Exaltation of the Cross: festive antiphons, troparion and kontakion, prokeimenon, communion
Antiphon of the 1st Exaltation of the Cross, Psalm 21:
Verse 1: O God, my God, take notice of me, / have you forsaken me? Chorus: Through the prayers of the Mother of God, Savior, save us. Verse 2: Far from my salvation / the words of my falls. Chorus: Through the prayers of the Mother of God, Savior, save us. Verse 3: My God, I will call in the days, and you will not hear, and in the night, and not to my madness. Chorus: Through the prayers of the Mother of God, Savior, save us. Verse 4: You live in the Holy One, / praise to Israel. Chorus: Through the prayers of the Mother of God, Savior, save us. Glory to the Father and the Son and the Holy Spirit/ now and ever and unto ages of ages. Amen. Chorus: Through the prayers of the Mother of God, Savior, save us.
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GntifHn No. for the erection of honesty and 3 life-giving krtA, ral0m k7a:
Art No.: B9e, b9e m0y, vonmi1 mi,/ set mS є3сi2; Chorus: Mltvami btsdy, sp7se, sp7si2 nas. Article v7: Further t sp7seniz myegw2/ wordsA of my1x sin. Chorus: Mltvami btsdy: Stjkh G: B9e m0y, called in the days 2, and 3 not ўlhshishi, / and 3 in the night 2, and 3 not in the madness of me. Chorus: Mltvami btsdy: Stjkh d7: You live in the same place, / praise2 ї}lev. Chorus: Mltvami btsdy: Glory, and3 nhne: Mltvami btsdy:
Antiphon 2 for the Exaltation of the Cross, Psalm 73:
Verse 1: How much, O God, have you rejected us to the end? Chorus: Saviors, Son of God, crucified in flesh, singing Ti: hallelujah. Verse 2: Remember Your host, which You acquired from the beginning. Chorus: Saviors, Son of God, crucified in flesh, singing Ti: hallelujah. Verse 3: This is Mount Zion,/ in which you dwelt. Chorus: Saviors, Son of God, crucified in flesh, singing Ti: hallelujah. Verse 4: God our King, from before the world, wrought salvation in the midst of the earth. Chorus: Saviors, Son of God, crucified in flesh, singing Ti: hallelujah.
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GntifHn v7 on the erection of honesty and 3 life-giving krtA, ral0m o7g:
Stjkh №: Vskyu, b9e,/ tri1nulu n2 є3сi2 to the end; Chorus: Spas1 ny, sn7e b9іy, pl0tіyu raspnhysz, singing 12: Hallilyia. Stjхъ в7: Remember2 s0nm tv0y,/ є3г0же stzhal є3сi2 и3 first. Chorus: Sp7sy1 ny, сн7е b9іy: Stjхъ G: Mountain сіНнъ сіS,/ in the neizhe el1lsz є3si. Chorus: Sp7s1 ny, сн7е b9іy: Stjхъ d7: BGъ, our king, before the age/ made sleep in the middle of the earth2. Chorus: Sp7si1 ny, sn7e b9іy: Slava, and3 nhne: E#dinor0dny sn7e:
Antiphon of the 3rd Exaltation of the Cross:
Verse 1 (Psalm 98): The Lord reigns,/ let people be angry. Troparion: O Lord, save Thy people... Verse 2: The Lord reigns, let the people be angry:/ he sits on the Cherubim, let the earth move. Troparion: O Lord, save Thy people... Verse 3: The Lord is Great in Zion,/ and High above all people. Troparion: O Lord, save Thy people... Verse 4 (Psalm 95): Worship the Lord/ in His holy courtyard. Troparion: O Lord, save Thy people...
GntifHn G on the erection of honesty and 3 life-giving crtA:
Article no. Ral0m §i: GD votsRi1sz, / let people be angry. Troparion: Save2, gDi, your people‰: Stjхъ в7: GDь otsRi1sz, let people be angry,/ sit on the cherubs, let the earth move. Troparion: Save2, gdi, your people: Stjkh G: Gd to sіHne is great, / and3 high above all people2. Troparion: Save2, gDi, your people‰: Stjkhd7. Ral0m §є: Worship 1tesz gDevi/ in the yard with™ёm є3гw2. Troparion: Save2, gDi, your people:
Troparion to the Venerable Cross, tone 1:
Save, O Lord, Thy people,/ and bless Thy inheritance,/ granting victories against the enemy,// and preserving Thy life through Thy Cross.
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Troparion to the honest and 3 life-giving church, voice No.:
Save2 your people,/ and3 bless2 your dignity,/ victory in the resistance against the gift,// and3 yours will preserve your1st residence.
Glory to the Father and the Son and the Holy Spirit, now and ever and unto ages of ages. Amen.
Kontakion to the Honorable Cross, tone 4:
Ascend to the Cross by your will,/ to Your namesake new residence/ grant Your bounty, O Christ God,/ make us glad with Your power,/ giving us victories for our peers,/ benefit to those who have Yours ́ weapon of the world, // invincible victory.
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Kontakion to the honest and 3 life-giving krtY, voice d7:
Ascend to your will/ your name for your new residence/ your bounty, grant to God:/ make us glad with your strength,/ give us victory for our companions,/ help your other world to the powerful, // invincible victory.
Prokeimenon on Friday, to the Cross of the Lord, tone 7:
Lift up the Lord our God,/ and worship His footstool, for He is holy.
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Prokjmen in pzt0k, krty gDnyu, voice z7:
Raise up our god,/and3 bow down to the foot of nHgu є3гw2, ћкw є4st. Stjkh: GD votsRi1sz, let people be angry.
Involved in the Exaltation of the Cross:
The light of Your face appears upon us, O Lord.
Participated in the erection of honesty and 3 life-giving krtA:
The banner is upon us, the light of your face is upon us.
Hallelujah. (Thrice)
Hallilya, three times.
Author: Administrator
Publication date: 08/30/2019
Responses (375)
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1. To the Cross of the Lord, tone 1:
Save, O Lord, Thy people, / and bless Thy inheritance, / granting victories to the Orthodox Christians / against resistance, / and preserving Thy residence through Thy Cross.
