John Simmons

by Fr Thomas Hopko

The season of Great Lent is the time of preparation for the feast of the Resurrection of Christ. It is the living symbol of man’s entire life which is to be fulfilled in his own resurrection from the dead with Christ. It is a time of renewed devotion: of prayer, fasting, and almsgiving. It is a time of repentance, a real renewal of our minds, hearts and deeds in conformity with Christ and his teachings. It is the time, most of all, of our return to the great commandments of loving God and our neighbors.

In the Orthodox Church, Great Lent is not a season of morbidity and gloominess. On the contrary, it is a time of joyfulness and purification. We are called to “anoint our faces” and to “cleanse our bodies as we cleanse our souls.” The very first hymns of the very first service of Great Lent set the proper tone of the season:

“Let us begin the Fast with joy . . . let us fast from the passions as we fast from food! Let us rejoice in the virtues of the Spirit and fulfill them in love, that we may be granted to see the holy Passion of Christ our God and his holy Pascha, rejoicing in spirit.”

“Thy grace has risen upon us, O Lord, the illumination of our souls has shown forth; behold, now is the acceptable time; behold, now is the time of repentance” (Vespers Hymns).

It is our repentance that God desires, not our remorse. We sorrow for our sins, but we do so in the joy of Great Lent
Fr Thomas Hopko

The season of Great Lent is the time of preparation for the feast of the Resurrection of Christ. It is the living symbol of man’s entire life which is to be fulfilled in his own resurrection from the dead with Christ. It is a time of renewed devotion: prayer, fasting, and almsgiving. It is a time of repentance, a real renewal of our minds, hearts, and deeds in conformity with Christ and his teachings. It is the time, most of all, of our return to the great commandments of loving God and our neighbors.

In the Orthodox Church, Great Lent is not a season of morbidity and gloominess. On the contrary, it is a time of joyfulness and purification. We are called to “anoint our faces” and to “cleanse our bodies as we cleanse our souls.” The very first hymns of the very first service of Great Lent set the proper tone of the season:

“Let us begin the Fast with joy . . . let us fast from the passions as we fast from food! Let us rejoice in the virtues of the Spirit and fulfill them in love, that we may be granted to see the holy Passion of Christ our God and his holy Pascha, rejoicing in spirit.”

“Thy grace has risen upon us, O Lord, the illumination of our souls has shown forth; behold, now is the acceptable time; behold, now is the time of repentance” (Vespers Hymns).

It is our repentance that God desires, not our remorse. We sorrow for our sins, but we do so in the joy of God’s mercy. We mortify our flesh, but we do so in the joy of our resurrection into life everlasting. We make ready for the resurrection during Great Lent, both Christ’s Resurrection and our own. God’s mercy. We mortify our flesh, but we do so in the joy of our resurrection into life everlasting. We make ready for the resurrection during Great Lent, both Christ’s Resurrection and our own.

The Ancient Christian book, The Shepherd of Hermas, written around 100 AD, made these pronouncements regarding fasting. The principles still apply today in the Orthodox Church:

“Fasting … is very good, provided the commandments of the Lord be observed … First of all, be on your guard against every evil word, and every evil desire, and purify your heart from all the vanities of this world. If you guard against these things, your fasting will be perfect. And you will do also as follows. Having fulfilled what is written, in the day on which you fast you will taste nothing but bread and water; and having reckoned up the price of the dishes of that day which you intended to have eaten, you will give it to a widow, or an orphan, or to some person in want, and thus you will exhibit humility of mind, so that he who has received benefit from your humility may fill his own soul, and pray for you to the Lord. If you observe fasting, as I have commanded you, your sacrifice will be acceptable to God, and this fasting will be written down; and the service thus performed is noble, and sacred, and acceptable to the Lord.”

(Shepherd of Hermas, Book 3, Similitude 5, Chapter 3)

The New Year is upon us. Let us rejoice and be glad that 2020 is behind us!

