"If they drive God from the earth, we shall shelter Him underground" (Fyodor Dostoevsky)
"Here we cannot boast of great numbers, neither of renown, nor of wealth, nor of learning – all that is valued in this world. We are strong here only in one thing — in possessing the true Orthodox faith and that not of yourselves; it is a gift of God (Eph. 2:8), and we should ask the Lord for the increase of this gift. Let them stand fast in Thy Holy Church in the Orthodox Faith."
St. Tikhon (1865-1925), Patriarch of Moscow, speaking on the American Orthodox situation.
"Here we cannot boast of great numbers, neither of renown, nor of wealth, nor of learning – all that is valued in this world. We are strong here only in one thing — in possessing the true Orthodox faith and that not of yourselves; it is a gift of God (Eph. 2:8), and we should ask the Lord for the increase of this gift. Let them stand fast in Thy Holy Church in the Orthodox Faith."
St. Tikhon (1865-1925), Patriarch of Moscow, speaking on the American Orthodox situation.
Orthodoxy in Action-Parish of St. John Maximovitch in Talibon, Philippines
Orthodoxy in Action 2021 Monastic Retreat
Celebration of the Entrance of our Lord Jesus Christ in Jerusalem, Palm Sunday in Yaounde Cameroon
Célébration Liturgique de l'entrée de Notre Seigneur Jésus-Christ à Jérusalem
Beautiful pictures from the liturgical celebration of the Entrance of our Lord Jesus Christ in Jerusalem, Palm Sunday 3/28/21, in Yaounde Cameroon. May God bless abundantly our brothers and sisters in Africa!
Belles photos de la célébration liturgique de l'entrée de notre Seigneur Jésus-Christ à Jérusalem, Dimanche des Rameaux 28/03/21, à Yaoundé Cameroun. Que Dieu bénisse abondamment nos frères et sœurs de Africa!
2021 Parish Retreat Saint Benedict of Obofianga, Cameroon
2021 Retraite paroissiale Saint Benoît d'Obofianga
Highlights of the 2021 pastoral retreat at the Parish of Saint Benedict of Obofianga (Cameroon), under the direction of His Beatitude Mathieu de Jesus and of H.E Bishop Francesco Tabi. Many thanks to our friend Father Sege Nti for the news! To God the glory!
Temps forts de la retraite pastorale 2021 à la Paroisse Saint Benoît d'Obofianga sous la direction de Sa Béatitude Mathieu de Jésus et de S.E Mgr Francesco Tabi. Un grand merci à notre ami le Père Sege Nti pour la nouvelle! À Dieu la gloire !
Priest Ordination Fr. Edward Patch
Whitehall Pennsylvania
Whitehall Pennsylvania
Bishop Nicholas Marius Visit to Wyoming, August 2020
St. Peter the Aleut Monastery
St. Peter the Aleut Monastery
Beginning of Great Lent
In the Orthodox Church, the last Sunday before Great Lent—the day on which, at Vespers, Lent is liturgically announced and inaugurated—is called Forgiveness Sunday. On the morning of that Sunday, at the Divine Liturgy, we hear the words of Christ:
“If you forgive men their trespasses, your heavenly Father will also forgive you, but if you forgive not men their trespasses, neither will your Father forgive your trespasses...” (Mark 6:14-15).
Then after Vespers—after hearing the announcement of Lent in the Great Prokeimenon: “Turn not away Thy face from Thy child, for I am afflicted! Hear me speedily! Draw near unto my soul and deliver it!”, after making our entrance into Lenten worship, with its special melodies, with the prayer of Saint Ephraim the Syrian, with its prostrations—we ask forgiveness from each other, we perform the rite of forgiveness and reconciliation. And as we approach each other with words of reconciliation, the choir intones the Paschal hymns, filling the church with the anticipation of Paschal joy.
What is the meaning of this rite? Why is it that the Church wants us to begin the Lenten season with forgiveness and reconciliation? These questions are in order because for too many people Lent means primarily, and almost exclusively, a change of diet, the compliance with ecclesiastical regulations concerning fasting. They understand fasting as an end in itself, as a “good deed” required by God and carrying in itself its merit and its reward. But the Church spares no effort in revealing to us that fasting is but a means, one among many, towards a higher goal: the spiritual renewal of man, his return to God, true repentance and, therefore, true reconciliation. The Church spares no effort in warning us against a hypocritical and pharisaic fasting, against the reduction of religion to mere external obligations. As a Lenten hymn says:
“In vain do you rejoice in not eating, O soul!
For you abstain from food,
But from passions you are not purified.
If you persevere in sin, you will perform a useless fast!”
Now, forgiveness stands at the very center of Christian faith and of Christian life because Christianity itself is, above all, the religion of forgiveness. God forgives us, and His forgiveness is in Christ, His Son, whom He sends to us so that by sharing in His humanity we may share in His love and be truly reconciled with God. Indeed, Christianity has no other content but love. And it is primarily the renewal of that love, a growth in it, that we seek in Great Lent, in fasting and prayer, in the entire spirit and the entire effort of that season. Thus, truly forgiveness is both the beginning of, and the proper condition for, the Lenten season.
One may ask, however: Why should I perform this rite when I have no “enemies?” Why should I ask forgiveness from people who have done nothing to me, and whom I hardly know? To ask these questions is to misunderstand the Orthodox teaching concerning forgiveness. It is true that open enmity, personal hatred, real animosity may be absent from our life, though if we experience them, it may be easier for us to repent, for these feelings openly contradict Divine commandments. But the Church reveals to us that there are much subtler ways of offending Divine Love. These are indifference, selfishness, lack of interest in other people, of any real concern for them—in short, that wall which we usually erect around ourselves, thinking that by being “polite” and “friendly” we fulfill God’s commandments. The rite of forgiveness is so important precisely because it makes us realize—be it only for one minute—that our entire relationship to other men is wrong, makes us experience that encounter of one child of God with another, of one person created by God with another, makes us feel that mutual “recognition” which is so terribly lacking in our cold and dehumanized world.
On that unique evening, listening to the joyful Paschal hymns we are called to make a spiritual discovery: to taste of another mode of life and relationship with people, of life whose essence is love. We can discover that always and everywhere Christ, the Divine Love Himself, stands in the midst of us, transforming our mutual alienation into brotherhood. As I advance towards the other, as the other comes to me—we begin to realize that it is Christ who brings us together by His love for both of us.
And because we make this discovery—and because this discovery is that of the Kingdom of God itself: the Kingdom of Peace and Love, of reconciliation with God and, in Him, with all that exists—we hear the hymns of that Feast, which once a year “opens to us the doors of Paradise.” We know why we shall fast and pray, what we shall seek during the long Lenten pilgrimage.
Forgiveness Sunday: the day on which we acquire the power to make our fasting—true fasting; our effort—true effort; our reconciliation with God—true reconciliation.
In the Orthodox Church, the last Sunday before Great Lent—the day on which, at Vespers, Lent is liturgically announced and inaugurated—is called Forgiveness Sunday. On the morning of that Sunday, at the Divine Liturgy, we hear the words of Christ:
“If you forgive men their trespasses, your heavenly Father will also forgive you, but if you forgive not men their trespasses, neither will your Father forgive your trespasses...” (Mark 6:14-15).
Then after Vespers—after hearing the announcement of Lent in the Great Prokeimenon: “Turn not away Thy face from Thy child, for I am afflicted! Hear me speedily! Draw near unto my soul and deliver it!”, after making our entrance into Lenten worship, with its special melodies, with the prayer of Saint Ephraim the Syrian, with its prostrations—we ask forgiveness from each other, we perform the rite of forgiveness and reconciliation. And as we approach each other with words of reconciliation, the choir intones the Paschal hymns, filling the church with the anticipation of Paschal joy.
What is the meaning of this rite? Why is it that the Church wants us to begin the Lenten season with forgiveness and reconciliation? These questions are in order because for too many people Lent means primarily, and almost exclusively, a change of diet, the compliance with ecclesiastical regulations concerning fasting. They understand fasting as an end in itself, as a “good deed” required by God and carrying in itself its merit and its reward. But the Church spares no effort in revealing to us that fasting is but a means, one among many, towards a higher goal: the spiritual renewal of man, his return to God, true repentance and, therefore, true reconciliation. The Church spares no effort in warning us against a hypocritical and pharisaic fasting, against the reduction of religion to mere external obligations. As a Lenten hymn says:
“In vain do you rejoice in not eating, O soul!
For you abstain from food,
But from passions you are not purified.
If you persevere in sin, you will perform a useless fast!”
Now, forgiveness stands at the very center of Christian faith and of Christian life because Christianity itself is, above all, the religion of forgiveness. God forgives us, and His forgiveness is in Christ, His Son, whom He sends to us so that by sharing in His humanity we may share in His love and be truly reconciled with God. Indeed, Christianity has no other content but love. And it is primarily the renewal of that love, a growth in it, that we seek in Great Lent, in fasting and prayer, in the entire spirit and the entire effort of that season. Thus, truly forgiveness is both the beginning of, and the proper condition for, the Lenten season.
One may ask, however: Why should I perform this rite when I have no “enemies?” Why should I ask forgiveness from people who have done nothing to me, and whom I hardly know? To ask these questions is to misunderstand the Orthodox teaching concerning forgiveness. It is true that open enmity, personal hatred, real animosity may be absent from our life, though if we experience them, it may be easier for us to repent, for these feelings openly contradict Divine commandments. But the Church reveals to us that there are much subtler ways of offending Divine Love. These are indifference, selfishness, lack of interest in other people, of any real concern for them—in short, that wall which we usually erect around ourselves, thinking that by being “polite” and “friendly” we fulfill God’s commandments. The rite of forgiveness is so important precisely because it makes us realize—be it only for one minute—that our entire relationship to other men is wrong, makes us experience that encounter of one child of God with another, of one person created by God with another, makes us feel that mutual “recognition” which is so terribly lacking in our cold and dehumanized world.
On that unique evening, listening to the joyful Paschal hymns we are called to make a spiritual discovery: to taste of another mode of life and relationship with people, of life whose essence is love. We can discover that always and everywhere Christ, the Divine Love Himself, stands in the midst of us, transforming our mutual alienation into brotherhood. As I advance towards the other, as the other comes to me—we begin to realize that it is Christ who brings us together by His love for both of us.
And because we make this discovery—and because this discovery is that of the Kingdom of God itself: the Kingdom of Peace and Love, of reconciliation with God and, in Him, with all that exists—we hear the hymns of that Feast, which once a year “opens to us the doors of Paradise.” We know why we shall fast and pray, what we shall seek during the long Lenten pilgrimage.
Forgiveness Sunday: the day on which we acquire the power to make our fasting—true fasting; our effort—true effort; our reconciliation with God—true reconciliation.
Holy Nativity of Jesus Christ 2020
Consecration of ST. Mary of Egypt Chapel and Megaloschemos Service in Chico, California, August 15th 2019 The Feast of the Dormition of the Holy Theotokos
Holy Service of the conferring of the Great Schema upon Brother Michael Nelson Elijah Tree and Mother Katherine Triduana, Chico, August 15th, 2019.
Holy Service of the conferring of the Great Schema upon Brother Michael Nelson Elijah Tree and Mother Katherine Triduana, Chico, August 15th, 2019.
Hierarchical Liturgy and Closure of the Central African Synod
7/28/2019 Yaoundé, Cameroon
Yesterday took place in Yaoundé, at the St. John the Baptizer Basilica, the Divine Pontifical Liturgy for the closing of the Synod of Central Africa. The liturgy was celebrated by His Holiness Patriarch Nicholas, in the presence of His Beatitude Metropolitan Matieu, the Cameroonian Holy Synod, of other African bishops, the personal representative of Cameroon’s President, the governor, the government delegate, the prefect and the sub-prefect various news channels as well as many ambassadors and personalities.
A large crowd of faithful attended this event in a lively and joyful atmosphere.
Thank you Lord for developing and strengthening your holy Church!
7/28/2019 Yaoundé, Cameroon
Yesterday took place in Yaoundé, at the St. John the Baptizer Basilica, the Divine Pontifical Liturgy for the closing of the Synod of Central Africa. The liturgy was celebrated by His Holiness Patriarch Nicholas, in the presence of His Beatitude Metropolitan Matieu, the Cameroonian Holy Synod, of other African bishops, the personal representative of Cameroon’s President, the governor, the government delegate, the prefect and the sub-prefect various news channels as well as many ambassadors and personalities.
A large crowd of faithful attended this event in a lively and joyful atmosphere.
Thank you Lord for developing and strengthening your holy Church!
Patriarchal Visit to Cameroon and African Synod
7/23/2019 Yaoundé, Cameroon
Starting with July 23rd, 2019, His Holiness Patriarch Nicolas is visiting our brothers and sisters in Cameroon, at the invitation of His Beatitude Metropolitan Mathieu. On the morning of July 23rd, the Patriarch was welcomed on the Nsimalen airport in the capital city, by Cameroon’s Holy Synod and a delegation of faithful.
His Holiness will be participating to the sessions of the African Synod and the consecration of the cathedral in Yaoundé, dedicated to St. John the Baptizer.
The much suffering, yet brave and loyal Cameroonian Church, is a thriving Christian community. She is an example of The Suffering Church of our Lord Jesus Christ, being the faithful Bride of Christ and the witness of the Holy Gospel in difficult times.
We wish His Holiness Patriarch Nicholas a blessed and fruitful visit! May God bless him and grant him many blessed years in health and happiness!
+ Marius Nicholas of Detroit
Visite Patriarcale au Cameroun et Synode Africain
À partir du 23 juillet 2019, le Patriarche Saint-Père Nicolas rend visite à nos frères et soeurs du Cameroun, à l'invitation de Sa Béatitude le métropolite Mathieu. Le 23 juillet au matin, le patriarche a été accueilli à l’aéroport Nsimalen de la capitale, par le Saint-Synode camerounais et par une foule de fidèles.
Sa Sainteté participera aux séances du Synode africain et à la consécration de la cathédrale de Yaoundé, dédiées à Saint Jean-Baptiste.
L’Église camerounaise, qui souffre beaucoup mais qui est courageuse et loyale, est une communauté chrétienne florissante. Elle est un exemple de l'Église Souffrante de notre Seigneur Jésus-Christ, en tant que mariée fidèle du Christ et témoin de l'Evangile sacré en des temps difficiles.
Nous souhaitons à sa Sainteté le Patriarche Nicolas une visite bénie et fructueuse! Que Dieu le bénisse et lui accorde de nombreuses années bénies en santé et en bonheur!
+ Mgr Marius Nicholas de Detroit
Starting with July 23rd, 2019, His Holiness Patriarch Nicolas is visiting our brothers and sisters in Cameroon, at the invitation of His Beatitude Metropolitan Mathieu. On the morning of July 23rd, the Patriarch was welcomed on the Nsimalen airport in the capital city, by Cameroon’s Holy Synod and a delegation of faithful.
His Holiness will be participating to the sessions of the African Synod and the consecration of the cathedral in Yaoundé, dedicated to St. John the Baptizer.
The much suffering, yet brave and loyal Cameroonian Church, is a thriving Christian community. She is an example of The Suffering Church of our Lord Jesus Christ, being the faithful Bride of Christ and the witness of the Holy Gospel in difficult times.
We wish His Holiness Patriarch Nicholas a blessed and fruitful visit! May God bless him and grant him many blessed years in health and happiness!
+ Marius Nicholas of Detroit
Visite Patriarcale au Cameroun et Synode Africain
À partir du 23 juillet 2019, le Patriarche Saint-Père Nicolas rend visite à nos frères et soeurs du Cameroun, à l'invitation de Sa Béatitude le métropolite Mathieu. Le 23 juillet au matin, le patriarche a été accueilli à l’aéroport Nsimalen de la capitale, par le Saint-Synode camerounais et par une foule de fidèles.
Sa Sainteté participera aux séances du Synode africain et à la consécration de la cathédrale de Yaoundé, dédiées à Saint Jean-Baptiste.
L’Église camerounaise, qui souffre beaucoup mais qui est courageuse et loyale, est une communauté chrétienne florissante. Elle est un exemple de l'Église Souffrante de notre Seigneur Jésus-Christ, en tant que mariée fidèle du Christ et témoin de l'Evangile sacré en des temps difficiles.
Nous souhaitons à sa Sainteté le Patriarche Nicolas une visite bénie et fructueuse! Que Dieu le bénisse et lui accorde de nombreuses années bénies en santé et en bonheur!
+ Mgr Marius Nicholas de Detroit
Bishop Marius Nicholas visits the Metropolia of Nebraska
During August 17-19 2018, Bishop Marius Nicholas visited the Metropolia of Nebraska and His Beatitude Metropolitan Melchizedek. The holy vespers were celebrated by both bishops and laypeople, in Christian love and brotherhood, in the historical Saints Simon & Jude Church. An agape dinner took place at a local restaurant, followed by socializing at Metropolitan Melchizedek's house.
Saints Simon & Jude is the oldest orthodox church building in Lincoln and a beautiful example of Ukrainian American ecclesiastical architecture. The cathedral is located in the proximity of the Lincoln State Capitol.
The Nebraska Ukrainian Orthodox Exarchate shepherded by His Beatitude Metropolitan Melchizedek, has been elevated in June 2019, by His Holiness Patriarch Nicholas to the statue of metropolis.
We wish His Beatitude Metropolitan Melchizedek many blessed years in his new appointment in the Vineyard of the Lord Jesus Christ.
During August 17-19 2018, Bishop Marius Nicholas visited the Metropolia of Nebraska and His Beatitude Metropolitan Melchizedek. The holy vespers were celebrated by both bishops and laypeople, in Christian love and brotherhood, in the historical Saints Simon & Jude Church. An agape dinner took place at a local restaurant, followed by socializing at Metropolitan Melchizedek's house.
Saints Simon & Jude is the oldest orthodox church building in Lincoln and a beautiful example of Ukrainian American ecclesiastical architecture. The cathedral is located in the proximity of the Lincoln State Capitol.
The Nebraska Ukrainian Orthodox Exarchate shepherded by His Beatitude Metropolitan Melchizedek, has been elevated in June 2019, by His Holiness Patriarch Nicholas to the statue of metropolis.
We wish His Beatitude Metropolitan Melchizedek many blessed years in his new appointment in the Vineyard of the Lord Jesus Christ.
PRAYER FOR OUR NATION
O LORD JESUS CHRIST OUR GOD: Accept from us, Thine unworthy servants, this fervent supplication, and having forgiven us all our sins, remember all our enemies that hate and wrong us, and render not unto them according to their deeds, but according to Thy great mercy convert them: The unbelieving to true faith and piety, and the believing that they may turn away from evil and do good. By Thine all-powerful might, mercifully deliver all of us, Thy holy Church and our Nation from every evil circumstance. Free our homeland, from all enemies, both visible and invisible and their power; Hearken unto the painful cry of Thy faithful servants who cry unto Thee day and night in tribulation and sorrow, O our most merciful God, and lead their life out of corruption. Grant peace and tranquility, love and steadfastness, and swift reconciliation to Thy people, whom Thou hast redeemed by Thy precious Blood. But unto them that have departed from Thee and seek Thee not, be Thou manifest, that not one of them perish, but that all of them be saved and come to the knowledge of the truth; that all in harmonious oneness of mind and unceasing love may glorify Thy most holy name, O patient-hearted Lord Who art quick to forgive.
Again we pray that our Nation be preserved from famine, pestilence, earthquake, flood, fire, the sword, the attack of enemies, and civil war.
O Lord, give wisdom and strength to our leaders in this terrible time of trouble and hearken unto the voice of the supplication of us sinners, and have mercy on us all, for a merciful God art Thou, and the Lover of mankind, and unto Thee do we send up glory: to the Father, and to the Son, and to the Holy Spirit, now and ever, and unto the ages of ages. Amen.
O LORD JESUS CHRIST OUR GOD: Accept from us, Thine unworthy servants, this fervent supplication, and having forgiven us all our sins, remember all our enemies that hate and wrong us, and render not unto them according to their deeds, but according to Thy great mercy convert them: The unbelieving to true faith and piety, and the believing that they may turn away from evil and do good. By Thine all-powerful might, mercifully deliver all of us, Thy holy Church and our Nation from every evil circumstance. Free our homeland, from all enemies, both visible and invisible and their power; Hearken unto the painful cry of Thy faithful servants who cry unto Thee day and night in tribulation and sorrow, O our most merciful God, and lead their life out of corruption. Grant peace and tranquility, love and steadfastness, and swift reconciliation to Thy people, whom Thou hast redeemed by Thy precious Blood. But unto them that have departed from Thee and seek Thee not, be Thou manifest, that not one of them perish, but that all of them be saved and come to the knowledge of the truth; that all in harmonious oneness of mind and unceasing love may glorify Thy most holy name, O patient-hearted Lord Who art quick to forgive.
Again we pray that our Nation be preserved from famine, pestilence, earthquake, flood, fire, the sword, the attack of enemies, and civil war.
O Lord, give wisdom and strength to our leaders in this terrible time of trouble and hearken unto the voice of the supplication of us sinners, and have mercy on us all, for a merciful God art Thou, and the Lover of mankind, and unto Thee do we send up glory: to the Father, and to the Son, and to the Holy Spirit, now and ever, and unto the ages of ages. Amen.
The Doctrine of the Holy Trinity
The doctrine of the Holy Trinity is not merely an “article of faith” which men are called to “believe.” It is not simply a dogma which the Church requires its good members to “accept on faith.” Neither is the doctrine of the Holy Trinity the invention of scholars and academicians, the result of intellectual speculation and philosophical thinking.
The doctrine of the Holy Trinity arises from man’s deepest experiences with God. It comes from the genuine living knowledge of those who have come to know God in faith.
The paragraphs which follow are intended to show something of what God has revealed of Himself to the saints of the Church. To grasp the words and concepts of the doctrine of the Trinity is one thing; to know the Living Reality of God behind these words and concepts is something else. We must work and pray so that we might pass beyond every word and concept about God and to come to know Him for ourselves in our own living union with Him: “The Father through the Son in the Holy Spirit” (Eph 2: 18–22).
The doctrine of the Holy Trinity is not merely an “article of faith” which men are called to “believe.” It is not simply a dogma which the Church requires its good members to “accept on faith.” Neither is the doctrine of the Holy Trinity the invention of scholars and academicians, the result of intellectual speculation and philosophical thinking.
The doctrine of the Holy Trinity arises from man’s deepest experiences with God. It comes from the genuine living knowledge of those who have come to know God in faith.
The paragraphs which follow are intended to show something of what God has revealed of Himself to the saints of the Church. To grasp the words and concepts of the doctrine of the Trinity is one thing; to know the Living Reality of God behind these words and concepts is something else. We must work and pray so that we might pass beyond every word and concept about God and to come to know Him for ourselves in our own living union with Him: “The Father through the Son in the Holy Spirit” (Eph 2: 18–22).
Holy Pentecost - Troparion & Kontakion
Troparion — Tone 8
Blessed art You O Christ Our God / You have revealed the fishermen as most wise / By sending down upon them the Holy Spirit / Through them You drew the world into Your net / O Lover of Man, Glory to You!
Kontakion — Tone 8
When the most High came down and confused the tongues, / He divided the nations; / But when he distributed the tongues of fire / He called all to unity. / Therefore, with one voice, we glorify the All-holy Spirit!
Holy Pentecost
In the Church’s annual liturgical cycle, Pentecost is “the last and great day.” It is the celebration by the Church of the coming of the Holy Spirit as the end—the achievement and fulfillment—of the entire history of salvation. For the same reason, however, it is also the celebration of the beginning: it is the “birthday” of the Church as the presence among us of the Holy Spirit, of the new life in Christ, of grace, knowledge, adoption to God and holiness.
This double meaning and double joy is revealed to us, first of all, in the very name of the feast. Pentecost in Greek means fifty, and in the sacred biblical symbolism of numbers, the number fifty symbolizes both the fulness of time and that which is beyond time: the Kingdom of God itself. It symbolizes the fulness of time by its first component: 49, which is the fulness of seven (7 x 7): the number of time. And, it symbolizes that which is beyond time by its second component: 49 + 1, this one being the new day, the “day without evening” of God’s eternal Kingdom. With the descent of the Holy Spirit upon Christ’s disciples, the time of salvation, the Divine work of redemption has been completed, the fulness revealed, all gifts bestowed: it belongs to us now to “appropriate” these gifts, to be that which we have become in Christ: participants and citizens of His Kingdom.
THE VIGIL OF PENTECOST
The all-night Vigil service begins with a solemn invitation:
“Let us celebrate Pentecost, the coming of the Holy Spirit,
The appointed day of promise, and the fulfillment of hope,
The mystery which is as great as it is precious.”
In the coming of the Spirit, the very essence of the Church is revealed:
“The Holy Spirit provides all,
Overflows with prophecy, fulfills the priesthood,
Has taught wisdom to illiterates, has revealed fishermen as theologians,
He brings together the whole council of the Church.”
