John Simmons

St. Hippolytus of Rome (+236) wrote:

“What more vital gift is there than the element of water? For with water all things are washed and nourished, and cleansed and bedewed… Nor is this the only thing that proves the dignity of the water. But there is also that which is more honourable than all—the fact that Christ, the Maker of all, came down as the rain, and was known as a spring, and diffused Himself as a river, and was baptized in the Jordan.”

The Holy Theophany of our Lord, God, and Saviour Jesus Christ, is a commemoration of His great light, which manifested itself at the Jordan River, bringing light and life to all of us who were sitting in darkness.

“Theophany” literally means the “shining forth of God.” After Pascha and Pentecost, Theophany is considered the third greatest feast of our Orthodox Church. St. Cyril of Alexandria (+444) wrote that the beginning of the world, according to the Old Testament, was water. The beginning of the renewal or regeneration of the world, according to the Gospel, was also water, the water of the Jordan, when the Most Holy Trinity was revealed, and the Father spoke from heaven saying, “This is my beloved Son, in whom I am well pleased.” Then, the Holy Spirit appeared, in the form of a dove, hovering over the waters, just as the Spirit hovered over the waters in Genesis. St. John the Forerunner bore witness saying: “Behold the Lamb of God, which taketh away the sin of the world.” Christ our Lord took on our flesh, and the sin of the world, so that we, His children, might recognize our need for repentance, and so doing, behold the Lamb of God.

May all of us be blessed during this New Year to behold the Lamb of God, commending ourselves, and each other, and all our lives to Him. Being illumined by the Light of the Holy Theophany, let us eagerly embrace the warm and life-giving rays of the Lord’s Divine Dispensation for us unworthy ones.

A Blessed and spiritually rewarding New Year to all, and to all: Many Years!

Archpriest Basil Rhodes

Houses are traditionally blessed with “Theophany water” each year. A house can be blessed at any time, but the usual season for yearly blessings is from Theophany until the beginning of the Lenten Triodion, which begins four Sundays before Great Lent begins. This is not a hard and fast rule, but a good rule of thumb.

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When a home is blessed, the priest brings everything needed for the blessing:

• Holy water
• A “krupilla” (brush for dispersing the holy water),
• Bowl for the water
• Candles
• Theophany icon.

Many pious homes supply a bowl, candles and the family Theophany icon.

The family should provide the priest with a list of all family members, living and deceased.

The bowl and icon should be placed on a clean table with a cloth on it, preferably near the family icon corner. It is good for candles to be lit. The house should be clean, with all radios and televisions off.

The priest will bless all rooms of the house. Lights should be “on” and doors opened. The procession for the house blessing should be led by the eldest member of the house carrying the candle. In homes with children, it is always good for the little ones to carry a candle or a small cross and participate in the procession.

The basic order for a simple home blessing is as follows:

1. The bowl of water, icon and lit candles are placed on a clean table. IF there is a home censer, it may be lit.
2. The priest begins the service with a blessing and the Trisagion prayers (O heavenly King through the “Our Father”.)
3. After this the entire home is blessed, with the family walking with the priest holding candles and the Theophany icon while the Theophany Troparion is sung over and over:

Tone 1:
When Thou, O Lord wast baptized in the Jordan, / the worship of the Trinity
was made manifest; / for the voice of the Father bore witness to Thee, / and
called Thee His beloved Son. / And the Spirit in the form of a dove /
confirmed the truthfulness of His word. / O Christ our God, Who hast appeared
unto us // and hast enlightened the world, glory to Thee.

(It is a very good idea for the family to sing this troparion, and know it by heart.)

4. Upon finishing blessing the house, the family gathers again at the table, and a short litany is said for the welfare of the family. The priest should have been provided a list of all family members’ names, especially those who are ill. A list of Orthodox dead may also be included.
5. After this a short prayer is said, and the service is ended.

