is something foreign, something other, something that comes from outside us. It adheres to us without becoming part of us.
Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. (Isa 1:18)
No matter how much I try, I cannot get rid of the stain of sin. And yet the Lord says that He can make them whiter, “as no fuller on earth can white them.” (Mar 9:3) In other words, our Lord can remove the stain of sin, leaving our essential human nature intact. Our Lord can return us to the Edenic state, a state of purity, a state of innocence, a state where we can commune with God “face to face”, as it were.
Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions.
Wash me throughly from mine iniquity, and cleanse me from my sin.
For I acknowledge my transgressions: and my sin is ever before me.
Against thee, thee only, have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest.
Behold, I was shapen in iniquity; and in sin did my mother conceive me.
Behold, thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom.
Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow. (Ps 51:1-7)
This is a fascinating psalm, a psalm of repentance, written after David’s adultery with Bathsheba, the wife of Uriah the Hittite. Take a look at how David refers to his sin, and what he is asking of God. First, David asks God to “blot out my transgressions.” The best way to combat stains is to blot them up. Basically you apply a towel over the spill to absorb it. This works better than rubbing the stain, which has a tendency to spread the stain and push it further into the surface. Second, Daniel asks God to wash and cleanse him. David asks God to “purge him with hyssop”, which is part of the ceremonial cleansing made for people who had been cured of leprosy, and buildings that had been healed of a “plague of leprosy” (Lev 14). This purging with hyssop also has reference to the ashes of the red heifer (which had burned with cedar and hyssop), and was offered for “purification for sin”, as well as for cleansing from ceremonial uncleanness (Num 19). Finally, David asks God to wash him and make him whiter than snow, which reminds us of the passage from Isaiah, and also the transfiguration account in Mark.
The description of sin and its affect upon the human person is not done in one way. The idea of Original Sin fails to account for all the ways sin is discussed in the bible. In particular, the idea of sin as a stain upon the human person brings with it the idea of sin as something extrinsic to the human person, rather than being something essential to human nature.
The Paraklesis Service
Panagia Vlahernon Greek Orthodox Monastery
The Paraklesis service is a service of supplication for the living. This service is in contrast to the Panikhída service, which is the service of supplication for the living. The Paraklesis is usually addressed to the Theotokos, but may be addressed to any saint. The Paraklesis service is similar to the Molobien, which is primarily a Slavic service.
The Paraklesis service is appointed to be served every evening of the Dormition fast (1-14 August), with the exception of Saturday evening, the eve of the feasts of Transfiguration (5 August) and of Dormition (15 August). During the Dormition fast, use, on alternate days, the Small Supplicatory Canon to the Most Holy Theotokos (composed by Theosterictus the Monk in the 9th Century) and the Great Supplicatory Canon to the Most Holy Theotokos (composed by Emperor Theodore I Ducas Lascaris in the 13th century).
The cycle of the Dormition parakleses is determined by two rules of thumb: (a) the cycle begins with the Small Supplicatory Canon whenever August 1 falls on a Monday through Friday; and (b) on Sunday evenings, the Great Supplicatory Canon is always appointed.
Outside the Dormition Fast, a paraklesis directed to the Theotokos is always chanted with the Small Supplicatory Canon.
The Odes of the Great Supplicatory Canon are as follows. (Note that there is no Ode 2. Historically this was a penitential canon, which was omitted during feasts. Eventually composers just stopped writing Ode 2, but kept to the traditional numbering.)
ODE ONE
The charioteer of Pharaoh was sunk in olden times by Moses’ rod, which worked a mighty wonder when, in the Cross’s form, it struck the sea, dividing it in two; and it led into safety sojourning Israel that fled by foot, chanting to the Lord God a song of praise.
Most Holy Theotokos save us.
My humble soul is troubled by the rising storms of afflictions and woes; and clouds of misfortunes overcome me, bringing darkness to my heart, O Bride of God. But since you are the Mother of the Divine and Eternal Light, shine your gladsome light and illumine me.
