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Meaning Of The Nativity Of Our Lord

Sun, 28 Dec 2025 23:32:19 GMT

December 25

The two feasts of Christ’s birth and of His baptism are so closely linked together as to form in reality one single and undivided observance. The Church’s Year contains accordingly two great moments, two ‘poles’: The first is Easter, the second, Christmas and Theophany. Before Christmas, as before Easter, there is a lengthy and elaborate period of preparation. Christmas is preceded by a fast corresponding to Lent and lasting for forty days. On the Sundays immediately before December 25, there are special commemorations which emphasize the link between the Old Covenant and the New.

The second Sunday before Christmas-- the Sunday of the Forefathers calls to remembrance the ancestors of Christ according to the flesh, whether before or under the Law. The Sunday that follows is still broader in scope, commemorating all the righteous men and women who pleased God from the beginning of time, from the days of Adam the first man down to Joseph, the betrothed of the Mother of God. Approaching Christmas in this way, the worshipper is enabled to see the incarnation, not as an abrupt and irrational intervention of the divine, but as the culmination of a long process extending over thousands of years.

The forefeast of Christmas commences on December 20, and from this point onwards most of the texts are directly concerned with Christ’s Nativity. On Christmas Eve (December 24)--which is known by the special title paramoni (a watch or vigil)--the services take an exceptional form. The Hours are unusually long and are termed the Great or Royal Hours, since they were attended in Byzantine period by the emperor and court. They are followed by Great Vespers and the Liturgy of St. Basil.

On Christmas Day itself the service commemorate not only the birth of Christ in Bethlehem and the adoration of the shepherds, but also the arrival of the Magi with their gifts of gold, frankincense, and myrrh. The story of the three Wise Men (Matthew 2:1-12 which in the Roman and Anglican use is appointed for January 6, is read in the Byzantine rite on the morning of December 25.

The familiar and homely elements of the Nativity story - - the baby wrapped in swaddling clothes and laid in a manger, the ox and the ass beside Him, the shepherds watching with their flocks by night -- are by no means forgotten in the Orthodox hymns for this day. But the main center of interest lies elsewhere: not in these picturesque details, touching though they may be, not simply in the humanity of the child Jesus, but rather in the paradoxical union of that humanity with the divinity. ‘A young child, the pre-eternal God’ (kontakion of the feast): this is the supreme and crucial meaning of Christmas. Without ceasing to be what He is from all eternity -- true God -- One of the Trinity yet became truly and entirely man, born as a baby from a human mother

It is to this theme, under ceaselessly varying forms, that the liturgical texts of the day continually revert -- to the contrast between the divine and the human in the one Person of the Incarnate Christ. He who formed the world now Himself ‘takes form’ as a creature; the Creator makes Himself to be created; ‘He who holds the whole creation in the hollow of His hand today is born of the Virgin’ (Christmas Eve, Ninth Hour); ‘older than ancient Adam’, He lies in His mother’s arms; the Lord of Glory, who ‘looses the tangled cords of sin’, is wrapped in swaddling bands; He who is the divine Reason (Logos) rests in a manger of beasts without reason (aloga); He is fed with milk who gives food to all the universe. Passages such as these are more than a rhetorical tour de force: they are intended to make the members of the Church realize, in some small measure, how strange and amazing the thing it is that God should become very man. as the worshipper stands in spirit beside the crib, it is not enough for him to see, lying in the straw, ‘gentle Jesus meek and mild’; he must see more than this -- the Son of God, begotten of His Father before all ages, Light from Light, true God from true God.

The days following Christmas are associated with the two who were nearest to God at His Nativity -- His mother and His foster-father. December 26 is the Synaxis of the Mother of God, while the first Sunday after Christmas commemorates ‘Joseph the Betrothed’, along with David, the ancestor of Our Lord, and St. James (Iakovos)’ the Brother of God’. Other events connected with Christ’s infancy are remembered on December 29 (the Massacre of the Innocents) and January 1 (the Circumcision of Our Lord). Although the after feast of Christmas concludes on December 31, the spirit of the festival extends until the eve of Theophany, all fasting being suspended in the ten days that follow Christmas.

From: The Festal Menaion

Presentation of the Virgin Mary

Sun, 02 Nov 2025 20:19:11 GMT

November 21

Introduction

The Feast of the Entrance into the Temple of Our Most Holy Lady the Theotokos and Ever-Virgin Mary is celebrated on November 21 each year. The Feast commemorates when as a young child, the Virgin Mary entered the Temple in Jerusalem.

Protevangelion Story

The birth and early life of the Virgin Mary is not recorded in the Gospels or other books of the New Testament, however this information can be found in a work dating from the second century known as the Book of James or Protevangelion. When Mary was three years old, Joachim and Anna decided that the time had come to fulfill their promise and to offer her to the Lord. Joachim gathered the young girls of the neighborhood to form an escort, and he made them go in front of Mary, carrying torches. Captivated by the torches, the young child followed joyfully to the Temple, not once looking back at her parents nor weeping as she was parted from them.

The holy Virgin ran toward the Temple, overtaking her attendant maidens and threw herself into the arms of the High Priest Zacharias, who was waiting for her at the gate of the Temple with the elders. Zacharias blessed her saying, "It is in you that He has glorified your name in every generation. It is in you that He will reveal the Redemption that He has prepared for His people in the last days."

Then, Zacharias brought the child into the Holy of Holies—a place where only the High Priest was permitted to enter once a year on the Day of Atonement. He placed her on the steps of the altar, and the grace of the Lord descended upon her. She arose and expressed her joy in a dance as wonder seized all who saw this happen.

The Virgin Mary dwelt in the Temple for nine years until, reaching an age for marriage, she was taken from the Temple by the priests and elders and entrusted to Joseph as the guardian of her virginity.

The Entrance of the Theotokos into the Temple signifies her total dedication to God and her readiness for her future vocation as the Mother of the Incarnate Lord. This is a feast of anticipation. As honor is shown to Mary, the faithful are called to look forward to the Incarnation of Christ, celebrated in a little more than a month by the Feast of the Nativity on December 25.

Icon of the Feast

The icon of the feast tells the story of Mary's entry into the Temple. The High Priest, Zacharias, is in his priestly robes standing on the step of the Temple. His arms are outstretched, ready to greet and receive the Virgin. Mary is shown as a small child, standing before Zacharias with her arms reaching up to him.

In some icons the young maidens who served as her escort are depicted standing behind her. Also, we see her parents, Joachim and Anna, offering their child to God and His divine service.

In the upper center portion of the icon, the Virgin is seated on the steps of the Holy of Holies. An angel is there, attending to the one chosen by God to bring the Savior into the world.

