Pentacoste in the Coptic Orthodox Church – icons

This slideshow requires JavaScript.

Journey of the Holy Fifty Days – by HG Bishop Serapion Bishop of Diocese of LA and So Cal

Many regard the period of the fifty Holy Days to be a time to lax spiritually, especially that it comes after the asceticism of Great lent and the Holy Pascha Week. However, the Fifty days have beautiful spiritual depth, which makes a person not lax spiritually, bu rather grow and rejoice spiritually. The readings of the Holy 50 days all revolve around our Lord Jesus Christ and the joy of His resurrection.

First Sunday Jn. 20:19-31- The gospel confirms the reality of the resurrection, since Christ “showed His hands and His side.” (Jn. 20:20). He told Tomas “Do not be unbelieving but believing (Jn. 20:27).
Second Sunday Jn. 6:35-45 Christ is the Bread of Life which came down from heaven.
Third Sunday Jn. 4:1-42 Christ is the Living Water “Whoever drinks of this water will thirst again, but whoever drinks of the water that I shall give him will never thirst.” (Jn. 4:13-14)
Fourth Sunday Jn. 12:35-50 Christ as the Light of the world (Jn. 12:46)
Fifth Sunday Jn. 14:1-11 Christ as the Way, the Truth, and Life (Jn. 14:6)
Sixth Sunday Jn. 16:23-33 Christ as the source of peace. In the world you’ll have tribulation but be of good cheer, I have overcome the world (Jn. 16:32-33).
Seventh Sunday Jn. 15:26-16:15 Christ sends the Holy Spirit the Conforter (Jn. 16:7)

May 9 – Nativity of Saint Mary Theotokos

Attached are various Coptic icons of Saint Mary!

This slideshow requires JavaScript.

Every year the birthday of St Mary is celebrated on this day May 9. However, given the Holy fifty day after the resurrection, the Synaxarium is not read.

August 22 marks the Coptic church celebration of the assumption of the body of Saint Mary to Heaven, as witnessed by the disciples.

First Day of Coptic Month Of Bashans = May 9

The Nativity of the Blessed Virgin Mary
The Mother of God
On this day the church celebrates the birth of the pure Virgin St. Mary, the Mother of God
(Theotokos), through whom Salvation came to mankind. She was born in the city of Nazareth,
where her parents lived. Her father was grieved in his heart for he could not offer an offering to
God for he did not have any children. In the fullness of time according to the Divine Will, the
angel of the Lord was sent to announce Joachim, her father, while he was on the mountain
praying, and said to him: “The Lord will give you offspring through whom salvation comes to the
world.”
Immediately he went down the mountain believing what the angel told him, and he told his wife
Anna of what he saw and heard. She rejoiced, gave thanks to the Lord, and vowed that the child
who was to be born to her would become a servant in the house of the Lord all the days of her/his
life. She conceived, and gave birth to this Saint and called her Mary who had become the Queen
of all women of the world, and through her we have received the grace.

May her intercession be with us, and glory be to God forever. Amen.

May 8 – Martyrdom of Saint Mark the Evangelist and the Apostle of the land of Egypt

This slideshow requires JavaScript.

The Martyrdom of the Great Saint Mark, the Apostle The Evangelist of the Land of Egypt

On this day, in 68 A.D., the great apostle St. Mark, the evangelist of the land of Egypt, was martyred.
He was the first Pope of Alexandria and one of the SeventyApostles.

His name was John, as the Holy Bible says: “He came to the house of Mary, the mother of John whose
surname was Mark, where many were gathered together praying” (Acts 12:12). He was the one that
the Lord Christ, to Whom is the glory, meant when He said: “Go into the city to a certain man, and say
to him, The Teacher says, My time is at hand; I will keep the Passover at your house with My
disciples” (Matthew 26:18).

His house was the first Christian church, where they ate the Passover, hid after the death of the Lord
Christ, and in its upper room the Holy Spirit came upon them.

This Saint was born in Cyrene (One of the Five Western cities, Pentapolis – in North Africa). His
father’s name was Aristopolus and his mother’s name was Mary. They were Jewish in faith, rich and of
great honor. They educated him with the Greek and Hebrew cultures. He was called Mark after they
emigrated to Jerusalem, where St. Peter had become a disciple to the Lord Christ. St. Peter was
married to the cousin of Aristopolus. Mark visited St. Peter’s house often, and from him he learned the
Christian teachings.

Once Aristopolus and his son Mark were walking near the Jordan river, close by the desert, they
encountered a raving lion and a lioness. It was evident to Aristopolus that it would be his end and the
end of his Son, Mark. His compassion for his son compelled him to order him to escape to save
himself. Mark answered, “Christ, in whose hands our lives are committed, will not let them prey on us.”
Saying this, he prayed, “O, Christ, Son of God protect us from the evil of these two beasts and
terminate their offspring from this wilderness.” Immediately, God granted this prayer, and the two
beasts fell dead. His father marvelled and asked his son to tell him about the Lord Christ. He believed in
the Lord Christ at the hands of his son who baptized him.

