The special service at the end of the All-night vigil or the rite of the Exaltation of the Holy Cross was established in Jerusalem shortly after the Finding of the Cross. In memory of that event and the restoration of the Church of the Holy Sepulchre in Jerusalem.
The Jerusalem Lectionary of the 5th century in Armenian language tells about the rite of the Exaltation of the Cross in front of the praying masses. In the Georgian version of the Lectionary of the 5-7th centuries there is a detailed description of this rite. It was held on September, 14(old calendar) and began at the third hour after the sunrise. The priests came into the sacristy, then vested, decorated the Cross (sometimes even three Crosses) and laid it on the altar stone. The rite included three episodes of exaltation (elevation) of the Cross. Each elevation was preceded by the prayers and chants and was accompanied by fifty “Lord, have mercy upon us” prayers. After the third elevation, the Cross was washed with aroma water, and people were allowed to venerate the Holy Cross. Then the Cross was placed into the altar stone again and the liturgy began.
By the 6th century the rite of the Exaltation was already known and performed not only in Jerusalem, but in other corners of the Christian world as well. According to the post-iconoclastic Great Church Typicon, in the Saint Sofia Church the Exaltation rite was held during the matins after the troparions to the Cross. The rite itself is described shortly: the Patriarch was standing on the ambon (a small rise with the stairs in the center of the church) while raising the Cross, at the same time people were exclaiming “Lord, have mercy upon us”. This was repeated three times. The picture of the priest raising the Cross became the traditional image of the feast’s iconography.
The Constantinople rite is described in the Dresden and Paris copies of the Great Church Typicon: during the matins the Patriarch with the Cross went to the ambon accompanied by the skevophylax or chaltulary and the singers (who sang the troparion to the Cross). When the Patriarch reached the ambon, he put the Cross on a small table and made three prostrations. Then the Patriarch began the rite, which consisted of three cycles. Each cycle included 5 raisings of the Cross. At first, the Patriarch came to the eastern side of the ambon and raised here the Cross. At the same time the deacons and all the other people exclaimed “Lord, have mercy upon us” 100 times. During the last three times of reading the prayer, the Patriarch made the sign of Cross to the East three times. Then the Cross was raised in the same manner to the South, the West, the North, and aging to the East. After a short rest, the Patriarch repeated the same actions, but the prayer was read 80 times for the second cycle and 60 times for the third cycle. After that people sang the Kontakion to the Cross and then the liturgy began.
In the Typicon of the Studite tradition, the rite of Exaltation is based on the Constantinople type, but is slightly simplified. It is included into the final part of the matins. Instead of three cycles there was only one, consisting of five raisings – twice to the East and one time for the other sides of the world.
According to the Studite-Alexian Typicon the rite was held in the end of matins after the reading of the Trisagion, the Troparion to the Cross and bowing to the Cross. The rite began with singing the three Troparions; the Cross was elevated by father superior in the altar from different sides of the world (the East, the North, the West, the South, and again the East). After the rite a litany was proclaimed and the first hour began.
According to the Typicon of Evergetis the rite was held not in the altar, but in the church. After the Troparion to the Cross the priest made three times the sign of the Cross to the East and sang loudly “Lord, have mercy upon us” three times as well. Then he was raising the Cross slowly while singing the rest 97 times. After that the sacred action repeated to the other sides of the world: South, West, North, East. In the Typicon of Saint George the Hagiorite describes two versions of the rite. The first one corresponds to the one described in the Typicon of Evergetis (but the order of the sides is different: East, North, West, South, East). The second version tells that the rite was held by the Patriarch, and its features underline the connection with the Great church (the chants after the entrance during the praises).
In the Jerusalem statute, adopted in the Orthodox Church in 13-15th centuries, the rite preserves the features, which are known from the Studite scriptures: it is held at the matins after the great praise and the Troparion to the Cross. The sign of Cross is made five times and the Cross is raised to the sides of the world (East, South, West, North, East). But there is an important change – five petitions by a deacon are included (at the time when the sign of Cross is made), and after each of them “Lord, have mercy upon us” is sung. Moreover, according to the Jerusalem statute, before raising the Cross the priest has to lean to the floor so that his head will be not higher that 20 cm above the floor. In the second part of the 17th century, when the liturgical literature was corrected in Russian Church, the order of the sides of the world was changed. The new order was: East, West, South, North, East. This order remains even today.
