October 2

St Andrew the Fool for Christ (911)
St Andrew was bought as a slave by Theognostos,a wealthy citizen of Constantinople, during the reign of Emperor Leo the Wise. Theognostos recognized Andrew's unusual ability and taught him to read and write. Despite this, Andrew, obeying a divine revelation, took up the ascesis of folly for Christ, behaving as a madman all day and secretly praying most of the night. His master endeavored to have him cured of his apparent madness, having prayers read over him in church, but to no avail. Finally, he discharged Andrew, who thereafter lived in absolute poverty in Constantinople, clothing himself in rags and living on the bread given him by kindly Christians. Anything that he received, beyond that needed for bare survival, he gave to beggars, usually mocking and insulting them at the same time so as not to be thanked or praised for his deeds. Such was the wholeheartedness of his prayers that he was given grace to see angels and demons, to discern the secrets of others, thereby turning them from their sins. It was he who, with his disciple Epiphanius, saw the vision of the Protecting Veil of the Mother of God (see October 1). After a life of profound ascetic struggle, he reposed in peace.

Hieromartyr Cyprian and Virgin-Martyr Justina (304).
"Saint Justina, who was from Damascus, lived in virginity for the sake of Christ. Saint Cyprian, who was from Antioch, began as an initiate of magic and worshipper of the demons. A certain foolish young man who had been smitten with Justina's beauty hired Cyprian to draw her to love him; when Cyprian had used every demonic device he knew, and had failed, being repulsed by the power of Christ Whom Justina invoked, he understood the weakness of the demons and came to know the truth. Delivered from demonic delusion, he came to Christ and burned all his books of magic, was baptized, and later ascended the episcopal throne in his country. Later, he and Justina were arrested by the Count of Damascus, and having endured many torments at his hands, they were sent finally to Diocletian in Nicomedia, where they were beheaded in the year 304." (Great Horologion)

October 3

Hieromartyr Dionysius the Areopagite (96)
He is mentioned in Acts 17:19-34. He was a learned Athenian, a member of the Athenian court on Mars Hill (Areos Pagos in Greek, from which the title 'Areopagite' comes). At the time of Christ's crucifixion, he was studying in Egypt and saw the sky darkened there for three hours when Christ breathed His last. He later married and had several children. When St Paul preached in Athens, Dionysius was among the first to believe, and became either the first (according to some) Bishop of Athens, or the second, succeeding St Hierotheos (commemorated tomorrow, October 4). With St Hierotheos he was present at the Dormition of the Mother of God. He received a martyr's end in his old age, possibly in Athens. Several famous works of mystical theology, including On the Divine Names, Celestial Hierarchy, Ecclesiastical Hierarchy, Mystical Theology, and 10 Letters are attributed to him.

October 8

Our Holy Mother Pelagia (461)
"This Saint was a prominent actress of the city of Antioch, and a pagan, who lived a life of unrestrained prodigality and led many to perdition. Instructed and baptized by a certain bishop named Nonnus (November 10), she departed to the Mount of Olives near Jerusalem, where she lived as a recluse, feigning to be a eunuch called Pelagius. She lived in such holiness and repentance that within three or four years she was deemed worthy to repose in an odour of sanctity, in the middle of the fifth century. Her tomb on the Mount of Olives has been a place of pilgrimage ever since." (Great Horologion). The Prologue adds that Pelagia had accumulated a large fortune as a courtesan, all of which she gave away to the poor upon her conversion.

Saint Thaïs the Repentant Harlot (4th c.)
She lived in Alexandria, where, when she was seventeen, her own mother placed her in a brothel, where due to her great beauty she was able to amass some wealth. Saint Serapion (March 21), hearing about Thaïs and her way of life, was moved by God to try to convert her. He dressed himself as a soldier, found her, gave her a gold piece, and went with her to her room. When the door was shut, he put aside his tunic, revealing his monastic robe, and asked if he might speak with her. With tears he told her of the doom that awaits sinners, and of the infinite mercy of God, who desires that all should be saved and welcomes every repentant sinner. Thaïs, her heart melted by his words, ran to the public square, burned all the fine clothes and possessions that she had acquired through her trade, and went with Serapion to a women's monastery. There he instructed her to stay secluded in her cell, beseeching God's mercy constantly and only eating every other day; she was to do this until she was instructed otherwise. Thaïs lived in this way for three years, with such zeal that she amazed all her monastic sisters. Meanwhile St Serapion went to St Anthony the Great to ask him if God had accepted Thaïs' repentance. Saint Anthony and his brethren spent a night in prayer and received a vision in which they were assured that Thaïs had been found worthy of God's mercy. Returning to the monastery, Serapion made the repentant Saint leave her cell, though by now she only wished to spend her life in repentant prayer. After spending only fifteen days in the common life of the monastery, the holy Thaïs reposed in peace.

