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Our Journey Con’t

and Foolish Virgins and the Last Judgment [Matthew 24:36-26:2] are read during the Presanctified Liturgy. The first reveals the the need to be ready and prepared for the coming of the Bridegroom, while the second reminds us that we will be called to account for how we have loved and served others.

In John 12:17-50, read at Wednesday’s Matins, Jesus says: “Now is the judgment of the world.” He came as light into the world, but those who prefer the darkness and do not believe Him, or the Father Who sent Him, will face judgment by His Word. During the Presancti-fied Liturgy, we remember the woman who poured the precious oil on Jesus [Matthew 26:6-16] as the image of love and repentance which unites us with Him. She is contrasted with Judas, who betrayed Christ out of his love for money.

Great and Holy Thursday

The main theme of Great and Holy Thursday com-memorates the Lord’s Supper. It is found in two major hymns of the day.

Of Thy Mystical Supper, O Son of God, accept me to-day as a communicant, for I will not speak of Thy Mys-tery to Thine enemies, neither like Judas will I give Thee a kiss; but like the thief will I confess Thee: Re-member me, O Lord, in Thy Kingdom.

Come, O faithful. Let us enjoy the Master’s hospitality: the Banquet of Immortality! In the upper chamber with uplifted minds, let us receive the exalted words of the Word, Whom we magnify!

On this last night with His disciples, Christ took bread, and blessed, and broke it. He gave it to His disciples and said, “Take, eat; this is my Body.” And He took a cup, and when He had given thanks, He gave it to them, saying, “Drink of it, all of you; for this is my blood of the new covenant, which is poured out for many for the forgiveness of sins.” After the supper, Jesus led the disciples out to the Garden of Gethse-mane to pray. It was there that Judas came and be-trayed Him to the soldiers.

The Lord’s Supper is commemorated during the Ves-peral Divine Liturgy on Thursday morning. In some cathedral churches, following the Liturgy, the bishop washes the feet of 12 priests, following the example of Christ Who, as a servant, washed the feet of His disci-ples.

Great, Holy and Good Friday Matins

Matins of Great, Holy and Good Friday consists of 12 readings from the Gospels that recall the final instructions of Jesus to His disciples during the supper. They include the accounts of the betrayal of Jesus by Judas and His trials before the High Priest and Pilate, the governor. The gospels continue with the readings about His crucifixion, death and burial. In between the readings are hymns giving the meaning of these events for our life. The church bells are also tolled at each gospel, ac-cording to the number of each reading.

The Cross is placed in the center of the Church during Matins. In some churches, it is carried out in procession during the singing of a beautiful hymn for the 15th Antiphon, between the fifth and sixth Gospel readings.

Today He Who hung the earth upon the waters is hung on the tree. The King of the angels is decked with a crown of thorns. He who wraps the heavens in clouds is wrapped in the purple of mockery. He who freed Adam in the Jordan is slapped on the face. The Bridegroom of the Church is affixed to the Cross with nails.The Son of the Virgin is pierced by a spear. We worship Thy passion, O Christ. We worship Thy passion, O Christ. We worship Thy passion, O Christ. Show us also Thy glorious resurrection.

The Exaposteilarion [Hymn of Light] tells us that it is never too late to repent and to ask for God’s forgiveness, for Christ forgave the thief on the Cross who said: “Remember me, O Lord, in Thy Kingdom.” Jesus answered, saying, “Truly, I say to you, today you will be with me in Paradise.”

The wise thief didst Thou make worthy of Paradise in a single moment, O Lord. By the wood of Thy Cross, illumine me as well, and save me.

Great, Holy and Good Friday Vespers

During Vespers, we remember the death and burial of the Lord. Towards the end of the service, with the singing of “The Noble Joseph,” the clergy bring the shroud with the image of Christ’s Body from the altar and place it on a tomb in the cen-ter of the church. The people kneel as the procession passes by, as this hymn is sung.

The noble Joseph, when he had taken down Thy most pure Body from the tree, wrapped it in fine linen, and anointed it with spices, and placed it in a new tomb.