The rite of the Exaltation of the Cross is an inalienable part of the festal service. This can be proved by the variety of features, described in different scriptures. In some of them it is stated, that the rite can be held only by the Patriarch with the clergy, but according to the others a priest with a deacon can do this as well. For example, in 1301 the fathers of the Constantinople cathedral gave the answer to the question of Theognostus, the bishop of Saraysk, in which it was stated, that the rite can be led not only by a bishop, but also by a father superior. Saint Cyprian of Moscow wrote in his letter to the clergy of Novgorod, that the Cross should be elevated in any church, even if there is only one priest. The handwritten monastic Typicon of the 17th century says, that the rite should take place annually only in cathedrals, while in all other churches the rite in should be held only in case when the feast falls on Saturday or Sunday.
In old Moscow Typicon of 1641 it was written, that the Cross should be elevated only in cathedral churches and monasteries, while in average churches only worshipping of the Cross should take place. That instruction was later transferred to the new version of Typicon of 1682. Since that it is stated in all publications of the Russian Typicon. Nowadays in the Russian Church the rite takes place in all the cathedrals, while in monasteries and parishes it can be held with permission of the eparch. In the Church of Greece the rite can take place in any church.
According to certain manuscripts, when the rite of the Exaltation is held, the ektene of the matins can be cancelled, because some prayers of it are also included in the rite. Just like in the Jerusalem, the Cross is washed with aromatic water during the Exaltation.
The business of the Christian is nothing else than to be ever preparing for death. – St. Irenæus
In our contemporary times, we unfortunately experience an increasing estrangement to the basic events of life and death. Both events are handed over more and more to people that offer their services, so that we don’t have to take care of it. While on one side, this is certainly a help and sometimes a necessity, in most cases, we get so distant to the beginning and end of life that we have more difficulties to relate to it; and especially when it comes to the end of life the ability to cope and grieve in the appropriate way, and keep a Christian attitude towards it.
In the Orthodox Church we believe that God is our Creator and the only Giver of Life, and the One that has the only authority to allow our death. Founded in this basic truth, the Orthodox Church is guiding her children from their birth, throughout their life, and until the grave.
When it comes to the end of our life, it is important to know how the Orthodox Church is providing for her members and what steps one should know how to plan for this (as much as one is able to plan for it). The following guide is an attempt to give some guidance. Specific steps might need adjustments in specific cases. Your priest is the one that can guide you in those cases.
The care of a dying person actually starts before death occurs. If a person is ill, and cannot attend church anymore, a priest should be contacted so that he is able to visit on a regular basis throughout the sickness. He is there to give comfort in prayer, offer confession, and holy communion to the sick.
The mystery of Holy Unction should also be considered. This mystery is offered for severe illnesses and is usually administered only once during an illness. It should not be treated as a “last rite” mystery, but rather administered during the earlier stages of the illness. This mystery does not require a terminal illness, but is for severe illnesses where we beseech God in a special way to ask for healing and comfort.
If death is imminent, a priest should again be called immediately; if the death is sudden, then as soon as one has knowledge about it. The priest will come and say prayers for the departing of the soul from the body, listen, and offer comfort to the person about to die, and of course to the people present with him. If the person is still conscious, confession and Holy Communion will again be offered.
After the death, the priest will serve the first panakhida (memorial service) for the departed right at the place of death.
There is no reason to rush to get a funeral home. There is time for the people present to say their good byes and get adjusted about what happened. As it was normal to hold someone’s hands while they were sick, it is perfectly fine to touch the body after the soul departed it.
A funeral home will most likely take care of preparing the body for the funeral. In some states it is required to engage a funeral director, but which particular services one asks for are not regulated by law. Some funeral homes have their own in-house regulations, but it can widely differ from funeral home to funeral home, and most of the time it can also be negotiated.
To spare doing this at the time of death, where one is more vulnerable and occupied by a grieving mind, it is best to plan this ahead of time, with, for example, a funeral plan.
In planning for the funeral, the following considerations should be observed for an Orthodox funeral:
Out of deep respect for the creation of God, as that body was created by God Himself, and was the “temple of the Holy Spirit” by Holy Chrismation, the Orthodox Church is not allowing cremation. A funeral with cremains is not possible, and neither is a funeral where it is known that the body will be cremated afterwards.
It is very common in the U.S. to embalm bodies. Embalming is not the preferred way to treat a body in the Orthodox Church, but it would not be considered a hinderance to an Orthodox funeral. Funeral Home regulations will often prevent having an open casket funeral if the body is not embalmed, but it should be noted clearly that there is no federal or state law that requires embalming. Alternative ways of slowing down the decomposition of the body (refrigeration, dry ice) are preferred.
