• Explore Vox
  • Culture
  • Entertainment
  • Life
  • Music
  • News & Politics
  • Technology
  • Join Vox
  • Take a Tour
  • Already a Member? Sign in
Matushka Elizabeth

Matushka Elizabeth’s blog

  • Matushka Elizabeth’s Blog
  • Profile
  • Neighbors
  • Photos
  • More 
    • Audio
    • Videos
    • Books
    • Links
    • Collections

Radonitsa: Day of Rejoicing

  • 7 days ago
  • 1 comment

Radonitsa

 
16th century Russian Orthodox Icon of the Resurrection.
16th century Russian Orthodox Icon of the Resurrection.

Radonitsa ("Day of Rejoicing") is a holiday in the Eastern Orthodox Church which falls on the Monday or (more commonly) Tuesday of Saint Thomas Week—eight or nine days, respectively, after Pascha (Easter). The day is a general memorial for the departed.

History and meaning

The Slavs, like many ancient peoples, had a tradition of visiting family members' graves during the springtime and feasting together with them. After their conversion to Christianity, this custom transferred into the Russian Orthodox Church as the festival of Radonitsa, the name of which comes from the Slavic word radost, meaning "joy." In Kievan Rus' the local name is 'Krasnaya Gorka, and has the same meaning.

It may seem strange call a memorial for the departed "joyful," but the Christian belief that lies behind this joy is the remembrance of Jesus' Resurrection and the joy and hope it brings to all.

Because of the importance of the last few days of Holy Week, and because of the joy of the Resurrection, the Typikon (Ustav) forbids the celebration of the Panikhida (memorial service) from Great and Holy Thursday through Thomas Sunday (a period of eleven days). Therefore, the first opportunity after Pascha to remember the dead is on the second Monday of Pascha. However, because in Orthodox countries, a number of monasteries follow the custom of fasting on Mondays, the feast is often celebrated on Tuesday, so that all may partake of the paschal foods (which are intentionally non-fasting).

Ancient tradition

The practice of greeting the dead with the Resurrection is not merely a "baptism" of pagan practices, but has antecedents in the ancient Church. S. V. Bulgakov records the following:

The commemoration of the departed after Pascha was also done in extreme antiquity. St. Ambrose of Milan (340 – 397) says in one of his sermons: "It is truly meet and right, brethren, that after the celebration of Pascha, which we have celebrated, to share our joy with the holy martyrs and by them as participants in the suffering of the Lord, to announce the glory of the resurrection of the Lord". Although these words of St. Ambrose relate to martyrs, they may be an indication of our custom to commemorate the departed after Pascha on Monday or Tuesday of Thomas Week because the beginning of the solemn commemorations in the faith of those who died is established in the New Testament Church as a pious custom to the memory of the martyrs, [both] among the martyrs buried in antiquity and the others who have died.[1]

St. John Chrysostom (349 - 407) also bears testimony that in his day they celebrated a joyful commemoration of the departed on Tuesday of Saint Thomas Week in his Homily on the Cemetery and the Cross.

Practices

Candles and easter eggs left on a grave at Danilov monastery, Moscow.
Candles and easter eggs left on a grave at Danilov monastery, Moscow.

Although the Typikon does not prescribe any special prayers for the departed on these days, the memorial is kept as a pious custom. Unlike the various Soul Saturdays throughout the year, there are no changes made to Vespers, Matins or the Divine Liturgy, to reflect this being a day of the dead.

On this day, after Divine Liturgy, the priest will celebrate a Panikhida in the church, after which he will bless the paschal foods that the faithful have brought with them. The clergy, with incense and candles, will then go in procession with the cross, followed by the faithful, to visit the graves of departed believers either in churchyards or in cemeteries. At the graves, paschal hymns are chanted together with the usual litanies for the departed, concluding with the moving "Memory Eternal" (Вѣчнаѧ памѧть,Viechnaia pamiat).

The paschal foods will then be consumed with joy by the friends and relatives of the deceased. It is common to place an Easter egg, a symbol of Christ's coming forth from the Tomb, on the graves of the departed, saluting them with the traditional paschal greeting: "Christ is Risen!" This practice is both to remind the faithful of the General Resurrection of the dead, and to "announce the Resurrection" of Christ to the departed.

Customs

Among the traditions that have grown up around Radonitsa, the following are noteworthy:

  • Foods traditionally eaten at Radonitsa are: funeral kutia, painted eggs, kulichi, pancakes, dracheni, honey prianiki, and cookies.
  • Radonitsa begins the marriage season. Since weddings are forbidden during the Great Lenten Fast (because that time should be devoted to penance and self-examination, rather than merrymaking), as well as during Bright Week (because at that time we commemorate nothing else except the Resurrection), with Radonitsa comes the time for weddings.
  • Men and women traditionally give gifts to their in-laws (more kindly known as "God-given" family members), at Radonitsa, so that joy may be in every house.

Notes

  1. ^ S. V. Bulgakov, Handbook for Church Servers, 2nd ed., 1274 pp. (Kharkov, 1900), pp. 586-589. Tr. by Archpriest Eugene D. Tarris © 2007.