October 19

Righteous John, Wonderworker of Kronstadt (1908).
"Saint John of Kronstadt was a married priest, who lived with his wife in virginity. Through his untiring labours in his priestly duties and love for the poor and sinners, he was granted by our Lord great gifts of clairvoyance and miracle-working, to such a degree that in the last years of his life miracles of healings — both of body and of soul — were performed countless times each day through his prayers, often for people who had only written to him asking his help. During his lifetime he was known throughout Russia, as well as in the Western world. He has left us his diary My Life in Christ as a spiritual treasure for Christians of every age; simple in language, it expounds the deepest mysteries of our Faith with that wisdom which is given only to a heart purified by the grace of the Holy Spirit. Foreseeing as a true prophet the Revolution of 1917, he unsparingly rebuked the growing apostasy among the people; he foretold that the very name of Russia would be changed. As the darkness of unbelief grew thicker, he shone forth as a beacon of unquenchable piety, comforting the faithful through the many miracles that he worked and the fatherly love and simplicity with which he received all. Saint John reposed in peace in 1908." (Great Horologion)

THE FOURTH OF JULY - Matthew 12:38-45

The Fourth of July is always a time for celebration in our land. It is a chance for family and friends to gather together for barbeques, outdoor activities, and fireworks. On Independence Day, the cause of our celebration is freedom, freedom from a cruel, repressive government, and freedom from a tyrannical king. This freedom is not only about liberation “from,” but also liberation “to;” freedom to chart our own course, to work for our own goals, and to reap the fruits of our own labors.

It is common practice in our churches to offer a Prayer Service, a Molieben of Thanksgiving on the “Glorious Fourth,” and here, in the Pacific Central Deanery, it has been our custom for nearly 100 years to make a pilgrimage to Fort Ross and offer the Divine Liturgy there at the chapel in thanksgiving to God for this wonderful country of ours.

While today's civil holiday may not be found on our ecclesiastical calendars, we can certainly derive some spiritual food from it, right along with our festive foods and ice-cold beverages! The Fourth of July can be an opportunity for us to recall that there is a spiritual struggle for independence that goes on in our lives, and in our hearts, every single day. The tyrannical king is the devil; his cruel government is this fallen world and death; the overwhelming tax burdens and the tax collectors are our sins along with the demons who wait in the aerial toll-houses to accuse us at our death. These are the same demons, who would love nothing more than to find seven buddies, kick the Heavenly King out of our hearts, and replace Him with themselves, as we heard about in the Gospel.

Nothing is better, nothing is more natural to human beings than spiritual freedom. The Lord Jesus Christ said: “If the Son (of God) therefore shall make you free, ye shall be free indeed” (John 8:36.) But in order to gain this freedom, this freedom which is only found in Christ, there needs to be a revolution, a revolution in us! Now the word “revolution” literally means to turn around. Isn’t that what repentance is? A turning around? A change of direction? A change of mind? Repentance is a spiritual struggle to turn, a spiritual revolutionary war against the tyranny of evil. Repentance is a noetic rebellion and an ascetic strategy of separation that employs spiritual armaments given to us by the grace of God. St Paul wrote to the Corinthians: “For though we walk in the flesh, we do not war after the flesh: For the weapons of our warfare are not fleshly, but our weapons have Divine power to pull down strongholds; casting down vain imaginations, and every high thing that exalts itself against the knowledge of God, and brings into captivity every thought to the obedience of Christ” (2 Corinthians 10:3-5.)

So, then, the Fourth of July can serve as a good reminder to us that we need to keep up the struggle and “Fight the good fight of faith” (1 Tim. 6:12.) It’s only when we let our guard down, relax our efforts and our resolve, that we find ourselves slipping back into the clutches of our Adversary, the King of wickedness, and falling into the tyranny of his cruel and oppressive government. “Stand fast therefore” (says St. Paul) “in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage” (Galatians 5:1.) Amen.