In the three readings of the Old Testament (Numbers 11:16-17, 24-29; Joel 2:23-32; Ezekiel 36:24-28) we hear the prophecies concerning the Holy Spirit. We are taught that the entire history of mankind was directed towards the day on which God “would pour out His Spirit upon all flesh.” This day has come! All hope, all promises, all expectations have been fulfilled. At the end of the Aposticha hymns, for the first time since Easter, we sing the hymn: “O Heavenly King, the Comforter, the Spirit of Truth...,” the one with which we inaugurate all our services, all prayers, which is, as it were, the life-breath of the Church, and whose coming to us, whose “descent” upon us in this festal Vigil, is indeed the very experience of the Holy Spirit “coming and abiding in us.”
Having reached its climax, the Vigil continues as an explosion of joy and light for “verily the light of the Comforter has come and illumined the world.” In the Gospel reading (John 20:19-23) the feast is interpreted to us as the feast of the Church, of her divine nature, power and authority. The Lord sends His disciples into the world, as He Himself was sent by His Father. Later, in the antiphons of the Liturgy, we proclaim the universality of the apostles’ preaching, the cosmical significance of the feast, the sanctification of the whole world, the true manifestation of God’s Kingdom.
THE VESPERS OF PENTECOST
The liturgical peculiarity of Pentecost is a very special Vespers of the day itself. Usually this service follows immediately the Divine Liturgy, is “added” to it as its own fulfillment. The service begins as a solemn “summing up” of the entire celebration, as its liturgical synthesis. We hold flowers in our hands symbolizing the joy of the eternal spring, inaugurated by the coming of the Holy Spirit. After the festal Entrance, this joy reaches its climax in the singing of the Great Prokeimenon:
“Who is so great a God as our God?”
Then, having reached this climax, we are invited to kneel. This is our first kneeling since Easter. It signifies that after these fifty days of Paschal joy and fulness, of experiencing the Kingdom of God, the Church now is about to begin her pilgrimage through time and history. It is evening again, and the night approaches, during which temptations and failures await us, when, more than anything else, we need Divine help, that presence and power of the Holy Spirit, who has already revealed to us the joyful End, who now will help us in our effort towards fulfillment and salvation.
All this is revealed in the three prayers which the celebrant reads now as we all kneel and listen to him. In the first prayer, we bring to God our repentance, our increased appeal for forgiveness of sins, the first condition for entering into the Kingdom of God.
In the second prayer, we ask the Holy Spirit to help us, to teach us to pray and to follow the true path in the dark and difficult night of our earthly existence. Finally, in the third prayer, we remember all those who have achieved their earthly journey, but who are united with us in the eternal God of Love.
The joy of Easter has been completed and we again have to wait for the dawn of the Eternal Day. Yet, knowing our weakness, humbling ourselves by kneeling, we also know the joy and the power of the Holy Spirit who has come. We know that God is with us, that in Him is our victory.
Thus is completed the feast of Pentecost and we enter “the ordinary time” of the year. Yet, every Sunday now will be called “after Pentecost”—and this means that it is from the power and light of these fifty days that we shall receive our own power, the Divine help in our daily struggle. At Pentecost we decorate our churches with flowers and green branches—for the Church “never grows old, but is always young.” It is an evergreen, ever-living Tree of grace and life, of joy and comfort. For the Holy Spirit—“the Treasury of Blessings and Giver of Life—comes and abides in us, and cleanses us from all impurity,” and fills our life with meaning, love, faith and hope.
Father Alexander Schmemann (1974)
The Ascension of our Lord Jesus Christ
“AND ASCENDED INTO HEAVEN....”
“I ascend unto My Father and your Father, and to My God, and Your God” (John 20:17).
In these words the Risen Christ described to Mary Magdalene the mystery of His Resurrection. She had to carry this mysterious message to His disciples, “as they mourned and wept” (Mark 16:10). The disciples listened to these glad tidings with fear and amazement, with doubt and mistrust. It was not Thomas alone who doubted among the Eleven. On the contrary, it appears that only one of the Eleven did not doubt—Saint John, the disciple “whom Jesus loved.” He alone grasped the mystery of the empty tomb at once: “and he saw, and believed” (John 20:8). Even Peter left the sepulcher in amazement, “wondering at that which was come to pass” (Luke 24:12).
The disciples did not expect the Resurrection. The women did not, either. They were quite certain that Jesus was dead and rested in the grave, and they went to the place “where He was laid,” with the spices they had prepared, “that they might come and anoint Him.” They had but one thought: “Who shall roll away the stone from the door of the sepulcher for us?” (Mark 16:1-3; Luke 24:1). And therefore, on not finding the body, Mary Magdalene was sorrowful and complained: “They have taken away my Lord, and I know not where they have laid Him” (John 20:13). On hearing the good news from the angel, the women fled from the sepulcher in fear and trembling: “Neither said they anything to any man, for they were afraid” (Mark 16:8). And when they spoke no one believed them, in the same way as no one had believed Mary, who saw the Lord, or the disciples as they walked on their way into the country, (Mark 16:13), and who recognized Him in the breaking of bread. “And afterward He appeared unto the Eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them who had seen Him after He was risen” (Mark 16:10-14).
From whence comes this “hardness of heart” and hesitation? Why were their eyes so “holden,” why were the disciples so much afraid of the news, and why did the Easter joy so slowly, and with such difficulty, enter the Apostles’ hearts? Did not they, who were with Him from the beginning, “from the baptism of John,” see all the signs of power which He performed before the face of the whole people? The lame walked, the blind saw, the dead were raised, and all infirmities were healed. Did they not behold, only a week earlier, how He raised by His word Lazarus from the dead, who had already been in the grave for four days? Why then was it so strange to them that the Master had arisen Himself? How was it that they came to forget that which the Lord used to tell them on many occasions, that after suffering and death He would arise on the third day?
The mystery of the Apostles’ “unbelief” is partly disclosed in the narrative of the Gospel: “But we trusted that it had been He which should have redeemed Israel,” with disillusionment and complaint said the two disciples to their mysterious Companion on the way to Emmaus (Luke 24:21). They meant: He was betrayed, condemned to death and crucified. The news of the Resurrection brought by the women only “astonished” them. They still wait for an earthly triumph, for an external victory. The same temptation possesses their hearts, which first prevented them from accepting “the preaching of the Cross” and made them argue every time the Savior tried to reveal His mystery to them. “Ought not Christ to have suffered these things and to enter into His glory?” (Luke 24:26). It was still difficult to understand this.
He had the power to arise, why did He allow what that had happened to take place at all? Why did He take upon Himself disgrace, blasphemy and wounds? In the eyes of all Jerusalem, amidst the vast crowds assembled for the Great Feast, He was condemned and suffered a shameful death. And now He enters not into the Holy City, neither to the people which beheld His shame and death, nor to the High Priests and elders, nor to Pilate—so that He might make their crime obvious and smite their pride. Instead, He sends His disciples away to remote Galilee and appears to them there. Even much earlier the disciples wondered, “How is it that Thou wilt manifest Thyself unto us, and not unto the world?” (John 14:22). Their wonder continues, and even on the day of His glorious Ascension the Apostles question the Lord, “Lord, wilt Thou at this time restore again the kingdom to Israel?” (Acts 1:6). They still did not comprehend the meaning of His Resurrection, they did not understand what it meant that He was “ascending” to the Father. Their eyes were opened but later, when “the promise of the Father” had been fulfilled.
In the Ascension resides the meaning and the fullness of Christ’s Resurrection.
The Lord did not rise in order to return again to the fleshly order of life, so as to live again and commune with the disciples and the multitudes by means of preaching and miracles. Now he does not even stay with them, but only “appears” to them during the forty days, from time to time, and always in a miraculous and mysterious manner. “He was not always with them now, as He was before the Resurrection,” comments Saint John Chrysostom. “He came and again disappeared, thus leading them on to higher conceptions. He no longer permitted them to continue in their former relationship toward Him, but took effectual measures to secure these two objects: That the fact of His Resurrection should be believed, and that He Himself should be ever after apprehended to be greater than man.” There was something new and unusual in His person (cf. John 21:1-14). As Saint John Chrysostom says, “It was not an open presence, but a certain testimony of the fact that He was present.” That is why the disciples were confused and frightened. Christ arose not in the same way as those who were restored to life before Him. Theirs was a resurrection for a time, and they returned to life in the same body, which was subject to death and corruption—returned to the previous mode of life. But Christ arose for ever, unto eternity. He arose in a body of glory, immortal and incorruptible. He arose, never to die, for “He clothed the mortal in the splendor of incorruption.” His glorified Body was already exempt from the fleshly order of existence. “It is sown in corruption, it is raised in incorruption. It is sown in dishonor, 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 Cor. 15:42-44). This mysterious transformation of human bodies, of which Saint Paul was speaking in the case of our Lord, had been accomplished in three days. Christ’s work on earth was accomplished. He had suffered, was dead and buried, and now rose to a higher mode of existence. By His Resurrection He abolished and destroyed death, abolished the law of corruption, “and raised with Himself the whole race of Adam.” Christ has risen, and now “no dead are left in the grave” (cf. The Easter Sermon of Saint John Chrysostom). And now He ascends to the Father, yet He does not “go away,” but abides with the faithful forever (cf. The Kontakion of Ascension). For He raises the very earth with Him to heaven, and even higher than any heaven. God’s power, in the phrase of Saint John Chrysostom, “manifests itself not only in the Resurrection, but in something much stronger.” For “He was received up into heaven, and sat on the right hand of God” (Mark 16:19).
And with Christ, man’s nature ascends also.
“We who seemed unworthy of the earth, are now raised to heaven,” says Saint John Chrysostom. “We who were unworthy of earthly dominion have been raised to the Kingdom on high, have ascended higher than heaven, have come to occupy the King’s throne, and the same nature from which the angels guarded Paradise, stopped not until it ascended to the throne of the Lord.” By His Ascension the Lord not only opened to man the entrance to heaven, not only appeared before the face of God on our behalf and for our sake, but likewise “transferred man” to the high places. “He honored them He loved by putting them close to the Father.” God quickened and raised us together with Christ, as Saint Paul says, “and made us sit together in heavenly places in Christ Jesus” (Ephes. 2:6). Heaven received the inhabitants of the earth. “The First fruits of them that slept” sits now on high, and in Him all creation is summed up and bound together. “The earth rejoices in mystery, and the heavens are filled with joy.”
“The terrible ascent....” Terror-stricken and trembling stand the angelic hosts, contemplating the Ascension of Christ. And trembling they ask each other, “What is this vision? One who is man in appearance ascends in His body higher than the heavens, as God.”
Thus the Office for the Feast of the Ascension depicts the mystery in a poetical language. As on the day of Christ’s Nativity the earth was astonished on beholding God in the flesh, so now the Heavens do tremble and cry out. “The Lord of Hosts, Who reigns over all, Who is Himself the head of all, Who is preeminent in all things, Who has reinstated creation in its former order—He is the King of Glory.” And the heavenly doors are opened: “Open, Oh heavenly gates, and receive God in the flesh.” It is an open allusion to Psalms 24:7-10, now prophetically interpreted. “Lift up your heads, Oh ye gates, and be lifted up, ye everlasting doors, and the King of Glory shall come in. Who is this King of glory? The Lord strong and mighty....” Saint Chrysostom says, “Now the angels have received that for which they have long waited, the archangels see that for which they have long thirsted. They have seen our nature shining on the King’s throne, glistening with glory and eternal beauty.... Therefore they descend in order to see the unusual and marvelous vision: Man appearing in heaven.”
The Ascension is the token of Pentecost, the sign of its coming, “The Lord has ascended to heaven and will send the Comforter to the world”
For the Holy Spirit was not yet in the world, until Jesus was glorified. And the Lord Himself told the disciples, “If I go not away, the Comforter will not come unto you” (John 16:7). The gifts of the Spirit are “gifts of reconciliation,” a seal of an accomplished salvation and of the ultimate reunion of the world with God. And this was accomplished only in the Ascension. “And one saw miracles follow miracles,” says Saint John Chrysostom, “ten days prior to this our nature ascended to the King’s throne, while today the Holy Ghost has descended on to our nature.” The joy of the Ascension lies in the promise of the Spirit. “Thou didst give joy to Thy disciples by a promise of the Holy Spirit.” The victory of Christ is wrought in us by the power of the Holy Spirit.
“On high is His body, here below with us is His Spirit. And so we have His token on high, that is His body, which He received from us, and here below we have His Spirit with us. Heaven received the Holy Body, and the earth accepted the Holy Spirit. Christ came and sent the Spirit. He ascended, and with Him our body ascended also” (Saint John Chrysostom). The revelation of the Holy Trinity was completed. Now the Spirit Comforter is poured forth on all flesh. “Hence comes foreknowledge of the future, understanding of mysteries, apprehension of what is hidden, distribution of good gifts, the heavenly citizenship, a place in the chorus of angels, joy without end, abiding in God, the being made like to God, and, highest of all, the being made God!” (Saint Basil, On the Holy Spirit, IX). Beginning with the Apostles, and through communion with them—by an unbroken succession—Grace is spread to all believers. Through renewal and glorification in the Ascended Christ, man’s nature became receptive of the spirit. “And unto the world He gives quickening forces through His human body,” says Bishop Theophanes. “He holds it completely in Himself and penetrates it with His strength, out of Himself; and He likewise draws the angels to Himself through the spirit of man, giving them space for action and thus making them blessed.” All this is done through the Church, which is “the Body of Christ;” that is, His “fullness” (Ephesians 1:23). “The Church is the fulfillment of Christ,” continues Bishop Theophanes, “perhaps in the same way as the tree is the fulfillment of the seed. That which is contained in the seed in a contracted form receives its development in the tree.”
The very existence of the Church is the fruit of the Ascension. It is in the Church that man’s nature is truly ascended to the Divine heights. “And gave Him to be Head over all things” (Ephesians 1:22). Saint John Chrysostom comments: “Amazing! Look again, whither He has raised the Church. As though He were lifting it up by some engine, He has raised it up to a vast height, and set it on yonder throne; for where the Head is, there is the body also. There is no interval of separation between the Head and the body; for were there a separation, then would the one no longer be a body, nor would the other any longer be a Head.” The whole race of men is to follow Christ, even in His ultimate exaltation, “to follow in His train.” Within the Church, through an acquisition of the Spirit in the fellowship of Sacraments, the Ascension continues still, and will continue until the measure is full. “Only then shall the Head be filled up, when the body is rendered perfect, when we are knit together and united,” concludes Saint John Chrysostom.
The Ascension is a sign and token of the Second Coming. “This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen Him go into heaven” (Acts 1:11).
The mystery of God’s Providence will be accomplished in the Return of the Risen Lord. In the fulfillment of time, Christ’s kingly power will be revealed and spread over the whole of faithful mankind. Christ bequeaths the Kingdom to the whole of the faithful. “And I appoint unto you a Kingdom as My Father has appointed unto me. That ye may eat and drink at My table in My Kingdom, and sit on thrones judging the twelve tribes of Israel” (Luke 22:29-30). Those who followed Him faithfully will sit with Him on their thrones on the day of His coming. “To him that overcomes will I grant to sit with Me in My throne, even as I also overcame, and am set down with My Father in His throne” (Rev. 3:21). Salvation will be consummated in the Glory. “Conceive to yourself the throne, the royal throne, conceive the immensity of the privilege. This, at least if we chose, might more avail to startle us, yea, even than hell itself” (Saint John Chrysostom).
We should tremble more at the thought of that abundant Glory which is appointed unto the redeemed, than at the thought of the eternal darkness. “Think near Whom Thy Head is seated....” Or rather, Who is the Head. In very truth, “wondrous and terrible is Thy divine ascension from the mountain, O Giver of Life.” A terrible and wondrous height is the King’s throne. In face of this height all flesh stands silent, in awe and trembling. “He has Himself descended to the lowest depths of humiliation, and raised up man to the height of exaltation.”
What then should we do? “If thou art the body of Christ, bear the Cross, for He bore it” (Saint John Chrysostom).
“With the power of Thy Cross, Oh Christ, establish my thoughts, so that I may sing and glorify Thy saving Ascension.”
Originally published in Saint Vladimir’s Seminary Quarterly, Vol. 2 # 3, 1954.
“AND ASCENDED INTO HEAVEN....”
“I ascend unto My Father and your Father, and to My God, and Your God” (John 20:17).
In these words the Risen Christ described to Mary Magdalene the mystery of His Resurrection. She had to carry this mysterious message to His disciples, “as they mourned and wept” (Mark 16:10). The disciples listened to these glad tidings with fear and amazement, with doubt and mistrust. It was not Thomas alone who doubted among the Eleven. On the contrary, it appears that only one of the Eleven did not doubt—Saint John, the disciple “whom Jesus loved.” He alone grasped the mystery of the empty tomb at once: “and he saw, and believed” (John 20:8). Even Peter left the sepulcher in amazement, “wondering at that which was come to pass” (Luke 24:12).
The disciples did not expect the Resurrection. The women did not, either. They were quite certain that Jesus was dead and rested in the grave, and they went to the place “where He was laid,” with the spices they had prepared, “that they might come and anoint Him.” They had but one thought: “Who shall roll away the stone from the door of the sepulcher for us?” (Mark 16:1-3; Luke 24:1). And therefore, on not finding the body, Mary Magdalene was sorrowful and complained: “They have taken away my Lord, and I know not where they have laid Him” (John 20:13). On hearing the good news from the angel, the women fled from the sepulcher in fear and trembling: “Neither said they anything to any man, for they were afraid” (Mark 16:8). And when they spoke no one believed them, in the same way as no one had believed Mary, who saw the Lord, or the disciples as they walked on their way into the country, (Mark 16:13), and who recognized Him in the breaking of bread. “And afterward He appeared unto the Eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them who had seen Him after He was risen” (Mark 16:10-14).
From whence comes this “hardness of heart” and hesitation? Why were their eyes so “holden,” why were the disciples so much afraid of the news, and why did the Easter joy so slowly, and with such difficulty, enter the Apostles’ hearts? Did not they, who were with Him from the beginning, “from the baptism of John,” see all the signs of power which He performed before the face of the whole people? The lame walked, the blind saw, the dead were raised, and all infirmities were healed. Did they not behold, only a week earlier, how He raised by His word Lazarus from the dead, who had already been in the grave for four days? Why then was it so strange to them that the Master had arisen Himself? How was it that they came to forget that which the Lord used to tell them on many occasions, that after suffering and death He would arise on the third day?
The mystery of the Apostles’ “unbelief” is partly disclosed in the narrative of the Gospel: “But we trusted that it had been He which should have redeemed Israel,” with disillusionment and complaint said the two disciples to their mysterious Companion on the way to Emmaus (Luke 24:21). They meant: He was betrayed, condemned to death and crucified. The news of the Resurrection brought by the women only “astonished” them. They still wait for an earthly triumph, for an external victory. The same temptation possesses their hearts, which first prevented them from accepting “the preaching of the Cross” and made them argue every time the Savior tried to reveal His mystery to them. “Ought not Christ to have suffered these things and to enter into His glory?” (Luke 24:26). It was still difficult to understand this.
He had the power to arise, why did He allow what that had happened to take place at all? Why did He take upon Himself disgrace, blasphemy and wounds? In the eyes of all Jerusalem, amidst the vast crowds assembled for the Great Feast, He was condemned and suffered a shameful death. And now He enters not into the Holy City, neither to the people which beheld His shame and death, nor to the High Priests and elders, nor to Pilate—so that He might make their crime obvious and smite their pride. Instead, He sends His disciples away to remote Galilee and appears to them there. Even much earlier the disciples wondered, “How is it that Thou wilt manifest Thyself unto us, and not unto the world?” (John 14:22). Their wonder continues, and even on the day of His glorious Ascension the Apostles question the Lord, “Lord, wilt Thou at this time restore again the kingdom to Israel?” (Acts 1:6). They still did not comprehend the meaning of His Resurrection, they did not understand what it meant that He was “ascending” to the Father. Their eyes were opened but later, when “the promise of the Father” had been fulfilled.
In the Ascension resides the meaning and the fullness of Christ’s Resurrection.
The Lord did not rise in order to return again to the fleshly order of life, so as to live again and commune with the disciples and the multitudes by means of preaching and miracles. Now he does not even stay with them, but only “appears” to them during the forty days, from time to time, and always in a miraculous and mysterious manner. “He was not always with them now, as He was before the Resurrection,” comments Saint John Chrysostom. “He came and again disappeared, thus leading them on to higher conceptions. He no longer permitted them to continue in their former relationship toward Him, but took effectual measures to secure these two objects: That the fact of His Resurrection should be believed, and that He Himself should be ever after apprehended to be greater than man.” There was something new and unusual in His person (cf. John 21:1-14). As Saint John Chrysostom says, “It was not an open presence, but a certain testimony of the fact that He was present.” That is why the disciples were confused and frightened. Christ arose not in the same way as those who were restored to life before Him. Theirs was a resurrection for a time, and they returned to life in the same body, which was subject to death and corruption—returned to the previous mode of life. But Christ arose for ever, unto eternity. He arose in a body of glory, immortal and incorruptible. He arose, never to die, for “He clothed the mortal in the splendor of incorruption.” His glorified Body was already exempt from the fleshly order of existence. “It is sown in corruption, it is raised in incorruption. It is sown in dishonor, 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 Cor. 15:42-44). This mysterious transformation of human bodies, of which Saint Paul was speaking in the case of our Lord, had been accomplished in three days. Christ’s work on earth was accomplished. He had suffered, was dead and buried, and now rose to a higher mode of existence. By His Resurrection He abolished and destroyed death, abolished the law of corruption, “and raised with Himself the whole race of Adam.” Christ has risen, and now “no dead are left in the grave” (cf. The Easter Sermon of Saint John Chrysostom). And now He ascends to the Father, yet He does not “go away,” but abides with the faithful forever (cf. The Kontakion of Ascension). For He raises the very earth with Him to heaven, and even higher than any heaven. God’s power, in the phrase of Saint John Chrysostom, “manifests itself not only in the Resurrection, but in something much stronger.” For “He was received up into heaven, and sat on the right hand of God” (Mark 16:19).
And with Christ, man’s nature ascends also.
“We who seemed unworthy of the earth, are now raised to heaven,” says Saint John Chrysostom. “We who were unworthy of earthly dominion have been raised to the Kingdom on high, have ascended higher than heaven, have come to occupy the King’s throne, and the same nature from which the angels guarded Paradise, stopped not until it ascended to the throne of the Lord.” By His Ascension the Lord not only opened to man the entrance to heaven, not only appeared before the face of God on our behalf and for our sake, but likewise “transferred man” to the high places. “He honored them He loved by putting them close to the Father.” God quickened and raised us together with Christ, as Saint Paul says, “and made us sit together in heavenly places in Christ Jesus” (Ephes. 2:6). Heaven received the inhabitants of the earth. “The First fruits of them that slept” sits now on high, and in Him all creation is summed up and bound together. “The earth rejoices in mystery, and the heavens are filled with joy.”
“The terrible ascent....” Terror-stricken and trembling stand the angelic hosts, contemplating the Ascension of Christ. And trembling they ask each other, “What is this vision? One who is man in appearance ascends in His body higher than the heavens, as God.”
Thus the Office for the Feast of the Ascension depicts the mystery in a poetical language. As on the day of Christ’s Nativity the earth was astonished on beholding God in the flesh, so now the Heavens do tremble and cry out. “The Lord of Hosts, Who reigns over all, Who is Himself the head of all, Who is preeminent in all things, Who has reinstated creation in its former order—He is the King of Glory.” And the heavenly doors are opened: “Open, Oh heavenly gates, and receive God in the flesh.” It is an open allusion to Psalms 24:7-10, now prophetically interpreted. “Lift up your heads, Oh ye gates, and be lifted up, ye everlasting doors, and the King of Glory shall come in. Who is this King of glory? The Lord strong and mighty....” Saint Chrysostom says, “Now the angels have received that for which they have long waited, the archangels see that for which they have long thirsted. They have seen our nature shining on the King’s throne, glistening with glory and eternal beauty.... Therefore they descend in order to see the unusual and marvelous vision: Man appearing in heaven.”
The Ascension is the token of Pentecost, the sign of its coming, “The Lord has ascended to heaven and will send the Comforter to the world”
For the Holy Spirit was not yet in the world, until Jesus was glorified. And the Lord Himself told the disciples, “If I go not away, the Comforter will not come unto you” (John 16:7). The gifts of the Spirit are “gifts of reconciliation,” a seal of an accomplished salvation and of the ultimate reunion of the world with God. And this was accomplished only in the Ascension. “And one saw miracles follow miracles,” says Saint John Chrysostom, “ten days prior to this our nature ascended to the King’s throne, while today the Holy Ghost has descended on to our nature.” The joy of the Ascension lies in the promise of the Spirit. “Thou didst give joy to Thy disciples by a promise of the Holy Spirit.” The victory of Christ is wrought in us by the power of the Holy Spirit.