See also

  • Panikhida
  • Prayer for the Dead
  • Koliva
  • Paschal cycle

External links

  • Radonitsa History
  • "What is a Radonitsa?" a modern Synaxarion for Radonitsa
  • Photo: blessing paschal foods on Radonitsa
  • Radonitsa by Gregory Orloff
Retrieved from "http://en.wikipedia.org/wiki/Radonitsa"
 
St. George's Orthodox Church
Rio Grande Valley of Tropical South Texas
www.stgeorgepantry.org
http://matushkaelizabeth.vox.com/
http://matushkascorner.blogspot.com/

1 comment Tags: ancient, christian, traditions, orthodox, eastern european, radonitsa, day of rejoicing …

Pascha Photos Up!

  • May 1, 2008
  • 2 comments

Christ is Risen! Indeed, He is Risen!

 

Pascha 2008
Pascha 2008
 
After several days of work, I Finally got all of the Paschal (Orthodox Easter) photos from this past weekend (April 27th) up on our Flickr site. It shares shots from Holy Friday, Holy Saturday Morning, Paschal Midnight Services, Paschal Vespers on Sunday Afternoon, and the feast and children's egg hunt which followed.  Yesterday, my dear sister-in-law Vilma Irene left to return to the Atlanta, GA area. We so enjoyed having her here for Holy Week and Pascha. My husband, Father Antonio, developed a sudden and rather severe case of pneumonia on Great and Holy Tuesday. By the Grace of God, MANY Prayers from Many Places, multiple antibiotics and nebulizer breathing treatments, he "rose from the bed" on Great and Holy Friday afternoon and was able to conduct all of the remaining Holy Week and Paschal Services. As if that were not enough, both of our older daughters had sinus infections and had to take antibiotics, were in the middle of final papers and had two choir concerts - one last Tuesday (University Choir) and one this Tuesday (Women's Choir joint concert with Men's Choir from the University). Whew....At least their "Tia" got to listen to two choir concerts! Meanwhile, Father is still having to rest, take his meds and take it easy - not an easy task for him - but is slowly recovering, thank God!!!  Please share these nice pics with your friends and family! Rosa, our 12 year old, took almost all of them. Enjoy! 
 
http://www.flickr.com/photos/8135007@N03/
 
Or:  http://www.flickr.com/photos/8135007@N03/sets/72157604797961091/
 
 
Pics 217
Pics 217
 
 
Christ Is Risen!
 
HOLY PASCHA
The Resurrection of Our Lord
Commemorated on April 27

 
Pascha (Easter)

Enjoy ye all the feast of faith; receive ye all the riches of loving-kindness. (Sermon of St John Chrysostom, read at Paschal Matins)

The resurrection of Jesus Christ from the dead is the center of the Christian faith. St Paul says that if Christ is not raised from the dead, then our preaching and faith are in vain (I Cor. 15:14). Indeed, without the resurrection there would be no Christian preaching or faith. The disciples of Christ would have remained the broken and hopeless band which the Gospel of John describes as being in hiding behind locked doors for fear of the Jews. They went nowhere and preached nothing until they met the risen Christ, the doors being shut (John 20: 19). Then they touched the wounds of the nails and the spear; they ate and drank with Him. The resurrection became the basis of everything they said and did (Acts 2-4): ". . . for a spirit has not flesh and bones as you see that I have" (Luke 24:39).

The resurrection reveals Jesus of Nazareth as not only the expected Messiah of Israel, but as the King and Lord of a new Jerusalem: a new heaven and a new earth.

Then I asw a new heaven and a new earth. . . the holy city, new Jerusalem. And I heard a great voice from the throne saying "Behold, the dwelling place of God is with men. He will dwell with them, and they shall be his people. . . He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning nor crying nor pain any more, for the former things have passed away (Rev. 21:1-4).

In His death and resurrection, Christ defeats the last enemy, death, and thereby fulfills the mandate of His Father to subject all things under His feet (I Cor. 15:24-26).

Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and glory and blessing (Rev. 5: 12)

THE FEAST OF FEASTS

The Christian faith is celebrated in the liturgy of the Church. True celebration is always a living participation. It is not a mere attendance at services. It is communion in the power of the event being celebrated. It is God's free gift of joy given to spiritual men as a reward for their self-denial. It is the fulfillment of spiritual and physical effort and preparation. The resurrection of Christ, being the center of the Christian faith, is the basis of the Church's liturgical life and the true model for all celebration. This is the chosen and holy day, first of sabbaths, king and lord of days, the feast of feasts, holy day of holy days. On this day we bless Christ forevermore (Irmos 8, Paschal Canon).

PREPARATION

Twelve weeks of preparation precede the "feast of feasts." A long journey which includes five prelenten Sundays, six weeks of Great Lent and finally Holy Week is made. The journey moves from the self-willed exile of the prodigal son to the grace-filled entrance into the new Jerusalem, coming down as a bride beautifully adorned for her husband (Rev. 21:2) Repentance, forgiveness, reconciliation, prayer, fasting, almsgiving, and study are the means by which this long journey is made.

