+ The Holy Fire + Благодатный Огонь

 

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Χριστὸς ἀνέστη! ~ Христосъ Воскресе!~ Christ is Risen!

The Paschal troparion is the characteristic hymn for the celebration of Pascha (Easter) in the Eastern Orthodox Church. The  faithful greet one another with the proclamation “Christ is Risen” for another forty days following Pascha until the Feast of Our Lord’s Ascension.

English: Christ is risen!

Christ is risen from the dead,trampling down death by death, and upon those in the tombs bestowing life!

Greek: Χριστὸς ἀνέστη!

Χριστὸς ἀνέστη ἐκ νεκρῶν, θανάτῳ θάνατον πατήσας, καὶ τοῖς ἐν τοῖς μνήμασι, ζωὴν χαρισάμενος!

Latin: Christus resurrexit!

Christus resurrexit a mortuis, Morte mortem calcavit,                   Et entibus in sepulchris Vitam donavit!

Old Church Slavonic: Хс҄рсто́съ воскре́се!

Хс҄рсто́съ воскре́се ᾿изъ ме́ртвыхъ, сме́ртїю сме́рть попра́въ,᾿и су́щимъ во гробѣ́хъ Живо́тъ дарова́въ!

Romanian: Hristos a înviat!

Hristos a înviat din morţi, Cu moartea pre moarte călcând, Şi celor din morminte, Viaţă dăruindu-le!

 

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Saint Joseph of Arimathea

Great Friday: Выносъ Плащаницы

The Plaščanítsa (Greek: Επιτάφιος, epitaphios; Slavonic: Плащаница, plaščanítsa; Arabic: نعش, naash) is an icon embroidered and often richly adorned on a large cloth, representing a burial shroud. The plaščanitsa is used on the last two days of Holy Week in the Byzantine rite, as part of the ceremonies marking the death and resurrection of Christ.

Near the end of Matins, a solemn procession with the plaščanítsa is held, with bells ringing the funeral toll, commemorating the burial procession of Christ. In Slavic churches, the plaščanítsa is carried out of the altar in procession with candles and incense while the choir sings ‘The Noble Joseph’ (Благообрáзный Іóсифъ) and is placed in the prepared tomb (Slavonic: гробница, grobnítsa) in the middle of the church where it remains until Nocturns (Slavonic: полýнощница, polúnoščnitsa) at the Paschal Vigil on Great Saturday night.

During the last Ode of the Canon, at the words, “weep not for me, O Mother, for I shall arise…”, the priest and deacon dramatically raise the plaščanítsa, representing the dead body of Chris, from the tomb and carry it into the sanctuary, laying it upon the Holy Table, where it will remain throughout the Paschal season as a reminder of the burial cloth left in the empty tomb (John 20:5).

Plaščanitsa in Poustinia Chapel

Until my enrollment in Holy Trinity Russian Orthodox Seminary, I primarily attended parishes of Carpatho-Rusyn heritage. In the “good ol’ days” from the youngest to the eldest, virtually everyone who still had semi-workable knees approached the tomb on their knees, most crawling from the very back of the nave all the way to the tomb. I used to love to watch the old Baba’s (grandmothers) upon entering the church, falling down on their knees and and walking on their knees up the center aisle and around the tomb three times while singing “Претерпѣвый за нас страсти*…” Sadly, most of the Baba’s are gone, and it’s rare to witness such acts of piety anymore.

Parishioners volunteered to sign up for a shift standing watch at the tomb, ensuring someone was always present for the entire period that the plaščanítsa lay in the tomb. The church doors were left unlocked since there were always tomb guards standing at the foot of the tomb before the Royal Doors. My preferred time to “stand guard” was in the middle of the night, usually between 2:00 am and 3:00 am.

During Bright Week (Easter Week), the Royal Doors of the sanctuary remain open as a symbol of the empty tomb of Christ. The plaščanítsa is clearly visible through the open doors, and thus symbolizes the winding sheet left in the tomb after the resurrection. At the end of Bright Week, the Holy Doors are closed, but the plaščanítsa remains on the Holy Table for forty (40) days, as a reminder of Jesus’ physical appearances to his disciples from the time of his Resurrection until his Ascension into heaven.