“On high is His body, here below with us is His Spirit. And so we have His token on high, that is His body, which He received from us, and here below we have His Spirit with us. Heaven received the Holy Body, and the earth accepted the Holy Spirit. Christ came and sent the Spirit. He ascended, and with Him our body ascended also” (Saint John Chrysostom). The revelation of the Holy Trinity was completed. Now the Spirit Comforter is poured forth on all flesh. “Hence comes foreknowledge of the future, understanding of mysteries, apprehension of what is hidden, distribution of good gifts, the heavenly citizenship, a place in the chorus of angels, joy without end, abiding in God, the being made like to God, and, highest of all, the being made God!” (Saint Basil, On the Holy Spirit, IX). Beginning with the Apostles, and through communion with them—by an unbroken succession—Grace is spread to all believers. Through renewal and glorification in the Ascended Christ, man’s nature became receptive of the spirit. “And unto the world He gives quickening forces through His human body,” says Bishop Theophanes. “He holds it completely in Himself and penetrates it with His strength, out of Himself; and He likewise draws the angels to Himself through the spirit of man, giving them space for action and thus making them blessed.” All this is done through the Church, which is “the Body of Christ;” that is, His “fullness” (Ephesians 1:23). “The Church is the fulfillment of Christ,” continues Bishop Theophanes, “perhaps in the same way as the tree is the fulfillment of the seed. That which is contained in the seed in a contracted form receives its development in the tree.”
The very existence of the Church is the fruit of the Ascension. It is in the Church that man’s nature is truly ascended to the Divine heights. “And gave Him to be Head over all things” (Ephesians 1:22). Saint John Chrysostom comments: “Amazing! Look again, whither He has raised the Church. As though He were lifting it up by some engine, He has raised it up to a vast height, and set it on yonder throne; for where the Head is, there is the body also. There is no interval of separation between the Head and the body; for were there a separation, then would the one no longer be a body, nor would the other any longer be a Head.” The whole race of men is to follow Christ, even in His ultimate exaltation, “to follow in His train.” Within the Church, through an acquisition of the Spirit in the fellowship of Sacraments, the Ascension continues still, and will continue until the measure is full. “Only then shall the Head be filled up, when the body is rendered perfect, when we are knit together and united,” concludes Saint John Chrysostom.
The Ascension is a sign and token of the Second Coming. “This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen Him go into heaven” (Acts 1:11).
The mystery of God’s Providence will be accomplished in the Return of the Risen Lord. In the fulfillment of time, Christ’s kingly power will be revealed and spread over the whole of faithful mankind. Christ bequeaths the Kingdom to the whole of the faithful. “And I appoint unto you a Kingdom as My Father has appointed unto me. That ye may eat and drink at My table in My Kingdom, and sit on thrones judging the twelve tribes of Israel” (Luke 22:29-30). Those who followed Him faithfully will sit with Him on their thrones on the day of His coming. “To him that overcomes will I grant to sit with Me in My throne, even as I also overcame, and am set down with My Father in His throne” (Rev. 3:21). Salvation will be consummated in the Glory. “Conceive to yourself the throne, the royal throne, conceive the immensity of the privilege. This, at least if we chose, might more avail to startle us, yea, even than hell itself” (Saint John Chrysostom).
We should tremble more at the thought of that abundant Glory which is appointed unto the redeemed, than at the thought of the eternal darkness. “Think near Whom Thy Head is seated....” Or rather, Who is the Head. In very truth, “wondrous and terrible is Thy divine ascension from the mountain, O Giver of Life.” A terrible and wondrous height is the King’s throne. In face of this height all flesh stands silent, in awe and trembling. “He has Himself descended to the lowest depths of humiliation, and raised up man to the height of exaltation.”
What then should we do? “If thou art the body of Christ, bear the Cross, for He bore it” (Saint John Chrysostom).
“With the power of Thy Cross, Oh Christ, establish my thoughts, so that I may sing and glorify Thy saving Ascension.”
Originally published in Saint Vladimir’s Seminary Quarterly, Vol. 2 # 3, 1954.
Sunday of the Holy Myrrhbearing Women with the Noble Joseph
The Myrrh-bearing women are those women who followed the Lord, along with His Mother. They remained with her during the time of the saving Passion, and anointed the Lord's body was with myrrh. Joseph and Nikodemos asked for and received the Lord's body from Pilate. They took it down from the Cross,wrapped it in linen cloths and spices, then they laid it in a tomb, and then they placed a great stone over the entrance of the tomb.
According to the Evangelist Matthew (27:57-61) Mary Magdalene and Mary the mother of James and Joses (Mark 15:40) were there sitting opposite the sepulchre, and they saw where He had been laid. This other Mary was the Mother of God. Not only were these present, but also many other women, as Saint Luke says (24:10).
Today the Church honors Saints Mary Magdalene (July 22), Mary the wife of Cleopas (May 23), Joanna (June 27), Salome, mother of the sons of Zebedee (August 3), Martha and Mary, sisters of Lazarus (June 4), and the Most Holy Theotokos and Ever-Virgin Mary, who was the stepmother of her husband Joseph’s sons James (October 23) and Joses (October 30). Today we also also remember Saint Joseph of Arimathea (July 31), who was a secret disciple (John 19:38), and Saint Nikodemos, who was a disciple by night (John 3:3; 19:38).
The holy right-believing Queen Tamara of Georgia is honored twice during the year: on May 1, the day of her repose, and also on the Sunday of the Myrrh-Bearing Women.
On this day the Church also remembers All Saints of Thessalonica, Saint Seraphim Bishop of Phanar (December 4,1610), the New Martyr Elias Ardunis (January 31, 1686), and the New Martyr Demetrios of the Peloponnesos (April 13, 1803).
The Myrrh-bearing women are those women who followed the Lord, along with His Mother. They remained with her during the time of the saving Passion, and anointed the Lord's body was with myrrh. Joseph and Nikodemos asked for and received the Lord's body from Pilate. They took it down from the Cross,wrapped it in linen cloths and spices, then they laid it in a tomb, and then they placed a great stone over the entrance of the tomb.
According to the Evangelist Matthew (27:57-61) Mary Magdalene and Mary the mother of James and Joses (Mark 15:40) were there sitting opposite the sepulchre, and they saw where He had been laid. This other Mary was the Mother of God. Not only were these present, but also many other women, as Saint Luke says (24:10).
Today the Church honors Saints Mary Magdalene (July 22), Mary the wife of Cleopas (May 23), Joanna (June 27), Salome, mother of the sons of Zebedee (August 3), Martha and Mary, sisters of Lazarus (June 4), and the Most Holy Theotokos and Ever-Virgin Mary, who was the stepmother of her husband Joseph’s sons James (October 23) and Joses (October 30). Today we also also remember Saint Joseph of Arimathea (July 31), who was a secret disciple (John 19:38), and Saint Nikodemos, who was a disciple by night (John 3:3; 19:38).
The holy right-believing Queen Tamara of Georgia is honored twice during the year: on May 1, the day of her repose, and also on the Sunday of the Myrrh-Bearing Women.
On this day the Church also remembers All Saints of Thessalonica, Saint Seraphim Bishop of Phanar (December 4,1610), the New Martyr Elias Ardunis (January 31, 1686), and the New Martyr Demetrios of the Peloponnesos (April 13, 1803).
Antipascha: St Thomas Sunday
On this Sunday, the second Sunday of Pascha, we celebrate the Antipascha, that is to say the re-dedication of the Resurrection of Christ, and also commemorate the event of the Holy Apostle Thomas' touching the wounds of Christ.
This commemoration is due to the ancient custom of rededicating important events. As a year would pass and the date of such an event would arrive, a commemoration was made so that such great events would not be forgotten. This is why the Israelites celebrated the Passover at Gilgal, to commemorate the passing through the Red Sea. They also commemorated the consecration of the Tabernacle of Witness that was in the wilderness and many other holy events.
Since the Resurrection of the Lord is the greatest and most important event and beyond all thought, it is rededicated not only once a year, but also on every "eighth" day. The first rededication of the Resurrection is this present Sunday, for it is truly both the "eighth" day and the "first." It is the eighth day after Pascha, and the first day, because it is the beginning of the other days. Again, it is called the "eighth" day because it prefigures the unending day of the future age to come, which will be truly the "first" day and a day that is not divided by a single night. This is why this Sunday is called the Antipascha, which interpreted means "in the place of Pascha." We should also know that due to the honor given Sunday by the Lord's Resurrection, the Holy Apostles transferred the weekly day of rest from the Jewish Sabbath (Saturday) to this most honored day.
It is also called Thomas Sunday, the reason being as follows: On the day of the Resurrection, when Christ showed himself to the Disciples in the evening, Thomas was not present, because he had not yet joined the other Disciples for fear of the Jews. When he rejoined the others, not only did he not believe what they told him about the Resurrection of Christ and the fact that they had seen Him, but he absolutely refused to believe that Christ had risen, even though he himself was one of the Twelve. God the good Master, in His true economy, waited eight days to make His love more perfect, firmly willing to truthfully verify the Resurrection and also the events that had occurred after the Resurrection. Thus, Thomas did not believe so that he could more truthfully proclaim to all the belief in the Resurrection. Therefore, the Lord came to the Apostles again while Thomas was among them. Though the doors were shut as before, He entered and granted them peace according to the custom. He then turned toward Thomas and said, "Reach your finger here, and look at My hands; and reach your hand here, and put it into My side. Do not be unbelieving, but believing" (John 20:27). Then Thomas intentionally scrutinized the Lord's side more attentively, and receiving faith through the examination, he cried, "My Lord and my God!" (John 20:28). He said "Lord" in witnessing to the bodily form of Christ and "God" in witnessing to His Divinity. Then Christ said to him, "Thomas, because you have seen Me, you have believed. Blessed are those who have not seen and yet have believed" (John 20:29). This was the second appearance of Christ.
Thomas was called "The Twin" for one of several possible reasons: either he was born a twin - one of two children born at the same time; or because he was born doubtful of the Resurrection; or because by nature the middle finger and the index finger of his right hand were joined together. Since by Divine Providence he was allowed to doubt, it was with these certain two fingers that he would probe Christ's side. Yet, others say that it is more likely and more truthful that Thomas, being interpreted, means "twin."
The third appearance of Christ was at the Sea of Tiberias during the catching of the fish where He even ate a meal of broiled fish and honeycomb; this particular food, as He alone knew, was consumed by the Divine Fire. This event gave further proof of the Resurrection of the body - not only His, but ours in the Age to come. After this, He revealed himself on the road to Emmaus. The fifth time He appeared was in Galilee to the eleven, as it is written. From the Resurrection until His Ascension, He worked before His Disciples many signs that surpassed all nature. However, He did not reveal all these signs to very many, for it was impossible for men yet living in this world to hear such inexpressible wonders.
Through the prayers of Your Holy Apostle Thomas, O Lord Jesus Christ
our God, have mercy on us and save us.
Amen.
"If Christ is risen, nothing else matters. And if Christ is not risen, nothing else matters. - Jaroslav Pelikan
Saint John Chrysostom, Archbishop of Constantinople
The Paschal Sermon
The Catechetical Sermon of St. John Chrysostom is read during Matins of Pascha.
If any man be devout and love God, let him enjoy this fair and radiant triumphal feast. If any man be a wise servant, let him rejoicing enter into the joy of his Lord. If any have labored long in fasting, let him now receive his recompense. If any have wrought from the first hour, let him today receive his just reward. If any have come at the third hour, let him with thankfulness keep the feast. If any have arrived at the sixth hour, let him have no misgivings; because he shall in nowise be deprived thereof. If any have delayed until the ninth hour, let him draw near, fearing nothing. If any have tarried even until the eleventh hour, let him, also, be not alarmed at his tardiness; for the Lord, who is jealous of his honor, will accept the last even as the first; he gives rest unto him who comes at the eleventh hour, even as unto him who has wrought from the first hour.
And he shows mercy upon the last, and cares for the first; and to the one he gives, and upon the other he bestows gifts. And he both accepts the deeds, and welcomes the intention, and honors the acts and praises the offering. Wherefore, enter you all into the joy of your Lord; and receive your reward, both the first, and likewise the second. You rich and poor together, hold high festival. You sober and you heedless, honor the day. Rejoice today, both you who have fasted and you who have disregarded the fast. The table is full-laden; feast ye all sumptuously. The calf is fatted; let no one go hungry away.
Enjoy ye all the feast of faith: Receive ye all the riches of loving-kindness. let no one bewail his poverty, for the universal kingdom has been revealed. Let no one weep for his iniquities, for pardon has shown forth from the grave. Let no one fear death, for the Savior’s death has set us free. He that was held prisoner of it has annihilated it. By descending into Hell, He made Hell captive. He embittered it when it tasted of His flesh. And Isaiah, foretelling this, did cry: Hell, said he, was embittered, when it encountered Thee in the lower regions. It was embittered, for it was abolished. It was embittered, for it was mocked. It was embittered, for it was slain. It was embittered, for it was overthrown. It was embittered, for it was fettered in chains. It took a body, and met God face to face. It took earth, and encountered Heaven. It took that which was seen, and fell upon the unseen.
O Death, where is your sting? O Hell, where is your victory? Christ is risen, and you are overthrown. Christ is risen, and the demons are fallen. Christ is risen, and the angels rejoice. Christ is risen, and life reigns. Christ is risen, and not one dead remains in the grave. For Christ, being risen from the dead, is become the first fruits of those who have fallen asleep. To Him be glory and dominion unto ages of ages. Amen.
The Paschal Sermon
The Catechetical Sermon of St. John Chrysostom is read during Matins of Pascha.
If any man be devout and love God, let him enjoy this fair and radiant triumphal feast. If any man be a wise servant, let him rejoicing enter into the joy of his Lord. If any have labored long in fasting, let him now receive his recompense. If any have wrought from the first hour, let him today receive his just reward. If any have come at the third hour, let him with thankfulness keep the feast. If any have arrived at the sixth hour, let him have no misgivings; because he shall in nowise be deprived thereof. If any have delayed until the ninth hour, let him draw near, fearing nothing. If any have tarried even until the eleventh hour, let him, also, be not alarmed at his tardiness; for the Lord, who is jealous of his honor, will accept the last even as the first; he gives rest unto him who comes at the eleventh hour, even as unto him who has wrought from the first hour.
And he shows mercy upon the last, and cares for the first; and to the one he gives, and upon the other he bestows gifts. And he both accepts the deeds, and welcomes the intention, and honors the acts and praises the offering. Wherefore, enter you all into the joy of your Lord; and receive your reward, both the first, and likewise the second. You rich and poor together, hold high festival. You sober and you heedless, honor the day. Rejoice today, both you who have fasted and you who have disregarded the fast. The table is full-laden; feast ye all sumptuously. The calf is fatted; let no one go hungry away.
Enjoy ye all the feast of faith: Receive ye all the riches of loving-kindness. let no one bewail his poverty, for the universal kingdom has been revealed. Let no one weep for his iniquities, for pardon has shown forth from the grave. Let no one fear death, for the Savior’s death has set us free. He that was held prisoner of it has annihilated it. By descending into Hell, He made Hell captive. He embittered it when it tasted of His flesh. And Isaiah, foretelling this, did cry: Hell, said he, was embittered, when it encountered Thee in the lower regions. It was embittered, for it was abolished. It was embittered, for it was mocked. It was embittered, for it was slain. It was embittered, for it was overthrown. It was embittered, for it was fettered in chains. It took a body, and met God face to face. It took earth, and encountered Heaven. It took that which was seen, and fell upon the unseen.
O Death, where is your sting? O Hell, where is your victory? Christ is risen, and you are overthrown. Christ is risen, and the demons are fallen. Christ is risen, and the angels rejoice. Christ is risen, and life reigns. Christ is risen, and not one dead remains in the grave. For Christ, being risen from the dead, is become the first fruits of those who have fallen asleep. To Him be glory and dominion unto ages of ages. Amen.
Bishop Marius Nicholas, Pastoral Letter at the Holy Resurection of our Lord and Savior Jesus Christ A.D. 2019
CHRIST IS RISEN!
Χριστός Ανέστη!
Христос воскрес!
Christus resurrexit!
Hristos a Inviat!
Χριστός Ανέστη!
Христос воскрес!
Christus resurrexit!
Hristos a Inviat!
Great and Holy Saturday
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 seventh 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 Saint 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 Saint 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 Saint 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.
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 seventh 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 Saint 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 Saint 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 Saint 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.
Great and Holy Friday
On Great and Holy Friday, Christ died on the Cross. He gave up His spirit with the words: “It is finished” (John 19:30). These words are better understood when rendered: “It is consummated.” He had accomplished the work for which His heavenly Father had sent Him into the world. He became a man in the fullest sense of the word. He accepted the baptism of repentance from John in the Jordan River. He assumed the whole human condition, experiencing all its alienation, agony, and suffering, concluding with the lowly death on the Cross. He perfectly fulfilled the prophecy of Isaiah:
“Therefore I will divide him a portion with the great, and he shall divide the spoil with the strong; because he has poured out his soul to death, and was numbered with the transgressors; yet he bore the sins of many, and made intercession for the transgressors.”
(Isaiah 53:12)
The Man of Sorrows
On the Cross Jesus thus became “the man of sorrows; acquainted with grief” whom the prophet Isaiah had foretold. He was “despised and forsaken by men” and “smitten by God, and afflicted” (Isaiah 53:3-4). He became the one with “no form or comeliness that we should look at him, and no beauty that we should desire him” (Isaiah 53:2). His appearance was “marred beyond human semblance, and his form beyond that of the sons of men” (Isaiah 52:14). All these Messianic prophecies were fulfilled in Jesus as he hung from the Cross.
As the end approached, He cried: “My God, my God, why hast Thou forsaken me?” (Matthew 27:46). This cry indicated His complete identification with the human condition. He had totally embraced the despised, forsaken and smitten condition of suffering and death—alienation from God. He was truly the man of sorrows.
Yet, it is important to note that Jesus’ cry of anguish from the Cross was not a sign of His loss of faith in His Father. The words which He exclaimed are the first verse of Psalm 22, a messianic Psalm. The first part of the Psalm foretells the anguish, suffering and death of the Messiah. The second part is a song of praise to God. It predicts the final victory of the Messiah.
The Formal Charges
The death of Christ had been sought by the religious leaders in Jerusalem from the earliest days of His public ministry. The formal charges made against Him usually fell into the following two categories:
1) violation of the Law of the Old Testament, e.g., breaking the Sabbath rest;
2) blasphemy: making Himself equal with God.
Matters were hastened (consummated) by the moment of truth which followed His entrance into Jerusalem on Palm Sunday. He had the people behind Him. He spoke plainly. He said that the Sabbath was made for man, and not man for the Sabbath. He chastised the scribes and Pharisees for reducing religion to a purely external affair;
“You are like whitewashed tombs, which outwardly appear beautiful, but within are full of dead men’s bones and all uncleanness. So you also outwardly appear righteous to men, but within you are full of hypocrisy and iniquity” (Matthew 23:27-28).
It was the second formal charge; however, that became the basis for His conviction.
The Religious Trial
Christ’s conviction and death sentence required two trials: religious and political. The religious trial was first and took place during the night immediately after His arrest. After considerable difficulty in finding witnesses for the prosecution who actually agreed in their testimony, Caiaphas, the high priest, asked Jesus the essential question: “Are you Christ, the Son of the Blessed?” Jesus, who had remained silent to this point, now responded directly:
“I am; and you will see the Son of man sitting at the right hand of power, and coming with the clouds of heaven” (Mark 14:61-62).
Jesus’ reply recalled the many other statements He had made beginning with the words, “I am.” “I am the bread of life . . . I am the light of the world. . . I am the way, the truth, and the life. . . before Abraham was, I am.” (John 6 through 15). The use of these words themselves was considered blasphemous by the religious leaders. The words were the Name of God. By using them as His own Name, Jesus positively identified Himself with God. From the burning bush the voice of God had disclosed these words to Moses as the Divine Name:
“Say this to the people of Israel, ‘I AM has sent me to you’” (Exodus 3:13-14).
Now Jesus, as He had done on many other occasions, used them as His own Name. The high priest immediately tore his mantle and “they all condemned Him as deserving death” (Mark 14:64). In their view He had violated the Law of the Old Testament:
“He who blasphemes the name of the Lord shall be put to death” (Leviticus 24:16).
The Political Trial
The Jewish religious leaders lacked the actual authority to carry out the above law: to put a man to death. Such authority belonged to the Roman civil administration. Jesus had carefully kept His activity free of political implications. He refused the temptation of Satan to rule the kingdoms of the world by the sword (Luke 4: 1-12). He often charged His disciples and others to tell no one that He was , the Christ, because of the political overtones that this title carried for many (Matthew 16: 13-20). He rebuked Peter, calling him Satan, when the disciple hinted at His swerving from the true nature of His mission (Matthew 16:23). To Pilate, the spineless and indifferent Roman Governor, He said plainly: “My kingdom is not of this world” (John 18:36). Jesus was not a political revolutionary who came to free the people from Roman control and establish a new kingdom based on worldly power.
Nevertheless, the religious leaders, acting in agreement with the masses, devised political charges against Him in order to get their way. They presented Christ to the Romans as a political , leader, the “King of the Jews” in a worldly sense, a threat to Roman rule and a challenge to Caesar. Pilate became fearful of his own position as he heard the charges and saw the seething mobs. Therefore, despite his avowed testimony to Jesus’ innocence, he passed formal sentence, “washed his hands” of the matter, and turned Jesus over to be crucified (John 19:16).
Crucifixion—The Triumph of Evil
Before succumbing to this cruel Roman method of executing political criminals, Jesus suffered still other injustices. He was stripped, mocked and beaten. He wore a “kingly” crown of thorns on His head. He carried His own cross. He was finally nailed to the cross between two thieves at a place called Golgotha (the place of the skull) outside Jerusalem. An inscription was placed above His head on the Cross to indicate the nature of His crime: “Jesus of Nazareth, the King of the Jews.” He yielded up His spirit at about the ninth hour (3 p.m.), after hanging on the Cross for about six hours.
On Holy Friday evil triumphed. “It was night” (John 13:30) when Judas departed from the Last Supper to complete his act of betrayal, and “there was darkness over all the land” (Matthew 27:45) when Jesus was hanging on the Cross. The evil forces of this world had been massed against Christ. Unjust trials convicted Him. A criminal was released to the people instead of Him. Nails and a spear pierced His body. Bitter vinegar was given to Him to quench His thirst. Only one disciple remained faithful to Him. Finally, the tomb of another man became His place of repose after death.
The innocent Jesus was put to death on the basis of both religious and political charges. Both Jews and Gentile Romans participated in His death sentence.
“The rulers of the people have assembled against the Lord and His Christ.” (Psalm 2—the Prokeimenon of the Holy Thursday Vesperal Liturgy)
We, also, in many ways continue to participate in the death sentence given to Christ. The formal charges outlined above do not exhaust the reasons for the crucifixion. Behind the formal charges lay a host of injustices brought, on by hidden and personal motivations. Jesus openly spoke the truth about God and man. He thereby exposed the false character of the righteousness and smug security, both religious and material, claimed by many especially those in high places. The constantly occurring expositions of such smugness in our own day teach us the truly illusory nature of much so-called righteousness and security. In the deepest sense, the death of Christ was brought about by hardened, personal sin—the refusal of people to change themselves in the light of reality, which is Christ.
“He came to His very own, and His own received Him not” (John 1:11).
Especially we, the Christian people, are Christ’s very own. He continues to come to us in His Church. Each time we attempt to make the Church into something other than the eternal coming of Christ into our midst, each time we refuse to repent for our wrongs; we, too, reject Christ and participate in His death sentence.
The Vespers
The Vespers, celebrated in the Church on Holy Friday afternoon, brings to mind all of the final events of the life of Christ as mentioned above: the trial, the sentence, the scourging and mocking, the crucifixion, the death, the taking down of His body from the Cross, and the burial. As the hymnography indicates, these events remain ever-present in the Church; they constitute the today of its life.
The service is replete with readings from Scripture: three from the Old Testament and two from the New. The first of the Old Testament readings, from Exodus, speaks of Moses beholding the “back” of the glory of God—for no man can see the glory of God face to face and live. The Church uses this reading to emphasize that now, in the crucifixion and death of Christ, God is making the ultimate condescension to reveal His glory to man—from within man himself.
The death of Christ was of a wholly voluntary character. He dies not because of some necessity in His being: as the Son of God He has life in Himself! Yet, He voluntarily gave up His life as the greatest sign of God’s love for man, as the ultimate revelation of the Divine glory:
“Greater love has no man than this, that a man lay down his life for his friends” (John 15:13).