Focusing on the veneration of the Cross at its midpoint, the lenten voyage itself reveals that the joy of the resurrection is achieved only through the Cross. "Through the cross joy has come into all the world," we sing in one paschal hymn. And in the paschal troparion, we repeat again and again that Christ has trampled down death - by death! St Paul writes that the name of Jesus is exalted above every name because He first emptied Himself, taking on the lowly form of a servant and being obedient even to death on the Cross (Phil. 2:5-11). The road to the celebration of the resurrection is the self-emptying crucifixion of Lent. Pascha is the passover from death to life.

Yesterday I was buried with Thee, 0 Christ. Today I arise with Thee in Thy resurrection. Yesterday I was crucified with Thee: Glorify me with Thee, 0 Savior, in Thy kingdom (Ode 3, Paschal Canon).

THE PROCESSION

The divine services of the night of Pascha commence near midnight of Holy Saturday. At the Ninth Ode of the Canon of Nocturn, the priest, already vested in his brightest robes, removes the Holy Shroud from the tomb and carries it to the altar table, where it remains until the leave-taking of Pascha. The faithful stand in darkness. Then, one by one, they light their candles from the candle held by the priest and form a great procession out of the church. Choir, servers, priest and people, led by the bearers of the cross, banners, icons and Gospel book, circle the church. The bells are rung incessantly and the angelic hymn of the resurrection is chanted.

The procession comes to a stop before the principal doors of the church. Before the closed doors the priest and the people sing the troparion of Pascha, "Christ is risen from the dead. . .", many tImes. Even before entenng the church the priest and people exchange the paschal greeting: "Christ is nsen! Indeed He is risen!" This segment of the paschal services is extremely important. It preserves in the expenence of the Church the primitive accounts of the resurrection of Christ as recorded in the Gospels. The angel rolled away the stone from the tomb not to let a biologically revived but physically entrapped Christ walk out, but to reveal that "He is not here; for He has risen, as He said" (Matt. 28:6).

In the paschal canon we sing:

Thou didst arise, 0 Christ, and yet the tomb remained sealed, as at Thy birth the Virgin's womb remained unharmed; and Thou has opened for us the gates of paradise (Ode 6).

Finally, the procession of light and song in the darkness of night, and the thunderous proclamation that, indeed, Christ is risen, fulfill the words of the Evangelist John: "The light shines in darkness, and the darkness has not overcome it" (John 1:5).

The doors are opened and the faithful re-enter. The church is bathed in light and adorned with flowers. It is the heavenly bride and the symbol of the empty tomb:

Bearing life and more fruitful than paradise Brighter than any royal chamber, Thy tomb, 0 Christ, is the fountain or our resurrection (Paschal Hours).

MATINS

Matins commences immediately. The risen Christ is glorified in the singing of the beautiful canon of St John of Damascus. The paschal greeting is repeatedly exchanged. Near the end of Matins the paschal verses are sung. They relate the entire narrative of the Lord's resurrection. They conclude with the words calling us to actualize among each other the forgiveness freely given to all by God:

This is the day of resurrection. Let us be illumined by the feast. Let us embrace each other. Let us call "brothers" even those who hate us, And forgive all by the resurrection. . .

The sermon of St John Chrysostom is then read by the celebrant. The sermon was originally composed as a baptismal instruction. It is retained by the Church in the paschal services because everything about the night of Pascha recalls the Sacrament of Baptism: the language and general terminology of the liturgical texts, the specific hymns, the vestment color, the use of candles and the great procession itself. Now the sermon invites us to a great reaffirmation of our baptism: to union with Christ in the receiving of Holy Communion.

If any man is devout and loves God, let him enjoy this fair and radiant triumphal feast. . . the table is fully laden; feast you all sumptuously. . . the calf is fatted, let no one go hungry away. . .

THE DIVINE LITURGY

The sermon announces the imminent beginning of the Divine Liturgy. The altar table is fully laden with the divine food: the Body and Blood of the risen and glorified Christ. No one is to go away hungry. The service books are very specific in saying that only he who partakes of the Body and Blood of Christ eats the true Pascha. The Divine Liturgy, therefore, normally follows immediately after paschal Matins. Foods from which the faithful have been asked to abstain during the lenten journey are blessed and eaten only after the Divine Liturgy.

THE DAY WITHOUT EVENING

Pascha is the inauguration of a new age. It reveals the mystery of the eighth day. It is our taste, in this age, of the new and unending day of the Kingdom of God. Something of this new and unending day is conveyed to us in the length of the paschal services, in the repetition of the paschal order for all the services of Bright Week, and in the special paschal features retained in the services for the forty days until Ascension. Forty days are, as it were, treated as one day. Together they comprise the symbol of the new time in which the Church lives and toward which she ever draws the faithful, from one degree of glory to another.

0 Christ, great and most holy Pascha. 0 Wisdom, Word and Power of God, grant that we may more perfectly partake of Thee in the never-ending day of Thy kingdom (Ninth Ode, Paschal Canon).

The V. Rev. Paul Lazor New York, 1977
 
 
St. George's Orthodox Church
Rio Grande Valley of Tropical South Texas
www.stgeorgepantry.org
2 comments Tags: easter, texas, orthodox, pascha, holy week, rio grande valley, orthodox christian, st. george's orthodox church …

Great and Holy Saturday

  • Apr 26, 2008
  • 2 comments
HarrowingHell
HarrowingHell

Great and Holy Saturday
Commemorated on April 26

 
Great and Holy Saturday is the day on which Christ reposed in the tomb. The Church calls this day the Blessed Sabbath.