Especially if death was sudden, we are often tempted to make up our loss in elaborate outward adornment, specifically the casket. However, for an Orthodox Christian it is far more important to pray for the soul of the deceased. The casket should be simple, and modest, but dignified. A simple wooden pine casket with a cross on the lid is most appropriate. It would be ideal if the lid of the casket can be totally removed during the funeral. The person should be dressed in modest clothing, according to the choice of the relatives.
A simple cross, a burial shroud and a chaplet that will be put on the deceased after the funeral should be available. Icons of the Savior, the Theotokos, and the patron saint of the deceased are customary put into the casket as well.
It is customary to bring the body to the church, at the latest, the evening before the funeral. The casket is placed in the middle of the church, and the deceased is facing the altar. A panakhida is served and there is an opportunity to visit the deceased. When there is no service, family can participate in psalm reading which will provide a prayerful environment. The psalm reading can continue through the whole night with the deceased remaining in the church until the time of the funeral.
The next morning the funeral service will be held by the priest. The funeral service is a service for the deceased who needs our prayers, and equally for the attendees who will be educated what a Christian life is, and be comforted in their grief with the hope of the general resurrection. A sermon will be held by the priest. A eulogy by family and/or friends is not customary practice at an Orthodox funeral. If this is desired, there is time for this at the grave side after the committal of the body into the earth. At the end of the funeral, the priest will say the prayer of absolution over the deceased and everyone will come forward and give the “last kiss” to the deceased.
After the funeral service we will escort the body to the burial side while singing the Trisagion, “Holy God, Holy Mighty, Holy Immortal have mercy on us!” Pall bearers can be chosen from family and friends.
Arriving at the place of burial, the priest will bless the grave (if it is not an Orthodox Cemetery) and a short burial service is be held. Ideally the casket will still be open at the grave side, so that the priest can anoint the body with oil. If that is not possible the priest will do that at the end of the funeral service in the church. The casket will be then lowered into the grave, and everyone will come forward to give their last respect in form of throwing dirt into the grave. In a traditional setting, if possible, the attendees of the burial will help close the grave while singing hymns of the resurrection. The grave side should be marked with a cross. The position of the casket should be that way that the deceased will be facing the cross on the burial side.
People who have attended an Orthodox funeral can testify that it is one of the most beautiful and rich services that the Orthodox Church offers. It is rich in theology and a bright witness of our faith in the resurrected Christ, the overthrow of eternal death, and the hope of the general resurrection. It reinforces that death will not separate us from our deceased, and that as we cared for them in their lifetime, we also care for them in their death, while our brethren are now waiting as planted seed of wheat in the ground, to be reunited in soul and body.
Novo Diveevo Convent is now OPEN but with Restrictions. We Kindly ask everyone to review the current rules of conduct:
Entire Convent Territory: AT ALL TIMES:
Visitors MUST maintain Social Distancing – at least six feet apart ( 2 meters)
Masks MUST be worn when less than 6 feet
Old People’s Home (OPH)
Remains CLOSED to all visitors for any reason
Please ensure the safety of our OPH residents – do not approach the building, and DO NOT approach any residents that may be walking or resting outside.
St. Seraphim Cathedral/Church Services
Cathedral will only be open during divine services.
Indoor services limited to 50% of building fire code capacity. This includes all clergy, servers, faithful.
Overflow must remain outside the building
We encourage people to come to weekday services, where attendance is less. SCHEDULE OF SERVICES
Wednesday, May 27, is the Leave-taking (Apodosis) of PASCHA.
At 6PM Tuesday May 26, the Convent will serve a Vespers and Matins in the Paschal Rite and on Wednesday May 27 at 9AM the Liturgy will also be live streamed. The Links are listed below:
Last Sunday, the Sunday of the Samaritan woman, the Holy Church told us how Christ raises a person from an earthly, carnal state of mind to the state in which a human being thirsts to worship God and pray to Him. You see, the Samaritan woman came to the well for physical water which satisfies only earthly thirst. But when Christ revealed her sins to her, and she ran to Him in repentance, then in her awakened spiritual thirst, the thirst for Living Water springing up into everlasting life, the thirst for communion with God, her first question was about prayer: where one should worship God, how to pray. Now today’s Gospel gives us a model for prayer.
This Friday, May 22, the Church celebrates the memory of the Translation of the relics of St Nicholas, Wonderworker of Myra in Lycia. At 11 am, we will livestream a Moleben with Akathist to St. Nicholas.
