Akathist by Mykhayl

< NOTE: Chapters available by CLICKING ON TITLES in left margin.

AKATHIST = 151 “chaire”; that is chants of praises. Like the chanting of the psalms or recitation of the rosary. Choose 3 to 9, more or less of your favorite chapters. Often used as a teaching aid reinforcing recognized beliefs, emphasizing basic doctrine or a review of historical events especially those leading to the making of a hero, that is a saint. Basically a glorification litany fashion to the rhythms of a repetitious melody.

The English word slave is derived from “SLAV”. Slav or Slavic are said to be a derivative of “SLAVA” meaning Glory according to one source. Akathisia in ancient Greek is an inner urge to move, a restlessness literally unable to sit or settle. An akathist is a calming spiritual mantra for those afflicted by worldly anxiety. The format can be as varied as the subjects, numbering into the hundreds.

The akathist that follows was developed by Mykhayl Dzula who is neither a liturgist, musicologist, lyricist or even historian. He always had an inherent interest in the chess game played on the historic board of central Europe and how the church with the people there developed. In truth martyrs were whitewashed so outside influences could maintain their egotistic prestige and influence. This in turn is reflected in the political, academia and clerical circles not only in their homeland but likewise amongst their diasporas and within émigré settlements. When Pope John Paul II went to Kyiv Ukraine in 2001 he suggested adopting European educational norms and recognizing Theology as a doctoral discipline rather than fables. Hypothetically that could have led Kyiv into becoming the Center for Orthodox Eastern Christian Study in the world wide Catholic University system. Alas selfishly Ukrainian academia exposed their Ukrainian mindset; “If it is not my way, then there will be no way. I will send it far away, even if it had a payday”. Mykhayl experienced this in his own cultural life of local ethnic and parish activities. The influential haves made sure the have-nots stayed that way, no matter what talents or opportunities died on the vine. Presently this struggle is being played in the national governmental bodies of Ukraine between the nostalgic Soviet sympathizers and new Ukrainian nationalists, and is reflected on their streets and even in the churches between the canonical Muscovite and popular Kyivan based churches. One is real-estate wealthy, while the other possesses the numbers but not the halls. Those spiritually drifting are ignored. There the influential scuttle the voyages of those on the horizon rather than developing an armada. Even dispensation of common courtesies are commonly disregarded while scuttlebutt produces pariahs securing the field for the stifling egotists of envy.

A local joke also came into play here “Why do Pittsburghers have three sets of church offering envelopes? One is from where they were baptized into and go with mama and dad on Christmas and Easter. The second is for where they go in between, because their services give them solace and a feeling of wellbeing. The third is for where they go with their friends volunteering their time for fund raising projects and charitable activities. This is how an American can be an Orthodox Catholic Evangelical. Mykhayl developed a stiffening of his body. Seeing him every week progressively hobbling his ritualistic Catholic pastor never offered to even bless him, until after his second spinal operation with ritualistic last rites. Meanwhile a devout Methodist minister with his parish group supported Mykhayl’s courage with cards and notes of both secular encouragement and religious hope. A compassionate local Orthodox priest hearing of Mykhayl’s crippling infirmity telephoned, inquiring about his pending operations. Asked if he was anointed, invited him to attend an akathist service after which Mykhayl’s five senses were anointed with holy chrism. Prayers for his recovery were chanted as the Gospel-book was open resting upon his shoulders like a protective patriarchal tent.

Between Mykhayl’s back to back spinal surgery and during recovery his mind needed exercising. He took a central European history book, instead of seeing segregated states he saw united states influencing one another both positively and negatively. Working on a time-line in which society developed with church, his perceptions were brought into a spiritual focus quite different from typical American thinking of church state separation. If you eradicate all the cathedrals, monuments, temples, icons and churches all that would be left is a battle ground of archaic empires. History and ritual jelled into an akathist mysticism.

This is from where Mykhayl Dzula developed his perspective of history into this Akathist of the Slaves of Glory. This popular style of service is often used for commemorations. Seeing this akathist as an interesting lesion of history, such an opportunity Mykhayl thought should be distributed. How? Understandably those acquainted with musical rhythm or pentameters or historical perspective would not waste their time on an unknown’s babble. Those who could give it exposure may prefer to bury another’s claim to fame or even claim it as their own. Mykhayl came upon a blogue with a story of Count Potocki and his grandfather. Through introductions and exploration of mutual interests and the Rusyn linage of the Lithuanian Polish Commonwealth an akathist chapter was revealed. Count Potocki was awed by the use of this format for an overlooked historical perspective, while being elated with a reference to his ancestor the benevolent Count Nikolaj Bazyli Potocki, Starosi of Kanev and benefactor of Pochayiv in verse 41. Unable to sponsor as did the nobility of his family in the pre-communist era he did something better. He personally encouraged Mykhayl to publish a bloque for its development and distribution of this akathist. The how and where information was provided by the Count as was suggestions on old world presentation, European sensitivity and cultured finesse. It is now as it was at conception, from the hand of the Lord unto your hands for manicuring, editing and distribution.