Kontakion, tone 4:
Having ascended to the Cross by will,/ grant to your namesake new residence,/ grant your bounty, O Christ God,/ make us glad with your power,/ giving us victories as counterparts,/ an aid to those who have your weapon of peace,\ an invincible victory.
2. To the Resurrection of Christ, tone 5:
Christ is risen from the dead, / trampling down death by death, / and giving life to those in the tombs.
3. On the Sunday of Antipascha, tone 7:
The sealed tomb, / the belly of the tomb shone forth, O Christ God, / and the closed door, / appeared as a disciple, / the resurrection of all: / renewing the right spirit for us, / according to your great mercy.
Magnification:
We magnify Thee, / Life-giving Christ, / for our sake, who descended into hell and raised everything with Himself.
4. On Wednesday of Mid-Pentecost, tone 8:
I rejoiced at the holiday, / watered my thirsty soul for piety, / for you cried out to all the Savior: / thirst, let him come to me, and let him drink, / the fountain of our life, Christ our God, glory to Thee.
5. Indicta (Church New Year), tone 4:
Give thanks to Thy unworthy servant, O Lord, / for Thy great blessings upon us, / glorifying Thee, we bless, thank, sing and magnify Thy compassion, / and slavishly cry out to Thee in love: / Our Benefactor, our Savior, glory to Thee.
Glory: voice 3:
Thy blessings and gifts, / as a servant of indecency, having been vouchsafed, O Master, / we earnestly flow to You, giving thanks as much as we can, / and we glorify You, as the Benefactor and Creator, crying out: / glory to You, Most Generous God.
And now: voice 2:
To the Creator of all creation, / having established times and seasons in His power, / bless the crown of the summer of Thy goodness, O Lord, / keeping Thy people and city in peace / through the prayers of the Mother of God and save us.
Kontakion, the same voice:
In the highest, living, Christ the King, / all visible and invisible, Creator and Creator, / who created days and nights, times and summers, / now bless the crown of summer, / observe and preserve in peace your city and people,\ most merciful.
6. Renovation of the Church of the Resurrection of Christ in Jerusalem, tone 4:
As the beauty of the firmament above, / and the beauty of the lower, you showed the beauty of the holy village of Your glory, Lord, / establish this forever and ever, / and accept our prayers unceasingly offered to You in it, O Theotokos, / for the Life and Resurrection of all.
Kontakion, tone 4:
The sky is full of light / The Church has appeared, / all the enlightening faithful, / standing in it we call: \ Establish this house, O Lord.
In Kontakion, voice 2:
Grant renewal of the spirit in the hearts/ and enlightenment of the inner ones,/ by faith those who perform the sacred renovation of the temple of Thy house,/ which Thou hast deigned to be created in Thy Divine Name,\ glorified alone in the saints.
7. Circumcision of the Lord, tone 1.
On the fiery Throne / in the Highest sit with the Father Without Beginning and Thy Divine Spirit. It was your good pleasure to be born on earth from the Unskilled Youth, Your Mother, O Jesus, / for this reason you were circumcised, like a man of the day. / Glory to Your all-good advice, / glory to Your look, / glory to Your condescension, O O One who loves mankind.
Magnification:
We magnify You, / Life-giving Christ, and honor Your most pure flesh / legal circumcision.
Kontakion, tone 3:
The Lord endures circumcision of all/ and human sins are circumcised as Good,/ gives salvation to the world today,/ and the Creator Hierarch and the luminous, Divine Hidden of Christ Basil rejoices in the highest.
8. The appearance in heaven of the Cross of the Lord in Jerusalem, tone 8:
The image of Your Cross now rises more than the sun, / which you stretched out from the holy mountain even to the place of skulls / and in it you, O Savior, understood your strength. / thereby strengthening us / and saving us in peace / through the prayers of the Mother of God, O Christ our God, and save us.
Kontakion, tone 4:
He opened the enclosed heavens, / in heaven there were bright rays, / the most pure Cross was raised on the earth; / Moreover, we received the radiance of His actions, / we are guided to the unstoppable light / and in the battles of the imams His weapon of peace / invincible victory.
9. To the position of the honorable robe of our Lord Jesus Christ, in Moscow, voice 4:
Today we come, faithfully, / to the Divine and celibate robe of our Savior God, / who deigned to wear this flesh and pour out His holy Blood on the Cross, / with which redeem us from the work of the enemy. Thank you so much. We cry out to Him: / save our fatherland, / and the bishops, and the city, and all the people, / protect with Your honorable robe, / and save our souls, / as a Lover of mankind.
Magnification:
We magnify You, / Life-giving Christ, / and honor all the Divine vestments of Your honorable position.
Kontakion, tone 4:
The robe of incorruption, saving healing/ to all mankind, O Lord, you bestowed/ Your Divine treasure, the honorable Robe,/ which is the tunic,/ with which you deigned to clothe the life-giving and Holy Flesh of Your incarnation./ We celebrate this with an accepting and bright desire,/ with fear and love , as we sing praises to the Benefactor, we call upon You, Christ: / keep our fatherland and all people in peace,\ according to Your great mercy.
10. To the All-Merciful Savior, tone 8:
Looking down from on high, accepting the wretched, / visit us with embittered sins, O Lord, All-Merciful: / through the prayers of the Mother of God, grant great mercy to our souls.
Kontakion, tone 4:
All kinds of filth, O all-merciful Savior, I was the doer, / and the pit fell into despair, / but I groan from the heart, and cry out to You, the Word, / hasten, O Generous One, and strive to help us,\ as You are Merciful.
11. To the Miraculous Image of our Lord Jesus Christ, tone 2:
We bow to Your most pure image, O Good One, / asking forgiveness of our sins, O Christ our God: / by the will of Your flesh you have deigned to ascend to the Cross, / so that You may deliver Him from the work of the enemy. / Thus we cry out to You in gratitude: / You filled all with joy, O our Savior, / who came to save the world.
Magnification:
We magnify You, / Life-giving Christ, / and honor all of Your Most Pure Face / glorious imagination.
Kontakion, the same voice:
Thy ineffable and Divine sight of man, / the indescribable Word of the Father, / and the victorious unwritten and God-written Image, / leading to Thy unfaithful incarnation, / we honor Him with kisses.
