April, 2021

Order your Kulich and Pascha Online Now!

The Pascha Bake Sale is now open!  You can order your Kulich and Pascha online, and pay now or when you pick-up your order between 11:30AM and 1:00PM on Palm Sunday (4/25/2021).

Deadline to Order: 04/18/21

This is one of the significant fundraisers for the parish, so don’t deprive the parish or yourself of goodies for Pascha!

Click here to send in your order  (Or you can go to the website and click “Pascha Bake Sale” on the menu)

Focus on the Faith: Holy and Great Friday, Sermon at the Plaschanitsa (winding sheet)

Everything is different now. Today we forget about ourselves, our jobs, our worries. In the Church’s hymns starting yesterday on Holy Thursday through to tomorrow, Holy Saturday, you won’t find any mention of us miserable wretches, or our corrupted souls, of our defiled anything. The contemplation of Christ envelopes everything. Our attention to this, our attention to Christ, is essential if we want to participate, or derive any grace from this holy day. If we can pay attention, if we can force our minds, wrestle our thoughts, away from this world, away from this time, and this place, we will find ourselves mystically in Jerusalem, 1,987 years ago. Suddenly, the experience of these days becomes a school of life in Christ and a school of life with Christ. We call ourselves Christians, and so we are. But to call ourselves “Christians” is to also declare ourselves “disciples.” After all, the Scriptures confirm this in Acts 11:26 where St Luke reports that “The disciples were called ‘Christians’ first in Antioch.”

On this Great and Holy Friday, we contemporary and unworthy disciples join those sanctified original disciples in two sorrowful and horrific journeys — the path to Golgotha and the procession to the burial cave. These are the objects of our contemplation and our experience today. It is characteristic of the Divine services that they make us participants in those distant and frightful events. In the garden of Gethsemane, our eyes were blinded by torches, a youth wrapped in a cloth hid among trees, and Peter was warming himself by the fire when he was surprised by a cock crow. We peered into Pilate’s window, were surprised by the many-voiced roar of the crowd, the women of Jerusalem were wailing over the beaten and bloodied Sufferer, the thief was forgiven because of the final love entrusted to the Holy One. And two old men and two grief-stricken women found what they feared might be the final shelter for the Homeless One.

How vividly one sees the faces of Christ’s contemporaries, but He Himself is somehow mystically hidden.But did not St. Isaiah foretell this when he said: “many shall be amazed at thee, so shall thy face be without glory from men, and thy glory by the sons of men. Thus shall many nations wonder at him; and kings shall keep their mouths shut: for they to whom no report was brought concerning him, shall see; and they who have not heard, shall consider.” (Is. 52:14-15). Did you notice that in the description of the suffering of the Innocent One, the Prophet doesn’t express a single word of sympathy for Him? Why is this so? Because he doesn’t need to. This is not a moment for artificial emotionalism or sentimentality, but it is a moment for the Holy Spirit Himself to reveal the depths of these divine realities in our hearts. In this moment, all our thoughts and feelings must be engrossed in the awesome wonder of God’s works, which are beyond our comprehension, revealing “the love of Christ, which passeth understanding” (Ephesians 3:19). But we also see human love, don’t we, and it too is worthy of wonder.

We Orthodox Christians always view the Cross and the Grave from from the vantage point of Pascha, don’t we? We know too well the joy of the Resurrection, we live by it. And the solemn order of the Divine services of Passion Week, grand and mournful as they are, are still permeated with the expectation of Pascha. Its hidden joy colors even the Burial Shroud [Epitaphios, Plaschanitsa], the last covering of the Sufferer. For us the Burial Shroud is the banner of the Resurrection and the triumph of life over death and slavery, the banner of freedom and unity with God. But Nicodemus and the Elder Joseph of Arimathaea, the sorrowful women, and the Mother of God were weeping rivers of tears over the bloody cloth, the modest covering of the Dead One. They saw in the Burial Shroud the clothing of the ancient patriarch Joseph which had been wept over by his father Jacob who said: “I will go down into Hades, unto my son, mourning”(Gen. 37:3).

Can we imagine the grief and despair born of love in such a circumstance? Christ was the most beautiful and sacred being in the lives of these people, but they wonder if this death, too, is irreversible; they worry that not even Jesus can overcome it, in spite of His words to the contrary. They see a dead body, mutilated and bloody, and for a moment they forget the words that Jesus spoke at the Last Supper: “This is my body which is broken for you!” (1 Corinthians 11:24). In spite of these doubts, and despite this overwhelming sadness, what is the response of these myrrh-bearers? Nicodemus no longer conceals his faith in Christ. Joseph risks losing everything he has, and gives his tomb to the Righteous One. They have nothing to hope for and nothing to expect, yet their love is stronger than their fear. Even if Christ, the purest and most sacred being they have ever seen in their lives, is dead, they still assume that they must go down into the grave…mourning.