Most Holy Theotokos save us.
From countless trials and afflictions, grievous woes, and from misfortunes of life have I been delivered by your mighty strength, O spotless and pure Maid. I extol and I magnify your immeasurable sympathy, and the loving care that you have for me.
Glory to the Father and the Son and the Holy Spirit.
Having my hope now in your mighty help, O Maid, I flee for refuge to you. Unto your shelter have I run wholeheartedly, O Lady, and I bow my knee; and I mourn and cry weeping: Do not disdain me, the wretched one, for you are the refuge of Christian folk.
Now and forever and to the ages of ages. Amen.
I shall not cease from making known most manifestly your great deeds, Maid of God; for if you were not present to intercede in my behalf and importune your Son and God, who would free and deliver me from such storms and turbulence, and surmount the perils that trouble me?
Preserve and save, O Theotokos, your servants from every danger; after God do all of us for refuge flee unto you; a firm rampart you are and you are our protection.
With good will, look on me, O all-hymned Theotokos; behold my body’s grievous infirmity, and heal the cause of my soul’s sorrow.
ODE THREE
The vault of the heavens is You, O Lord, Fashioner; and the Holy Church’s great founder; likewise establish me in unfeigned love for You, for You are the height of things sought for, the staff of the faithful and the only Friend of all.
Most Holy Theotokos save us.
At a loss and despairing, I cry with pain to you: Hasten, O fervent protection; grant your help to me, your lowly slave and wretched servant, O Maiden; for with heartfelt fervour I come seeking for your aid.
Most Holy Theotokos save us.
You, O Lady, have truly been shown to be wondrous now in your benefactions and mercies granted to me, O Maid; hence do I glorify and acclaim you, whilst praising your great loving care and your boundless solicitude.
Glory to the Father and the Son and the Holy Spirit.
Mighty storms of misfortunes, O Lady, pass over me; and the swelling waves of afflictions plunge me into the depths. But be quick to come; lend me your helping hand, Maiden, for you are my fervent protectress and sure support.
Now and forever and to the ages of ages. Amen.
I profess you, O Lady, as the true Mother of God: you, who has both banished and triumphed over the might of death; for as the source of Life, you have freed me from Hades’ bonds, raising me to life, though to earth was I fallen down.
Preserve and save, O Theotokos, your servants from every danger; after God do all of us for refuge flee unto you; you are a firm rampart and our protection.
With good will, look on me, O all-hymned Theotokos; behold my body’s grievous infirmity, and heal the cause of my soul’s sorrow.
ODE FOUR
You are my strength; You are my power and might, O Lord; You are my God; You Who is not absent from Thy Father’s arms, You, Lord, are my joy. You have deigned to visit our lowliness and our poverty. To You, therefore, I cry out with Habbakoum the Prophet: Glory be to Your power, O Friend of man.
Most Holy Theotokos save us.
Where else shall I find me another to be my help? To what refuge shall I hasten to be saved? Whose fervent aid shall I have in need? Alas, life’s affliction and turbulence shake me. In you alone, O Maiden, do I hope, trust, and glory; and I run to your shelter; save me.
Most Holy Theotokos save us.
I magnify and I proclaim, you all-pure one, the sweet river of your tender mercy and loving care; for with many gifts has it greatly refreshed my tormented and truly lowly soul, afire in a furnace of misfortunes and sorrows; and I run to you shelter; save me.
Glory to the Father and the Son and the Holy Spirit.
You, O pure Maid, all-holy Virgin and spotless one, are my only steadfast shelter and retreat, and mighty wall that cannot be breached, my weapon of salvation. Do not disdain me, the prodigal, O hope of the despairing and ally of the ailing, you are the gladness and help of afflicted ones.
Now and forever and to the ages of ages. Amen.
How shall I praise you, how shall I worthily sing the praise of your boundless mercies and compassions which have ever cooled and refreshed my soul, aflame and tormented, O Lady, and wounded grievously? Indeed your benefactions and providence, Maiden, are bestowed upon me most abundantly.