12. Hypostatic Wisdom of God, our Savior Jesus Christ, voice 1:
On the fiery Throne / in the Highest you sit with the Father Without Beginning and Your Divine Spirit, / You deigned to appear on earth as a man, / fulfilling the eternal Council of the Holy Trinity for us, Christ Jesus; / for this reason you suffered in the flesh, / so that you might save the world and exalt your chosen ones, / where ever, like God, you reign in glory. / Glory to Your all-good Council, / glory to Your wise vision, / glory to Your ineffable condescension, O One Lover of Mankind.
Magnification:
We magnify Thee, / the Only Begotten Son of God, Jesus Christ, / who created all with Thy wisdom in the beginning / and the fallen human race from eternal death / who mercifully redeemed.
13. Icon of Sophia, the Wisdom of God, voice 1:
Eternal Wisdom, Christ our God! / With Your divine gaze you bowed the Heavens, / You deigned to dwell in the womb of the Pure Maiden, / Having destroyed the mediastinum of enmity, / You sanctified our nature / and You opened Your Kingdom to us; / for this sake of You, our Creator and Savior, / and the Pure Virgin who gave birth to You, / who served the mystery of our salvation, we Orthodoxy magnify.
14. Baptism of Rus', tone 8:
Blessed are you, Christ our God, / who enlightened the Russian land through baptism, / sending down the Holy Spirit to its people, / leading them to salvation, / Lover of mankind, glory to you.
15. Before starting every good deed, tone 2:
Creator and Creator of all things, O God, / beginning the work of our hands for Thy glory, / hastily correct with Thy blessing, / and deliver us from all evil, / for one is all-powerful and Lover of mankind.
Kontakion, tone 6:
Quick to intercede and strong to help, / present yourself to the grace of Your power now / and, having blessed, strengthen, / and bring about the good deeds of Your servants to complete the good intentions; / for whatever you want, / like the Almighty God, you can do.
16. For the blessing of water, tone 6:
They ate grace from heaven, O Life-Giver, / and sanctify this water, / and show purification to all impurities.
17. For the consecration of the temple, voice 3:
Having created Your Church on the rock of faith, O Good One, / to that correct our prayers, / and accept people in faith who cry to You: / save us, our God, save us.
18. About the sick, voice 4:
The only speedy one in intercession, Christ, / show speedy visitation from above to Thy suffering servant, / and deliver from ailments and bitter illnesses, / and raise up thee to sing and praise unceasingly, / with the prayers of the Mother of God, the One Lover of Mankind.
Kontakion, voice 2:
On the bed of illness, those lying and wounded by the wound of death, / as you sometimes raised up, O Savior, Peter’s mother-in-law, / and the paralytic on the bed of the wearable, / now, O Merciful One, visit and heal the afflicted: / For you alone art the ailments and illnesses of our race. ,\ and all mighty, for he is abundantly merciful.
19. About the departed, voice 2:
Remember, O Lord, that Thy servants are good, / and forgive those who have sinned in life, / for no one is without sin, only You are the only one, / able to give peace to the departed.
In. Troparion, tone 8:
With the depth of wisdom, build everything humanely, / and give what is useful to everyone, / the only Creator, rest, O Lord, the souls of Thy servant; / for I have placed my trust in You,\ the Creator and Maker, and our God.
Glory: kontakion, tone 8:
Rest with the saints, / Christ, Thy servant of the soul, / where there is no sickness, no sorrow, no sighing, / but endless life.
And now: Theotokos, tone 8:
You are the wall and refuge of the imams, / and the prayer book favorable to God, Whom you gave birth to, O Blessed Mother of God, the salvation of the faithful.
20. About those who hate and offend us, voice 4:
Praying for those who crucified You, O loving-hearted Lord, / and commanded Your servant to pray for everyone, / forgive those who hate and offend us, / and guide us from all evil and wickedness to virtuous living, / we humbly offer a prayer to You, / so that in unanimity we glorify You, / One Lover of Humanity.
Kontakion, tone 5:
Like Your first martyr Stephen, / for those who kill him, we pray to You, O Lord, / and we desperately pray: / forgive those who hate everyone and those who offend us, / so that not a single one of them will perish for us, / but all will be saved by Your grace,\ All-Bountiful God.
21.About travelers, video 2:
This path and truth, O Christ, / is Thy servant Thy Angel’s companion now, / like Tobias sometimes, / preserving, / and unharmed to Thy glory, from all evil / in all well-being, / through the prayers of the Mother of God, the One Lover of Mankind.
Kontakion, voice 2:
Luca and Cleopas, O Savior who traveled to Emmaus, / descend now also to Thy servants, / who want to travel, / delivering them from every evil situation:\ for You, as a Lover of Mankind, are able to do all that you want.
22. About the increase of love, voice 4:
By the union of love Thy apostles bound, O Christ, / and us. Having thus firmly bound Your faithful servants to Yourself, / keep Your commandments / and love each other unfeignedly, / through the prayers of the Mother of God, the One Lover of Mankind.
Kontakion, tone 5:
With a flame of love our hearts have kindled towards You, O Christ God, / so that we may be ignited by it, / with our hearts, thoughts and souls and with all our strength we will love You, / and our sincere One as ourselves, / and keeping Your commandments, / we glorify You, the Giver of all good things .
23. When attacked by enemies, voice 4:
Soon let us not even be enslaved by the enemy, / who blasphemes You and despises us, O Christ our God, / destroy those who fight us with Your Cross, / so that they may understand how the Orthodox faith can, / through the prayers of the Mother of God, the One Lover of Mankind.
Kontakion, tone 8:
Chosen Voivode and Lord, hell to the Conqueror!/ For having been delivered from eternal death,/ I will sing praises to Thee, Your creation and servant,/ But as having unspeakable mercy,/ Free me from all troubles, calling:\ Jesus, Son of God, have mercy on me.
24. During rainlessness, voice 2:
Bring goodness to the air by Thy commandment, O Lord, / grant free rain to the earth, / to bring abundant fruits to Thy people, / and saturate every living creature with Thy favor, / with the prayers of the Mother of God and all Thy saints.