Note: When the priest visits, it is never required that the family gives him an “honorarium.” The scripture tells us “Freely you have received, freely give.” However, it is a pious custom among among Orthodox Christians to give the priest a donation at this time, but this should never be thought of as a requirement. The priest comes to the home because he wants God’s blessing to be upon it, and to know those in his flock better and to be available to them.

by Archpriest Basil Rhodes

The late and ever-memorable Mitred Archpriest George Benigsen, former Rector of our St Nicholas Church in Saratoga, once said in a Christmas sermon:

“When a child is born, people often say that he resembles his mother. Here, for the first and only time in history, one can say that the mother resembled the Child, in Whose image she was created.”

It only happened once in history, when there was no need to look up into the heavens to thank God for a newborn child. When THIS Child rested in her arms, the Virgin Mary gazed DOWN at heaven to give thanks. He was born next to fields where sheep were grazing. He was born in the filthiest place on earth, in a stable. Have you ever been in a stable? Have you ever mucked out a stall or visited a dairy farm? Flies, stench, filth. Present in the Bethlehem cave-stable were an ox, and a donkey, fulfilling the word of the Lord through the Prophet Isaiah “The ox knows his owner, and the donkey his master’s crib: but Israel does not know me, and these people have not regarded me.” That’s why we always see those animals in the icons of Christ’s Nativity. They’re cute, but they are still animals. They represent our fallen, animal-like nature which nature was brought about by sin. The ox represents brutishness, and the donkey stubbornness. Isn’t that us? Aren’t we slaves of our passions and lusts, guided by base instincts? And stubborn? Aren’t we stubborn? Christ was born there, in that place of animals, to show that He had come to save exactly us! He Who was perfect beauty, the One who will later be led like a sheep to the slaughter, was born among the sheep. The One who was, Himself, the Bread of Life came down from heaven to be born in a place where animals came to eat. St. John of Kronstadt asks:“Why, and for what reason, was there such humble self-abasement [shown] on the part of the Creator toward His transgressing creatures – toward humanity which, through an act of its own will had fallen away from God, its Creator? It was by reason of a supreme, inexpressible mercy toward His creation on the part of the Master, Who could not bear to see the entire race of mankind…enslaved by the devil and thus destined for eternal suffering and torment.”

Let’s look, for a moment, at this choice made by God for our salvation. The Gospel tells us that “there was no place at the inn.” But there was a place in the stable with the manger. The comfy “inn” represents a place where people of the world, people with money, congregate. It is a false home away from their true home. It is a place where secret sins abound. It represents the center of earthly moods, the meeting place for the popular ones, the achievers. The stable and the manger, in contrast, are the place for the despised, the rejected, the forgotten ones. If the world was truly expecting the Birth of Christ, it would have looked for Him at the Inn. The cave-stable and the manger would have been the last place they would look for Him. This is exactly why they don’t find Him. The Divine is always there, but only a few find Him.

The incarnate Son of God had to enter His own world not through the front entrance but from the back door, the servants’ door. He was born in a cave under the earth, and laid in a manger, that feeding trough for the animals. There, He shook the earth to its foundations. He was born in a cave; therefore, all who come to Him must stoop to enter in, thus signifying their own need to be humble. Have any of you been to Bethlehem? Have you been to the ancient Church of the Nativity? You still have to bow down, don’t you? Anyway, the proud ones would refuse to stoop down to enter the cave, and, therefore, they pass by and miss God. However, those who know how to humble their ego, DO stoop down and enter, and suddenly find themselves not in a cave but in a new world, where the Child-God sits in His mother’s lap and His frail Child’s fingers rule the universe.

And all of this, dear ones, He does for us. Perhaps St. Ambrose of Milan said it best:

“He was a baby, He was a child, so that you might grow into a mature, perfected human being; He was wrapped in swaddling clothes, That you might be loosed from the bonds of death; He was laid in a manger, so that you might stand before the altar; He came to dwell on earth, so that you might dwell in the stars. There was no place for Him in the inn, So that you might have many mansions in Heaven. He, being rich, became poor for your sakes, that through His poverty you might become rich. Therefore, His poverty is my inheritance, and the Lord’s weakness is my power. He chose to have nothing Himself, that He might give everything to all” (Saint Ambrose of Milan, 4th century).

Many Western customs and traditions are easily adaptable and adoptable by Orthodox Christians in our celebration of the Nativity of Christ. Many of these customs long predate the schism between East & West, so let’s look at a couple of these.

