Strict fasting with abstinence is canonically forbidden on Saturdays and Sundays due to the festal character of the Sabbath and Resurrectional observances respectively. Holy (Bright) Saturday is the only Saturday of the year where a strict fast is kept.
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During great lent and some of the period preceding it, some of the portions from the octoechos and menaion are replaced by hymns from the triodion and during the paschal season with material from the pentecostarion. On Sundays there is also a gospel reading and corresponding hymns from the eleven-part cycle of resurrectional gospels.
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The apolytikion of Pascha (Easter): > Christ is risen from the dead, trampling down death by death, and upon those > in the tombs bestowing life! There are also Resurrectional Apolytikia The original Greek with translations into English of these eight (one for each tone) can be found in Robertson, J.N.W.B., ed., The Divine Liturgies of our Fathers among the Saints John Chrysostom and Basil the Great...,David Nutt, London, 1894, pp.444-453, and in the Holy Cross Liturgical Hymnal, Holy Cross Orthodox Press, Brookline, MA, 1988, pp. 88-98.
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A major division occurred among the Christadelphians 1895–1899 on the issue of "resurrectional responsibility". The controversy caused serious disagreement concerning whether the Judgement at the return of Christ would be limited to baptised believers, or would also apply to anyone who had "heard" the Gospel message, but had rejected it – referred to as "enlightened rejectors". Although the issue had already surfaced in Sydney in 1884,Christadelphian Magazine CD Rom Disfellowship "from ten who are not able to see that unbaptised and knowing rejecters of the truth are responsible" (1884, p. 190). This action upheld by Robert Roberts (1884, p. 382).
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Some Unamended ecclesias have formally taken the Amended grouping's position on the issue of resurrectional responsibility.Public letter of April 21, 2006 “The Ecclesias listed below formally declare that our belief, teaching and fellowship practice are based on the scriptural principles of the One Faith, as summarized in the October 2003 NASU. By way of assurance to our Amended brethren, we reject the assertion that God cannot or definitely will not raise to judgment those outside covenant relationship, and we will not tolerate such teaching in our Ecclesias”. The Arranging Brethren of the following Ecclesias: Bloomington Ill.
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The Christadelphian Advocate.1885(July):p. 104-112. though Turney's Nazarene fellowship had already effectively petered out with his death in 1879 and the return to the main grouping of his supporter David Handley in 1881. In 1898 a third division of Christadelphians occurred, this time over “resurrectional responsibility”. Since Christadelphians teach a bodily resurrection and judgment at the return of Jesus Christ to earth, the controversy was over who would be resurrected and called to judgment. At question was whether or not persons who knew the word of God but were not baptised would be judged and condemned for rejecting the “Truth”, subsequently called in Unamended literature “enlightened rejectors”.
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The remainder of the Gospel of John ( ff.), together with readings from the other Gospels having to do with the Passion, is read at Matins of Great Friday at a service called the Twelve Passion Gospels. There will also be Gospel lessons at each of the Royal Hours on Great Friday, and at the Vesperal Liturgy on Holy Saturday. In the Greek practice, there is a reading of the Resurrectional Gospel at Midnight, during the procession of the Paschal Vigil. In the Slavic tradition there is no Gospel reading at the procession, but both traditions have a Gospel at the Paschal Divine Liturgy which concludes the vigil.
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Gheorghe Vodă was born on December 24, 1934, in the village of Văleni, Ismail County (now Cahul district). He studied Philology at the "Ion Creangă" Pedagogical University in Chișinău (1954-1959), and then higher courses of director and scriptwriter at the Gerasimov Institute of Cinematography from Moscow (1964-1966). After graduating from the faculty, he worked as a journalist and poet. His first volumes of poetry (Flight of seeds, 1962; Autumn Fire, 1965; Hot Rain, 1967; Wings for Manole, 1969) enclose in the resurrectional context of the Bessarabian sixteenth writers, who made the effort to remove the literature from the ideological schemes of time and to impress an aesthetic and national consciousness.
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On Sunday, Psalm 118 is often (though not always) read at Matins, so it is not read at the Midnight Office. The psalm is normally replaced by a Canon to the Holy Trinity, composed by St. Theophanes, according to the tone of the week in the Octoechos. Since the Sunday services, which celebrate the Resurrection of Christ, are normally longer than the weekday services, the Midnight Office is shortened. The Nicene Creed, Troparia and prayers from the First Part, as well as the entire Second Part of the service are omitted. Instead, after the canon, special hymns to the Trinity by Saint Gregory of Sinai are chanted, followed by the Trisagion, the Lord’s Prayer and resurrectional hymn called the Ypakoë in the tone of the week.
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From May to August 1900 Williams visited Britain, meeting Walker and Henry Sulley in Birmingham and John James Andrew, in London. Walker was reluctant to speak as any kind of "representative" of the British Christadelphians, but strongly counseled Williams to support the amendment without regard for the peace of the original Christadelphian ecclesias in North America. From October 1903 to June 1904 Williams visited Britain again at the invitation of Albert Hall of the Sowerby Bridge ecclesia in Yorkshire.,Advocate 1904 p336 and of John Owler of the Barnsbury Hall, Islington ecclesia in London. Hall and Owler had previously followed Andrew in the "resurrectional responsibility" controversy, although by 1903 Andrew himself would not fellowship with his previous supporters and reportedly been rebaptised in 1901. At a lecture in Leeds, which 40 visitors from those aligned with Birmingham Temperance Hall attended, Williams failed to state clearly that God could and would raise some unbaptised, and this was taken as supporting Andrew's teaching.
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This Good News of Christ's triumph over death, the Church teaches, was at that time revealed only to the departed. The revelation to the living occurred when his tomb was found empty "very early in the morning, on the first day of the week" () and this vigil recounts that discovery of the empty tomb. Also commemorated is the Passover of the Law, which according to the Gospel of John, was on the Sabbath when Christ lay in the tomb, and among the Old Testament readings is the story of the Exodus out of Egypt, that reading ending with the antiphonal singing of the Song of Moses (). Although this vespers liturgy begins Sunday in the usual manner, including the resurrectional stichera of the first tone, the feast of Pascha begins in the middle of the night, at the time Christ rose from the dead, while the text of and rubrics for Saturday's liturgy are found in the Triodion, the Lenten liturgical book.
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