* “Having endured the passion for us…”

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Holy Thursday: Institution of Eucharist

For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, and when he had given thanks, he broke it, and said, ‘This is my body which is for you. Do this in remembrance of me.’ In the same way also the cup, after supper, saying, ‘This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.’ For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes” – I Corinthians 11:23-26.

On Holy Thursday, we commemorate the Institution of the Eucharist, commonly referred to as Holy Communion. In celebrating the Divine Liturgy and receiving Communion, we are united with Christ and filled with the grace of the Holy Spirit. In the Eucharist, we are reminded that God loves us so much that He died for us. In receiving the Eucharist, we reciprocally express our love of God. The Eucharist is the opportunity to be in the presence of the Divine God in this life in preparation for eternal life with God in the next.

“Do this in remembrance of me. For as often as you eat this Bread and drink this Cup, you proclaim my death, and you confess my resurrection. Therefore, Master, we also, remembering His saving passion and life giving cross, His three; day burial and resurrection from the dead, His ascension into heaven, and enthronement at Your right hand, God and Father, and His glorious and awesome second coming” – Excerpt from the Liturgy of St. Basil the Great.

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Clarification of the Eastern Orthodox Paschalia

In response to a recent blog post “Eastern Orthodox Paschalia,” an astute reader forwarded to me an article correcting an error in the aforementioned post, wherein it was stated that the date of Eastern Orthodox Pascha (Easter) is based on the Jewish lunar calendar and must always fall after Passover. I stand corrected, sort of…

Pascha in the Old and New Testaments

The Old Testament specifies that the Passover is to be observed on the 14th day of the first month (alternately known as Abib or Nisan (Deuteronomy 16.1-7). Being a fixed day on the old Hebrew calendar, it could fall on any day of the week. The early Church in the East continued to observe Pascha on the eve of the 14th of Nisan, according the Jewish Calendar, with the Resurrection on the third day, that is on the 15th. That meant that the Resurrection could fall on any day of the week. In Rome and Alexandria, however, the early Christians always kept the Resurrection on a Sunday.

The Date of Pascha in the Early Church: A Problematic Situation

In the second century, Saint Polycarp, Bishop of Smyrna in Asia Minor, journeyed to Rome to confer with Pope Anicetus regarding the disagreement over the proper date for the celebration of Pascha. Neither was able to convince the other, and they ultimately decided that both practices could coëxist.

The situation was actually messier yet. There existed in practice, because of the way the Hebrew calendar worked, not two but a multitude of dates for the celebration Pascha. Jews and others in the ancient Near East followed a lunar calendar in which each month averaged 29½ days in length. They had twelve months in most years, each month beginning with a new moon. This made the year too short, so an extra, thirteenth month was inserted every two or three years to keep the months in step with the seasons, which depended on the sun rather than the moon.

There were no printed calendars at that time, and no one ever knew exactly how many days there would be in a given month or year. The beginning of a new month was declared when the first sliver of a new moon was sighted in the sky. Of course, observation of the new moon depended on location and weather conditions, thus people in different places often did not start a new month at the same time. Since Pascha was observed on the 14th of the month — and that depended on local sighting of the new moon — there was no way for Christians (or Jews, for that matter) to plan a united observance of Pascha.

The Council of Nicæa

In the fourth century the Emperor Saint Constantine espoused Christianity and made it not only legal but the favored religion of the Empire. The Church suddenly started growing by leaps and bounds, and he gave public buildings for the Church’s use, but he was perturbed to find out about the different practices regarding the date of Pascha.

Constantine convened the First Ecumenical Council in the city of Nicæa in 325 AD to unify the date of the observance of Pascha throughout the new Christian Empire. When the question relative to the sacred festival of Pascha arose, it was universally agreed that all should keep the feast on the same day; for what could be more beautiful and more desirable than to see this festival, through which the faithful receive the hope of immortality, celebrated by all with one accord and in the same manner?