Preserve and save, O Theotokos, your servants from every danger; after God do all of us for refuge flee to you; you are a firm rampart and our protection.
With good will, look on me, O all-hymned Theotokos; behold my body’s grievous infirmity, and heal the cause of my soul’s sorrow.
ODE FIVE
You have deprived me, and cast me, the unfortunate one, far from Your countenance; and the outer darkness has enshrouded and casts its gloom over me. Yet, now I beseech You: convert and direct me to the light of Your precepts, O Lord my God.
Most Holy Theotokos save us.
As one grateful I cry out: Rejoice, O Virgin Mother; rejoice, O Bride of God; rejoice, O holy shelter; rejoice, O weapon and rampart invincible; rejoice, you are the protection and the assistance and salvation of all them that run to you, O Maid of God.
Most Holy Theotokos save us.
They that hate me without cause have made ready a dart and a sword and pit for me. My unfortunate body do they seek to destroy and to tear apart; and they seek to bring me into the depths of earth, O pure one; but be quick and come save me from them, O Maid.
Glory to the Father and the Son and the Holy Spirit.
You deliver me from all need, affliction and from all disease and harm; and by your power, you preserve me unwounded in your shelter, Maid; and from every peril and foes that hate and war against me hasten to save me, O all-hymned one.
Now and forever and to the ages of ages. Amen.
What gift of thanksgiving shall I offer in gratefulness to you, O Maid, for your boundless goodness and the favours and gifts that I have from you? Hence, indeed I praise you, and glorify and magnify your inexpressible sympathy shown to me.
Preserve and save, O Theotokos, your servants from every danger; after God do all of us for refuge flee to you; you are a firm rampart and our protection.
With good will, look on me, O all-hymned Theotokos; behold my body’s grievous infirmity, and heal the cause of my soul’s sorrow.
ODE SIX
My petition, I pour out to the Lord, and to Him do I proclaim all my sorrows, for many woes fill my heart to its limits, and unto Hades my whole life has now approached; like Jonas I pray to You: Raise me up from corruption, O Lord my God.
Most Holy Theotokos save us.
The storm clouds of grievous sorrows and distress shroud my unfortunate heart and soul in affliction, and with their gloom have they filled me, O Virgin. Yet, since you brought forth the Light Unapproachable, be quick to drive them far from me with the breeze of your holy entreaties, Maid.
Most Holy Theotokos save us.
A comfort you are to me in my distress, and I have you as a healer of all illness; you are the most perfect destruction of death; you are an unfailing fountain flowing with life, and speedy help and quick support of all them that are found in misfortunes, Maid.
Glory to the Father and the Son and the Holy Spirit.
I shall not conceal the ever-flowing spring of the sympathy that you have for me, O Lady, nor the abyss of your infinite mercy, nor yet the fountain of your boundless miracles; but ceaselessly do I cry out and confess and declare and proclaim them, Maid.
Now and forever and to the ages of ages. Amen.
The turmoils of this life encircle me like unto bees about a honeycomb, O Virgin, and they have seized and now hold my heart captive, and I am pierced with the stings of afflictions, Maid; yet be, O all-holy one, my defender and helper and rescuer.
Preserve and save, O Theotokos, your servants from every danger; after God do all of us for refuge flee to you; you are a firm rampart and our protection.
With good will, look on me, O all-hymned Theotokos; behold my body’s grievous infirmity, and heal the cause of my soul’s sorrow.
ODE SEVEN
The three Hebrew Children in the furnace trampled on the flames with courage and great boldness; they turned fire to dew, and cried out with a great voice: Blessed are You, O Lord our God, unto ages of ages.
Most Holy Theotokos save us.
Illumine my way, for I am darkened by the night of many sins, O Theotokos; for you brought forth the Light, and are in truth the blameless and undefiled vessel of light; hence with love do I praise you.
Most Holy Theotokos save us.