Orthodox Christian Celebration of the Feast of the Entrance of the Theotokos

The Feast of the Entrance of the Theotokos is celebrated with the Divine Liturgy of Saint John Chrysostom which is conducted on the morning of the Feast and preceded by a Matins (Orthros) service. A Great Vespers is conducted on the evening before the day of the Feast. Scripture readings for the Feast are the following: At Vespers: Exodus 40:1-5 , 9-10, 16, 34-35; I Kings 7:51, 8:1, 3-4, 6-7, 9-11; Ezekiel 43:27—44:4. At the Matins: Luke 1:39-49, 56. At the Divine Liturgy: Hebrews 9:1-7; Luke 10:38-42; 11:27-28.

Resources

Festival Icons for the Christian Year by John Baggley (Crestwood, NY: St. Vladimir's Seminary Press, 2000), pp. 16-20

The Festal Menaion. Translated by Mother Mary (South Canaan, PA: St. Tikhon’s Seminary Press, 1969) pp. 51-52

The Incarnate God: The Feasts of Jesus Christ and the Virgin Mary, Catherine Aslanoff, editor and Paul Meyendorff, translator (Crestwood, NY: St. Vladimir’s Seminary Press, 1995)

The Synaxarion: The Lives of the Saints of the Orthodox Church, Vol. 2, compiled by Hieromonk Makarios of Simonos Petra and translated from the French by Christopher Hookway (Chalkidike, Greece: Holy Convent of the Annunciation of Our Lady, 1999) pp. 193-196.

Icon of the Entrance of the Theotokos to the Temple presented in the page header and in the article introduction provided by Athanasios Clark and used with permission.

Icon of the Entrance of the Theotokos to the Template presented in the "Icon of the Feast" section provided by Theologic Systems and used with permission.

Sts. Constantine and Helen

Wed, 21 May 2025 13:56:59 GMT

Sts. Constantine and Helen, Equal to the Apostles | May 21

By: Rev. Dennis Michelis From: “The Champions of the Church”

As we long since perceived that religious liberty should not be denied, but that it should be granted to each one to perform divine duties according to his own determination, we had given orders, that each one, and the Christians among the rest, ‘have the liberty to observe the religion of his choice, and his peculiar mode of worship.. . Therefore, we have decreed the following ordinance, as our will, with a salutary and most correct intention, that no freedom at all shall be refused to Christians to follow or to keep their observances of worship ... And this we further decree with respect to the Christians, that the places in which they were formerly accustomed to assemble ... these shall restore them to the Christians.

If the language of the above excerpts from an imperial edict seems a little confusing to us today, it was most clear to the ancient Christians who heard the order read to them. How joyously they received the message and its content! The above edict which was decreed by Emperor Constantine the Great in Milan in A.D. 311, proclaimed the granting of toleration to the Christian religion, and, therefore, the cessation of all persecutions.

Constantine--the son of Constantios Chloros--emperor of the Western territories of the Roman Empire, having succeeded his father as emperor, thought the time was ripe to give the Christian Church legal status. So, together with Licinius, emperor of the Eastern territories, he issued the above edict. Later, when Licinius turned against Constantine, the armies of the two heads of state met at Adrianople where Licinius was totally defeated.

The defeat of Licinius left Constantine as the sole emperor of the empire. Alone, he could now proceed as he pleased. He made administrative reforms, lavished Rome and other cities with public works, and on the site of Byzantium, he built a new capital which he named New Rome. Later, his people named it the City of Constantine (Constantinopolis) Constantinople in order to honor him.

It was the Church, however, that really benefited during his reign. Christian priests now enjoyed the same privileges as their pagan counterparts and witchcraft was outlawed. Christians were not obliged to participate in pagan festivals. Sunday was declared a day of rest, and the Church could now build its own houses of worship.

At the same time, his pious mother Helena directed excavations in Jerusalem with the hope of finding the Cross of Jesus. She did find it, and, together with her son, saw to it that churches would be built in Bethlehem, Jerusalem, Constantinople and Rome.

Constantine postponed his baptism--as was customary in his day--until he lay on his deathbed. Although he remained technically a pagan until just prior to the end of his life, he did not hesitate to grant the Church and her people legal status and privileges hitherto nonexistent. Why? Because in his superb judgment, he had correctly recognized that Christ was the only true God and Savior. Moreover, his conferring of legal status on the Church put an end to the senseless persecutions that for two and half centuries had been periling the Church.

He died at his summer palace at Nicomedia. With honors never hitherto shown to a previous ruling monarch, his body was brought to Constantinople where it was laid to rest in the church of the Holy Apostles.

In recognition of all that he did for the Church and its peoples, Constantine and his mother were canonized, and are known as “Isapostoloi,” that is, “Equal to the Apostles.”

Do We Bear Fruit

Mon, 28 Apr 2025 01:37:01 GMT

By: Rev Andrew J Demotses

The saints of our faith have observed that God is a purposeful farmer who seeks an abundant harvest of spiritual fruit from each of us. He expects that we will do more than just consider ourselves Christians, but will act on our faith in a way that will make the presence of Christ real not only in our own lives, but in the lives of others. Scripture warns us that the Lord is like the farmer of Palestine, where land is precious and there is no room for a tree that does not bear fruit. “The axe is ready to cut down the trees at the roots; every tree that does not bear good fruit will be cut down and thrown in the fire.” (Matt. 3:10). As if to emphasize this truth, Jesus cursed the barren fig tree, and it withered at once. (Matt. 21:18-19).

Paradoxically, it is oftentimes in the experience of pain and suffering that we are most prepared to bear an abundant harvest of spiritual fruit. Good times tend to make us complacent and self-satisfied. Sorrow, tribulation, ill health, and disappointment, however, have a way of stimulating us to re-order our priorities and help us to gain perspective and maturity. I have found that it is through my own personal suffering that I have gained my greatest compassion and understanding for others. Jesus was perhaps helping us to understand this when he said, “A grain of wheat remains no more than a single grain unless it is dropped into the ground and dies. If it does die, it produces many grains.” (Jn. 12:24).

As a young man, I once saw a wise neighbor severely prune a mature apple tree that bore sparse fruit. The next year, with far fewer branches newly exposed to sunlight, the tree produced an abundant harvest. In this same way, we too can produce spiritual fruitfulness from the pruning shears of our own affliction. From this perspective, the experience of pain is not perceived as meaningless punishment, but rather as an opportunity for growth. While we do not seek suffering in our life, we nonetheless accept it, together with all other things, as God’s saving opportunity to help us live so that hopefully as people get to know us, they will get to know Christ as well.