After the ascension of the Lord Christ, he accompanied Paul and Barnabas to preach the Gospel in
Antioch, Seleucia, Cyprus, Salamis, and Perga Pamphylia where he left them and returned to
Jerusalem. After the Apostolic Council in Jerusalem, he went with Barnabas to Cyprus
The next morning (30th of Baramudah), the pagans took St. Mark from the prison. They tied his neck
with a thick rope and did the same as the day before, dragging him over the rocks and stones.

Finally,St. Mark delivered up his pure soul in the hand of God, and received the crown of martyrdom, the
apostolic crown, the crown of evangelism, and the crown of virginity.
Nevertheless, St. Mark’s death did not satisfy the rage of the pagans and their hatred. They gathered
much firewood and prepared an inferno to burn him. A severe storm blew and heavy rains fell. The
pagans became frightened, and they fled away in fear.
The believers came and took the holy body, carried it to the church they built at Bokalia, wrapped it
up, prayed over him and place it in a coffin. They laid it in a secret place in this church.

The prayers of this great Saint and honorable Evangelist be with us and Glory be to our God forever.
Amen

Feast of Presentation of the Lord Christ in the Temple 40 days after Nativity

Thursday February 16th = 40 days after Jan 7th

Our Coptic Orthodox church will celebrate wit a liturgy early in the morning.

The feast of Presentation is one of the seven (7) minor feasts of the Lord.

The Feast of Presenting the Lord Christ in the Temple
On this day we celebrate the feast of presenting the Lord Christ to the temple after 40 days of His
blessed birth. St. Joseph the righteous and His mother, the Virgin Mary, presented Him in the
temple, to fulfill the Mosaic Law.

St. Luke the Evangelist says that when His parents brought Him according to the custom of the
law, the just and devout Simeon the elder took Him in his arms and blessed God and said, “Lord,
now You are letting Your servant depart in peace, according to Your Word; for my eyes have
seen Your salvation which You have prepared before the face of all people, a light to bring
revelation to the Gentiles, and the Glory of Your people Israel.” (Luke 2:29-32)

Simeon was one of the 70 elders who translated the Old Testament from Hebrew to Greek. This
was in the time of Ptolemy Soter in the year 296 B.C., who was sent by the will of God to
Jerusalem. He brought 70 men from among the learned Jewish teachers and scholars and
commanded them to translate the Old Testament from Hebrew to Greek.

He put every two of them in an isolated place so they would not agree on one translation, and to
ensure a correct text after comparing all of the translations. Simeon the elder was one of them.
This translation is known as the Septuagint in regard of the 70 elders.

When Simeon was translating the verse from Isaiah 7:14, “Behold, the virgin shall conceive and
bear a Son, and shall call His name Immanuel,” he was afraid to translate that a virgin would
conceive, because the King would mock him. He wanted to translate the virgin as a “young lady.”

He was disturbed because of this inaccurate translation, and God revealed to him in a vision that
he would not die before he would see Christ the Lord born of a virgin.
This was fulfilled and he lived about three hundred years. When Christ was born; he was very well
advanced in age and his sight dimmed.

When he carried the child Jesus in his hands, his sight came back to him, and the Holy Spirit told
him, “This is the child that you have been waiting for.” He blessed God and said, “You are letting
Your servant depart in peace according to Your Word, for my eyes have seen Your salvation
which You have prepared before the face of all peoples, a light to bring revelation to the Gentiles
and the Glory of Your people Israel.” (Luke 2:28-32)

The prayers of this righteous man be with us, and Glory be to our God forever. Amen.

No sign shall be given ex…

No sign shall be given except the sign of the prophet Jonah (Matthew 14:4)

The Holy Book of Jonah in the Old Testament tells the familiar story of Jonah, the fleeing prophet. Forty-eight verses comprise the entire story. This is a story of a legendary character with a nature similar to our own. Jonah, a contemporary of the prophet Amos, had faults, shortcomings, and weaknesses.

The Lord chose Jonah the Prophet despite his faults and used his weaknesses to make him stronger. The Lord worked through him, in him, and with him to give him guidance and to teach him. Mentally and spiritually Jonah benefited from many lessons within his Old Testament Book. Let us more closely examine why perhaps the Lord loved Jonah.

“Now the Word of the Lord came to Jonah, saying ‘Arise, go to Nineveh, that great city, and cry out against it; for their wickedness has come up before Me.’ Upon hearing this, Jonah arose to flee to Tarshish from the presence of the Lord. He went down to Joppa, and found a ship going to Tarshish; so he paid the fare, and went down into it, to go with them to Tarshish from the presence of the Lord” (Jonah 1:1-2).

As you know, Jonah attempted to flee from the presence of the Lord. On route to Tarshish a mighty and powerful wind came upon the sea. So strong was this wind that the ship was threatening to break into pieces and sink. Jonah and his troubles were discovered to be the cause of the tribulations upon the mariners of the ship. After much contemplation, prayer, and the casting of lots, Jonah was finally thrown overboard into the raging sea.