Си́лою, да́нною ти́ свы́ше, слезу́ вся́ку отъя́л еси́ от лица́ лю́те стра́ждущих, богоно́сне о́тче Нико́лае: а́лчущим бо яви́лся еси́ корми́тель, в пучи́не морсте́й су́щим изря́дный прави́тель, неду́гующим исцеле́ние и все́м вся́к помо́щник показа́лся еси́, вопию́щим Бо́гу: Аллилу́иа.
И́кос 3.
Име́яше вои́стину, о́тче Нико́лае, с Небесе́ пе́снь тебе́ воспева́ема бы́ти, а не от земли́: ка́ко бо кто́ от челове́к возмо́жет твоея́ святы́ни вели́чия пропове́дати? Но мы́, любо́вию твое́ю побежда́еми, вопие́м ти́ си́це:
Ра́дуйся, о́бразе а́гнцев и па́стырей; ра́дуйся, свято́е очисти́лище нра́вов.
Ра́дуйся, доброде́телей вели́ких вмести́лище; ра́дуйся, святы́ни чи́стое и честно́е жили́ще.
Ра́дуйся, свети́льниче всесве́тлый и вселюби́мый; ра́дуйся, све́те златоза́рный и непоро́чный.
Пропове́дует ми́р ве́сь тебе́, преблаже́нне Нико́лае, ско́раго в беда́х засту́пника: я́ко мно́гажды во еди́нем часе́, по земли́ путеше́ствующим и по мо́рю пла́вающим, предваря́я, посо́бствуеши, ку́пно все́х от злы́х сохраня́я, вопию́щих к Бо́гу: Аллилу́иа.
Спасти́ хотя́ ду́шу, пло́ть твою́ ду́хови покори́л еси́ вои́стину, о́тче на́ш Нико́лае: молча́ньми бо пре́жде и боре́ньми с по́мыслы, дея́нию богомы́слие приложи́л еси́, богомы́слием же ра́зум соверше́н стяжа́л еси́, и́мже дерзнове́нно с Бо́гом и А́нгелы бесе́довал еси́, всегда́ вопия́: Аллилу́иа.
И́кос 10.
Стена́ еси́ похваля́ющим, преблаже́нне, чудеса́ твоя́ и все́м к заступле́нию твоему́ прибега́ющим; те́мже и на́с, в доброде́тели убо́гих, от нищеты́, напа́сти, неду́гов и ну́жд разли́чных свобожда́й, вопию́щих ти́ с любо́вию такова́я:
Ра́дуйся, от убо́жества ве́чнаго изыма́яй; ра́дуйся, бога́тство нетле́нное подава́яй.
О пресвяты́й и пречу́дный о́тче Нико́лае, утеше́ние все́х скорбя́щих, ны́нешнее на́ше приими́ приноше́ние и от гее́нны изба́витися на́м Го́спода умоли́ богоприя́тным твои́м хода́тайством, да с тобо́ю воспева́ем: Аллилу́иа.
Этот конда́к чита́ется три́жды, зате́м 1-й и́кос и 1-й конда́к.
Моли́тва пе́рвая.
О всесвяты́й Нико́лае, уго́дниче преизря́дный Госпо́день, те́плый на́ш засту́пниче и везде́ в ско́рбех ско́рый помо́щниче! Помози́ ми́, гре́шному и уны́лому, в настоя́щем се́м житии́, умоли́ Го́спода Бо́га дарова́ти ми́ оставле́ние все́х мои́х грехо́в, ели́ко согреши́х от ю́ности моея́, во все́м житии́ мое́м, де́лом, сло́вом, помышле́нием и все́ми мои́ми чу́вствы; и во исхо́де души́ моея́ помози́ ми́, окая́нному, умоли́ Го́спода Бо́га всея́ тва́ри Соде́теля, изба́вити мя́ возду́шных мыта́рств и ве́чнаго муче́ния: да всегда́ прославля́ю Отца́, и Сы́на, и Свята́го Ду́ха, и твое́ ми́лостивное предста́тельство, ны́не и при́сно, и во ве́ки веко́в. Ами́нь.
Моли́тва втора́я.