Archpriest Basil Rhodes

St John (Maximovich), Archbishop of Shanghai and San Francisco (July 2, 1966)

This brightly-shining Saint of our own day was born in Russia in 1896. In 1921 his family fled the Russian Revolution to Serbia, where he became a monk and was ordained a priest. From the time of his entry into monastic life he adopted a severely ascetical way of life: for the rest of his life he never slept in a bed, sleeping only briefly in a chair or prostrated before the icons. He ate one meal a day, in the evening. Teaching seminarians in Serbia, he instructed them each day to devote six hours to divine services, six hours to prayer (not including the divine services!), six hours to good works, and six hours to rest (these six hours obviously included eating and bathing as well as sleeping). Whether his seminarians followed his counsels we do not know, but he himself not only followed but exceeded them.

In 1934 he was made Bishop of Shanghai (in the Russian Church Abroad), where he served not only the Russian emigre community but a number of native Chinese Orthodox; from time to time he served the Divine Liturgy in Chinese. When the Communists took power in China, he labored tirelessly to evacuate his flock to safety, first to the Philippines, then to various western countries including the United States. He served as Bishop in Paris and Brussels, then, in 1962 was made Archbishop of San Francisco. Throughout his life as monk and hierarch he was revered (and sometimes condemned) for his ascetical labors and unceasing intercessions. During his life and ever since, numerous miraculous healings of all manner of afflictions have been accomplished through his prayers. Once, in Shanghai, a caretaker, investigating strange noises in the cathedral after midnight, discovered Bishop John standing in the belltower, looking down on the city and praying for the people. Years later, when he visited Holy Trinity Monastery in Jordanville, New York, the priest responsible for hosting him found the saint walking through the halls of the monastery, standing outside the door of each room and praying for the monk or seminarian sleeping within. When the Archbishop had prayed outside each room, he returned to the beginning of his circuit and began praying again; and so he spent the entire night.

Even as Archbishop, he lived in near-absolute poverty. His appearance was striking: His cassock was made of blue Chinese "peasant cloth," crudely decorated with crosses stitched by orphans who had been in his care in Shanghai. His Bishop's "miter" was often a cloth cap to which he had glued paper icons. Even in the United States, even while serving the Divine Liturgy (which he did every day), he went barefoot in all seasons. (Eventually, after he was hospitalized with an infected foot, his Metropolitan ordered him to wear shoes; thereafter, he wore sandals). Needless to say, he was an embarrassment to those who like their bishops to make a more worldly appearance, but among his various flocks throughout the world, there were always those who recognized him as a Saint in his own lifetime.

Following his repose in 1966, a steady stream of healings and other miracles was accomplished through his intercessions, and in 1996 he was glorified as a Saint of the Church. His incorrupt and wonder-working relics can be venerated at his cathedral in San Francisco. At St John's funeral, the eulogist told his mourners (and all of us): because Archbishop John was able to live the spirituality of the Orthodox Church so fully, even in modern, western, urban society, we are without excuse.

Footnote: An acquaintance of Monk John once met him on a train in Serbia. When asked his destination, Monk John replied, "I'm going to straighten out a mistake. I've gotten a letter meant for some other John whom they intend to make a bishop." The same person met him again on his return journey and asked if he had been able to resolve his problem. John answered, "The mistake is much worse than I thought: they did make me a bishop."

Who are the Apostles?

On the 29^th of June, we will celebrate the "Feast of the Holy Apostles Peter and Paul" In preparation for this feast I would like to share some thoughts concerning these preeminent apostles and the establishment of the early church. It is my prayer that all will draw closer to God, to an understanding of the apostles, and to those who received instruction from their immediate disciples and successors.

"And He appointed twelve, whom He also named APOSTLES (Greek: “sent out ones”), to be with Him and to be sent out..." (Mark 3:14).

The twelve apostles formed the inner core of the Lord Jesus Christ's earthly ministry. They were personally chosen by the Lord Himself. They were given the power of working miracles and were inspired to teach, to preach, and do extraordinary miracles in order to bring precious souls to Christ. On the Feast of Pentecost the Holy Spirit came down on the apostles and they were “endued with power from on high”(Luke 24:49), so that they could bear witness to the life, death, and resurrection of Jesus Christ, as He declared that they should.

"When the Bridegroom shall be taken from them.....then they shall fast" (Matthew 9:15). The Apostles' Fast is the oldest fast and the first one kept by the Christian Church. During the Apostles' Fast, the Holy Spirit spoke to them, "As they ministered to the Lord and FASTED, the Holy Spirit said: 'Separate me Barnabas and Saul for the work whereunto I have called them.' And when they FASTED and prayed and laid their hands on them, they sent them out" (Acts 13:2-3).