Kontakion, tone 6:
All the Creator and Creator,/ and the good Giver of Thee, knowingly, O Lord,/ we fall down to Thee, and diligently pray:/ have mercy, O Merciful One, and forgive, as the Good is our iniquity,/ and deliver Thy servants from this righteous wrath,/ giving, as the Good, the thirsty land for fruitful rains,\ for the One is Many-Merciful.
25. During the time of darkness, voice 2:
Look mercifully. O God, having sinned against people, / and do not despise those who come to You in repentance, / but as you are Good, have mercy, and soon deliver from the punishment of Your righteous one, / through the prayers of the Mother of God, the One Lover of Mankind.
Kontakion, voice 2:
Do not completely reject Thy people who have sinned, O Lord,/ leave Thy mercy and generosity lower from us,/ but like the abyss of generosity and the abyss of mercy,/ accept our prayers,/ and deliver us from the present misfortune and need,\ Thou art alone Benevolent.
26. In rebuke of a coward (about deliverance from an earthquake), voice 2:
Look upon the earth and make it shake, / deliver us from the terrible coward of rebuke, O Christ our God, / and send down upon us Thy rich mercies, / through the prayers of the Mother of God, and save us.
Kontakion, tone 6:
Deliver us all from the grave coward, O Lord,/ and the unbearable plagues, sins for our sake./ Spare, O Lord, Thy people,/ which Thou hast acquired with Thy Blood, O Lord,/ and do not deliver the city to destruction by the terrible coward,/ for is there no other God for Thee? we are not aware, / and cry to those who sing: I am with you, and no one is against you.
27. Grateful to the Savior, tone 4:
Give thanks to Thy unworthy servants, O Lord, / for Thy great blessings upon us; / we glorify Thee, bless, thank, sing and magnify Thy compassion, / and slavishly cry out to Thee in love: / O our Benefactor, glory to Thee.
Kontakion, tone 3:
Thy blessings and gifts to Tuna, / as a servant of indecency, having been vouchsafed, O Master, / we earnestly flow to You, giving thanks according to our strength, / and to You, as the Benefactor and Creator, we glorify, crying out: Glory to Thee, Most Generous God.
Service for the Exaltation of the Holy Cross
Whereas on other twelve feasts the Typikon definitely indicates from which creations of St. Fathers have every reading at the service; on the Exaltation, such instructions are given in a vague form: “and the reading of the holiday.” But this is a completely random phenomenon, explained by the fact that more specific instructions simply appeared in later editions of the charter. One must turn to the ancient monuments of the charter (manuscripts) to find these specific instructions.
Thus, about the first patristic reading (at Vespers after the blessing of the loaves), the current Typikon says: “And we honor the word about the honorable tree.” This is only an abbreviated name for the reading indicated at this very place of the vigil by the ancient charters with the following title: “Historical Word, Praise to the Honorable Cross of Alexander the Monk” (Greek writer of the 7th century), beginning with the words: “The command of your fatherland is received.”798. Here are its contents. After apologizing for his “lack of learning” and warning that he had chosen the “truth” from his sources, the author begins with a description of the eternal existence and creative activity of the Son of God: “who is ever present with the Father and the Holy Spirit... created all things with Them from non-existence; there was nothing else, when there was only the Holy Trinity homoousia (consubstantial) ... inexhaustible deity, rulership, ever-essential joy; ... knowing by the preaching of God, when and where and how and how it is appropriate for existence to be, ... create what exists ... so that those who partake of its piety will multiply.” Having created the human body, the Son of God put a soul into it, but it is not a part of God, as Origen thinks, otherwise it would not have been said: “I received the living soul.” “Having worked all the Word of God, I did not reveal much of my strength” (I did not demonstrate most of my strength), since I only created what I wanted. But God created all creation, visible and invisible, “in the image of the cross: make the breadth and length, the height and the depth, write the image of the cross (cf. Eph. 3:18); the four-shaped animal (Ezek. 1) shows the image of the cross,” like the six wings of the seraphim; “and the lights shine in a cross shape; and man was created in the shape of a cross” - depicts a cross when he stretches out his hands. The image of the Cross was: the tree of life in paradise; the ram entangled with its horns in the “garden of Savek” during the sacrifice of Isaac; Jacob's worship on the edge of Joseph's rod; the rod of Moses, with which he performed so many miracles for 40 years. All the prophets predicted the cross, for example. Is. 60:13, where the Cross is associated with the Holy Trinity. “The truth has always been given to those who are saved from Adam to Christ, figuratively by the Honest Cross.” The birth of Christ is depicted under Herod, who, being a foreigner, in order to eliminate claims to the kingdom of the Davidic family, burned all the genealogical books of the Jews, but the Roman census restored the genealogy. The Lord was born in the 42nd year of Augustus. Upon returning from Egypt at the age of four, Christ settled in Nazareth; Joseph died shortly after the 12-year-old boy Jesus visited the temple. In place of Archelaus, who died without an heir, Tiberius appointed his friend Pilate as “general” in Judea. At this time, the Galilean king Herod “drove away” his wife, the daughter of the Arabian king Arethas, because of Herodias, which caused the denunciation of John the Baptist and a bloody war with Arethas. The Lord suffered on the 20th day (of March?) “before the thirteen calendars of April.” “And since the Cross is everywhere glorious and everything is cruciform, ... likewise the Lord accepted death on the cross.” The Jews, so that the empty tomb of the Savior would not preach His resurrection, filled up the tomb and Golgotha. God allowed this “evil advice” so that thanks to this, in the upcoming military upheavals of Palestine, the shrines would remain intact underground. Tiberius, having heard about the resurrection of Christ and the miracles of the apostles, believed and wanted to “name” Him God, but was restrained by the nobles. But Herod, for his participation in the death of the Savior, as well as for the murder of John the Baptist, he exiled with Herodias to Spain, where she was swallowed up by the earth while dancing alive. The slandered Pilate was brought to Rome, where he committed suicide. Herod Agrippa persecuted Christians. Imp. Claudius, for the civil strife in Jerusalem during the world famine, sent a decree “to the pagan princes to mercilessly kill the Jews” and expelled them from Italy. A new revolt of the Jews under Nero caused reprisals against them under Nero and after him Vespasian and Titus. Under Hadrian, for the new uprising, Jerusalem lost its name, both the Old Testament temple and the Christian shrine were desecrated - the site of Christ's crucifixion, buried by Jews, to which Christians came to worship. Persecution of Christians was renewed in almost every reign (the attitude of the Roman emperors towards Christians799 is described; a list of Jerusalem bishops is also given along the way). The last persecutors died for their wickedness, and Constantine the Great appeared to them as the instrument of God's punishment. Maxmian Galer was so lascivious that his subjects only thought of how to hide their wives and daughters from him; he did not eat any food without magic; struck for fornication with a corresponding terrible disease, he stopped the persecution, but upon recovery he resumed. The ruler of Rome, Maxentius, was distinguished by the same vices, desecrating many of the free women and destroying children for his sorceries.