"The great Moses mystically foreshadowed this day when he said: God blessed the second day. This is the blessed Sabbath This is the day of rest, on which the only-begotten Son of God rested from all His works…."

(Vesperal Liturgy of Holy Saturday)

By using this title the Church links Holy Saturday with the creative act of God. In the initial account of creation as found in the Book of Genesis, God made man in His own image and likeness. To be truly himself, man was to live in constant communion with the source and dynamic power of that image: God. Man fell from God. Now Christ, the Son of God through whom all things were created, has come to restore man to communion with God. He thereby completes creation. All things are again as they should be. His mission is consummated. On the Blessed Sabbath He rests from all His works.

THE TRANSITION

Holy Saturday is a neglected day in parish life. Few people attend the Services. Popular piety usually reduces Holy Week to one day - Holy Friday. This day is quickly replaced by another - Easter Sunday. Christ is dead and then suddenly alive. Great sorrow is suddenly replaced by great joy. In such a scheme Holy Saturday is lost.

In the understanding of the Church, sorrow is not replaced by joy; it is transformed into joy. This distinction indicates that it is precisely within death that Christ continues to effect triumph.

TRAMPLING DOWN DEATH BY DEATH

We sing that Christ is "...trampling down death by death" in the troparion of Easter. This phrase gives great meaning to Holy Saturday. Christ's repose in the tomb is an "active" repose. He comes in search of His fallen friend, Adam, who represents all men. Not finding him on earth, he descends to the realm of death, known as Hades in the Old Testament. There He finds him and brings him life once again. This is the victory: the dead are given life. The tomb is no longer a forsaken, lifeless place. By His death Christ tramples down death by death.

THE ICON OF THE DESCENT INTO HADES

The traditional icon used by the Church on the feast of Easter is an icon of Holy Saturday: the descent of Christ into Hades. It is a painting of theology, for no one has ever seen this event. It depicts Christ, radiant in hues of white and blue, standing on the shattered gates of Hades. With arms outstretched He is joining hands with Adam and all the other Old Testament righteous whom He has found there. He leads them from the kingdom of death. By His death He tramples death.

"Today Hades cries out groaning:

I should not have accepted the Man born of Mary.

He came and destroyed my power.

He shattered the gates of brass.

As God, He raised the souls I had held captive.

Glory to Thy cross and resurrection, O Lord!"

(Vesperal Liturgy of Holy Saturday)

THE VESPERAL LITURGY

The Vespers of Holy Saturday inaugurates the Paschal celebration, for the liturgical cycle of the day always begins in the evening. In the past, this service constituted the first part of the great Paschal vigil during which the catechumens were baptized in the "baptisterion" and led in procession back into the church for participation in their first Divine Liturgy, the Paschal Eucharist. Later, with the number of catechumens increasing, the first baptismal part of the Paschal celebration was disconnected from the liturgy of the Paschal night and formed our pre-paschal service: Vespers and the Liturgy of St Basil the Great which follows it. It still keeps the marks of the early celebration of Pascha as baptismal feast and that of Baptism as Paschal sacrament (death and resurrection with Jesus Christ - Romans 6).

On "Lord I Call" the Saturday Resurrectional stichiras of Tone 1 are sung, followed by the the special stichiras of Holy Saturday, which stress the death of Christ as descent into Hades, the region of death, for its destruction. But the pivotal point of the service occurs after the Entrance, when fifteen lessons from the Old Testament are read, all centered on the promise of the Resurrection, all glorifying the ultimate Victory of God, prophesied in the victorious Song of Moses after the crossing of the Red Sea ("Let us sing to the Lord, for gloriously has He been glorified"), the salvation of Jonah, and that of the three youths in the furnace.

Then the epistle is read, the same epistle that is still read at Baptism (Romans 6:3-11), in which Christ's death and resurrection become the source of the death in us of the "old man," the resurrection of the new, whose life is in the Risen Lord. During the special verses sung after the epistle, "Arise, O God, and judge the earth," the dark lenten vestments are put aside and the clergy vest in the bright white ones, so that when the celebrant appears with the Gospel the light of Resurrection is truly made visible in us, the "Rejoice" with which the Risen Christ greeted the women at the grave is experienced as being directed at us.

The Liturgy of St Basil continues in this white and joyful light, revealing the Tomb of Christ as the Life-giving Tomb, introducing us into the ultimate reality of Christ's Resurrection, communicating His life to us, the children of fallen Adam.

One can and must say that of all services of the Church that are inspiring, meaningful, revealing, this one: the Vespers and Liturgy of St Basil the Great and Holy Saturday is truly the liturgical climax of the Church. If one opens one's heart and mind to it and accepts its meaning and its light, the very truth of Orthodoxy is given by it, the taste and the joy of that new life which shines forth from the grave.

Rev. Alexander Schmemann
 
Troparion - Tone 2

When You did descend to death, O Life Immortal,
You did slay hell with the splendor of Your Godhead,
And when from the depths You did raise the dead,
All the Powers of Heaven cried out,
O Giver of Life, Christ our God, glory to You!