But this is not the meaning or the purpose of this day. Today, God’s overwhelming love toward His children is revealed. Today we join with those noble and courageous disciples, taking down the body of the incarnate God from the Cross, wrapping it in fine linen, anointing it with spices, and placing it in a new tomb. Amen.


From the Fathers

“If he was not flesh, whom did the Jews arrest? And if he was not God, who gave an order to the earth and threw them onto their faces.

If he was not flesh, who was struck with a blow? And if he was not God, who cured the ear that had been cut off by Peter and restored it to its place?

If he was not flesh, who received spitting on his face? And if he was not God, who breathed the Holy Spirit into the faces of his Apostles?

If he was not flesh, who stood before Pilate at the judgement seat? And if he was not God, who made Pilate’s wife afraid by a dream?

If he was not flesh, whose garments did the soldiers strip off and divide? And if he was not God, how was the sun darkened at the cross?

If he was not flesh, who was hung on the cross? And if he was not God, who shook the earth from its foundations?

If he was not flesh, whose hands and feet were transfixed by nails? And if he was not God, how was the veil of the temple rent, the rocks broken and the graves opened?

If he was not flesh, who cried out, “My God, my God, why have you abandoned me”? And if he was not God, who said “Father, forgive them”?

If he was not flesh, who was hung on a cross with the thieves? And if he was not God, how did he say to the thief, “Today you will be with me in Paradise”?

If he was not flesh, to whom did they offer vinegar and gall? And if he was not God, on hearing whose voice did Hades tremble?

If he was not flesh, whose side did the lance pierce, and blood and water came out? And if he was not God, who smashed to gates of Hades and tear apart it bonds? And at whose command did the imprisoned dead come out?

If he was not flesh, whom did the Apostles see in the upper room? And if he was not God, how did he enter when the doors were shut?

If he was not flesh, the marks of the nails and the lance in whose hands and side did Thomas handle? And if he was not God, to whom did he cry out, “My Lord and my God”?

(St. Efrem the Syrian, Sermon on the Transfiguration)


Orthopraxis: Services of Holy Week & Pascha in the Russian Orthodox Church

“O hills and valleys, the
multitude of men, and all
creation, weep and lament
with me, the Mother of your God.”

Today the grace of the Holy Spirit has gathered us together.

“Today the grace of the Holy Spirit has gathered us together, and we all take up Thy Cross and say: Blessed is He that comes in the name of the Lord; Hosanna in the highest.” These words, sung by the Orthodox Church on Palm Sunday, hearken back to the ancient monasteries in Palestine, where the monks would go into the desert to pray and fast alone through the forty days of Lent, and gather again in the monastery on the eve of Palm Sunday in order to celebrate the Passion and Resurrection of the Lord. Today also the Orthodox, after the fast of the Great Lent, put aside their normal daily occupations, some travelling over great distances to be near a church, for these exceptionally holy days, when they become united more closely with the suffering and risen Lord, and thereby draw closer to their fellow members of their parish or community.

The triumph of Palm Sunday was short lived, and we “make haste… from palms and branches… to the solemn and saving celebration of Christ’s Passion.”

During the first three days of Holy Week we remember the teaching given by Christ after His entry into Jerusalem: the discourse about His Second Coming and the parable of the ten virgins (Matt. Ch. 24 and 25), which are reflected in the hymns for these days.

“Behold the bridegroom comes in the middle of the night; and blessed is the servant whom He shall find watching…”

“I see Thy bridal chamber adorned O my Saviour, and I have no wedding garment that I may enter therein. Make the robe of my soul to shine, O Giver of Light, and save me.”

We pray for spiritual renewal in the days ahead: “O Bridegroom surpassing all in beauty, Thou hast called us to the spiritual feast of Thy bridal chamber. Strip from me the disfigurement of sin, through participation in Thy sufferings; clothe me in the glorious robe of Thy beauty, and in Thy compassion make me feast with joy at Thy Kingdom.”

On Great Thursday we commemorate the institution of the Eucharist at the Last Supper, the washing of the disciples’ feet, and the betrayal of Christ by Judas.

Thursday Evening. The Twelve Gospel Readings of the Passion.

This is the matins of Good Friday. A large Cross is placed in the middle of the church. The clergy, in dark vestments, come into the middle and incense the church as the following troparion is sung: “When the glorious disciples were illumined at the Supper by the washing of the feet, then ungodly Judas was darkened by the disease of avarice, and he delivered Thee, the righteous Judge, to lawless judges. See, O lover of money, how for money’s sake he hanged himself. Flee from the greed which made him dare to do such things against his Master. O Lord who art good towards all men, glory to Thee.”

