Focus on the Faith
The Lenten Services – Fr. Thomas Hopko
The weekday services of Great Lent are characterized by special lenten melodies of a penitential character. The royal gates to the altar area remain closed to signify man’s separation through sin from the Kingdom of God. The church vesting is of a somber color, usually purple. The daily troparia are also of an intercessory character, entreating God through his saints to have mercy on us sinners.
At the Matins the long Alleluia replaces the psalm: “The Lord is God” . . . the Psalmody is increased. The hymnology refers to the lenten effort. Scripture readings from Genesis and Proverbs are added to Vespers, and the Prophecy of Isaiah to the Sixth Hour. Each of these books is read nearly in its entirety during the lenten period. Epistle and gospel readings are absent because there are no Divine Liturgies.
At all of the lenten services the Prayer of Saint Ephraim of Syria is read. It supplicates God for those virtues especially necessary to the Christian life.
“O Lord and Master of my life: take from me the spirit of sloth, faint-heartedness, lust of power and idle talk. But grant 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 Vespers service which begins the lenten season is called the Vespers of Forgiveness. It is customary at this service for the faithful to ask forgiveness and to forgive each other. At the Compline services of the first week of lent the Canon of Saint Andrew of Crete is read. This is a long series of penitential verses based on Biblical themes, to each of which the people respond: Have mercy on me, O God, have mercy on me. This canon is repeated at Matins on Thursday of the fifth week.
On Friday evening of this same fifth week, the Akathistos Hymn to the Mother of God is sung; and the Saturday Divine Liturgy also honors the Theotokos.
The first Saturday of Great Lent is dedicated to the memory of Saint Theodore the Recruit. The second, third, and fourth Saturdays are called Memorial Saturdays since they are dedicated to the remembrance of the dead.
On Memorial Saturdays the liturgical hymns pray universally for all of the departed, and the Matins for the dead, popularly called the parastasis or panikhida, is served with specific mention of the deceased by name. Litanies and prayers are also added to the Divine Liturgy at which the scripture readings refer to the dead and their salvation by Christ.
Saturday, even during the non-lenten season, is the Church’s day for remembering the dead. This is so because Saturday, the Sabbath Day, stands as the day which God blessed for life in this world. Because of sin, however, this day now symbolizes all of earthly life as naturally fulfilled in death. Even Christ the Lord lay dead on the Sabbath Day, “resting from all of his works” and “trampling down death by death.” Thus, in the New Testament Church of Christ, Saturday becomes the proper day for remembering the dead and for offering prayers for their eternal salvation.
The Feast of Annunciation
On the Feast of the Annunciation (March 25)
The Feast of the Annunciation is a very important feast of the Faith. Did you ever stop and think about why that is true? Why is the Annunciation one of the twelve great feasts of the Church? Let us take a moment to think about what happened at the Annunciation, so that we can be better prepared to lead our family in celebrating this great feast.
When we stop and think about it, we can see that each part of this event is notable of its own accord, and together, all are essential for our salvation. It began when the Angel Gabriel announced to the Virgin Mary that she had been chosen by God to bear His Son. The fact that this angel appeared shows that the event was significant, for he is sent whenever God has an important message to convey. God's selection of Mary to become the Mother of God is a critical part of the event, since she was a holy young lady who had consecrated her life to God's service. Her agreement, "Let it be to me as you say," is a vitally important piece as well, because it simultaneously demonstrates Mary's humility before God and her willingness to obey. Also noteworthy is the fact that this event marks the moment in history when a person became the first Christian, for after the Annunciation, the Theotokos truly had Christ living within her. But the most significant aspect of the Annunciation is in what it announces; what came about as a result of both the announcement and the ensuing humble submission to God's will. And that is this; at the Annunciation, God Himself became human. This mystery is both mind-boggling and crucial. Christ's taking on flesh and dwelling among us was necessary so that He could die, break well. What humility! What love!
After giving it a little thought, we can see that the Feast of the Annunciation is truly a big deal for so many reasons! Even the other feasts of the church year would not exist without it! In addition, March 25 falls exactly nine months before Christmas, and is therefore the date of the Annunciation. How wonderfully not-so-coincidental it is that the date of this Feast falls right in the midst of Great Lent each year, for it reminds us of Christ's humility and the Virgins' obedience. Both humility and obedience are things that we are working on in our own lives, especially during Great Lent! The Annunciation reminds us of what God can do when both are exercised perfectly. Let us accordingly prepare our family to celebrate this great feast!