Orthodox Celebration of Pascha

Wed, 24 Apr 2024 01:59:29 GMT

Before midnight on Saturday evening, the Odes of Lamentation of the previous day

Before midnight on Saturday evening, the Odes of Lamentation of the previous day are repeated. The Orthros of the Resurrection begins in complete darkness. The priest takes light from the vigil light and gives it to the faithful, who are holding candles. The priest sings: “Come ye and receive light from the unwaning light, and. glorify Christ, who arose from the dead”, and all the people join him in singing this hymn again and again. From this moment, every Christian holds the Easter candle as a symbol of his vivid, deep faith in the Resurrection of Jesus Christ as Savior. In many churches the priest leads the people outside the church, where he reads the Gospel which refers to the Angels statement: “He is Risen; He is not here,” (Mark 16:1-8).

Then comes the breathless moment as the people wait for the priest to start the hymn of Resurrection, which they join him in singing, repeatedly: “Christ has Risen from the dead, by death trampling upon Death, and has bestowed life upon those in the tombs”. From this moment the entire service takes on a joyous Easter atmosphere. The hymns of the Odes and Praises of Resurrection which follow are of superb meaning and expression. The people confess, “It is the Day of Resurrection, let us be glorious, let us embrace one another and speak to those that hate us; let us forgive all things and so let us cry, Christ has arisen from the dead”. By this hymn they admit that love of one’s fellowman is the solid foundation of the faith in the Resurrection of Christ.

The Divine Liturgy of Saint John Chrysostom is then officiated. At the end of the Liturgy, a part of the marvelous festival sermon of Saint Chrysostom is read, which calls upon the people to “Take part in this fair and radiant festival. Let no one be fearful of death, for the death of the Savior has set us free . . . O Death, where is thy sting? O Hades, where is Thy victory? Christ is Risen and Thou art overthrown. To Him be glory and power from all ages to all ages.”

The Scripture readings for the Divine Liturgy are: Acts 1:1-8 and John 1:1-17.

On Easter Sunday afternoon the faithful gather once more for prayer with lighted candles. All sing the hymn, “Christ is Risen from the Dead”. The people greet one another joyously, saying: “Christ is Risen”, the Easter salutation which is answered, “Truly He is Risen”. They sing, “the dark shadows of the Law has passed away by the coming of grace”, and standing in exaltation they exclaim, “Who is so great a God as our God?”

The Gospel according to John (20:19-25) is read in various languages, proclaiming the Good News of Resurrection all over the universe without discrimination. The fruit of faith in the Resurrection of the Lord is love in His Name; therefore, this day is called “Sunday of Agape” (love feast), a day dedicated to Christian principles, especially to forgiveness and charity. At this time, Christians seek to end misunderstanding and arguments among those whom they may be at odds. Apostle Paul firmly interprets the Resurrection of Christ, saying: “If Christ has not been raised, then our preaching is in vain and your faith is in vain” (1 Corinthians 15:14). The Church also states in its Creed, “The Third day He rose again.”

The Akathist Hymn

Thu, 18 Apr 2024 00:51:01 GMT

It is one of the most beloved services in the Orthodox Church.

The Akathist Hymn is a profound, devotional poem, which sings the praises of the Holy Mother and Ever-Virgin Mary. It is one of the most beloved services in the Orthodox Church. It was composed in the imperial city of Constantinople, "the city of the Virgin," by St. Romanos the Melodist, who reposed in the year 556. The Akathist Hymn has proven so popular in the liturgical life of the Church that many other hymns have been written following its format. These include Akathists to Our Lord Jesus Christ, to the Cross, and to many Saints.

The Akathist hymn consists of praises directed to the Mother of God, beginning with the salutation of the Archangel Gabriel: "Rejoice." As the hymn is chanted all of the events related to our Lord's Incarnation pass before us for our contemplation. The Archangel Gabriel marvels at the Divine self-emptying and the renewal of creation which will occur when Christ comes to dwell in the Virgin's womb. The unborn John the Baptist prophetically rejoices. The shepherds recognize Christ as a blameless Lamb, and rejoice that in the Virgin "the things of earth join chorus with the heavens." The pagan Magi following the light of the star, praise Her for revealing the light of the world.

The word "akathistos" means "not sitting," i.e., standing; normally all participants stand while it is being prayed. The hymn is comprised of 24 stanzas, arranged in an acrostic following the Greek alphabet. The stanzas alternate between long and short. Each short stanza is written in prose and ends with the singing of "Alleluia." Each longer stanza ends with the refrain: "Rejoice, O Bride Unwedded."

The first part of the hymn is about the Annunciation to the Virgin Mary by the Angel. It describes Mary’s surprise at the news, her visit to her mother and Joseph’s doubts as to her innocence. The second part is about the birth of Christ, the worship of the Shepherds and Magi, the flight to Egypt and the visit to Saint Simeon in the Temple. In the third part the hymn directs our attention to the renewal of the world by Christ’s coming, and the amazement of the Angels and the wise men at the sight of the Incarnation of God’s Son. The fourth and the last part is once more a lyric and rhetorical appraisal of Virgin Mary, whom the poet adorns with the most beautiful of adjectives asking her to accept his poetical offering and to intercede for the salvation of human race from the earthly sin.

Taken from Goarch.org

HOLY WEEK

Mon, 01 Apr 2024 18:53:55 GMT

Holy Week is the sacred time during which . .

For many of us, our earliest religious memories are those of Holy Week's solemn services and rituals. Despite their solemnity, these recollections are always fascinating, and remind us of what a Christian is--a person who follows the One who has known acclaim, abandonment, defeat, crucifixion, and finally, the silence of the tomb. But even the finality of that tomb could not silence Him.

It is a week that begins with the resurrection of Lazarus, and Palm Sunday, with its passing moments of popular success, waving palms, and shouted hosannas. It continues with the Last Supper, in which Christ revealed the Bread of Life and the Cup of Blessing that is the Eucharist or Holy Communion. It continues with the drama of a night of prayer ending in the betraying kiss of a friend, and in arrest and humiliation, and seems to end with Good Friday with its torture, its mother's tears, a shameful death, and the frightening silence that followed.

Holy Week, in its yearly and faithful enactment, teaches us that Christ' love for us could not be crushed. The message which He shared could not be stilled. The large stone could not contain Him in the terrible darkness of that tomb. Jesus Christ also rose from the dead. And together with Him, there arose every hope that we have for mercy, strength, perseverance, and everlasting life.