The first Gospel reading is much the longest, being four chapters from S. John’s Gospel in which, after the Last Supper, Our Saviour consoled and strengthened His disciples in the face of the coming trials; “Ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy.”

Before each Gospel we sing “Glory to Thy Passion, O Lord, Glory to Thee,” and after each, “Glory to Thy longsuffering, O Lord, glory to Thee.”

In the next four readings we hear of the betrayal, trial and mockery endured by the Saviour. Then in the sixth reading we hear how he was nailed to the Cross. “Today He who hung the earth upon the waters is hung upon the Cross. He who wraps the heaven in clouds is wrapped in the purple of mockery. The Bridegroom of the Church is transfixed with nails. The Son of the Virgin is pierced with a spear.”

The Beatitudes are read and we place ourselves in the position of the robber on the cross: “Grant us also the repentance of the thief, O Christ our God, who alone lovest mankind, for we worship Thee with faith and cry to Thee: Remember us also, Saviour, in Thy kingdom.”

The prophetic verse “My God, My God, why hast Thou forsaken me?” is chanted, then, in the concluding Gospels we hear how the Saviour “gave up the ghost” upon the Cross.

“The whole creation was changed by fear, when it saw Thee, O Christ hanging on the Cross. The sun was darkened and the foundations of the earth were shaken.”

“Thou hast suffered for us and by Thy Passion set us free from passions; in Thy loving self-abasement Thou hast stooped down and raised us up: O almighty Saviour, have mercy on us.”

Friday Afternoon. The Bringing out of the Winding Sheet.

After the usual beginning of vespers, prophesies of Our Lord’s sufferings are read, in particular from the 53rd chapter of Isaiah: “He bears our sins, and is pained for us; yet we accounted him to be in trouble, and in suffering, and in affliction.”

Then, in a long Gospel reading made up of passages from all four evangelists, we hear the account of the Crucifixion for the last time. After this we reach a turning point in the sacred commemorations, as we remember the un-nailing and burial of the Saviour, and turn from the fury of the powers of evil to the quiet grief of the Disciples and all creation.

“Joseph with Nicodemus took Thee down from the Tree, who coverest Thyself with light as with a garment; and looking upon Thee dead, stripped and without burial, in his grief and tender compassion he lamented saying: Woe is me, my sweetest Jesus. . . How shall I bury Thee, my God, How shall I wrap Thee in a winding sheet… O Compassionate Saviour.”

The clergy come out of one of the side doors of the iconostas, bearing above their heads the winding sheet (plaschanitsa or epitaphion), a stiffened piece of fabric on which is depicted an icon of the Saviour’s body as it lay in the tomb. The winding sheet is brought into the middle of the church and laid on the prepared “tomb” as we sing to a slow melody: “Noble Joseph, taking down Thy most pure body from the Tree, wrapped it in clean linen with sweet spices, as he laid it in a new tomb.”

After the dismissal the people come up to venerate the winding sheet, making prostrations to the ground before kissing the wounds on the Saviour’s feet and hands. At the same time the following is sung: ”Come and let us bless Joseph of everlasting memory, who came to Pilate by night and begged for the Life of all: Give me this stranger, who has no place to lay His head. Give me this stranger, whom the evil disciple delivered to death. Give me this stranger, whom His Mother saw hanging on the Cross, and with a mother’s sorrow she cried weeping: Woe is me my Child! Woe is me Light of mine eyes and beloved fruit of my womb! For what Simeon foretold in the temple is come to pass today: a sword pierces my heart; but do Thou change my grief to gladness by Thy Resurrection. We venerate Thy passion, O Christ. We venerate Thy Passion, O Christ. We venerate Thy Passion, O Christ, and Thy Holy Resurrection.”

Friday Evening. The Burial Lamentations.

We now begin the services of Holy Saturday, the “Great and Blessed Sabbath, on which the Only Begotten Son of God rested from His works, keeping Sabbath in the flesh.”

The services of this day combine the opposite feelings of grief and quiet joy at the victory over death and hope in the coming Resurrection. They have been the inspiration of icons such as the one shown on the front of this leaflet. Again “Noble Joseph…” is sung as the clergy come into the centre of the church to begin the burial lamentations before the winding sheet. This is Psalm 118 (which is also read at Orthodox funerals) with special “lamentations” inserted between the verses. “Who will give me water and springs of tears, cried the Virgin Bride of God, that I may weep for my sweet Jesus.”