Here God’s care for Jonah becomes very evident. Events do not happen without Divine Providence. God sent the great winds and strong gales to show His displeasure with Jonah’s disobedience. Even so, the Lord also sent Jonah a place of safekeeping in his oppression. Jonah could have met death as he was tossed over the ship. But the Lord in His Goodness chose to protect Jonah. Why did God love Jonah?

Perhaps the answer lies within the belly of the great fish that swallowed Jonah. God sent a fish beside the boat to swallow Jonah. Jonah inside this fish’s belly was most probably in darkness with the exception of when the fish surfaced for oxygen. He was most probably tossed about constantly with the diving and swimming motions of the fish. Further, one can imagine the salty water ever present and immersing most of his human body. As Jonah underwent all of these perils within the fish we are not told of anything negative he said against the Lord.

I am quite sure Jonah realized the God of the sea received him and protected him. The fish was Jonah’s shelter and not a punishment. It would take a very wise man to rationalize this message under these dire circumstances. He was given a place of safekeeping not death. For three days and three nights he remained in the belly of the whale.

Perhaps God loved Jonah for his inspiring faith while captive in the fish…

Inside the whale, Jonah the Prophet blessed the Lord. He called upon the Lord in his affliction. Jonah did not demonstrate fear nor are we told he appeared troubled. There is no documentation that he grieved his circumstances. Jonah in his wisdom knew the Lord created this great fish that consumed him. He knew the great fish’s life and direction were both guided by the Lord. Perhaps God loved Jonah for his trust in the Unseen.

Within the belly of the whale, Jonah returned to his senses. He knelt down and prayed to God. He beheld the Lord “his” God and rejoiced in His presence. He returned once again to his prophetic rites. He returned to an obedient God-loving man, believing in His Holy promises. Jonah offered thanksgiving. Perhaps this nature of Jonah during hardship was what made God love him so.

Previously Jonah called the Lord, “God of Heaven,” but in oppression, “The Lord HIS God.” Jonah realized the Lord was the Savior of the oppressed and the sufferers. Just as Jonah came upon this realization we should too. Jonah is a symbol of our weaknesses, which can also help to make us stronger.

The waves did not suffocate Jonah. The whale caught him up and he did not perish. After three days and three nights, the Lord commanded the fish to “vomit Jonah onto dry land” (Jonah 2:10). His salvation came from the Lord.

As the billows and waves of life also encompass us, let us follow Jonah’s example and trust in the Lord. Remember Jonah’s whale and be assured of our God’s long suffering. Be careful in your complaints. Jonah’s example of blessing your circumstances and having faith preserved his life.

The great fish can come in many disguises in the contemporary world of today. As Christians we need to take on this spirit of wondrous faith and assurance of the Unseen. Jonah was given another chance. I believe our God is long-suffering. He does not hastily abandon or become angry with those servants who fall by the wayside.

Let us pray that we will all learn many lessons from Jonah’s example inside the belly of the whale. Let us draw closer to the Lord “his” God realizing through his Biblical example that this also makes Him the Lord “our” God.

Bishop Youssef

Bishop, Coptic Orthodox Diocese of the Southern United States

http://www.suscopts.org/resources/literature/229/jonah-the-lord-his-god/

 

The following link access much information about Jonah and the fast of Ninevah:
http://st-takla.org/Feastes-&-Special-Events/Feasts-Jonah-Younan.html

January 19 or 20 – Theophany (Gho-tass in Arabic meaning immersion)

http://jmboulos.hubpages.com/hub/Theophany

Theophany or Epiphany?

The term Theophany is synonymous with Epiphany in the Coptic Orthodox Church (as well as all Orthodox churches). Derived from the Greek terms “Theo” for God and “phaneia” for revelation or manifestation, Theophany is the Revelation or Manifestation of God. The term Epiphany is a more general term for revelation, but is not exclusive to God’s revelation of Himself. Thus, Theophany is the more appropriate term, but Epiphany is the more common term due to its usage in the wide spread Roman Catholic Church. The Catholic Church does not celebrate the same event as their day of Epiphany—On January 6th, the Catholic Church commemorates the visitation of the Magi to the Lord Jesus Christ in the manger. Apparently, the Eastern Orthodox churches, such as Greek Orthodox, celebrate on the same day as the WesternChurch, on January 6th, but rather than celebrating the day of the Magi, they commemorate with the Oriental Orthodox (of which Coptic Orthodox belong) the day of Christ’s baptism by St. John The Baptist.
What is celebrated