The Romans asked Constantine, who ruled Britain (“on the land of Wroton”), to deliver them from the tyrant. It was then that Constantine had a vision of the cross (described in detail according to primary sources). The Cross also helped Constantine in his subsequent struggle with Maximin. Both of these persecutors died shamefully: the first drowned while fleeing in the Tiber, the second burned in internal fire. The last persecutor of Christians, Licinius, an associate of Constantine in his fight against those two, married to his sister, also died: first exiled to Thessaloniki for rebelling against the king, he was then executed for new feats. Then Constantine declares freedom of religion and tries to suppress paganism, taking every possible care of the successes of Christianity: he convenes the Council of Nicea and instructs the Patriarch of Jerusalem Macarius and his mother Helen to find the tree of the Cross and restore Christian shrines in Jerusalem (the discovery of the Cross is described with the miracle of healing the sick wife of a nobleman, but about the erection is not mentioned). With particular solemnity, Constantine ordered to consecrate the newly built Church of the Resurrection, and the Arians, led by Eulgius of Nicomedia, having ingratiated themselves into the trust of Constantine the Great, almost killed Athanasius of Alexandria and did not admire the honor of consecration (the cathedral in Tire is described, under the supervision of Constantine V.’s son, Dalmatus, the court on it over Athanasius, who, “having fled from Tire, went up to Jerusalem, and having said prayer and anointed the holy myrrh and sanctified the houses of prayer, he was the bishop of the coming more than the wicked.” At the end of his life, Constantine issued a law, “let no Jews appear to that in Jerusalem , only six fields are far away." Of Constantine's successors, Constantius leaned towards Arianism. And then God, for the admonition of Christians, showed in Jerusalem in the sky the sign of the cross, described in the letter of Cyril of Jerusalem to Constantius. The word ends with praise of the Cross in the form of a series of appeals to him, beginning " Rejoice,” and an indication of the meaning of the Cross for all states and positions of a Christian, in all areas of life (“they whisper about you all the days”).
At Matins, according to handwritten regulations, readings from St. John Chrysostom “words of the holy passion”, namely his conversations in St. Matthew 67 and 68 and ev. John 84 and 85800.
From conversations in ev. Matthew, set for reading at the Matins of the Exaltation, the first (67th) is an interpretation of Matthew. 21:12–32, that is, on the last, dying deeds and speeches of the Savior: the expulsion of the traders from the temple, the drying up of the barren fig tree, the Savior’s question to the Jewish elders about the baptism of John and his reproof for their attitude towards Him and towards John the Baptist. The conversation begins with the words: “John also speaks about this (about the expulsion of the traders), only he speaks at the beginning of the Gospel, and Matthew at the end.” From a comparison of two stories of St. the father concludes that “Christ did this more than once, but they still did not stop trading.” The drying up of the barren fig tree of St. the father explains as follows: “Since Christ always did good and never punished, meanwhile it was necessary for him to show the experience of his justice and vengeance, so that both the disciples and the Jews would know that although He could wither, like a fig tree, His crucifiers, He nevertheless voluntarily gives himself up to be crucified and does not dry them up, then He did not want to show this over people, but showed the experience of His justice over the plant.” “For the disciples such a miracle was new and unexpected, because Christ showed his justice and vengeance for the first time.” Regarding Christ's conversation about the baptism of St. John. the father casually remarks: “He did not suddenly say to them: Why didn’t you believe John? But - what was much more striking - first he points to tax collectors and harlots” (who believed John). “Having denounced the Jews for all this, Christ finally deals them the heaviest blow: “You saw it but repented and then believed him.” The last thought of St. the father illustrates with an example from modern life. “Or have you not heard how one harlot, who surpassed everyone in her debauchery, later surpassed everyone in piety? I’m not talking about the gospel harlot, but about the one who in our lifetime was in the Phoenician city, the most lawless. This harlot was once among us, she was considered the first actress in the theater, and her name was known everywhere, and not only in our city, but even among the Cilicians and Cappadocians. She ruined many, left many as orphans, many even suspected her of witchcraft, as if she lured into her nets not only with her physical beauty, but also with witchcraft. This harlot even deceived the queen's brother. But suddenly she voluntarily changed, attracted the grace of God to herself, despised everything that had happened before, and just as there was no one more shameless than her on stage, so afterwards she surpassed many in great chastity, and, dressed in sackcloth, she labored like this all her life.” “So, no sinner should despair, just as no virtuous person should indulge in carelessness.” “God is not like a man: He no longer reproaches us for what has passed, and when we repent, He does not tell us: why have you been moving away from Me for so long?” “Who was worse than Matthew? But he became an evangelist." “Even if you suffered for thirty-eight years, if you only wish to be healthy, nothing will hinder you.” “Grace does not become exhausted and does not become scarce. This source flows ceaselessly, and from its fullness we can heal both our souls and our bodies.” “Even if you do not work in this better field, the field of repentance and virtue, you still must work and suffer in the world in a different way. If one way or another you need to work, then why not choose for yourself that work that brings both abundant fruits and a great reward? Everyday “your labors will be rewarded in old age, when you are completely unable to enjoy their fruits.” In a virtuous and gracious life, “the work is short, but the reward is limitless.”
