Thursday, 28 March 2013

The Bible and racism

Non-believers who have never read the Bible seem to have a habit of making long lists of what kind of horrible things it contains. One thing that almost always makes the list is racism. But what does the Bible actually say about racism?
And Mariam and Aaron spoke against Moses on account of the Ethiopian woman whom Moses had taken, because he had taken an Ethiopian woman. And they said, "The Lord has not spoken only to Moses, has he? Did he not also speak to us?" And the Lord listened. And the man Moses was very meek, more than all the people who were upon the earth. And the Lord said at once to Moses and Mariam and Aaron, "Come out, you three, to the tent of witness." And the three came out to the tent of witness. And the Lord descended in a pillar of cloud and stood at the door of the tent of witness. And Aaron and Mariam were called, and they both came out. And he said to them, "Hear my words: If there is a prophet of you for the Lord, in a vision I will be known to him, and in sleep I will speak to him. Not so my attendant Moses; in my whole house he is faithful. Mouth to mouth I will speak to him, in visible form and not through riddles. And he has seen the glory of the Lord. And why were you not afraid to speak against my attendant Moses?" And the anger of the Lord's wrath was against them, and he departed. And the cloud withdrew from the tent, and behold, Mariam was leprous like snow, and Aaron looked upon Mariam, and look, she was leprous. And Aaron said to Moses, "I beg you, Sir, do not lay extra sin upon us, because we were ignorant in that we sinned. Do not let her be like unto death, like a miscarriage coming out of a mother's womb, and it devours half her flesh." And Moses cried out to the Lord, saying, "O God, I beg you, heal her!" And the Lord said to Moses, "If her father when spitting had spat in her face, would she not be put to shame for seven days? Let her be separated for seven days outside the camp, and afterwards she shall enter." And Mariam was kept apart outside the camp for seven days, and the people did not set out until Mariam was cleansed. [Numbers 12]
In other words, marrying a person of a different colour or race is perfectly fine, speaking against those who do is ignorance and sin, and racists are deserving of leprosy and exclusion from the rest of society. Not sure it could be much clearer than that.

Wednesday, 20 March 2013

The Christian view of the Old Testament

Having now entered the period of Great Lent, in which the daily readings from the Gospels and Epistles are replaced with readings from the Old Testament books of Genesis, Isaiah, and Proverbs, I thought it would be appropriate to post this rather nice quote by Blessed Theodoret, which is found on p.219 of Pomazansky's Orthodox Dogmatic Theology (see previous post):

Just as mothers of just-born infants give nourishment by means of the breast, and then light food, and finally, when they become children or youths, give them solid food, so also the God of all things from time to time has given men a more perfect teaching. But, despite all this, we revere also the Old Testament as a mother's breast, only we do not take milk from there; for the perfect have no need of a mother's milk, although they should revere her because it was from there that they received their upbringing. So we also, although we do not any longer observe the circumcision, the Sabbath, the offering of sacrifices, the sprinklings - nonetheless, we take from the Old Testament a different benefit: for it, in a perfect way, instructs us in piety, in faith in God, in love for neighbour, in continence, in justice, in courage, and above all it presents for imitation the examples of the ancient saints (Blessed Theodoret, Brief Exposition of Divine Dogmas)

Tuesday, 19 March 2013

Review: Orthodox Dogmatic Theology

Protopresbyter Michael Pomazansky, Orthodox Dogmatic Theology (Third edition, second printing), Platina, CA: St. Herman of Alaska Brotherhood, 2009. 426 pages. (First edition in English 1983).

Since everyone but me seemed to have read this book, I decided to finally purchase it some days ago, and I must say that I was pleasantly surprised. Although I had known about the book for several years, I had hitherto avoided it because it came out of the so-called Jordanville school which, like much of modern Russian theology, was heavily influenced by Western scholasticism, often adopting Roman Catholic teaching wholesale (minus the obvious doctrines of Papal supremacy/infallibility, the Immaculate Conception and the Filioque). While this work certainly is not void of scholastic influence, as the editors acknowledge in the preface, this relates essentially only to the mode of presentation and does not affect the actual substance of the content, which is thoroughly Orthodox. Fr. Michael clearly explains the differences between the Orthodox and Latin views on issues such as original sin, the satisfaction theory of atonement, and so on. In many ways, the book is much like the icon on the front cover: Orthodox in content but 'Western' in style.