On the first week of January we have three celebrations: The Circumcision of Christ, St. Basil the Great, and the Sunday before Theophany. In the ancient church, Theophany was regarded as more important than Christ’s Nativity. How can that be? Because at Christ’s birth the announcement is made of God’s coming into the world for it’s restoration. At Theophany, that work of restoration actually begins!

It’s a New Year, and that means a new start, a new beginning in spiritual efforts! Everything about the New Year points to Theophany. It’s about Christ’s Baptism, but it’s also about ours. It’s about the renewal of Creation as Christ steps into the water, and it’s about our renewal as we step into the water either of our own baptism (catechumens, rejoice!) or as we wash ourselves with the sacramental cleansing of our own tears in Holy Confession.

Not long ago someone asked me about the blessing of homes at Theophany. They wanted to know why we do it? Does it have to be done? I explained it to them like this. I asked them about their recent trip to Constantinople. What were their impressions? They said that it made them very happy, but at the same time very sad. Here She was, the Queen of Cities, the City of the Virgin Mary, beautiful, exotic and dazzling. Yet there was something very wrong, very “off.” She was a Queen but in chains, royal yet wearing rags, noble but crushed in her humiliation, high-born, but now brought low. I said, that this was exactly my impression. I said, “you know, this world, this creation, is in captivity, not just Constantinople; it is enemy-held territory. The evil one, having enslaved all of creation at the fall, has laid claim to every nook and cranny of this earth. And for a while it looked as though he might be able to hold onto it. But then he reached too far and attempted to enslave the Master of All and to bind Life with the chains of death, and his power was broken. But creation is still fallen, still contested land.

St. Paul has written: “For the creation waits with eager longing for the revealing of the sons of God; for the creation was subjected to futility, not of its own will but by the will of him who subjected it in hope; because the creation itself will be set free from its bondage to decay and obtain the glorious liberty of the children of God. We know that the whole creation has been groaning in travail together until now; and not only the creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly as we wait for adoption as sons, the redemption of our bodies.” (Romans 8: 19-23.)

We, as Christians, are engaged in this struggle as co-workers with God, to reclaim the fallen world and fallen nature for the Kingdom. We often talk about this in terms of our own salvation, but the Church, addressing all of creation in a holistic manner, also reaches out and reclaims a bit here and a bit there of creation in general. We do this in order that we might restore the usefulness of creation for working out our own salvation. Hence we bless anything that might help us in our salvation – and by blessing it we reclaim it for the Kingdom of God. We bless water, we bless grapes and fruit, we bless cheese, eggs, meat, we bless wheat wine and oil, we bless all kinds of things, reclaiming them for sacred use, reclaiming them for God’s Kingdom.

There are few things more vital to our lives than our homes. In our homes we pray, we work, we rest, we sleep, we converse with loved ones, we order our lives, we work out our marriages, raise our children, etc. Is there a more important place for us to reclaim for the Kingdom of God ?- or is it better to continue living in a place which is occupied and influenced by the enemy? For the most effective working out of our salvation, we should drive the enemy out of our homes, and keep him at bay by our prayers, our righteous life, and the annual sprinkling by Holy Water at Theophany. Hence this annual and salutary rite of the blessing of homes at Theophany.”

Sermon on Theophany by St John, Archbishop of Shanghai and San Francisco the Wonder-Worker

In the Name of the Father and the Son and the Holy Spirit.

As we celebrate Theophany, we remember how God revealed himself as the Trinity, that Jesus appeared to the people as Christ. Where did Christ appear Hos did He begin His mission? Did He enter a great city and reveal Himself in His glory? Did He ascend a great mountain as many thousands of people beheld Him from below, wondering at the miracle? No! Christ went into the wilderness, to the Jordan River, where John was baptizing the people. John preached repentance, and called upon sinners, in a sign of repentance, to be baptized in the Jordan. And it was as a sinner that Christ came and asked for baptism. Yet He had no sin. John was afraid: “I have need to be baptized of thee, and comest thou to me? And Jesus answering said unto him, suffer it to be so now: for thus it becometh us to fulfil all righteousness” (Matthew 3:15). Adam sinned through pride, he wished to elevate himself, to become like God. But Christ cam to fulfill the truth of God, to correct Adam’s pride through humility. Christ entered the water and received baptism from His servant. Trembling, John placed his hand upon his God and Master, and Christ humbly bowed His head. Christ’s humility opened up the heavens, and the voice of God the Father boomed forth: “This is my beloved Son, in whom I am well pleased” (Matthew 3:17). This is My Son, Who humbled Himself in order to fulfill My will, My true Son, Who humbles Himself in order to elevate mankind. Christ’s meekness opened the heavens and revealed to mankind the Trinitarian nature of God.