The apostles served the Lord Jesus and later provided leadership to the first generation of Christian believers. They were of such importance that the word "apostle" occurs approximately seventy-nine times in the New Testament. The book The Acts of the Apostles portrays the apostles as leaders of the first church in Jerusalem during the Church's first decade. The apostles truly established the church and by recognizing their fast, we contemplate their faith, the power and glory of God, and the hardships which they overcame.

The Holy Apostles, following the Lord's commandment, "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit" (Matthew 28:19), traveled throughout the world and established Churches within which all could receive the Grace and Illumination of the Holy Trinity. In every Church, they would ordain their successors, bishops, and elders (“Greek: presbyteroi “ or “priests”) who received the Grace and responsibility to follow in their footsteps, "Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery" (I Timothy 4:14). This gift of Apostolic Succession, which we see in the Holy Fathers of the Church, has continued within the Church until today. In their attempts to bring as many sheep into the Lord's Flock as possible, the writings of the Apostles' successors have filled the world with countless volumes that conveyed the Faith of the Apostles to all succeeding generations.

A series of books entitled "Apostolic Fathers" is a collection of early Christian writings, written around AD 90 to the last third of the second century. They are works written by early church leaders, some of whom were the direct disciples of the Apostles. The "Apostolic Fathers" deal with practical problems that emerged with the development of individual church communities in the first and second centuries. Such problems concerned the meaning of Christianity, appropriate Christian lifestyle, authority for disputes, and the safeguarding of the authentic tradition.

The works written by the "Apostolic Fathers" include:

1. Clement ( a companion of St Paul, and 3^rd Bishop of Rome) - Letter
2. Polycarp (Disciple of St. John the Theologian) - Letter
3. Letter to Diognetus - In defense of the Christian faith
4. “The Shepherd” of Hermas - a book (He is mentioned by St. Paul, by name, in Romans 16:14) -
5. “Didache” or “teaching of the Twelve” - Manual written by disciples of the 12 Apostles, to instruct new converts to the faith and to direct community leaders in their work
6. Letter of Barnabas (the companion and fellow worker with St Paul)
7. Letters of Ignatius of Antioch, ( a disciple of Ss. Peter and John was the child who sat on the knee of Christ when He said “Whosoever, therefore, shall humble himself as this little child, the same is greatest in the kingdom of heaven” Matt. 18: 2-4.)

 

The writings of the disciples of the Apostles are of a pastoral character seeking to guide their readers along the Apostolic path. For this reason, they are closely related in content and style to the Epistles of the Apostles. Although they were authored in different regions of the Roman Empire, such as Rome, Syria and Asia Minor, nevertheless they present a unity in belief. Common to all these writings is their eschatological character. The second coming of Christ was regarded as imminent, and the faithful had to live their lives in preparation for the Day of the Lord. It is a frame of mind we would all do well to adopt today.

St Augustine on the Feast of Peter and Paul:

"This day has been consecrated for us by the martyrdom of the blessed apostles Peter and Paul. It is not some obscure martyrs we are talking about. Their sound has gone out into all the earth, and their words to the ends of the world (Psalm 19:3-4 LXX). These martyrs had seen what they proclaimed; they pursued justice by confessing the truth, by dying for the truth.

The blessed Peter, the first of the Apostles, the ardent lover of Christ, who was found worthy to hear, "And I say to you, that you are Peter" (Mat 16:13-20). He himself, you see, had just said, "You are the Christ, the Son of the living God." Christ said to him, "And I say to you that you are Peter, and upon this rock I will build my Church." Upon this rock I will build the faith you have just confessed. Upon your words, "You are the Christ, the Son of the living God," I will build my Church; because you are Peter. Peter comes from petra, meaning a rock... Peter comes from the word for a rock in exactly the same way as the name Christian comes from Christ.

Before his passion the Lord Jesus, as you know, chose those disciples of his whom he called apostles. Among these it was only Peter who almost everywhere was given the privilege of representing the whole Church. It was in the person of the whole Church, which he alone represented, that he was privileged to hear, To you will I give the keys of the kingdom of heaven. After all, it is not just one man that received these keys, but the Church in its unity. So this is the reason for Peter's acknowledged pre-eminence, that he stood for the Church's universality and unity, when he was told, To you I am entrusting, what has in fact been entrusted to all. To show you that it is the Church which has received the keys of the kingdom of heaven, listen to what the Lord says in another place to all his apostles: "Receive the Holy Spirit; and immediately afterwards, Whose sins you forgive, they will be forgiven them; whose sins you retain, they will be retained (John 20:22-23).