1. HOLLY

Long before holly was hung in houses to accompany Christmas trees, it was considered to be a sacred plant by our pre-Christian ancestors. While other plants wilted and died in the harsh winter weather, holly remained green and strong, its berries a brightly colored red in the harshest of conditions. Some of them even regarded holly as a symbol of eternal life and would hang it in their homes to ward off evil. In Druid lore, cutting down a holly tree would bring about terrible misfortune. In contrast, hanging the plant in homes was believed to bring good luck and protection.

Early Christian calendars mark Christmas Eve as the time for “templa exornatur,” meaning “churches are decked,” so many Christians “converted” the pre-Christian symbolism of holly to reflect Christian beliefs. Today, Christians consider holly symbolic of Jesus Christ in two ways. The red berries represent the blood that Jesus shed on the cross on the day he was crucified. Legend states that holly berries were originally white, but that the blood Christ shed for the sins of humankind stained the berries forever red. A holly’s pointed leaves symbolize the crown of thorns placed on Jesus’ head before he died on the cross.

2. IVY

Ivy is another evergreen plant that can survive even in winter’s cold. Symbolically, ivy has to cling to something to support itself in order to grow upwards towards heaven. This reminds us that we, too, need to cling to God for our own spiritual growth and ascent.

“Our angel will not retreat from us, unless we drive him away by our evil deeds. As the smoke drives bees away, and stench the doves, even so our stinking sin drives away from us the angel who protects our life.” – Saint Basil the Great

Saint John of Damascus tells us: “God is Himself the Maker and Creator of the angels; for He brought them out of nothing into being and created them after His own image. They are an incorporeal race, a sort of spirit or immaterial fire, even as the divine David says that ‘ His angels are spirits , and His ministers a flame of fire (Ps 103:6).

Angels were among the first part of God’s creation. In the Creed we say, “I believe in one God…Maker of heaven and earth, and of all things visible and invisible. Holy Scripture says, “When the stars were made, all My angels praised Me with a loud voice” (Job 38:7, LXX). The Apostle Paul tells us “By Him all things created that are in heaven, and that are on earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers” (Col 1:16). Heaven that was created in the very beginning according to Genesis (In the beginning God created the heaven and the earth) is generally understood by the Fathers to be an invisible heaven inhabited with powers on High. They believed that God created the angels long before He created the visible world.

Nature of Angels

Angels are active spirits with intelligence, will and knowledge. They serve God to carry out His will and glorify Him. The angels are bodiless and invisible to our physical eyes. They have no bodily needs or desires and passions, no cares about food, drink, clothes or shelter. Nor do they possess the impulse and cravings for procreation. They neither marry nor are given in marriage (Matt. 22:30). They have no worries about the future either, and no fear of death. For, though God created them before man, they are neither aged nor aging, but unchangingly youthful, beautiful and strong. They have no anxiety about their salvation and no struggle for immorality, being already immortal (Luke 20:36). Unlike men, they are not faltering between good and evil, being already good and holy as when God created them.

Peter informs us that in their might and power they surpass all earthly governments and authorities (II Peter 2:10-11). But as created beings they have limitations. They do not know the depths of the essence of God (I Cor 2:11). They do not know the future that only God knows (Mark 13:32). They do not fully understand the mystery of the Redemption yet they wish to (I Peter 1:12). They don’t know human thoughts (III Kings 8:39). And thy cannot by themselves perform miracles without the will of God (Ps 71:19).

“An angel, then, is an intelligent essence, in perpetual motion, with free will, incorporeal, ministering to God, having obtained by grace an immortal nature. The Creator alone knows the form and limitation of the angelic essence; but all that we can understand is that it is incorporeal and immaterial. For all that is compared with God, Who alone is incomparable, we find to be dense and material. For in reality only the Deity is immaterial and incorporeal.” Saint John of Damascus. (See the whole article at: http://stgeorgegreenville.org/our-faith/angels/)

THE MEANING OF THE CHRISTMAS TREE

“O Christmas tree, O Christmas tree, how lovely are your branches!”

I first learned this familiar song as a child, but entirely in German. I learned it from my neighbors, who were German immigrants, and have loved all things connected with the German celebration of Christmas ever since.