The second of the conversations of St. Chrysostom on ev. Matthew, set for reading at the Matins of the Exaltation (Demon 68), represents an explanation of Matthew. 21:33–46, i.e., the parable of the evil vinedressers (containing a clear prediction of the Savior about His imminent murder by the Jews) and begins with the words: “By this parable Christ teaches many things.” Parable of St. the father explains this: “When the Jews came out of Egypt, God gave them a law, gave them a city, built an altar and erected a temple. By departure we mean God's great patience. “And he sent his servants,” that is, the prophets, “to receive the fruits,” that is, obedience proven by deeds. He did not point them directly at the pagans, so as not to irritate them against himself, but only hinted, saying: “And he will give the grapes to others (Luke 20:16). Without a doubt, He spoke the parable so that the Jews themselves would pronounce judgment, which happened with David when he pronounced condemnation on himself, having understood Nathan’s parable. Judge by this how just the sentence is when those being punished accuse themselves.” “Having heard,” says the evangelist, he understood what he was saying about them. And he who sought Him was afraid of the people, because he had Him as a prophet” (Matthew 27:45–46). When one day they wanted to seize Him, He walked through their midst and became invisible. But now, since they were restrained by fear of the people, Christ is content with this. So they were completely blinded by lust, vanity and attachment to the temporary! And indeed, nothing brings us to a fall more than addiction to transitory things; on the contrary, nothing leads us so much to the possession of present and future goods as the preference for all future goods.” “The life that seems difficult and unbearable to you—I’m talking about the life of monks and those crucified to the world—is much sweeter and more desirable than the one that seems pleasant and comfortable to you.” “Avoiding markets, cities and popular noise, they (the monks) preferred life in the mountains, which has nothing in common with real life, is not subject to any human vicissitudes, nor the sadness of life, nor sorrow, nor great worries... Here they think only about the kingdom of heaven, talking in silence and deep silence with forests, mountains, springs, and most of all with God. Their dwellings are devoid of any noise, and their soul, free from all passions and illnesses, is subtle, light and much purer than the thinnest air. Their occupations are the same as they were in the beginning and before the fall of Adam. Adam did not have any worldly worries - neither do the monks. Adam talked with God with a clear conscience - so did the monks; Moreover, they have much more boldness than Adam, since they have more grace in themselves, through the gift of the Holy Spirit.” “Hurrying up from the bed, cheerful and cheerful, they all, together with a bright face and conscience, form one face and, as if with one mouth, sing hymns to the God of all, glorifying and thanking Him for all his good deeds, both private and general. Therefore, if you wish, leaving Adam, I will ask you: how is this face different from the angels, singing and exclaiming on earth: “Glory to God in the highest and on earth peace, good will toward men”? “Their clothes were prepared like those of those blessed angels: Elijah, Elisha, John and the other apostles, some from goats’ hair, others from camel’s hair, and for some, one skin was enough, and that was completely worn out. Having chanted their pesish, they kneel and call on the God they glorify for help in such matters that others would not quickly think of. They don't ask for anything real; they don’t have a word about it; but they ask that they stand boldly before the terrible throne when the only begotten Son of God comes to judge the living and the dead. The father and abbot begin their prayers. After standing up and finishing these sacred and unceasing prayers, with the rising of the sun everyone goes to his work, and through his labors they gain a lot for the poor.” “Let's look (now) at this host of prodigal wives and lewd youths gathered in the theater, and their fun - compare with the life of the blessed (monks). Here we will find as many differences as there are between angels, if you heard them singing a harmonious song in heaven, and between dogs and pigs who squeal while digging in the dung. There (in the theater) the listener is immediately inflamed with the fire of unclean love; if the gaze of a harlot is not enough to ignite the heart, then her voice leads to destruction; but here (in the monastery), even if the soul had something unclean, it leaves it. And not only the voice and gaze, but also the very clothes of the harlots (actresses) confuse the audience even more. A poor man, a low and despicable person, looking at this spectacle, will be annoyed and say to himself: this harlot and this fornicator (actor) - the children of cooks and shoemakers, and often slaves - live in such luxury, and I, living by honest labor, I can’t even imagine this in my dreams. Nothing like this will happen to monks, but everything happens completely differently. In fact, when he sees that the children of rich and noble parents are clothed in clothes that even the lowest of the poor do not wear, and even rejoice at this, then imagine with what consolation for his poverty he will leave the monastery.” In conclusion, St. the father advises everyone to visit the monastery and go there immediately from the church, so that their wives at home will not be dissuaded.
From a conversation in ev. John the first, set for reading at Matins (84th), is an interpretation of John. 18–19 (trial before Pilate) and begins with a depiction of the virtues of patience in general and the long-suffering of Christ: “A wonderful thing is long-suffering! It puts the soul, as it were, in a quiet refuge, saving it from waves and harmful winds. Christ has always taught us patience, but especially now, when He is being judged and taken to different places”: The following thoughts stand out in the conversation. The Jews brought Christ to Pilate “in order to kill Him according to the verdict of the commander; but the opposite happened: according to the commander’s verdict, He should have been released sooner.” “They did not stop saying: “Crucify.” But why do they insist on subjecting Him to this kind of death? Because it was the most shameful death. Fearing that subsequently there will be no memory of Him left, they try to subject Him to a shameful execution, not realizing that the truth is elevated by obstacles.” The word ends with an exhortation to endure insults and to neglect everyday worries.