On this feast day, the church commemorates the baptism of Christ by St. John the Baptist, but not for the sake of the baptism, but for the revelation made there. There have been many significant events in Christ’s life. This particular one was an event of teaching, for Christ being sinless had no need of repentance. The baptism of St. John was one of repentance, calling Jews to repent their sins and to prepare for the coming of the Messiah. Later, after the salvation obtained through the Resurrection of our Lord Jesus Christ, this baptism became a washing away of original sin and the beginning of our new lives as children of God. Our Lord did not need this baptism as He was sinless and there was nothing for Him to repent. But this event is significant in the church for it was at this moment that the Holy Trinity was revealed and from here much of the Trinitarian Dogma is derived. On the 11th Day of Toba (commemorated date, probably not actual date) of the year 31 AD, the Son stood in the Jordan River while the Holy Spirit descended upon the Son in the form of a dove and the Father Almighty spoke from heaven saying “This is My beloved Son, in Whom I am well pleased.”( Matthew 3:16-17). This day is equivalent to the 20th of January and is a fixed feast date (does not change as Easter does).
Rules concerning Paramouni of Holy Theophany

The Paramouni refers to the eve of the feast day of Theophany (or feast day of Christmas/Nativity as well). On this day, the church tradition is for the congregation to fast in the manner of the Holy Lent (vegan style) until dusk. If the Paramouni falls on the weekend, either Saturday or Sunday, the Friday before is to be fasted.

The feast day of Theophany is a feast day of the Lord and, even if it falls on a Wednesday or Friday, it is to be celebrated as one of the Holy Fifty days in that no fasting or abstaining is observed on that day. The feast day overrides the usual fasting of a Wednesday/Friday.
Blessing of Water in Coptic Church
Blessing of the water

Lak’an (pronounced “lah-an”) is the Arabic term to indicate the service of blessing water and “anointing” of the congregation. In this service, the priest will anoint the forehead of the congregants with a cloth dipped in the water.

Coptic Icons – 8 days after Nativity: Circumcision & Presentation in the Temple

Circumcision is a bond and submission to the law of Moses

Kiahk 7&4 song of Moses Exodus 15 = first Hoos

Exodus 15 is the praise of Moses after crossing the red sea. So is the glorification the Coptic Orthodox church sings in 1st Hoos of 4 Hooses of 7 & 4.

The red sea refers to BAPTISM, for as the sea separated Israel and Pharoah, so does the holy Baptism, separates us from the servitude of Satan.

Please join us as we study the song of Moses in Exodus 15 this Sunday Dec 25 after liturgy.

http://wn.com/Midnight_praises_First_Canticle

Exodus 15

The Song of Moses

1 Then Moses and the children of Israel sang this song to the LORD, and spoke, saying:

“I will sing to the LORD,
For He has triumphed gloriously!
The horse and its rider
He has thrown into the sea!
2 The LORD is my strength and song,
And He has become my salvation;
He is my God, and I will praise Him;
My father’s God, and I will exalt Him.

3 The LORD is a man of war;
The LORD is His name.

4 Pharaoh’s chariots and his army He has cast into the sea;
His chosen captains also are drowned in the Red Sea.

5 The depths have covered them;
They sank to the bottom like a stone.

6 “Your right hand, O LORD, has become glorious in power;
Your right hand, O LORD, has dashed the enemy in pieces.

7 And in the greatness of Your excellence
You have overthrown those who rose against You;
You sent forth Your wrath;
It consumed them like stubble.

8 And with the blast of Your nostrils
The waters were gathered together;
The floods stood upright like a heap;
The depths congealed in the heart of the sea.

9 The enemy said, ‘I will pursue,
I will overtake,
I will divide the spoil;
My desire shall be satisfied on them.
I will draw my sword,
My hand shall destroy them.’

10 You blew with Your wind,
The sea covered them;
They sank like lead in the mighty waters.

11 “Who is like You, O LORD, among the gods?
Who is like You, glorious in holiness,
Fearful in praises, doing wonders?

12 You stretched out Your right hand;
The earth swallowed them.

13 You in Your mercy have led forth
The people whom You have redeemed;
You have guided them in Your strength
To Your holy habitation.

14 “The people will hear and be afraid;
Sorrow will take hold of the inhabitants of Philistia.

15 Then the chiefs of Edom will be dismayed;
The mighty men of Moab,
Trembling will take hold of them;
All the inhabitants of Canaan will melt away.

16 Fear and dread will fall on them;
By the greatness of Your arm
They will be as still as a stone,
Till Your people pass over, O LORD,
Till the people pass over
Whom You have purchased.

17 You will bring them in and plant them
In the mountain of Your inheritance,
In the place, O LORD, which You have made
For Your own dwelling,
The sanctuary, O Lord, which Your hands have established.

18 “The LORD shall reign forever and ever.”
19 For the horses of Pharaoh went with his chariots and his horsemen into the sea, and the LORD brought back the waters of the sea upon them. But the children of Israel went on dry land in the midst of the sea.