I love the tradition of the Christmas tree. We have one every year. I hope that you do too. Some people don’t put up a Christmas tree. Some mistakenly think that this custom is derived from paganism, and is inappropriate for Christians. Others believe that it was something invented by Martin Luther, the German Protestant Reformer in the 16th century, and therefore not an Orthodox tradition. Still others imagine that a Christmas tree only makes sense if you have children and if you have presents to place beneath it. But all of these miss the mark. Do you know the origins of the Christmas tree? I’m sure many of you do. But in case you have forgotten, let me share with you a tale from the eighth century, a tale from the church’s oral tradition, about St. Boniface, the martyr, born in Britain, who became the Apostle to the Germans.

According to tradition, St Boniface was responsible the very first Christmas tree. In the early part of the 8th century, St Boniface was sent into Germany as a missionary, with an aim of converting the pagans to Christianity. He worked tirelessly in the country preaching the Gospel and building churches to replace the many pagan shrines and groves. He was eventually named Archbishop of Mainz, and restored the diocese of Bavaria as well.

It was on a trip down to Bavaria, around the time of Winter Solstice, that he came across a group of pagans worshipping an ancient oak tree. Horrified by what he saw as blasphemy, the zealot for Christ, St Boniface, grabbed the nearest axe and hacked down the tree. As he did this he called on the pagans to witness the power of his God over theirs. The pagans were furious, but rather than rushing the saint to kill him, they waited to see what would happen. And behold, out of the stump of the ancient oak, there sprang up immediately and miraculously, a young evergreen fir tree symbolizing the everlasting Son of God. The pagans fell on their faces and embraced the faith of St Boniface! The evergreen nature of the tree stands for eternal life. This idea is confirmed by the use of such a tree in medieval “Paradise Plays.” According to Fr. Francis Weiser, in his “Christmas Book,” the origin of Christmas trees in the home “goes back to the medieval German mystery plays. One of the most popular of these ‘mysteries’ was the Paradise Play, representing the creation of man, the sin of Adam and Eve and their expulsion from Paradise. It usually closed with the consoling promise of the coming Savior and with a reference to His incarnation. This made the Paradise Play a favorite pageant for Advent, and its closing scenes used to lead directly into the story of Bethlehem.

These plays were performed either in the open, or the large squares in front of churches, or inside the house of God. The garden of Eden was indicated by a fir tree hung with apples; it represented..the ‘Tree of Life’…which stood in the center of Paradise. After the suppression of the mystery plays in churches, by the Protestants, the Paradise tree, the only symbolic object of the plays, found its way into the homes of the faithful, especially since many plays had interpreted it as a symbol of the coming Savior.”

So the Christmas tree is a venerable, and very Orthodox symbol of the theology of the incarnation. It reminds us of the Tree of Life planted in Paradise. It reminds us of Christ, who comes to us a a newborn Babe, Who is, Himself, the fulfillment of the promise of that Tree. It reminds us of Christ, Who by means of the Tree of the Cross, granted us access to forgiveness of sins and life eternal.

Fr. Basil

The New Testament Scriptures contain four Gospels – Matthew, Mark, Luke, and John. The word “Gospel” comes from two Old English words: “god” meaning “good” and “spell” meaning to “pour out.” The latter still exists in English in the form of “spill,” like “spill it!” or “spill the beans.” It is a direct translation of the Greek word “Evangelion,” “Ev” meaning “good” and “angelion” meaning “message.” (Like angels – messengers.)

The order of the Gospels appear in your Bible according to the time that the Church’s tradition says they were written, from earliest to latest. Matthew was written by St. Matthew the disciple, whose other name was Levi, sometime before the year 60. It is the earliest one, written originally in Aramaic, but subsequently re-written and amended in the Greek language.

The Gospel of Mark is the second Gospel of the New Testament; but chronologically the first Gospel originally written in Greek, sometime in the mid-sixties AD. Mark (known as John Mark) was one of the 70 apostles. He used St. Peter as the primary source of his gospel as well as his own personal interviews and experiences. St. Mark is the founder of the Church of Alexandria, in Egypt. He died as a martyr.

