ecclesiastical books to serve our children. Under the grace of our honored Pope and Patriarch Abba Shenouda Ill. Father Takla Azmy. Saint Mary's Coptic. Is there a Coptic/English/Arabic/Romanized Coptic - English/Romanized Coptic - Arabic Psalmody (hard copy or PDF) that uses the same. The Holy Psalmody [The Coptic Orthodox Church] on aralgocunes.ga *FREE* The Coptic Text of the Prayer Book of the Hours of the Coptic Orthodox Church.
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The Holy Psalmody by The Coptic Orthodox Church, , available at Book Depository with free delivery worldwide. Agpeya, Liturgy, Psalmody and Coptic Book of Psalms. Liturgies (Audio) القداسات الاغريغوري والباسيلي. Gregorian Liturgy (Fr. Jacob with St. Bishoy Church. Liturgical and Prayers Books. Ċ, The Holy Psalmody of aralgocunes.ga View, Kiahk Psalmody --English, Coptic, Arabic, Mar 23, , PM, St Mary St.
The Lord is merciful and gracious, slow to anger, and abounding in mercy. He will not always strive with us, nor will He keep His anger forever. Moreover, St. Thus, the number 28 signifies the total number of generations, just as the numbers of the quartets in the Second Canticle.
When the Three Holy Youth refused to worship the golden image made by Nebuchadnezzar that the people were ordered to kneel down and worship to, the king commanded they be cast into a furnace. After King Nebuchadnezzar commanded the furnace to be heated to seven times its usual temperature, the flames of fire rose to 49 cubits high—the height of a seven-story building. Then our Lord Jesus Christ, the Son of the Living God, appeared to them, loosed their chains, and walked with them in the furnace as if it were a fragrant paradise.
The fire had no power over their bodies and not one of their hairs were singed. Their garments were unchanged and no smoke could be smelt on them Dan. The Lord extinguished the fiery flames of the furnace and made the fire as dew on them. Thus, the fire did not touch, harm, or disrupt them in any way Dan. But rather deal with us, according to Your meekness, and according to Your great mercy, O Lord help us!
It is chanted in a beautiful tune as the praise exposition of the Third Canticle The Third Canticle, its Exposition, and the Psali of the Three Youth overflow with the assurance of victory in which their hearts are overwhelmed with the confidence in God.
Moreover, as long as the youth are true to God and cling to Him with all their hearts, they are strengthened with a power greater than fire, their enemies, and the envious or spiteful.
The Church sings the song of praise because she wishes to transfer to the children all of the feelings of these believing youth in God. The church wants the hearts of its members to be filled with the same assurance and confidence in victory when they are in the midst of the furnace: in persecutions and various kinds of tribulations.
The Church asks them only to be true to God, to hold on to Him and cling to Him—for He is fully able to protect, defend, and deliver them from any and every calamity.
They have had numerous prominent leaders, including Athanasius, the church father who was exiled five times as a result of political and theological controversies. Patriarch Cyril I reigned —44 violently persecuted non-Christians and fought Nestorius for his refusal to call Mary the Mother of God, since he considered her to be only the mother of the human Jesus. Cyril IV reigned —61 called the Father of Reform, changed education, including what was offered to girls.
Cyril V reigned — fought against foreign intrusion by Catholic and Protestant missionaries, and Cyril VI began the modern revival of the Coptic Church. Important lay leaders have included Habib Girgis, the founder of the Sunday School Movement , and the Ghali family, which counts among its members former Egyptian prime minister Boutros Ghali and former general secretary of the United Nations Boutros Boutros-Ghali.
They framed their arguments within Greek philosophy, defending Christianity against gnosticism and paganism. Athanasius and Cyril I were both prolific theologians. Saint Anthony c. Shenute —? In the thirteenth century several writers, known as the Awlad al-Assal, translated Coptic theological texts into Arabic.