Holy Week is the sacred time during which these memories become present in the liturgies and the sacraments of our churches, and in the practices and the rituals of our homes, passed down to us by our parents and teachers in the faith from the beginning until our own day. This is the week in which the life-giving events in the saving ministry of Jesus Christ become real for each of us. It is the week during which Christ turns to us in a real way and says to us, "Come and follow me." He invites us to consecrate our own individual pain and suffering in obedience to God, and to share with Him in the great victory over death which He won for us all. To Him may there be glory forever.

Presentation of Our Lord & Savior

Mon, 29 Jan 2024 20:09:32 GMT

Presentation of Our Lord & Savior Jesus Christ into the Temple

When the most pure Mother and Ever-Virgin Mary's forty days of purification had been fulfilled, she took her first-born Son to Jerusalem on this, the fortieth day after His birth, that she might present Him in the temple according to the Law of Moses, which teaches that every first-born male child be dedicated to God, and also that she might offer the sacrifice of a pair of turtle-doves or two young pigeons, as required by the Law (Luke 2:22-24; Exod. 13:2; Lev. 12:6-8). On this same day, a just and devout man, the greatly aged Symeon, was also present in the temple, being guided by the Holy Spirit. For a long time, this man had been awaiting the salvation of God, and he had been informed by divine revelation that he would not die until he beheld the Lord's Christ. Thus, when he beheld Him at that time and took Him up into his aged arms, he gave glory to God, singing: "Now lettest Thou Thy servant depart in peace, O Master. . ." And he confessed that he would close his eyes joyfully, since he had seen the Light of revelation for the nations and the Glory of Israel (Luke 2:25-32). From ancient times, the Holy Church has retained this tradition of the churching of the mother and new-born child on the fortieth day and of the reading of prayers of purification.

The Apodosis of the Feast of the Meeting in the Temple is usually on the 9th of February. This, however, may vary if the Feast falls within the period of the Triodion. Should this occur, the Typicon should be consulted for specific information concerning the Apodosis of the Feast.

Apolytikion of Presentation of Our Lord in the First Tone

Hail Virgin Theotokos full of Grace, for Christ our God, the Sun of Righteousness, has dawned from you, granting light to those in darkness. And you, O Righteous Elder, rejoice, taking in your arms, the Deliverance of our souls, who grants us Resurrection.

Saints Demetrios and Nestor

Mon, 02 Oct 2023 17:56:19 GMT

Demetrios was a native of the city of Thessaloniki

The names of Demetrios and Nestor are so linked in the annals of Christianity that it would be almost sacrilegious to mention one without the other in any account of the story of these two beloved men of God, who are now as inseparable in church archives as they were in life. It was their combined defiance of early fourth-century tyranny which brought them to a martyrdom, which individually they may not have attained, but which places them on equal footing in the final judgement. While Demetrios was the better known of the two, it was the quiet courage of his friend, Nestor, added to the complete piety of Demetrios, that assured their immortality.

Demetrios was a native of the city of Thessalonike, the city founded by Alexander the Great, who named it for a sister very dear to him. In the tradition of the great thinkers of ancient Greece, Demetrios honed his keen oratorical power in the public forum, where the debates of the great minds of the day drew the spirited Christians as much as the gladiatorial games attracted the pagans. As the second leading city of the empire, Thessalonike had a reputation for providing the brightest intellectuals on the public platform and the most fearsome gladiators in the arena, strange bedfellows, indeed, and oddly enough, in both of which the power of Demetrios was to find expression.

Demetrios was in the military service as well as a devout Christian, a study in contrast that was countenanced in Thessalonike, but when it came to the attention of the Emperor Maximianus, who had come for an annual exhibition of gladiatorial prowess in the arena, the dual nature met with royal displeasure. For his part in the Christian cause, Demetrios was stripped of his military rank and cast into prison to await an uncertain fate. It was at this point that the friendship of Nestor came to light. At great personal risk Nestor visited his friend in prison regularly and sought to intercede in his behalf, a move which availed him little but the aroused suspicions of those who surrounded the emperor. This provided the setting for one of the finest displays of the power of God through the friendship of two gallant Christians.

It seems that one of the favorites of the arena, admired particularly by the emperor, was a giant man named Lyaios, a seven foot brute who destroyed every hapless gladiator he ever faced, and for whom the pagans sought an opponent who at least had the courage to walk up to Lyaios and give a good account of himself before succombing to the inevitable.

It was during one of his visits that Nestor heard from Demetrios that the power of the Lord could be transmitted through him to any man and make him invincible against any foe in the arena. The youthful Nestor, with the spirit of the true believer welling within him, agreed to hurl a challenge to the best of the gladiators with a declaration that the power of God would,thanks to his friend, Demetrios, prevail against all comers. Buoyed by the assurance of Demetrios, he stepped into the arena and shouted his defiance in the name of the Lord.

The pagan crowd, thinking this some practical joke, roared with laughter, but when Nestor strode to the royal box where Maximinus had looked on with amusement and heard the young man invoke the name of Demetrios and the awesome power of God, his smile turned to a snarl and the audience joined him in derison, whereupon the scowling Lyaios was brought into the pit. The crowed settled back to witness the anticipated cat and mouse match, which the giant would conclude when it pleased him. But they were brought to their feet in disbelief when the supposed victim withstood the withering attack of the gladiator who had never tasted defeat, and, in due course, turned the tables and soundly defeated the greatest of the gladiators. Nestor scorned the thumbs down signal of the mob who now screamed for death, and the young Christian walked away form his prostrated foe.

The frustrated emperor now ordered the deaths of both Christian companions, and they were executed without delay by the Roman soldiers. Not all who left the arena that day remained pagans.

Taken from “Orthodox Saints” by Fr. George Poulos

Nativity of the Theotokos

Sun, 03 Sep 2023 20:17:13 GMT

The Ever-Virgin Mary is celebrated on September 8 each year

Your birth, O Theotokos, brought joy to the whole world,
for from you dawned the sun of righteousness, Christ our God.
Freeing us from the curse, He gave us His blessings.
Abolishing death, He granted us eternal life.
(Apolytikion of Nativity of the Theotokos)

Introduction

The Feast of the Nativity of Our Most Holy Lady, the Theotokos and Ever-Virgin Mary is celebrated on September 8 each year. The Feast commemorates the birth of the Mother of Jesus Christ, our Lord.

Background

According to the story found in this book, Mary's parents, Joachim and Anna, were childless for many years. They remained faithful to God, but their prayers for a child were unanswered. One day, when Joachim came to the temple to make an offering, he was turned away by the High Priest who chastised him for his lack of children. To hide his shame, Joachim retreated to the hill country to live among the shepherds and their flocks.