The Gospel of Luke was written by the Apostle Luke, again, one of the 70 apostles. He was a physician who accompanied the Apostle Paul on some of his missionary travels. His Gospel is the longest of the four canonical Gospels. The text narrates the life of Jesus, with particular emphasis on his birth, ministry, death, and resurrection. It ends with an account of the ascension. More emphasis is placed on women than in the other Gospels. His account of the birth and infancy narratives of Christ were given to him directly by the Virgin Mary herself (Luke 2:19).

The Gospel of John was written last of the Gospels, somewhere after 90 AD. It is written by John the Apostle, called “the Theologian” by the Church. He was one of the 12 original disciples of Jesus and the youngest among them. His Gospel begins with the witness of and affirmation by John the Baptist, and concludes with the death, burial, resurrection, and post-resurrection appearances of Jesus. It is written by the same author, according to church tradition, who wrote the three Epistles of John, and the Book of Revelation or the Apocalypse.

The Gospels tell of the life and teaching of Jesus, but none of them is a biography in the classic sense of the word. The Gospels were not written merely to tell a textbook history of Jesus. They were written by the disciples of Christ, each from their own point of view, who were filled with the Holy Spirit, after the Lord’s resurrection, in order to testify to the fact that Jesus of Nazareth is indeed the promised Messiah-Christ of Israel and the Saviour of the world.

In the Orthodox Church, it’s not the whole Bible which sits permanently on top of the Altar Table, but it is a bound book containing only the four Gospels. The holy altar represents the Throne of God, and the Book of Revelation tells us what rests upon the Throne in the Kingdom: (Read Revelation 4 ). ( Symbols: Matthew “man,” Mark “lion,” Luke “calf,” John “eagle.”

Matthew’s Gospel starts with Jesus’ genealogy from Abraham; it emphasizes Jesus’ Incarnation, and so Christ’s human nature. Hence, “man.”

Mark has John the Baptist preaching “like a lion roaring” at the beginning of his Gospel. It also represents Jesus’ Resurrection because lions were believed to sleep with open eyes, a comparison with Christ in the tomb. Also the lion represents the King of Beasts, hence, Christ as king.

Luke is symbolized by a winged calf or young ox – a figure of sacrifice, service, obedience and strength. Luke’s account begins with the duties of Zacharias in the temple; it represents Jesus’ sacrifice in His Passion and Crucifixion, as well as Christ being High priest. Since the Theotokos supplied much material to Luke, this symbol also represents Mary’s obedient submission to God’s will.

John is represented by an eagle – a figure soaring upward to heaven, and believed to be able to look straight into the sun. John starts with a mystical and eternal overview of Christ the Logos and goes on to describe many things on a “higher,” more transcendent level than the other three gospels; pointing especially to Christ’s divine nature.

The Gospels on the altar are a testimony to the fact that the life of the Church is centered in Christ, the living fulfillment of the law and the prophets, who abides perpetually in the midst of His People, the Church, through the presence of the Holy Spirit.

1. Say your Prayers morning and evening, either together as a family or individually.
2. A blessing (“grace”) should always be said before a meal, and a prayer of thanksgiving afterwards.
3. On entering a room where there is an icon, cross yourself before it and say a brief prayer.
4. When leaving one’s dwelling, make the sign of the cross over the door and pray for its protection.
5. On seeing a Bishop, priest, abbot or abbess, or even when phoning them or writing to them, always ask their blessing.
6. Before going to bed, make the sign of the cross over it and pray for protection during sleep.
7. When you hear of anyone’s death, immediately say a prayer for their blessed repose, and if they are Orthodox, memory eternal.
8. If discussing or planning the future say: “As God wills.”
9. If you offend or hurt anyone, say as soon as possible, “Forgive me,” always trying to take the blame yourself
10. If something turns out well, say “Thanks, God.”
11. If something turns out badly, if there is pain, sickness or any kind of trouble, say “Glory to God for all things,” since God is all good and, though we might not understand the purpose of these things, undoubtedly they have been permitted by God.
12. If you begin some task, say, “God help me,” or if someone else’ working: “May God help you,”
13. Cross yourself, and the road ahead, and say a brief prayer before even the shortest journey by car.
14. For a longer and more difficult journey, ask a priest to say the “Prayers Before A Journey” and receive a blessing with Holy Water.
15. If there is a possibility of future trouble of any kind, either for yourself or for someone you care for, say an Akathist to the Mother of God.
16. When something you have prayed about turns out well, always remember to thank God. If it is a small thing, you may add a prayer of thanksgiving to your daily prayers or make an offering. For matters of greater import, ask the priest to serve the Thanksgiving Moleben. But NEVER neglect to give thanks.