Quite rightly, too, did the Lord after his resurrection entrust his sheep to Peter to be fed (John 21: 15-19). It is not, you see, that he alone among the disciples was fit to feed the Lord's sheep; but when Christ speaks to one man, unity is being commended to us. And he first speaks to Peter, because Peter is the first among the apostles. Do not be sad, Apostle. Answer once, answer again, answer a third time. Let confession conquer three times with love, because self-assurance was conquered three times by fear. What you had bound three times must be loosed three times. Loose through love what you had bound through fear. And for all that, the Lord once, and again, and a third time, entrusted his sheep to Peter.

There is one day for the passion of two apostles. But these two also were as one; although they suffered on different days, they were as one. Peter went first, Paul followed. We are celebrating a feast day, consecrated for us by the blood of the apostles. Let us love their faith, their lives, their labors, their sufferings, their confession of faith, their preaching.” (Sermo 295, 1-2, 4, 7-8; PL 38, 1348-1352)

An Explanation of the Holy Week Services.

As we approach the great solemn days of Holy Week, we bring to mind how our Lord Jesus Christ was betrayed and seized, tortured and crucified, died and was buried, and arose from the dead.  The services of Holy Week, beginning with Lazarus Saturday, show us in symbols, readings and chants the account of our Saviour’s love and sacrifice ‘unto death, even the death of the cross’ for our sake (Phil. 2:8).

  On Palm Sunday we shall stand with branches in our hands and listen to the ‘Hosannas,’ like the multitudes in Jerusalem, welcoming ‘Him Who cometh in the Name of the Lord,’ and, like the children, waving palms and shouting for joy.  In the Gospels of the first three days of Passion Week we shall hear Christ’s final teachings to his disciples and the people; His stern rebukes to the proud, self-righteous Pharisees and scribes; His prophecy of His resurrection and second coming.  In the house of Simon the Leper, where Jesus was having a meal, we shall see the sinful woman enter to anoint His head and feet in love and repentance, and we shall contrast her to Judas, the disciple whose greed incited him to betray his Master for a paltry sum of money.  Then we shall follow Jesus to the ‘upper chamber’ where He and his disciples partook of his Mystical Supper, that is, the first celebration of the Eucharist of his Most Holy Body and Blood, and then to the Garden of Gethsemane.  There our Lord and God Jesus Christ prayed in agony.

Concerning our Saviour’s prayer before his Passion, Saint John Chrysostom says:

“By saying, ‘If it be possible, let it pass from me,’ He showed His humanity; but by saying, ‘Nevertheless not as I will, but as Thou wilt,’ He showed His virtue and self-command, teaching us even when nature pulls us back to follow God”  (Homily 83 on the Gospel of Matthew).

  Together with Christ’s grieving Mother and John, the disciple “whom He loved” and with the other women, we shall stand watch by His Cross.  We shall follow as His body is carried to the grave in the garden, and there leave his Body to rest until the glorious morning of the Resurrection. This is why through all Passion Week’s mournful services there runs the strain of bright hope, of forgiveness, of triumph over sin and death, and of our Saviour’s victory over Satan, Hades, and death’s corruption.

LAZARUS SATURDAY

  On this Saturday we remember how our Lord Jesus Christ raised His friend Lazarus from the dead. He knew Lazarus was grievously ill, but He waited till he died before He answered Martha and Mary’s call for Him. Jesus knew that His own death on the Cross was near. He knew how terrified and bewildered His disciples would be, how they might doubt that He was indeed the Christ. Only after four days did He bring Lazarus back to life, so that His disciples would see that He had power over life and death and was indeed ‘the Resurrection and

the Life.’  It was this miracle that prepared Christ’s triumphant entry into Jerusalem and gave us the certain assurance of the physical resurrection of all the dead.

ENTRY INTO JERUSALEM - PALM SUNDAY

  This day celebrates Christ’s triumphal entry into the holy city of Jerusalem.  When the people heard of His coming, great crowds rushed to the city gates to meet Him.  They spread their cloaks on the road and strewed palm leaves in His path.  Children waved green boughs and all sang, ‘Hosanna to the Son of David!  Blessed is He that cometh in the Name of the Lord! Hosanna in the highest!’  At Palm Sunday Matins, after the Gospel reading, the priest blesses palm leaves or other appropriate branches, which the people hold during the canon. Palm Sunday is one of the twelve great feasts of the Church.