Be my shelter and protection and my help and boast, O Virgin Theotokos; of all manner of help have I now been stripped naked, O strength of those bereft of help, and you are the hope of those without hope.
Glory to the Father and the Son and the Holy Spirit.
I praise you with my whole soul and understanding and with all my heart and with my lips, having truly enjoyed your many benefactions; yet boundless are your miracles, and your goodness is unending.
Now and forever and to the ages of ages. Amen.
Look upon me with graciousness, and dispel the evil plight that besets me; and from grievous distress, harm, temptations, and perils do rescue me by your infinite mercy.
Preserve and save, O Theotokos, your servants from every danger; after God do all of us flee to you for refuge; you are a firm rampart and our protection.
With good will, look on me, O all-hymned Theotokos; behold my body’s grievous infirmity, and heal the cause of my soul’s sorrow.
ODE EIGHT
Let us ever applaud and praise the Lord God Who was seen of old on the holy mount in glory, Who by the fiery bush revealed the great mystery of the Ever-virgin and undefiled Maiden unto the Prophet Moses.
Most Holy Theotokos save us.
Be moved to compassion, O Virgin, and disdain me not, for life’s storms overwhelm me. But be quick, O modest one, and lend me your helping hand, O Maiden, for I perish drowning engulfed by life’s misfortunes.
Most Holy Theotokos save us.
Times of sorrows, necessity, and trouble, and misfortunes in life have found me, O pure Maiden; and from all sides temptations have encircled me; but be my ally, and protect me in your almighty shelter.
Glory to the Father and the Son and the Holy Spirit.
In distress I have you, Maid, as my haven, and in sorrows and grief you are my joy and gladness; and in all illness, you have been my quick help, and rescuer in perils, and in all temptations my guardian and protectress.
Now and forever and to the ages of ages. Amen.
Rejoice, fiery throne of the Lord God; rejoice, the sacred vessel that is filled with manna; rejoice, the golden lampstand and unquenchable lamp; rejoice, O glory of virgins and the boast and adornment of mothers.
Preserve and save, O Theotokos, your servants from every danger; after God do all of us flee to you for refuge; you are a firm rampart and our protection.
With good will, look on me, O all-hymned Theotokos; behold my body’s grievous infirmity, and heal the cause of my soul’s sorrow.
ODE NINE
The heavens were astonished and stood in awe, and the ends of the earth, Maid, were sore amazed, for God appeared bodily to mankind as very man. And behold, your womb has proved to be vaster and more spacious than heaven’s heights. For this, O Theotokos, the choirs and assemblies of men and angels magnify your name.
Most Holy Theotokos save us.
To whom else shall I flee, O Maid most pure, and to whom shall I run for help and be saved? Where shall I go, and where shall I find a safe retreat? Whose warm protection shall I have? Who shall be a helper in my distress? In you alone I hope, Maid; in you alone I glory; and trusting in you, I have fled to you.
Most Holy Theotokos save us.
To number your great deeds and your mighty acts is not possible for man, O Bride of God, nor yet can one tell of the unfathomable abyss of your unending miracles that surpass all knowledge, and which are granted to those that venerate and honour you, with longing, as the true Mother of our Lord and God.
Glory to the Father and the Son and the Holy Spirit.
With anthems of thanksgiving I glorify and chant praise to your infinite mercy, and your boundless might I confess unceasingly unto all. With my soul and heart and mind and my lips I magnify and proclaim the many benefactions that you have poured upon me in your compassion, O Bride of God.
Now and forever and to the ages of ages. Amen.
Accept my appeal and my poor prayer, and disdain not my weeping and sighs, O Maid, nor my lament, but be quick to help me since you are good. Fulfil my every plea; you can do since you brought forth our mighty God and Master, if you but look upon me and bow down to mine utter lowliness.
Preserve and save, O Theotokos, your servants from every danger; after God, we flee to you for refuge; you are a firm rampart and our protection.
With good will, look on me, O all-hymned Theotokos; behold my body’s grievous infirmity, and heal the cause of my soul’s sorrow.