The Orthodox Church has always celebrated the beginning of the New Year on September 1, following the tradition of ancient Rome, and in accordance with the decree of Caesar Augustus in about 3 BC. This was the custom in Constantinople until its fall in 1453, and in Holy Russia until the reign of Peter the Great. September 1st is still festively celebrated as the New Year at the Patriarchate of Constantinople; among the Jews also, the New Year, although reckoned according to a moveable calendar, usually falls in September. The service of the Menaion for January 1 is for our Lord’s Circumcision and for the memorial of Saint Basil the Great, without any mention of its being the beginning of a new year. Now, some thoughts about the inner meaning of the Church New Year…

It can be jarring to move suddenly from the end, back to the beginning of something. It reminds me of a certain board game we used to have. I would always be way ahead on the game board, when suddenly, some kid, would draw a terrible card with which he could send ME (not him) tumbling all the way back to the beginning space. But this is what Orthodox believers do as we move from August 31st — the last day of the old year, to September 1st, the first day of the new year.

It is part of the goodness of God, that He, who has no beginning and no ending, the Eternal Trinity, should take such care to give us a year which begins and ends, and then begins all over again. In our human and finite state we need fresh starts, and this is one of them. From the peaks of Pascha, Ascension, Pentecost, and Transfiguration, we move back to beginnings, the Nativity of the Mother of God, and then in December of the Son of God Himself. We start this wonderful cycle all over again. But the Holy Spirit, as we trust Him, will renew this new year to us, and give us a whole new understanding of it.

“Behold I will do a new thing”, God says through the prophet Isaiah (43:19). The new wine will come to us in new wineskins (Matthew 9:17).

The God who has put eternity in our hearts, knows our human frailty. He knows that marriages need their anniversaries, and all of us, especially children, need their birthdays from year to year. We in the Orthodox Church also hold a special place for the anniversaries of those who have died in Christ. We recall every year the glorious deaths of the saints. But the whole of this is held in a solid framework – the Orthodox Calendar. Through the God inspired wisdom of our fathers and mothers, we have a beautifully constructed lectionary, which flows through the year, like the streams of an effortless river, blessing whatever they touch.

It is significant that the last great feast of the old year is that of the Dormition of Mary, the Mother of God. Her human passing was to heaven’s glory. And the first great feast of the new year is her Nativity. It is not that Mary is more important that Christ, around which most of the Calendar revolves. Mary is not God. She did not exist from eternity. But she is honored in this way because she is our supreme example. She lived a life of complete obedience to God.

Q. Why do some women cover their heads with a scarf in church while others do not?

A. This is an ancient practice that comes to us first from Judaism and then from the early Christian church. It pre-dates Islam by a couple thousand years at least! In fact, the holy apostle Paul makes a point to the believers in Corinth that this is one practice that should NOT be done away with. If we look at St. Paul’s First Epistle to the Corinthians, chapter eleven, we see his explanation – it has to do with glory. You see, in the church and especially in the worship of the church, we have many symbols. These symbols unite us to heavenly realities and mysteries. The veiling of women is a symbolic act, much like the vestments of bishops, or priests, or deacons. As these point to the nature of the spiritual world, the glory of God, the glory of angels, etc., the woman, by veiling her hair, puts on a vestment of sorts which also points to heavenly truths. And what are these? Firstly, as St. Paul says, that God created the world, then He created man (Adam) and from man he took his wife (Eve.) Even though she is taken from his side, woman is different from man. She is her own person. She was created to be his helper but not his slave. She is taken from his side to signify that it is at his side that she stands, as St. John Chrysostom points out. In the Jewish scheme of things, both men and women covered their heads to pray. In the Greco-Roman world (i.e. the pagan gentiles) neither men nor women covered their heads to pray. St. Paul seems to split the difference. Interestingly, he allows the women to retain the symbol of the covering of human glory in the presence of God, but not the men. And perhaps this was more important for the women, for by covering their heads with a sign of God’s glory (the veil) rather than human glory (the unveiled head, their hair) they also show that they undo the deception of Eve. Eve was tricked by her head; fooled by the serpent by suggestions. The Orthodox woman, because of Christ’s Cross, and following the example of the Most Holy Theotokos, shows in a symbol that she is not fooled by the arrogant suggestions of the evil one. In fact, the symbol of the veil reveals that she is fully illumined and reflects the glory of God. So as Moses, when he descended from the holy mountain was radiant with the glory of God and hence was compelled to veil himself in the presence of others (Exodus 34), so she is veiled as a sign of that same closeness to God.