The vesperal hymnography further develops the fact that God reveals His glory to us in this condescending love. The Crucifixion is the heart of such love, for the One being crucified is none other than He through whom all things have been created:
Today the Master of creation stands before Pilate. Today the Creator of all is condemned to die on the cross. . . The Redeemer of the world is slapped on the face. The Maker of all is mocked by His own servants. Glory to Thy condescension, 0 Lover of man! (Verse on “Lord I call”, and the Apostikha)
The verses also underscore the cosmic dimensions of the event taking place on the Cross. Just as God who revealed Himself to Moses is not a god, but the God of “heaven and earth, and of all things visible and invisible,” so the death of Jesus is not the culmination of a petty struggle in the domestic life of Palestine. Rather, it is the very center of the epic struggle between God and the Evil One, involving the whole universe:
All creation was changed by fear
when it saw Thee hanging on the cross, 0 Christ! The sun was darkened,
and the foundations of the earth were shaken.
All things suffered with the Creator of all.
0 Lord, who didst willingly endure this for us, glory to Thee!
(Verse I on “Lord, I Call”)
The second Reading from the Old Testament (Job 42:12 to the end) manifests Job as a prophetic figure of the Messiah Himself. The plight of Job is followed in the services throughout Holy Week, and is concluded with this reading. Job is the righteous servant who remains faithful to God despite trial, humiliation, and the loss of all his possessions and family. Because of his faithfulness, however, “The Lord blessed the latter days of Job more than his beginning” (Job 42: 12)
The third of the Old Testamental readings is by far the most substantial (Isaiah 52:13 to 54:1). It is a prototype of the Gospel itself. Read at this moment, it positively identifies Jesus of Nazareth as the Suffering Servant, the Man of Sorrows; the Messiah of Israel.
The Epistle Reading (I Corinthians 1:18 to 2:2) speaks of Jesus crucified, a folly for the world, as the real center of our Faith. The Gospel reading, a lengthy composite taken from Matthew, Luke and John, simply narrates all the events associated with the crucifixion and burial of Christ.
All the readings obviously focus on the theme of hope. As the Lord of Glory, the fulfillment of the righteous Job, and the Messiah Himself, humiliation and death will have no final hold over Jesus. Even the parental mourning of Mary is transformed in the light of this hope:
When she who bore Thee without seed
saw Thee suspended upon the Tree,
0 Christ, the Creator and God of all,
she cried bitterly: “Where is the beauty of Thy countenance, my Son?
I cannot bear to see Thee unjustly crucified. Hasten and arise,
that I too may see Thy resurrection from the dead on the third day!
(Verse IV on “Lord I call.”)
Near the end of the Vespers, the priest vests fully in dark vestments. At the appointed time he lifts the Holy Shroud, a large icon depicting Christ lying in the tomb, from the altar table. Together with selected laymen and servers, a procession is formed and the Holy Shroud is carried to a specially prepared tomb in the center of the church. As the procession moves, the troparion is sung:
The Noble Joseph, when he had taken down Thy most pure body from the tree, wrapped it in fine linen and anointed it with spices, and placed it in a new tomb.
At this ultimate solemn moment of Vespers, the theme of hope once again occurs—this time more strongly and clearly than ever. As knees are bent and heads are bowed, and often tears are shed, another troparion is sung which penetrates through this triumph of evil, to the new day which is contained in its very midst:
The Angel came to the myrrh-bearing women at the tomb and said: “Myrrh is fitting for the dead, but Christ has shown Himself a stranger to corruption.
A new Age is dawning. Our salvation is taking place. The One who died is the same One who will rise on the third day, to “trample down death by death,” and to free us from corruption.
Therefore, at the conclusion of Holy Friday Vespers, at the end of this long day of darkness, when all things are apparently ended, our eternal hope for salvation springs forth. For Christ is indeed a stranger to corruption:
“As by a man came death, by a man has come also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive. But each in his own order: Christ the first fruits, then at his coming those who belong to Christ.” (I Cor. 15:21-32)
“If any man would come after me, let him deny himself and take up his cross and follow me. For whoever would save his life will lose it, and whoever loses his life for my sake and the gospel’s will save it.” (Mark 8:35)
On Great and Holy Friday, Christ died on the Cross. He gave up His spirit with the words: “It is finished” (John 19:30). These words are better understood when rendered: “It is consummated.” He had accomplished the work for which His heavenly Father had sent Him into the world. He became a man in the fullest sense of the word. He accepted the baptism of repentance from John in the Jordan River. He assumed the whole human condition, experiencing all its alienation, agony, and suffering, concluding with the lowly death on the Cross. He perfectly fulfilled the prophecy of Isaiah:
“Therefore I will divide him a portion with the great, and he shall divide the spoil with the strong; because he has poured out his soul to death, and was numbered with the transgressors; yet he bore the sins of many, and made intercession for the transgressors.”
(Isaiah 53:12)
The Man of Sorrows
On the Cross Jesus thus became “the man of sorrows; acquainted with grief” whom the prophet Isaiah had foretold. He was “despised and forsaken by men” and “smitten by God, and afflicted” (Isaiah 53:3-4). He became the one with “no form or comeliness that we should look at him, and no beauty that we should desire him” (Isaiah 53:2). His appearance was “marred beyond human semblance, and his form beyond that of the sons of men” (Isaiah 52:14). All these Messianic prophecies were fulfilled in Jesus as he hung from the Cross.
As the end approached, He cried: “My God, my God, why hast Thou forsaken me?” (Matthew 27:46). This cry indicated His complete identification with the human condition. He had totally embraced the despised, forsaken and smitten condition of suffering and death—alienation from God. He was truly the man of sorrows.
Yet, it is important to note that Jesus’ cry of anguish from the Cross was not a sign of His loss of faith in His Father. The words which He exclaimed are the first verse of Psalm 22, a messianic Psalm. The first part of the Psalm foretells the anguish, suffering and death of the Messiah. The second part is a song of praise to God. It predicts the final victory of the Messiah.
The Formal Charges
The death of Christ had been sought by the religious leaders in Jerusalem from the earliest days of His public ministry. The formal charges made against Him usually fell into the following two categories:
1) violation of the Law of the Old Testament, e.g., breaking the Sabbath rest;
2) blasphemy: making Himself equal with God.
Matters were hastened (consummated) by the moment of truth which followed His entrance into Jerusalem on Palm Sunday. He had the people behind Him. He spoke plainly. He said that the Sabbath was made for man, and not man for the Sabbath. He chastised the scribes and Pharisees for reducing religion to a purely external affair;
“You are like whitewashed tombs, which outwardly appear beautiful, but within are full of dead men’s bones and all uncleanness. So you also outwardly appear righteous to men, but within you are full of hypocrisy and iniquity” (Matthew 23:27-28).
It was the second formal charge; however, that became the basis for His conviction.
The Religious Trial
Christ’s conviction and death sentence required two trials: religious and political. The religious trial was first and took place during the night immediately after His arrest. After considerable difficulty in finding witnesses for the prosecution who actually agreed in their testimony, Caiaphas, the high priest, asked Jesus the essential question: “Are you Christ, the Son of the Blessed?” Jesus, who had remained silent to this point, now responded directly:
“I am; and you will see the Son of man sitting at the right hand of power, and coming with the clouds of heaven” (Mark 14:61-62).
Jesus’ reply recalled the many other statements He had made beginning with the words, “I am.” “I am the bread of life . . . I am the light of the world. . . I am the way, the truth, and the life. . . before Abraham was, I am.” (John 6 through 15). The use of these words themselves was considered blasphemous by the religious leaders. The words were the Name of God. By using them as His own Name, Jesus positively identified Himself with God. From the burning bush the voice of God had disclosed these words to Moses as the Divine Name:
“Say this to the people of Israel, ‘I AM has sent me to you’” (Exodus 3:13-14).
Now Jesus, as He had done on many other occasions, used them as His own Name. The high priest immediately tore his mantle and “they all condemned Him as deserving death” (Mark 14:64). In their view He had violated the Law of the Old Testament:
“He who blasphemes the name of the Lord shall be put to death” (Leviticus 24:16).
The Political Trial
The Jewish religious leaders lacked the actual authority to carry out the above law: to put a man to death. Such authority belonged to the Roman civil administration. Jesus had carefully kept His activity free of political implications. He refused the temptation of Satan to rule the kingdoms of the world by the sword (Luke 4: 1-12). He often charged His disciples and others to tell no one that He was , the Christ, because of the political overtones that this title carried for many (Matthew 16: 13-20). He rebuked Peter, calling him Satan, when the disciple hinted at His swerving from the true nature of His mission (Matthew 16:23). To Pilate, the spineless and indifferent Roman Governor, He said plainly: “My kingdom is not of this world” (John 18:36). Jesus was not a political revolutionary who came to free the people from Roman control and establish a new kingdom based on worldly power.
Nevertheless, the religious leaders, acting in agreement with the masses, devised political charges against Him in order to get their way. They presented Christ to the Romans as a political , leader, the “King of the Jews” in a worldly sense, a threat to Roman rule and a challenge to Caesar. Pilate became fearful of his own position as he heard the charges and saw the seething mobs. Therefore, despite his avowed testimony to Jesus’ innocence, he passed formal sentence, “washed his hands” of the matter, and turned Jesus over to be crucified (John 19:16).
Crucifixion—The Triumph of Evil
Before succumbing to this cruel Roman method of executing political criminals, Jesus suffered still other injustices. He was stripped, mocked and beaten. He wore a “kingly” crown of thorns on His head. He carried His own cross. He was finally nailed to the cross between two thieves at a place called Golgotha (the place of the skull) outside Jerusalem. An inscription was placed above His head on the Cross to indicate the nature of His crime: “Jesus of Nazareth, the King of the Jews.” He yielded up His spirit at about the ninth hour (3 p.m.), after hanging on the Cross for about six hours.
On Holy Friday evil triumphed. “It was night” (John 13:30) when Judas departed from the Last Supper to complete his act of betrayal, and “there was darkness over all the land” (Matthew 27:45) when Jesus was hanging on the Cross. The evil forces of this world had been massed against Christ. Unjust trials convicted Him. A criminal was released to the people instead of Him. Nails and a spear pierced His body. Bitter vinegar was given to Him to quench His thirst. Only one disciple remained faithful to Him. Finally, the tomb of another man became His place of repose after death.
The innocent Jesus was put to death on the basis of both religious and political charges. Both Jews and Gentile Romans participated in His death sentence.
“The rulers of the people have assembled against the Lord and His Christ.” (Psalm 2—the Prokeimenon of the Holy Thursday Vesperal Liturgy)
We, also, in many ways continue to participate in the death sentence given to Christ. The formal charges outlined above do not exhaust the reasons for the crucifixion. Behind the formal charges lay a host of injustices brought, on by hidden and personal motivations. Jesus openly spoke the truth about God and man. He thereby exposed the false character of the righteousness and smug security, both religious and material, claimed by many especially those in high places. The constantly occurring expositions of such smugness in our own day teach us the truly illusory nature of much so-called righteousness and security. In the deepest sense, the death of Christ was brought about by hardened, personal sin—the refusal of people to change themselves in the light of reality, which is Christ.
“He came to His very own, and His own received Him not” (John 1:11).
Especially we, the Christian people, are Christ’s very own. He continues to come to us in His Church. Each time we attempt to make the Church into something other than the eternal coming of Christ into our midst, each time we refuse to repent for our wrongs; we, too, reject Christ and participate in His death sentence.
The Vespers
The Vespers, celebrated in the Church on Holy Friday afternoon, brings to mind all of the final events of the life of Christ as mentioned above: the trial, the sentence, the scourging and mocking, the crucifixion, the death, the taking down of His body from the Cross, and the burial. As the hymnography indicates, these events remain ever-present in the Church; they constitute the today of its life.
The service is replete with readings from Scripture: three from the Old Testament and two from the New. The first of the Old Testament readings, from Exodus, speaks of Moses beholding the “back” of the glory of God—for no man can see the glory of God face to face and live. The Church uses this reading to emphasize that now, in the crucifixion and death of Christ, God is making the ultimate condescension to reveal His glory to man—from within man himself.
The death of Christ was of a wholly voluntary character. He dies not because of some necessity in His being: as the Son of God He has life in Himself! Yet, He voluntarily gave up His life as the greatest sign of God’s love for man, as the ultimate revelation of the Divine glory:
“Greater love has no man than this, that a man lay down his life for his friends” (John 15:13).
The vesperal hymnography further develops the fact that God reveals His glory to us in this condescending love. The Crucifixion is the heart of such love, for the One being crucified is none other than He through whom all things have been created:
Today the Master of creation stands before Pilate. Today the Creator of all is condemned to die on the cross. . . The Redeemer of the world is slapped on the face. The Maker of all is mocked by His own servants. Glory to Thy condescension, 0 Lover of man! (Verse on “Lord I call”, and the Apostikha)
The verses also underscore the cosmic dimensions of the event taking place on the Cross. Just as God who revealed Himself to Moses is not a god, but the God of “heaven and earth, and of all things visible and invisible,” so the death of Jesus is not the culmination of a petty struggle in the domestic life of Palestine. Rather, it is the very center of the epic struggle between God and the Evil One, involving the whole universe:
All creation was changed by fear
when it saw Thee hanging on the cross, 0 Christ! The sun was darkened,
and the foundations of the earth were shaken.
All things suffered with the Creator of all.
0 Lord, who didst willingly endure this for us, glory to Thee!
(Verse I on “Lord, I Call”)
The second Reading from the Old Testament (Job 42:12 to the end) manifests Job as a prophetic figure of the Messiah Himself. The plight of Job is followed in the services throughout Holy Week, and is concluded with this reading. Job is the righteous servant who remains faithful to God despite trial, humiliation, and the loss of all his possessions and family. Because of his faithfulness, however, “The Lord blessed the latter days of Job more than his beginning” (Job 42: 12)
The third of the Old Testamental readings is by far the most substantial (Isaiah 52:13 to 54:1). It is a prototype of the Gospel itself. Read at this moment, it positively identifies Jesus of Nazareth as the Suffering Servant, the Man of Sorrows; the Messiah of Israel.
The Epistle Reading (I Corinthians 1:18 to 2:2) speaks of Jesus crucified, a folly for the world, as the real center of our Faith. The Gospel reading, a lengthy composite taken from Matthew, Luke and John, simply narrates all the events associated with the crucifixion and burial of Christ.
All the readings obviously focus on the theme of hope. As the Lord of Glory, the fulfillment of the righteous Job, and the Messiah Himself, humiliation and death will have no final hold over Jesus. Even the parental mourning of Mary is transformed in the light of this hope:
When she who bore Thee without seed
saw Thee suspended upon the Tree,
0 Christ, the Creator and God of all,
she cried bitterly: “Where is the beauty of Thy countenance, my Son?
I cannot bear to see Thee unjustly crucified. Hasten and arise,
that I too may see Thy resurrection from the dead on the third day!
(Verse IV on “Lord I call.”)
Near the end of the Vespers, the priest vests fully in dark vestments. At the appointed time he lifts the Holy Shroud, a large icon depicting Christ lying in the tomb, from the altar table. Together with selected laymen and servers, a procession is formed and the Holy Shroud is carried to a specially prepared tomb in the center of the church. As the procession moves, the troparion is sung:
The Noble Joseph, when he had taken down Thy most pure body from the tree, wrapped it in fine linen and anointed it with spices, and placed it in a new tomb.
At this ultimate solemn moment of Vespers, the theme of hope once again occurs—this time more strongly and clearly than ever. As knees are bent and heads are bowed, and often tears are shed, another troparion is sung which penetrates through this triumph of evil, to the new day which is contained in its very midst:
The Angel came to the myrrh-bearing women at the tomb and said: “Myrrh is fitting for the dead, but Christ has shown Himself a stranger to corruption.
A new Age is dawning. Our salvation is taking place. The One who died is the same One who will rise on the third day, to “trample down death by death,” and to free us from corruption.
Therefore, at the conclusion of Holy Friday Vespers, at the end of this long day of darkness, when all things are apparently ended, our eternal hope for salvation springs forth. For Christ is indeed a stranger to corruption:
“As by a man came death, by a man has come also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive. But each in his own order: Christ the first fruits, then at his coming those who belong to Christ.” (I Cor. 15:21-32)
“If any man would come after me, let him deny himself and take up his cross and follow me. For whoever would save his life will lose it, and whoever loses his life for my sake and the gospel’s will save it.” (Mark 8:35)
The Twelve Gospels of the Passion of Our Lord and Savior Jesus Christ
Gospel Reading 1
John 13:31-38; 14-18:1
The Lord said to his disciples, "Now is the Son of man glorified, and in him God is glorified; if God is glorified in him, God will also glorify him in himself, and glorify him at once. Little children, yet a little while I am with you. You will seek me; and as I said to the Jews so now I say to you, 'Where I am going you cannot come.' A new commandment I give to you, that you love one another; even as I have loved you, that you also love one another. By this all men will know that you are my disciples, if you have love for one another." Simon Peter said to him, "Lord, where are you going?" Jesus answered, "Where I am going you cannot follow me now; but you shall follow afterward." Peter said to him, "Lord, why cannot I follow you now? I will lay down my life for you." Jesus answered, "Will you lay down your life for me? Truly, truly, I say to you, the cock will not crow, till you have denied me three times.
Let not your hearts be troubled; believe in God, believe also in me. In my Father's house are many rooms; if it were not so, would I have told you that I go to prepare a place for you? And when I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also. And where I am going you know, and the way you know." Thomas said to him, "Lord, we do not know where you are going; how can we know the way?" Jesus said to him, "I am the way, and the truth, and the life; no one comes to the Father, but by me. If you had known me, you would have known my Father also; henceforth you know him and have seen him." Philip said to him, "Lord, show us the Father, and we shall be satisfied." Jesus said to him, "Have I been with you so long, and yet you do not know me, Philip? He who has seen me has seen the Father; how can you say, 'Show us the Father'? Do you not believe that I am in the Father and the Father in me? The words that I say to you I do not speak on my own authority; but the Father who dwells in me does his works. Believe me that I am in the Father and the Father in me; or else believe me for the sake of the works themselves. Truly, truly, I say to you, he who believes in me will also do the works that I do; and greater works than these will he do, because I go to the Father. Whatever you ask in my name, I will do it, that the Father may be glorified in the Son; if you ask anything in my name, I will do it. If you love me, you will keep my commandments. And I will ask the Father, and he will give you another Counselor, to be with you for ever, even the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him; you know him, for he dwells with you, and will be in you. I will not leave you desolate; I will come to you. Yet a little while, and the world will see me no more, but you will see me; because I live, you will live also. In that day you will know that I am in my Father, and you in me, and I in you. He who has my commandments and keeps them, he it is who loves me; and he who loves me will be loved by my Father, and I will love him and manifest myself to him." Judas (not Iscariot) said to him, "Lord, how is it that you will manifest yourself to us, and not to the world?" Jesus answered him, "If a man loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him. He who does not love me does not keep my words; and the word which you hear is not mine but the Father's who sent me. These things I have spoken to you, while I am still with you. But the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and bring to your remembrance all that I have said to you. Peace I leave with you; my peace I give to you; not as the world gives do I give to you. Let not your hearts be troubled, neither let them be afraid. You heard me say to you, 'I go away, and I will come to you.' If you loved me, you would have rejoiced, because I go to the Father; for the Father is greater than I. And now I have told you before it takes place, so that when it does take place, you may believe. I will no longer talk much with you, for the ruler of this world is coming. He has no power over me; but I do as the Father has commanded me, so that the world may know that I love the Father. Rise, let us go hence.
I am the true vine, and my Father is the vinedresser. Every branch of mine that bears no fruit, he takes away, and every branch that does bear fruit he prunes, that it may bear more fruit. You are already made clean by the word which I have spoken to you. Abide in me, and I in you. As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me. I am the vine, you are the branches. He who abides in me, and I in him, he it is that bears much fruit, for apart from me you can do nothing. If a man does not abide in me, he is cast forth as a branch and withers; and the branches are gathered, thrown into the fire and burned. If you abide in me, and my words abide in you, ask whatever you will, and it shall be done for you. By this my Father is glorified, that you bear much fruit, and so prove to be my disciples. As the Father has loved me, so have I loved you; abide in my love. If you keep my commandments, you will abide in my love, just as I have kept my Father's commandments and abide in his love. These things I have spoken to you, that my joy may be in you, and that your joy may be full. This is my commandment, that you love one another as I have loved you. Greater love has no man than this, that a man lay down his life for his friends. You are my friends if you do what I command you. No longer do I call you servants, for the servant does not know what his master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you. You did not choose me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide; so that whatever you ask the Father in my name, he may give it to you. This I command you, to love one another. If the world hates you, know that it has hated me before it hated you. If you were of the world, the world would love its own; but because you are not of the world, but I chose you out of the world, therefore the world hates you. Remember the word that I said to you, 'A servant is not greater than his master.' If they persecuted me, they will persecute you; if they kept my word, they will keep yours also. But all this they will do to you on my account, because they do not know him who sent me. If I had not come and spoken to them, they would not have sin; but now they have no excuse for their sin. He who hates me hates my Father also. If I had not done among them the works which no one else did, they would not have sin; but now they have seen and hated both me and my Father. It is to fulfill the word that is written in their law, 'They hated me without a cause.' But when the Counselor comes, whom I shall send to you from the Father, even the Spirit of truth, who proceeds from the Father, he will bear witness to me; and you also are witnesses, because you have been with me from the beginning.
I have said all this to you to keep you from falling away. They will put you out of the synagogues; indeed, the hour is coming when whoever kills you will think he is offering service to God. And they will do this because they have not known the Father, nor me. But I have said these things to you, that when their hour comes you may remember that I told you of them. I did not say these things to you from the beginning, because I was with you. But now I am going to him who sent me; yet none of you asks me, 'Where are you going?' But because I have said these things to you, sorrow has filled your hearts. Nevertheless I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Counselor will not come to you; but if I go, I will send him to you. And when he comes, he will convince the world concerning sin and righteousness and judgment: concerning sin, because they do not believe in me; concerning righteousness, because I go to the Father, and you will see me no more; concerning judgment, because the ruler of this world is judged. I have yet many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come. He will glorify me, for he will take what is mine and declare it to you. All that the Father has is mine; therefore I said that he will take what is mine and declare it to you. A little while, and you will see me no more; again a little while, and you will see me." Some of his disciples said to one another, "What is this that he says to us, 'A little while, and you will not see me, and again a little while, and you will see me'; and, 'because I go to the Father'? " They said, "What does he mean by 'a little while"? We do not know what he means." Jesus knew that they wanted to ask him; so he said to them, "Is this what you are asking yourselves, what I meant by saying, 'A little while, and you will not see me, and again a little while, and you will see me'? Truly, truly, I say to you, you will weep and lament, but the world will rejoice; you will be sorrowful, but your sorrow will turn into joy. When a woman is in travail she has sorrow, because her hour has come; but when she is delivered of the child, she no longer remembers the anguish, for joy that a human being is born into the world. So you have sorrow now, but I will see you again and your hearts will rejoice, and no one will take your joy from you. In that day you will ask nothing of me. Truly, truly, I say to you, if you ask anything of the Father, he will give it to you in my name. Hitherto you have asked nothing in my name; ask, and you will receive, that your joy may be full. I have said this to you in figures; the hour is coming when I shall no longer speak to you in figures but tell you plainly of the Father. In that day you will ask in my name; and I do not say to you that I shall ask the Father for you; for the Father himself loves you, because you have loved me and have believed that I came from the Father. I came from the Father and have come into the world; again, I am leaving the world and going to the Father." His disciples said, "Ah, now you are speaking plainly, not in any figure! Now we know that you know all things, and need none to question you; by this we believe that you came from God." Jesus answered them, "Do you now believe? The hour is coming, indeed it has come, when you will be scattered, every man to his home, and will leave me alone; yet I am not alone, for the Father is with me. I have said this to you, that in me you may have peace. In the world you have tribulation; but be of good cheer, I have overcome the world."