GREAT AND HOLY MONDAY

  The week of our Saviour’s Passion begins with Holy and Great Monday.  The first three days of Holy Week recall Christ’s last teachings with His disciples.  These teachings inspire the readings and hymns.  The services consist of Great Compline, Matins, Hours, and the Liturgy of the Presanctified Gifts with Vespers.  Gospels are read at Matins and Liturgy.  In addition, the whole Psalter is read in the services of the first three days of Holy Week; also, the four Gospels are read.  The Psalms remind us how the coming and sufferings of Christ were awaited and foretold in the Old Testament.  The Gospels tell of His life in the world; His teaching and miracles prove that He was indeed the Son of God, who of His own free will suffered for our sake though He was without guilt.

At Matins after the great litany we do not hear the usual joyous verses, ‘God is the Lord, and hath appeared unto us.’ Instead, a compunctionate ‘Alleluia’ is chanted.  And to inspire us to watch and pray in these solemn days, this troparion is chanted:

“Behold, the Bridegroom cometh in the middle of the night, and blessed is that servant whom He shall find watching; and again unworthy is he whom He shall find heedless.  Beware, therefore, O my soul, lest thou be overcome with sleep, lest thou be given up to death, and be shut out from the Kingdom.  But rouse thyself and cry: Holy, Holy, Holy art Thou, O God, through the Mother of God, have mercy on us.”

After the canon, which speaks of Christ’s coming Passion, another special hymn an Exapostilarion — is chanted.  It is like a cry of our soul as if it saw from afar Christ’s radiant mansions and felt how unworthy it was to enter them:

Thy bridal chamber, O my Saviour, do I behold all adorned, and a garment I have not that I may enter therein.  Illumine the garment of my soul, O Giver of Light, and save me.

According to the usage of the Optina Monastery, this hymn is sung three times. At the first singing, as we prostrate, the Royal Doors of the iconostas slowly open. At the second singing, the Doors remain open. At the third singing, the Royal Doors slowly close again, as we contemplate our lives and wonder if we shall be shut out of the Bridal Chamber of Christ’s Kingdom. On Holy and Great Monday the Church tells us the parable of the barren fig tree.  It is the symbol of those who think only of outward goodness which does not come from the heart.  The Gospel also tells about Christ’s prophecies about the fall of Jerusalem, wars and tribulations, and the end of the world.

GREAT AND HOLY TUESDAY

On Holy and Great Tuesday we listen to our Saviour’s replies to the wily questions of the Pharisees and scribes, who tried to trap Him; we hear His stern rebukes of their envy and deceit.  The parables of the Ten Virgins and of the Talents remind us how we should always keep watch over our conscience and use in God’s service any gift or talent we have received from Him.  The Gospel then tells Christ’s prophecy of His second coming and the Last Judgment.  It ends with the awful warning: ‘Ye know that after two days is the feast of the Passover, and the Son of Man is betrayed to be crucified.’

GREAT AND HOLY WEDNESDAY

On Great Wednesday the Church commemorates the act of contrition and love of the sinful woman who poured precious myrrh-oil on our Saviour’s head, and, though she did not know it, ‘prepared Him for burial.’  And in contrast we hear of the dark act of Judas, whose greed led him to betray his Master.  All the readings and hymns of the day warn us to beware of greed and love of money, which even tempted a disciple of Christ.  We too can betray Him, if we let greed and selfishness get hold of us. On this night, in some places, the Church administers the sacrament of Holy Unction for the bodily and spiritual health of the Orthodox faithful.  At this sacrament, the oil is consecrated by prayer and the clergy anoint the people.

GREAT AND HOLY THURSDAY

The Gospels of Holy and Great Thursday tell how our Saviour and His disciples came to Jerusalem to celebrate His last feast of the Passover, how He washed their feet.  They tell the account of that Mystical Supper when our Lord ordained the Mystery of His Most Holy Body and Blood ‘for the remission of sins and life everlasting.’  They speak of Christ’s instruction to the Apostles, and how He told them that they would all forsake Him that night; they speak of Peter’s rash promise that he would always remain faithful; of Christ’s vigil in the garden; of how He was seized and led away to the high priest’s court; of the scene in the courtyard; of Peter’s three-fold denial and his grief; of the high priest’s mocking questions; and of how our Saviour Christ God, wearing the crown of thorns, beaten and insulted by the soldiers, was led before Pilate.

The readings and hymns of Matins dwell on Judas’ betrayal, on ‘the dark night’ which settled in his soul.  We pray that we may keep ourselves from greed and deceit, and be made pure by partaking of the holy Mysteries of Christ’s Body and Blood. The Troparion  after the ‘Alleluia’ at Matins speaks of this:

“When the glorious disciples were enlightened at the washing of the feet, then Judas the ungodly one was stricken and darkened with the love of silver. And unto the lawless judges did he deliver Thee, the righteous Judge. O  thou lover of money, behold thou him that for the sake thereof did hang himself, flee from that insatiable soul that dared such things against the Master. O Thou Who art good unto all, Lord, glory be to Thee.”