Father Matta el-Meskeen, the abbot of the Saint Macarius Monastery, is one of the most influential contemporary theologians. The Coptic lay council facilitates relations between church and state , and the lay-clerical committee mediates between clergy and laity. The altar is located behind a screen, or iconostasis. Churches are decorated with icons, wall paintings, carved wood, stuccos, and fabrics. Women sit separately from men. Many churches, monasteries, and convents stand on sites where the Holy Family stayed or that are connected to a saint or martyr.
Coptics hold the Eucharist most sacred. Furthermore, relics and icons of the saints are held sacred. Locally there are hundreds of places dedicated to martyrs, saints, and the Holy Family. Copts carry objects connected to these places or persons, such as holy oil, pictures, and crosses, as sources of baraka blessing.
These festivals consist of church-related activities and entertainment, and they are sometimes attended by Muslims. Moulids also provide opportunities to make pilgrimages to shrines of saints and martyrs.
In villages Coptic women wear veils similar to those of Muslim women. Monks and nuns wear a skullcap called a qalansuwa that is divided into two halves, with crosses embroidered on each half.
The split symbolizes the struggle Saint Anthony experienced in the desert with the devil, who tore his cap in two. The aged, children, and pregnant women are not excused from the fasts. Copts also fast for a minimum of nine hours before officiating at, or partaking in, the Eucharist. Fasting is a physical and a spiritual exercise and includes sexual abstinence.
Following the book of the hours, the day starts at sunset, in keeping with the time of Christ's death. Throughout the day Copts pray seven times, commemorating Christ's suffering. The marriage ceremony is ruled by Coptic canon law and includes prayers and readings that lead to the al-iklil the crowning ceremony , wherein the couple is crowned with two diadems that symbolize the high spiritual status of marriage.
Funeral liturgies vary according to the status clergy or lay , age, and gender of the deceased. Burial occurs on the same day as death.
Copts believe that the soul lingers for three days, and thus they perform a ritual for the spirit on the third day. On the 40th day after death, there is a church ceremony in front of a portrait of the deceased. Coptic Monastic Life and Church Renewal The renewal of the Coptic Orthodox Church began through the activities of well-educated lay Copts who became impatient with the lethargic attitudes of patriarchs after the reformer Cyril IV of the mids.
They adopted the model of Protestant Sunday schools to teach Coptic children about their faith, history, and culture. By the s former Sunday school students, after obtaining graduate degrees from universities, were joining the church as priests, monks, or nuns.
Under Patriarch Cyril VI reigned —71 these developments were consolidated into a reform movement, which has continued under Shenouda III, who took office in The central developments in this movement include daily celebration of the Eucharist, a strengthened monastic movement, new options for women to serve the church as active nuns and deaconesses, intense Sunday school programs, and new seminaries to educate priests.
In addition, church renewal has reclaimed the Coptic archeological and cultural heritage. One week after birth a cluster of celebrations is held called subu', or seventh-day feast, which is celebrated by Muslims and Christians alike for good luck and protection. The child is given a name, and the child's status changes from newborn to family member. These ceremonies for Copts often include the salawat al-tisht wash-basin prayers , at which time a priest gives the child its first bath while chanting prayers and verses from the Bible.
After going through water and fire, God will reward the successful, by bringing them out to rich fulfillment, which is eternal rest in His heavenly kingdom; the region where sorrow and sadness do not exist.
And there, we will praise Him endlessly, with the choirs of the heavenly. The horse and its rider He has thrown into the sea! The First Canticle is taken from the book of Exodus chapter 15 verses In doing so, Pharaoh and his chariots drowned and the people were freed from the bondage of slavery they faced in Egypt under the reign of Pharaoh. This Canticle is filled with a great deal of symbolism and brings meaning to our lives.
First let us look at the basic meaning behind the crossing of the Red Sea, and then we will meditate on selected parts of this Canticle. They were ordered by Pharaoh to do very hard manual work and were put under very strenuous conditions, often abused physically Exodus The Egyptians even killed the male children, and enslaved the young daughters Exodus Now let us compare this to our own lives.