As Joachim was praying, his wife Anna was praying at the same time at their house in Jerusalem. An angel appeared to both of them and announced that Anna would have a child whose name would be known throughout the world. Anna promised to offer her child as a gift to the Lord. Joachim returned home, and in due time Anna bore a daughter, Mary.

Icon of the Feast

The icon of the Nativity of the Thetokos presents to us the central figures of Saints Joachim and Anna, Mary's parents, and the Mother of our Lord as an infant. Saint Anna is in the middle of the icon with her right hand extended toward her daughter. Likewise, Saint Joachim, Mary's father, is gazing upon the young child with his right hand extended toward her. Anna is surrounded by attendants who have assisted with the birth.

The icon directs attention to Mary as the central figure in this feast. It also acknowledges the joy that was felt by Joachim and Anna as new parents with a child received through a promise from God. The liturgical texts of the feast acknowledge this joy and confirm the special role of Mary as the Mother of the Incarnate God, Jesus Christ. In this event, another step is made in sacred history in preparation for the entrance of Christ into the world.

The icon and the feast also acknowledge a transition from barrenness to life. This was but another foreshadowing of what would be offered through Christ, the transformation from death to eternal life.

Orthodox Christian Celebration of the Feast of the Nativity of the Theotokos

The Feast of the Nativity of the Theotokos is celebrated with the Divine Liturgy of Saint John Chrysostom which is conducted on the morning of the Feast and preceded by a Matins (Orthros) service. A Great Vespers is conducted on the evening before the day of the Feast. Scripture readings for the Feast are the following: At Vespers: Genesis 28:10-17; Ezekiel 43:27—44:4; Proverbs 9:1-11. At the Matins: Luke 1:39-49, 56. At the Divine Liturgy: Philippians 2:5-11; Luke 10:38-42; 11:27-28.

Resources

Festival Icons for the Christian Year by John Baggley (Crestwood, NY: St. Vladimir's Seminary Press, 2000), pp. 11-20.

The Festal Menaion. Translated by Mother Mary (South Canaan, PA: St. Tikhon’s Seminary Press, 1969) pp. 47-49.

The Incarnate God: The Feasts of Jesus Christ and the Virgin Mary, Catherine Aslanoff, editor and Paul Meyendorff, translator (Crestwood, NY: St. Vladimir’s Seminary Press, 1995).

Icon of the Nativity of the Theotokos (accompanying the article text) by Athanasios Clark and used with permission.

Meaning Of The Elevation Or Exaltation Of The Holy Cross

Sun, 03 Sep 2023 20:16:09 GMT

In the liturgical observances of Good Friday the Church views the Crucifixion

within its original setting, as an event in the first Holy Week at Jerusalem. At the feast of the Exaltation, by contrast, the Cross is regard rather in its effects upon the subsequent history of the Church. On Good Friday the note is predominantly—though never exclusively—on e of sorrow and mourning; on September 14 the Cross is commemorated in a spirit of triumph, as a ‘weapon of peace and unconquerable ensign of victory’ (kontakion of the feast.)

The services for the day allude in particular to four themes:

(a) There are constant references to the vision of the Cross seen by the Emperor

Constantine in the year 312, shortly before his victory over Maxentius.

(b) The feast of the Exaltation recalls more especially the finding of the True Cross by Constantine’s mother, St. Helen. As the news of the discovery spread through the Holy City, Vast crowds gathered to venerate the Cross of the Lord. The Patriarch of Jerusalem, St. Makarios, carried it up into the pulpit: and when the people saw it lifted on high, they all began to cry out, again and again, Kyrie eleison, ‘Lord, have mercy’—an event recalled in the service of the day, with the frequent repetition of Kyries at the ceremony of Exaltation.

(c) The feast on September 14 also commemorates the second great Exaltation of the Cross, at Constantinople in 629. The True Cross had fallen into the hands of the Persians in 614, when they captured the Holy City of Jerusalem. It was subsequently recovered by the Emperor Heraclius and brought to the capital, Constantinople, where it was triumphantly exalted in the Great Church of Agia Sophia.

(d) Finally, there are allusions to an event which is no more specifically commemorated on September 13: the Dedication of the Church of the Resurrection, built by Constantine on the site of the Holy Sepulchre and completed in 335.

In the title of the feast, the Exaltation is termed ‘univeral’. This is an essential element in the meaning of the festival: the power of the Cross extends to every part of the universe, and the salvation which it brings embraces the entire creation. That is why, in the ceremony of Exaltation, the priest turns turns in blessing towards each point of the compass: ‘The four ends of the earth, O Christ our God, are sanctifies today’ (troparion at the ceremony of Exaltation).

Stewardship - "Inventory"

Sun, 03 Sep 2023 19:59:09 GMT

Does God come first in my giving?

2. Do I give Him what is left over or merely what I don’t need?

3. Am I proud of what I am pledging?

4. Would I be ashamed for others to know what I pledge?

5. Do I believe God is proud of my pledge?

6. Do I really make sacrifices for the Church?

7. Do I make it difficult for someone to secure my pledge?

8. Does the person who calls on me go away cheerful?

9. Do I set aside in advance what I give?

10. Am I worried about being asked to increase my pledge?

11. Could I increase my pledge?

12. Is my giving planned?

13. Am I trying to do all that I can do?

14. Am I making any effort to tithe my income?

15. If I do not tithe, am I trying to give half a tithe?

From: “When Moth and Rust Do Not Consume - An Anthology of Christian Giving.

Changing our point of view

Sun, 03 Sep 2023 19:53:48 GMT

Anyone who reads the New Testament seriously is almost always surprised

to learn how often Christ saw life differently than we do. One example of that is to be found in Christ's teaching regarding greatness. In the ways of the world, greatness is defined by how many serve you; in the life of Christ, however, the opposite is true. He measured greatness and success by the number He served, and reminded us that in the Kingdom of God, it was upon the servant, and not the ruler, that greatness was conferred.

Christ sought to teach this great truth not only through teaching, but through his living example as well. He did not only content himself with serving others, but took upon Himself the very nature of the servant. Serving was not something that Christ did, it was something He was.

We need to ask ourselves if we have followed that example. Are we willing to serve unconditionally? When we do something for others, do we do without the expectation that the recipient of our deed is obligated to respond with great appreciation and gratitude? Are we like the good Samaritan who not only helped his enemy, but did so without expectations?

It is not only what we do that is important, but also how we choose to serve that matters. Christ oftentimes performed great miracles of healing and only asked of those who were healed that they not tell others of his mercy and compassion. Are we willing to serve in a role that gets little or no recognition? Do we serve others in complete anonymity? Do we accept jobs that are far from the limelight and glory? There are many tasks in the church that need to be done by servants. They include singing in the choir, teaching Church School, visiting the sick, and countless others. If we do not choose to accept these tasks because we are unwilling to make sacrifices without getting credit and receiving public praise, then we are not like Christ, and do not have a servant's heart.