“O Life, how canst Thou die? How canst Thou dwell in a tomb? Yet Thou dost destroy death’s kingdom and raise the dead from hell.”

“To earth hast Thou come down, O Master, to save Adam: and not finding him on earth, Thou hast descended into hell, seeking him there.”

“All devouring hell received within himself the Rock of Life, and cast forth all the dead that he had swallowed since the beginning of the world.”

The canon, which follows, is one of the most profound hymns of Orthodoxy. “To fill all things with Thy glory, Thou hast gone down into the nethermost parts of the earth: for my person that is in Adam has not been hidden from Thee, but in Thy love for man Thou art buried in the tomb and dost restore me from corruption.”

After the Great Doxology the winding sheet is carried in procession round the church, to the slow singing of “Holy God, Holy Mighty, Holy Immortal One, have mercy on us.”

This is exactly like an Orthodox funeral procession, but it also signifies that Christ is now proceding through the darkness of hell, announcing to Adam and to all the dead His coming Resurrection, in which they are also called to share. The winding sheet is carried up to the Royal Doors with the exclamation “Wisdom, stand aright” to show that Christ is at the same time God on His Heavenly Throne with the Father and the Spirit.

The winding sheet is returned to the “tomb” in the centre of the church. A prophesy is read from Ezekiel (Ch. 37) pointing to the future general resurrection, in which the Lord showed the prophet a vision of a valley full of dry bones: ”I beheld, lo, the sinews and flesh came up upon them… and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army.”

Finally, we are brought back to the present moment by a Gospel reading about the soldiers who “made the sepulchre sure, sealing the stone, and setting a watch.

“Again the faithful come up to venerate the winding sheet, as at the end of vespers, to the singing of “Come and let us bless Joseph of everlasting memory…”

Saturday Morning. Vespers and Liturgy of Saint Basil.

This service is a reverent contemplation of the entire mystery of our salvation, and it is here that we begin the celebration of the Resurrection of Christ. The service begins with the clergy still in dark vestments. After the entrance at vespers, 15 Old Testament prophecies are read. We hear the wonderful prophecies of Isaiah: “That there should be given to them that mourn in Zion glory instead of ashes, the oil of joy to the mourners, the garment of glory for the spirit of heaviness: and they shall be called generations of righteousness, the planting of the Lord for glory.”(Ch. 61)

“Shine, shine O Jerusalem, for Thy light is come and the glory of the Lord is risen upon Thee. “ (Ch. 6O) We hear of the three children unharmed in the fiery furnace and, with the Royal Doors opened, we join in their song: “Praise the Lord and exult Him above all for ever.”

After the epistle reading, to the singing of “Arise, O God, judge the earth, for Thou shalt have an inheritance among all nations,” the clergy change from dark to bright vestments, and all the coverings in the church are also changed. The deacon comes out in white vestments and reads the Gospel account of the Resurrection from Saint Matthew, ending with the words “Behold I am with you always, even unto the end of the world. Amen.”

At the great entrance of the liturgy we sing: “Let all mortal flesh keep silence, and stand with fear and trembling; and let it take no thought for any earthly thing. For the King of Kings and Lord of Lords draws near to be sacrificed and given as food the faithful.”

The priest and deacon bring the holy gifts out and carry them round the winding sheet into the altar. The hymn continues, “Before Him go the choirs of angels and all the principalities and powers, the many-eyed cherubim and the six-winged seraphim, which cover their faces as they sing this hymn: Alleluia, alleluia, alleluia.”

After receiving Holy Communion, the faithful are given blessed bread and a cup of wine in memory of the days when this service was held late in the afternoon and the faithful stayed in church until the midnight service, and so needed a little food as sustenance.

Saturday Night. Pascha – the Passover of the Lord.

As the faithful gather again in the evening, the church is in darkness. They venerate the winding sheet for the last time and take turns reading from the Acts of the Apostles. At 11:30pm the midnight office begins. This is a repetition of the canon of Holy Saturday. At the end of the canon the priest comes out and brings the winding sheet into the altar to the singing of the final irmos: “Weep not for Me, O Mother, beholding in the tomb the Son whom thou hast conceived without seed in thy womb. For I shall arise, and shall be glorified, and as God I shall exalt in everlasting glory those who magnify Thee with faith and love.”

Shortly before midnight the clergy in the altar quietly begin the processional hymn: “Thy Resurrection, O Christ our Saviour, the angels hymn in the heavens, grant also to us who are on earth, to glorify Thee with a pure heart.” This is sung softly at first, then more loudly, then it is taken up by the choir and the whole congregation as the clergy come forth from the altar and, preceded by the cross and banners, all go out for the Easter procession carrying lighted candles. This procession symbolises the women who went before the dawn, “bringing sweet spices and ointments” to seek the body of the Saviour. It also symbolises the five wise virgins of the Gospel parable, whose lamps were ready, so that they could enter into the marriage feast.