О всеблаги́й о́тче Нико́лае, па́стырю и учи́телю все́х, ве́рою притека́ющих ко твоему́ заступле́нию и те́плою моли́твою тебе́ призыва́ющих! Ско́ро потщи́ся и изба́ви Христо́во ста́до от волко́в губя́щих е́; и вся́ку страну́ христиа́нскую огради́ и сохрани́ святы́ми твои́ми моли́твами от мирска́го мяте́жа, тру́са, наше́ствия иноплеме́нников и междоусо́бныя бра́ни, от гла́да, пото́па, огня́, меча́ и внеза́пныя сме́рти. И я́коже поми́ловал еси́ трие́х муже́й, в темни́це седя́щих, и изба́вил еси́ и́х от царе́ва гне́ва и посече́ния ме́чнаго, та́ко поми́луй и мене́, умо́м, сло́вом и де́лом во тме́ грехо́в су́ща, и изба́ви мя́ гне́ва Бо́жия и ве́чныя ка́зни. Я́ко да твои́м хода́тайством и по́мощию, Свои́м же милосе́рдием и благода́тию, Христо́с Бо́г ти́хое и безгре́шное житие́ да́ст ми́ пожи́ти в ве́це се́м, и изба́вит мя́ от шу́ияго стоя́ния, сподо́бит же десна́го со все́ми святы́ми во ве́ки веко́в. Ами́нь.
Akathist to Saint Nicholas
Kontakion 1
O champion wonderworker and superb servant of Christ, thou who pourest out for all the world the most precious myrrh of mercy and an inexhaustible sea of miracles, I praise thee with love, O Saint Nicholas; and as thou art one having boldness toward the Lord, from all dangers do thou deliver us, that we may cry to thee: Rejoice, O Nicholas, Great Wonderworker!
Ekos 1
An angel in manner though earthly by nature did the Creator reveal thee to be; for, foreseeing the fruitful beauty of thy soul, O most blessed Nicholas, He taught all to cry to thee thus: Rejoice, thou who wast purified from thy mother’s womb! Rejoice, thou who wast sanctified even unto the end! Rejoice, thou who didst amaze thy parents by thy birth! Rejoice, thou who didst manifest power of soul straightway after birth! Rejoice, plant of the land of promise! Rejoice, flower of divine planting! Rejoice, virtuous vine of Christ’s vineyard! Rejoice, wonderworking tree of the paradise of Jesus! Rejoice, lily of paradisaical growth! Rejoice, myrrh of the fragrance of Christ! Rejoice, for through thee lamentation is banished! Rejoice, for through thee rejoicing is brought to pass! Rejoice, O Nicholas, Great Wonderworker!
Kontakion 2
Seeing the effusion of thy myrrh, O divinely wise one, our souls and bodies are enlightened, understanding thee to be a wonderful, living source of unction, O Nicholas; for with miracles like waters poured out through the grace of God thou fillest them that faithfully cry unto God: Alleluia!
Ekos 2
Teaching incomprehensible knowledge about the Holy Trinity, thou wast with the holy fathers in Nicea a champion of the confession of the Orthodox Faith; for thou didst confess the Son equal to the Father, co-everlasting and co-enthroned, and thou didst convict the foolish Arius. Therefore the faithful have learned to sing to thee: Rejoice, great pillar of piety! Rejoice, city of refuge for the faithful! Rejoice, firm stronghold of Orthodoxy! Rejoice, venerable vessel and praise of the Holy Trinity! Rejoice, thou who didst preach the Son of equal honour with the Father! Rejoice, thou who didst expel the demonized Arius from the council of the saints! Rejoice, father, glorious beauty of the fathers! Rejoice, wise goodness of all the divinely wise! Rejoice, thou who utterest fiery words! Rejoice, thou who guidest so well thy flock! Rejoice, for through thee faith is strengthened! Rejoice, for through thee heresy is overthrown! Rejoice, O Nicholas, Great Wonderworker!
Kontakion 3
Through power given thee from on high thou didst wipe away every tear from the face of those in cruel suffering, O God-bearing Father Nicholas; for thou wast shown to be a feeder of the hungry, a superb pilot of those on the high seas, a healer of the ailing, and thou hast proved to be a helper to all that cry unto God: Alleluia!
Ekos 3
Truly, Father Nicholas, a song should be sung to thee from heaven, and not from earth; for how can a mere man proclaim the greatness of thy holiness? But we, conquered by thy love, cry unto thee thus: Rejoice, model of lambs and shepherds! Rejoice, holy purification of morals! Rejoice, container of great virtues! Rejoice, pure and honourable abode of holiness! Rejoice, all-luminous lamp, beloved by all! Rejoice, light golden-rayed and blameless! Rejoice, worthy converser with angels! Rejoice, good guide of men! Rejoice, pious rule of faith! Rejoice, model of spiritual meekness! Rejoice, for through thee we are delivered from bodily passions! Rejoice, for through thee we are filled with spiritual delights! Rejoice, O Nicholas, Great Wonderworker!