Unanimously, the bishops gathered at the Council decided to keep the feast on Sunday in order to retain the mystical symbolism of the Resurrection falling on the day which is both the first day of the week and the eighth day, the Day of the Lord. They agreed that the most important thing was for the Church to demonstrate her unity by celebrating together, whenever she chose to celebrate, without regard to the astronomical calculation methods of the Jews. The hierarchs of the First Ecumenical Council adopted, therefore, a solar calendar based upon the best scientific and astronomical data of the time, which was the civil calendar of the Roman Empire promulgated in 45 BC under Julius Cæsar (hence the name Julian calendar) in effect during the lifetime of our Savior.

The Council decreed that the Resurrection would be observed on the first Sunday after the first full moon on or after the vernal equinox (March 21). Furthermore, since the best scientific observatories were located in Alexandria at that time, the Council assigned the bishop of Alexandria the responsibility of annually disseminating a letter to all the Church, announcing in advance when the Resurrection would be celebrated that particular year. This way, the whole of Christendom was sure to celebrate together a glorious Pascha/Resurrection.

As it became increasingly more tedious and impractical for the bishop of Alexandria to annually disseminate letters, astronomers began creating charts that revealed the dates of the full moon for many years into the future. This practice was temporarily successful; small errors and discrepancies only showed up in extrapolations for dates that were hundreds or thousands of years in the future. And, although ecclesiastical authorities became aware that the Julian calendar was astrologically off by one day in every 133 years, they nevertheless continued to observe the liturgical cycle according to the Julian Calendar, opining that the Julian calendar retained continuity and was sufficiently accurate for ecclesiastical purposes.

The Astrological Inaccuracy of Both Calendars

In 1582, Pope Gregory of Rome decided to revise the Julian calendar in an attempt to rectify its errors. His “Gregorian” or “new” calendar eventually became the standard civil calendar throughout the world. Although more astrologically correct than the Julian calendar, the Gregorian calendar, nevertheless, was also determined to be scientifically inaccurate. Failing to account for the slowing of the Earth’s rotation which makes each day slightly longer over time, the Gregorian calendar falls behind the astronomical seasons.

The Current Situation

Currently there is a thirteen day difference between the Julian and Gregorian calendars. According to the Julian calendar, the first day of spring, a key element in calculating the date of Pascha, falls on the civil date of April 3rd; whereas, according to the Gregorian calendar, the first day of spring falls on March 21st.

The Spiritual Link of Jewish Pesach and Christian Pascha

The bishops considered the Christian observance of the Pascha of the Lord connected to and in continuity with the Passover of the Old Testament, and they understood that the Resurrection, by definition, must follow the Passover. After all, the Church considered herself as the true heir of the Old Testament. She was comprised of both Jews and gentiles, all those who responded to the God of the Old Testament when He came in the flesh. In the words of our Savior:

“Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them” – Matthew 5:17.

Although the calculation of the date of Pascha is not canonically bound to the date of the modern-day Jewish Passover, our observance of the Resurrection is related to Passover in an historical, spiritual and theological way. According to the Gospel of Saint John, the Jewish Passover fell on a Saturday the year that Jesus was crucified.

It is important to note that Christ died on the Cross at the very hour the paschal lambs were being slaughtered for the Feast; thus Christ is our Pascha, our Passover Lamb, sacrificed for us. Strictly speaking, then, we must distinguish between the Feast of Pesach/Pascha (on Holy Friday) and the Feast of the Resurrection (on Sunday); the two are distinct though inseparable. Affirming this inseparable theological and spiritual ink between the Jewish Passover and the Christian Pascha, the Eastern Orthodox Church has retained the continuity since the fourth century for calculating the date of the Lord’s Resurrection according to the Julian calendar in spite of its astrological imprecision. And, by default, the Jewish Passover always precedes the the Eastern Orthodox Church’s celebration of the Resurrection of Christ.

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+ Lazarus Saturday + Лазарева Суббота

Today the Eastern Orthodox Church commemorated the rising of Lazarus from the dead. Orthodox Christians call this day “Lazarus Saturday” (Лазарева Суббота). Hearing the account of the death of Lazarus, one naturally ponders the question, “Why did Jesus delay in coming to see Lazarus?” After all, He had gotten word two days earlier that Lazarus was deathly ill. Why did He wait for two days to go see him? Did He not care? The Bible says he loved Lazarus, so Our Lord obviously cared. Then why did Jesus delay?