Fr. Michael Pomazansky
What probably accounts for this 'Western' style is also what I liked most about this book: its clarity and pithiness. Despite the rather forbidding title (if you want to put someone off a book, use the word 'dogmatic' in the title!), the book itself is neither convoluted nor opaque. Fr. Michael presents the core teachings of the Christian faith in a way that is concise and clear, but also very comprehensive. The subjects covered are laid out in a way that is easy to follow, and which corresponds to the history of salvation as it is presented to us in Scripture, beginning with an explanation of who God is - the doctrine of the Trinity - followed by the creation of the world, the fall of man, and the Lord's incarnation and work of salvation - in this context he gives an exposition of Orthodox Christology, as well as a brief summary of the various heresies and controversies which challenged this doctrine. Explaining these doctrines, not abstractly, but in the context of the Biblical narrative does not only make them easier to understand but shows us why they matter. Every chapter is replete with relevant biblical quotations and he also makes extensive use of the Fathers (particularly St. Cyril of Jerusalem, much to my delight), giving the reader a firm grounding in both. Here follows chapters on the Church, the Mysteries (Sacraments), Prayer, and Christian Eschatology. To speak of Seven Sacraments is certainly a borrowing from Latin theology, and one many Orthodox would consider inadequate if not wrong, but it is one found in nearly all Orthodox books dealing with the subject, and so one cannot fault Fr. Michael for this. Likewise, many consider the number of Ecumenical Councils to be nine (including the 4th and 5th Councils of Constantinople), not the seven listed by Fr. Michael, but again this is more or less standard. What could be considered somewhat questionable is Fr. Michael's mention of the toll-houses in the chapter on Eschatology, particularly his passing mention of the life of St. Basil the New in this context. However, he stresses the symbolic and spiritual nature of this idea and does not go into any detail as to their nature, staying well within the boundries of the Scriptural, liturgical, and patristic texts that clearly speak of the soul's encounter with demons at the moment of death (unlike the book's translator, Fr. Seraphim Rose, whose own work The Soul After Death, which is unfortunately recommended by the editors in the footnotes, is highly speculative, overly literal, and cannot be said to be grounded in the Tradition of the Church). The only thing I found lacking was Fr. Michael's treatment of theosis, but this is made up for by the editors' rather extensive footnotes, which on the whole are quite helpful and provide supplimentary patristic quotations and add some nuance where Fr. Michael's own mode of expression was less than clear, or where he did not make use of common Orthodox theological parlance.

Read in conjunction with a general work on the history and faith of the Orthodox Church (Ware's, The Orthodox Church, for example), Fr. Michael's book serves as a perfect introduction to Orthodox theology and would be of great benefit to catechumens or those instructing them. While the scholastic style should be borne in mind, it is only prolematic if the reader absolutises the language and expressions used and forgets that these are simple expositions of vast and complex subjects which are naturally significantly deeper and more subtle than what such an introductory work can offer.

On the whole, this is a wonderful addition to any Orthodox library and one I wish I had read a decade ago.

Monday, 18 March 2013

Canon to St. Cyril of Jerusalem

To be chanted at Matins on the 18th of March

Canon of the holy hierarch, the acrostic whereof is:
"I hymn Cyril, the primate of Jerusalem,"
the composition of Theophanes the Branded, in Tone IV

Ode I
Irmos: O Thou Who was born of the Virgin, drown Thou, I pray Thee, the three parts of my soul in the depths of dispassion, as of old Thou didst drown the mounted captains of Pharaoh; that, in the mortality of my body, as on a timbrel, I may chant a hymn of victory.

Having adorned thy soul with ideal virtues, thou didst render it receptive to the grace of the Holy Spirit; hence thou hast let gush a torrent of wisdom which drieth up the depths of heresy, O Cyril.

Thou didst train thy mind to transcend material things, showing thyself to be a companion of the immaterial servants of God, and with the fire of thy words thou didst utterly consume the tinder of heresy, O Cyril, ever-vigilant beacon of the Church.

As the perfume of Christ, with the sweetly wafting fragrance of thy words, O most wise one, thou didst dispel the unbearable stench of all the heresies of Manes, the namesake of insanity, and as a pastor most true didst drive it far away.