Must, then, every woman cover her head in Church? This is the wrong way to ask the question. Everything that we do in the church we do in complete freedom. Even in St. Paul’s day there were those who did not understand. There were Jewish Christian men who grumbled and judged harshly those men who prayed without covering their heads. There were also Gentile Christian women who felt uncomfortable covering their heads. St. Paul answers both of these groups with these words: “If any one is disposed to be contentious, tell him that this is what we do as well as all of the other churches of God” (I Cor.11:16). Tradition does not force, it invites. But it always has a reason for what it does.

by Archpriest Steven Kostoff

August 1 – is the beginning of the relatively short Dormition Fast that culminates with the celebration of the Great Feast of the Dormition on August 15. Every fast presents us with a challenge and a choice. In this instance, I would say that our choice is between “convenience” and “commitment.” We can choose convenience because of the simple fact that to fast is decidedly in-convenient. It takes planning, vigilance, discipline, self denial, and an overall concerted effort. It is convenient to allow life to flow on at its usual (summer) rhythm, which includes searching for that comfort level of least resistance. To break our established patterns of living is always difficult, and it may be something we would only contemplate with reluctance. So, one choice is to do nothing different during this current Dormition Fast, or perhaps only something minimal, as a kind of token recognition of our life in the Church. I am not quite sure, however, what such a choice would yield in terms of further growth in our life “in Christ.” It may rather mean a missed opportunity.

Yet the choice remains to embrace the Dormition Fast, a choice that is decidedly “counter-cultural” and one that manifests a conscious commitment to an Orthodox Christian “way of life.” Such a commitment signifies that we are looking beyond what is convenient toward what is meaningful. It would be a choice in which we recognize our weaknesses, and our need precisely for the planning, vigilance, discipline, self-denial and over-all concerted effort that distinguishes the seeker of the “mind of Christ” which we have as a gift within the life of the Church. That is a difficult choice to make, and one that is perhaps particularly difficult within the life of a family with children who are often resistant to any changes. I still believe, though, that such a difficult choice has its “rewards” and that such a commitment will bear fruit in our families and in our parishes. (If embraced legalistically and judgmentally, however, we will lose our access to the potential fruitfulness of the Fast and only succeed in creating a miserable atmosphere in our homes). It is a choice that is determined to seize a good opportunity as at least a potential tool that leads to spiritual growth.

My observation is that we combine the “convenient” with our “commitment” within our contemporary social and cultural life to some degree. We often don’t allow the Church to “get in the way” of our plans and goals, and that may be hard to avoid in the circumstances and conditions of our present “way of life.” It is hard to prevail in the neverending “battle of the calendars.” The surrounding social and cultural milieu no longer supports our commitment to Christ and the Church. In fact, it is usually quite indifferent and it may even be hostile toward such a commitment. Though we may hesitate to admit it, we find it very challenging not to conform to the world around us. But it is never impossible to choose our commitment to our Orthodox Christian way of life over what is merely convenient – or simply desired. That may just be one of those “daily crosses” that the Lord spoke of – though it may be a stretch to call that a “cross.” This also entails choices, and we have to assess these choices with honesty as we look at all the factors that make up our lives. In short, it is very difficult – but profoundly rewarding – to practice our Orthodox Christian Faith today!