Pharaoh, representing the power of the devil, as described by St. Gregory of Nyssa in the book Life of Moses, often inflicts the same type of torture on us. When we become slaves to him through sin we are driven to great tortures on our spirits, bodies and we can even be put to death spiritually by the command of the devil.
What a beautiful promise God has given to those who have cried to Him even when they were bound by sin! The children then followed Moses and crossed the sea to the other land, and as the book of Exodus tells us, the sea then came back upon the Egyptians who were in pursuit of the children of Israel, and they drowned and died at the bottom of the sea Exodus How then do we relate this to the Psalmody?
In the Psalmody, as we described earlier, we take a journey through life. When we begin the Psalmody, we are often dragged down by the cares of the world and the sins of our soul are often great. We endure the slavery of sin, asking God to deliver us from the hand of the devil.
In reciting the hymn of Exodus, we are driven to repentance and emotion because we are reminded of our former life when we were under the rule of the devil. We have now been made new with God and are saved from the poor life we once lived, the life of bondage and slavery to sin, that we often voluntarily chose to live.
Being driven to this new life, we then begin our journey into the Psalmody, leaving behind our cares and sins in Egypt and crossing the Red Sea into the new land.
We can now truly begin our journey into heaven. This is the first verse sung in the First Canticle. This verse is extremely important because it encourages the believers of God to join together in praising the Lord.
There are a few parts of this passage worth noting. The first is that Moses and the children of Israel both sang this song. Just because we might stand among the believers, it means nothing unless one personally declares the glory of God through prayers and hymns. The third aspect that we must meditate on when we sing this part of the Psalmody is how the Lord saved us from the devil and has thrown him into the sea.
We remember our past life with the devil and meditate on our new life with God, living amongst the angels and saints being in the presence of God at all times.
His crafty desire for our downfall and his persistence in trying to bring us down is continual. Though the enemy has decided to pursue, overtake and divide the spoil, trying to destroy us, he cannot and will not touch those who follow God. Our Lord has restrained the devil by His death on the Cross, crushing the head of the serpent under His feet. The Lord is the strength of my life; Of whom shall I be afraid? When the wicked came against me To eat up my flesh, My enemies and foes, They stumbled and fell.
Those who follow the Lord, and keep His ways, shall overcome the pursuit of the devil, and because of the strength of God, the devil shall be destroyed by the tears of repentance. Who is like You, glorified in His saints, amazing in glory, performing wonders? Is the Christian faith the true faith, or is another religion the right one? This passage is one of great power! What faith is able to profess the love of God like the Christians can?
What faith can declare that their God loved them so much, that He took a weak and sinful nature, clothed Himself with it, endured great persecution, even to the point of death, just to free the race that He created?
Not only did Christ love us to the point of death, but His whole mission to be incarnate was to save the world, and not to condemn it, even though the world was living in sin.
Truly our Lord is great, for there are no other gods, religions, or treasures of the earth that have ever reflected the perfect love God has for us! Once again, we see the beauty of the Church in that as we walk amidst the children of Israel, out of the land of sin, we too carry an instrument in our hands, perfecting and mimicking the same walk of deliverance as that of the children of Israel.
Not only that, but this verse also shows the importance of women in the Church. Miriam the prophetess led the women in prayer, professing the power of the Lord. Praise is not designated to a specific gender, but the entire body of believers join together to declare the glory of the Lord.
Just as the Lord used the Samaritan woman John 4: , here He uses another woman, Miriam the prophetess, to lead the women to praise God. A hidden earth was shone upon by the sun and an untrodden road, was walked upon. These verses, once again, declare the beauty of the Lord our God and the way He is able to direct our lives. When we are faced with the Red Sea, pursued by the enemies of God, we often fall into despair and lose hope, not knowing which way to go.