Theotokion: From the mire of the passions, from the threefold waves of evil thoughts, from the darts of the wicked one, from every assault of the adversary, save the souls of those who hymn thine ineffable birthgiving, O pure and all-immaculate Theotokos.

δὴ α'
Ὁ Ερμς: «Τριστάτας κραταιούς, ὁ τεχθες κ Παρθένου, ἀπαθείας ν βυθῷ, ψυχς τὸ Τριμερέςκαταπόντισον δέομαι, ὅπως σοι ς ν τυμπάνῳ, τνεκρώσει τοῦ σώματος, ἐπνίκιον σω μελδημα».

Κοσμήσας τν ψυχήν, ἀρετν τας δέαιςχαρισμάτων δεκτικήντοῦ Πνεύματος ατήντοῦ Ἁγίου τετέλεκας· θεν βυσσον σοφίας, ἐξηρεύξω Αρέσεωντὰ πελάγη ξηραίνουσαν Κύριλλε.

πέρτερον τν νοντν νύλων εργάσωτν ἀΰλων λειτουργνσυνόμιλος δειχθείςτῷ πυρὶ δὲ τν λόγων σουπσαν φλεξας τν λην,τν αρέσεων Κύριλλε, Ἐκκλησίας πυρσς ὁ ἀκοίμητος.

ημάτων σου δμας, ἡδυπνόοις μανίαςτν πώνυμον Σοφέ, αρέσεων πασντν νύποιστον βόρβορον, ἤλασας μακρν ποιήσας, ὡς ποιμν ληθέστατος, ὡς Χριστοῦ εωδία γενόμενος.

Θεοτοκίον: λύος κ παθνλογισμν τρικυμίας, ἐκ βελν τοῦ πονηροῦ, ἐκ πάσης προσβολς, ἐναντίας διάσωσον, ἅπαντας τος νυμνονταςσοπανάμωμε Δέσποινατν νέκφραστον τόκον Πανάχραντε.

Irmos: Like a barren woman hath the Church of the nations given birth, and she could scarce bear the great assembly of children. Let us cry out to our wondrous God: Holy art Thou, O Lord!

Radiant with the splendors of spiritual wisdom, to those on earth, O father, thou didst splendidly clarify the doctrine of the thrice-luminous Godhead of the Trinity, by Whom we have been delivered from the darkness of deception.

Thou wast shown to be a harp of the all-holy Spirit, O divinely wise one, playing a hymn of the manifestation of Christ; and thou didst proclaim Him to be in two natures, delighting our souls.

Thou didst show forth thy soul as a habitation of sanctity, wherein the Father, the Son and the life-creating Spirit supernaturally made their abode, to Whom we chant: Holy art Thou, O Lord!

Theotokion: Not even a heavenly intelligence can describe thy birthgiving which passeth understanding, O Maiden; for thou didst conceive in thy womb the Word, the primal Intelligence Who fashioned all things by His word.

δὴ γ' 
Ὁ Ερμς «Ὅτι στερα τεκεν ἡ ἐξ' Ἐθνν κκλησίακαὶ ἡ πολλὴ ἐν τέκνοις σθένησε Συναγωγή, τῷ θαυμαστῷ Θεῷ ἡμν βοήσωμεν· γιος εἶ Κύριε».

Λάμπων τας φαιδρότησι Πνευματικς σοφίαςτὸ τριφεγγς τς θείας ΤριάδοςΠάτερ τηλαυγςτος ἐπ γς τράνωσαςδι' ἧς σκότους πλάνης λυτρώθημεν.

Λύρα φθης Πνεύματος τοῦ παναγίου θεόφρον, ἀναφωνοσα μέλος πιφανείας τοῦ Χριστοῦ, ὃν ν δυσὶ τας φύσεσιν κήρυξαςθέλγων τς ψυχς μν.

Οκος γιάσματος σοῦ ἡ ψυχὴ ἀνεδείχθη, ἐν ᾧ Πατρ Υἱός τε καὶ Πνεμα τὸ ζωαρχικόν, ὑπερφυς κατκησεν, ᾧ ψάλλομεν· γιος εἶ Κύριε.