The angel came to the myrrh-bearing women at the tomb and said, “Myrrh is meet for the dead, but Christ has shown Him-self a stranger to corruption. Con’t Pg 14

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Our Journey con’t

The Three Days Pascha

The Three Days Pascha is the period of time from Christ’s death and descent into Hades to the time of His resurrection from the dead. It is summarized very briefly in the first Ode of the Paschal Kanon.

On this day of resurrection, be illumined O people! Pas-cha, the Pascha of the Lord! From death to life, and from earth to heaven, has Christ our God led us, singing the song of victory: Christ is risen from the dead!

The three days of Holy Friday, Saturday, and Sunday, the Day of Resurrection, are the days when this journey or passage “from death to life and from earth to heaven” is revealed in Christ’s death, descent into Hades, and resurrection from the dead. But it also foretells our res-urrection from the dead and our ascension into heaven to be with Christ forever.

Great and Holy Saturday Matins

The resurrection of Christ and the granting of new life to those in Hades begins on this middle day between the death of the Lord and the announcement of His resurrec-tion at the empty tomb. The resurrection of the dead be-gins in the depths of Hades, where Christ goes to defeat the very power of death. In Saturday’s Matins, celebrat-ed on Friday evening, we hear these words in a long se-ries of hymns chanted between the verses of Psalm 118. They give us a picture of Christ coming to earth to find His friend Adam. But Adam and his descendants have died; after their expulsion from the Garden, they could no longer live forever with God. So Christ comes to save us by dying for us. He descends to the place of death itself to find Adam and to raise the dead by destroying the very power of death, as we hear in these hymns.

Wishing to save Adam, Thou didst come down to earth. Not finding him on earth, O Master, Thou didst descend to Hades seeking him.Adam was greatly afraid when God walked in Par-adise. Now, with joy he sees God stalking Hades’ depths. There he fell, but here he is raised up.

Great and Holy Saturday Vesperal Divine Liturgy

The lengthy Vesperal Liturgy of Saint Basil the Great, celebrated on Great and Holy Saturday, has several im-portant elements.

The verses sung at the beginning of Vespers announce the battle in Hades between Christ and the power of death and Christ’s victory over death. The 15 Readings from the Old Testament that follow speak of God creat-ing life “in the beginning.” They include stories about

water, light, and prophecies that reveal God’s power and His desire to save people and bring them into the light. They include the crossing of the Red Sea, Jonah and the people of Nineveh, Elijah and Elisha who each brought a boy back to life, God sparing Abraham’s son, Jeremiah’s prophecy of the new covenant God makes with His people, and the Three Young Men in the Furnace.

In place of the Trisagion, the baptismal hymn is sung: “As many as have been baptized into Christ have put on Christ. Alleluia!” followed by the Epistle lesson on Baptism.

Do you know that all of us who have been baptized into Christ Jesus were baptized into His death? We were buried therefore with Him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life….

The climax of Holy Saturday comes when the Prokeimenon announces: “Arise, O God, judge the earth, for to Thee be-long all the nations.” At this point, all the vestments of the clergy and servers and the cloths on the Altar and analogia are changed from dark to white, for the resurrection has al-ready begun in Hades and will soon be announced to us. Im-mediately we hear the Gospel reading from Matthew 28:1-20, in which the news of Christ’s resurrection is given to the Myrrhbearing Women at the tomb. As the Liturgy continues, we are reminded that the tomb is still present in the center of the church. Christ’s work in Hades has begun, yet we must wait to hear the Good News. In place of the Cherubic Hymn, these words are sung, and the Entrance with the Holy Gifts is done in silence, with no commemora-tions said.

Let all mortal flesh keep silent, and in fear and trembling stand, pondering nothing earthly minded. For the King of kings and the Lord of lords comes to be slain, to give Him-self as food to the faithful. Before Him go the ranks of an-gels, all the principalities and powers, the many-eyed cherubim and the six-winged seraphim, covering their faces, singing the hymn: Alleluia!