We need to remember that it is the will of God for each of us to have such a compassionate and loving heart; and let us also remember that in God's Kingdom there can be no greatness without service here on earth.

Exaltation of the Holy Cross

Sun, 03 Sep 2023 19:51:32 GMT

September 14th

Saint Helen, the mother of Saint Constantine the Great, when she was already advanced in years, undertook, in her great piety, the hardships of a journey to Jerusalem in search of the cross, about the year 325. A temple to Aphrodite had been raised up by the Emperor Hadrian upon Golgotha, to defile and cover with oblivion the place where the saving Passion had been suffered. The venerable Helen had the statue of Aphrodite destroyed, and the earth removed, revealing the Tomb of our Lord, and three crosses. Of these, it was believed that one must be that of our Lord, the other two of the thieves crucified with Him; but Saint Helen was at a loss which one might be the Wood of our salvation. At the inspiration of Saint Macarius, Archbishop of Jerusalem, a lady of Jerusalem, who was already at the point of death from a certain disease, was brought to touch the crosses, and as soon as she came near to the Cross of our Lord, she was made perfectly whole. Consequently, the precious Cross was lifted on high by Archbishop Macarius of Jerusalem; as he stood on the ambo, and when the people beheld it, they cried out, "Lord have mercy." It should be noted that after its discovery, a portion of the venerable Cross was taken to Constantinople as a blessing. The rest was left in Jerusalem in the magnificent church built by Saint Helen, until the year 614. At that time, the Persians plundered Palestine and took the Cross to their own country (see Jan. 22, Saint Anastasius the Persian). Late, in the year 628, Emperor Heraclius set out on a military campaign, retrieved the Cross, and after bringing it to Constantinople, himself escorted it back to Jerusalem, where he restored it to its place.

Rest from labour. A Fast is observed today, whatever day of the week it may be.

Apolytikion of Elevation of the Holy Cross in the First Tone

Lord, save Your people and bless Your inheritance, granting our rulers to prevail over adversaries, and protecting Your commonwealth by Your Cross.

Kontakion of Elevation of the Holy Cross in the Fourth Tone

Lifted up on the Cross by Your free will, Christ God, grant mercies to the new commonwealth that bears Your name. Gladden our faithful rulers by Your power, giving them victories over their adversaries. May Your alliance be for them a weapon for peace, an invincible standard.

Stewardship - “But I Didn’t Give It To You!”

Sun, 23 Jul 2023 20:40:50 GMT

A special offering for missions was being taken in a church, and the people were asked to come to the front and bring their gifts. One by one they came, each making his offering. Finally, a crippled girl arose from her pew, and adjusting her crutches, moved slowly to the front. Standing before the offering plates, she removed a beautiful ring from her finger and placed it among the envelopes as her offering. She had no money to give, but she was giving her prized possession.

After the service, the pastor quickly gathered some of the leaders together. They decided to return the ring to the girl, for they knew the emotional struggle she experienced in parting with something she cherished. When they took the ring to her and offered it back, she broke into tears and said, “But I didn’t give it to you!”

Abraham met God’s test by his willingness to give the best he had: his beloved son. God so loved the world he gave his best: his only begotten Son. Shall I give Him less than the best?

From: “Where Moth and Rust do not Consume - An Anthology on Christian Giving”

By: Rev. Anthony M. Coniaris

Dormitin of the Theotokos - August 15th

website@sitemodify.com (Website Editor) — Sun, 23 Jul 2023 14:55:30 GMT

Concerning the Dormition of the Theotokos, this is what the Church has received from ancient times from the tradition of the Fathers. When the time drew nigh that our Savior was well-pleased to take His Mother to Himself, He declared unto her through an Angel that three days hence, He would translate her from this temporal life to eternity and bliss. On hearing this, she went up with haste to the Mount of Olives, where she prayed continuously. Giving thanks to God, she returned to her house and prepared whatever was necessary for her burial. While these things were taking place, clouds caught up the Apostles from the ends of the earth, where each one happened to be preaching, and brought them at once to the house of the Mother of God, who informed them of the cause of their sudden gathering. As a mother, she consoled them in their affliction as was meet, and then raised her hands to Heaven and prayed for the peace of the world. She blessed the Apostles, and, reclining upon her bed with seemliness, gave up her all-holy spirit into the hands of her Son and God.

With reverence and many lights, and chanting burial hymns, the Apostles took up that God-receiving body and brought it to the sepulchre, while the Angels from Heaven chanted with them, and sent forth her who is higher than the Cherubim. But one Jew, moved by malice, audaciously stretched forth his hand upon the bed and immediately received from divine judgment the wages of his audacity. Those daring hands were severed by an invisible blow. But when he repented and asked forgiveness, his hands were restored. When they had reached the place called Gethsemane, they buried there with honor the all-immaculate body of the Theotokos, which was the source of Life. But on the third day after the burial, when they were eating together, and raised up the artos (bread) in Jesus' Name, as was their custom, the Theotokos appeared in the air, saying "Rejoice" to them. From this they learned concerning the bodily translation of the Theotokos into the Heavens.

These things has the Church received from the traditions of the Fathers, who have composed many hymns out of reverence, to the glory of the Mother of our God (see Oct. 3 and 4).

Apolytikion in the First Tone - In birth, you preserved your virginity; in death, you did not abandon the world, O Theotokos. As mother of life, you departed to the source of life, delivering our souls from death by your intercessions.

Kontakion in the Second Tone -Neither the grave nor death could contain the Theotokos, the unshakable hope, ever vigilant in intercession and protection. As Mother of life, He who dwelt in the ever-virginal womb transposed her to life.

"Sell all you have and give the money to the poor, and you will have riches in heaven; then come and follow me."

Sun, 23 Jul 2023 14:53:24 GMT

Sell all you have and give the money to the poor, and you will have riches in heaven; then come and follow me."

These words, brothers and sisters, spoken by Christ to the young Jewish leader of today's Gospel reading, are words that have been misunderstood, misrepresented, and taken out of their context to support all manner of religious and social theories. But the whole of the Gospel makes clear, that these words are not intended to apply as a general rule for all Christians. In other words, it was not Christ's intention that we should all renounce our property, nor did he mean to tear up the roots of society as we know it, and to propose a new social order of any kind.