The second conversation of St. to be read at Matins. Chrysostom on ev. John (dem. 85) is an interpretation of John. 19:16–18 (crucifixion). It begins like this: “Happiness can easily seduce and corrupt people. The devil wanted to darken this event (the crucifixion), but he could not: three were crucified, but only Jesus shone. After all, even of those two (robbers) one escaped. Thus, the devil not only did not damage the glory of the Cross, but also greatly contributed to it, because converting the thief on the cross and leading him into paradise means no less than shaking the stones.” “Pilate wrote and titled it” in order, on the one hand, to take revenge on the Jews, and on the other, to protect Christ. Since they betrayed Him as a criminal, and tried to confirm this opinion by crucifixing Him along with the robbers, so that no one would subsequently have the right to bring evil accusations against Him and condemn Him as some kind of criminal and villain, and showing that They rebelled against their own King, placed on the cross, as if on a victory monument, an inscription that proclaims His victory and proclaims the kingdom, although not entirely. And Pilate announced this not in one, but in three languages. Since it was natural to assume that among the Jews, on the occasion of the holiday, there were many foreigners, so that none of them would remain ignorant of His justification, Pilate announced the fury of the Jews in all languages.” “And the division of clothing was predicted from ancient times. Although three were crucified, the predictions of the prophets were fulfilled only on Him.” “While the warriors were dividing clothes among themselves, the Crucified One himself entrusts his Mother to his disciple, teaching us to take every possible care until our last breath about our parents.” “Notice with what peace of mind Christ did everything while the crucified man was hanging on the cross: he talked with his disciple about his Mother, fulfilled prophecies, gave good hopes to the thief; whereas, before the crucifixion, we see Him in sweat, spiritual anguish and fear. What does this mean?.. There the weakness of nature was revealed, but here the greatness of strength was revealed.” “So let us not be afraid of death. True, the soul has a love for life, but it is up to us to either resolve these bonds of the soul and weaken this desire for life, or strengthen and strengthen it. Just as we, although we have a lust for carnal intercourse, nevertheless, when we become wise, weaken the power of lust, the same thing happens with the love of life.” “Entrusting His Mother to the disciple, Christ says: “Behold Your son!” What great honor He honored His disciple! As a Mother, She naturally grieved and sought protection, and therefore He rightly hands Her to the beloved disciple and says to him: “Behold your Mother.” He said this in order to unite them with mutual love. But why did Christ not mention any other wife, although others stood at the cross? To teach us to give preference to our mothers." The word ends with an admonition not to worry about a magnificent funeral, but to move on to the future life in clothes woven by charity.
The prologue, which is based on the reading of 6 songs of the canon, for the Exaltation concludes, first of all, as on other holidays, a short synasarion translated from Greek for the holiday (extra Greek text in comparison with the Slavic is placed in square brackets).
"Poem:
In the larynx, the Savior, brings offerings
Erected by seeing the Cross of the creature.
(Exalted on the tenth of the Cross tree and the fourth (day)).
Constantine, the great and first king among Christians, once had a war, as some of those who wrote history say, in Rome against Maxentius, before receiving the kingdom, and as others say, (a war) on the Danube River with the Scythians. Seeing many opponents [against his army], he was depressed [by hopelessness and fear. And so, to him, who was in such a state, an image appeared in the sky at noon] from the stars (in glory: in one night he saw the Honorable Cross in the sky) and an inscription [around the Cross in Roman letters] (in glory: from the stars), saying: “(glory: Konstantin!) hereby conquer.” Having immediately made a cross out of gold (glav.: similar) [in the image of the one that appeared to him and commanded it to be carried before the army], he defeated the opponents [he destroyed most of them, and put the rest to flight. Having thought about this about the power of the Crucified on the cross and having believed in the one true God, protecting himself with baptism (glorified: baptized) [into Him] with his mother, he sent her to find the Cross of Christ. She found it hidden [and two other crosses on which the robbers were crucified, as well as nails. When the queen was perplexed about the cross of the Lord, he reveals himself as a miracle over a dead woman, a widow, who was resurrected from his touch, while no miraculous sign appeared from the other two crosses of the robbers]. The Queen bowed to the Honorable Cross and kissed it with all her followers. All the people wanted to bow to him, but could not, and they asked to at least see him. Then the Patriarch of Jerusalem Macarius ascended the pulpit and erected the Honorable Cross; When the people saw it, they began to exclaim: Lord, have mercy. From that time on, the Feast of the Exaltation began.”
Then on September 14th. The prologue lists the memory of the saints of this day: the pious Queen Plakila, the wife of Theodosius the Great (she distributed property and took care of the sick), martyr. Popes (under Maximian, after crushing cheeks, hanging and whittling with iron nails, driven in front of horses in boots with iron nails), martyr. Fiklia and younger Valerian (beheaded), death of St. John Chrysostom.
Finally, the Prologue gives a brief teaching about the holiday, which indicates the significance of the Cross in the work of redemption and in our life (“this is the satiation of our hearts without labor with faith”) with an exhortation to avoid vices and acquire virtues, and “a word about the old man who saved the harlot with his teaching ": two monks stayed in an inn, where there were three young men with a harlot - Mary. When one of the monks, having taken out the Gospel, began to read it, the harlot sat down next to him and, in response to the elder’s reproach for his troubles, asked him not to disdain her, just as the Lord did not drive away the harlots who came to Him. After a short conversation with the elders, she decided to leave her sinful life, followed the elders and they tonsured her and placed her in a monastery.
Canon of the Honorable and Life-Giving Cross of the Lord, tone 4.
All canons
Troparion of the Cross, tone 1:
Save, O Lord, Thy people, / and bless Thy inheritance, / granting victories against the enemy, / and preserving Thy life through Thy Cross.
Canon to the honorable and life-giving Cross, and to the holy martyr. The creation of Joseph, [its borderline is Sitsevo: The cross is a weapon for salvation.] Tone 4.
Song 1
Irmos: Ancient Israel walked across the dark abyss with wet feet, with the cruciform arm of Moses, and defeated the power of Amalek in the desert.
Chorus: Glory, Lord, to Your Honest Cross.
Profound heaven, you stretched out your hand, Jesus, the tongues that exist far from you, as if you are good and merciful, calling lightly to yourself. (Twice)
Glory: By Thy Cross, O Christ my Word, protect me, so that I will not be a trap for the wolf, I am seeking destruction, and all the days I am setting nets for me and preparing traps.
And now, the Mother of God: You remained the Virgin after the Nativity, for you gave birth to God, the Most Pure One, erected on the Cross and co-erected the earthly. Moreover, we please all the faithful loudly.
Song 3
Irmos: Your Church rejoices in You, O Christ, calling: You are my strength, Lord, and refuge and confirmation.
We lift you up to the Cross, you have lifted up those cast into ashes, O Christ our God, and you have overthrown the enemy, O Master. (Twice)
Glory: The swords of the enemy have become dull, I will pierce your ribs, the Word of the Father is hypostatic, and We are opened.
And now, the Mother of God: The Immaculate Lamb, seeing Thee, O Master, was erected on the Cross, weeping lamentably, girding Thy power.
Sedalen, voice 8.