Mary goes to where Jesus was and said the same thing that Martha told him, namely that if he had been there then Lazarus would not have died. Jesus was troubled when he saw her weeping. He felt emotional about Mary’s grief in the same way any of us might be affected by someone’s grief. We even see that Jesus shed tears when they began to lead him to the tomb where Lazarus was laid. Remember that the bible said that Jesus loved Lazarus and now he was dead.

Although the Lord knew He was going to raise Lazarus from the dead, He demonstrated His full humanity by emotionally sharing in Mary and Martha’s grief that Lazarus had died. When Jesus commanded to roll the stone away, Martha responded that it would stink because Lazarus had already laid dead in the cave for four days. Jesus reminded her and us that He is the Resurrection and the Life.

There are times when we pray and God doesn’t come through the way we expect or within the time frame we ask Him to come through. The healing doesn’t come. The answers don’t come. We cry, we pray, we cry, and we wonder… Does God care about me? The answer is “Yes, He does!” The same Lord Who wept out of love at the grave of Lazarus loves us.

On Friday we will commemorate the greatest sacrifice of love known to humanity as Jesus voluntarily goes to the cross for us, dying for our sins. There is no greater proof of His love and care for us. We are called to have faith that in His own time and His own way, the Lord will make a way for us when there seems to be no way. Whether the answer comes as we expect or not, we are called to respond like Martha and Mary, trusting beyond our limited understanding in His love and care.

 

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The Eastern Orthodox Paschalia

According to ancient tradition and canons, the date for the Feast of the Resurrection of Christ (Pascha) derives from and is linked to the ancient Jewish Calendar. This linkage is a result of Christ’s Passion having been directly connected to the Jewish Passover. Strictly maintaining the sequence of events described in the Holy Gospel, the Eastern Orthodox Church always celebrates the Resurrection of Christ after the Jewish Passover, which is being observed this year by observant Jews starting tonight (April 22nd) and ending on the evening of April 30th. The Eastern Orthodox Church will celebrate Pascha this year on May 1st.

From antiquity, the chosen people of the Jews celebrated the Passover in accordance with its lunar calendar, a practice faithfully observed by the Lord Jesus Christ. The Word of God incarnate was a Jew, Who obeyed the requirements of the Old Testament, because He did not come to destroy the Law, but to fulfill it. As the God-Man, Christ fulfilled what was lacking in the Law by offering Himself as a Sacrifice for the redemption of mankind from sin, death, and damnation, becoming thereby a New Passover—”the Sun of righteousness” —for all who believe in Him.

Thus, the Old Testament Pascha, on which the Jews commemorate their Exodus from Egypt, was replaced for the followers of Christ by the New Testament Pascha, celebrating the deliverance of their souls from slavery to the noetic Egypt, that is, sin.

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Joint Declaration by Pope Francis, Ecumenical Patriarch Bartholomew, and Archbishop Ieronymos II

We, Pope Francis, Ecumenical Patriarch Bartholomew and Archbishop Ieronymos of Athens and All Greece, have met on the Greek island of Lesvos to demonstrate our profound concern for the tragic situation of the numerous refugees, migrants and asylum seekers who have come to Europe fleeing from situations of conflict and, in many cases, daily threats to their survival. World opinion cannot ignore the colossal humanitarian crisis created by the spread of violence and armed conflict, the persecution and displacement of religious and ethnic minorities, and the uprooting of families from their homes, in violation of their human dignity and their fundamental human rights and freedoms.

The tragedy of forced migration and displacement affects millions, and is fundamentally a crisis of humanity, calling for a response of solidarity, compassion, generosity and an immediate practical commitment of resources. From Lesvos, we appeal to the international community to respond with courage in facing this massive humanitarian crisis and its underlying causes, through diplomatic, political and charitable initiatives, and through cooperative efforts, both in the Middle East and in Europe.