The procession stops outside the closed doors of the church. The priest intones “Glory to the Holy, Consubstantial, Life-Creating and Undivided Trinity, always, now and ever, and unto the ages of ages.” Then he begins the triumphant Paschal hymn, which is taken up by the choir and people: “Christ is risen from the dead, trampling down death by death, and upon those in the tombs bestowing life.”

The priest intones the Paschal verses: “Let God arise and let His enemies be scattered, and let them that hate Him flee from before His face!” Then, singing repeatedly “Christ is risen from the dead…” all enter the church, now brilliantly lit. This symbolises our entrance into the Heavenly Kingdom, made possible by the power of Christ’s Resurrection.

Indeed, the entire Paschal service is a celebration, not only of Christ’s Resurrection from the dead, of which we have already heard at the Liturgy of Holy Saturday, but also of the future Kingdom, of which we are now granted a foretaste, dependent, however, on the extent of our spiritual preparation.

The joyful Paschal canon is sung while the clergy repeatedly cense the church and greet the people “Christ is Risen!”, to which they reply “He is Risen Indeed!” (Khristos Voskrese! Vo-istinu Voskrese!) “It is the day of Resurrection, let us be radiant O ye people. Pascha, the Lord’s Pascha. From death unto life and from earth unto Heaven has Christ our God led us, singing the song of victory.”

“This is the chosen and holy Day, the one King and Lord of Sabbaths, the Feast of Feasts, and the Triumph of Triumphs: wherein let us bless Christ for evermore.” The Paschal sermon of S. John Chrysostom is read and the people greet one another, kissing each other three times, saying, “Christ is Risen! He is Risen Indeed!”

Matins is immediately followed by the Liturgy, at which the Gospel from Saint John, chapter 1 -”In the beginning was the Word…” is read in many languages as a sign of Christ’s truth being proclaimed to all men. In a sense the Liturgy is the most truly Paschal of all the Paschal services, and is understood most profoundly on this day, since in it we are truly united with Christ in Holy Communion, which is the culmination of the Paschal celebration.

“O Christ, the Pascha great and most holy! O wisdom, Word and Power of God! Grant that we may more perfectly partake of Thee, in the day of Thy Kingdom which knoweth no eventide.”

“The “cheese-pascha”, eggs and other special foods are blessed, and the people share a festal meal, breaking the seven week long fast. They depart for their homes bearing in their hearts the joy of the Risen Christ, as the sun rises over the still sleeping city, which has received, unawares, a blessing from the sacred rites which have been celebrated within its precincts. For the entire week after Easter the services repeat the joyous hymns of the Paschal night. The Prayer Book contains the complete text, which may be read or sung by the faithful at home if they are unable to attend these services in church. As we return to our normal life of prayer and work, we are strengthened in our resolve to live as Christ commanded, to pray and struggle to be worthy of Christ’s future Kingdom, of which we have reached a pledge, an annual foretaste of paradise, in the Paschal celebrations.



Upcoming Events

Upcoming events this month (Events are subject to change! see the online calendar for updates or the attached PDF for more info)

March, 2021

Focus on the Faith: Great Lent

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.

From the Fathers

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)

Orthopraxis: “Clean Week,” The First Week of the Fast

The first week of Great Lent starts on Clean Monday, the first day of Great Lent. The name “Clean Week” refers to the spiritual cleansing each of the faithful is encouraged to undergo through fasting, prayer, repentance, reception of the Holy Mysteries and begging forgiveness of his neighbor. It is also traditionally a time for spring cleaning so that one’s outward surroundings matches his inward disposition.

Throughout this week fasting is most strict. Those who have the strength are encouraged to fast completely, eating only on Wednesday and Friday evenings, after the Presanctified Liturgy. Those who are unable to keep such a strict fast are encouraged to eat only a little, and then only xerophagy* once a day. On Monday, no food should be eaten at all and only uncooked food on Tuesday and Thursday. Meals are served on Saturday and Sunday, but these are fasting meals at which meat, dairy products and fish are forbidden.

At Great Compline during the first four days of the Fast (Monday through Thursday) the Great Canon of St. Andrew of Crete is divided into four parts and one part is chanted each night (for further information about the Great Canon, see Fifth Week, below).