The Song of Miriam

20 Then Miriam the prophetess, the sister of Aaron, took the timbrel in her hand; and all the women went out after her with timbrels and with dances. 21 And Miriam answered them:

“Sing to the LORD,
For He has triumphed gloriously!
The horse and its rider
He has thrown into the sea!”
Bitter Waters Made Sweet

22 So Moses brought Israel from the Red Sea; then they went out into the Wilderness of Shur. And they went three days in the wilderness and found no water. 23 Now when they came to Marah, they could not drink the waters of Marah, for they were bitter. Therefore the name of it was called Marah.[a] 24 And the people complained against Moses, saying, “What shall we drink?” 25 So he cried out to the LORD, and the LORD showed him a tree. When he cast it into the waters, the waters were made sweet.
There He made a statute and an ordinance for them, and there He tested them, 26 and said, “If you diligently heed the voice of the LORD your God and do what is right in His sight, give ear to His commandments and keep all His statutes, I will put none of the diseases on you which I have brought on the Egyptians. For I am the LORD who heals you.”
27 Then they came to Elim, where there were twelve wells of water and seventy palm trees; so they camped there by the waters.
Footnotes:
Exodus 15:23 Literally Bitter

Kiahk Praises before Nativity Feast

http://stmarkla.org/church-worship/kiahk-praises-explained

KIAHK PRAISES EXPLAINED
Written by Fr. Pishoy Kamel on December 1, 2011. Posted in Church Worship, Fasts and Holy Pascha
The praise of Kiahk (also known as “7 and 4″) on the Eve of Sunday is the praise of every eve of Sunday all year, since Sunday is the day of the Resurrection when the Church stays awake until daybreak. Eventually, it contacts the dawn of eternity, whose sun never leaves, because the Lord Jesus, the true Light, the Sun of Righteousness, will be its light. This article will explain the prayer of the midnight watch, the divisions of the midnight praise, including the diptych, the Psalias and the Theotokias and how we should praise in the church.

It begins with the Agpeya prayer in which the gospel of the meeting with the virgins who lit their lamps (Mat 25:1-13) is read, then the gospel of repentance out of love for Christ, offering feelings of their love with the fragrant oil which the woman poured (Luke 7:36-50). Then it concludes the appointed times of the Lord for the little flock separated from the world whom the Lord became their share (Luke 12:32-46).

“Arise, O you sons of light”:The Midnight Praise begins with the hymn ten theenou, “Arise, O you sons of light so we may praise the Lord of powers.” Here the mystery of watchfulness is disclosed. Watchfulness is standing in the light of Christ in order to praise the Lord of powers, because in His light, we shall see light. In the light of Christ, Christ’s person is revealed to us, so we praise Him. Thus, the Lord Jesus is the light of the world (John 8:12) “who has shown in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2Cor 4:6). And concerning this the Apostle goes on saying, “You are all sons of light and sons of the day. We are not of the night nor of the darkness. Therefore let us not sleep, as others do, but let us watch and be sober…But let us who are of the day be sober, putting on the breastplate of faith and love, and as a helmet the hope of salvation (1Thess 5:4-8).Indeed, those who have the right to rise with the sons of light are those who shine their lamps. Because of this, this hymn is considered permission for the possessors of the shining lamps to enter the wedding with the bridegroom when the cry comes, “Behold the bridegroom is coming; go out to meet him.” Because of this, the Apostle says, “Awake, you who sleep, arise from the dead, and Christ will give you light” (Eph 5:14).The Word “Watch”:
It is one of the most repeated words in the Bible. Watchfulness is spiritual gratification. It is difficult to become accustomed to it devoid of the church praises, for watchfulness in praise and glorification with the saints is practicing being with God. It is preparation for an everlasting meeting with the heavenly bridegroom. Watchfulness, in the beginning, is heavy work. It ends with the love of Christ and His grace leading to a customary and delightful desire which the person seeks out with diligence.

The Divisions of the Midnight Praises

The First Canticle (hos):

It is the praise of Moses the Prophet after crossing the Red Sea (Exodus 15). “Let us praise the Lord for with glory he is glorified…” The Red Sea was a symbol of baptism which is considered a complete barrier between Pharaoh and his soldiers and between the people that passed through the wilderness with their God. Also, the Church with the baptismal crossing of its children, currently in the wilderness of this world, sings the praise of victory and salvation (the song of Moses). It sings it every day until it sings it in complete victory and triumph in eternity. “And I saw something like a sea of glass mingled with fire, and those who have the victory over the beast, over his image and over his mark and over the number of his name, standing on the sea of glass, having harps of God. And they sing the song of Moses, the servant of God, and the song of the Lamb…” (Rev 15:1-4).

From what preceded, we see a powerful connection between the church of the Old Testament in its symbols and the New Testament with its perfection in the heavenly glory. Indeed, today’s Church sings the song of victory while it is passing the sea of this world in assurance of triumph and lifting of its spiritual soul in its unseen war with Satan and assurance of God’s power in it and assurance of the insignificance of Satan who plunged as lead in the sea and has no rest –in the baptismal font.

An exercise:

Read (Exodus 15) and learn it and sing it every night. You will find your spiritual life in the power of victory and triumph and the lifting up of the spirit the length of the journey of our lives for the sake of our faith in God who conquered Satan with the Cross. This high spirit will give us certain victory and power in our spiritual war.

