Euchologion - Goar

Link to the Euchologion published in 1730 by J. Goar in Venice.  This second edition includes corrections of a number of errors from the first edition.

Euchologion - Goar - 1730

Link to the Euchologion (first edition) published in1667 by J. Goar in Paris.  

Euchologion - Goar - 1667

Δόξα σοι Κύριε before the Gospel

The question has arisen, mainly because of the lack of the Typikon of the Great Church (Violakis, TME 1888, p. 58 and p. 54) to include it, should Δόξα σοι Κύριε be chanted before the Gospel reading?

See J. Goar, Euchologion, 1730 (second edition Euchologion - Goar - 1730), p. 56.  Here it clearly states that it is chanted before the Gospel however, curious enough, no mention is made of it being chanted after the Gospel reading - most likely because it is assumed common knowledge.

I would defer to the common practice that exists almost universally in the Orthodox Church of chanting it before and after the Gospel reading.  One only need look at the modern practice of the Ecumenical Patriarchate today at the Patriarchal Cathedral which includes the chanting of it both before and after the Gospel testifying to an older accepted tradition of the Great Church.

Curiously enough one hears in the modern practice of the Church of Greece, at least at it's Metropolitan Cathedral and at other Athens parishes, the chanting of Δόξα σοι Κύριε before the priest or deacons' exclamation of Πρόσχωμεν before the Gospel reading.

It is most likely the case that the omission of this rubric in the TME is a case of assumed knowledge of the divine services and their common elements by the authors of the 1888 edition.  There are many areas in the Typikon both in the 1888 edition and in previous editions where common elements are left out, partially described and assumed to be known by the reader.  For instance to speak of the previous editions of Konstantinos' Typika, they remain silent on the subject not including detailed rubrics for the Gospel reading.  

Synaxarion of St. Demetrios - Menaion of October by Glykeis (1815)

Synaxarion for the Feast of St. Demetrios, October 26, from the Menaion published by Nikolao Glykeis in 1815.

Κυριακή τοῦ Θωμά - Sunday of Saint Thomas

Is the Orthros Gospel read from inside the Holy Altar on the Sunday of Saint Thomas?

There seems to be some confusion about the answer to this question among the different liturgical traditions of St. Savas and the modern Great Church.

Perhaps, the confusion commences from the inclusion of the Sunday of Saint Thomas in the list of Feasts of the Lord (Δεσποτικές Εορτές).  No hymns from the Sunday Octoechos are chanted on this day - but it's not correct to say that Resurrectional hymns are not chanted.  We do chant Christ is Risen...  as well as several other hymns.

What do the different typika say about it?

The Church of Greece appoints the Orthros Gospel to be read from within the Holy Altar and for the 50th Psalm to be chanted as any other Sunday, which means that the Gospel is then accordingly brought out from the Sanctuary to be reverenced by the faithful.  See for example this years description on April 27th (p. 179 and on):

Diptychs of the Church of Greece April, 2014
Δίπτυχα της Εκκλησίας της Ελλάδος Απρίλιος 2014

Konstantinos' Typikon (1838, p. 196) states "ἅπασα ἡ τάξις τοῦ Ἑωθινοῦ Εὐαγγελίου" meaning that the Gospel is read and the 50th Psalm is chanted and venerated, without explicitly stating that the Gospel is read from the Holy Altar.  This is what Violakis Typikon (1888, p. 392) states as well.

The Typikon of Saint Savas (as seen below in the edition by Antionios Pinellos, 1615) on the other hand doesn't even mention the Eothinon, it simply states "Εὐαγγέλιον κατὰ Ματθαὶου" - leaving even more to interpretation than even the typika of the Great Church.



The confusion occurs in an obscure footnote in Konstantinos' Typikon (1838, p. 196) - after the Anavathmoi it prescribes the reading of the Eothinon Gospel and then references a footnote that states that in the Great Church the Gospel is read after the Katavasies.  In fact it is after the Katavasies that Konstantinos states "ἅπασα ἡ τάξις τοῦ Ἑωθινοῦ Εὐαγγελίου"in the main text.  Violakis' Typikon  follows suit and has a similar footnote without mentioning the Gospel after the Anavathmoi in the text.  Like Konstantinos' text only after the Katavasies  does it prescribe "ἅπασα ἡ τάξις..." (1888, p. 392).  

Orologion - 1851 (1832) - Ωρολόγιον

Link on Google Books