As leaders of our respective Churches, we are one in our desire for peace and in our readiness to promote the resolution of conflicts through dialogue and reconciliation. While acknowledging the efforts already being made to provide help and care to refugees, migrants and asylum seekers, we call upon all political leaders to employ every means to ensure that individuals and communities, including Christians, remain in their homelands and enjoy the fundamental right to live in peace and security. A broader international consensus and an assistance programme are urgently needed to uphold the rule of law, to defend fundamental human rights in this unsustainable situation, to protect minorities, to combat human trafficking and smuggling, to eliminate unsafe routes, such as those through the Aegean and the entire Mediterranean, and to develop safe resettlement procedures. In this way we will be able to assist those countries directly engaged in meeting the needs of so many of our suffering brothers and sisters. In particular, we express our solidarity with the people of Greece, who despite their own economic difficulties, have responded with generosity to this crisis.

Together we solemnly plead for an end to war and violence in the Middle East, a just and lasting peace and the honourable return of those forced to abandon their homes. We ask religious communities to increase their efforts to receive, assist and protect refugees of all faiths, and that religious and civil relief services work to coordinate their initiatives. For as long as the need exists, we urge all countries to extend temporary asylum, to offer refugee status to those who are eligible, to expand their relief efforts and to work with all men and women of good will for a prompt end to the conflicts in course.

Europe today faces one of its most serious humanitarian crises since the end of the Second World War. To meet this grave challenge, we appeal to all followers of Christ to be mindful of the Lord’s words, on which we will one day be judged:

“For I was hungry and you gave me food; I was thirsty and you gave me drink; I was a stranger and you took me in; I was naked and you clothed me; I was sick and you visited me; I was in prison and you came to me … Assuredly, I say to you, inasmuch as you did it to one of the least of these my brethren, you did it to me” (Mt 25:35-36, 40).

For our part, in obedience to the will of our Lord Jesus Christ, we firmly and wholeheartedly resolve to intensify our efforts to promote the full unity of all Christians. We reaffirm our conviction that “reconciliation (among Christians) involves promoting social justice within and among all peoples… Together we will do our part towards giving migrants, refugees and asylum-seekers a humane reception in Europe” (Charta Oecumenica, 2001). By defending the fundamental human rights of refugees, asylum-seekers and migrants, and the many marginalized people in our societies, we aim to fulfil the Churches’ mission of service to the world.

Our meeting today is meant to help bring courage and hope to those seeking refuge and to all those who welcome and assist them. We urge the international community to make the protection of human lives a priority and, at every level, to support inclusive policies which extend to all religious communities. The terrible situation of all those affected by the present humanitarian crisis, including so many of our Christian brothers and sisters, calls for our constant prayer.

Lesvos, 16 April 2016

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Saint Mary of Egypt

The Eastern Rite of the Church dedicates the Fifth Sunday of the Great Fast (Lent) to the memory of Saint Mary of Egypt, who lived circa 344–421 AD. Saint Mary was born in Egypt, and at the age of twelve ran away to the city of Alexandria where she lived an extremely dissolute life for more than seventeen years.

When she was twenty-nine, she decided to accompany a group of Libyan and Egyptian men who were voyaging to Jerusalem for the Feast of the Exaltation of the Holy Cross, which attracted pilgrims from all over the empire. Mary joined the pilgrims, offering sexual favors to the sailors in return for her passage.

It was at Golgotha in Jerusalem where she underwent a mystical experience that led to her conversion, repentance, and eventual expiation of her sins. After buying three loaves of bread for sustenance, she crossed the river Jordan and settled in the desert. There she lived for forty-seven years without encountering any other human being, until she met Zosimas, a devout monk of a monastery in the vicinity of the river Jordan.

A year later, on Maundy Thursday, Zosimas brought her the holy eucharist as he had promised. He then went to meet her a third time in the following year as they had agreed. By then, however, Mary was dead. Zosimas discovered her body in the desert, and buried her with the help of a lion that appeared out of nowhere.

The life of Saint Mary of Egypt shows us that overcoming passions and temptations is a long and difficult process, even for those who have no other desire than to please Jesus. It takes a great struggle to put off the old person and be clothed in the new. But God gave her the grace every step of the way and was always there with her, supporting her, holding her hand, and guiding her to the Heavenly Kingdom. Saint Mary is revered as the patron saint of penitents.