It is truly fitting to call you blessed, the Theotokos, the ever-blessed and all-pure Theotokos. More honourable than the Cherubim, and beyond compare more glorious than the Seraphim, you who without corruption gave birth to God the Word, the very Theotokos, you do we magnify.
This entry used information from Fr. John Cox, from orthodoxwiki.org, and from www.orthodoxchristian.info
Ave Maria
Ave Maria, Benedictine Chant
The Ave Maria, or Hail Mary, is a prayer used (primarily) in the Roman Catholic tradition, although some Anglicans, Lutherans, and other Protestant groups use the prayer as well. The Eastern churches use a different form of this prayer.
Hail Mary
Hail Mary, full of grace.
The Lord is with thee.
Blessed art thou amongst women,
And blessed is the fruit of thy womb, Jesus.
Holy Mary, Mother of God,
Pray for us sinners,
Now and at the hour of our death. Amen.
The first half of the prayer uses texts straight from scripture. The second half becomes more problematic for Protestants, as the concept of asking the saints for their intercessory prayers is foreign to them. But, so they may not lose access to the beautiful Ave Maria music, some Protestants have come up with an alternate version of the text befitting their theology.
Hail Redeemer
Latin
Ave redemptor, Domine Jesus:
Cuius ob opus
Superatur mors, enim salvatio
Nunc inundavit super universam terram.
Sancte redemptor, reputata
Fides est nobis peccatoribus,
Nunc et in morte, ad iustitiam.
English Translation
Hail the Redeemer, Lord Jesus,
By whose work
Death is defeated, for salvation
Has now overflowed upon all of the world.
Holy redeemer, our faith
Is reckoned to us sinners,
Now and in death, as righteousness.
Of the numberless settings of the Ave Maria, I prefer the Schubert version. It is perhaps the most well known, and instantly recognizable.
Ave Maria, Schubert, Latin text
Ave Maria Gratia plena
Maria Gratia plena
Maria Gratia plena
Ave, ave dominus
Dominus tecum
Benedicta tu in mulieribus
Et benedictus
Et benedictus fructus ventris
Ventris tui Jesus
Ave Maria
Ave Maria Mater dei
Ora pro nobis pecatoribus
Ora, ora pro nobis
Ora ora pro nobis pecatoribus
Nunc et in hora mortis
In hora mortis nostrae
In hora mortis, mortis nostrae
In hora mortis nostrae
Ave Maria
The Trisagion Hymn
The Trisagion Prayers are a set of ancient prayers that begin each service of the Daily Cycle of divine services. They are also commonly used to begin one’s private prayers.
The-Trisagion-Τρισάγιον-Thrice-Holy-by-Angelboy
+ In the Name of the Father, and of the Son, and of the Holy Spirit. Amen.
Glory be to Thee, our God; glory be to Thee.
O Heavenly King, the Comforter, the Spirit of Truth, Who art everywhere present and fillest all things; Treasury of blessings, and Giver of life: Come and abide in us, and cleanse us of every impurity, and save our souls, O Good One.
+ Holy God, Holy and Mighty, Holy Immortal One, have mercy upon us. (with bow)
+ Holy God, Holy and Mighty, Holy Immortal One, have mercy upon us. (with bow)
+ Holy God, Holy and Mighty, Holy Immortal One, have mercy upon us. (with bow)
+ Glory be to the Father, and to the Son, and to the Holy Ghost, both now and ever, and unto the ages of ages. Amen.
Most-holy Trinity, have mercy on us: Lord, cleanse us of our sins; Master, pardon our transgressions; Holy One, visit and heal our infirmities, for Thy Name’s sake.
Lord, have mercy. Lord, have mercy. Lord, have mercy.
+ Glory be to the Father, and to the Son, and to the Holy Spirit, both now and ever, and unto the ages of ages. 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 the evil one.