I remain confident, however, that the heart of a sincere Orthodox Christian desires to choose the hard path of commitment over the easy (and rather boring?) path of convenience. We now have the God-given opportunity to escape the summer doldrums that drain our spiritual energy. With prayer, almsgiving and fasting, we can renew our tired bodies and souls. We can lift up our “drooping hands” in an attitude of prayer and thanksgiving. The Dormition of the Theotokos has often been called “pascha in the summer.” It celebrates the victory of life over death—or of death as a translation into the Kingdom of Heaven. The Dormition Fast is our spiritually vigilant preparation leading up to that glorious celebration. “Behold, now is the acceptable time; behold now is the day of salvation!” (2 Corinthians 6:2).

(based on a homily by Fr Joseph Honeycutt)

At the conclusion of the Divine Liturgy on the Great Feast of the Transfiguration of our Lord on Mount Tabor, the bishop or priest blesses grapes and fruits.

Why?

Here follows some answers …

The blessing of grapes, as well as other fruits and vegetables on this day is a most beautiful and adequate sign of the final transfiguration of all things in Christ. It signifies the ultimate flowering and fruitfulness of all creation in the paradise of God’s unending Kingdom of Life where all will he transformed by the glory of the Lord.

This is an ancient Christian custom. The first week of August, on the sixth of August, the farmers used to gather the early fruits of their summer harvest (grapes, figs etc.) and to present them in the Church to be blessed and distributed for free to the congregation and to the poor. These fruits are called the “beginnings”.

In a text from the 7th century (“The Laws of the kingdom” by emperor Constantine “Porphyrogenitos”) this custom is described vividly: “The Emperor of Constantinople gathers the “beginnings” (“aparches”) in Chalcedon, where there are many vines, and then he waits for the Patriarch of Constantinople to come on the Holiday of Transfiguration, to bless the fruits and to personally hand out the grapes to the laymen”.

This custom is honored in many places in Greece where there are plantations with vines.

We must not forget that the Church was presented once as a “vine.” So, [the] Church blesses the first fruits of vine giving a “theological” meaning to the farmer’s work.

In footnote 2 for Canon III of the Canons of the Holy Apostles it says that, “during the festival of the Dormition…they used to offer bunches of grapes to the patriarch…at the end of the divine service. Today however [this is St Nikodemos Agiorite writing in the early 19th c] it is the prevailing custom in most regions for such grapes to be offered at the festival of the Transfiguration of the Saviour, and for them to be offered by the priest.”

A nun, Mother Evfrosinia adds …

However, as grapes do not ripen at the same time everywhere, the Church adapted this tradition in various ways. In some places in the Holy Land, for instance, grapes are blessed on the feast of the prophet Elijah. In Russia, where grapes were not always readily available, apples were more commonly blessed, and Transfiguration is known as “Yablochny Spas”, “the Apple Feast of the Saviour”. In northern Russia, where even apples weren’t ripe by August 6/19, it was traditional to bless peas. Nowadays, when you can buy any sort of fruit or vegetable year round, we’ve lost the sense of getting a blessing to partake of the first fruits. But we can still try to keep to the spirit of this tradition. In our monastery we bless all sorts of fruit on Transfiguration, but we abstain only from grapes, taking care not to eat grapes of the new harvest until the feast, in keeping with the ancient monastic practice.

In addition, the blessing of grapes, that is specifically mentioned liturgically, is an allusion to the Mystery of the Holy Eucharist, the New Wine that is Christ’s Blood that nourishes us spiritually. The liturgical prayers also refer to Christ Himself as the “Divine Cluster” attached to the Cross from which “Drips the Mystic Wine.”
Source

Some ancient Typicons prescribe the blessing of fruit of the vine (grapes), not on the feast of the Transfiguration, but on the feast of the Dormition. In the Greek Nicolo-Casulan Typicon of the twelfth-thirteenth century, we read: “Let it be known that, on the feast of the Dormition of the Most Holy Mother of God, the 15th of August, grapes are blessed and eaten in church after the Divine Liturgy according to an ancient tradition.” The Typicon of Sinai of the year 1214 contains the same prescription. Similarly, the Typicons of the Lavra of St. Athanasius on Athos prescribes the blessing of grapes on the 15th of August. We have the custom of blessing flowers on the feast of the Dormition.