But why did He do this in water, and not someplace else? Let us remember how God created the universe. When God created the heavens and the earth, “the earth was without form, and void; and darkness was upon the face of the deep” (Genesis 1:2). God then divided the firmament and the waters, but water remained everywhere, for it is required for all life. Man cannot live without water, nor can any creature; there is water (moisture) in the air; every handful of earth contains water; there is water in rock, even though we cannot see it, and when God wishes, water emerges from it, as it did with Moses. “The earth is the LORD’S, and the fulness thereof; the world, and they that dwell therein. For he hath founded it upon the seas, and established it upon the floods” (Psalms 24:1-2). “For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water: Whereby the world that then was, being overflowed with water, perished (2 Peter 3:5-6).

When man sinned, he provoked God’s wrath not only upon himself but upon all of nature. Man is the crown of God’s Creation; he was given dominion over nature. When the king—mankind—became the enemy of the King Himself, his kingdom became the kingdom of the enemy. Punishment was brought down not only upon mankind, but upon nature as well. We know that “the whole creation groaneth and travaileth in pain together until now” (Romans 8:22). But creation submitted to chaos not willingly, “but by reason of him who hath subjected the same in hope” (Romans 8:20). For this reason, the forgiveness of the guilty will emancipate all of creation from servitude to death. This mortal nature will end and it will be transformed to a new heaven and a new earth, “wherein dwelleth righteousness” (2 Peter 3:12-13). In order to facilitate this transformation, to prepare nature for immortality, which will take place after the Terrible Day of Judgment, Christ came into the waters of the Jordan.

Immersing Himself in the Jordan River, Christ not only sanctified the waters of the Jordan, but the very nature of water, as the Church exclaims in song: “Christ appeared in the Jordan to sanctify its waters” (troparion on Theophany Eve). And since water is found everywhere, then by sanctifying the water, Christ sanctified all of Creation, the entire universe. Christ prepared all of nature to experience the blessed consequence of sacrifice which He came to offer. But this is not all. He gave water the power to wash away the sin of mankind. Christian baptism is rebirth, forgiveness of all sins. With water, God punished the sins of early man and destroyed mankind in the Flood. Now, with water, God saves mankind in the Mystery of Baptism.

And so Christ crushed the head of the serpent in the waters of the Jordan, as we sing in church, the serpent which had deceived Adam and Eve, but was vanquished with the humility of Jesus; He revealed to mankind that God is Trinity, He sanctified the water, and through water He sanctified all of creation, preparing it to receive the words of forgiveness and immortality. And holding another victory over the devil in the wilderness, Christ went to prepare mankind for His future Kingdom, and began His ministry with the words: “Repent: for the kingdom of heaven is at hand” (Matthew 4:17), or, as the Gospel also says: “The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel” (Mark 1:15).

Until then, John the Baptist preached repentance, preparing the path for the Lord. Now the Lord Himself exclaims “Repent!” This word is addressed not only to those who lived in the time of Christ, but to all people in all places and ages. We hear this word in the Gospel. Even before the days of celebrating Theophany are over, the word reminds us that the time for repentance is near.

Let us be attentive! These are not the words of a prophet or an angel, but of the Lord Himself. Let us repent, and as Lent approaches, let us try to defeat our passions and receive forgiveness for our sins, so that we may spend eternity in the immortal Kingdom which the Lord has prepared for us. Amen!

Bitola, Serbia, 1928.