On this day the Liturgy of Saint Basil the Great is celebrated together with Vespers.

The whole narration of our Lord’s Passion is given at the Matins of Holy and Great Thursday.  It is commonly called ‘the Service of the Twelve Gospels.’ A tall Crucifix usually stands in the middle of the church with many candles lighted round it.  After the Six Psalms and the Great Litany, the choir chants, ‘Alleluia’ and the Troparion of Holy and Great Thursday.  The priest and deacon come out of the sanctuary carrying the Book of Gospels.  It is placed on a podium and the priest begins the reading.  The whole story of the Passion is read from the four evangelists and is divided into twelve parts.  It begins with the ‘Gospel of the Testament’ and the prayer at the Mystical Supper, in Saint John’s Gospel, and continues through the four Gospels to the burial of Christ by Joseph of Arimathea.  After each reading the choir chants, ‘Glory to Thy longsuffering, 0 Lord, glory to Thee.’  Between the readings special antiphons and hymns are chanted.  They speak of Judas’ betrayal; of the cruelty of the Jews; of our Saviour’s infinite patience and meekness; of the awe of all creation when the Lord of all was nailed to the Cross between two thieves. The canon has only three odes. All recount the Passion and foretell the glory of the Resurrection. Matins ends shortly after the twelfth Gospel.

HOLY AND GREAT FRIDAY

Great Friday is the most solemn day of Holy Week. In awe and trembling, we stand before the Cross on which our Saviour died and we see the image of Him dead, lying in our midst, on the Plaschanitsa or Epitaphios (the Winding Sheet).
During the Service of Matins, which by anticipation is chanted on Thursday evening, we will hear some of the most awe-inspiring hymns of the ecclesiastical year. The following is but a one example:

“Today is hung upon the Tree, He that suspended the earth upon the waters. A crown of thorns is placed upon Him Who is the King of the Angels. He that wrappeth the Heavens with clouds, is wrapped in the purple of mockery. Buffetings did He receive, Who freed Adam in the Jordan. With nails was He affixed, He that is the Bridegroom of the Church. With a lance was He pierced, He that is the Son of the Virgin. We venerate Thy Passion, O Christ. Show also unto us Thy glorious Resurrection!”

The solemn Vespers of Great Friday is celebrated in the afternoon at the time of our Lord Jesus’ death. Again all the readings remind us of the suffering Christ and His glory. After the entrance, lessons are read in which the Prophet Isaiah speaks of ‘the Lamb led to the slaughter,’ and an Epistle of Saint Paul on the power and wisdom of the Cross; again a Gospel is read describing our Lord’s trial before Pilate, His Crucifixion and burial. At its conclusion, the icon of the crucified Christ is taken down from the Cross.

After the usual petitions, ‘Let us all say ...,’ ‘Vouchsafe ...,’ ‘Let us complete ...,’ etc., the choir slowly chants the Aposticha, during which the procession exits from the Sanctuary, with the priest and deacon bearing the Shroud of Christ, their heads uncovered, proceeded by candles and censer. All kneel with head bowed low before the image of our dead Saviour. A bier stands in the middle of the church, with candles lit round it. On it the Shroud is laid reverently and censed all around by the priest. Then, after the Lord’s Prayer, the dismissal hymns are chanted: ‘The noble Joseph ...’ and ‘Unto the myrrh-bearing women ...’ followed by the prayers of dismissal.

HOLY AND GREAT SATURDAY

Holy and Great Saturday is a reverent vigil at the tomb of the Son of God, slain for our sins. By anticipation, the Saturday Matins is held on Friday evening.
After the Six Psalms and the Great Litany, the Royal Doors are opened clergy come out with candles and censer. The choir sings ‘The Lord is God and hath appeared unto us,’ and then the appointed troparia. In the meantime, the priest and deacon cense the Shroud, then stand in front of it. The priest and the choir then chant the ‘Lamentations’ with the verses of the 118th Psalm: ‘Blessed are the blameless in the way, who walk in the law of the Lord.’ Each verse of the Psalm is followed by a verse of the Lamentations. It is like a long poem depicting the Angels in Heaven and all creatures on earth overwhelmed by the death of

their Creator, and their gratitude at being freed from death’s power by Christ.