Yet, just as the Lord opened a new path unto the Children of Israel and led them across the sea, destroying the enemy, He does the same for us as we walk with Him and towards Him. He opens the doors for us, allowing us to even walk in an area never ventured before by any man on earth, just to allow us to reach salvation. His light shines on us like the sun as we walk the path of life and in the end as we cross to the other side, living with Him and glorifying His Name!
It is derived from two Coptic words: The First moou meaning water and etchi meaning to take. It is a psalm rich in spirituality and full of thanksgiving. In the days of David the prophet, this hymn was sung by the believers as they entered into the city of Jerusalem. It begins by giving thanks to the Lord, professing His glory, and the perfection of His creation. It then moves further into the Old Testament, reminding the people of the mercies of the Lord, who brought them out of the land of bondage.
Furthermore, it proclaims how the Lord directed His people through the wilderness, helping them fight through the trials and tribulations they faced. The natural reaction of a man rescued from the pains of slavery, and adopted to become a son of the King, would be one full of thanksgiving. In the journey of the Psalmody, we follow the route of this emotion.
We, who were slaves of sin, have been freed. We thank the One Who freed us. We declare His awesome power and profess His divinity, declaring how He created the heavens and the earth. Briefly in one word is here explained the praise of the Lord our God.
For God made all things very good; not only good, but also very good. He made the sky and earth, and all things which are in them good, and He made them very good. If He made all these things good, of what sort is He who made them? Not only does the Second Canticle bring rise to the prayer of Thanksgiving, but the mercy of the Lord is emphasized each time we sing this wonderful hymn.
The number twenty-eight is significant. If we read in the book of St. Matthew we are brought to the answer behind this number. According to H. Bishop Mettaous Bishop of St. We declare how He made the heavens and the earth, declaring His perfection and His wisdom. The Psalter then gives thanks, bringing to memory the days of oppression of the children of God. The Lord performed many wonders in the land of Egypt, not only delivering the children of God, but also allowing the Egyptians to see the true and living God so they could turn away from the life of idolatry.
Thus St. Gregory puts the spirituality of this verse in picture. Not only did God slay the firstborn of Egypt as a means to deliver the children of Israel, but in doing so, He was teaching us a lesson to use in our spiritual lives.
The killing of the firstborn of Egypt is the killing of the first thought of sin that may enter into our hearts. But God took the Israelites on the long road which took 40 years. He took away your pride when He let you get hungry and then fed you with manna, which neither you nor your ancestors had ever seen. Did God want the children of Israel to reach the Promised Land?
But He was more concerned that they arrive prepared than that they arrive too soon…at the right time God comes. In the right way He appears. He is too wise to forget you, too loving to hurt you. This beautiful meditation can be thought of every time we sing the Psalmody. The number forty represents life, therefore we can interpret the forty years as the journey of life. Christ prepares us as we travel through this life. We are set in dry, barren surroundings, often alienated because of our belief, but we are led by Him.
We endure tribulations, hardships and struggles so that we may follow Him. Your fathers ate the manna in the wilderness, and are dead. This is the bread which comes down from heaven, that one may eat of it and not die. I am the living bread which came down from heaven. He brings us the Word to direct us through the teachings of the Apostles.
There are two meanings behind this. The first is described by St. But when the good man sees what the wicked has suffered, let him cleanse himself from all iniquity, lest he fall into a like punishment, a like chastisement.
Then you will have a thorough understanding of these things. What did God do afterwards? The second meditation derived from this passage can be on the destruction of the devil. Jesus described the devil as the ruler of this world. Even though the ruler of this world is the devil, our Lord Jesus Christ crushed him and destroyed his kingdom by dying on the Cross. He rescued those who were held captive in Hades and brought them into His kingdom, opening the gates of Paradise for all His children.
Gregory of Nyssa speaks of this verse in his meditation of the Life of Moses. What a beautiful contemplation on this passage of the Psalmody! The word Alleluia is a Greek word derived from the original Hebrew word Hallelujah. What is His name? What shall I say to them? This song was sung by three holy youths, Shadrach, Meshach, and Abed-Nego, who were placed in a burning furnace because they refused to worship the golden image made by Nebuchadnezzar, the king of Babylon Daniel The guards laid hold of the three youths because of their disobedience of the command to worship the golden idol, and brought them to the king.