Joseph and the Most Holy Mother of God with the Infant Jesus were still in Bethlehem when Magi came to Jerusalem from a distant land to the east (Persia or Babylon). Learned men, engaged in observing and studying the stars, were called Magi or wise men. At that time, men believed that, at the birth of a great man, a new star appears in the sky. Many pagans within the confines of Persia, had learned from the dispersed Jews of the coming of the Messiah, the Great King of Israel. From the Jews, they could even have learned the following prophecy of Balaam relating to the Messiah: I shall see him, but not now: I shall behold him, but not nigh: there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel, and shall smite the corners of Moab (Num. 24:17). (“Moab” is understood here as a personification of the enemies of the Messiah.) The Persian Magi thus expected that, when the promised King would be born, a new star would appear in the sky. The prophecy of Balaam spoke of a star in the spiritual sense; nevertheless, the Lord, in His mercy, to bring the pagans to faith, gave a sign in the sky in the form of the appearance of an extraordinary star. Having seen it, the Magi understood that the expected King had been born.

After a protracted and long journey, they finally reached Jerusalem, the capital of the Jewish kingdom, and began to ask: Where is he that is born King of the Jews? For we have seen his star in the east, and are come to worship him. These words from such conspicuous strangers, stirred up many of the inhabitants of Jerusalem, including King Herod, to whom the arrival of the exotic eastern scholars was immediately reported.

From the first days of his accession, Herod’s throne had been shaky. The people hated him as a usurper of the Davidic throne and a tyrant. The last years of Herod’s life were complicated still more by personal adversities and bloody reprisals. He became extremely suspicious, and for the least cause executed enemies both real and imagined. Thus perished several of Herod’s children and even his wife, whom earlier he had loved ardently. Sick and decrepit, Herod now resided in his new palace in Sion. Having heard of a King Who had been born, he became particularly agitated. Vulnerable in his old age, he feared that his rule would be overthrown and handed over to the new-born King.

In order to clear up just who this new pretender to the throne was, Herod gathered all the priests and scribes – men that knew the books of Sacred Scripture well – and he inquired of them where Christ should be born. They answered: In Bethlehem of Judæa: for thus it is written by the prophet Micah. Then Herod privately summoned the Magi, found out from them the time of the appearance of the star, and sent them on to Bethlehem. Feigning piety, the cunning Herod said to them: “Go and search diligently for the young child; and when ye have found him, bring me word again, that I may come and worship him also.” In fact, Herod was going to use their report to put the Infant to death.

The Magi listened to King Herod without suspecting anything, and went to Bethlehem. There again that star appeared, which they had seen before in the east. Moving across the sky, it went before them, indicating the way. In Bethlehem, the star stopped over that spot where the Infant Jesus was, Who had been born.

The Magi went into the house and saw the Infant Jesus with His mother. They bowed down to the ground before Him and presented to Him their gifts: gold, frankincense and myrrh (a precious aromatic oil). In the gifts of the Magi, one may see the following symbolic significance. They brought gold to Him, as to a King (as tribute or taxes); frankincense, as to God (incense is used at divine services); and myrrh, as to a Man Who must die (the dead were anointed with oils mixed with aromatic myrrh).

Having worshipped the King awaited by all, the Magi would have returned to Jerusalem and to King Herod. However, an angel appeared to them in a dream, revealing Herod’s perfidious designs, and commanded them to return to their own country by another way, without passing through Jerusalem. Tradition has preserved the names of the Magi, who afterwards became Christians: Melchior, Gaspar and Balthasar.

Thus, the first to worship the Saviour Who had been born were shepherds, nature’s true children, who could open up before Him only the treasure of their hearts, full of simplicity, faith and humility. Significantly later came the Magi from the East, imbued with erudite wisdom, who laid down gold, frankincense and myrrh, together with reverent joy, before the Divine Infant. They had had to make a long journey to reach Judæa, and even from Jerusalem they were not immediately able to find the birthplace of the King of the Jews. Does this not indicate that both simplicity of heart and profound, conscientious erudition lead equally to Christ? But the first way is more direct, short and sure than the second. The shepherds were guided directly by angels, while the Magi were “taught” by an unreasoning star, and, through Herod, by the scribes and the Jewish elders. Not without difficulties and dangers did they attain their desired goal, and they did not hear the heavenly harmony that sounded over the earth – Glory to God in the highest, and on earth peace, good will among men.