Several examples will serve to prove our point. Zachaeus the Publican had accumulated great wealth in unethical ways. And yet, at the time of his repentance, Christ did not ask him to sell all he had, and not a word was said to him as to the future use of his money. If he gave away half of what he owned, and if he chose to reimburse four-fold those whom he had wronged and de frauded, it was his own enlightened conscience which suggested this course of action. At another time, when a younger brother came to Jesus and asked him to persuade his older brother to divide their inheritance, the Lord refused to meddle in the redistribution of their property. Finally, we know that neither Joseph of Arimathea nor Nicodemus, both men of considerable substance, were told to sell all and to give to the poor. It is clear in the witness of the Gospels, therefore, that although Jesus knew of the dangers and temptations of material possessions, He did not ask everyone who wished to be a disciple to entirely renounce their earthly goods.

And this principle has also been confirmed in our history and traditions as well. For many indeed are the righteous kings, queens, and rulers who lived comfortably, but whose heart's first desire was to meditate on God and on his law. Their possessions counted as nothing; their real treasure was in the reign of God, and they were thus able to attain to the loftiest heights of sanctity.

Having said all this, we are, nonetheless, confronted by the fact that in today's Gospel, Christ asks the young and wealthy ruler to "sell all he has" in order to follow him. This young man has great wealth, indeed, which provides him with a handsome living. He is educated and powerful, and enjoys life from the vantage point of the highest privilege and social standing. He is also attentive to his religious responsibilities, taking care that the commandments are scrupulously obeyed, and the forms of worship carefully observed. And yet, there was an uneasiness in him; a kind of restlessness and yearning. He didn't know what, but somewhere in the midst of all this plenty he yearned for something that was lacking. And so he came to the good teacher and asked what final thing was needed to complete his life, and to ensure his membership in the Kingdom of the elect.

Christ answers that question by telling him to "sell all he has, give the money to the poor, and come follow me." In that answer, he confronts the young ruler with an astonishing truth--that worldly wisdom and God's wisdom are often at odds. The wisdom which he so earnestly sought is indeed of inestimable value; it opens the path to a life with true meaning and far surpasses the riches of this world. It is the way which indeed leads to life. But its price is costly.

The Gospel tells us that "when the man heard this he became very sad. " And it is in that sadness that we find the answer to an important question--the question of why Christ asked this particular man, and not another, to sell all his possessions. He seemed to be a person of virtue, responsi bility and personal faith. But he was also a person who was good, who did good, and who sought to be better under only one condition--and that was that it not cost him anything. He was willing to obey the commandments, to participate in worship, to be responsible for, and careful of others, but would do so only if they did not reduce his own wealth, comfort, social privilege or anything else that he held dear. And so, in the end, the young man turned away in great sadness. He refused the challenge laid down by Christ because he had many possessions. His tragedy was that he loved those things more than he loved people; and he loved himself more than he loved others. And any man who puts things before people and self before others, must turn his back on Jesus Christ.

There is a great deal of wisdom in the Word of God heard in this morning's Gospel. But as St. Paul so eloquently expressed it, "The word of God is alive and active, sharper than any double-edged sword. It cuts all the way through, to where soul and spirit meet, to where joints and marrow come together. It judges the desires and thoughts of man's heart. There is nothing that can be hid from God; everything in all creation is exposed and lies open before his eyes. And it is to him that we must all give an account of ourselves." (Heb. 4:12-13).

Is it any wonder then, that we are frightened by the Word of God no less than the young man who came to Jesus? The truth is that many of us in today's world and today's church have an embarrassment of riches which we hold very dear. But because we have become so accustomed to these comforts, we no longer see ourselves as wealthy. We have allowed yesterday's luxuries to become today's necessities. The fact remains, however, that while much of this world goes hungry, we remain trapped in the grip of consumerism.

But as St. Paul reminded us, the Word remains a double-edged sword and we stand under its judgement. There is no escape. And so each one of us is called to personal assessment. If God becomes our all, then we live more simply, ask more questions about accumulating possessions, and are more conscious of the needy. It is not so much a question of surrendering things; that just creates a feeling of emptiness. Rather it is a question of acquiring a spiritual treasure in our hearts that does not leave room for the endless acquisition of earthly goods.

And so the question remains--what is it that stands between us and God? What blocks our path? Like Solomon, we pray for wisdom--the wisdom to know the answer and to act upon it. The wisdom to discard what deflects us from the gate to life which is narrow, and which few people find (Mt. 7:13-14), but which leads to the riches of heaven, riches that eye has not seen, nor ear heard, nor the mind of man imagined, but that God has prepared for those who love Him. (I Cor. 2:9).

Sunday of the Holy Fathers

Sun, 16 Jul 2023 21:35:50 GMT

On the Sunday that falls from the 13th to the 19th of the present month, we chant the Service to the Holy and God-bearing Fathers who came together in the Seven Ecumenical Councils, that is: the First Council

Reading:

On the Sunday that falls from the 13th to the 19th of the present month, we chant the Service to the Holy and God-bearing Fathers who came together in the Seven Ecumenical Councils, that is: the First Council, of the 318 Fathers who assembled in Nicaea in 325 to condemn Arius, who denied that the Son of God is consubstantial with the Father; the Fathers of the First Council also ordained that the whole Church should celebrate Pascha according to the same reckoning; the Second Council, of the 150 Fathers who assembled in Constantinople in 381 to condemn Macedonius, Patriarch of Constantinople, who denied the Divinity of the Holy Spirit; the Third Council, of the 200 Fathers who assembled in Ephesus in 431, to condemn Nestorius, Patriarch of Constantinople, who called Christ a mere man and not God incarnate; the Fourth Council, of the 630 who assembled in Chalcedon in 451, to condemn Eutyches, who taught that there was only one nature, the divine, in Christ after the Incarnation, and Dioscorus, Patriarch of Alexandria, who illegally received Eutyches back into communion and deposed Saint Flavian, Patriarch of Constantinople, who had excommunicated Eutyches; the Fifth Council in 553, of the 165 who assembled in Constantinople for the second time to condemn Origen and Theodore of Mopsuestia, the teacher of Nestorius; the Sixth Council in 680, of the 170 who assembled in Constantinople for the third time, to condemn the Monothelite heresy, which taught that there is in Christ but one will, the divine; and the Seventh Council in 787, of the 350 who assembled in Nicaea for the second time to condemn Iconoclasm.

Resurrectional Apolytikion in the Second Tone

When Thou didst descend unto death, O Life Immortal, then didst Thou slay Hades with the lightning of Thy Divinity. And when Thou didst also raise the dead out of the nethermost depths, all the powers in the Heavens cried out: O Life-giver, Christ our God, glory be to Thee.

