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The psalm has been variously dated to either the 8th century BC, the time of the prophets Hosea and Micah, or to a time after the Babylonian captivity.The latter date is supported by the reference to "gathering" in verse 5, but is problematic because verse 2 describes Zion (another name for Jerusalem) as "the perfection of beauty", even though Jerusalem was destroyed in 587 BC.
Afterwards, the deacon performs a full censing of the prothesis, the holy table, the sanctuary, the entire church and the people while he recites the following hymn and Psalm 50 quietly to himself: In the Tomb with the body, and in Hades with the soul, in Paradise with the thief , and on the Throne with the Father and the Spirit , wast thou, O ...
Wooden kathismata at the old Orthodox church in Sarajevo. The taller kathisma with gilded baldachin is for the bishop. The third meaning of kathisma is its original sense: a seat, stall or box in the sense of a theatre box. (It is related to the word 'cathedral', meaning where a bishop sits, and the phrase 'ex cathedra', which literally means ...
Psalm 137, By the rivers of Babylon, there we sat down and wept, the Eastern Orthodox Church uses this hymn during the weeks preceding Great Lent. Psalm 145 by title 'A psalm of praise", is an accrostic of praise and David's final Psalm. Verses from it are frequently used in many contemporary worship songs and read by many contemporary worship ...
Scholars have determined that a psalm's attribution to Asaph can mean a variety of things. It could mean that the psalms were a part of a collection from the Asaphites, a name commonly used to identify temple singers. Another possibility is that the psalms were performed in the style or tradition of the guild bearing Asaph's name. [3]
The worship of the Eastern Orthodox Church is viewed as the church's fundamental activity because the worship of God is the joining of man to God in prayer and that is the essential function of Christ's Church. The Eastern Orthodox view their church as being the living embodiment of Christ, through the grace of His Holy Spirit, in the people ...
Incipit of the standard Gregorian chant setting of the Asperges, from the Liber Usualis.. Where the 1962 Latin Missal is used, the Asperges is done before the principal Mass on Sunday, except on Palm Sunday, when it is replaced with the blessing of palms followed by a procession; [1] it is also omitted when a Pontifical High Mass is celebrated on Sundays.
Everything in the services is sung joyfully rather than read. Thus, for example, while censing the church before the Divine Liturgy, the deacon recites a Paschal hymm in place of Psalm 50. Normally, the entire Psalter is read during the course of a week (and twice a week during Great Lent), but during Bright Week no psalms at all are read.