The Beginning of Advent

On November 15, forty days before Christmas, the Church begins to prepare for the Feast of the Nativity of Our Lord. This time of preparation is sometimes called ‘Advent,’ for advent means the coming or arrival of someone or something. During these forty days, we prepare to celebrate the coming of God’s Son, our Lord Jesus Christ, into this world. Jesus came into this world as a little child born as an infant from Mary, His holy mother.

Many faithful people had waited a long time for the coming of Jesus. God had promised to send a Savior to His people, hundreds, and even thousands, of years before Jesus was born on earth. During that long period of time when people were waiting, God spoke to prophets — holy men and leaders among His people — and told them how He wanted His people to prepare for the coming of His Son. He told them that they must repent, change their way of life, make peace with one another, care for each other, and be obedient and faithful to God.

Every year, during these forty days, we also wait and prepare for the coming of Jesus. We repent of our bad habits and try to change our way of life. We think about how we have behaved toward other people, and we try harder to be helpful to our friends, our neighbors and members of our family. We also try to be faithful and obedient to God in all that we do. Through fasting and extra effort in prayer, we try to prepare both our bodies and minds to receive Christ into our lives and homes.

Forty days can seem like a very long time to wait for something; it is more that one month, almost six weeks. We know how anxious we are when a birthday or name day is approaching; we want to start planning a party and inviting our friends. If we are preparing for someone else’s special day, we begin thinking about the kind of gift we wish to give them. As the day draws near, we can hardly wait to begin the celebration. When we stop to think about it, we realize that part of the enjoyment of each celebration is the time we spend getting ready for it and waiting for it. The Church helps us to get ready for the celebration of Jesus’ birth. First, the Church issues an announcement, like an invitation, telling us that the Feast of the Nativity is approaching. Then, during the last weeks of November and the beginning of December, there are more announcements made which tell us what to look for as the feast approaches and how to get ready. These are the days on which some of the announcement are made:

November 15

This is the first day of the Nativity Fast, which begins forty days before Christmas. It is a good day for deciding how we should spend these days of Lent, what we should do to try to improve our way of living, and how we should spend our time in order to allow more time for prayer and preparation for the coming feast. On this day, we might mark the special days on the calendar that lead us to Christmas, or, we might begin to make an Advent Calendar or make an Advent Wreath to help us keep track of the days before Christmas. We can also start an Advent Chain of good deeds that can be used to adorn our Christmas Tree.

November 21

This day is a major feast which commemorates the Entrance of the Virgin into the Temple. It is a feast in honor of Jesus’ mother, the Theotokos and Ever-virgin Mary, and it marks the first announcement that is given in the Church of the coming of Jesus. During the Matins service, the words, ‘Christ is born! Glorify Him!” are sung for the first time. They will be sung at every Sunday Matins service until Christmas.

November 30

The last day of November is the feast of St. Andrew the Apostle. During the services commemorating the life of St. Andrew, the Church adds two more hymns which tell us what will happen on the day of Jesus’ birth.

December 6

This day is dedicated to the memory of St. Nicholas the Wonderworker. The life of St. Nicholas is a good example for us to follow if we want to learn how to care for and help one another. In the services on this day, we hear another hymn which tells us how the whole earth prepares to glorify the birth of Jesus.

The Two Sundays Before the Nativity of Christ (Christmas)

The first of these days is called the Sunday of the Forefathers. The verses from the services on this day tell us how the people of the Old Testament prepared for the coming of the Savior. The Sunday before Christmas is the Sunday of the Fathers. The services repeat some of the same hymns that were sung on the Sunday of the Forefathers. The Gospel lesson read on this day lists all the generations of the ancestors of Jesus who lived on earth.