Kontakion 4
A storm of bewilderment confuseth our minds: How can we worthily hymn thy wonders, O blessed Nicholas? For no one could count them, even though he had many tongues and willed to tell them; but we make bold to sing to God Who is wonderfully glorified in thee: Alleluia!
Ekos 4
>People near and far heard of the greatness of thy miracles, O divinely-wise Nicholas, for in the air with the delicate wings of grace thou art accustomed to forestall those in misfortune, quickly delivering all who cry to thee thus: Rejoice, deliverance from sorrow! Rejoice, channel of grace! Rejoice, dispeller of unexpected evils! Rejoice, planter of good desires! Rejoice, quick comforter of those in misfortune! Rejoice, dread punisher of wrongdoers! Rejoice, abyss of miracles poured out by God! Rejoice, tablets of the law of Christ written by God! Rejoice, strong uplifting of the fallen! Rejoice, support of them that stand aright! Rejoice, for through thee all deception is exposed! Rejoice, for through thee all truth is realized! Rejoice, O Nicholas, Great Wonderworker!
Kontakion 5
Thou didst appear as a divinely-moving star, guiding those who sailed upon the cruel sea who were once threatened with imminent death, if thou hadst not come to the help of those who called upon thee, O wonderworking Saint Nicholas; for, having forbidden the flying demons who shamelessly wanted to sink the ship, thou didst drive them away, and didst teach the faithful whom God saveth through thee to cry: Alleluia !
Ekos 5
The maidens, prepared for a dishonourable marriage because of their poverty, saw thy great compassion to the poor, O most-blessed Father Nicholas, when by night thou secretly gavest their aged father three bundles of gold, hereby saving him and his daughters from falling into sin. Wherefore, thou hearest from all thus: Rejoice, treasury of greatest mercy! Rejoice, depository of provision for people! Rejoice, food and consolation of those that flee unto thee! Rejoice, inexhaustible bread of the hungry! Rejoice, God-given wealth of those living in poverty on earth! Rejoice, speedy uplifting of paupers! Rejoice, quick hearing of the needy! Rejoice, acceptable care of the sorrowful! Rejoice, blameless provider for the three maidens! Rejoice, fervent guardian of purity! Rejoice, hope of the hopeless! Rejoice, delight of all the world! Rejoice, O Nicholas, Great Wonderworkerl
Kontakion 6
The whole world proclaimeth thee, O most blessed Nicholas, as a quick intercessor in adversities; for, oftentimes preceding those that travel by land and sail upon the sea, thou helpest them in a single hour, at the same time keeping from evils all that cry unto God: Alleluia!
Ekos 6
Thou didst shine as a living light, bringing deliverance to the generals who received sentence to an unjust death, who called upon thee, O good shepherd Nicholas, when thou didst quickly appear in a dream to the emperor, and didst terrify him and didst order him to release them unharmed. Therefore, together with them we also gratefully cry unto thee: Rejoice, thou who helpest them that fervently call upon thee! Rejoice, thou who deliverest from unjust death! Rejoice, thou who preservest from false accusation! Rejoice, thou who destroyest the counsels of the unrighteous! Rejoice, thou who tearest lies to shreds like cobwebs! Rejoice, thou who gloriously exaltest truth! Rejoice, release of the innocent from their fetters! Rejoice, revival of the dead! Rejoice, revealer of righteousness! Rejoice, exposer of unrighteousness! Rejoice, for through thee the innocent were saved from the sword! Rejoice, for through thee they enjoyed the light! Rejoice, O Nicholas, Great Wonderworker!
Kontakion 7
Desiring to dispel the blasphemous stench of heresy, thou didst appear as a truly fragrant, mystical myrrh, O Nicholas; by shepherding the people of Myra, thou hast filled the whole world with thy gracious myrrh. And so, dispel from us the stench of abominable sin, that we may acceptably cry unto God. Alleluia!
