15. AUGUST 2008
15. AUGUST 2008
Indtog - med Bibel, ikoner, lys, blomster og hvedeaks
Gloria tibi, Domine, Domine.
Gloria tibi, Domine, Domine.
Mel.: ”Gak ud min sjæl…”
Maria i sin rosengård:
De glatte træk, det gyldne hår,
en overjordisk kvinde!
Dog er bag kappens stjernebort
i skyggefoldens blå akkord
et menneske at finde.
Der rødmer bag den myge kind
en pigedrøm – et tankespind –
et væv af enkle tråde.
En hverdagsdrøm, der sank i grus,
da stemmen lød i vingebrus
”Maria, fuld af nåde!”
Maria, var du fristet til
at vende dig fra Gabriel
og Helligåndens flammer?
At vise livet fra din dør
og leve uberørt som før
bag drømmens glasgrå rammer?
I tid og rum er intet trygt:
forventning skygges dybt af frygt
og glæden tungt af smerten.
Det barn, du skærmed i dit skød,
blev født til lidelse og død,
- til liv og håb form verden.
Bag dine træk i lysets kreds
fortroligt nær i skyggen ses
et ansigt, slidt af livet.
En kvinde, furet af fortræd,
som gennem sorg og verdners skred
har levet, elsket, givet.
Hun gløder i en egen ro,
som den, hvis kærlighed og tro
gror åndelet i svaret.
Gud, giv os i den tro din fred
at livet i dets hellighed
er dybt hos dig forvaret.
Lisbeth Smedegaard Andersen
Læsning – Joh 12,24-25
Stilhed 5 min.
Salme: Nogen må vove i verdens nat (366)
Refleksion over Maria Hensovning ikonen
Stilhed 8 min.
Salme: At sige verden ret farvel (538)
Forbøn - alle har mulighed for at formulere sin bøn - alle svarer med Herre forbarm dig
Mellem forbønnerne synges Kyrie eleison
Herunder synger Kirsten Holst 3 Mariasalmer
Jeg lover Maria,
Guds herligheds spejl;
hun viser mig vejen;
den fører ej fejl.
Ave, ave, ave Maria,
Ave, ave, ave Maria.
Hun selv har den vandret
med troen som skjold;
jeg giver mig ganske
Maria i vold.
Ave, ave …
Jeg stoler på hende
i glæde og sorg;
ved hånd hun mig leder
til Himmerigs borg.
Hun styrker min arm
og min snublende fod
og fylder mit bryst
med det frejdigste mod.
Thi således elskede Gud verden, at han gav sin søn,
den enbårne, så at enhver, som tror på ham,
ikke skal fortabes men have evigt liv.
Uddeling af sød hvede - Koliva. Se nedenstående for en forklaring
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Colivă from wheat seeds with raisins
Koliva (also transliterated Kolyva) (Greek, κόλλυβα, kólliva; Serbian, кољиво, koljivo; Romanian, colivă; Bulgarian, коливо, kolivo) is boiled wheat which is used liturgically in the Eastern Orthodox and Greek-Catholic Churches.
This ritual food is blessed after the memorial Divine Liturgy performed at various intervals after a death; after the funeral; during mnemosyna - memorial services; on the first Friday of the Great Lent, at slavas, or at mnemosyna in the Christmas meal. Due to its pleasant taste, in some countries (though not in
While recipes may vary widely, the primary ingredient is wheat kernels, which have been boiled until they are soft, and then sweetened with honey, sugar, and some fruit. It may also contain sesame seeds, almonds, ground walnuts, cinnamon, sugar, pomegranate seeds, raisins, anise and parsley. The practice of making and eating koliva is known in Russia and many Balkan countries.
When served, the koliva mixture, which looks something like earth, is shaped into a mound or cake to resemble a grave. The whole is then covered with powdered sugar and the initials of the deceased are outlined on the top. A candle, usually placed in the center of the koliva, is lit at the beginning of the memorial service and extinguished at its end. After the liturgy, those attending share in eating the koliva as they speak of the deceased and say "may God forgive him/her."
Some Orthodox parishes have a designated individual charged with making the koliva. This is in part due to the risk of fermented wheat if the koliva is not prepared correctly.
Sometimes koliva is made with rice instead of wheat. This custom began as a practical response to a famine that occurred in Soviet Russia, when the faithful did not have wheat available for koliva, so they used rice instead. Some communities continue to use rice for their koliva to this day. In
The origin of koliva predates Christianity. The word stems from the Ancient Greek kollyvo or κόλλυβo, which originally means cereal grain (also called "žito", or "wheat" in Bulgarian and Serbian). In the Ancient Greek panspermia, a mixture of cooked seeds and nuts were offered during the festival of the Anthesteria. In
Orthodox Christians consider koliva to be the symbolic of death and resurrection, according to the words of the Gospel:
Verily, verily, I say unto you, Except a grain of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. (John 12:24)
Wheat which is planted in the earth and rises in new life is symbolic of those beloved departed who have died in the hope of resurrection, in accordance with the words of Saint Paul:
So also is the resurrection of the dead. It is sown in corruption, it is raised in incorruption. It is sown in dishonour, it is raised in glory. It is sown in weakness, it is raised in power. It is sown a natural body, it is raised a spiritual body....(I_Corinthians 15:42-44)
This symbolism has its highest expression in the Saints, whose blessed state in heaven have been manifested to the world. For this reason, koliva is blessed not only at memorials for the departed, but also in commemoration of saints.
Koliva is used on a number of different occasions:
 St Theodore Saturday
The tradition of blessing and eating koliva at the end of the first week of Great Lent is connected with an event in the reign of Julian the Apostate. The tradition states that the Emperor knew that the Christians would be hungry after the first week of strict fasting, and would go to the marketplaces of Constantinople on Saturday to buy food. So he ordered that blood from pagan sacrifices be sprinkled over all the food that was sold there. This made the food unsuitable as Lenten fare (since the Christians could not eat meat products during Lent), and in general as food for Christians, who are forbidden to eat food from such sacrifices. However, St. Theodore Tyro appeared in the dream to Archbishop Eudoxius and advised him that the people should not eat food bought at the marketplace that day, but only boiled wheat mixed with honey.
 Memorial Services
During requiem services (Greek: Parastas, Slavonic: Panikhida), the family or friends of the departed will often prepare a koliva which is placed in front of the memorial table before which the service is chanted.
Memorial services are served on the third, ninth, and fortieth days after the repose of an Orthodox Christian, as well as on the one-year anniversary. In addition, there are several Soul Saturdays during the church year (mostly during Great Lent), as well as Radonitsa (on the second Tuesday after Pascha), on each of which general commemorations are made for all the departed.
 Commemoration of Saints
It is also customary on the feast of the Patron Saint of a church or of a family, or on the feast of saints of special significance to offer koliva. Instead of serving a memorial service, the koliva is set in front of an icon of the saint and a Moleben is served to that saint.