“The Twofold Coming of Jesus Christ”

from the Catechesis of Cyril of Jerusalem, 315-386 A.D.

We preach not one coming only of Jesus Christ, but a second also, far more glorious than the first. The first revealed the meaning of his patient endurance; the second brings with it the crown of the divine kingdom.

Generally speaking, everything that concerns our Lord Jesus Christ is twofold. His birth is twofold: one, of God before time began; the other, of the Virgin in the fulness of time. His descent is twofold: one, unperceived like the dew falling on the fleece; the other, before the eyes of all, is yet to happen.

In his first coming he was wrapped in swaddling clothes in the manger. In his second coming he is clothed with light as with a garment. In his first coming he bore the cross, despising its shame; he will come a second time in glory accompanied by the hosts of angels.

It is not enough for us, then, to be content with his first coming; we must wait in hope of his second coming. What we said at his first coming, ‘Blessed is he who comes in the name of the Lord”, we shall repeat at his last coming. Running out with the angels to meet the Master we shall cry out in adoration, ‘Blessed is he who comes in the name of the Lord’.

The Savior will come not to be judged again but to call to judgment those who called him to judgment. He who was silent when he was first judged, will indict the malefactors who dared to perpetrate the outrage of the cross, and say, ‘These things you did and I was silent’.

He first came in the order of divine providence to teach men by gentle persuasion; but when he comes again they will, whether they wish it or not, be subjected to his kingship.

The prophet Malachi has something to say about each of these comings. ‘The Lord whom you seek will suddenly come to his temple’. That is the first coming.

Again, of the second coming he says, ‘And the angel of the covenant whom you seek. Behold, the Lord almighty will come: but who can endure the day of his coming, and who can stand when he appears? For he is like a refiner’s fire and like fuller’s soap; he will sit like a refiners and a purifier’. Paul pointed to the two comings when he wrote to Titus, ‘The grace of God has appeared for the salvation of all men, training us to renounce irreligion and worldly passions, and to live sober, upright, and godly lives in the glory of our great God and Savior Jesus Christ’. You see how he has spoken of the first coming, for which he gives thanks, and of the second to which we look forward.

Hence it is that by the faith we profess, which has just been handed on to you, we believe in him ‘who ascended into heaven and took his seat at the right hand of the Father. He will come again in glory to judge the living and the dead; and his kingdom will have no end’.

Our Lord Jesus Christ will, then, come from heaven. He will come in glory at the end of this world on the last day. Then there will be an end to this world, and this created world will be made new.

The Nativity of the Mother of God – September 8th

The first of the Twelve Great Feasts of the Church, the Nativity of Our Most Holy Lady the Theotokos, celebrates the birth of her from Whom God took flesh and became incarnate – our Lord Jesus Christ.

The Mother of God has been described by saints and prophets in various ways. She is the Golden Censer and the Ark all covered with gold (Hebrews 9:7.) She is the Fleece upon which the Dew (which is Christ) was pleased to descend (Judges 6:37.) She is the Staff of Aaron from which Christ the Flower blossomed (Numbers 17:8.) She is the thickly wooded Mountain of Thaemon from which Christ came (Micah 3:12 – 4:1.) She is the Jar in which the eternal Manna was contained (Exodus 16:33.) Her praises and descriptions are truly very numerous and point to Her exalted role as the human being with a central role in the Incarnation of our Lord, God and Saviour, Jesus Christ.

As it is the joy of Orthodox Christians to celebrate with splendor, the memory of the saints in church, we hymn the birth of the All-Holy Theotokos and also honor her parents, Ss. Joachim and Anna, who have their own feast day the day following. They are a great example and type of the Christian family.

We begin our participation in the new liturgical year, our participation in the Deifying Body of Jesus Christ through the Church and Her Mysteries by sharing the joy of Joachim and Anna, indeed the joy of humankind, in the birth of Her Who is the Mother of Joy, the Beacon of our Redemption and the Source of constant intercession before the Throne of Her Eternal Son. Through Her heavenly intercession, the Mother of God is with us and helps us still. As if to underline this, the Church honors a number of Her Miraculous Icons on this day as well, that is, Icons through which the Holy Spirit was pleased to bestow Divine Blessings on those who honour the Mother of God through them.