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The Struggle of Despair in Our Lives

The “Prayer of Saint Ephraim” is ubiquitous during Great Lent and is recited in all weekday services. In the Byzantine tradition, this prayer is considered to be the most succinct summation of the spirit of Great Lent and is hence the Lenten prayer par excellence.

“O Lord and Master of my life, take from me the spirit of sloth, despair, lust of power, and idle talk. But give rather the spirit of chastity, humility, patience, and love to Thy servant. Yea, O Lord and King, grant me to see my own transgressions, and not to judge my brother, for blessed art Thou, unto ages of ages. Amen.”

Despair/Унынія

The Slavonic word унынія (unyniia) is translated as “despair”; another possible translation is “faint-heartedness”. In today’s terms we might think of it as “depression,” considered by many spiritual fathers and mothers as one of the principle sins, such as Saint Seraphim of Sarov:

“There is no worse sin, and nothing more terrible and pernicious than the spirit of despair. It is imperative to free oneself from despair and strive for a joyful spirit, rather than depressed. A person can accomplish anything in joy, however one can accomplish nothing if weighted with inner burdens.” (2)

A sad truth is that many believers suffer from despair but fear to admit it, because they think that would be admitting what is considered to be a grave spiritual problem or sin. So they suffer in silence, hoping and praying for deliverance; but the consequences of doing nothing often result in further complications. Depression can have its source in our body, soul or spirit. Our body can affect our soul and spirit and vice versa. Regardless, the soul suffers leading to depression which then affects one’s spiritual life.

When we suffer, our sufferings become worse when we think there is no end or purpose for them, and we become despondent and fall into despair. As long as we have this mindset, tough times are going to defeat us. But once we believe that God is sovereign, and that God doesn’t create evil—but that God can use evil for good and for a greater purpose—that transforms our view of suffering. Trust there’s a purpose in this suffering somewhere!

Not to sin is truly blessed; but those who sin must strive not to fall into despair, but rather to confess the sins they have committed, so that, through repentence and absolution, they may again attain blessedness and joy. It is good, then, to pray always and not to despair!

*Russian/Slavonic:

(1) “Господи и владыко живота моегω, духъ праздности, оунынїѧ, любоначалїѧ и празднословїѧ не даждь ми. Духъ же цѣломѹдрїѧ, смиренномѹдрїѧ, терпѣнїѧ и любве, дарѹй ми рабѹ твоемѹ. Ей Господи Царю, даруй ми зрѣти моѧ прегрѣшенїѧ, и не ωсуждати брата моегω, якω благословенъ еси во вѣки вѣковъ. Аминь”

(2) “Нет хуже греха, и ничего нет ужаснее и пагубнее духа уныния. Нужно удалять от себя уныние и стараться иметь радостный дух, а не печальный. От радости человек может что угодно совершить, от внутренней натуги – ничего.” – Преподобный Серафим Саровский

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Feast of the Annunciation

For those who observe the Julian Calendar, the Feast of the Annunciation is observed today, commemorating the moment the Angel Gabriel announced to the Holy Virgin Mary that she was chosen to be the Birthgiver of God (Θεοτόκος / Богородица).

The hymn of the day (troparion) describes this feast as the “beginning of our salvation” for on this day the Son of God became the Son of Man. Through the meek and humble obedience of the Virgin Mary, the uncontainable God comes to dwell in her womb, taking on our human nature in order to heal our brokenness and to redeem us.

The feast of the Annunciation is both a feast of the Mother of God, and a feast of the Lord. Indeed, it shows the intimate relationship between the Theotokos and her divine Son. For, in her, God’s careful work of preparation reaches its fulfilment.

On a personal note, this day holds a very special place in my heart, as I was ordained a priest on the Feast of the Anunciation in 1984.

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+ Sunday of the Cross + Крестопоклонная

On the Third Sunday of Great and Holy Lent, the Eastern Orthodox Church commemorates the Precious and Life-Giving Cross of our Lord and Savior Jesus Christ.

Saint Augustine teaches:

“Know this: just as the wood of the ark saved the just from drowning, so too, by the mystery of His wooden Cross, does Christ, the Church’s God and King, save us from drowning in the sea of this world. In the symbol of a thing made of wood He gave human beings a foreshadowing of both the judgment to come and the salvation of the just.”

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