"Today is the beginning of our salvation, and the manifestation of the mystery from the ages; for the Son of God becometh the Son of the Virgin, and Gabriel proclaimeth grace. Wherefore, do we shout with him to the Theotokos: Rejoice, O full of grace! The Lord is with thee." ~ Apolytikion of the Annunciation
Blessed Feast of the Annunciation!
From the Fathers
Excerpt from the Homily on the Annunciation, by St. John Chrysostom
Again, tidings of joy, again messages of freedom, again calling back, again return, again voice of rejoicing, again driving back of slavery. An angel speaks with a virgin because a woman spoke to a serpent. “In the sixth month”, as it is written, “The Angel Gabriel was sent by God to a virgin betrothed to a man.” Gabriel was sent with the message of universal salvation. Gabriel was sent, bringing the writ of the recall of Adam. Gabriel was sent to the Virgin, that the dishonor of womanhood might be transformed into honor. Gabriel was sent, as is worthy, to rejoice at the pure chamber of the Bridegroom. Gabriel was sent, and the Creator is betrothed to His creation. Gabriel was sent to the spiritual palace of the King of the Angels. Gabriel was sent to a virgin, who though betrothed to Joseph, will bear the Son. The bodiless servant was sent to the spotless Virgin. Sin was sent free towards corruption by the inviolate one. The lamp was sent to tell of the Sun of Righteousness. The morning star precedes the light of day. Gabriel was sent to relate of Him Who is in the bosom of the Father, and in the arms of His Mother. Gabriel was sent to show Him Who is on the throne and in the cave. The solider was sent to cry out the mystery of the King. We know this is a mystery through faith, not one that can be studied in various ways. We venerate the mystery, not a joining together. We theologize a mystery, not a study. We confess a mystery, we do no count it. “In the sixth month, Gabriel was sent to a virgin...”
And he [the Archangel] received all the commandments like these [from the Lord]: “Come, O Angel, become a servant of this awesome mystery. Serve this hidden wonder, as an answer to fallen Adam, who will come under my compassion. Sin has made he that is fashioned in my image to grow old, and has soiled my creation, and has darkened where I created beauty. The wolf has scattered my flock. The dwelling place of Paradise has become a desert. The Tree of Life is guarded by the flaming sword, and the place of nourishment is closed. I have mercy on him who was attacked, and I wish to make war with him who fought against him [i.e., the devil]. I wish for all of the heavenly powers to know, but to you alone I impart the mystery. Go to the Virgin Mary, go to the Spiritual Gate, of which the Prophet said: “Glorious things have been said of you, O City of God.” Go to my Rational Paradise. Go to the Eastern City. Go to her who is the worthy dwelling-place of the Word. Go to the second Heaven on earth. Go to the Light Cloud. Tell her of my coming, the Thunderstorm. Go to her who is my prepared holy place. Go to the Bridal Chamber of my incarnation. Go to the pure Bridal Chamber of my nativity in the flesh. Speak to the ears of this rational Ark, to prepare the entrance of my hearing. But do not be fearsome, do not trouble the soul of the Virgin...First cry out to her with a voice of joy, and tell Mariam: “Hail, O Full-of-grace,” that I might have mercy on Eve, who is full-of-shame.”
The Angel [Gabriel], having heard what was spoken to him, said: “Strange is this thing, surpassing every thought to speak. He Who is awesome to the Cherubim, and invisible to the Seraphim, He Who is incomprehensible to all the Angelic Powers, is proclaimed to become nature!”
...But having truly all of this, the Physician has come to the sick, and the Sun of Righteousness has dawned for those who sat in darkness, the Anchor and Calm Harbor to those storm-tossed, the Intercessor has been born for the despised slaves, and peace has been united, and the Redeemer of captives has come, the strong unspeakable Joy and Love and Protection has come for those who are embattled. He is our peace, as the divine Apostle says, through Whom we have all received grace, Christ our God, to Whom belong glory to the ages of ages. Amen.
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