Θεοτοκίον: Νος οδὲ οράνιος τν πρ νον σου λοχείανδιερμηνεύει Κόρη· Νοῦ γρ τοῦ πρώτου ν γαστρί, Λόγον γνὴ συνέλαβεςτν τὰ πάντα λόγῳ συστησάμενον.

Sessional hymn in Plagal of Tone IV: Spec. Mel: "Of the Wisdom..." -
Enriched with the wisdom of discourse, thou didst pour forth living rivers of teaching, and didst water every thought of the pious therewith, and with the staff of God didst tend the flock on green pastures, and didst nurture it with divine understanding. Wherefore, as pastor, great teacher and helper of the faithful, we praise thee, O holy hierarch Cyril, crying aloud: Entreat Christ God, that He grant remission of sins unto those who with love honour thy holy memory!

Glory...Now & ever...
Theotokion: All of us, the generations of men, bless thee as the Virgin who alone among women gave birth in the flesh without sed unto God; for the fire of the Godhead made its abode within thee, and thou gavest suck unto the Creator and Lord as a babe. Wherefore, we, the race of angels and of men, glorify thine all-holy birthgiving as is meet, and together we cry out to thee: Entreat Christ God, that He grants remission of offences unto those who with faith worship thine all-holy Offspring!

Or this Stavrotheotokion: The ewe-lamb, beholding the Lamb, Shepherd and Deliverer upon the Cross, weeping, exclaimed and, bitterly lamenting, cried aloud: "The world rejoiceth, receiving deliverance through Thee, but my womb doth burn, beholding Thy crucifixion, which Thou endurest in the loving-kindness of Thy mercy, O long-suffering Lord, abyss and inexhaustible Wellspring of mercy, take pity, and grant remission of offenses unto those who with faith hymn Thy divine suffering!

Κάθισμα Ἦχος πλδ' - Τν σοφίαν
Τν σοφίαν τοῦ λόγου πεπλουτηκώς, ἐξηρεύξω δογμάτων εθρα ζωςκαὶ πσαν κατήρδευσαςεσεβούντων διάνοιανκαὶ βακτηρίᾳ θείᾳποιμάνας τὸ ποίμνιον, ἐπὶ χλόην θείας, ἐξέθρεψας γνώσεως· θεν ς Ποιμένακαὶ διδάσκαλον μέγανκαὶ πίστεως πρόμαχονεφημομέν σε Κυριλλε, Ἱεράρχα κραυγάζοντες· Πρέσβευε Χριστῷ τῷ Θεῷ, τν πταισμάτων φεσιν δωρήσασθαιτος ἑορτάζουσι πόθῳ, τν γίαν μνήμην σου.

Δόξα... Ἦχος α'
Τν Τάφον σου Σωτρ
Ἡ γλσσά σου Σοφέ, θεϊκας πιπνοίαις, ἐφώτισε λαούςμίαν σέβειν Τριάδατῇ φύσει μέριστονμεριστν τος προσώποις δέ· θεν χαίροντεςτν παναγίαν σου μνήμην, ἑορτάζομενπρς τν Θεν πρεσβευτν σε, ἀεὶ προβαλλόμενοι.
Καὶ νν ... 
Θεοτοκίον: Μαρία τὸ σεπτόντοῦ Δεσπότου δοχεον, ἀνάστησον μςπεπτωκότας ες χάοςδεινς πογνώσεωςκαὶ πταισμάτων καὶ θλίψεωνκαὶ ἀνάγαγε, ἐκ αθυμίας πταισμάτωντοῦ δοξάζειν σεΠαντελεμον τν μόνην, ἐλπίδα τν δούλων σου.

Ἢ Σταυροθεοτοκίον: ρσά σε Χριστέ, ἡ πανάμωμος Μήτηρνεκρν πὶ Σταυροῦ, ἡπλωμένον βόα· Υἱέ μου συνάναρχετῷ Πατρὶ καὶ τῷ Πνεύματιτς ἡ ἄφατος,οκονομία σου ατηδι' ἧς σωσαςτὸ τν χράντων χειρν σουσοφν δημιούργημα;

Ode IV
Irmos: Thy virtue hath covered the heavens, and the earth hath been filled with Thy glory, O Christ. Wherefore, we cry out with faith: Glory to Thy power, O Lord!