Kontakion - Tone 6

He who shut in the depths is beheld dead,
Wrapped in fine linen and spices.
The Immortal One is laid in a tomb as a mortal man.
The women have come to anoint Him with myrrh,
Weeping bitterly and crying:
"This is the most blessed Sabbath
On which Christ has fallen asleep to rise on the third day!"
 

2 comments Tags: orthodox, liturgy, pascha, holy week, great and holy saturday

Awaiting Midnight...

  • Apr 23, 2008
  • Post a comment

Awaiting Midnight

 

 

"Behold, the bridegroom

comes at midnight..."

 

For Olga Sedakova[1]

 

Who among you,

Smooth, bright pebbles set alight

Amidst waxing Paschal moon nights,

Can peer with Argus’ unblinking peacock eyes,

Vigil now awakened, guarding golden apples,

Hidden within heavy folds of a feathered

Prayer shawl?

 

Sounding waves, time,

The passage of absolute rule

& our own despotic reason; here we must wait.

Barefoot on foggy shorelines, a dark faith

Stirs distant, less distinct than morning;

With hope, we trim honey rich

Candle light.

 

Wrestling sleep, tangled

Within its dewy cobwebs, our

Illusory visions become well polished brass.

We wait; impatient to see dreams

Of a midnight Bridegroom

In reality come

True.

 

3 April 2007 ~ Great & Holy Tuesday

Near Midnight ~ Pharr, Texas

 

 

 



[1] Olga Sedakova is a contemporary Russian poet, much beloved both in Russia and throughout Europe.

 

Bridegroom Matins of Holy Week -Reflections by +Met. Anthony of Sourozh

Beginning on the evening of Palm Sunday and continuing through the evening of Holy Tuesday, the Orthodox Church observes a special service known as the Service of the Bridgegroom. Each evening service is the Matins or Orthros service of the following day (e.g. the service held on Sunday evening is the Orthros service for Holy Monday). The name of the service is from the figure of the Bridegroom in the parable of the Ten Virgins found in Matthew 25:1-13.

Background

The first part of Holy Week presents us with an array of themes based chiefly on the last days of Jesus' earthly life. The story of the Passion, as told and recorded by the Evangelists, is preceded by a series of incidents located in Jerusalem and a collection of parables, sayings and discourses centered on Jesus' divine sonship, the kingdom of God, the Parousia, and Jesus' castigation of the hypocrisy and dark motives of the religious leaders. The observances of the first three days of Great Week are rooted in these incidents and sayings. The three days constitute a single liturgical unit. They have the same cycle and system of daily prayer. The Scripture lessons, hymns, commemorations, and ceremonials that make up the festal elements in the respective services of the cycle highlight significant aspects of salvation history, by calling to mind the events that anticipated the Passion and by proclaiming the inevitability and significance of the Parousia.

The Orthros of each of these days is called the Service of the Bridegroom (Akolouthia tou Nimfiou). The name comes from the central figure in the well-known parable of the ten virgins (Matthew 25:1-13). The title Bridegroom suggests the intimacy of love. It is not without significance that the kingdom of God is compared to a bridal feast and a bridal chamber. The Christ of the Passion is the divine Bridegroom of the Church. The imagery connotes the final union of the Lover and the beloved. The title Bridegroom also suggests the Parousia. In the patristic tradition, the aforementioned parable is related to the Second Coming; and is associated with the need for spiritual vigilance and preparedness, by which we are enabled to keep the divine commandments and receive the blessings of the age to come. The troparion "Behold the Bridegroom comes in the middle of the night.", which is sung at the beginning of the Orthros of Great Monday, Tuesday and Wednesday, relates the worshiping community to that essential expectation: watching and waiting for the Lord, who will come again to judge the living and the dead.

Holy Monday

On Holy Monday we commemorate Joseph the Patriarch, the beloved son of Jacob. A major figure of the Old Testament, Joseph's story is told in the final section of the Book of Genesis (chs. 37-50). Because of his exceptional qualities and remarkable life, our patristic and liturgical tradition portrays Joseph as tipos Christou, i.e., as a prototype, prefigurement or image of Christ. The story of Joseph illustrates the mystery of God's providence, promise and redemption. Innocent, chaste and righteous, his life bears witness to the power of God's love and promise. The lesson to be learned from Joseph's life, as it bears upon the ultimate redemption wrought by the death and resurrection of Christ, is summed up in the words he addressed to his brothers who had previously betrayed him, "'Fear not ... As for you, you meant evil against me; but God meant it for good, to bring about that many people should be kept alive, as they are today. So do not fear; I will provide for you and your little ones.' Thus he reassured them and comforted them" (Genesis 50:19-21). The commemoration of the noble, blessed and saintly Joseph reminds us that in the great events of the Old Testament, the Church recognizes the realities of the New Testament.