Words in (prentices) are silent, not chanted, for clarification usage only. A * indicates a pause or communal breath, and + a sign of the cross, the jester of sanctification. From Greek “orthodox” translates into true belief, in Slavonic it is literally true glorification. We are merely the director, cast and crew for an audience of Three in One.

Akathist is historically a standing prayer as central European churches have no or little seating. Comfort should be the norm not endurance here. Sitting is the posture of learning, standing the posture of respect, kneeling the posture of remorse and or supplication. As this is, as most are a teaching akathist prayer stance and seatings are suggested for use by those congregated, or not.

The uppercase is only used for a direct title and its name, all other nouns or adjectives unless referring to the Deity Itself are lower case. This is in order not to confuse a supporting description for a commonly used proper classification; the Ukrainian Catholic Church… / one, holy catholic and apostolic church … or … our Lord and God… / the pantheon for deities who… etc.

Akathist services often contains 150 praises like the 151 psalms (Orthodox and old Catholic count). Depending on you count choose 3 to 9 chapters. For larger gatherings you may wish to split the choir in two, as by gender with men (south or black / tenor & base) taking the odd and the women (north or white / alto & soprano) the even numbered refrains.
In accordance with Galician custom during the great Lent (excluding Sabbath and Sundays) incensing with a prostration may accompany the alleluia verse if the clergy chant is conducted from the gospel lectern on the raised amvon step. If the royal doors be closed during the refrains, they may be sung from in front of the iconostas. During the entire week of Pascha and ever customary on Sundays the doors remain always open as a reminder of the resurrection. Only on Green Sunday and Monday the “Heavenly King” in the introductory prayer may be chanted from a kneeling position. After this chant all rise from this crouched concealing posture as did the apostles with the coming of the Holy Spirit.

AKATHIST OF THE
HOLY SLAVES OF GLORY

A historic review of the Slavic
heritage of Ss. Cyril an Methodius

by Mykhayl Dzula MMVII

CHAPTER & VERSE, THEME VERSES

AKATHIST: preface, prelude, rubrics, introductory prayers…
#1 01 – 15 IN THE BEGINNING 999 words in 15 segments

#2 16 – 30 EDICTS AND COUNCILS 975 words in 15 segments

#3 31 – 50 PATRONESS 1275 words in 20 segments

#4 51 – 70 CYRIL & METHODIUS 1199 words in 20 segments

#5 71 – 85 UNIVERSAL CHURCH 999 words in 15 segments

#6 86 – 100 MOTHER KYIV 899 words in 15 segments

#7 101 – 120 STEPSISTERS 1250 words in 20 segments

#8 121 – 135 REFORMERS & UNIONS 999 words in 15

#9 136 – 155 PERVERSE GENERATION 1375 words in 20

#10 156 – 175 NEW JERUSALEM 1175 words in 20 segments

#11 176 – 200 PRESENT 1375 words in 25 segments

#12 201 – 220 WE ARE AS WE PRAY 1950 words in 20

#13 221-240 CYCLE OF DAYS 1850 words in 20 segments

#14 241-250 COMMUNION OF SAINTS 1250 words in 10 segments

#15 INTO THE FUTURE (1 repeated): 375 words Epilogue

Dismissal, memoriam.

Customary Galician tones; Kyivan chant, (in Slovak).

Kontakion 1 and Oikos 1 (2:33; 44,1 kHz 128 kbit/s joint stereo; 2404 kb) in Slovak

Kontakion 2 and Oikos 2 (2:33; 44,1 kHz 128 kbit/s joint stereo; 2408 kb) in Slovak

Kontakion 3 and Oikos 3 (2:27; 44,1 kHz 128 kbit/s joint stereo; 2312 kb) in Slovak

Kontakion 4 and Oikos 4 (2:23; 44,1 kHz 128 kbit/s joint stereo; 2246 kb) in Slovak

Kontakion 5 and Oikos 5 (2:31; 44,1 kHz 128 kbit/s joint stereo; 2362 kb) in Slovak

For A capella voice only, the only instrument made by God.

INTRODUCTORY PRAYER

(STAND)
INTRODUCTORY PRAYER (use YOUR usual version).

A good place to salt and pepper an Akathist with a liturgical, ethnic or native language.
(SUGGESTIONS:)
SLAVONIC
MY DIVINE FRIEND Saskatchewan 1959
Page 639
OR:
UKRAINIAN
???
South Bound Brook 200? (in progress)
ISBN
Page
ENGLISH
THE SACRIFICE OF PRAISE Parma 1996
ISBN 0-023635-01-0
Page 568 –
OR;

THE DIVINE LITURGY :
AN ANTHOLOGY OF WORSHIP
Ottawa 2004
ISBN 1=895937-12-4
Page 1
EARLY ENGLISH (1859) TRANSLATION John Mason Neale

http://anglicanhistory.org/neale/voices1859/07.html

(OMIT PSALMS unless a short count, RESERVE the SEGMENT AFTER the OUR FATHER for the CONCLUSION)