Ekos 7
We understand thee to be a new Noah, a guide of the ark of salvation, O holy Father Nicholas, who drivest away the storm of all evils by thy direction, and bringest divine calm to those that cry thus: Rejoice, calm harbor of the storm-tossed! Rejoice, sure preservation of those that are drowning! Rejoice, good pilot of those that sail upon the deeps! Rejoice, thou who rulest the raging of the sea! Rejoice, guidance of those in whirlwinds! Rejoice, warmth of those in frosts! Rejoice, radiance that dispellest the gloom of sorrow! Rejoice, light that illuminest all the ends of the earth! Rejoice, thou who deliverest people from the abyss of sin! Rejoice, thou who castest Satan into the abyss of hades! Rejoice, for through thee we boldly invoke the abyss of God’s compassion! Rejoice, for, as ones rescued through thee from the flood of wrath, we find peace with God! Rejoice, O Nicholas, Great Wonderworker!
Kontakion 8
A strange wonder is thy sacred church shown to be to those that flock to thee, O blessed Nicholas; for, by offering in it even a small supplication, we receive healing from great illnesses, if only, after God, we place our hope in thee, faithfully crying aloud: Alleluia!
Ekos 8
Thou art truly a helper to all, O God-bearing Nicholas, and thou hast gathered together all that flee unto thee, for thou art a deliverer, a nourisher, and a quick healer to all on earth, moving all to cry out in praise to thee thus: Rejoice, source of all kinds of healing! Rejoice, helper of those that suffer cruelly! Rejoice, dawn shining for prodigals in the night of sin! Rejoice, heaven-sent dew for those in the heat of labours! Rejoice, thou who givest prosperity to those that need it! Rejoice, thou who preparest an abundance for those that ask! Rejoice, thou who often forestallest requests! Rejoice, thou who restorest strength to the aged and gray-headed! Rejoice, convicter of many who have strayed from the true way! Rejoice, faithful steward of the mysteries of God! Rejoice, for through thee we conquer envy! Rejoice, for through thee we lead a moral life! Rejoice, O Nicholas, Great Wonderworker!
Kontakion 9
Assuage all our pains, O Nicholas, our great intercessor, dispensing gracious healings, delighting our souls, and gladdening the hearts of all that fervently hasten to thee for help and cry unto God: Alleluia!
Ekos 9
The falsely-theorizing orators of the ungodly, we see, were put to shame by thee, O divinely-wise Father Nicholas; for thou didst confute Arius the blasphemer who divided the Godhead, and Sabellius who mingled the persons of the Holy Trinity, but thou hast strengthened us in Orthodoxy. Therefore we cry unto thee thus: Rejoice, shield that defendest piety! Rejoice, sword that cuttest down impiety! Reioice teacher of the divine commandments! Rejoice, destroyer of impious doctrines! Rejoice, ladder set up by God, by which we mount to heaven! Rejoice, God-given protection, by which many are sheltered! Rejoice, thou who makest wise the unwise by thy sayings! Rejoice, thou who movest the slothful by thine example! Rejoice, inextinguishable brightness of God’s commandments! Rejoice, most luminous ray of the Lord’s statutes! Rejoice, for through thy teaching the heads of heretics are broken! Rejoice, for through thee the faithful are counted worthy of glory! Rejoice, O Nicholas, Great Wonderworker!
Kontakion 10
Desiring to save thy soul, thou didst truly subject thy body to the spirit, O our Father Nicholas; for by silence first and by wrestling with thoughts, thou didst add contemplation to activity, and by contemplation thou didst acquire perfect knowledge with which thou didst boldly converse with God and angels, always crying: Alleluia!
Ekos 10
Thou art a rampart, O most-blessed one, to those that praise thy miracles, and to all that have recourse to thine intercession; wherefore, free also us who are poor in virtue from poverty, temptations, illness, and needs of various kinds, as we cry unto thee thus: Rejoice, thou who rescuest from eternal wretchedness! Rejoice, thou who bestowest incorruptible riches! Rejoice, imperishable food for those that hunger after righteousness! Rejoice, inexhaustible drink for those that thirst for life! Rejoice, thou who preservest from revolution and war! Rejoice, thou who freest us from chains and imprisonment! Rejoice, most-glorious intercessor in misfortunes! Rejoice, great defender in temptations! Rejoice, thou who hast snatched many from destruction! Rejoice, thou who hast kept countless numbers unharmed! Rejoice, for through thee sinners escape a frightful death! Rejoice, for through thee those that repent obtain eternal life! Rejoice, O Nicholas, Great Wonderworker!
Kontakion 11
A song to the Most Holy Trinity didst thou bring, surpassing others in thought, word, and deed, O most-blessed Nicholas; for with much searching thou didst explain the precepts of the true Faith, guiding us to sing with faith, hope, and love to the one God in Trinity: Alleluia!