The Second Canticle (Psalm 135):

“Give thanks to the Lord for He is good, for His mercy endures forever.” It is the praise of thanksgiving which the Church offers to God for the sake of His love for us — which saved us when it crossed with us the sea of death. He sustained us and supports us today in the wilderness and nourishes us with His body and His blood and His love and His tenderness, and guides us with His Holy Spirit dwelling in us. This is the Spirit which takes from what is Christ’s and gives to us…

Indeed, thankfulness is the nature of the struggling Church every day since it “is not a gift without surplus except that which is without thanks.” (Mar Isaac) We thank Him because He bears our bodily weaknesses and the weakness of our nature, and He washes our feet from the filth of the world with repentance and confession, and He leads us from glory to glory.

The Third Canticle: (The Praise of the Three Saintly Youths)

It is the praise of the three saintly youths. (It is a writing in the Holy Bible and the Protestants omitted it in the Beirut edition). It can be summed up that the king commanded the elimination of the three youths in the fiery furnace. Even though the fire did not go out, it did not touch them with any harm. The king found the presence of a fourth person walking with them in the midst of the furnace and this person resembled the sons of the gods. This canticle is sung by the church with the tune of joy in order to reveal to us these beautiful meanings:

That the fire of the world is necessary for the trials of the church, but God is in the midst of the furnace changing the fire into cool dew.
That inner peace does not mean the cessation of trials and sufferings from us. But it does mean the presence of God with us in the midst of the fire. Tribulation in Christianity is not resolved by its disappearance but with the passing of the Lord with us in it and with His carrying the cross with us and the everlasting presence with us. Stephen was being stoned and was seeing the Son of Man standing on the right of the majesty.
That praise carries meanings of triumph with the power of the cross. With [the mystery of] the fourth, the resemblance of the sons of the gods, we cheer, “praise Him, glorify Him, and exceedingly exalt Him.”
This praise gathers into one view its presence at the present distressing time and its presence in the joyful eternity. Thus, it is in the fire of the world and it is in the presence of God and the heavenly bliss.
This praise is consistent with the Lord’s promise, “and the gates of Hades shall not prevail against it.” (Mat 16:18)

The Congregation of the Saints (The Diptych)

After the praise of the third canticle, and the church’s feelings of the presence of God with the three saintly youths in the fiery furnace, this world, the feelings of the worshippers progress into the depth of the communion between the struggling church and the victorious church. The one purpose and the one spirit assembles them, and also the membership in the one body. What brings them closer together is the longing for meeting the Lord on the clouds where we will be with the Lord always. (1Thess 4:17) They find between them the tie of a unifying love. The heavenly support the earthly with prayer and the earthly express their wish to them with prayer. What is called death does not separate them from one another because it is not death but a crossing and a transfer.

The diptych begins with the intercessions of the Virgin Mary, the Mother of God, and the archangels and the rest of the heavenly ranks, and John the Baptist, then the prayers of the saints beginning with the fathers the patriarchs, then the apostles and prophets and martyrs and ascetics and monks.

The entreating intercession is special to the Virgin, the archangels, the rest of the heavenly ranks and John the Baptist. Intercession here means the powerful liberty in granting the request to the level of trust in the fulfillment even if the time has not yet come and the Lord says, “Woman, what does your concern have to do with Me?” But He changed the water to wine.

As for the rest of the apostles, prophets, the fathers the atriarchs and the martyrs – they are the cloud of witnesses who are for us in heaven asking on our behalf night and day. Each of them strives to be like his predecessor, imitating his way of life, asking for his help. Those present beneath the altar in heaven pray on behalf of the persecuted and hard pressed for the sake of the name of Christ. And the 144,000 virgins ask on behalf of those who desire a life of chastity and holiness in Christ. And the victorious at the sea of crystal ask on behalf of our youth struggling, even to blood, against sin, etc.

The diptych is a glimpse from the moments of transfiguration on the peak of the high mountain of the Lord (the church) where the Lord Jesus is [lofty] between Moses and Elijah. And at a lower level of the mountain (in the church), Peter, James and John become aware of them, heavy with sleep while saying, “Lord, it is good for us to be here.”

The transfiguration is nothing but the state of prayer that gathers the Lord and His saints without being distinguished between the elements of time or place… Truly, it is eternity.

The Fourth Canticle (Psalms 148, 149, 150)

Some say that the midnight service ends with the diptych and the doxologies. Because of this, the fourth canticle begins with (ELEYCON YMAC – eleyson eemas) and it is sung: “Sing to the Lord a new song.”

The fourth canticle is made up of Psalms 148, 149, and 150 and it is all about praise. Praise is the work of the angels, and the continuous act of the church in heaven, and the act of His saints and the succession of animals, plants, and material things. God is glorified in an unequaled picture in His saints — “Praise God in all His saints.”

The Mystery of the Incarnation: The Theotokias

Indeed, the personality of the Virgin, the Mother of God, has above the greatest importance concerning the mystery of the incarnation. We cannot taste or touch it and feel or live it and take its blessings except after comprehending the divine connection between the divine and human natures in the divine factory (the womb of the Virgin Mary). Since the mystery of incarnation is the foundation of all mysteries of Christianity, the prophets became expert in the Old Testament with the inspiration of the Holy Spirit in casting the large light on this mystery–that is in their description for the Virgin as the Second Heaven. Thus the Virgin is not a box which has a jewel from which we took the jewel and discarded the box. NO! These words are dangerous for two reasons: First: Because God the Word became flesh. He took from the flesh and blood of the Virgin and was weaned with her milk (Heb 2:14).