Prefiguring the mystery of ancient times, Joshua, the image of the Cross, / always stretches out the cross-shaped hand, my Savior, / and a hundred suns, until you overthrow the enemies who oppose Ti, God; / now you have come to the Cross in vain, / and having destroyed the mortal power, / you have built up the whole world.
Song 4
Irmos: You are exalted, having seen the Church on the Cross, the Righteous Sun, standing in your rank, worthily crying out: glory to your power, Lord.
Thea was raised up on the Tree by the desire of the sun of glory, seeing the sun was clothed with darkness, and the stone disintegrated, and the church veil was rent. (Twice)
Glory: We crucify You, O Savior, and pierce with a spear, giving plaits to the turning weapon, by Your command, O Lord, to the well-behaved thief, who praises Your power.
And now, the Mother of God: Having given birth to a flightless one in the summer, and having acquired one immaculate virginity, she was erected on the Tree as having seen the Lord, having divided her soul through illness.
Song 5
Irmos: You, my Lord, the Light has come into the world, the Holy Light, turning from the darkness of ignorance those who sing of You with faith.
With your pierced rib, incorruptibility you exude to me streams of the Divine, O Master, the ribs of crime, which have crawled into corruption. (Twice)
Glory: Your honorable Cross, there is victory for your enemies: you gave it to us, the Word, for the salvation of souls who sing of You by faith.
And now, the Mother of God: The only good One who entered into Your incorruptible womb, the Most Pure One, will appear incarnate and be crucified: for He will deliver us from corruption.
Song 6
Irmos: I will devour Thee with a voice of praise, Lord, the Church cries out to Thee, having been cleansed from the blood of demons, for the sake of mercy from Thy ribs the blood flowed.
Above all honor, you have endured dishonor, for you have honored me who was evilly dishonored, and saved me by the Cross, O Lover of Mankind. (Twice)
Glory: We lift you up on a tree and you were dead, O Lord, and having created the slayer of my dead soul, and everything filled with cold: and now, my Creator, I sing of Your power .
And now, Mother of God: Nail the law-breaking cathedral to the Cross, and now I will tear my heart to pieces with the weapon of sorrow, O My Son! The virgin was crying and crying.
Kontakion, tone 4:
Ascend to the Cross by will, / to Your namesake new residence / Grant Thy bounty, O Christ God, / make us glad with Thy power, / giving victories to us for comparison, / benefit to those who have Thy weapons of the world, / invincible victory.
Ikos:
Who, until the third Heaven, was caught up into paradise / and heard ineffable and divine verbs, / who did not fly with the tongues of [humans] to speak, / what Galatus writes, as the diligence of the Scriptures was read through and you know: / let me not boast, he says, only in the one Cross of the Lord, / on it, having suffered, killed the passions. / For this we also know, the Cross of the Lord, all praise: / for we have this tree of salvation / a weapon of peace, an invincible victory.
Song 7
Irmos: In the cave of Abraham, the youths of the Persians, with the love of piety rather than with flame, cried out: blessed art thou in the temple of thy glory, O Lord.
Though crucified on a tree naked, the One Immortal One clothed the sky with clouds, and like the forefather of old who stripped Him, He clothed the eternal. (Twice)
Glory: You ascended to the Cross, and the fallen Adam arose to eat: You were pierced with a spear in the side of the Master, and the many-witted one received the mortal wound, blessed is Your power, Lord.
And now, the Mother of God: In the cave the dew of the revealed Christ God, the Youth, did not burn Your womb, seeing it hanged on the Tree, glorifying even more than the mind Your descent.
Song 8
Irmos: Daniel stretched out his hand, the gaping lions in the pit of the prison: quenching the fiery power, girded with virtue, zealous youths, crying out: bless all the works of the Lord. ode.
He stretched out his hand on the Cross, Master, uncontrollable hands to heal sins: with nails you were nailed, Lord, the whole mind of the primordial darkness, passionate, singing: bless all the works of God of the Lord's day. (Twice)
Glory: The handwriting of the primordial Adam is torn apart by the perforation of Your Divine ribs: with drops of blood, O Lord, the whole earth is sanctified, in the voices of thanksgiving they continually call: bless all the works of the Lord Day of the Lord.
And now, the Mother of God: The slaying of Christ, the much-sung Lady, and the slaying of men, slaying the enemy, as weeping at the Lord, and marveling at His long-suffering, crying out: bless all the works of the State day of the Lord.
Song 9
Irmos: The uncut stone from the uncut mountain for you, O Virgin, the cornerstone was cut off, Christ, the aggregate of the dispersed nature. Thus we magnify You, the Mother of God, rejoicing.
This life is hung on the Cross, appearing to everyone: the sun leaves its rays impatiently, and the earth shakes, and thoughts are confirmed in piety and purity. (Twice)
Glory: Oh, why does the lawless council condemn Ty, the Lawgiver, my Jesus, to die on the Tree, the Life of all beings and the Lord, and for the sake of the passions, exuding immortality to all people?
And now, the Mother of God: Enlighten, O Pure One, my soul, darkened by sins, and wash away the clouds of my evils, the clouds of light, even the darkened sun, having long ago seen the crucification of the Immortal .
Prayer to the Honest and Life-Giving Cross
Oh, marvelous with its miraculous power the four-pointed and three-part Cross of Christ! At your foot, spread out in the dust, I worship you, the honest Tree, which drives away from us all demonic shooting and frees us from all troubles, sorrows and misfortunes. You are the Tree of Life, you are the purification of the air, the consecration of the holy temple, the fencing of our home, the guarding of my bed, the enlightenment of my mind, heart and all my senses st. Your holy sign has protected me from the day of my baptism, it is with me and on me, all the days of my life, on land and on the waters, it will accompany me to the grave, it will overshadow my ashes , it is the holy sign of the miraculous Cross of the Lord , will announce to the whole universe about the hour of the general resurrection of the dead and the last terrible and righteous Judgment of God.
Oh, All-Honorable Cross! With your way of your reason, taught and blessed, inaccurate, always undoubtedly believed in the invincible shirt, protecting me from all the enemy and adversaries, healing all my ailment of my soulful and carts.
Lord, Jesus Christ, Son of God! By the power of Your Honest and Life-giving Cross, have mercy and save me, a sinner. Amen.