Also, on Great and Holy Monday the Church commemorates the event of the cursing of the fig tree (Matthew 21:18-20). In the Gospel narrative this event is said to have occurred on the morrow of Jesus' triumphant entry into Jerusalem (Matthew 21:18 and Mark 11:12). For this reason it found its way into the liturgy of Great Monday. The episode is also quite relevant to Great Week. Together with the event of the cleansing of the Temple this episode is another manifestation of Jesus' divine power and authority and a revelation as well of God's judgment upon the faithlessness of the Jewish religious classes. The fig tree is symbolic of Israel become barren by her failure to recognize and receive Christ and His teachings. The cursing of the fig tree is a parable in action, a symbolic gesture. Its meaning should not be lost on any one in any generation.

Christ's judgment on the faithless, unbelieving, unrepentant and unloving will be certain and decisive on the Last Day. This episode makes it clear that nominal Christianity is not only inadequate, it is also despicable and unworthy of God's kingdom. Genuine Christian faith is dynamic and fruitful. It permeates one's whole being and causes a change. Living, true and unadulterated faith makes the Christian conscious of the fact that he is already a citizen of heaven. Therefore, his way of thinking, feeling, acting and being must reflect this reality. Those who belong to Christ ought to live and walk in the Spirit; and the Spirit will bear fruit in them: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control (Galatians 5:22-25).

Holy Tuesday

On Holy Tuesday the Church calls to remembrance two parables, which are related to the Second Coming. The one is the parable of the Ten Virgins (Matthew 25:1-3); the other the parable of the Talents (Matthew 25:14-30). These parables point to the inevitability of the Parousia and deal with such subjects as spiritual vigilance, stewardship, accountability and judgment.

From these parables we learn at least two basic things. First, Judgment Day will be like the situation in which the bridesmaids (or virgins) of the parable found themselves: some ready for it, some not ready. The time one decides for God is now and not at some undefined point in the future. If "time and tide waits for no man," certainly the Parousia is no exception. The tragedy of the closed door is that individuals close it, not God. The exclusion from the marriage feast, the kingdom, is of our own making. Second, we are reminded that watchfulness and readiness do not mean a wearisome, spiritless performance of formal and empty obligations. Most certainly it does not mean inactivity and slothfulness. Watchfulness signifies inner stability, soberness, tranquility and joy. It means spiritual alertness, attentiveness and vigilance. Watchfulness is the deep personal resolve to find and do the will of God, embrace every commandment and every virtue, and guard the intellect and heart from evil thoughts and actions. Watchfulness is the intense love of God.

Holy Wednesday

On Holy Wednesday the Church invites the faithful to focus their attention on two figures: the sinful woman who anointed the head of Jesus shortly before the passion (Matthew 26:6-13), and Judas, the disciple who betrayed the Lord. The former acknowledged Jesus as Lord, while the latter severed himself from the Master. The one was set free, while the other became a slave. The one inherited the kingdom, while the other fell into perdition. These two people bring before us concerns and issues related to freedom, sin, hell and repentance.

The repentance of the sinful harlot is contrasted with the tragic fall of the chosen disciple. The Triodion make is clear that Judas perished, not simply because he betrayed his Master, but because, having fallen into the sin of betrayal, he then refused to believe in the possibility of forgiveness. If we deplore the actions of Judas, we do so not with vindictive self-righteousness but conscious always of our own guilt. In general, all the passages in the Triodion that seem to be directed against the Jews should be understood in this same way. When the Triodion denounces those who rejected Christ and delivered Him to death, we recognize that these words apply not only to others, but to ourselves: for have we not betrayed the Savior many times in our hearts and crucified Him anew?

I have transgressed more than the harlot, O loving Lord, yet never have I offered You my flowing tears. But in silence I fall down before You and with love I kiss Your most pure feet, beseeching You as Master to grant me remission of sins; and I cry to You, O Savior: Deliver me from the filth of my works.

While the sinful woman brought oil of myrrh, the disciple came to an agreement with the transgressors. She rejoiced to pour out what was very precious, he made haste to sell the One who is above all price. She acknowledged Christ as Lord, he severed himself from the Master. She was set free, but Judas became the slave of the enemy. Grievous was his lack of love. Great was her repentance. Grant such repentance also unto me, O Savior who has suffered for our sake, and save us.

The Bridegroom" Icon portrays Christ during His Passion, particularly during the period when our Lord was mocked and tortured by the soldiers who crowned Him with thorns, dressed Him in purple and placed a reed in His Hands, jeering Him as the "King of the Jews."

Orthodox Christian Celebration of the Bridegroom Service

The services conducted on Palm Sunday evening and on the evenings of Holy Monday and Tuesday are the Matins or Orthros services of the following day. After the reading of the Psalms at the beginning of the service the Troparion of the Bridegroom Service is chanted three times. On Palm Sunday evening as this hymn is being chanted, the priest carries the icon of Christ as Bridegroom in procession. The icon is placed in the middle of the solea of the church and remains there until Holy Thursday.

The Matins Gospel readings for each of the Bridegroom Services are: Holy Monday - Matthew 21:18-43; Holy Tuesday - Matthew 22:15-46, 23:1-39; and Holy Wednesday - John 12:17-50).

In most parishes a Presanctified Liturgy will be conducted on the mornings of Holy Monday, Tuesday, and Wednesday. The Liturgy of the Pre-Sanctified Gifts has a distinct character and order. It is comprised of three major parts or components: a) the service of Great Vespers peculiar to this Liturgy; b) the solemn transfer of the Pre-Sanctified Gifts to the Holy Table; and c) the preparation for and the distribution of holy Communion. The Liturgy does not contain the Anaphora, the Gifts of the bread and wine having been consecrated at the Divine Liturgy on the previous Sunday or Saturday.