Ekos 11
We see thee as a brilliant and inextinguishable ray for those in the darkness of this life, O God-chosen Father Nicholas; for with the immaterial angelic lights thou conversest concerning the uncreated Light of the Trinity, and thou enlightenest the souls of the faithful who cry unto thee thus: Rejoice, radiance of the Three-sunned Light! Rejoice, daystar of the unsetting Sun! Rejoice, lamp kindled by the Divine Flame! Rejoice, for thou hast quenched the demonic flame of impiety! Rejoice, bright preaching of the Orthodox Faith! Rejoice, luminous radiance of the light of the Gospel! Rejoice, lightning that consumest heresy! Rejoice, thunder that terrifiest tempters! Rejoice, teacher of true knowledge! Rejoice, revealer of the secret mind! Rejoice, for through thee the worship of creatures hath been abolished! Rejoice, for through thee we have learned to worship the Creator in the Trinity! Rejoice, O Nicholas, Great Wonderworker!
Kontakion 12
Knowing the grace that hath been given thee by God, dutifully and joyfully we celebrate thy memory, O most-glorious Father Nicholas, and with all fervency we hasten to thy wonderful intercession; unable to count thy glorious deeds which are like the sands of the seashore and the multitude of the stars, being at a loss to understand, we cry unto God: Alleluia!
Ekos 12
While we sing of thy wonders, we praise thee, O all-praised Nicholas; for in thee God Who is glorified in the Trinity is wondrously glorified. But even if we were to offer thee a multitude of psalms and hymns composed from the soul, O holy wonderworker, we should do nothing to equal the gift of thy miracles, and amazed by them we cry unto thee thus: Rejoice, servant of the King of kings and Lord of lords! Rejoice, co-dweller with His heavenly servants! Rejoice, support of faithful kings! Rejoice, exaltation of the race of Christians! Rejoice, namesake of victory! Rejoice, eminent victor! Rejoice, mirror of all the virtues! Rejoice, strong buttress of all who flee unto thee! Rejoice, after God and the Theotokos, all our hope! Rejoice, health of our bodies and salvation of our souls! Rejoice, for through thee we are delivered from eternal death! Rejoice, for through thee we are deemed worthy of endless life! Rejoice, O Nicholas, Great Wonderworker!
Kontakion 13
O most-holy and most-wonderful Father Nicholas, consolation of all that sorrow, accept our present offering, and entreat the Lord that we be delivered from Gehenna through thy God-pleasing intercession, that with thee we may sing: Alleluia! This kontakion is read thrice.
And again Ekos 1 and Kontakion 1:
Ekos 1
An angel in manner though earthly by nature did the Creator reveal thee to be; for, foreseeing the fruitful beauty of thy soul, O most blessed Nicholas, He taught all to cry to thee thus: Rejoice, thou who wast purified from thy mother’s womb! Rejoice, thou who wast sanctified even unto the end! Rejoice, thou who didst amaze thy parents by thy birth! Rejoice, thou who didst manifest power of soul straightway after birth! Rejoice, plant of the land of promise! Rejoice, flower of divine planting! Rejoice, virtuous vine of Christ’s vineyard! Rejoice, wonderworking tree of the paradise of Jesus! Rejoice, lily of paradisaical growth! Rejoice, myrrh of the fragrance of Christ! Rejoice, for through thee lamentation is banished! Rejoice, for through thee rejoicing is brought to pass! Rejoice, O Nicholas, Great Wonderworker!
Kontakion 1
O champion wonderworker and superb servant of Christ, thou who pourest out for all the world the most precious myrrh of mercy and an inexhaustible sea of miracles, I praise thee with love, O Saint Nicholas; and as thou art one having boldness toward the Lord, from all dangers do thou deliver us, that we may cry to thee: Rejoice, O Nicholas, Great Wonderworker!
“Jesus therefore, being wearied with His journey, sat thus on the well: and it was about the sixth hour. There cometh a woman of Samaria to draw water: Jesus saith unto her, Give me to drink” (Jn. 4:6-7). The Samaritan woman became filled with confusion and doubt of a purely worldly nature: How could He, a Jew, ask to drink from her, a Samaritan? The Jews had no dealings with the Samaritans. And even more, He said that if she knew Who He was, then she herself would ask drink from Him, and He would give her Living Water. How could He give her something to drink? Why, He didn’t even have anything to draw water with, and the well was deep.
“But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I see in His hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into His side, I will not believe (Jn. 20:24-25).
