[Nina]

Neochoritis seems to have a less strict adherence to constant tempo, slowing for some words such as “O ton”. His ornamentation to me sounded slightly more sharp in the singing of the individual notes. For me, the handwritten score is challenging to follow and to determine if he is deviating from what is written.

Papatzalakis chants a different Doxa, and has a faster and seemingly more constant tempo. He seems to favor ornamentation approaching from below as opposed to going above the note and descending, and the notes seem to slide together, more like a violin playing as opposed to piano notes.

[Nina]

On the Week 2 “Analytical Listening: Identifying Similarities and Differences in Styles” page, the second video of Dimos Papatzalakis is missing. Is this the correct video?: https://www.youtube.com/watch?v=fJvRgfKrYQ8&list=PLT_YSXbuVi8jQbB-mfTmtXboY9ekmST1r&index=31

[Nina]

Hi! I’m Nina and I chant at All Saints Greek Orthodox Church in Peoria, Illinois. I’m looking forward to improving my interpretation and listening to your beautiful voices.

[Nina]

The Neochoritis recording has a strong articulation of the downbeats emphasized with a tapping of the tempo. The ison is well matched to the melos, aided by the sounding of the beat. A few moments seem to become a three beat measure. There are several expressive sections at the “Doxa” and three points after 5:16 in the recording where the tapping and ison stop.

The Theodosios recording has a consistent articulation of the downbeat throughout the piece. The tempo increases for the Christos Anesti at the end.

[Nina]

Thank you, Peter. There was a pop-up window obscuring the tabs.

I briefly mentioned last night that our parish has a growing number of chanters. My challenge is to figure out how to lead, foster, and coordinate their participation. I have no formal choir experience, and there is not anyone in our parish who has led a group of chanters and could be a mentor. I could use a “Protopsalting 100” course or workshop!!

Nina

[Nina]

Hello Peter,

My name is Nina Sluz. I chant at All Saints Greek Orthodox Church in Peoria, IL. I want to learn the structure of the services to correctly lead our growing chant group and to understand how the DCS services are created.

For additional questions through the forum, should we start a new thread or continue with this one?

[Nina]

Will you be providing a source for the incipits of the Katavasias of the Theotokos or have I missed where those can be found?
Thank you,
Nina

[Nina]

Hello Peter,
I hope that you are feeling better.

Three items for Week 5:

1. There are two assignments in the Week 5 section. The first on the Lesson 6 page is to prepare Sunday Orthros for the hypothetical June 7 specifics, and the second on the Structure of Sunday Orthros page is to complete a Orthros template for next week’s Orthros service, using the standard cut for your jurisdiction. Which would you like completed?

2.This is my understanding of the rules for the Exapostelaria:

If there is no Exapostelarion for the Saint, there will be two chanted: the Eothinon Exapostelarion and its paired Theotokion.

If there is an Exapostelarion for the Saint, there will be three chanted: The Eothinon Exapostelarion, and then from the Menaion the Saint’s and the Theotokion paired to the Saint’s.

3. From the videos, the Great Doxology will be in the Mode of the Week when an Eothinon Gospel is read. For other Orthros Gospel readings, the Doxology will match the mode of the Doxastikon of the praises. The Orthros According to Violakis page instructs that the Doxology will be in the mode of the Doxastikon. Which of these should I use, since the mode of the week might not match the mode of the Doxastichon?

Thank you,
Nina

[Nina]

Hello,
My name is Nina Sluz (rhymes with blues), and I chant at All Saints Greek Orthodox Church in Peoria, Illinois. I am taking this course just for fun and to understand what is going on behind the curtain of the DCS.

[Nina]

There would be great benefits from revising the Typikon. The focus could be on resolving the known controversial practices that have been introduced and further adapting the services to the modern era, especially the issues created by the calendar change. These are some of the major reasons for the revisions that have developed throughout the centuries. We know that “change” can be a threatening concept to we Orthodox, so it has to be approached as opportunity for growth and development.

Accomplishing this would be the challenge given the range of practices throughout the different Orthodox jurisdictions. Maybe there needs to be a “Great Council” of protopsaltai to embark such a major project. Could it be a first foothold on unifying the Orthodox Archdioceses within the United States? It seems that the “System of the Typikon” by Fr. Konstantinos Papagiannis was an attempt to rectify these issues and maybe should be adopted.

[Author]

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