When Jesus had spoken these words, he lifted up his eyes to heaven and said, "Father, the hour has come; glorify your Son that the Son may glorify you, since you have given him power over all flesh, to give eternal life to all whom you have given him. And this is eternal life, that they know you the only true God, and Jesus Christ whom you have sent. I glorified you on earth, having accomplished the work which you gave me to do; and now, Father, glorify me in your own presence with the glory which I had with you before the world was made. I have manifested your name to the men whom you gave me out of the world; yours they were, and you gave them to me, and they have kept your word. Now they know that everything that you have given me is from you; for I have given them the words which you gave me, and they have received them and know in truth that I came from you; and they have believed that you did send me. I am praying for them; I am not praying for the world but for those whom you have given me, for they are yours; all mine are yours, and yours are mine, and I am glorified in them. And now I am no more in the world, but they are in the world, and I am coming to you. Holy Father, keep them in your name, which you have given me, that they may be one, even as we are one. While I was with them, I kept them in your name, which you have given me; I have guarded them, and none of them is lost but the son of perdition, that the scripture might be fulfilled. But now I am coming to you; and these things I speak in the world, that they may have my joy fulfilled in themselves. I have given them your word; and the world has hated them because they are not of the world, even as I am not of the world. I do not pray that you should take them out of the world, but that you should keep them from the evil one. They are not of the world, even as I am not of the world. Sanctify them in the truth; your word is truth. As you did send me into the world, so I have sent them into the world. And for their sake I consecrate myself, that they also may be consecrated in truth. I do not pray for these only, but also for those who believe in me through their word, that they may all be one; even as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me. The glory which you have given me I have given to them, that they may be one even as we are one, I in them and you in me, that they may become perfectly one, so that the world may know that you have sent me and have loved them even as you have loved me. Father, I desire that they also, whom you have given me, may be with me where I am, to behold my glory which you have given me in your love for me before the foundation of the world. O righteous Father, the world has not known you, but I have known you; and these know that you have sent me. I made known to them your name, and I will make it known, that the love with which you have loved me may be in them, and I in them." When Jesus had spoken these words, he went forth with his disciples across the Kidron valley, where there was a garden, which he and his disciples entered.
Gospel Reading 2
John 18:1-28
At that time, Jesus went forth with his disciples across the Kidron valley, where there was a garden, which he and his disciples entered. Now Judas, who betrayed him, also knew the place; for Jesus often met there with his disciples. So Judas, procuring a band of soldiers and some officers from the chief priests and the Pharisees, went there with lanterns and torches and weapons. Then Jesus, knowing all that was to befall him, came forward and said to them, "Whom do you seek?" They answered him, "Jesus of Nazareth." Jesus said to them, "I am he." Judas, who betrayed him, was standing with them. When he said to them, "I am he," they drew back and fell to the ground. Again he asked them, "Whom do you seek?" And they said, "Jesus of Nazareth." Jesus answered, "I told you that I am he; so, if you seek me, let these men go." This was to fulfill the word which he had spoken, "Of those whom you gave me I lost not one." Then Simon Peter, having a sword, drew it and struck the high priest's slave and cut off his right ear. The slave's name was Malchos. Jesus said to Peter, "Put your sword into its sheath; shall I not drink the cup which the Father has given me?" So the band of soldiers and their captain and the officers of the Jews seized Jesus and bound him. First they led him to Annas; for he was the father-in-law of Caiaphas, who was high priest that year. It was Caiaphas who had given counsel to the Jews that it was expedient that one man should die for the people. Simon Peter followed Jesus, and so did another disciple. As this disciple was known to the high priest, he entered the court of the high priest along with Jesus, while Peter stood outside at the door. So the other disciple, who was known to the high priest, went out and spoke to the maid who kept the door, and brought Peter in. The maid who kept the door said to Peter, "Are not you also one of this man's disciples?" He said, "I am not." Now the servants and officers had made a charcoal fire, because it was cold, and they were standing and warming themselves; Peter also was with them, standing and warming himself. The high priest then questioned Jesus about his disciples and his teaching. Jesus answered him, "I have spoken openly to the world; I have always taught in synagogues and in the temple, where all Jews come together; I have said nothing secretly. Why do you ask me? Ask those who have heard me, what I said to them; they know what I said." When he had said this, one of the officers standing by struck Jesus with his hand, saying, "Is that how you answer the high priest?" Jesus answered him, "If I have spoken wrongly, bear witness to the wrong; but if I have spoken rightly, why do you strike me?" Annas then sent him bound to Caiaphas the high priest. Now Simon Peter was standing and warming himself. They said to him, "Are not you also one of his disciples?" He denied it and said, "I am not." One of the servants of the high priest, a kinsman of the man whose ear Peter had cut off, asked, "Did I not see you in the garden with him?" Peter again denied it; and at once the cock crowed. Then they led Jesus from the house of Caiaphas to the praetorium. It was early. They themselves did not enter the praetorium, so that they might not be defiled, but might eat the passover.
Gospel Reading 3
Matthew 26:57-75
At that time, the soldiers seized Jesus and led him to Caiaphas the high priest, where the scribes and the elders had gathered. But Peter followed him at a distance, as far as the courtyard of the high priest, and going inside he sat with the guards to see the end. Now the chief priests and the whole council sought false testimony against Jesus that they might put him to death, but they found none, though many false witnesses came forward. At last two came forward and said, "This fellow said, 'I am able to destroy the temple of God, and to build it in three days.'" And the high priest stood up and said, "Have you no answer to make? What is it that these men testify against you?" But Jesus was silent. And the high priest said to him, "I adjure you by the living God, tell us if you are the Christ, the Son of God." Jesus said to him, "You have said so. But I tell you, hereafter you will see the Son of man seated at the right hand of Power, and coming on the clouds of heaven." Then the high priest tore his robes, and said, "He has uttered blasphemy. Why do we still need witnesses? You have now heard his blasphemy. What is your judgment?" They answered, "He deserves death." Then they spat in his face, and struck him; and some slapped him, saying, "Prophesy to us, you Christ! Who is it that struck you?" Now Peter was sitting outside in the courtyard. And a maid came up to him, and said, "You also were with Jesus the Galilean." But he denied it before them all, saying, "I do not know what you mean." And when he went out to the porch, another maid saw him, and she said to the bystanders, "This man was with Jesus of Nazareth." And again he denied it with an oath, "I do not know the man." After a little while the bystanders came up and said to Peter, "Certainly you are also one of them, for your accent betrays you." Then he began to invoke a curse on himself and to swear, "I do not know the man." And immediately the cock crowed. And Peter remembered the saying of Jesus, "Before the cock crows, you will deny me three times." And he went out and wept bitterly.
Gospel Reading 4
John 18:28-40; 19:1-16
At that time, they led Jesus from the house of Caiaphas to the praetorium. It was early. They themselves did not enter the praetorium, so that they might not be defiled, but might eat the passover. So Pilate went out to them and said, "What accusation do you bring against this man?" They answered him, "If this man were not an evildoer, we would not have handed him over." Pilate said to them, "Take him yourselves and judge him by your own law." The Jews said to him, "It is not lawful for us to put any man to death." This was to fulfil the word which Jesus had spoken to show by what death he was to die. Pilate entered the praetorium again and called Jesus, and said to him, "Are you the King of the Jews?" Jesus answered, "Do you say this of your own accord, or did others say it to you about me?" Pilate answered, "Am I a Jew? Your own nation and the chief priests have handed you over to me; what have you done?" Jesus answered, "My kingship is not of this world; if my kingship were of this world, my servants would fight, that I might not be handed over to the Jews; but my kingship is not of this world." Pilate said to him, "So you are a king?" Jesus answered, "You say that I am a king. For this I was born, and for this I have come into the world, to bear witness to the truth. Every one who is of the truth hears my voice." Pilate said to him, "What is truth?" After he had said this, he went out to the Jews again, and told them, "I find no crime in him. But you have a custom that I should release one man for you at the Passover; will you have me release for you the King of the Jews?" They cried out again, "Not this man, but Barabbas!" Now Barabbas was a robber. Then Pilate took Jesus and scourged him. And the soldiers plaited a crown of thorns, and put it on his head, and arrayed him in a purple robe; they came up to him, saying, "Hail, King of the Jews!" and struck him with their hands. Pilate went out again, and said to them, "See, I am bringing him out to you, that you may know that I find no crime in him." So Jesus came out, wearing the crown of thorns and the purple robe. Pilate said to them, "Behold the man!" When the chief priests and the officers saw him, they cried out, "Crucify him, crucify him!" Pilate said to them, "Take him yourselves and crucify him, for I find no crime in him." The Jews answered him, "We have a law, and by that law he ought to die, because he has made himself the Son of God." When Pilate heard these words, he was the more afraid; he entered the praetorium again and said to Jesus, "Where are you from?" But Jesus gave no answer. Pilate therefore said to him, "You will not speak to me? Do you not know that I have power to release you, and power to crucify you?" Jesus answered him, "You would have no power over me unless it had been given you from above; therefore he who delivered me to you has the greater sin." Upon this Pilate sought to release him, but the Jews cried out, "If you release this man, you are not Caesar's friend; every one who makes himself a king sets himself against Caesar." When Pilate heard these words, he brought Jesus out and sat down on the judgment seat at a place called The Pavement, and in Hebrew, Gabbatha. Now it was the day of Preparation of the Passover; it was about the sixth hour. He said to the Jews, "Behold your King!" They cried out, "Away with him, away with him, crucify him!" PIlate said to them, "Shall I crucify your King?" The chief priests answered, "We have no king but Caesar." Then he handed him over to be crucified.
Gospel Reading 5
Matthew 27:3-32
At that time, when Judas saw that Jesus was condemned, he repented and brought back the thirty pieces of silver to the chief priests and the elders, saying, "I have sinned in betraying innocent blood." They said, "What is that to us? See to it yourself." And throwing down the pieces of silver in the temple, he departed; and he went and hanged himself. But the chief priests, taking the pieces of silver, said, "It is not lawful to put them into the treasury, since they are blood money." So they took counsel, and bought with them the potter's field, to bury strangers in. Therefore that field has been called the Field of Blood to this day. Then was fulfilled what had been spoken by the prophet Jeremiah, saying, "And they took the thirty pieces of silver, the price of him on whom a price had been set by some of the sons of Israel, and they gave them for the potter's field, as the Lord directed me." Now Jesus stood before the governor; and the governor asked him, "Are you the King of the Jews?" Jesus said, "You have said so." But when he was accused by the chief priests and elders, he made no answer. Then Pilate said to him, "Do you not hear how many things they testify against you?" But he gave him no answer, not even to a single charge; so that the governor wondered greatly. Now at the feast the governor was accustomed to release for the crowd any one prisoner whom they wanted. And they had then a notorious prisoner, called Barabbas. So when they had gathered, Pilate said to them, "Whom do you want me to release for you, Barabbas or Jesus who is called Christ?" For he knew that it was out of envy that they had delivered him up. Besides, while he was sitting on the judgment seat, his wife sent word to him, "Have nothing to do with that righteous man, for I have suffered much over him today in a dream." Now the chief priests and the elders persuaded the people to ask for Barabbas and destroy Jesus. The governor again said to them, "Which of the two do you want me to release for you? " And they said, "Barabbas." Pilate said to them, "Then what shall I do with Jesus who is called Christ?" They all said, "Let him be crucified." And he said, "Why, what evil has he done?" But they shouted all the more, "Let him be crucified." So when Pilate saw that he was gaining nothing, but rather that a riot was beginning, he took water and washed his hands before the crowd, saying, "I am innocent of this righteous man's blood; see to it yourselves." And all the people answered, "His blood be on us and on our children!" Then he released for them Barabbas, and having scourged Jesus, delivered him to be crucified. Then the soldiers of the governor took Jesus into the praetorium, and they gathered the whole battalion before him. And they stripped him and put a scarlet robe upon him, and plaiting a crown of thorns they put it on his head, and put a reed in his right hand. And kneeling before him they mocked him, saying, "Hail, King of the Jews!" And they spat upon him, and took the reed and struck him on the head. And when they had mocked him, they stripped him of the robe, and put his own clothes on him, and led him away to crucify him. As they went out, they came upon a man of Cyrene, Simon by name; this man they compelled to carry his cross.
Gospel Reading 6
Mark 15:16-32
At that time, the soldiers led Jesus away inside the palace (that is, the praetorium); and they called together the whole battalion. And they clothed him in a purple cloak, and plaiting a crown of thorns they put it on him. And they began to salute him, "Hail, King of the Jews!" And they struck his head with a reed, and spat upon him, and they knelt down in homage to him. And when they had mocked him, they stripped him of the purple cloak, and put his own clothes on him. And they led him out to crucify him. And they compelled a passer?by, Simon of Cyrene, who was coming in from the country, the father of Alexander and Rufus, to carry his cross. And they brought him to the place called Golgotha (which means the place of a skull). And they offered him wine mingled with myrrh; but he did not take it. And they crucified him, and divided his garments among them, casting lots for them, to decide what each should take. And it was the third hour, when they crucified him. And the inscription of the charge against him read, "The King of the Jews." And with him they crucified two robbers, one on his right and one on his left. And those who passed by derided him, wagging their heads, and saying, "Aha! You who would destroy the temple and build it in three days, save yourself, and come down from the cross!" So also the chief priests mocked him to one another with the scribes, saying, "He saved others; he cannot save himself. Let the Christ, the King of Israel, come down now from the cross, that we may see and believe." Those who were crucified with him also reviled him.
Gospel Reading 7
Matthew 27:33-54
At that time, when the soldiers came to a place called Golgotha (which means the place of a skull), they offered him wine to drink, mingled with gall; but when he tasted it, he would not drink it. And when they had crucified him, they divided his garments among them by casting lots; then they sat down and kept watch over him there. And over his head they put the charge against him, which read, "This is Jesus the King of the Jews." Then two robbers were crucified with him, one on the right and one on the left. And those who passed by derided him, wagging their heads and saying, "You who would destroy the temple and build it in three days, save yourself! If you are the Son of God, come down from the cross." So also the chief priests, with the scribes and elders, mocked him, saying, "He saved others; he cannot save himself. He is the King of Israel; let him come down now from the cross, and we will believe in him. He trusts in God; let God deliver him now, if he desires him; for he said, 'I am the Son of God.'" And the robbers who were crucified with him also reviled him in the same way.
Now from the sixth hour there was darkness over all the land until the ninth hour. And about the ninth hour Jesus cried with a loud voice, "Eli, Eli, lama sabachthani?" that is, "My God, my God, why have you forsaken me?" And some of the bystanders hearing it said, "This man is calling Elijah." And one of them at once ran and took a sponge, filled it with vinegar, and put it on a reed, and gave it to him to drink. But the others said, "Wait, let us see whether Elijah will come to save him." And Jesus cried again with a loud voice and yielded up his spirit.
And behold, the curtain of the temple was torn in two, from top to bottom; and the earth shook, and the rocks were split; the tombs also were opened, and many bodies of the saints who had fallen asleep were raised, and coming out of the tombs after his resurrection they went into the holy city and appeared to many. When the centurion and those who were with him, keeping watch over Jesus, saw the earthquake and what took place, they were filled with awe, and said, "Truly this was the Son of God!"
Gospel Reading 8
Luke 23:32-49
At that time, two others also, who were criminals, were led away with Jesus to be put to death with him. And when they came to the place which is called The Skull, there they crucified him, and the criminals, one on the right and one on the left. And Jesus said, "Father, forgive them; for they know not what they do." And they cast lots to divide his garments. And the people stood by, watching; but the rulers scoffed at him, saying, "He saved others; let him save himself, if he is the Christ of God, his Chosen One!" The soldiers also mocked him, coming up and offering him vinegar, and saying, "If you are the King of the Jews, save yourself!" There was also an inscription over him, "This is the King of the Jews." One of the criminals who were hanged railed at him, saying, "Are you not the Christ? Save yourself and us!" But the other rebuked him, saying, "Do you not fear God, since you are under the same sentence of condemnation? And we indeed justly; for we are receiving the due reward of our deeds; but this man has done nothing wrong." And he said to Jesus, "Lord, remember me when you come in your kingdom." And he said to him, "Truly, I say to you, today you will be with me in Paradise." It was now about the sixth hour, and there was darkness over the whole land until the ninth hour, while the sun's light failed; and the curtain of the temple was torn in two. Then Jesus, crying with a loud voice, said, "Father, into your hands I commit my spirit!" And having said this he breathed his last. Now when the centurion saw what had taken place, he praised God, and said, "Certainly this man was innocent!" And all the multitudes who assembled to see the sight, when they saw what had taken place, returned home beating their breasts. And all his acquaintances and the women who had followed him from Galilee stood at a distance and saw these things.
Gospel Reading 9
John 19:25-37
At that time, standing by the cross of Jesus were his mother, and his mother's sister, Mary the wife of Clopas, and Mary Magdalene. When Jesus saw his mother, and the disciple whom he loved standing near, he said to his mother, "Woman, behold, your son!" Then he said to the disciple, "Behold, your mother!" And from that hour the disciple took her to his own home. After this Jesus, knowing that all was now finished, said (to fulfill the scripture), "I thirst." A bowl full of vinegar stood there; so they put a sponge full of the vinegar on hyssop and held it to his mouth. When Jesus had received the vinegar, he said, "It is finished"; and he bowed his head and gave up his spirit. Since it was the day of Preparation, in order to prevent the bodies from remaining on the cross on the sabbath (for that sabbath was a high day), the Jews asked Pilate that their legs might be broken, and that they might be taken away. So the soldiers came and broke the legs of the first, and of the other who had been crucified with him; but when they came to Jesus and saw that he was already dead, they did not break his legs. But one of the soldiers pierced his side with a spear, and at once there came out blood and water. He who saw it has borne witness -- his testimony is true, and he knows that he tells the truth -- that you also may believe. For these things took place that the scripture might be fulfilled, "Not a bone of him shall be broken." And again another scripture says, "They shall look on him whom they have pierced."
Gospel Reading 10
Mark 15:43-47
At that time, Joseph of Arimathea, a respected member of the council, who was also himself looking for the kingdom of God, took courage and went to Pilate, and asked for the body of Jesus. And Pilate wondered if he were already dead; and summoning the centurion, he asked him whether he was already dead. And when he learned from the centurion that he was dead, he granted the body to Joseph. And he bought a linen shroud, and taking him down, wrapped him in the linen shroud, and laid him in a tomb which had been hewn out of the rock; and he rolled a stone against the door of the tomb. Mary Magdalene and Mary the mother of Joses saw where he was laid.
Gospel Reading 11
John 19:38-42
At that time, Joseph of Arimathea, who was a disciple of Jesus, but secretly, for fear of the Jews, asked Pilate that he might take away the body of Jesus, and Pilate gave him leave. So he came and took away his body. Nikodemos also, who had at first come to him by night, came bringing a mixture of myrrh and aloes, about a hundred pounds' weight. They took the body of Jesus, and bound it in linen cloths with the spices, as is the burial custom of the Jews. Now in the place where he was crucified there was a garden, and in the garden a new tomb where no one had ever been laid. So because of the Jewish day of Preparation, as the tomb was close at hand, they laid Jesus there.
Gospel Reading 12
Matthew 27:62-66
On the next day, that is, after the day of Preparation, the chief priests and the Pharisees gathered before Pilate and said, "Sir, we remember how that impostor said, while he was still alive, 'After three days I will rise again.' Therefore order the sepulcher to be made secure until the third day, lest his disciples go and steal him away, and tell the people, 'He has risen from the dead,' and the last fraud will be worse than the first." Pilate said to them, "You have a guard of soldiers; go, make it as secure as you can." So they went and made the sepulcher secure by sealing the stone and setting a guard.
Gospel Reading 1
John 13:31-38; 14-18:1
The Lord said to his disciples, "Now is the Son of man glorified, and in him God is glorified; if God is glorified in him, God will also glorify him in himself, and glorify him at once. Little children, yet a little while I am with you. You will seek me; and as I said to the Jews so now I say to you, 'Where I am going you cannot come.' A new commandment I give to you, that you love one another; even as I have loved you, that you also love one another. By this all men will know that you are my disciples, if you have love for one another." Simon Peter said to him, "Lord, where are you going?" Jesus answered, "Where I am going you cannot follow me now; but you shall follow afterward." Peter said to him, "Lord, why cannot I follow you now? I will lay down my life for you." Jesus answered, "Will you lay down your life for me? Truly, truly, I say to you, the cock will not crow, till you have denied me three times.
Let not your hearts be troubled; believe in God, believe also in me. In my Father's house are many rooms; if it were not so, would I have told you that I go to prepare a place for you? And when I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also. And where I am going you know, and the way you know." Thomas said to him, "Lord, we do not know where you are going; how can we know the way?" Jesus said to him, "I am the way, and the truth, and the life; no one comes to the Father, but by me. If you had known me, you would have known my Father also; henceforth you know him and have seen him." Philip said to him, "Lord, show us the Father, and we shall be satisfied." Jesus said to him, "Have I been with you so long, and yet you do not know me, Philip? He who has seen me has seen the Father; how can you say, 'Show us the Father'? Do you not believe that I am in the Father and the Father in me? The words that I say to you I do not speak on my own authority; but the Father who dwells in me does his works. Believe me that I am in the Father and the Father in me; or else believe me for the sake of the works themselves. Truly, truly, I say to you, he who believes in me will also do the works that I do; and greater works than these will he do, because I go to the Father. Whatever you ask in my name, I will do it, that the Father may be glorified in the Son; if you ask anything in my name, I will do it. If you love me, you will keep my commandments. And I will ask the Father, and he will give you another Counselor, to be with you for ever, even the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him; you know him, for he dwells with you, and will be in you. I will not leave you desolate; I will come to you. Yet a little while, and the world will see me no more, but you will see me; because I live, you will live also. In that day you will know that I am in my Father, and you in me, and I in you. He who has my commandments and keeps them, he it is who loves me; and he who loves me will be loved by my Father, and I will love him and manifest myself to him." Judas (not Iscariot) said to him, "Lord, how is it that you will manifest yourself to us, and not to the world?" Jesus answered him, "If a man loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him. He who does not love me does not keep my words; and the word which you hear is not mine but the Father's who sent me. These things I have spoken to you, while I am still with you. But the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and bring to your remembrance all that I have said to you. Peace I leave with you; my peace I give to you; not as the world gives do I give to you. Let not your hearts be troubled, neither let them be afraid. You heard me say to you, 'I go away, and I will come to you.' If you loved me, you would have rejoiced, because I go to the Father; for the Father is greater than I. And now I have told you before it takes place, so that when it does take place, you may believe. I will no longer talk much with you, for the ruler of this world is coming. He has no power over me; but I do as the Father has commanded me, so that the world may know that I love the Father. Rise, let us go hence.
I am the true vine, and my Father is the vinedresser. Every branch of mine that bears no fruit, he takes away, and every branch that does bear fruit he prunes, that it may bear more fruit. You are already made clean by the word which I have spoken to you. Abide in me, and I in you. As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me. I am the vine, you are the branches. He who abides in me, and I in him, he it is that bears much fruit, for apart from me you can do nothing. If a man does not abide in me, he is cast forth as a branch and withers; and the branches are gathered, thrown into the fire and burned. If you abide in me, and my words abide in you, ask whatever you will, and it shall be done for you. By this my Father is glorified, that you bear much fruit, and so prove to be my disciples. As the Father has loved me, so have I loved you; abide in my love. If you keep my commandments, you will abide in my love, just as I have kept my Father's commandments and abide in his love. These things I have spoken to you, that my joy may be in you, and that your joy may be full. This is my commandment, that you love one another as I have loved you. Greater love has no man than this, that a man lay down his life for his friends. You are my friends if you do what I command you. No longer do I call you servants, for the servant does not know what his master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you. You did not choose me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide; so that whatever you ask the Father in my name, he may give it to you. This I command you, to love one another. If the world hates you, know that it has hated me before it hated you. If you were of the world, the world would love its own; but because you are not of the world, but I chose you out of the world, therefore the world hates you. Remember the word that I said to you, 'A servant is not greater than his master.' If they persecuted me, they will persecute you; if they kept my word, they will keep yours also. But all this they will do to you on my account, because they do not know him who sent me. If I had not come and spoken to them, they would not have sin; but now they have no excuse for their sin. He who hates me hates my Father also. If I had not done among them the works which no one else did, they would not have sin; but now they have seen and hated both me and my Father. It is to fulfill the word that is written in their law, 'They hated me without a cause.' But when the Counselor comes, whom I shall send to you from the Father, even the Spirit of truth, who proceeds from the Father, he will bear witness to me; and you also are witnesses, because you have been with me from the beginning.