Thy heart, which received an abyss of teaching which drowneth the minds of the ungodly, hath given rise unto a stream of heavenly wisdom, O venerable one.

Thou didst preach the Godhead of three Hypostases, one Power, one Essence, one Will, and didst dry up the torrent of the deception of polytheism, O Cyril.

Possessed of a mind instructed by God, O blessed one, thou didst openly denounce Manes' gross and most foolish mind.

Theotokion: As one more exalted than all other creatures, O pure one, thou didst conceive the Author of creation, giving birth supernaturally unto Him Who hath renewed our nature.

δὴ δ' 
Ὁ Ερμς: «Τος ορανος ἡ ἀρετή σου κατεκάλυψεκαὶ ἡ γῆ ἐπληρώθη τς δόξης σου Χριστέ· διὸ ἀπαύστως κράζομεν· Δόξα τῇ δυνάμει σου Κύριε».

περκοσμίου τς σοφίας εθρον σιεσοῦ ἡ καρδία δεξαμένη, ἐξηρεύξατο διδασκαλίας βυσσοννόας σεβούντων βυθίζουσαν.

Μίαν σχν μίαν οσίαν καὶ βούλησιντρισυποστάτου Θεότητος κήρυξαςκαὶ πολυθέου Κύριλλεπλάνης τν χειμάρρουν ξήρανας.

Νον βορβορώδη καὶ παράφρονα τοῦ Μάνεντος, ὡς νουνεχς καὶ θεοδίδακτος Μακάριετας στραπας τν λόγων σουφλέξας μφανςστηλίτευσας.

Θεοτοκίονς νωτέρα πάντων τν ποιημάτων γνή, τν Ποιητν τς κτίσεως συνέλαβεςκαὶ ὑπρ φύσιν τέτοκαςφύσιν τν μν ναπλάττοντα.

Ode V
Irmos: Thou hast come, O my Lord, as a light into the world: a holy light turning from the darkness of ignorance those who hymn Thee with faith.

With the staff of thy precious wisdom, O blessed and holy hierarch, thou didst guide thy flock to the water of Orthodox worship.

Thy discourse, made radiant with the divine light, O Cyril, dispersed the gloom of the ignorance of those who were enlightened in Jerusalem.

Theotokion: The night of the passions and the gloom of evils covereth my soul. Enlighten me, I pray thee, O all-pure one who gavest birth unto the Bestower of light.

δὴ ε' 
Ὁ Ερμς: «Σὺ Κύριέ μου φςες τν κόσμον λήλυθαςφς γιον πιστρέφον, ἐκ ζοφώδους γνοίαςτος πίστει νυμνοντάς σε».

Τῇ ῥάβδῳ τς σεπτς, Ἱεράρχα σοφίας σου, ἐποίμανας πὶ ὕδωρ, ὀρθοδόξου λατρείαςτν ποίμνην σου μακάριε.

Ὁ λόγος σου φωτί, θεϊκῷ ἀστραπτόμενος, ὦ Κύριλλε φωτισθέντων, ἐν εροσολύμοις, ἀχλν γνοίας λυσε.

Θεοτοκίον: Νξ Πάναγνε παθνκαὶ κακν μαυρότητεςκαλύπτουσι τν ψυχήν μουφωτοδότην τεκοσακαταύγασόν με δέομαι.

Ode VI
Irmos: Prefiguring Thy three-day burial, the Prophet Jonah, praying within the sea monster, cried out: Deliver me from corruption, O Jesus, King of hosts!

A river full of the life-bearing waters of the Spirit, thou didst issue forth as from another Eden, O holy hierarch, and dost water the furrows of the Church.

With the radiance of thy words thou dost save men as from the tempest of the sea of impiety, O most sacred one, beckoning them to the calm haven of Orthodoxy.

Theotokion: Thou hast made man's earthly nature heavenly, O all immaculate Maiden, and hast fashioned anew that which was corrupted. Wherefore, we glorify thee with unceasing cries.

δὴ ς' 
Ὁ Ερμς: «Ἐβόησεπροτυπν τν ταφν τν τριήμερον, ὁ Προφήτης, Ἰωνς ν τῷ κήτει δεόμενος, ἐκ φθορς με ῥῦσαι, Ἰησοῦ Βασιλεῦ τν δυνάμεων».