Nebuchadnezzar ordered them to worship the idol or be thrown into the fire. He threatened them saying that no one would be able to deliver them. If that is the case, our God whom we serve is able to deliver us from the burning fiery furnace, and He will deliver us from your hand, O king.
The three youths were then ordered to be thrown into the furnace because of their disobedience. In his anger, Nebuchadnezzar commanded the fire to be hotter, in order to destroy the youths. Although he desired to kill them, by making the furnace hotter, he ended up killing the soldiers while the youths continued to pray during this time, remaining unharmed.
The Church, through the wisdom and guidance of the Holy Spirit, placed this wonderful prayer of the youths which was sung while they stood in the furnace , right after Psalm As mentioned earlier, the Psalmody is a journey of the spiritual life in a single moment of time.
We first asked God to help us and forgive us of our sins, then we were delivered from the bondage of sin through the crossing of the Red Sea, through the sacrament of baptism and its renewal in the sacrament of repentance and confession.
We are then brought to the point of persecution. As seen in the story of the three youths, the devil, in all his anger, may even bring those in power and a whole city of people against us. His aim is to discourage us from the path of salvation and in doing so, cause us to return and desire the life of bondage of sin and slavery. For you have brought us out into this wilderness to kill this whole assembly with hunger! We too, may also fall into this despair, and desire to return to the land of bondage.
This is because of our lack of faith, and loss of hope. These people, who had been freed from sin, asked Moses to allow them to return to be slaves again because they did not have bread!
They forgot that they were being led to the land flowing with milk and honey, just as we often forget that we are being led to the Kingdom of Heaven. Though this life may be a difficult journey to take, the rewards are great. In singing this beautiful prayer of the youths, we are transformed in many ways. Let us meditate on their story so that we may be reminded of it as we join with them in prayer. The three youths were loyal to God, refusing to bow to the golden image made by Nebuchadnezzar.
The three youths professed their love for God, and refused to worship the golden image. We too, when participating in this hymn, renounce the devil as he attempts to lure us back to him, fooling us with images of feeble things, just as he tried to lure the children of Israel with the remembrance of meat and bread materials of this world , things which do not compare to the treasures of heaven.
The second thing that the youths did was that they accepted the idea of torture to uphold the truth. After they refused to worship the golden idol, they were brought before the king and threatened to the point of death, but they stood firm in their belief. This can also be likened to our spiritual lives. If we follow the example of the youths, and arm ourselves with the Cross, confessing the Name of Christ, remaining loyal to our King, confessing and believing that our God will deliver us from the hand of the devil, then the devil will try to harm us.
He will command us to be thrown into the fiery furnace, and in anger, command it to be hotter. What a beautiful verse! These three young men, in the midst of fire, persecution, and oppression, bound by their hands and feet, fell down. They fell down in prayer, kneeling and praising their God, the Creator of heaven and earth. Although we are sometimes bound by tribulations and are constantly being assaulted by the devil, we too experience this joy of the three youths and begin to praise our God.
In drawing ourselves into prayer, the devil begins to panic and is often confused, wondering how the children of God could be joyful in a time of persecution, often pondering the origin of the source of this joy.
But this answer is very simple. God was standing in their midst. Who is able to contain their joy and love when they stand in the presence of God? We too, when we sing this hymn, are joined with the three youths, standing in the fire, joined with God Himself, in His presence, praising Him. What equals this beauty is the fact that as God joined them and stood in their presence, the chains that bound the three youths were loosened.
Here again we are drawn to the meditation that our chains of sin are loosened like those of the three youths and like the chains that were broken and fell off from St. Silas Acts This loosening of chains can also be a reference to our joy and spiritual lift into heaven.