For Thine is the Kingdom, and the power, and the glory, + of the Father, and of the Son, and of the Holy Ghost, both now and ever, and unto the ages of ages. Amen.
Meet it is in truth to bless thee, O Theotokos,
ever-blessèd and all-pure, and the Mother of our God.
More honourable than the Cherubim,
and more glorious incomparably than the Seraphim,
thou who without corruption gavest birth to God the Word,
the very Theotokos: we thee magnify.
+ Glory be to the Father, and to the Son, and to the Holy Spirit, both now and ever, and unto the ages of ages. Amen.
Lord, have mercy. Lord, have mercy. Lord, have mercy.
Through the prayers of our holy Fathers, + O Lord Jesus Christ our God, have mercy upon us. Amen.
From John Damascene’s book “An Exposition of the Orthodox Faith”
The Cherubim
For we hold the words “Holy God” to refer to the Father, without limiting the title of divinity to Him alone, but acknowledging also as God the Son and the Holy Spirit: and the words “Holy and Mighty” we ascribe to the Son, without stripping the Father and the Holy Spirit of might: and the words “Holy and Immortal” we attribute to the Holy Spirit, without depriving the Father and the Son of immortality. For, indeed, we apply all the divine names simply and unconditionally to each of the subsistences in imitation of the divine Apostle’s words. “But to us there is but one God, the Father, of Whom are all things, and we in Him: and one Lord Jesus Christ by Whom are all things, and we by Him.” And, nevertheless, we follow Gregory the Theologian when he says, “But to us there is but one God, the Father, of Whom are all things, and one Lord Jesus Christ, through Whom are all things, and one Holy Spirit, in Whom are all things:” for the words “of Whom” and “through Whom” and “in Whom” do not divide the natures (for neither the prepositions nor the order of the names could ever be changed), but they characterize the properties of one unconfused nature. And this becomes clear from the fact that they are once more gathered into one, if only one reads with care these words of the same Apostle, Of Him and through Him and in Him are all things: to Him be the glory for ever and ever. Amen(4). For that the “Trisagium” refers not to the Son alone, but to the Holy Trinity, the divine and saintly Athanasius and Basil and Gregory, and all the band of the divinely-inspired Fathers bear witness: because, as a matter of fact, by the threefold holiness the Holy Seraphim suggest to us the three subsistences of the superessential Godhead.
The Seraphim
But by the one Lordship they denote the one essence and dominion of the supremely-divine Trinity. Gregory the Theologian of a truth says, “Thus, then, the Holy of Holies, which is completely veiled by the Seraphim, and is glorified with three consecrations, meet together in one lordship and one divinity.” This was the most beautiful and sublime philosophy of still another of our predecessors.
Ecclesiastical historians, then, say that once when the people of Constantinople were offering prayers to God to avert a threatened calamity, during Proclus’ tenure of the office of Archbishop, it happened that a boy was snatched up from among the people, and was taught by angelic teachers the “Thrice Holy” Hymn, “Thou Holy God, Holy and Mighty One, Holy and Immortal One, have mercy upon us:” and when once more he was restored to earth, he told what he had learned, and all the people sang the Hymn, and so the threatened calamity was averted. And in the fourth holy and great Ecumenical Council (I mean the one at Chalcedon), we are told that it was in this form that the Hymn was sung; for the minutes of this holy assembly so record it.
Damascene, St. John (2010-08-08). An Exact Exposition of the Orthodox Faith (Kindle Locations 1955-1981). Kindle Edition.
For more information, See John Sanidopoulos’s blog: The Miracle of the Trisagion (“Thrice-Holy Hymn”)
Worship, Veneration, and the Axion Estin (It is Truly Meet)
The following is slightly modified from my book “Why Mary Matters”.
Icon of the Theotokos, “All of Creation Rejoices in Thee.”
The theotokian (or hymn to Mary) known as Axion Estin (or It is Truly Meet), is sung in the Orthodox liturgy, and is part of the daily prayers in most Orthodox prayer books. It reads as follows:
It is truly meet to bless you, O Theotokos,
Ever blessed and most pure and the Mother of our God!