The Scripture readings for each of the Presanctified Liturgies are: Holy Monday - Exodus 1:1-21, Job 1:1-12, Matthew 24:3-35; Holy Tuesday - Exodus 2:5-10, Job 1:13-22, Matthew 24:36-26:2; Holy Wednesday - Exodus 2:11-23, Job 2:1-10, Matthew 26:6-16.

Hymns of the Bridegroom Service

Troparion

Behold, the Bridegroom cometh in the middle of the night, and blessed is that servant whom He shall find watching; and again unworthy is he whom He shall find heedless. Beware, therefore, O my soul, lest thou be overcome with sleep, lest thou be given up to death, and be shut out from the Kingdom. But rouse thyself and cry: Holy, Holy, Holy art Thou, O God, through the Mother of God, have mercy on us.

Exapostelarion

Thy bridal chamber, O my Saviour, do I behold all adorned, and a garment I have not that I may enter therein. Illumine the garment of my soul, O Giver of Light, and save me. Listen

The Lenten Triodion, translated by Mother Mary and Kallistos Ware (South Canaan, PA: St. Tikhon's Seminary Press, 1994), pp. 59-60, 511-547.

Calivas, Alkiviadis C. Great Week and Pascha in the Greek Orthodox Church (Brookline: Holy Cross Press, 1992), pp. 29-49.

Farley, Donna. Seasons of Grace: Reflections on the Orthodox Church Year (Ben Lomond, CA: Conciliar Press, 2002), pp. 130-132.

Wybrew, Hugh. Orthodox Lent, Holy Week and Easter: Liturgical Texts with Commentary (Crestwood, NY: St. Vladimir's Seminary Press, 1997), pp. 89-100.

Many thanks to Fr. Constantin Alecse and Biserica.org
From: DOS website at: http://www.dosoca.org/latest_news.html

 
Post a comment Tags: orthodox, holy week, orthodox christian, bridegroom matins

Lazarus Saturday

  • Apr 19, 2008
  • 1 comment
Lazarus
Lazarus

The Raising of Lazarus
(Lazarus Saturday)


Lazarus Saturday and Palm Sunday

Visible triumphs are few in the earthly life of our Lord Jesus Christ. He preached a kingdom "not of this world." At His nativity in the flesh there was "no room at the inn." For nearly thirty years, while He grew "in wisdom and in stature, and in favor with God and man" (Luke 2:52), He lived in obscurity as "the son of Mary." When He appeared from Nazareth to begin His public ministry, one of the first to hear of Him asked: "Can anything good come out of Nazareth?" (John I :46). In the end He was crucified between two thieves and laid to rest in the tomb of another man.
Two brief days stand out as sharp exceptions to the above - days of clearly observable triumph. These days are known in the Church today as Lazarus Saturday and Palm Sunday. Together they form a unified liturgical cycle which serves as the passage from the forty days of Great Lent to Holy Week. They are the unique and paradoxical days before the Lord's Passion. They are days of visible, earthly triumph, of resurrectional and messianic joy in which Christ Himself is a deliberate and active participant. At the same time they are days which point beyond themselves to an ultimate victory and final kingship which Christ will attain not by raising one dead man or entering a particular city, but by His own imminent suffering, death and resurrection.

By raising Lazarus from the dead before Thy Passion, Thou didst confirm the universal resurrection, 0 Christ God! Like the children with the palms of victory, we cry out to Thee, 0 Vanquisher of Death: Hosanna in the highest! Blessed is He that comes in the name of the Lord! (Troparion of the Feast, sung on both Lazarus Saturday and Palm Sunday)

Lazarus Saturday

In a carefully detailed narrative the Gospel relates how Christ, six days before His own death, and with particular mindfulness of the people "standing by, that they may believe that thou didst send me" (John I I :42), went to His dead friend Lazarus at Bethany outside of Jerusalem. He was aware of the approaching death of Lazarus but deliberately delayed His coming, saying to His disciples at the news of His friend's death: "For your sake I am glad that I was not there, so that you may believe" (John 11:14).
When Jesus arrived at Bethany, Lazarus was already dead four days. This fact is repeatedly emphasized by the Gospel narrative and the liturgical hymns of the feast. The four-day burial underscores the horrible reality of death. Man, created by God in His own image and likeness, is a spiritual-material being, a unity of soul and body. Death is destruction; it is the separation of soul and body. The soul without the body is a ghost, as one Orthodox theologian puts it, and the body without the soul is a decaying corpse. "I weep and 1 wail, when I think upon death, and behold our beauty, fashioned after the image of God, lying in the tomb dishonored, disfigured, bereft of form." This is a hymn of St John of Damascus sung at the Church's burial services. This "mystery" of death is the inevitable fate of man fallen from God and blinded by his own prideful pursuits.