The First Saturday is called “St. Theodore Saturday” in honor of St. Theodore the Recruit, a 4th-century martyr. At the end of the Presanctified Liturgy on Friday (since, liturgically, the day begins at sunset) a special canon to St. Theodore, composed by St. John of Damascus, is chanted. Then the priest blesses kolyva (boiled wheat with honey and raisins) which is distributed to the faithful in commemoration of the following miracle worked by St. Theodore on the First Saturday of Great Lent.

Fifty years after the death of St Theodore, the emperor Julian the Apostate (361-363), as a part of his general policy of persecution of Christians, commanded the governor of Constantinople during the first week of Great Lent to sprinkle all the food provisions in the marketplaces with the blood offered to pagan idols, knowing that the people would be hungry after the strict fasting of the first week. St Theodore appeared in a dream to Archbishop Eudoxius, ordering him to inform all the Christians that no one should buy anything at the marketplaces, but rather to eat cooked wheat with honey (kolyva).

The First Sunday of Great Lent is the Feast of Orthodoxy, which commemorates the restoration of the veneration of icons after the Iconoclast controversy, which is considered to be the triumph of the Church over the last of the great heresies which troubled her (all later heresies being simply a rehashing of earlier ones). Before the Divine Liturgy on this day, a special service, known as the “Triumph of Orthodoxy” is held in cathedrals and major monasteries, at which the synodicon (containing anathemas against various heresies, and encomia of those who have held fast to the Christian faith) is proclaimed. The theme of the day is the victory of the True Faith over heresy. “This is the victory that overcomes the world, our faith” (1 John 5:4). Also, the icons of the saints bear witness that man, “created in the image and likeness of God” (Genesis 1:26), may become holy and godlike through the purification of himself as God’s living image.

The First Sunday of Great Lent originally commemorated the Prophets such as Moses, Aaron, and Samuel. The Liturgy’s Prokeimenon and alleluia verses as well as the Epistle (Hebrews 11:24-26,32-40) and Gospel (John 1:43–51) readings appointed for the day continue to reflect this older usage.

*”Xerophagy – Literally ‘dry eating,’ means partaking of unprocessed foods such as vegetables, fruits, grains and nuts or perhaps even dried bread and water.

Upcoming Events

Upcoming events this month (Events are subject to change! see the online calendar for updates or the attached PDF for more info)

January, 2021

Focus on the Faith: New Year Looks to Theophany

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.”

From the Fathers

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.

Lives of the Saints

January 1 – The Circumcision of Our Lord Jesus Christ

In keeping with the Law of Moses, the Savior’s parents had Him circumcised eight days after His birth (see Luke ch. 2). On this day, following Jewish custom, he received the name Jesus (Yeshua, a form of Joshua), meaning “God saves.” Thus, on this day, the Covenant of Moses was fulfilled and brought to an end, and the Salvation of God’s people was proclaimed to the world.

Our Father among the Saints Basil the Great (379).

In its services, the Church calls St Basil a “bee of the Church of Christ”: bringing the honey of divinely-inspired wisdom to the faithful, stinging the uprisings of heresy. He was born in Cappadocia to a wealthy and prominent family. Their worldly wealth, however, is as nothing compared to the wealth of Saints that they have given to the Church: his parents St Basil the Elder and St Emmelia; his sister St Macrina (July 19), the spiritual head of the family; and his brothers St Gregory of Nyssa (January 10), and St Peter, future bishop of Sebaste (January 9).

Inspired and tutored by his father, a renowned professor of rhetoric, the brilliant Basil set out to master the secular learning and arts of his day, traveling to Athens, where he studied alongside his life-long friend St Gregory of Nazianzus. When he returned from his studies in 356, he found that his mother and his sister Macrina had turned the family home into a convent, and that his brothers had also taken up the monastic life nearby. Puffed up by his secular accomplishments, he at first resisted his sister’s pleas to take up a life devoted to God, but at last, through her prayers and admonition, entered upon the ascetical life.

After traveling among the monks of Egypt, Palestine and Syria, he settled in Cappadocia as a hermit, living in utter poverty and writing his ascetical homilies. A monastic community steadily gathered around him, and for its good order St Basil wrote his Rule, which is regarded as the charter of monasticism. (St Benedict in the West was familiar with this Rule, and his own is modeled on it.)

In about 370 he was consecrated Bishop of Caesarea in Cappadocia. Even as bishop, he continued to live without any possessions save a worn garment to cover himself. At this time the Arian heresy was rending the Church, and it became St Basil’s lot to defend Orthodoxy in Sermons and writings, a task which he fulfilled with such erudition and wisdom that he is called “Basil the Great.” He reposed in peace in 379, at the age of forty-nine.