I have said all this to you to keep you from falling away. They will put you out of the synagogues; indeed, the hour is coming when whoever kills you will think he is offering service to God. And they will do this because they have not known the Father, nor me. But I have said these things to you, that when their hour comes you may remember that I told you of them. I did not say these things to you from the beginning, because I was with you. But now I am going to him who sent me; yet none of you asks me, 'Where are you going?' But because I have said these things to you, sorrow has filled your hearts. Nevertheless I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Counselor will not come to you; but if I go, I will send him to you. And when he comes, he will convince the world concerning sin and righteousness and judgment: concerning sin, because they do not believe in me; concerning righteousness, because I go to the Father, and you will see me no more; concerning judgment, because the ruler of this world is judged. I have yet many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come. He will glorify me, for he will take what is mine and declare it to you. All that the Father has is mine; therefore I said that he will take what is mine and declare it to you. A little while, and you will see me no more; again a little while, and you will see me." Some of his disciples said to one another, "What is this that he says to us, 'A little while, and you will not see me, and again a little while, and you will see me'; and, 'because I go to the Father'? " They said, "What does he mean by 'a little while"? We do not know what he means." Jesus knew that they wanted to ask him; so he said to them, "Is this what you are asking yourselves, what I meant by saying, 'A little while, and you will not see me, and again a little while, and you will see me'? Truly, truly, I say to you, you will weep and lament, but the world will rejoice; you will be sorrowful, but your sorrow will turn into joy. When a woman is in travail she has sorrow, because her hour has come; but when she is delivered of the child, she no longer remembers the anguish, for joy that a human being is born into the world. So you have sorrow now, but I will see you again and your hearts will rejoice, and no one will take your joy from you. In that day you will ask nothing of me. Truly, truly, I say to you, if you ask anything of the Father, he will give it to you in my name. Hitherto you have asked nothing in my name; ask, and you will receive, that your joy may be full. I have said this to you in figures; the hour is coming when I shall no longer speak to you in figures but tell you plainly of the Father. In that day you will ask in my name; and I do not say to you that I shall ask the Father for you; for the Father himself loves you, because you have loved me and have believed that I came from the Father. I came from the Father and have come into the world; again, I am leaving the world and going to the Father." His disciples said, "Ah, now you are speaking plainly, not in any figure! Now we know that you know all things, and need none to question you; by this we believe that you came from God." Jesus answered them, "Do you now believe? The hour is coming, indeed it has come, when you will be scattered, every man to his home, and will leave me alone; yet I am not alone, for the Father is with me. I have said this to you, that in me you may have peace. In the world you have tribulation; but be of good cheer, I have overcome the world."
When Jesus had spoken these words, he lifted up his eyes to heaven and said, "Father, the hour has come; glorify your Son that the Son may glorify you, since you have given him power over all flesh, to give eternal life to all whom you have given him. And this is eternal life, that they know you the only true God, and Jesus Christ whom you have sent. I glorified you on earth, having accomplished the work which you gave me to do; and now, Father, glorify me in your own presence with the glory which I had with you before the world was made. I have manifested your name to the men whom you gave me out of the world; yours they were, and you gave them to me, and they have kept your word. Now they know that everything that you have given me is from you; for I have given them the words which you gave me, and they have received them and know in truth that I came from you; and they have believed that you did send me. I am praying for them; I am not praying for the world but for those whom you have given me, for they are yours; all mine are yours, and yours are mine, and I am glorified in them. And now I am no more in the world, but they are in the world, and I am coming to you. Holy Father, keep them in your name, which you have given me, that they may be one, even as we are one. While I was with them, I kept them in your name, which you have given me; I have guarded them, and none of them is lost but the son of perdition, that the scripture might be fulfilled. But now I am coming to you; and these things I speak in the world, that they may have my joy fulfilled in themselves. I have given them your word; and the world has hated them because they are not of the world, even as I am not of the world. I do not pray that you should take them out of the world, but that you should keep them from the evil one. They are not of the world, even as I am not of the world. Sanctify them in the truth; your word is truth. As you did send me into the world, so I have sent them into the world. And for their sake I consecrate myself, that they also may be consecrated in truth. I do not pray for these only, but also for those who believe in me through their word, that they may all be one; even as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me. The glory which you have given me I have given to them, that they may be one even as we are one, I in them and you in me, that they may become perfectly one, so that the world may know that you have sent me and have loved them even as you have loved me. Father, I desire that they also, whom you have given me, may be with me where I am, to behold my glory which you have given me in your love for me before the foundation of the world. O righteous Father, the world has not known you, but I have known you; and these know that you have sent me. I made known to them your name, and I will make it known, that the love with which you have loved me may be in them, and I in them." When Jesus had spoken these words, he went forth with his disciples across the Kidron valley, where there was a garden, which he and his disciples entered.
Gospel Reading 2
John 18:1-28
At that time, Jesus went forth with his disciples across the Kidron valley, where there was a garden, which he and his disciples entered. Now Judas, who betrayed him, also knew the place; for Jesus often met there with his disciples. So Judas, procuring a band of soldiers and some officers from the chief priests and the Pharisees, went there with lanterns and torches and weapons. Then Jesus, knowing all that was to befall him, came forward and said to them, "Whom do you seek?" They answered him, "Jesus of Nazareth." Jesus said to them, "I am he." Judas, who betrayed him, was standing with them. When he said to them, "I am he," they drew back and fell to the ground. Again he asked them, "Whom do you seek?" And they said, "Jesus of Nazareth." Jesus answered, "I told you that I am he; so, if you seek me, let these men go." This was to fulfill the word which he had spoken, "Of those whom you gave me I lost not one." Then Simon Peter, having a sword, drew it and struck the high priest's slave and cut off his right ear. The slave's name was Malchos. Jesus said to Peter, "Put your sword into its sheath; shall I not drink the cup which the Father has given me?" So the band of soldiers and their captain and the officers of the Jews seized Jesus and bound him. First they led him to Annas; for he was the father-in-law of Caiaphas, who was high priest that year. It was Caiaphas who had given counsel to the Jews that it was expedient that one man should die for the people. Simon Peter followed Jesus, and so did another disciple. As this disciple was known to the high priest, he entered the court of the high priest along with Jesus, while Peter stood outside at the door. So the other disciple, who was known to the high priest, went out and spoke to the maid who kept the door, and brought Peter in. The maid who kept the door said to Peter, "Are not you also one of this man's disciples?" He said, "I am not." Now the servants and officers had made a charcoal fire, because it was cold, and they were standing and warming themselves; Peter also was with them, standing and warming himself. The high priest then questioned Jesus about his disciples and his teaching. Jesus answered him, "I have spoken openly to the world; I have always taught in synagogues and in the temple, where all Jews come together; I have said nothing secretly. Why do you ask me? Ask those who have heard me, what I said to them; they know what I said." When he had said this, one of the officers standing by struck Jesus with his hand, saying, "Is that how you answer the high priest?" Jesus answered him, "If I have spoken wrongly, bear witness to the wrong; but if I have spoken rightly, why do you strike me?" Annas then sent him bound to Caiaphas the high priest. Now Simon Peter was standing and warming himself. They said to him, "Are not you also one of his disciples?" He denied it and said, "I am not." One of the servants of the high priest, a kinsman of the man whose ear Peter had cut off, asked, "Did I not see you in the garden with him?" Peter again denied it; and at once the cock crowed. Then they led Jesus from the house of Caiaphas to the praetorium. It was early. They themselves did not enter the praetorium, so that they might not be defiled, but might eat the passover.
Gospel Reading 3
Matthew 26:57-75
At that time, the soldiers seized Jesus and led him to Caiaphas the high priest, where the scribes and the elders had gathered. But Peter followed him at a distance, as far as the courtyard of the high priest, and going inside he sat with the guards to see the end. Now the chief priests and the whole council sought false testimony against Jesus that they might put him to death, but they found none, though many false witnesses came forward. At last two came forward and said, "This fellow said, 'I am able to destroy the temple of God, and to build it in three days.'" And the high priest stood up and said, "Have you no answer to make? What is it that these men testify against you?" But Jesus was silent. And the high priest said to him, "I adjure you by the living God, tell us if you are the Christ, the Son of God." Jesus said to him, "You have said so. But I tell you, hereafter you will see the Son of man seated at the right hand of Power, and coming on the clouds of heaven." Then the high priest tore his robes, and said, "He has uttered blasphemy. Why do we still need witnesses? You have now heard his blasphemy. What is your judgment?" They answered, "He deserves death." Then they spat in his face, and struck him; and some slapped him, saying, "Prophesy to us, you Christ! Who is it that struck you?" Now Peter was sitting outside in the courtyard. And a maid came up to him, and said, "You also were with Jesus the Galilean." But he denied it before them all, saying, "I do not know what you mean." And when he went out to the porch, another maid saw him, and she said to the bystanders, "This man was with Jesus of Nazareth." And again he denied it with an oath, "I do not know the man." After a little while the bystanders came up and said to Peter, "Certainly you are also one of them, for your accent betrays you." Then he began to invoke a curse on himself and to swear, "I do not know the man." And immediately the cock crowed. And Peter remembered the saying of Jesus, "Before the cock crows, you will deny me three times." And he went out and wept bitterly.
Gospel Reading 4
John 18:28-40; 19:1-16
At that time, they led Jesus from the house of Caiaphas to the praetorium. It was early. They themselves did not enter the praetorium, so that they might not be defiled, but might eat the passover. So Pilate went out to them and said, "What accusation do you bring against this man?" They answered him, "If this man were not an evildoer, we would not have handed him over." Pilate said to them, "Take him yourselves and judge him by your own law." The Jews said to him, "It is not lawful for us to put any man to death." This was to fulfil the word which Jesus had spoken to show by what death he was to die. Pilate entered the praetorium again and called Jesus, and said to him, "Are you the King of the Jews?" Jesus answered, "Do you say this of your own accord, or did others say it to you about me?" Pilate answered, "Am I a Jew? Your own nation and the chief priests have handed you over to me; what have you done?" Jesus answered, "My kingship is not of this world; if my kingship were of this world, my servants would fight, that I might not be handed over to the Jews; but my kingship is not of this world." Pilate said to him, "So you are a king?" Jesus answered, "You say that I am a king. For this I was born, and for this I have come into the world, to bear witness to the truth. Every one who is of the truth hears my voice." Pilate said to him, "What is truth?" After he had said this, he went out to the Jews again, and told them, "I find no crime in him. But you have a custom that I should release one man for you at the Passover; will you have me release for you the King of the Jews?" They cried out again, "Not this man, but Barabbas!" Now Barabbas was a robber. Then Pilate took Jesus and scourged him. And the soldiers plaited a crown of thorns, and put it on his head, and arrayed him in a purple robe; they came up to him, saying, "Hail, King of the Jews!" and struck him with their hands. Pilate went out again, and said to them, "See, I am bringing him out to you, that you may know that I find no crime in him." So Jesus came out, wearing the crown of thorns and the purple robe. Pilate said to them, "Behold the man!" When the chief priests and the officers saw him, they cried out, "Crucify him, crucify him!" Pilate said to them, "Take him yourselves and crucify him, for I find no crime in him." The Jews answered him, "We have a law, and by that law he ought to die, because he has made himself the Son of God." When Pilate heard these words, he was the more afraid; he entered the praetorium again and said to Jesus, "Where are you from?" But Jesus gave no answer. Pilate therefore said to him, "You will not speak to me? Do you not know that I have power to release you, and power to crucify you?" Jesus answered him, "You would have no power over me unless it had been given you from above; therefore he who delivered me to you has the greater sin." Upon this Pilate sought to release him, but the Jews cried out, "If you release this man, you are not Caesar's friend; every one who makes himself a king sets himself against Caesar." When Pilate heard these words, he brought Jesus out and sat down on the judgment seat at a place called The Pavement, and in Hebrew, Gabbatha. Now it was the day of Preparation of the Passover; it was about the sixth hour. He said to the Jews, "Behold your King!" They cried out, "Away with him, away with him, crucify him!" PIlate said to them, "Shall I crucify your King?" The chief priests answered, "We have no king but Caesar." Then he handed him over to be crucified.
Gospel Reading 5
Matthew 27:3-32
At that time, when Judas saw that Jesus was condemned, he repented and brought back the thirty pieces of silver to the chief priests and the elders, saying, "I have sinned in betraying innocent blood." They said, "What is that to us? See to it yourself." And throwing down the pieces of silver in the temple, he departed; and he went and hanged himself. But the chief priests, taking the pieces of silver, said, "It is not lawful to put them into the treasury, since they are blood money." So they took counsel, and bought with them the potter's field, to bury strangers in. Therefore that field has been called the Field of Blood to this day. Then was fulfilled what had been spoken by the prophet Jeremiah, saying, "And they took the thirty pieces of silver, the price of him on whom a price had been set by some of the sons of Israel, and they gave them for the potter's field, as the Lord directed me." Now Jesus stood before the governor; and the governor asked him, "Are you the King of the Jews?" Jesus said, "You have said so." But when he was accused by the chief priests and elders, he made no answer. Then Pilate said to him, "Do you not hear how many things they testify against you?" But he gave him no answer, not even to a single charge; so that the governor wondered greatly. Now at the feast the governor was accustomed to release for the crowd any one prisoner whom they wanted. And they had then a notorious prisoner, called Barabbas. So when they had gathered, Pilate said to them, "Whom do you want me to release for you, Barabbas or Jesus who is called Christ?" For he knew that it was out of envy that they had delivered him up. Besides, while he was sitting on the judgment seat, his wife sent word to him, "Have nothing to do with that righteous man, for I have suffered much over him today in a dream." Now the chief priests and the elders persuaded the people to ask for Barabbas and destroy Jesus. The governor again said to them, "Which of the two do you want me to release for you? " And they said, "Barabbas." Pilate said to them, "Then what shall I do with Jesus who is called Christ?" They all said, "Let him be crucified." And he said, "Why, what evil has he done?" But they shouted all the more, "Let him be crucified." So when Pilate saw that he was gaining nothing, but rather that a riot was beginning, he took water and washed his hands before the crowd, saying, "I am innocent of this righteous man's blood; see to it yourselves." And all the people answered, "His blood be on us and on our children!" Then he released for them Barabbas, and having scourged Jesus, delivered him to be crucified. Then the soldiers of the governor took Jesus into the praetorium, and they gathered the whole battalion before him. And they stripped him and put a scarlet robe upon him, and plaiting a crown of thorns they put it on his head, and put a reed in his right hand. And kneeling before him they mocked him, saying, "Hail, King of the Jews!" And they spat upon him, and took the reed and struck him on the head. And when they had mocked him, they stripped him of the robe, and put his own clothes on him, and led him away to crucify him. As they went out, they came upon a man of Cyrene, Simon by name; this man they compelled to carry his cross.
Gospel Reading 6
Mark 15:16-32
At that time, the soldiers led Jesus away inside the palace (that is, the praetorium); and they called together the whole battalion. And they clothed him in a purple cloak, and plaiting a crown of thorns they put it on him. And they began to salute him, "Hail, King of the Jews!" And they struck his head with a reed, and spat upon him, and they knelt down in homage to him. And when they had mocked him, they stripped him of the purple cloak, and put his own clothes on him. And they led him out to crucify him. And they compelled a passer?by, Simon of Cyrene, who was coming in from the country, the father of Alexander and Rufus, to carry his cross. And they brought him to the place called Golgotha (which means the place of a skull). And they offered him wine mingled with myrrh; but he did not take it. And they crucified him, and divided his garments among them, casting lots for them, to decide what each should take. And it was the third hour, when they crucified him. And the inscription of the charge against him read, "The King of the Jews." And with him they crucified two robbers, one on his right and one on his left. And those who passed by derided him, wagging their heads, and saying, "Aha! You who would destroy the temple and build it in three days, save yourself, and come down from the cross!" So also the chief priests mocked him to one another with the scribes, saying, "He saved others; he cannot save himself. Let the Christ, the King of Israel, come down now from the cross, that we may see and believe." Those who were crucified with him also reviled him.
Gospel Reading 7
Matthew 27:33-54
At that time, when the soldiers came to a place called Golgotha (which means the place of a skull), they offered him wine to drink, mingled with gall; but when he tasted it, he would not drink it. And when they had crucified him, they divided his garments among them by casting lots; then they sat down and kept watch over him there. And over his head they put the charge against him, which read, "This is Jesus the King of the Jews." Then two robbers were crucified with him, one on the right and one on the left. And those who passed by derided him, wagging their heads and saying, "You who would destroy the temple and build it in three days, save yourself! If you are the Son of God, come down from the cross." So also the chief priests, with the scribes and elders, mocked him, saying, "He saved others; he cannot save himself. He is the King of Israel; let him come down now from the cross, and we will believe in him. He trusts in God; let God deliver him now, if he desires him; for he said, 'I am the Son of God.'" And the robbers who were crucified with him also reviled him in the same way.
Now from the sixth hour there was darkness over all the land until the ninth hour. And about the ninth hour Jesus cried with a loud voice, "Eli, Eli, lama sabachthani?" that is, "My God, my God, why have you forsaken me?" And some of the bystanders hearing it said, "This man is calling Elijah." And one of them at once ran and took a sponge, filled it with vinegar, and put it on a reed, and gave it to him to drink. But the others said, "Wait, let us see whether Elijah will come to save him." And Jesus cried again with a loud voice and yielded up his spirit.
And behold, the curtain of the temple was torn in two, from top to bottom; and the earth shook, and the rocks were split; the tombs also were opened, and many bodies of the saints who had fallen asleep were raised, and coming out of the tombs after his resurrection they went into the holy city and appeared to many. When the centurion and those who were with him, keeping watch over Jesus, saw the earthquake and what took place, they were filled with awe, and said, "Truly this was the Son of God!"
Gospel Reading 8
Luke 23:32-49
At that time, two others also, who were criminals, were led away with Jesus to be put to death with him. And when they came to the place which is called The Skull, there they crucified him, and the criminals, one on the right and one on the left. And Jesus said, "Father, forgive them; for they know not what they do." And they cast lots to divide his garments. And the people stood by, watching; but the rulers scoffed at him, saying, "He saved others; let him save himself, if he is the Christ of God, his Chosen One!" The soldiers also mocked him, coming up and offering him vinegar, and saying, "If you are the King of the Jews, save yourself!" There was also an inscription over him, "This is the King of the Jews." One of the criminals who were hanged railed at him, saying, "Are you not the Christ? Save yourself and us!" But the other rebuked him, saying, "Do you not fear God, since you are under the same sentence of condemnation? And we indeed justly; for we are receiving the due reward of our deeds; but this man has done nothing wrong." And he said to Jesus, "Lord, remember me when you come in your kingdom." And he said to him, "Truly, I say to you, today you will be with me in Paradise." It was now about the sixth hour, and there was darkness over the whole land until the ninth hour, while the sun's light failed; and the curtain of the temple was torn in two. Then Jesus, crying with a loud voice, said, "Father, into your hands I commit my spirit!" And having said this he breathed his last. Now when the centurion saw what had taken place, he praised God, and said, "Certainly this man was innocent!" And all the multitudes who assembled to see the sight, when they saw what had taken place, returned home beating their breasts. And all his acquaintances and the women who had followed him from Galilee stood at a distance and saw these things.
Gospel Reading 9
John 19:25-37
At that time, standing by the cross of Jesus were his mother, and his mother's sister, Mary the wife of Clopas, and Mary Magdalene. When Jesus saw his mother, and the disciple whom he loved standing near, he said to his mother, "Woman, behold, your son!" Then he said to the disciple, "Behold, your mother!" And from that hour the disciple took her to his own home. After this Jesus, knowing that all was now finished, said (to fulfill the scripture), "I thirst." A bowl full of vinegar stood there; so they put a sponge full of the vinegar on hyssop and held it to his mouth. When Jesus had received the vinegar, he said, "It is finished"; and he bowed his head and gave up his spirit. Since it was the day of Preparation, in order to prevent the bodies from remaining on the cross on the sabbath (for that sabbath was a high day), the Jews asked Pilate that their legs might be broken, and that they might be taken away. So the soldiers came and broke the legs of the first, and of the other who had been crucified with him; but when they came to Jesus and saw that he was already dead, they did not break his legs. But one of the soldiers pierced his side with a spear, and at once there came out blood and water. He who saw it has borne witness -- his testimony is true, and he knows that he tells the truth -- that you also may believe. For these things took place that the scripture might be fulfilled, "Not a bone of him shall be broken." And again another scripture says, "They shall look on him whom they have pierced."
Gospel Reading 10
Mark 15:43-47
At that time, Joseph of Arimathea, a respected member of the council, who was also himself looking for the kingdom of God, took courage and went to Pilate, and asked for the body of Jesus. And Pilate wondered if he were already dead; and summoning the centurion, he asked him whether he was already dead. And when he learned from the centurion that he was dead, he granted the body to Joseph. And he bought a linen shroud, and taking him down, wrapped him in the linen shroud, and laid him in a tomb which had been hewn out of the rock; and he rolled a stone against the door of the tomb. Mary Magdalene and Mary the mother of Joses saw where he was laid.
Gospel Reading 11
John 19:38-42
At that time, Joseph of Arimathea, who was a disciple of Jesus, but secretly, for fear of the Jews, asked Pilate that he might take away the body of Jesus, and Pilate gave him leave. So he came and took away his body. Nikodemos also, who had at first come to him by night, came bringing a mixture of myrrh and aloes, about a hundred pounds' weight. They took the body of Jesus, and bound it in linen cloths with the spices, as is the burial custom of the Jews. Now in the place where he was crucified there was a garden, and in the garden a new tomb where no one had ever been laid. So because of the Jewish day of Preparation, as the tomb was close at hand, they laid Jesus there.
Gospel Reading 12
Matthew 27:62-66
On the next day, that is, after the day of Preparation, the chief priests and the Pharisees gathered before Pilate and said, "Sir, we remember how that impostor said, while he was still alive, 'After three days I will rise again.' Therefore order the sepulcher to be made secure until the third day, lest his disciples go and steal him away, and tell the people, 'He has risen from the dead,' and the last fraud will be worse than the first." Pilate said to them, "You have a guard of soldiers; go, make it as secure as you can." So they went and made the sepulcher secure by sealing the stone and setting a guard.
Great and Holy Thursday
Two events shape the liturgy of Great and Holy Thursday: the Last Supper of Christ with His disciples, and the betrayal of Judas. The meaning of both is in love. The Last Supper is the ultimate revelation of God’s redeeming love for man, of love as the very essence of salvation. And the betrayal of Judas reveals that sin, death and self-destruction are also due to love, but to deviated and distorted love, love directed at that which does not deserve love. Here is the mystery of this unique day, and its liturgy, where light and darkness, joy and sorrow are so strangely mixed, challenges us with the choice on which depends the eternal destiny of each one of us. “Now before the feast of the Passover, when Jesus knew that His hour was come... having loved His own which were in the world, He loved them unto the end...” (John 13:1). To understand the meaning of the Last Supper we must see it as the very end of the great movement of Divine Love which began with the creation of the world and is now to be consummated in the death and resurrection of Christ.
God is Love (1 John 4:8). And the first gift of Love was life. The meaning, the content of life was communion. To be alive man was to eat and to drink, to partake of the world. The world was thus Divine love made food, made Body of man. And being alive, i.e. partaking of the world, man was to be in communion with God, to have God as the meaning, the content and the end of his life. Communion with the God-given world was indeed communion with God. Man received his food from God and making it his body and his life, he offered the whole world to God, transformed it into life in God and with God. The love of God gave life to man, the love of man for God transformed this life into communion with God. This was paradise. Life in it was, indeed, eucharistic. Through man and his love for God the whole creation was to be sanctified and transformed into one all-embracing sacrament of Divine Presence and man was the priest of this sacrament.
But in sin man lost this eucharistic life. He lost it because he ceased to see the world as a means of Communion with God and his life as eucharist, as adoration and thanksgiving. . . He loves himself and the world for their own sake; he made himself the content and the end of his life. He thought that his hunger and thirst, i.e. his dependence of his life on the world—can be satisfied by the world as such, by food as such. But world and food, once they are deprived of their initial sacramental meaning—as means of communion with God, once they are not received for God’s sake and filled with hunger and thirst for God, once, in other words, God is no longer their real “content,” can give no life, satisfy no hunger, for they have no life in themselves... And thus by putting his love in them, man deviated his love from the only object of all love, of all hunger, of all desires. And he died. For death is the inescapable “decomposition” of life cut from its only source and content. Man thought to find life in the world and in food, but he found death. His life became communion with death, for instead of transforming the world by faith, love, and adoration into communion with God, he submitted himself entirely to the world, he ceased to be its priest and became its slave. And by his sin the whole world was made a cemetery, where people condemned to death partook of death and “sat in the region and shadow of death” (Matt. 4:16).
But if man betrayed, God remained faithful to man. He did not “turn Himself away forever from His creature whom He had made, neither did He forget the works of His hands, but He visited him in diverse manners, through the tender compassion of His mercy” (Liturgy of Saint Basil). A new Divine work began, that of redemption and salvation. And it was fulfilled in Christ, the Son of God Who in order to restore man to his pristine beauty and to restore life as communion with God, became Man, took upon Himself our nature, with its thirst and hunger, with its desire for and love of, life. And in Him life was revealed, given, accepted and fulfilled as total and perfect Eucharist, as total and perfect communion with God. He rejected the basic human temptation: to live “by bread alone”; He revealed that God and His kingdom are the real food, the real life of man. And this perfect eucharistic Life, filled with God, and, therefore Divine and immortal, He gave to all those who would believe in Him, i,e. find in Him the meaning and the content of their lives. Such is the wonderful meaning of the Last Supper. He offered Himself as the true food of man, because the Life revealed in Him is the true Life. And thus the movement of Divine Love which began in paradise with a Divine “take, eat. ..” (for eating is life for man) comes now “unto the end” with the Divine “take, eat, this is My Body...” (for God is life of man). The Last Supper is the restoration of the paradise of bliss, of life as Eucharist and Communion.