Ποταμς σύ, ὡς ξ λλης δμ κπεπόρευσαιζωηρύτωνπεπλησμένος ναμάτων τοῦ Πνεύματοςκαὶ τς κκλησίας, Ἱεράρχα μεθύσκεις τς αλακας.

ημάτων σουτῷ πυρσῷ θαλαττίου κ κλύδωνος, ἀσεβείας διασζεις λαν ερώτατεγαληνν πρς ρμον, ὀρθοδόξως ατν κκαλούμενος.

Θεοτοκίον: Οράνωσαςγεωθεσαν τν φύσιν Πανάμωμετν νθρώπωνκαὶ φθαρεσαν ατν καινούργησας· διὰ τοτο Κόρη, ἀσιγήτοις φωνας σε γεραίρομεν.

Kontakion in Tone I: 
With thy tongue and by divine inspirations thou didst enlighten thy people to honour the One Trinity indivisible in Essence and distinguished as to Persons. Wherefore, rejoicing, we celebrate thine all-holy memory, presenting thee to God as an intercessor.

Irmos: The three youths in Bablyon, having put to mockery the tyrant's command, cried out amid the flames: Blessed art Thou, O Lord God of our fathers!

Having the fire of the fear of God within thy mind, O father, thou didst reduce the tinder of pleasures to ashes, chanting: Blessed art Thou, O Lord God of our fathers!

Having quenched the flame of the passions with tears, O blessed one, thou didst maintain the luster of thy soul undimmed, crying out: Blessed art Thou, O Lord God of our fathers!

Possessing a living stream in thy soul through the grace of the Spirit, O divinely wise father, thou hast poured forth rivers of doctrine, which give drink unto the Church, which piously honoureth thee.

Theotokion: Our holy Lord, the living God Who dwelleth in the saints and took flesh for Himself of thy flesh, O Theotokos, hath wholly sanctified thee.

δὴ ζ' 
Ὁ Ερμς: «Νέοι τρες ν Βαβυλνιπρόσταγμα τυραννικόνες φλήναφον θέμενοι, ἐν μέσῳ φλογς νεβόων· Ελογητς εἶ Κύριε, ὁ Θες τν Πατέρωνμν».

χων πρ ν διανοίᾳ, φόβου Πάτερ τοῦ Θεοῦ, ὕλην πετέφρωσαςτν τν δονν ναμέλπων· Ελογητς εἶ Κύριε, ὁ Θες ὁ τν Πατέρωνμν.

Δάκρυσι παθν τν φλόγασβέσας Μάκαρ τν πυρσόν, ἐτήρησας σβεστονσοῦ τν τς ψυχς νακράζων· Ελογητς εἶ Κύριε, ὁ Θες τν Πατέρων μν.

εθρον ζν χων τν χάρινΠνεύματος ν τῇ ψυχῇ θεόφρον νέβλυσαςΠάτερ ποταμος διδαγμάτωντν κκλησίαν ρδονταςεσεβς σε γεραίρουσαν.

Θεοτοκίον: λην σε καθαγιάζει, Ἅγιος ὁ ἐκ τς σςσαρκς δανεισάμενοςσάρκα αυτῷ Θεοτόκε, ὁ ἐν γίοις Κύριοςκατοικν ὁ Θες μν.

Irmos: O Almighty Deliverer of all, descending into the midst of the flame Thou didst bedew the pious youths and didst teach them to chant: Bless and hymn the Lord, all ye works!

Having chased the slumber of indifference from the eyelids of thy soul, O blessed one, thou hast now fallen into the sleep which befitteth the righteous, and hast passed on to that day of never-waning light.

With the lightning flashes of thy words thou hast utterly consumed the tinder of heresy, O ever-memorable one, and hast enlightened the faithful to worship the One Trinity of Persons which is one in nature.

Having sanctified thyself with fasts, thou didst offer up the unbloody sacrifice unto Him Who became mortal for thy sake, O Cyril, as a godly hierarch and minister of the ineffable mysteries.

Theotokion: Delivered from the curse of our foremother by thee, O pure Mother of God, blessed Mistress, we bless thine all-holy birth-giving, O most glorious and all-pure Virgin.