Thus, the Virgin is not just a box for the divine body. Second: If she was just a box, those who say this destroy the mystery of the incarnation from the view of its benefits to mankind. So the intention of the mystery of the incarnation is what the church says in the Theotokia of Friday: “He took from what is ours and gave us what is His.” He took our flesh — He was born with it; He acted and worked with it; then with it He died; and with it He rose; and He raised us with Him; He ascended with it; thus He lifted us up with it to the heavens, and He sat at the right of His Father, and He prepared a place for us (Eph 2:5,6)… Thus He became the firstborn among many brethren, and He is bringing them to glory (Heb 2:10). Consequently, the expression of the box and the jewel is an expression that separates the body of the Virgin from the body of Christ. Subsequently, it is a separation of the body of Christ from my body. Indeed, this separation leads us to the person isolated from God. The truth is that Christianity is built on an important foundation: “It is not I who live, but Christ lives in me,” (Gal 2:20) our believing in the inability of the person to comprehend God without God.

From the marvelous symbols that the Theotokias record for us in this matter:

The Holiest of Holies: It is symbolic of the Virgin in that it is separated from the rest of the temple, anointed and consecrated for the incarnation of God in it. With this the Virgin became the living model to the way that makes us participants in the divine nature — not unless there is the detachment from sin and the sanctifying of the heart and its consecration to God.
The Ark Overlaid with Gold: The ark made with wood that does not rot, overlaid with gold. For the wood that does not rot is a symbol for the purity of the Virgin and the gold is a symbol for the divinity. This is a symbol that all the heavenly gifts are not from our wooden nature, but it is a heavenly gift of gold that covers our nature. “The Holy Spirit will come upon you, and the power of the Highest will overshadow you.” In addition to this, we put in front of our eyes that purity is a divine grace related with the presence of God with us.
The Covering of the Ark with the Cherubim Overshadowing it: This expression is synonymous with the saying of the Bible, “The power of the Highest will overshadow you.” This symbol uncovers to us the depth of God’s concern for us who overshadows us with His caring and protects us with the protection of His wings so that the sun shall not strike us by day nor the moon by night.
The Golden Pot and the Manna that was Hidden in it: If the golden pot received honor in the Old Testament with the placement of the manna in it, so the Virgin with her giving a body to Christ has received great honor and carried the True Manna and presented Him to us — that whoever eats from it will never die.
The Golden Lampstand Carrying the Light: It was a symbol for the Virgin Mary, the Mother of Light. “We exalt you, O Mother of the True Light” because she carried the True Light that gives light to every person that comes into the world. The Virgin is a lampstand. Subsequently, the church (i.e. the community of believers) became lampstands. “And the lampstands which you saw are the seven churches.” (Rev 1:20) It also alludes to the seven orders of the church.
The Golden Censer — a symbol of the Virgin. The gold is a symbol of her purity, and the censer carries the live coal of divinity and does not burn. The censer is used in prayer, and therefore the Virgin lays for us the way of being with God — that is prayer.
The Rod of Aaron that Blossomed: It was a symbol for the conception of the Virgin without a blemish.
The Blossom of Incense: It was a symbol of the Virgin whose fragrance spread in the world.
The Burning Bush which was Blazing with Fire and was not Burned: It was a symbol of the divine conception from the Virgin.
A comparison between the Virgin the Mother of Salvation — and Eve the mother of death.
The Ladder which Jacob Saw — firm on the earth and ascending to heaven and the angels descending on it… It was a symbol for the Virgin whose body God used for coming down from heaven to our nature. Then He ascended our nature to His heaven.
Mount Sinai: The word of God coming down on it was a symbol of the Virgin, the carrier of the Word.
The Mountain which Daniel Saw and had Cut a Rock from: It was a symbol of the Virgin from whom Christ took a body from without anyone touching the mountain.
The Gate that Ezekiel the Prophet Saw Closed, not opened or a person entering it. “Because the Lord God of Israel has entered by it; therefore it shall be shut.” (Ezekiel 44:2) This was a symbol of the Virgin, the Ever-Virgin.
A symbol for the Virgin is that she is the city of God, the dwelling of the joyous (Ps 87:7). “The Gentiles shall come to your light, and kings to the brightness of your rising.” (Is 60:3)
The cloud is a symbol of the Virgin: “Behold, the Lord rides on a swift cloud, and will come into Egypt.” (Is 19:1)
Mary is the Rational Paradise that the Second Adam dwelt in (the Lord Jesus).
Mary is a new second heaven that the Sun of Righteousness shined from. (Mal 4:2)
Mary is the dough of all mankind who presented herself to Christ so that He would take a body from her.
Mary is the woman clothed with the sun with the moon under her feet, and the twelve stars crown her head. The woman is the Virgin, the sun is Christ, and the moon is John the Baptist, and the twelve stars are the pure apostles. (Rev 12:1-2)
She became higher than the Cherubim and elevated above the Seraphim because she became a throne for God carried by the Cherubim and the Seraphim.
Isaiah the prophet said about her, “Behold, the virgin shall conceive and bear a Son, and shall call His name Immanuel which is translated, ‘God with us.’”
The Tablets of the Covenant Written with the Finger of God were a symbol of the Virgin from whom the Word of God took flesh. And from the marvelous expressions which were recorded in the Theotokias:

“The Father looked from heaven and did not find anyone that resembles you, He sent His Only-Begotten, He came and took flesh from you.” “The unincorporeal incarnated; and the Word took a form; and the One without a beginning began; and the eternal became temporal; and they handled the incomprehensible; and they saw the unseen.” (The Wednesday Theotokia)

“He did not cease to be God and became a Son of Man, but He is the true God, He came and saved us.” “The womb that fell under the condemnation and gave birth to children with heartache became a spring for the absence of death.” (Friday Theotokia)

Psalias

Connected with the four Canticles and the seven Theotokias are seven Epsalias. The word “epsalia” means a hymn. The hymn in our Coptic Church is distinguishable in that the reply in each verse ends with the name of Jesus. An example of this:

The Epsalia for Monday: “My Lord Jesus”
The Epsalia for Tuesday: “Your Holy Name My Lord Jesus is…” is in its phrasing.
The Epsalia for Wednesday: “The sweet name full of glory is that of our Lord Jesus Christ…” is in its phrasing.
The Epsalia for Thursday: It begins with the clause, “O Lord Jesus Christ who…”
The Epsalia for Friday: It begins with the clause, “Our Lord Jesus Christ, give a sign (the Cross).”
The Epsalia for Saturday: Every verse ends saying, “My Lord Jesus Christ, my Good Savior.”
The Epsalia for Sunday: Every verse ends saying, “My Lord Jesus Christ, help me.”

With this we discover that the Coptic hymn is a dialogue with the Name of Salvation, the Name of Jesus Christ. It is not just a regular song. The Coptic fathers truly brought out the value of repeating the name of Jesus for the salvation of the person. It even became the center of their worship, and they breathed it since there is no other name under heaven given among men by which we must be saved. This is a brief summary about the daily Church praises, especially the Eve of Sunday. During the month of Kiahk, hymns (epsalias) and beautiful praises for every canticle and Theotokia are interposed in. And with this the evening gathering is transformed into a night we spend in heaven pertaining to the topic of the divine incarnation by way of the Virgin Mary. In this doctrine, the saintly fathers discuss in their worship with all depth:

“Whoever does not believe that Saint Mary is the Mother of God is foreign to God.” (St. Gregory of Nazianzus)
“I am Your sister from the house of David our father. I am Your mother since I carried You within me, and I am Your daughter from water and blood with which
You bought me and baptized me.” (Mar Ephraem)
“Mother and throne and virgin” (Glorification)
“Her Embryo is her Creator and she was made by His hands.” (Glorification)
“Hail to the saint, the mother of all living.” (Theotokia of Tuesday)
“Rejoice, O Mary the mother and servant” (The Liturgy)
“The honor of the virgin is not from her being created a queen but from her sitting on the right of the Father.”
“She is the rational net that catches Christians.” (Lobsh of Friday)

How should we praise in the Church?

Besides the great awe of this inheritance, yet how much we distort it whenever the worship is changed to just a ritual and this appears a lot in:

The competition of voices in the church, so that some people try to reply and sing the hymn before the people in church. They cannot even bear staying in church unless their voices are apparent to the people. The truth is that the hymns are a delight and a personal pleasure as a means for worship and the spiritual highness resembling the angels.
The loud voices in the praises are not from the character of the angels. But it is a means by which the enemy misleads us so that by it we lose the tranquillity of the hymn and its magnificence.
Chanting and praising — it is prayer — then how do we stand for prayer? Possibly we stand for prayer with submission, but at the moment of chanting the submission escapes. Indeed, worship uses the senses from the raising of hands and heart and thoughts and tunes that express the depth of the soul more than it expresses the words.
And above all of this, we ought not forget that “My house shall be called a house of prayer.” We should say again, “Arise, O you sons of light to praise the Lord of powers…” We ought to say, “Let us praise with the angels..” We should say, “My heart and my tongue praise the Trinity.” Let us praise the praise of the four incorporeal beasts, “Holy, holy, holy,” and with the twenty-four priests cast our crowns before the throne and chant the new hymn, “For He redeemed us out of every tribe and tongue and people and nation,” and also say with them, “We thank You, O Lord God Almighty …Amen. Alleluia.”
Truly, the successful Kiahk evening gathering is that which the church is transformed to a part of heaven. May God have mercy on us for the worthless evening gatherings which is not credited to us, but on the contrary is reckoned as judgment on us.
–