But this hour of ultimate love is also that of the ultimate betrayal. Judas leaves the light of the Upper Room and goes into darkness. “And it was night” (John 13:30). Why does he leave? Because he loves, answers the Gospel, and his fateful love is stressed again and again in the hymns of Holy Thursday. It does not matter indeed, that he loves the “silver.” Money stands here for all the deviated and distorted love which leads man into betraying God. It is, indeed, love stolen from God and Judas, therefore, is the Thief. When he does not love God and in God, man still loves and desires, for he was created to love and love is his nature, but it is then a dark and self-destroying passion and death is at its end. And each year, as we immerse ourselves into the unfathomable light and depth of Holy Thursday, the same decisive question is addressed to each one of us: do I respond to Christ’s love and accept it as my life, do I follow Judas into the darkness of his night?
The liturgy of Holy Thursday includes: a) Matins, b) Vespers and, following Vespers, the Liturgy of Saint Basil the Great. In the Cathedral Churches the special service of the Washing of Feet takes place after the Liturgy; while the deacon reads the Gospel, the Bishop washes the feet of twelve priests, reminding us that Christ’s love is the foundation of life in the Church and shapes all relations within it. It is also on Holy Thursday that Holy Chrism is consecrated by the primates of autocephalous Churches, and this also means that the new love of Christ is the gift we receive from the Holy Spirit on the day of our entrance into the Church.
At Matins the Troparion sets the theme of the day: the opposition between the love of Christ and the “insatiable desire” of Judas.
“When the glorious disciples were illumined by washing at the Supper,
Then was the impious Judas darkened with the love of silver
And to the unjust judges does he betray Thee, the just Judge.
Consider, 0 Lover of money, him who hanged himself because of it.
Do not follow the insatiable desire which dared this against the Master,
0 Lord, good to all, glory to Thee.”
After the Gospel reading (Luke 12:1-40) we are given the contemplation, the mystical and eternal meaning of the Last Supper in the beautiful canon of Saint Cosmas. Its last “irmos,” (Ninth Ode) invites us to share in the hospitality of the Lord’s banquet:
“Come, 0 ye faithful
Let us enjoy the hospitality of the Lord and the banquet of immortality
In the upper chamber with minds uplifted....”
At Vespers, the stichira on “Lord, I have cried” stress the spiritual anticlimax of Holy Thursday, the betrayal of Judas:
“Judas the slave and Knave,
The disciple and traitor,
The friend and fiend,
Was proved by his deeds,
For, as he followed the Master,
Within himself he contemplated His betrayal....”
After the Entrance, three lessons from the Old Testament:
1) Exodus 19: 10-19. God’s descent from Mount Sinai to His people as the image of God’s coming in the Eucharist.
2) Job 38:1-23, 42:1-5, God’s conversation with Job and Job’s answer: “who will utter to me what I understand not? Things too great and wonderful for me, which I knew not...”—and these “great and wonderful things” are fulfilled in the gift of Christ’s Body and Blood.
3) Isaiah 50:4-11. The beginning of the prophecies on the suffering servant of God,
The Epistle reading is from I Corinthians 11:23-32: Saint Paul’s account of the Last Supper and the meaning of communion.
The Gospel reading (the longest of the year is taken from all four Gospels and is the full story of the Last Supper, the betrayal of Judas and Christ’s arrest in the garden.
The Cherubic hymn and the hymn of Communion are replaced by the words of the prayer before Communion:
“Of Thy Mystical Supper, O Son of God, accept me today as a communicant,
For I will not speak of Thy Mystery to Thine enemies,
Neither like Judas will I give Thee a kiss;
But like the thief will I confess Thee:
Remember me, O Lord, in Thy Kingdom.”
Two events shape the liturgy of Great and Holy Thursday: the Last Supper of Christ with His disciples, and the betrayal of Judas. The meaning of both is in love. The Last Supper is the ultimate revelation of God’s redeeming love for man, of love as the very essence of salvation. And the betrayal of Judas reveals that sin, death and self-destruction are also due to love, but to deviated and distorted love, love directed at that which does not deserve love. Here is the mystery of this unique day, and its liturgy, where light and darkness, joy and sorrow are so strangely mixed, challenges us with the choice on which depends the eternal destiny of each one of us. “Now before the feast of the Passover, when Jesus knew that His hour was come... having loved His own which were in the world, He loved them unto the end...” (John 13:1). To understand the meaning of the Last Supper we must see it as the very end of the great movement of Divine Love which began with the creation of the world and is now to be consummated in the death and resurrection of Christ.
God is Love (1 John 4:8). And the first gift of Love was life. The meaning, the content of life was communion. To be alive man was to eat and to drink, to partake of the world. The world was thus Divine love made food, made Body of man. And being alive, i.e. partaking of the world, man was to be in communion with God, to have God as the meaning, the content and the end of his life. Communion with the God-given world was indeed communion with God. Man received his food from God and making it his body and his life, he offered the whole world to God, transformed it into life in God and with God. The love of God gave life to man, the love of man for God transformed this life into communion with God. This was paradise. Life in it was, indeed, eucharistic. Through man and his love for God the whole creation was to be sanctified and transformed into one all-embracing sacrament of Divine Presence and man was the priest of this sacrament.
But in sin man lost this eucharistic life. He lost it because he ceased to see the world as a means of Communion with God and his life as eucharist, as adoration and thanksgiving. . . He loves himself and the world for their own sake; he made himself the content and the end of his life. He thought that his hunger and thirst, i.e. his dependence of his life on the world—can be satisfied by the world as such, by food as such. But world and food, once they are deprived of their initial sacramental meaning—as means of communion with God, once they are not received for God’s sake and filled with hunger and thirst for God, once, in other words, God is no longer their real “content,” can give no life, satisfy no hunger, for they have no life in themselves... And thus by putting his love in them, man deviated his love from the only object of all love, of all hunger, of all desires. And he died. For death is the inescapable “decomposition” of life cut from its only source and content. Man thought to find life in the world and in food, but he found death. His life became communion with death, for instead of transforming the world by faith, love, and adoration into communion with God, he submitted himself entirely to the world, he ceased to be its priest and became its slave. And by his sin the whole world was made a cemetery, where people condemned to death partook of death and “sat in the region and shadow of death” (Matt. 4:16).
But if man betrayed, God remained faithful to man. He did not “turn Himself away forever from His creature whom He had made, neither did He forget the works of His hands, but He visited him in diverse manners, through the tender compassion of His mercy” (Liturgy of Saint Basil). A new Divine work began, that of redemption and salvation. And it was fulfilled in Christ, the Son of God Who in order to restore man to his pristine beauty and to restore life as communion with God, became Man, took upon Himself our nature, with its thirst and hunger, with its desire for and love of, life. And in Him life was revealed, given, accepted and fulfilled as total and perfect Eucharist, as total and perfect communion with God. He rejected the basic human temptation: to live “by bread alone”; He revealed that God and His kingdom are the real food, the real life of man. And this perfect eucharistic Life, filled with God, and, therefore Divine and immortal, He gave to all those who would believe in Him, i,e. find in Him the meaning and the content of their lives. Such is the wonderful meaning of the Last Supper. He offered Himself as the true food of man, because the Life revealed in Him is the true Life. And thus the movement of Divine Love which began in paradise with a Divine “take, eat. ..” (for eating is life for man) comes now “unto the end” with the Divine “take, eat, this is My Body...” (for God is life of man). The Last Supper is the restoration of the paradise of bliss, of life as Eucharist and Communion.
But this hour of ultimate love is also that of the ultimate betrayal. Judas leaves the light of the Upper Room and goes into darkness. “And it was night” (John 13:30). Why does he leave? Because he loves, answers the Gospel, and his fateful love is stressed again and again in the hymns of Holy Thursday. It does not matter indeed, that he loves the “silver.” Money stands here for all the deviated and distorted love which leads man into betraying God. It is, indeed, love stolen from God and Judas, therefore, is the Thief. When he does not love God and in God, man still loves and desires, for he was created to love and love is his nature, but it is then a dark and self-destroying passion and death is at its end. And each year, as we immerse ourselves into the unfathomable light and depth of Holy Thursday, the same decisive question is addressed to each one of us: do I respond to Christ’s love and accept it as my life, do I follow Judas into the darkness of his night?
The liturgy of Holy Thursday includes: a) Matins, b) Vespers and, following Vespers, the Liturgy of Saint Basil the Great. In the Cathedral Churches the special service of the Washing of Feet takes place after the Liturgy; while the deacon reads the Gospel, the Bishop washes the feet of twelve priests, reminding us that Christ’s love is the foundation of life in the Church and shapes all relations within it. It is also on Holy Thursday that Holy Chrism is consecrated by the primates of autocephalous Churches, and this also means that the new love of Christ is the gift we receive from the Holy Spirit on the day of our entrance into the Church.
At Matins the Troparion sets the theme of the day: the opposition between the love of Christ and the “insatiable desire” of Judas.
“When the glorious disciples were illumined by washing at the Supper,
Then was the impious Judas darkened with the love of silver
And to the unjust judges does he betray Thee, the just Judge.
Consider, 0 Lover of money, him who hanged himself because of it.
Do not follow the insatiable desire which dared this against the Master,
0 Lord, good to all, glory to Thee.”
After the Gospel reading (Luke 12:1-40) we are given the contemplation, the mystical and eternal meaning of the Last Supper in the beautiful canon of Saint Cosmas. Its last “irmos,” (Ninth Ode) invites us to share in the hospitality of the Lord’s banquet:
“Come, 0 ye faithful
Let us enjoy the hospitality of the Lord and the banquet of immortality
In the upper chamber with minds uplifted....”
At Vespers, the stichira on “Lord, I have cried” stress the spiritual anticlimax of Holy Thursday, the betrayal of Judas:
“Judas the slave and Knave,
The disciple and traitor,
The friend and fiend,
Was proved by his deeds,
For, as he followed the Master,
Within himself he contemplated His betrayal....”
After the Entrance, three lessons from the Old Testament:
1) Exodus 19: 10-19. God’s descent from Mount Sinai to His people as the image of God’s coming in the Eucharist.
2) Job 38:1-23, 42:1-5, God’s conversation with Job and Job’s answer: “who will utter to me what I understand not? Things too great and wonderful for me, which I knew not...”—and these “great and wonderful things” are fulfilled in the gift of Christ’s Body and Blood.
3) Isaiah 50:4-11. The beginning of the prophecies on the suffering servant of God,
The Epistle reading is from I Corinthians 11:23-32: Saint Paul’s account of the Last Supper and the meaning of communion.
The Gospel reading (the longest of the year is taken from all four Gospels and is the full story of the Last Supper, the betrayal of Judas and Christ’s arrest in the garden.
The Cherubic hymn and the hymn of Communion are replaced by the words of the prayer before Communion:
“Of Thy Mystical Supper, O Son of God, accept me today as a communicant,
For I will not speak of Thy Mystery to Thine enemies,
Neither like Judas will I give Thee a kiss;
But like the thief will I confess Thee:
Remember me, O Lord, in Thy Kingdom.”
Entry of Our Lord Jesus Christ into Jerusalem (Palm Sunday)
Palm Sunday is the celebration of the triumphant entrance of Christ into the royal city of Jerusalem. He rode on a colt for which He Himself had sent, and He permitted the people to hail Him publicly as a king. A large crowd met Him in a manner befitting royalty, waving palm branches and placing their garments in His path. They greeted Him with these words: “Hosanna! Blessed is he who comes in the name of the Lord, even the King of Israel! (John 12:13).
This day together with the raising of Lazarus are signs pointing beyond themselves to the mighty deeds and events which consummate Christ’s earthly ministry. The time of fulfillment was at hand. Christ’s raising of Lazarus points to the destruction of death and the joy of resurrection which will be accessible to all through His own death and resurrection. His entrance into Jerusalem is a fulfillment of the messianic prophecies about the king who will enter his holy city to establish a final kingdom. “Behold, your king is coming to you, humble, and mounted on an ass, and on a colt, the foal of an ass” (Zech 9:9).
Finally, the events of these triumphant two days are but the passage to Holy Week: the “hour” of suffering and death for which Christ came. Thus the triumph in a earthly sense is extremely short-lived. Jesus enters openly into the midst of His enemies, publicly saying and doing those things which mostly enrage them. The people themselves will soon reject Him. They misread His brief earthly triumph as a sign of something else: His emergence as a political messiah who will lead them to the glories of an earthly kingdom.
Our Pledge
The liturgy of the Church is more than meditation or praise concerning past events. It communicates to us the eternal presence and power of the events being celebrated and makes us participants in those events. Thus the services of Lazarus Saturday and Palm Sunday bring us to our own moment of life and death and entrance into the Kingdom of God: a Kingdom not of this world, a Kingdom accessible in the Church through repentance and baptism.
On Palm Sunday palm and willow branches are blessed in the Church. We take them in order to raise them up and greet the King and Ruler of our life: Jesus Christ. We take them in order to reaffirm our baptismal pledges. As the One who raised Lazarus and entered Jerusalem to go to His voluntary Passion stands in our midst, we are faced with the same question addressed to us at baptism: “Do you accept Christ?” We give our answer by daring to take the branch and raise it up: “I accept Him as King and God!”
Thus, on the eve of Christ’s Passion, in the celebration of the joyful cycle of the triumphant days of Lazarus Saturday and Palm Sunday, we reunite ourselves to Christ, affirm His Lordship over the totality of our life, and express our readiness to follow Him to His Kingdom:
... that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death, that if possible I may attain the resurrection from the dead (Philippians 3:10-11).
Palm Sunday is the celebration of the triumphant entrance of Christ into the royal city of Jerusalem. He rode on a colt for which He Himself had sent, and He permitted the people to hail Him publicly as a king. A large crowd met Him in a manner befitting royalty, waving palm branches and placing their garments in His path. They greeted Him with these words: “Hosanna! Blessed is he who comes in the name of the Lord, even the King of Israel! (John 12:13).
This day together with the raising of Lazarus are signs pointing beyond themselves to the mighty deeds and events which consummate Christ’s earthly ministry. The time of fulfillment was at hand. Christ’s raising of Lazarus points to the destruction of death and the joy of resurrection which will be accessible to all through His own death and resurrection. His entrance into Jerusalem is a fulfillment of the messianic prophecies about the king who will enter his holy city to establish a final kingdom. “Behold, your king is coming to you, humble, and mounted on an ass, and on a colt, the foal of an ass” (Zech 9:9).
Finally, the events of these triumphant two days are but the passage to Holy Week: the “hour” of suffering and death for which Christ came. Thus the triumph in a earthly sense is extremely short-lived. Jesus enters openly into the midst of His enemies, publicly saying and doing those things which mostly enrage them. The people themselves will soon reject Him. They misread His brief earthly triumph as a sign of something else: His emergence as a political messiah who will lead them to the glories of an earthly kingdom.
Our Pledge
The liturgy of the Church is more than meditation or praise concerning past events. It communicates to us the eternal presence and power of the events being celebrated and makes us participants in those events. Thus the services of Lazarus Saturday and Palm Sunday bring us to our own moment of life and death and entrance into the Kingdom of God: a Kingdom not of this world, a Kingdom accessible in the Church through repentance and baptism.
On Palm Sunday palm and willow branches are blessed in the Church. We take them in order to raise them up and greet the King and Ruler of our life: Jesus Christ. We take them in order to reaffirm our baptismal pledges. As the One who raised Lazarus and entered Jerusalem to go to His voluntary Passion stands in our midst, we are faced with the same question addressed to us at baptism: “Do you accept Christ?” We give our answer by daring to take the branch and raise it up: “I accept Him as King and God!”
Thus, on the eve of Christ’s Passion, in the celebration of the joyful cycle of the triumphant days of Lazarus Saturday and Palm Sunday, we reunite ourselves to Christ, affirm His Lordship over the totality of our life, and express our readiness to follow Him to His Kingdom:
... that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death, that if possible I may attain the resurrection from the dead (Philippians 3:10-11).
Lenten Prayer of St. Ephrem the Syrian
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
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
The Nativity Icon as an Image of Reality
By Jonathan Pageau
December 3, 2018
The Nativity icon, like most festal icons, does not merely depict an event that happened two thousand years ago, but rather by its form and the hierarchy of its elements, shows us the inner workings of how the Divine Logos is Him by whom all things were made. The icon also shows us how His incarnation acts as the anchor, the fulcrum, around which all manifestation holds together. Christ unites the highest – angels and star, with the lowest – animals and a cave. He brings together the far and wise – the wisemen, to the near and simple – the shepherds. All of this is an image of how the Divine Logos holds the world together. By its reference to death, to the entry into the cave, the nativity icon links its imagery to other icons in which Christ is underground, such as the icon of Theophany and the Anastasis
By Jonathan Pageau
December 3, 2018
The Nativity icon, like most festal icons, does not merely depict an event that happened two thousand years ago, but rather by its form and the hierarchy of its elements, shows us the inner workings of how the Divine Logos is Him by whom all things were made. The icon also shows us how His incarnation acts as the anchor, the fulcrum, around which all manifestation holds together. Christ unites the highest – angels and star, with the lowest – animals and a cave. He brings together the far and wise – the wisemen, to the near and simple – the shepherds. All of this is an image of how the Divine Logos holds the world together. By its reference to death, to the entry into the cave, the nativity icon links its imagery to other icons in which Christ is underground, such as the icon of Theophany and the Anastasis
Christ is Born! Glorify Him!
Troparion — Tone 4
Your Nativity, O Christ our God, Has shone to the world the Light of wisdom! For by it, those who worshipped the stars, Were taught by a Star to adore You, The Sun of Righteousness, And to know You, the Orient from on High. O Lord, glory to You!
Kontakion — Tone 3
Today the Virgin gives birth to the Transcendent One, And the earth offers a cave to the Unapproachable One! Angels with shepherds glorify Him! The wise men journey with a star! Since for our sake the Eternal God was born as a Little Child!
CHRIST IS RISEN!
Χριστὸςἀνέστη!
Χριστὸςἀνέστη!
Christ is risen from the dead,
Trampling down death by death,
And upon those in the tombs
Bestowing life!
Troparion of the Holy Pascha
Trampling down death by death,
And upon those in the tombs
Bestowing life!
Troparion of the Holy Pascha
St. John the Chrysostom- Holy Pascha Homily
If any man be devout and love God, let him enjoy this fair and radiant triumphal feast. If any man be a wise servant, let him rejoicing enter into the joy of his Lord. If any have labored long in fasting, let him now receive his recompense. If any have wrought from the first hour, let him today receive his just reward. If any have come at the third hour, let him with thankfulness keep the feast. If any have arrived at the sixth hour, let him have no misgivings; because he shall in nowise be deprived thereof. If any have delayed until the ninth hour, let him draw near, fearing nothing. If any have tarried even until the eleventh hour, let him, also, be not alarmed at his tardiness; for the Lord, who is jealous of his honor, will accept the last even as the first; he gives rest unto him who comes at the eleventh hour, even as unto him who has wrought from the first hour.
And he shows mercy upon the last, and cares for the first; and to the one he gives, and upon the other he bestows gifts. And he both accepts the deeds, and welcomes the intention, and honors the acts and praises the offering. Wherefore, enter you all into the joy of your Lord; and receive your reward, both the first, and likewise the second. You rich and poor together, hold high festival. You sober and you heedless, honor the day. Rejoice today, both you who have fasted and you who have disregarded the fast. The table is full-laden; feast ye all sumptuously. The calf is fatted; let no one go hungry away.
Enjoy ye all the feast of faith: Receive ye all the riches of loving-kindness. let no one bewail his poverty, for the universal kingdom has been revealed. Let no one weep for his iniquities, for pardon has shown forth from the grave. Let no one fear death, for the Savior’s death has set us free. He that was held prisoner of it has annihilated it. By descending into Hell, He made Hell captive. He embittered it when it tasted of His flesh. And Isaiah, foretelling this, did cry: Hell, said he, was embittered, when it encountered Thee in the lower regions. It was embittered, for it was abolished. It was embittered, for it was mocked. It was embittered, for it was slain. It was embittered, for it was overthrown. It was embittered, for it was fettered in chains. It took a body, and met God face to face. It took earth, and encountered Heaven. It took that which was seen, and fell upon the unseen.
O Death, where is your sting? O Hell, where is your victory? Christ is risen, and you are overthrown. Christ is risen, and the demons are fallen. Christ is risen, and the angels rejoice. Christ is risen, and life reigns. Christ is risen, and not one dead remains in the grave. For Christ, being risen from the dead, is become the first fruits of those who have fallen asleep. To Him be glory and dominion unto ages of ages. Amen!
"Reforming" the Church of Sweden
by Bruce Bawer
November 24, 2017 at 5:41 pm
Even as the other key players in Swedish society have adapted to the rise of Islam within the country's borders, so has the Church of Sweden.
If you look at Jackelén's Wikipedia page, you will see that her motto is "God is greater." In Swedish, it is "Gud är större." In Arabic, it is "Allahu akbar," the words that muezzins in mosques around the world shout from the tops of their minarets.
We cannot know what is really in this woman's heart; but one thing we can be sure of is that when Islam does eventually take over Sweden, her remarkable history of appeasement will not save either her or her Church from a brutal reckoning.
The Church of Sweden, although no longer a state church, remains an important force in Swedish society. In a time when Sweden's political, media, and academic establishment are eager to jettison pretty much everything that makes Sweden Swedish, no institution plays a more central role in the preservation of the nation's cultural heritage than the national church. Yes, ethnic Swedes have become overwhelmingly secular, but, like their cousins elsewhere in Scandinavia, they still look to their national church as a bearer of tradition and a setting within which they wish to baptize and confirm their children and hold their weddings and funerals.
Yet, even as the other key players in Swedish society have adapted to the rise of Islam within the country's borders, so has the Church of Sweden. The church's primate – its equivalent of the Pope or Archbishop of Canterbury – is a 62-year-old woman named Antje Jackelén, who holds the title of Archbishop of Uppsala. Popes and archbishops traditionally have official mottoes. Pope Francis's motto is "Miserando atque eligendo" ("mercy and choice"). It was his motto as Archbishop of Buenos Aires, and he chose to retain it upon his elevation to the papacy. If you look at Jackelén's Wikipedia page, you will see that her motto is "God is greater." In Swedish, it is "Gud är större." In Arabic, it is "Allahu akbar," the words that muezzins in mosques around the world shout from the tops of their minarets. These are also, of course, the last words that are heard by many people around the world before they are blown to bits by suicide bombers or run over by jihadists at the wheels of trucks. Some might argue, to be sure, that the Muslim deity is different from the God of Christianity, but Jackelén is not one of them: she has said explicitly that the two deities are one and the same.
"God is greater" was Jackelén's motto in her previous position as Archbishop of Lund. It is also the title of a book she published in 2011. She has always claimed that she took it from the First Epistle of John. Yes, the words do appear in that epistle, but only as part of the statement at 1 John 3:20 that "God is greater than our heart." In any event, her motto was not subjected to nationwide scrutiny until she was selected to head the Church of Sweden in 2013 and announced that she, like Pope Francis, would stick with the same motto. In response to this news, critics accused her of "flirting with Islam." The newspaper Östersunds-Posten ran an editorial calling her "clueless" and noting that in Swedish, the words "Gud är större," in isolation, sound strained and unnatural.
Antje Jackelén, the Archbishop of Uppsala, puts Muhammed on an equal plane with Jesus. Photo: Wikimedia Commons.
For anyone who had any doubts, it has since become clear that the Jackelén's reason for picking her motto are exactly what they always seemed to be. Recognizing that the concept of Jesus Christ as Savior is a major impediment to what may euphemistically be referred to as her ambitious interfaith efforts, she has made a point of downplaying the importance of Jesus and of stating that, when it comes to the question of salvation, Jesus does not really matter. In March of last year, noting that Jackelén's "relationship with Islam" had occasioned widespread criticism, Morgonbladet interviewed her "in order to get a better picture what she really thinks about the link between Christianity and Islam." Asked about Muhammed, she spurned the orthodox Christian view that he was a "false prophet" and maintained that "[i]n times when Islam is used to legitimize violence and terror, it is important to remember that Muhammad still inspires millions of people today in their pursuit of justice, peace, and a virtuous life." Of course, to speak of Muhammed, a military conqueror, as a model of peace and virtue rather than of violence and terror is sheer whitewashing. Asked whether she believes the Angel Gabriel appeared to Muhammed, as claimed in the Koran, Jackelén "declined to answer."
Last year, three female priests in the Church of Sweden initiated a hashtag campaign, #Mittkors ("My cross"), in solidarity with the Christian victims of Islamic terror in the Middle East. On August 18, 2016, Ann Charlott Alstadt noted in Aftonbladet that Jackelén's spokesman, Gunnar Sjögren, had publicly condemned this campaign, calling it "un-Christian," suggesting that it was an invitation to "religious war," and warning that "the Cross risks being a distancing marker, dividing us into a 'we' and a 'them.'" Asked in a Twitter Q&A why she refused to help persecuted Christians in the Islamic world, Jackelén herself replied: "We do not help people because they are Christians, but because we are Christians."