More honorable than the cherubim,
and more glorious beyond compare than the seraphim.
Without corruption you gave birth to God the Word.
True Theotokos, we magnify you!
Protestants would likely be uncomfortable with this hymn; I know I was. Yet as Robert Arakaki demonstrates, the expressions of this hymn are entirely biblical.
Blessed — “Blessed are you among women, and blessed is the child you will bear!” (Luke 1:42)
Theotokos (God-bearer) — “And whence is this to me, that the mother of my Lord should come to me?” (Luke 1:43; see also Isaiah 7:14, Matthew 1:21-25, Luke 2:6-7, Revelation 12:5)
Ever-blessed — “From now on all generations will call me blessed….” (Luke 1:48)
All-holy — “But just as he who called you is holy, so be holy in all you do; for it is written: ‘Be holy, because I am holy.’” (I Peter 1:15-16)
Utterly pure — “Blessed are the pure in heart for they will see God.” (Matthew 5:8). “Everyone who has this hope in him purifies himself, just as he is pure.” (I John 3:3)
Mother of God — “The virgin will be with child and will give birth to a son, and will call him Immanuel– which means, ‘God with us.’” (Matthew 1:23, cf. Isaiah 7:14)
More honorable than — “You made him a little lower than the heavenly beings the Cherubim and crowned him with glory and honor.” (Psalm 8:5) “And God raised us up with Christ and seated us with him in the heavenly realms in Christ.” (Ephesians 2:6) (Arakaki, Why Evangelicals Need Mary 2012)
If we can accept that the various phrases of the Axion estin hymn are biblical, what then is the problem? Why would a Protestant find this hymn so troubling? Robert Arakaki provides us with an answer.
Many Protestants are afraid that venerating Mary will eventually lead to worshiping her. Protestants’ confusion when Orthodoxy claims that it venerates Mary but does not worship her arises from differences in their understanding of worship. Where the sermon is central to Protestant worship, the center of Orthodox worship is the Eucharist. (Arakaki, Why Evangelicals Need Mary 2012)
The evangelical converts to Catholicism, Scott and Kimberly Hahn, describe their difficulties with these different definitions of worship.
I could not figure out why it was that it seemed to be that Catholics worshiped Mary, even though I knew worship of Mary was clearly condemned by the Church. Then I got an insight: Protestants defined worship as songs, prayers and a sermon. So when Catholics sang songs to Mary, petitioned Mary in prayer and preached about her, Protestants concluded she was being worshiped. But Catholics defined worship as the sacrifice of the body and Blood of Jesus, and Catholics would never have offered a sacrifice of Mary nor to Mary on the altar. (Hahn and Hahn, Rome Sweet Home: Our Journey to Catholicism. 1993, 145)
We can all agree that worship is due to God alone. Yet we honor the hero and the celebrity; why then would we not honor the heroes of the faith? Why not show the Blessed Virgin greater honor than that which we offer a singer, a soldier, or a sports hero?
Theotokians for July 4th
You contained the uncontainable God in your womb,
and gave birth to the savior and redeemer of our souls:
Do not despise me, O pure one, for I am in travail;
have mercy on me,
and guard me from all enmity and the snares of the Evil One.
Those who were worthy to behold God in the flesh
proclaimed you, O Maiden, to be a Bride and a Virgin,
worthy of the Father and His divinity.
They proclaimed you to be the Mother of God the Word,
and the dwelling of the Holy Spirit,
for the whole of divinity,
the full and perfect Essence of grace bodily dwelt in you!
The Great Panagia
The icon known as The Great Panagia, or the Virgin Orans (orans being the praying position with the arms outstretched, palms up) is an abstract pictorial representation of the Christ child in Mary’s womb. The Christ child is shown against a medallion, and within the confines of Mary’s body. Note too that Christ is not represented as an embryo — this is a physical representation of a spiritual reality — the person of the Christ is both God and man.