After the Lamentations, the Resurrection hymns are sung. Then, following the customary litanies, the choir chants the canon, where the note of joy and triumph is heard more and more clearly. At the end of the Great Doxology of Matins, the priest raises the Shroud, which is then taken by four pall-bearers, the deacon walks in front, the people follow, all carrying candles, accompanied by the choir chanting, ‘Holy God, Holy and Strong, Holy and Immortal, have mercy on us.’ This represents the burial of Christ. Then, the prokeimenon is chanted, and the glorious prophecy of Ezekiel is read about the dry bones of Israel, out of which arose ‘an exceeding great host’ quickened to life by the breath of God. Then follows Saint Paul’s Epistle about Christ our Passover, and the Gospel about the sealing of Jesus’ tomb. Matins then ends as usual.

The Liturgy of Holy and Great Saturday is that of Saint Basil the Great. It begins with Vespers. After the entrance, the evening hymn ‘O Gladsome Light’ is chanted as usual. Then the 15 Old Testament readings are recited. They tell of the most striking events and prophecies of the salvation of mankind by the death of the Son of God. The account of creation in Genesis is the first reading. The sixth reading is the story of Israel’s crossing of the Red Sea and Moses’ song of victory - over Pharaoh, with its refrain: ‘For gloriously is He glorified’. The last reading is about the Three Children in the fiery furnace of Babylon, and their song of praise with its repeated refrain: ‘O praise ye the Lord and supremely exalt Him unto the ages.’ In the ancient church the catechumens were baptized during the time of these readings. The Epistle which follows speaks of how, through the death of Christ, we too shall rise to a new life. After the Epistle, the choir chants, like a call to the sleeping Christ: ‘Arise, O Lord, Judge the earth, for Thou shalt have an inheritance among all the nations... The deacon carries out the Book of the Gospels, and reads the first message of the resurrection from Saint Matthew. Because the Vespers portion of the service belongs to the next day (Pascha) the burial hymns of Saturday are mingled with those of the resurrection, so that this service is already full of the coming Paschal joy.

After the Gospel the Liturgy proceeds as usual. Instead of the Cherubic Hymn, a special and very ancient hymn is chanted:

“Let all mortal flesh keep silence and stand with fear and trembling, and take no thought for any earthly thing, for the King of kings and Lord of lords cometh to be slain and given as food for the faithful. Before Him go the choirs of the angels with all sovereignty and power: the manv-eyed Cherubim and six-winged Seraphim, covering their faces and crying out the hymn: Alleluia, Alleluia, .Alleluia.”

After the Liturgy the faithful partake of the

bread, wine and fruit which was blessed during the service, to strengthen them to keep watch the rest of the day and evening. This is the only Saturday of the year on which oil may not be taken. In the monasteries and convents, the refectory meal is taken in complete silence, out of reverence for the burial of Christ. The world awaits the proclamation of His Resurrection.

SYNAXARION OF THE GREAT FEAST OF THE RESURRECTION OF CHRIST

On the Great and Holy Sunday of Pascha, we celebrate the Life-giving Resurrection of our Lord, God, and Saviour Jesus Christ: Pascha, which, translated from the Hebrew, means Passover. For this is the day on which God created the world from nothingness. On this day, He delivered the Israelites from Pharaoh’s hands and led them through the Red Sea. On this day, he descended from heaven and took His dwelling in the Virgin’s womb; now drawing forth mankind held in Hades, He raised them to heaven and brought them to the first-created honour of incorruption. …While the soldiers guarded the tomb, at midnight the earth quaked, for the angel of the Lord had descended and rolled the stone from the entrance of the tomb, and the soldiers [set to guard the tomb] were so frightened that they fled. The women came to the tomb very early in the morning on the day following the Sabbath — that is to say at midnight on Saturday. Later on the first day of the Resurrection, the Mother of God was there together with St Mary Magdalene, who was sitting near the tomb according to St Matthew. The Evangelists say that He first appeared to St Mary Magdalene [rather than His Mother]…so that there would be no doubts or suspicions concerning the truth of the Resurrection.

It was St Mary Magdalene who saw the angel upon the stone; then bowing down, she saw the other angels inside. The angels announced the Lord’s Resurrection to her and said, ‘He is risen! He is not here! Behold the place where they laid Him’ (Mark 16:6). Hearing this, the women turned to run and announce the Resurrection to the most fervent of the Apostles, that is, to St Peter and St John. But when they returned, they met Christ Himself, Who said to them, ‘Rejoice’ (Matthew 28:9).