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I have a question about what I shall call (for lack of a better term) a Byzantine Lenten antiphon. I've noticed that in UGCC churches at least, at the end of services, the priest will come out into the Sanctuary and lead us in this lovely little Antiphon: Preterpivyj za nas Strasty, Isuse Khryste, Synu Bozhe, pomylui nas You have suffered the Passion for us, O Christ Jesus, Son of God, have mercy on us. It's not in any of the Service books I know. What's that all about? Do the Ruthenians have/do it? Is it a Latinisation? Inquirying souls want to know. Herb
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It is a hymn sung during Lent. I have a year 2000 prayer book from Presov with a Krestna Doroha in which each station begins with "Krestu Tvojemu..." and ends with "Preterpivyj..."; I heard this also at Uniontown this year. It's not in Sokol, but Uzhe Dekret, another Passion hymn, is.
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Ouch!
So it's from the Stations? (and therefore a Latinisation?)
Or is it a hymn that has been incorporated into the Kresta Doroha?
Is it a fully fledged hymn (with verses & stuff) or just a one verse thing?
I've never heard anything else except that one verse repeated 3x. Is the full hymn sung like before Liturgy or as the final hymn or as a Communion Hymn?
Herb
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Well I am generally clueless about what anyone means by "Latinization" - apart from something just awful. I did not say it is "from" the stations. I said that there is a setting of the way of the cross in which this hymn is incorporated. Moreover, as I indicated the text was not St. Alphonse Liguori, but Eastern (Krestu Tvojemu...). (I thought, morevoer, that Alex had established that making the way of the cross was an Eatern custom picked up later by the Latins.) So I don't get the "ouch". I have no idea how many verses are required, or any refrain at all, for a fledgling hymn. I have a little booklet of 15 lenten hymns, two of which have only one verse. Most composed verses without refrains. Is the full hymn sung like before Liturgy or as the final hymn or as a Communion Hymn? Yes, in my experience. The singing of hymns in conjuction with the Divine Liturgy is, like choral singing, probably a Latinization. But we are rather fond of our hymns, and would, I think, have little patience with any attempt to suppress them.
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I wouldn't be so quick to judge it a Latinization. It was used at the conclusion to the "Passia" introduced by St. Peter Mohyla and has been around ever since. It does, however, seem to be peculiar to churches of Rus'.
It is not a liturgical proper, such as a troparia or antiphon, but an additional concluding "hymn" to Lenten services. It should only be used from Sunday evening through Friday evening of the Great Fast, similar to the Prayer of St. Ephraim.
While it is very often used I have only seen it in a few prayer books, for example it is listed as "a Lenten anthem" in "My Divine Friend" and appears in some of the Ruthenian Presanctified books.
I don't know about the ACROD but the Ukrainian Orthodox use it as well.
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Glory to Jesus Christ!
Whatever its origins, the hymn "Preterpivyj" is sung by Galicians and Rusyns, both Catholic and Orthodox. As Diak said, it should only be used when the Prayer of St. Ephrem the Syrian is used (i.e., it ought not be sung on Saturdays and Sundays) because of the penitential nature of the prostrations which accompany it.
To the best of my admittedly limited knowledge, this was not written FOR the Stations of the Cross, but was incorporated into the Byzantine use of that devotion.
There are no other verses.
(Prof.) J. Michael Thompson Byzantine Catholic Seminary Pittsburgh, PA
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During the Great Fast Presanctified, the Divine Office, and the Sunday Divine Liturgy (even though it shouldn't) are concluded with the triple singing of this hymn, at least once in Slavonic. Personally I love this hymn.
The English version used in most Byzantine parishes goes:
Having suffered the Passion for us, Jesus Christ, O Son of God, have mercy, have mercy, have mercy on us.
My cromulent posts embiggen this forum.
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Personally, I call Preterpivyj the "Lenten Jesus Prayer." The Poles sing something similar during the Stations of the Cross and their unique "Gorzkie Zale" Service: "Ktorys za nas cierpial rany, Jezu Chryste, zmiluj sie nad nami." Who had the hymn first? *shrugs* Does it matter? Nope. Dave
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De gustibus non est disputandum. But there's much better material than that one-liner in the Byzantine liturgical corpus for Lent. Incognitus
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This hymn seems to have come into the Ukrainian and Ruthenian traditions by way of Poland. It is apparently "borrowed" from the Latin tradition but has become somewhat of a universal practice of these churches. A sure clue to it's origin is that both of these traditions use the same melody for this hymn which is indicative of its foreign origin (as in the benediction service). It is often sung at the end of the Presanctified Liturgy, though certainly not prescribed, and at the end of many services during the weekdays of the Great Fast. It is what would probably be termed a pious custom that certainly has no negative theological/liturgical/spiritual factors for the tradition. However, it should never be sung on Sunday because of its penitential nature. I have been in numerous Ukrainian and Ruthenian churches throughout the country and have never heard this sung on a Sunday. If it is sung in a particular parish such as Deacon Lance's, every effort should be made to cease this practice. And there are no standards regarding the language in which it is sung.
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A sure clue to it's origin is that both of these traditions use the same melody for this hymn which is indicative of its foreign origin Hmmm... So all of the kol'ady, Marian hymns, Eastern hymns that we have in common are foreign? However, it should never be sung on Sunday because of its penitential nature. :rolleyes:
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All right, boys and girls, time for a story about cultural exchange. Gather 'round! Once upon a time, the Rusyns and Galicians wanted to take a popular Polish Lenten hymn and adapt it for use in the Byzantine liturgy. So they did, and Preterpivyj was born. In exchange, the Poles wanted to take the Byzantine practice of the Plas^c^anica/Epitafios with the Tomb and adapt it for their use. So they did. In the process, they made a 3-D Plas^c^anica. And everybody lived happily ever after.
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That would be the 3-D paper mache tomb/cave in which Slovak and Polish Latin Catholics would place a statue of Christ prepared for burial and replace it on Pascha with one of the Risen Lord.
Fr. Deacon Lance
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Wait a second Dave, I see that St. Peter Mohyla icon avatar...we all know where that hymn came from. Probably the Poles also got it from him. He probably brought it from Moldova.
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