The Universal Exaltation of the Precious and Life-Giving Cross of the Lord – September 14

The Feast of the Universal Exaltation of the Precious and Life-Giving Cross is celebrated each year on September 14. The Feast commemorates the finding of the True Cross of our Lord and Savior Jesus Christ by Saint Helen, the mother of the Emperor Constantine.

In the twentieth year of his reign (326), the Emperor Constantine sent his mother Saint Helen to Jerusalem to venerate the holy places and to find the site of the Holy Sepulchre and of the Cross. Relying upon the oral tradition of the faithful, Saint Helen found the precious Cross together with the crosses of the two thieves crucified with our Lord. However, Helen had no way of determining which was the Cross of Christ.

With the healing of a dying woman who touched one of the crosses, Patriarch Macarius of Jerusalem identified the True Cross of Christ. Saint Helen and her court venerated the Precious and Life-Giving Cross along with many others who came to see this great instrument of Redemption. The Patriarch mounted the ambo (pulpit) and lifted the Cross with both hands so that all of the people gathered could see it. The crowd responded with “Lord have mercy”. This became the occasion of the institution in all of the Churches of the Exaltation of the Precious Cross, not only in memory of the event of the finding of the Cross, but also to celebrate how an instrument of shame was used to overcome death and bring salvation and eternal life.

The Feast is an opportunity outside of the observances of Holy Week to celebrate the full significance of the victory of the Cross over the powers of the world, and the triumph of the wisdom of God through the Cross over the wisdom of this world. This Feast also gives the Church an opportunity to relish the full glory of the Cross as a source of light, hope and victory for Christ’s people. It is also a time to celebrate the universality of the work of redemption accomplished through the Cross: the entire universe is seen through the light of the Cross, the new Tree of Life which provides nourishment for those who have been redeemed in Christ.

ON THE NATIVITY OF THE VIRGIN

“The present feastday is for us the beginning of feastdays. Serving as boundary limit to the law and to foretypes, it at the same time serves as a doorway to grace and truth. “For Christ is the end of the law” (Rom 10:4), Who, having freed us from the writing, doth raise us to spirit. Here is the end (to the law): in that the Lawgiver, having made everything, hath changed the writing in spirit and doth head everything within Himself (Eph 1:10), hath taken the law under its dominion, and the law is become subjected to grace, such that the properties of the law not suffer reciprocal commingling, but only suchlike, that the servile and subservient (in the law) by Divine power be transmuted into the light and free (in grace), “so that we—sayeth the Apostle—be not enslaved to the elements of the world” (Gal 4:3) and be not in a condition under the slavish yoke of the writing of the law. Here is the summit of Christ’s beneficence towards us! Here are the mysteries of revelation! Here is the theosis [divinisation] assumed upon humankind—the fruition worked out by the God-man.

The radiant and bright coming-down of God for people ought to possess a joyous basis, opening to us the great gift of salvation. Suchlike also is the present feastday, having as its basis the Nativity of the Mother of God, and as its purposeful end—the uniting of the Word with flesh, this most glorious of all miracles, unceasingly proclaimed, immeasurable and incomprehensible.” (Excerpt from St. Andrew of Crete, “Discourse on the Nativity of the Most Holy Mother of God”)

ON THE EXALTATION OF THE HOLY CROSS

Let us venerate the Cross of the Lord, offering our tender affection as the cypress, the sweet fragrance of our faith as the cedar, and our sincere love as the pine; and let us glorify our Deliverer who was nailed upon it.* (Wednesday Matins of the Fourth Week of Lent, Ode 7, Lenten Triodion)

* A reference to the three kinds of wood from which the Cross was made; cf. Isa. 60:13 (LXX). “And the glory of Mount Lebanon shall come to thee, with the cypress, and pine, and cedar together, to glorify my holy place.”