With epic simplicity the Gospel records that, on coming to the scene of the horrible end of His friend, "Jesus wept" (John 11:35). At this moment Lazarus, the friend of Christ, stands for all men, and Bethany is the mystical center of the world. Jesus wept as He saw the "very good" creation and its king, man, "made through Him" (John 1:3) to be filled with joy, life and light, now a burial ground in which man is sealed up in a tomb outside the city, removed from the fullness of life for which he was created, and decomposing in darkness, despair and death. Again as the Gospel says, the people were hesitant to open the tomb, for "by this time there will be an odor, for he has been dead four days" (John 11:39).
When the stone was removed from the tomb, Jesus prayed to His Father and then cried with a loud voice: "Lazarus, come out." The icon of the feast shows the particular moment when Lazarus appears at the entrance to the tomb. He is still wrapped in his grave clothes and his friends, who are holding their noses because of the stench of his decaying body, must unwrap him. In everything stress is laid on the audible, the visible and the tangible. Christ presents the world with this observable fact: on the eve of His own suffering and death He raises a man dead four days! The people were astonished. Many immediately believed on Jesus and a great crowd began to assemble around Him as the news of the raising of Lazarus spread. The regal entry into Jerusalem followed.

Lazarus Saturday is a unique day: on a Saturday a Matins and Divine Liturgy bearing the basic marks of festal, resurrectional services, normally proper to Sundays, are celebrated. Even the baptismal hymn is sung at the Liturgy instead of Holy God: "As many as have been baptized into Christ, have put on Christ."

Very Rev. Paul Lazor
***
 

“Lazarus, Come Forth”

 

John 11:1-45

 

Lazarus,

That I am named

& You call me friend.

Yet, my flesh is a weak image

& my faith a faulty decomposition

Of Your divine & perfect

Word.

 

Great illness

Consumes me wholly;

Where can consolation reach but through

You? What light remains to bind me

Whole again besides Your bright,

Piercing eyes?

 

Lord,

Within the desolation

Of this dark tomb lies no clean air

For the breath of my broken

Soul.

 

Lord,

Only blackness

Lives within Hade’s stale womb;

Only sorrows bind my bones & sinew

Like thin strips of swaddling

Linen.

 

Bloated stench, stifling heat,

Dank like Jonah’s wretched prayer groaned

From within the whale’s bowls: I cry,

“Lord, cut me from the belly

Of this dark & foreign

Kingdom!”

 

Yet, I must

Obey Your patient wisdom

While my soul weeps, helpless,

Held imprisoned, without Your light,

A stiffened corpse which waits, hopeful,

Reaching for distant love found

Boundless.

 

Some ungrasped knowledge

Delays comfort for my sister’s laments,

Yet You who spoke the mighty universe,

Now shed salt tears of oceans,

Mourn even me.

 

You who shaped the body

Of each distant star yet weep

For all of our incalculable blindness &

Profound disbelief.

 

We do not comprehend

That You weep also for the tomb

Of Your prefigured destiny,

The great sacrifice soon

To come.

 

Lord,

Speak my name;

Call me out from Death’s dark cave,

From winding sheets now sealed

Onto my own rotting flesh.

 

In You, all life becomes possible,

All time serves Your infinite knowledge,

All creation submits to Your will,

Oh, Mercy; Oh, Loving Lord.

 

You come,

When You come

To console my grieving sisters,

To our own Bethany, gateway for Your

Triumphant journey towards

A cruel rebuff.

 

You come

To chosen ones

Who do not know You,

Who do not desire to own

A humble God King born to cure

Vast delusions of the pressing

Multitude.

 

You come to all

& they cannot see through

The thin skin of this mortal world.

You come, but they see only blind shadows,

& mistaken expectations.

 

Then You ask the crowd,

“Where have you laid my friend”
Where is he who has slept

Four days in a lonely

Cavern?”

 

I wait on

Your mercy only,

To again walk upright,

To boldly witness bright glory,

To rejoice in the dust of incorruptible

Majesty, to see with new

Formed eyes.

 

Come, loose these sullied

Grave clothes, by simply speaking

Your mighty, healing

Word!

 

When you do speak,

My soul & body tremble;

Nimble as a young child, I quickly

Run to answer Your One

True voice:

 

“Lazarus, Come Forth!

Lazarus, rise up & come to Me,

That hell may tremble at thy voice!”*

 

11 April 1998 ~ Completion of Great Lent

Saturday of the Holy & Righteous Lazarus

 

*Canticle 3; Great Compline Service

 

1 comment Tags: poetry, poem, bethany, poet, lazarus, orthodox christian, end of great lent, raising of lazarus …

Morning is for Birds

  • Apr 17, 2008
  • 1 comment

Morning is for Birds

 

Morning

is for birds come

calling, solo & in pairs;

several at one time, here

for feed, drink, lively chatter brought

fluttering beneath towering cottonwood tree branches;

ground scratchers, seed pickers, bug hunters alike,

even those which soar in majestic flight

all come here together feeding,

in the early, cool  

Light.

 

22 August 2001 ~ Wednesday 9 AM ~ El Rancho, New Mexico

1 comment

Backyard Fish Pond

  • Apr 16, 2008
  • 2 comments
Gold Fish & Water Lilies
Gold Fish & Water Lilies

Backyard Pond Waterfall
Backyard Pond Waterfall

 

Goldfish