St Gregory, Bishop of Nazianzus (374), father of St Gregory the Theologian

He converted to Christianity from paganism as an adult through the influence of his pious wife St Nonna (Aug. 5). He was made Bishop of Nazianzus in Cappadocia in 329, and served faithfully for forty-five years, defending his flock against the inroads of Arianism and the persecutions of Julian the Apostate. Late in life, he ordained his son Gregory, later known as St Gregory the Theologian (Jan. 25) to assist him. He reposed in peace, aged almost 100.

In about 370 he was consecrated Bishop of Caesarea in Cappadocia. Even as bishop, he continued to live without any possessions save a worn garment to cover himself. At this time the Arian heresy was rending the Church, and it became St Basil’s lot to defend Orthodoxy in Sermons and writings, a task which he fulfilled with such erudition and wisdom that he is called “Basil the Great.” He reposed in peace in 379, at the age of forty-nine.

January 2 – St Seraphim of Sarov (1833)

“Saint Seraphim was born in the town of Kursk in 1759. From tender childhood he was under the protection of the most holy Mother of God, who, when he was nine years old, appeared to him in a vision, and through her icon of Kursk, healed him from a grave sickness from which he had not been expected to recover. At the age of nineteen he entered the monastery of Sarov, where he amazed all with his obedience, his lofty asceticism, and his great humility. In 1780 the Saint was stricken with a sickness which he manfully endured for three years, until our Lady the Theotokos healed him, appearing to him with the Apostles Peter and John. He was tonsured a monk in 1786, being named for the holy Hieromartyr Seraphim, Bishop of Phanarion (Dec. 4), and was ordained deacon a year later. In his unquenchable love for God, he continually added labours to labours, increasing in virtue and prayer with titan strides. Once, during the Divine Liturgy of Holy and Great Thursday he was counted worthy of a vision of our Lord Jesus Christ, Who appeared encompassed by the heavenly hosts. After this dread vision, he gave himself over to greater labours.

“In 1794, Saint Seraphim took up the solitary life in a cell in the forest. This period of extreme asceticism lasted some fifteen years, until 1810. It was at this time that he took upon himself one of the greatest feats of his life. Assailed with despondency and a storm of contrary thoughts raised by the enemy of our salvation, the Saint passed a thousand nights on a rock, continuing in prayer until God gave him complete victory over the enemy. On another occasion, he was assaulted by robbers, who broke his chest and his head with their blows, leaving him almost dead. Here again, he began to recover after an appearance of the most Holy Theotokos, who came to him with the Apostles Peter and John, and pointing to Saint Seraphim, uttered these awesome words, ‘This is one of my kind.’

“In 1810, at the age of fifty, weakened by his more than human struggles, Saint Seraphim returned to the monastery for the third part of his ascetical labours, in which he lived as a recluse, until 1825. For the first five years of his reclusion, he spoke to no one at all, and little is known of this period. After five years, he began receiving visitors little by little, giving counsel and consolation to ailing souls. In 1825, the most holy Theotokos appeared to the Saint and revealed to him that it was pleasing to God that he fully end his reclusion; from this time the number of people who came to see him grew daily. It was also at the command of the holy Virgin that he undertook the spiritual direction of the Diveyevo Convent. He healed bodily ailments, foretold things to come, brought hardened sinners to repentance, and saw clearly the secrets of the heart of those who came to him. Through his utter humility and childlike simplicity, his unrivalled ascetical travails, and his angel-like love for God, he ascended to the holiness and greatness of the ancient God-bearing Fathers and became, like Anthony for Egypt, the physician for the whole Russian land. In all, the most holy Theotokos appeared to him twelve times in his life. The last was on Annunciation, 1831, to announce to him that he would soon enter into his rest. She appeared to him accompanied by twelve virgins martyrs and monastic saints with Saint John the Baptist and Saint John the Theologian. With a body ailing and broken from innumerable hardships, and an unspotted soul shining with the light of Heaven, the Saint lived less than two years after this, falling asleep in peace on January 2, 1833, chanting Paschal hymns. On the night of his repose, the righteous Philaret of the Glinsk Hermitage beheld his soul ascending to Heaven in light. Because of the universal testimony to the singular holiness of his life, and the seas of miracles that he performed both in life and after death, his veneration quickly spread beyond the boundaries of the Russian Empire to every corner of the earth.

Upcoming Events

Upcoming events this month (Events are subject to change! see the online calendar for updates or the attached PDF for more info)

December, 2020

Focus on the Faith: The Adoration of the Magi

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.


