Church Slavonic Practicum

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This Ancient Easter Hymn Reveals the Resurrection (Paschal Ikos) What does the Paschal Ikos actually mean?In this video, we break down the Ikos of Holy Pascha—one of the most powerful and poetic hymns of Orthodox Easter. T...

Slides to go along with the latest YouTube lesson on Ikos Hymn of Pascha.

The key to understanding a hymnographic text is not the knowledge of the Church Slavonic language—its grammar and vocabulary—but extralinguistic factors: knowledge of dogmatics, and above all a person’s overall churchliness, familiarity with other liturgical texts in which the same image is repeated many times literally word for word, often being explained at the same time through exegetical interpretation within the liturgical text itself.

Chernorizets Hrabr 🙏

They Tried to Erase the Slavic Language #shorts The Monk Who Saved the Slavic Language

Orthodox Paschal Hymn in Church Slavonic
(Paschal Hypakoe from Canon of the Pascha)

Orthodox Paschal Hymn in Church Slavonic What does the Paschal Hypakoe really mean?In this video, we break down the Hypakoe of the Paschal Canon—one of the most powerful and beautiful hymns of Ortho...

Handouts to go along with YouTube stream on The Paschal Hypakoe

Let’s learn orthodox Troparion and Kontakion of Palm Sunday before the feast.

You’ve Been Hearing This Orthodox Hymn Wrong Church Slavonic Troparion and Kontakion of the Entry of the Lord into Jerusalem

To work with the YouTube video lesson on Entrance of our Lord into Jerusalem

Entry of the Lord into Jerusalem Church Slavonic Troparion and Kontakion

Entry of the Lord into Jerusalem Church Slavonic Troparion and Kontakion of Entry of the Lord into Jerusalem

The Orthodox Creed in Church Slavonic

The Symbol of Orthodox Faith / Orthodox Creed in Church Slavonic Church Slavonic Lesson on The Symbol of Orthodox Faith aka The Orthodox Creed

We continue building our Church Slavonic Vocabulary following Orthodox Feasts. In this video we break down the Troparion of celebration the Triumph of Orthodox Feast commemorated on the 1st Sunday of Great Lent.

Triumph of Orthodoxy Enjoy the videos and music you love, upload original content, and share it all with friends, family, and the world on YouTube.

The First Sunday of Great Lent — The Triumph of Orthodoxy

The first Sunday of Great Lent is called the Triumph of Orthodoxy. From literature, many people know that on this day, after the Divine Service, an anathema is proclaimed.

In the 8th century, the heresy of iconoclasm was condemned in Byzantium. This heresy existed for almost one hundred years. The Seventh Ecumenical Council (787) established the legitimacy of the veneration of icons. Later, in 843, another Council was held in Constantinople, which definitively confirmed the victory over iconoclasm. In honor of this significant event, Patriarch Methodius of Constantinople composed a special liturgical rite — the Rite of the Triumph of Orthodoxy. We still perform it today after the Divine Liturgy.

As with any Church feast, on the first Sunday of Great Lent it is natural and right to come to church and, together with fellow believers, pray and partake of the Holy Mysteries of Christ. This is especially important because during Great Lent (according to the Typikon, from Monday to Friday of each week) the full Divine Liturgy is not celebrated.

According to the Church Typikon, Saturdays and Sundays are not considered fasting days in the strict sense. Therefore, on Saturday the usual Liturgy of Saint John Chrysostom is served (the Liturgy celebrated on most days of the year), and on Sunday the Liturgy of Saint Basil the Great is celebrated.
Thus, coming to church on the first Sunday of Great Lent also means granting yourself the opportunity to participate in the Liturgy of Saint Basil the Great, which is served only ten times a year.

Immediately after the conclusion of the Divine Liturgy of Saint Basil the Great, the Rite of the Triumph of Orthodoxy begins in the church. All the clergy come out of the altar and stand in the center of the church. Icons are placed on analogia before the altar, and the rite is performed before them.

Originally, this rite did indeed include the proclamation of ecclesiastical anathemas against heretics and apostates — that is, a declaration that a person, by their own will and choice, had fallen away from the Church and remained outside of it. Over time, the content of the rite changed.

Today, Psalm 74 is read, prayers are offered, and passages from Holy Scripture are proclaimed.
In the reading from the Epistle of the Apostle Paul to the Romans (chapter 16, verses 17–20), we are instructed to guard ourselves against those who cause divisions and to remain faithful to the teaching of Christ.
In the Gospel reading from Matthew (chapter 18, verses 10–18), we hear the parable of the shepherd who had one hundred sheep. When one was lost, he left the entire flock and went in search of the lost sheep, and upon finding it, rejoiced more over it than over the ninety-nine that were never lost. The passage concludes with instructions on how to act toward someone who sins: first admonish them privately, then with one or two witnesses, then before the whole Church — and if they persist in their error, to regard them as “a pagan and a tax collector.”

This passage lays out the principle by which the Church builds relationships with those who fall into error, heresy, and refuse to reconsider their mistaken views.

In the prayer read after the Gospel, we ask God to strengthen us in the true faith and to protect us from heresies, which arise again and again. For today we celebrate precisely the fact that the Church was able to withstand false teaching and overcome it.

A special adornment of the Rite of the Triumph of Orthodoxy is the hymn:
“Who is so great a God as our God? Thou art the God who alone workest wonders.”

After this, a dogmatic text is read — the quintessence of Orthodox teaching — the Symbol of Faith (the Creed): “I believe in One God, the Father Almighty…”

Then “Many Years” is sung for the Patriarch, the ruling hierarch, our God-protected country, the authorities and armed forces, and for all Orthodox Christians.

At the conclusion of the Rite of the Triumph of Orthodoxy, a hymn of praise composed by Ambrose of Milan is sung:
“Thee, O God, we praise; Thee, O Lord, we confess…”
During the singing, all clergy approach one by one to venerate the icons of the Savior and the Most Holy Theotokos in the center of the church. After this, all the faithful approach to venerate the icons.

Be sure to remain for the Rite of the Triumph of Orthodoxy in order to experience the fullness of the feast. It lasts approximately 40–45 minutes.

Today, no anathemas are proclaimed. Instead, eternal memory is proclaimed for the departed Patriarchs, metropolitans, and bishops; for the Equal-to-the-Apostles Constantine the Great and Helen; for Vladimir the Great and Olga of Kiev; for Orthodox Christians who suffered and were killed for the Orthodox faith and the Fatherland; and for all Orthodox Christians who departed this life in true faith, piety, and hope of the resurrection.