After the Holy Gifts are consecrated, the beautiful hymn to the Mother of God is sung.

Do not lament me, O Mother, seeing me in the tomb, the Son conceived in the womb without seed. For I shall arise and be glorified with eternal glory as God. I shall exalt all who magnify you in faith and love.

We have several hours until the late evening to wait for the joyful news. In the meantime, the church will be dark. At midnight, the light from candles begins to illumine the church. Outside in procession, the light of our candles also illumines the darkness, Con’t Pg 15

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TRADITIONAL EASTER BASKET

PASCHA: The Easter bread. A sweet, yeast bread rich in eggs, butter, etc. Symbolic of Christ Himself who is our True Bread. Usually a round loaf baked with a golden crust decorated with a symbol indicative of Christ. Sometimes a cross of dough is placed on top encircled by a plait giving it a crowned effect or Greek abbreviations for the name of Christ. The letters XB indicate the Slavonic for Christ is Risen!

CHEESE (Hroodka): A custard-type cheese shaped into a ball having a rather bland but sweet taste indicative of the moderation that Christians should have in all things. Also, creamed cheese is placed in a small dish and both are decorated with symbols out of cloves or pepper balls.

BUTTER (Maslo): This favorite dairy product is shaped into a figure of a Lamb or small cross and decorated as the cheese. This reminds us of the goodness of Christ that we should have toward all things.

HAM (Sunka): The flesh meat popular with the Slavs as the main dish because of its richness and symbolic of the great joy and abundance of Pascha (Easter). Some may prefer Lamb or veal. This is usually well roasted or cooked as well as other meats so that the festivity of the day will not be burdened with preparation and all may enjoy the Feast!

SAUSAGE (Kolbasi): A spicy, garlicky sausage of pork products, indicative of God’s favor and generosity.

BACON (Slanina): A piece of uncooked bacon cured with spices. Symbolic of the overabundance of God’s mercy to us.

SALT (Sol): A condiment necessary for flavor reminding the Christian of his duty to others.

EGGS (Pisanki): Hard-boiled eggs brightly decorated with symbols and markings made with beeswax. Indicative of new life and resurrection.

HORSERADISH (Chrin): Horseradish mixed with grated red beets. Symbolic of the Passion of Christ still in our minds but sweetened with some sugar because of the Resurrection. A bitter-sweet red colored mixture reminds us of the sufferings of Christ!

These articles are placed in a wicker basket and a ribbon or bow is tied to the handle. A decorated candle is placed in the basket and is lit at the time of blessing. A linen cover usually embroidered with a picture of the Risen Christ or symbol with the words “CHRIST IS RISEN” is placed over the food when brought to Church.

In some places a large Pascha (Easter) bread is made and brought separately in a large linen cloth. If the origin of the people was from a wine growing area, a sweet wine may be brought.

Our Journey con’t

as we anticipate the resurrection by singing, “Thy resurrection, O Christ our Savior, the angels in heaven sing. Enable us on earth to glorify Thee in purity of heart.” Then, after circling the church, we hear these joyful words: “Christ is risen from the dead, trampling down death by death, and upon those in the tombs, bestowing life! Christ is Risen! Indeed, He is Risen!” The joyful hymns of the Paschal Kanon are sung as the clergy cense the church over and over again.

Finally, as the Paschal Matins service ends, the Paschal Verses are sung.

This is the day of resurrection, let us be illumined by the feast. Let us embrace each other. Let us call “brothers” even those that hate us, and forgive all by the resurrection, and so, let us cry: Christ is risen from the dead, trampling down death by death, and upon those in the tombs bestowing life!

Saint John Chrysostom’s Paschal Homily is read, in which we hear that essential question, “O Death, where is your sting? O Hell, where is your victory? Christ is risen and you are overthrown! Christ is risen and the demons are fallen! Christ is risen, and the angels rejoice! Christ is risen and life reigns! Christ is risen and not one dead remains in the grave! For Christ, being risen from the dead, is become the first fruits of those who have fallen asleep. To Him be glory and dominion unto ages of ages. Amen.”

