2021 0307 ⲭⲉⲣⲉ ⲛⲉ ⲙⲁⲣⲓⲁ - ⲡⲣⲁⲝⲓⲥ

Long Praxis Response led by Anton Ibrahim Ayad

Genethlion (Feast of Nativity) | Mlm Bola Mounir & Chorus

In his first letter to the Corinthians, St. Paul writes, “Let us, therefore, celebrate the festival, not with the old leaven, the leaven of malice and evil, but with the unleavened bread of sincerity and truth” (1 Cor. 5:8). St. John Chrysostom comments on this, saying that St. Paul ìdesires for us to celebrate the Cross because “Christ is the Passover and has been sacrificed for us” (1 Cor. 5:7). The Cross is the altar on which the Son was sacrificed for the forgiveness of sins. This is the sacrifice whose aroma the Father has accepted on behalf of humanity. The sins of humanity have indeed been forgiven through the sacrifice of the Cross.
As for the rite of the Feasts of the Cross, the prayers are all chanted in the Palm Sunday (Sha’aniny) and the joyful tunes. “Avashk” is used when applicable, including Sunday Liturgies. During the Vespers and Prime Raising of Incense, the Verses of the Cymbals are chanted in the joyful tune, and the verses specifically for the Feast of the Cross are chanted immediately after the Adam or Watos Introductions. The Doxologies are chanted in the Palm Sunday tune, beginning with the Doxology of the Cross. After the priest prays V] nai nan , the congregation chants Kuri`e `eleycon three times in the major tune, while proceeding around the altar and the church’s nave three times. Next, the Hymn of the Cross Etauen ni`cqai is chanted, followed by the Exposition of the Cross, which is then interpreted in the common tongue. The Response of the Exposition, `Ebolhiten pef`ctauroc is then chanted. In the Vespers Raising of Incense, after the Litany of the Gospel is prayed, the Psalm is chanted in the joyful tune. The Gospel is read, and then the Gospel Response, `Ftai`yout gar , is chanted. As for the Prime Offering of Incense, the priest prays the First Gospel Litany, then the procession of the Cross begins, during which twelve readings from the Gospels are read, and a Gospel Response is chanted after each reading. After the procession, the Prime Gospel Litany is prayed, the Psalm is chanted in the joyful tune, the Gospel is read, and the Gospel Response is chanted. The prayer ends with chanting the Concluding Canon of the Passion (Pascha) Week or the concluding canon specific to the Vespers and Prime offering of incense. ©ALL RIGHTS ARE RESERVED TO THE HCOC CHORUS.

Doxology for the Feast of the Cross | ذكصولجية عيد الصليب

The Paramony of the Nativity is prayed in the year-round tune. From the glorious Feast of the Nativity to the Feast of the Circumcision, the prayers are in they joyful tune; from 7 Tobe to 10 Tobe, the prayers are in the year-round tune; from 11 Tobe (which is the Feast of the Epiphany) to 13 Tobe (which is the Feast of Cana of Galilee), the prayers are in a joyful tune. The rest of the prayers during the month of Tobe are in the year-round tune.The Feast of the Nativity is a feast for the whole of humanity. It is the feast by which the human nature is transformed. We had sinned in this nature, and so God rejected it; but what we lost as a result of sin was transformed in this Feast to a nature that can stand once more in the presence of God. For God the Logos took flesh from the Virgin Mary through the Holy Spirit, and united Himself with this flesh hypostatically, a union which cannot even be separated by death. That is, He became one with our nature, “He took what is ours, and gave us what is His,” as we chant in the Friday Theotokia. God the Logos assumed the whole human nature, save for sin only – He assumed it, united with it, and became one with it. There is no love greater than this, and there is no joy for the whole of humanity greater than the joy we have on this day. God the Logos wore the body of our human nature, to give us a glory greater than that of the angels. By this body, the Lord of Glory was crucified and died for us, and He rose again from the dead, thus fulfilling our salvation. We who were sentenced to die because of our sins now have salvation. How great is the joy of humanity on this day, when God transformed us from slaves to sons of God by adoption. This son-ship gave us the image of Christ, our heavenly father, and we need to be zealous in maintaining this holy image. The unity of the divinity of the Logos with the humanity is an eternal unity, through which we are assured of being in the presence of God forever. Our nature will not fall away from the face of God once again.
May the blessings of this feast be with us all. Amen.
©ALL RIGHTS ARE RESERVED TO THE HCOC CHORUS.

Pijinmisi And Genethlion | لحن بيجنميسي و جنثليون

This track contains the two most commonly chanted versions of the hymn Etav en Nieskhai. The third way that is accepted is handed down by Mlm. Mikhail which is similar to the recording of Mlm. Farag Abdelmessih, who was an instructor at the Didymus Institute, these cantors place the Palm Sunday Sherat tune on the first paragraph of the hymn and continue the rest of it with the hosanna tune. The version handed down by Mlm. Tawfik Youseff of the Muharraq monastery instead places the Sherat tune on the second paragraph and uses a unique tune for glorification saint hymns when the ⲃⲱϩⲉⲙ is lost(such as Adam Abel, Pihishenoffi Gabriel, Fa Nitenh, etc..) for the first paragraph, and then continues the third paragraph in the standard Hosanna tune.

Peklaos Ghar (Arabic)

Daniel Said

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