δὴ η' 
Ὁ Ερμς: «Λυτρωτὰ τοῦ παντς Παντοδύναμετος ν μέσῳ φλογς εσεβήσανταςσυγκαταβς δρόσισαςκαὶ ἐδίδαξας μέλπειν· Πάντα τὰ ἔργα,ελογετε τν Κύριον».

Νυσταγμν μελείας Μακάριε, ἐκ βλεφάρων ψυχς πωσάμενοςτν τος δικαίοις πρέποντανν κεκοίμησαι πνονκαὶ πρς μέραν, ἀνεσπέρου φωτς μεταβέβηκας.

στραπας σου τν λόγον κατέφλεξαςφρυγανώδεις αρέσεις οίδιμεκαὶ τος πιστος φώτισαςμίαν σέβειν Τριάδατος χαρακτρσιν, ἐν Μονάδι πάρχουσαν φύσεως.

ερεύσας σαυτν τας σκήσεσιτν νεκρν διὰ σὲ χρηματίσαντασὺ ἀναιμάκτως τέθυκας, Ἱεράρχης ς θεος, ὡς Μυστηρίων, ἀπορρήτων διάκονος Κύριλλε.

Θεοτοκίον: Λυτρωθέντες ρς τς Προμήτοροςδιὰ σοῦ τς γνς Θεομήτοροςελογημένη Δέσποιναελογομεν Παρθένε δεδοξασμένητν πανάγιον τόκον σου σέβοντες.

Ode IX
Irmos: Eve, through weakness, abode under the curse of disobedience; but thou, O Virgin Theotokos, hast put forth blessing for the world through the Offspring of thy child-bearing. Wherefore, we all magnify thee.

Desirous of beholding the ineffable glory of Christ, O holy hierarch, thou didst endeavour to slay the soul-destroying passions, and to make of thy heart a receptacle of the greater and higher wisdom. Wherefore, with faith we call the blessed.

In the firmament of the Church hath Christ the Sun set thee as a most radiant star, O Cyril, illumining the hearts of those who keep thy splendid memory with faith, O venerable one.

Thou art one who hath conversed and ministered with angels; for, having lived on earth like an incorporeal being, O father, thou wast shown to be a companion of the venerable and a peer of the holy hierarchs. And as thou joinest them in chorus, be thou mindful of us.

Theotokion: O all-pure Virgin Theotokos, who wast born of a barren woman at the behest of Him Who by His will transformeth all things, show forth my heart, which is barren of godly virtues, to be fruitful, that I may hymn thee, O all-hymned one.

δὴ θ' 
Ὁ Ερμς: «Εα μν τῷ τς παρακος νοσήμάτιτν κατάραν εσκίσατοσὺ δὲ Παρθένε Θεοτόκετῷ τς κυοφορίας βλαστήματιτῷ κόσμῳ τν ελογίανξήνθησας· θεν σε πάντες μεγαλύνομεν».

δεν φιέμενος Χριστοῦ τν ρρητον, Ἱεράρχα δόξαν σπευσαςπάθη νεκρσαι ψυχοφθόρακαρδίαν τε δοχεον ποιήσασθαισοφίας τςμείνω καὶ κρείττονος· θεν σε πίστει μακαρίζομεν.

στέρα πολύφωτον Χριστς ὁ Ἥλιος, Ἐκκλησίας ν τῷ ὕψει σε, ἔθετο Κύριλλε κτσιδογμάτων ερν καταυγάζοντακαρδίας τν πιστςκτελούντων σουτν φωτοφόρονμνήμην σιε.

Συνόμιλος καὶ συλλειτουργς γεγένησαιτν γγέλων· ς γρ σαρκοςΠάτερ ν γῇ ἐπολιτεύσω, Ὁσίων νεδείχθης συμμέτοχοςκαὶ τνεραρχν σοστάσιοςος συγχορεύων μν μέμνησο.

Θεοτοκίον: Στειρεύουσαν θείων ρετν ΠανάχραντεΘεοτόκε τν καρδίαν μουδεξον Παρθένε καρποφόρον, ἐκ στείρας ἡ τεχθεσα βουλήματιτὰ πάντα τοῦ ποιοντος τῷ νεύματι, ἵνα μνῶ σε τν Πανύμνητον.