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Bright MondayCommemorated on April 9

On Bright Monday the Church commemorates the Sweet-Kissing (Glykophilousa) Icon of the Most Holy Theot-okos.

Like the Iveron Icon (March 31), the Sweet-Kissing Icon was also saved from the iconoclasts by a pious woman in the ninth century. It also traveled miraculously upon the sea, arriving at Mt. Athos, the “Garden of the Theotokos,” where it was honored by the monks.

A nobleman named Simeon was an iconoclast who shared the emperor Theophilus’s hatred for the holy icons. Sim-eon’s wife Victoria, on the other hand, venerated icons, especially a certain icon of the Mother of God before which she prayed each day. Simeon could not tolerate his wife’s piety, so he demanded that she give him the icon so he could burn it. Victoria threw the icon into the sea, hoping that it would be preserved through God’s provi-dence.

Years later, the icon appeared on the shores of Mt. Athos near the monastery of Philotheou. The igumen and the brethren of the monastery retrieved the icon and placed it in the church, where it worked many miracles.

In 1830 a pilgrim came to the monastery from Adrianop-olis. He listened to the history of the icon and the miracles associated with it, but regarded such things as childish fables. The monk who had related all this was surprised and grieved by the pilgrim’s disbelief, fearing that such doubts indicated an unhealthy spiritual state. He did all that he could to remove the pilgrim’s skepticism, but the man stubbornly adhered to his opinion.

The Mother of God, in her compassion, finally healed the pilgrim’s soul in a rather dramatic way. On the very day that he had his discussion with the monk, the pilgrim was walking on an upper balcony. Suddenly, he lost his foot-ing and began to fall. In his distress he called out, “Most Holy Theotokos, help me!” The Mother of God heard him, and he landed on the ground completely unharmed.

The icon is one of the Eleusa (Tenderness) type. It is unusual in that it shows the Virgin kissing her Child. Christ raises His hand as if to repulse His mother’s caress.

Bright Friday: The Life Giving Spring of the Mother of God

Commemorated on April 13 Today we commemorate the Life-Giving Spring of the Most Holy Theotokos.

There once was a beautiful church in Constantinople dedicated to the Mother of God, which had been built in the fifth century by the holy Emperor Leo the Great (January 20) in the Seven Towers district.

Before becoming emperor, Leo was walking in a wooded area where he met a blind man who was thirsty and asked Leo to help him find water. Though he agreed to search for water, he was unable to find any. Suddenly, he heard a voice telling him that there was water nearby. He looked again, but still could not find the water. Then he heard the voice saying “Emperor Leo, go into the deepest part of the woods, and you will find water there. Take some of the cloudy water in your hands and give it to the blind man to drink.Then take the clay and put it on his eyes. Then you shall know who I am.” Leo obeyed these instructions, and the blind man regained his sight. Later, Saint Leo became emperor, just as the Theotokos had prophesied.

Leo built a church over the site at his own expense, and the water continued to work miraculous cures. Therefore, it was called “The Life-Giving Spring.”

After the Fall of Constantinople in 1453, the church was torn down by the Moslems, and the stones were used to build a mosque. Only a small chapel remained at the site of the church. Twenty-five steps led down into the chapel, which had a window in the roof to let the light in. The holy Spring was still there, surrounded by a railing.

After the Greek Revolution in 1821, even this little chapel was destroyed and the Spring was buried under the rubble. Chris-tians later obtained permission to rebuild the chapel, and work began in July of 1833. While workmen were clearing the ground, they uncovered the foundations of the earlier church. The Sultan allowed them to build not just a chapel, but a new and beautiful church on the foundations of the old one. Construction began on September 14, 1833, and was complet-ed on December 30, 1834. Patriarch Constantine II consecrated the church on February 2, 1835, dedicating it to the Most Holy Theotokos.

The Turks desecrated and destroyed the church again on Sep-tember 6, 1955. A smaller church now stands on the site, and the waters of the Life-Giving Spring continue to work mira-cles.