As head of the Church of Sweden, Jackelén has not let her power go to waste. She has just finished overseeing an extensive revision of the church's manual, its equivalent of the Anglicans' Book of Common Prayer. The main goal was to make the language more "inclusive" – which meant, among other things, removing references to God as "He" or "the Lord." As Jesus Christ was indisputably male, the revision also involved pushing God the Son into the background as much as possible. In the local parishes around Sweden, there was considerable opposition to many of the changes recommended under Jackelén's oversight. On November 23, however, a national Church synod approved the revisions by a considerable margin. A jubilant Jackelén proclaimed: "Let us show the world that we are a church that can deal with diversity."
It would be foolish to assume that Jackelén's ecclesiastical revolution will end with this victory. On the contrary, there is every reason to believe that her success at Thursday's synod will inspire her to redouble her efforts to transform the Church of Sweden into a more Islam-friendly institution – one that ultimately, at the very least, puts Muhammed on an equal plane with Jesus Christ. No, we cannot know what is really in this woman's heart; but one thing we can be sure of is that when Islam does eventually take over Sweden, her remarkable history of appeasement will not save either her or her Church from a brutal reckoning.
Bruce Bawer is the author of the new novel The Alhambra(Swamp Fox Editions). His book While Europe Slept (2006) was a New York Times bestseller and National Book Critics Circle Award finalist.
Making Disciples for Jesus Christ
CHRIST IS RISEN!
the_society_of_jesus_christ__orthodox-catholic_church-holy_resurection_pastoral_letter_a.d._2017.docx | |
File Size: | 506 kb |
File Type: | docx |
Saint Nicholas the Wonderworker and Archbishop of Myra
Commemorated on December 6
Saint Nicholas the Wonderworker, Archbishop of Myra in Lycia is famed as a great saint pleasing unto God. He was born in the city of Patara in the region of Lycia (on the south coast of the Asia Minor peninsula), and was the only son of pious parents Theophanes and Nonna, who had vowed to dedicate him to God.
As the fruit of the prayer of his childless parents, the infant Nicholas from the very day of his birth revealed to people the light of his future glory as a wonderworker. His mother, Nonna, after giving birth was immediately healed from illness. The newborn infant, while still in the baptismal font, stood on his feet three hours, without support from anyone, thereby honoring the Most Holy Trinity. Saint Nicholas from his infancy began a life of fasting, and on Wednesdays and Fridays he would not accept milk from his mother until after his parents had finished their evening prayers.
From his childhood Nicholas thrived on the study of Divine Scripture; by day he would not leave church, and by night he prayed and read books, making himself a worthy dwelling place for the Holy Spirit. Bishop Nicholas of Patara rejoiced at the spiritual success and deep piety of his nephew. He ordained him a reader, and then elevated Nicholas to the priesthood, making him his assistant and entrusting him to instruct the flock.
In serving the Lord the youth was fervent of spirit, and in his proficiency with questions of faith he was like an Elder, who aroused the wonder and deep respect of believers. Constantly at work and vivacious, in unceasing prayer, the priest Nicholas displayed great kind-heartedness towards the flock, and towards the afflicted who came to him for help, and he distributed all his inheritance to the poor.
There was a certain formerly rich inhabitant of Patara, whom Saint Nicholas saved from great sin. The man had three grown daughters, and in desparation he planned to sell their bodies so they would have money for food. The saint, learning of the man’s poverty and of his wicked intention, secretly visited him one night and threw a sack of gold through the window. With the money the man arranged an honorable marriage for his daughter. Saint Nicholas also provided gold for the other daughters, thereby saving the family from falling into spiritual destruction. In bestowing charity, Saint Nicholas always strove to do this secretly and to conceal his good deeds.
The Bishop of Patara decided to go on pilgrimage to the holy places at Jerusalem, and entrusted the guidance of his flock to Saint Nicholas, who fulfilled this obedience carefully and with love. When the bishop returned, Nicholas asked his blessing for a pilgrimage to the Holy Land. Along the way the saint predicted a storm would arise and threaten the ship. Saint Nicholas saw the devil get on the ship, intending to sink it and kill all the passengers. At the entreaty of the despairing pilgrims, he calmed the waves of the sea by his prayers. Through his prayer a certain sailor of the ship, who had fallen from the mast and was mortally injured was also restored to health.
When he reached the ancient city of Jerusalem and came to Golgotha, Saint Nicholas gave thanks to the Savior. He went to all the holy places, worshiping at each one. One night on Mount Sion, the closed doors of the church opened by themselves for the great pilgrim. Going round the holy places connected with the earthly service of the Son of God, Saint Nicholas decided to withdraw into the desert, but he was stopped by a divine voice urging him to return to his native country. He returned to Lycia, and yearning for a life of quietude, the saint entered into the brotherhood of a monastery named Holy Sion, which had been founded by his uncle. But the Lord again indicated another path for him, “Nicholas, this is not the vineyard where you shall bear fruit for Me. Return to the world, and glorify My Name there.” So he left Patara and went to Myra in Lycia.
Upon the death of Archbishop John, Nicholas was chosen as Bishop of Myra after one of the bishops of the Council said that a new archbishop should be revealed by God, not chosen by men. One of the elder bishops had a vision of a radiant Man, Who told him that the one who came to the church that night and was first to enter should be made archbishop. He would be named Nicholas. The bishop went to the church at night to await Nicholas. The saint, always the first to arrive at church, was stopped by the bishop. “What is your name, child?” he asked. God’s chosen one replied, “My name is Nicholas, Master, and I am your servant.”
After his consecration as archbishop, Saint Nicholas remained a great ascetic, appearing to his flock as an image of gentleness, kindness and love for people. This was particularly precious for the Lycian Church during the persecution of Christians under the emperor Diocletian (284-305). Bishop Nicholas, locked up in prison together with other Christians for refusing to worship idols, sustained them and exhorted them to endure the fetters, punishment and torture. The Lord preserved him unharmed. Upon the accession of Saint Constantine (May 21) as emperor, Saint Nicholas was restored to his flock, which joyfully received their guide and intercessor.
Despite his great gentleness of spirit and purity of heart, Saint Nicholas was a zealous and ardent warrior of the Church of Christ. Fighting evil spirits, the saint made the rounds of the pagan temples and shrines in the city of Myra and its surroundings, shattering the idols and turning the temples to dust.
In the year 325 Saint Nicholas was a participant in the First Ecumenical Council. This Council proclaimed the Nicean Symbol of Faith, and he stood up against the heretic Arius with the likes of Saints Sylvester the Bishop of Rome (January 2), Alexander of Alexandria (May 29), Spyridon of Trimythontos (December 12) and other Fathers of the Council.
Saint Nicholas, fired with zeal for the Lord, assailed the heretic Arius with his words, and also struck him upon the face. For this reason, he was deprived of the emblems of his episcopal rank and placed under guard. But several of the holy Fathers had the same vision, seeing the Lord Himself and the Mother of God returning to him the Gospel and omophorion. The Fathers of the Council agreed that the audacity of the saint was pleasing to God, and restored the saint to the office of bishop.
Having returned to his own diocese, the saint brought it peace and blessings, sowing the word of Truth, uprooting heresy, nourishing his flock with sound doctrine, and also providing food for their bodies.
Even during his life the saint worked many miracles. One of the greatest was the deliverance from death of three men unjustly condemned by the Governor, who had been bribed. The saint boldly went up to the executioner and took his sword, already suspended over the heads of the condemned. The Governor, denounced by Saint Nicholas for his wrong doing, repented and begged for forgiveness.
Witnessing this remarkable event were three military officers, who were sent to Phrygia by the emperor Constantine to put down a rebellion. They did not suspect that soon they would also be compelled to seek the intercession of Saint Nicholas. Evil men slandered them before the emperor, and the officers were sentenced to death. Appearing to Saint Constantine in a dream, Saint Nicholas called on him to overturn the unjust sentence of the military officers.
He worked many other miracles, and struggled many long years at his labor. Through the prayers of the saint, the city of Myra was rescued from a terrible famine. He appeared to a certain Italian merchant and left him three gold pieces as a pledge of payment. He requested him to sail to Myra and deliver grain there. More than once, the saint saved those drowning in the sea, and provided release from captivity and imprisonment.
Having reached old age, Saint Nicholas peacefully fell asleep in the Lord. His venerable relics were preserved incorrupt in the local cathedral church and flowed with curative myrrh, from which many received healing. In the year 1087, his relics were transferred to the Italian city of Bari, where they rest even now (See May 9).
The name of the great saint of God, the hierarch and wonderworker Nicholas, a speedy helper and suppliant for all hastening to him, is famed in every corner of the earth, in many lands and among many peoples. In Russia there are a multitude of cathedrals, monasteries and churches consecrated in his name. There is, perhaps, not a single city without a church dedicated to him.
The first Russian Christian prince Askold (+ 882) was baptized in 866 by Patriarch Photius (February 6) with the name Nicholas. Over the grave of Askold, Saint Olga (July 11) built the first temple of Saint Nicholas in the Russian Church at Kiev. Primary cathedrals were dedicated to Saint Nicholas at Izborsk, Ostrov, Mozhaisk, and Zaraisk. At Novgorod the Great, one of the main churches of the city, the Nikolo-Dvorischensk church, later became a cathedral.
Famed and venerable churches and monasteries dedicated to Saint Nicholas are found at Kiev, Smolensk, Pskov, Toropetsa, Galich, Archangelsk, Great Ustiug, Tobolsk. Moscow had dozens of churches named for the saint, and also three monasteries in the Moscow diocese: the Nikolo-Greek (Staryi) in the Chinese-quarter, the Nikolo-Perervinsk and the Nikolo-Ugreshsk. One of the chief towers of the Kremlin was named the Nikolsk.
Many of the churches devoted to the saint were those established at market squares by Russian merchants, sea-farers and those who traveled by land, venerating the wonderworker Nicholas as a protector of all those journeying on dry land and sea. They sometimes received the name among the people of “Nicholas soaked.”
Many village churches in Russia were dedicated to the wonderworker Nicholas, venerated by peasants as a merciful intercessor before the Lord for all the people in their work. And in the Russian land Saint Nicholas did not cease his intercession. Ancient Kiev preserves the memory about the miraculous rescue of a drowning infant by the saint. The great wonderworker, hearing the grief-filled prayers of the parents for the loss of their only child, took the infant from the waters, revived him and placed him in the choir-loft of the church of Holy Wisdom (Hagia Sophia) before his wonderworking icon. In the morning the infant was found safe by his thrilled parents, praising Saint Nicholas the Wonderworker.
Many wonderworking icons of Saint Nicholas appeared in Russia and came also from other lands. There is the ancient Byzantine embordered image of the saint, brought to Moscow from Novgorod, and the large icon painted in the thirteenth century by a Novgorod master.
Two depictions of the wonderworker are especially numerous in the Russian Church: Saint Nicholas of Zaraisk, portrayed in full-length, with his right hand raised in blessing and with a Gospel (this image was brought to Ryazan in 1225 by the Byzantine Princess Eupraxia, the future wife of Prince Theodore. She perished in 1237 with her husband and infant son during the incursion of Batu); and Saint Nicholas of Mozhaisk, also in full stature, with a sword in his right hand and a city in his left. This recalls the miraculous rescue of the city of Mozhaisk from an invasion of enemies, through the prayers of the saint. It is impossible to list all the grace-filled icons of Saint Nicholas, or to enumerate all his miracles.
Saint Nicholas is the patron of travelers, and we pray to him for deliverance from floods, poverty, or any misfortunes. He has promised to help those who remember his parents, Theophanes and Nonna.
Saint Nicholas is also commemorated on May 9 (The transfer of his relics) and on July 29 (his nativity).
Personal Testimony to Archbishop Dimitri's Incorrupt Relics
By Vldimir Grigorenko
Vladimir Grigorenko was the iconographer of St. Seraphim's Orthodox cathedral in Dallas and a close friend of Archbishop Dimitri's. He was present both at his funeral and the five days until his burial, and at his exhumation and reinterment on Friday.
* * *
Yesterday we put Archbishop Dmitri in his final resting place in St. Seraphim Cathedral in Dallas.
I was blessed to be a part of a team, which uncovered Vladika’s earthly remains and transferred them into new coffin to be buried in the crypt of the Resurrection Chapel and probably should offer some comments about these events.
It was Archbishop Dmitri wish and our deep desire that he would be buried on the premises of St. Seraphim Cathedral in Dallas. We started to plan that next morning after his departure in August 2011.
The Cross on Vladika's grave at Restland. We used to celebrate Liturgy over his grave at Radonitsa and on his birthday. During the last few months several gravestones appeared around his grave, making this quite difficult.
Unfortunately, we had not enough time to satisfy all the requirements of the city code, which is why the parish decided to bury our beloved pastor at the Restland Cemetery, on the plot owned by the cathedral. The idea was that we would bring his earthly remains to cathedral as soon as a proper burial place would be built.
Due to lack of space under the cathedral's foundation, we had to build a memorial chapel adjusted to the cathedral with an underground burial chamber in it. This building process, together with filing all the necessary paperwork and acquiring all the permits, took us a little over four years. We scheduled Vladika’s re-internment for the closest available date.
In accordance with federal law as it had been presented to us by the Restland Cemetery Funeral Director, in order to be moved to the new place, the body of the deceased person has to be transferred to a new sealed coffin by Cemetery employees, who will deliver the body to the Church site.
I personally negotiated with the Funeral Director that Church representatives must be allowed to oversee this transition. I have to admit, during this negotiation the Funeral Director (with 25 years of experience) explained to us in details what horrific picture we would see if we chose to be present.
Several people, clergy and laity from different parishes throughout the diocese, including myself, were chosen to participate. Dr. Ron Rodriguez, MD, Vladika’s primary physician, was one of them.
In the early morning of March 4, when Restland employees opened the concrete vault that contained Vladika’s wooden coffin, I was ready to see all these horrible things I was told about.
To our amazement, Vladika’s coffin was found intact amidst the wet atmosphere of the sealed vault and was easily opened.
The Funeral Director, who was present there in a complete haz-mat mask, stated that she had never seen a non-embalmed body in such a condition after 5 years in the grave, and that she believes it is a miracle.
From that moment on, Restland employees stepped aside and allowed us to do everything we needed.
Vladika's body was found incorrupt and covered with several layers of soaking wet vestments. I will not go into much detail here - you can tell a lot from the few pictures attached.
His skin was dry but covered with condensed water, his pectoral cross and Panagia are tarnished, and the enamel images are peeling off and destroyed by harsh conditions.
Since we were obliged to transfer the archbishop to a new coffin and the condition of his body allowed it, it was decided on the spot to remove the old vestments and to cover him with a new set. It was done with great reverence, and without any damage to the body.
Vladika Dmitri's new coffin was then sealed and transferred to St. Seraphim Cathedral, where a memorial service was served by the OCA's Metropolitan Tikhon and Bishop Alejo of Mexico, with over 20 priests and a few hundred lay people from all around the USA and Mexico.
The next day, after the Hierarchical Divine Liturgy, Archbishop Dmitri's relics were placed for eternal rest in a closed underground chamber in the Resurrection Chapel of St. Seraphim's Orthodox Cathedral in Dallas.
A few personal notes:
Obviously, I was glad to see Vladika's body incorrupt, but had it been otherwise, it would not affect my opinion about his sanctity at all.
The body of St. Seraphim of Sarov, the patron of our cathedral, was corrupted, but it does not change the fact that he is one of the most beloved saints around the world.
We all know that an incorrupt body alone is not a reason for glorification.
Having known Vladika for 11 years and seeing the fruits of his life in the Lord, I am personally convinced that he is a saint. I believe that there are many more people all over the country who share that conviction.
No decision of any group of people, respected (or not) would be able to change that. If his body will corrupt in two, 20 or 200 years (as some may wish), or will start to stream myrrh (as others may desire), my opinion will not change.
No one can stop me or anyone else from addressing Vladika Dmitri in prayer, and feeling his response and intercession; the same as many others all around the US feel his love and help.
All the pictures I took during the transfer of Archbishop Dmitri's body will be forwarded to the proper Church authorities together with my written statement for consideration.
By Vldimir Grigorenko
Vladimir Grigorenko was the iconographer of St. Seraphim's Orthodox cathedral in Dallas and a close friend of Archbishop Dimitri's. He was present both at his funeral and the five days until his burial, and at his exhumation and reinterment on Friday.
* * *
Yesterday we put Archbishop Dmitri in his final resting place in St. Seraphim Cathedral in Dallas.
I was blessed to be a part of a team, which uncovered Vladika’s earthly remains and transferred them into new coffin to be buried in the crypt of the Resurrection Chapel and probably should offer some comments about these events.
It was Archbishop Dmitri wish and our deep desire that he would be buried on the premises of St. Seraphim Cathedral in Dallas. We started to plan that next morning after his departure in August 2011.
The Cross on Vladika's grave at Restland. We used to celebrate Liturgy over his grave at Radonitsa and on his birthday. During the last few months several gravestones appeared around his grave, making this quite difficult.
Unfortunately, we had not enough time to satisfy all the requirements of the city code, which is why the parish decided to bury our beloved pastor at the Restland Cemetery, on the plot owned by the cathedral. The idea was that we would bring his earthly remains to cathedral as soon as a proper burial place would be built.
Due to lack of space under the cathedral's foundation, we had to build a memorial chapel adjusted to the cathedral with an underground burial chamber in it. This building process, together with filing all the necessary paperwork and acquiring all the permits, took us a little over four years. We scheduled Vladika’s re-internment for the closest available date.
In accordance with federal law as it had been presented to us by the Restland Cemetery Funeral Director, in order to be moved to the new place, the body of the deceased person has to be transferred to a new sealed coffin by Cemetery employees, who will deliver the body to the Church site.
I personally negotiated with the Funeral Director that Church representatives must be allowed to oversee this transition. I have to admit, during this negotiation the Funeral Director (with 25 years of experience) explained to us in details what horrific picture we would see if we chose to be present.
Several people, clergy and laity from different parishes throughout the diocese, including myself, were chosen to participate. Dr. Ron Rodriguez, MD, Vladika’s primary physician, was one of them.
In the early morning of March 4, when Restland employees opened the concrete vault that contained Vladika’s wooden coffin, I was ready to see all these horrible things I was told about.
To our amazement, Vladika’s coffin was found intact amidst the wet atmosphere of the sealed vault and was easily opened.
The Funeral Director, who was present there in a complete haz-mat mask, stated that she had never seen a non-embalmed body in such a condition after 5 years in the grave, and that she believes it is a miracle.
From that moment on, Restland employees stepped aside and allowed us to do everything we needed.
Vladika's body was found incorrupt and covered with several layers of soaking wet vestments. I will not go into much detail here - you can tell a lot from the few pictures attached.
His skin was dry but covered with condensed water, his pectoral cross and Panagia are tarnished, and the enamel images are peeling off and destroyed by harsh conditions.
Since we were obliged to transfer the archbishop to a new coffin and the condition of his body allowed it, it was decided on the spot to remove the old vestments and to cover him with a new set. It was done with great reverence, and without any damage to the body.
Vladika Dmitri's new coffin was then sealed and transferred to St. Seraphim Cathedral, where a memorial service was served by the OCA's Metropolitan Tikhon and Bishop Alejo of Mexico, with over 20 priests and a few hundred lay people from all around the USA and Mexico.
The next day, after the Hierarchical Divine Liturgy, Archbishop Dmitri's relics were placed for eternal rest in a closed underground chamber in the Resurrection Chapel of St. Seraphim's Orthodox Cathedral in Dallas.
A few personal notes:
Obviously, I was glad to see Vladika's body incorrupt, but had it been otherwise, it would not affect my opinion about his sanctity at all.
The body of St. Seraphim of Sarov, the patron of our cathedral, was corrupted, but it does not change the fact that he is one of the most beloved saints around the world.
We all know that an incorrupt body alone is not a reason for glorification.
Having known Vladika for 11 years and seeing the fruits of his life in the Lord, I am personally convinced that he is a saint. I believe that there are many more people all over the country who share that conviction.
No decision of any group of people, respected (or not) would be able to change that. If his body will corrupt in two, 20 or 200 years (as some may wish), or will start to stream myrrh (as others may desire), my opinion will not change.
No one can stop me or anyone else from addressing Vladika Dmitri in prayer, and feeling his response and intercession; the same as many others all around the US feel his love and help.
All the pictures I took during the transfer of Archbishop Dmitri's body will be forwarded to the proper Church authorities together with my written statement for consideration.
Priestly Ordination of Fr. Joseph Dudan to the Holy Priesthood of Jesus Christ
On Sunday August 21st 2016 the Right Reverend Bishop Marius Sidau, ordained Father Joseph Dudan the Holy Priesthood.
The Ordination was hosted at Brea Congregational-United Church of
Christ whom generously allowed us use of their sanctuary for the Service free of charge to which we are truly grateful.
The Reverend Fr. Joseph Dudan will be starting a Ministry in Chico where he will build his congregation and offering the Holy Mass using the Liturgy of St. Germanus of Paris.
Let us keep the new priest of Jesus Christ in our prayers as he goes out into the world, offering himself to labor in the Vineyard of Our Lord Jesus Christ.
On Sunday August 21st 2016 the Right Reverend Bishop Marius Sidau, ordained Father Joseph Dudan the Holy Priesthood.
The Ordination was hosted at Brea Congregational-United Church of
Christ whom generously allowed us use of their sanctuary for the Service free of charge to which we are truly grateful.
The Reverend Fr. Joseph Dudan will be starting a Ministry in Chico where he will build his congregation and offering the Holy Mass using the Liturgy of St. Germanus of Paris.
Let us keep the new priest of Jesus Christ in our prayers as he goes out into the world, offering himself to labor in the Vineyard of Our Lord Jesus Christ.
SJC Priestly and Deaconal ordinations in Thermopolis -Wyoming
Parastasis (Memorial Service) Celebrated in Ann Arbor Michigan
Saturday February 14, 2015, bishop Marius celebrated the office of Parastasis in the city of Ann Arbor (Michigan). The below slideshow presents some pictures from this special event that took place in the memory of Mr. George Ochialbescu (faithful servant of Jesus Christ and a constant sponsor of our Church), and Mr. Serafim Petrovay of Maramures/ Transylvania (Serafim Petrovay De Petrova).
The event was followed by an agape/dinner, skilfully cocked by Mrs. Maria Nemeth, native of the village Campulung la Tisa -Hozsumezo-(Maramures), loyal faithful and member of our Church. We thank her as well as the other participants at the event, for taking the time and the effort to prepare the food.
Special thanks to Mrs. Nina Petrovna Feodorovna Petrovay for her special gifts to bishop Marius
: a new and absolutely gorgeous Russian Panaghia/Engolpion decorated in filigree with Amethyst gemstones, a Romanian glass painted icon of the Holy Crucifixion of our Lord, and a 2014 History of the late Tzar of Russia St. Nicholas II (Romanov), and his martyred family. This exceptional book was published in Moscow. All these superb gifts were donated in the memory of her late husband, Serafim Petrovay of Maramures, imigrant of Romanian extraction !
May God rest their souls. Memory Eternal!
Dumnezeu sa-i ierte si sa-i odihneasca!
IN VECI SA FIE POMENIREA LOR!
+
Saturday February 14, 2015, bishop Marius celebrated the office of Parastasis in the city of Ann Arbor (Michigan). The below slideshow presents some pictures from this special event that took place in the memory of Mr. George Ochialbescu (faithful servant of Jesus Christ and a constant sponsor of our Church), and Mr. Serafim Petrovay of Maramures/ Transylvania (Serafim Petrovay De Petrova).
The event was followed by an agape/dinner, skilfully cocked by Mrs. Maria Nemeth, native of the village Campulung la Tisa -Hozsumezo-(Maramures), loyal faithful and member of our Church. We thank her as well as the other participants at the event, for taking the time and the effort to prepare the food.
Special thanks to Mrs. Nina Petrovna Feodorovna Petrovay for her special gifts to bishop Marius
: a new and absolutely gorgeous Russian Panaghia/Engolpion decorated in filigree with Amethyst gemstones, a Romanian glass painted icon of the Holy Crucifixion of our Lord, and a 2014 History of the late Tzar of Russia St. Nicholas II (Romanov), and his martyred family. This exceptional book was published in Moscow. All these superb gifts were donated in the memory of her late husband, Serafim Petrovay of Maramures, imigrant of Romanian extraction !
May God rest their souls. Memory Eternal!
Dumnezeu sa-i ierte si sa-i odihneasca!
IN VECI SA FIE POMENIREA LOR!
+