Orthopraxis: The Holy Supper of Christmas Eve

AMONG THE ORTHODOX PEOPLE of Carpatho-Russia there is a wonderful tradition of having a “Holy Supper” on Christmas Eve, just before going to Church for the Vigil. While the menu and details of the meal may be different from family to family and region to region, the general idea is as follows:

On Christmas Eve, the morning Vesperal Liturgy is celebrated. We keep a strict fast (no food or liquids) before this service and until Holy Communion. After the Liturgy we go home to prepare the meal. Back in the “old country,” twelve dishes are prepared, in honor of the Holy Apostles. The foods, prepared with oil, but without dairy products due to the fast, usually include fish, soup, stuffed cabbage, stewed prunes, mashed potatoes, honey, garlic, etc. The dining table is covered with a white linen cloth in memory of the swaddling clothes of Christ Child, and an extra place is set to receive a stranger, remembering that the Holy Family found no lodging in Bethlehem’s Inn.

In the center of the table is a large round loaf of bread, which symbolized Jesus as the Bread of Life. A tall candle is placed in the bread, as a symbol of the Star of Bethlehem. Straw is laid down on the floor and some of it also placed on the table or under the white tablecloth, symbolizing the fact that Jesus lay in a manger. The father greets everyone with the exclamation: “Christ is born!” And just as in Church, all answer “Glorify Him!” Wine is poured by the father, or the eldest, for a toast, recalling the act of our Lord Jesus at the Last Supper, and offered these words: “Grant, O God, that we may live to an even better Holy Night next year. May the Lord give good health to you, my dear wife, and to our children, to my good and bad neighbors, to my friends and enemies. May God bless all Christians here and abroad, and may He grant eternal memory and heaven to the departed. And above all, my Sweetest Jesus, born this day, bring peace, health and happiness!” All reply with the prayer: “Grant this, O Lord!” The mother sprinkles all the family members with Holy Water so that their minds and hearts would open to the meaning of the Birth of Christ. The father also takes Holy Water, sprinkling his livestock and household animals, and treating them to sugar or salt and plenty of feed. Many people wistfully feel that perhaps the animals speak at midnight on Christmas Eve. One would be fearful that they might complain to God if mistreated! Beware, those with livestock and pets.

After dipping her forefinger into honey in a bowl, the mother makes a sign of the cross on the foreheads of all present, including herself. The use of honey symbolizes her prayer that the lives of all present would be sweet without bitterness. After the Holy Supper, all then go to the Church for the evening Nativity Vigil, to hear the Psalms, the Troparion “Thy Nativity, O Christ our God…” the Kontakion “On this day the Virgin beareth…” the prophecy from Isaiah “God is with us” many other hymns, and of course, the Gospel of the birth of the Lord. Afterwards Carols are sung as all return home to prepare themselves for the Divine Liturgy on Christmas morning. Menu options: The traditional Holy Supper consists of twelve dishes in honor of the number of apostles. This is a fast day, so all dishes should be selected and prepared without meat, cheese, eggs or dairy products. In addition, small portions should be served in keeping with the character of fasting, this is not a feast. Feel free to build your own menu with additional appropriate dishes from your own family recipes.

From the Fathers

“THE RENEWAL OF HUMANITY…the perfection of our humanity, according to the teaching of St. Irenaeus, must be brought to pass by the dispensation of the Incarnation of the Son of God, not by any kind of doctrine, not by the writing of any book. By taking flesh and becoming man, the Son of God, the Second Person of the Holy Trinity, made men partakers of the Divine nature. Assuming human nature in the unity of His Hypostasis, the Son of God by taking flesh became the New Adam, the Progenitor of the new humanity. “Beholding him that was in God’s image and likeness fallen through the transgression, Jesus bowed the heavens and came down, and without changing He took up His dwelling in a Virgin womb: that thereby He might fashion corrupt Adam anew.” St. Irenaeus says that the Son of the Most High became the Son of man in order to make man a son of God. In the new humanity, built upon the foundation of the Incarnation of the Son of God, the unity of our human nature, broken by sin, is restored. Christ Himself named this new humanity the Church.”

(From “Holy Scripture and the Church,” by St. Hilarion Troitsky, in Orthodox Word, 2009.)

Choir Director’s Corner

Right before the major services of Nativity, Theophany, and Good Friday, a service is done called the Royal Hours. The title originally referred to the fact that the emperor of Constantinople would always attend these services in preparation of the feast to come. They differ from normal hours in that there are added hymns and readings, and two of the prescribed psalms are replaced by psalms that are particular prophecies of the feast to follow.

In the ninth Royal Hour of both Nativity and Good Friday, there are particularly dramatic hymns that are repeated in other services of the feast. It is interesting to see how these hymns mirror each other, giving us something to contemplate and consider.

Upcoming Events

Upcoming events this month (Events are subject to change! see the online calendar for updates or the attached PDF for more info)