There is also a Life-Giving Spring Icon of the Most Holy Theotokos which is commemorated on April 4.

Save the Date: Saturday October 6

120th Anniversary Dinner following Vespers. Discussion going to a local restaurant

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APRIL CELEBRATIONS

BIRTHDAY NAME DAY ANNIVERSARY

2- Father Andrew 4- His Grace Bishop Matthias13- Jennifer Heffernan17- Natalie Twarek18- Nancy Bunge18- Diane Tryon22- Greg Tryon23- Paul Demkosky Jr24- Jim Mazur27- Katie Cassell

4-22: Archbishop Nathaniel of De-troit4-25: Archbishop Mark of Philadel-phia

4-1-1994: Retired Bishop Varlaam of Vancouver20- Ron & Bobbie Royhab4-30-2011: Retired Bishop Matthias of Chicago

If there are those names to be added or removed, please contact Fr. Andrew. He would like to list all members of your family Orthodox and non-Orthodox.

Red Easter EggsQuestionIt is my understanding that in certain Eastern Orthodox traditions, on Easter Sunday, either at, during, or after the Divine Liturgy, “Easter Eggs” are handed out or ex-changed. In particular, in the Greek Orthodox Church, it is a hen’s egg that has been hard boiled and dyed a particular color of red. What is the theological signifi-cance of the egg in this context? Is it a part of the Divine Liturgy of Easter Sunday? If so, when are they given and how?

I have attempted to obtain this information from other sources, but without success. Any information you can provide would be of assistance.

AnswerThe distribution of colored eggs at the conclusion of Paschal services is a custom that is observed in some places. If I am correct, I think the custom is more common among the faithful of Greece than among the Slavic lands. And I have heard of this custom among some non-Ortho-dox as well. There is nothing in the service books of the Orthodox Church calling for the distribution of dyed eggs at the end of services. There is, however, a prayer for the blessing of eggs and cheese, as well as a prayer for the blessing of meat, on Holy Pascha. Many Orthodox, espe-cially the Slavs, bring food to church on Holy Saturday or on Pascha, and this food is then blessed with these prayers.

While there are a number of explanations for the blessing of eggs—there is even a legend that St. Mary Magdalene, shortly after the resurrection, traveled to Rome and pre-sented the Emperor with a red egg while exclaiming “Christ is risen”—no doubt the association of eggs with Pascha is derived from the fact that during the Great Fast

the faithful refrain from eating meat, eggs, dairy products, fish, wine, and oil. Hence, these foods are eaten on Pascha to “break the Fast.”

As far as theological significance, there is, quite frankly, little. Explanations that eggs symbolize new life, or that the cracking of eggs symbolizes the shattering of Hades by the victorious Christ, are pious explanations, but are not theo-logical statements or actions.

Within the Orthodox Church one will find a number of pious customs which are not universal among all Orthodox Christians. [For example, among the Greek speaking churches there is a custom of baking a special bread known as the “Vasilopita” on the Feast of St. Basil the Great, 1 January. This custom is not found among Slavic Orthodox.] Few references to such things are found in service books because they are not a part of the liturgical service proper but, rather, customs which express a particular aspect of the faith among a certain group of Orthodox Christians. Often, these customs are also found among non-Orthodox of the same region. [Example: Orthodox of the Carpathian region bring food baskets to church to be blessed. The Roman Catholics of the same region, as well as in Poland, Ukraine, and elsewhere, have the same custom. It is interesting to note that this rite is not found in the Roman service books.]

Meshia iz ufgeshtanen ; er iz wirklich ufgeshtanenYiddish

Atgyfododd Crist ; atgyfododd yn wirWelch

Mesih dirildi ; gerçekten dirildi.Turkish

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CHRIST IS RISEN ! INDEED HE HAS RISEN!

Christos Voskrese! Voistinu voskrese!

Al'Masiah qam haqqan qam Arabic

Christos Anesti! Alithós anésti! Greek

Hristos a-înviat ; adevărat a-înviat Romanian