Apolytikion in the Plagal of the Fourth Tone

You are greatly glorified, O Christ our God, who established our Fathers as luminaries upon the earth, and through them led us all to the true Faith. O Most compassionate, glory to You.

Seasonal Kontakion in the Second Tone

O Protection of Christians that cannot be put to shame, mediation unto the creator most constant: O despise not the voices of those who have sinned; but be quick, O good one, to come unto our aid, who in faith cry unto thee: Hasten to intercession and speed thou to make supplication, O thou who dost ever protect, O Theotokos, them that honor thee.

Do What You Can

Wed, 12 Jul 2023 21:39:04 GMT

I have often found myself wishfully thinking that if I ever won the lottery, I would be able to endow the church and help the needy.

In my more reflective moments, however, I realize that it is a mistake to think that I would do more if only I had more money, or more time, or more talent. For most of us, this is merely an excuse for doing nothing. Instead of dreaming about what I would do if I had a million dollars, my time would be more productively spent doing the best I can with what I already possess. If we don't do our best with our present gifts, why do we think that we would do better if we had even more?

We also need to remember that how we give is also as important as what we give. It is for this reason that the gift of the widow's mite was more earnestly praised and valued by Jesus than was the gold piece of the wealthy man. It was given with greater sincerity of motive, and certainly represents far greater sacrifice. In the parable of the gold coins, moreover, Christ assures us that being faithful in "small matters' opens the door to greater opportunities.

Very few of us can give thousands of dollars to advance the work of the kingdom of God, or to send large sums of money to help feed starving children. But if every one else used that as a reason and excuse for not giving at all, then nothing good would ever happen. No matter how generous the wealthy may be, every good cause continues to depend on the small but steady stream of gifts from those who cannot give much, but are nonetheless moved to give what they can.

We also need to remember that not every gift is measured as money; perhaps your gift could be to teach a Church School class, or to sing in the choir. It is not important how much we give, as it is to be faithful in giving what we can. If you are faithful in this way, it may be that God will offer greater opportunity and capacity. Remember also that if you are not generous with a small income, you are not likely to be generous with a large one.

HOLY PENTECOST

Sun, 04 Jun 2023 21:24:50 GMT

The Feast of Holy Pentecost is celebrated each year on the fiftieth day after the Great and Holy Feast of Pascha (Easter) and ten days after the Feast of the Ascension of Christ. The Feast is always celebrated on a Sunday.

Introduction

The Feast of Holy Pentecost is celebrated each year on the fiftieth day after the Great and Holy Feast of Pascha (Easter) and ten days after the Feast of the Ascension of Christ. The Feast is always celebrated on a Sunday.

The Feast commemorates the descent of the Holy Spirit upon the Apostles on the day of Pentecost, a feast of the Jewish tradition. It also celebrates the establishment of the Church through the preaching of the Apostles and the baptism of the thousands who on that day believed in the Gospel message of salvation through Jesus Christ. The Feast is also seen as the culmination of the revelation of the Holy Trinity.

Historical Background

The story of Pentecost is found in the book of The Acts of the Apostles. In Chapter two we are told that the Apostles of our Lord were gathered together in one place. Suddenly, a sound came from heaven like a rushing wind, filling the entire house where they were sitting. Then, tongues of fire appeared, and one sat upon each one of Apostles. They were all filled with the Holy Spirit and began to speak in other languages as directed by the Spirit (Acts 2:1-4).

This miraculous event occurred on the Jewish Feast of Pentecost, celebrated by the Jews on the fiftieth day after the Passover as the culmination of the Feast of Weeks (Exodus 34:22; Deuteronomy 16:10). The Feast of Weeks began on the third day after the Passover with the presentation of the first harvest sheaves to God, and it concluded on Pentecost with the offering of two loaves of unleavened bread, representing the first products of the harvest (Leviticus 23:17-20; Deuteronomy 16:9-10).

Since the Jewish Feast of Pentecost was a great pilgrimage feast, many people from throughout the Roman Empire were gathered in Jerusalem on this day. When the people in Jerusalem heard the sound, they came together and heard their own languages being spoken by the Apostles (Acts 2:5-6). The people were amazed, knowing that some of those speaking were Galileans, and not men who would normally speak many different languages. They wondered what this meant, and some even thought the Apostles were drunk (Acts 2:7-13).

Peter, hearing these remarks, stood up and addressed the crowd. He preached to the people regarding the Old Testament prophecies about the coming of the Holy Spirit. He spoke about Jesus Christ and His death and glorious Resurrection. Great conviction fell upon the people, and they asked the Apostles, "What shall we do?" Peter said to them, "Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit" (Acts 2:38-39).

The Bible records that on that day about three thousand were baptized. Following, the book of Acts states that the newly baptized continued daily to hear the teaching of the Apostles, as the early Christians met together for fellowship, the breaking of bread, and for prayer. Many wonderful signs and miracles were done through the Apostles, and the Lord added to the Church daily those who were being saved (Acts 2:42-47).

Icon of the Feast

The icon of the Feast of Pentecost is known as "The Descent of the Holy Spirit". It is an icon of bold colors of red and gold signifying that this is a great event. The movement of the icon is from the top to the bottom. At the top of the icon is a semicircle with rays coming from it. The rays are pointing toward the Apostles, and the tongues of fire are seen descending upon each one of them signifying the descent of the Holy Spirit.

The building in the background of the icon represents the upper room where the Disciples of Christ gathered after the Ascension. The Apostles are shown seated in a semicircle which shows the unity of the Church. Included in the group of the Apostles is Saint Paul, who, though not present with the others on the day of Pentecost, became an Apostle of the Church and the greatest missionary. Also included are the four Evangelists, Matthew, Mark, Luke, and John, holding books of the Gospel, while the other Apostles are holding scrolls that represent the teaching authority given to them by Christ.

In the center of the icon below the Apostles, a royal figure is seen against a dark background. This is a symbolic figure, Cosmos, representing the people of the world living in darkness and sin, and involved in pagan worship. However, the figure carries in his hands a cloth containing scrolls which represent the teaching of the Apostles. The tradition of the Church holds that the Apostles carried the message of the Gospel to all parts of the world.

In the icon of Pentecost we see the fulfillment of the promise of the Holy Spirit, sent down upon the Apostles who will teach the nations and baptize them in the name of the Holy Trinity. Here we see that the Church is brought together and sustained in unity through the presence and work of the Holy Spirit, that the Spirit guides the Church in the missionary endeavor throughout the world, and that the Spirit nurtures the Body of Christ, the Church, in truth and love.

Orthodox Christian Celebration of the Feast of Pentecost

This great Feast of the Church is celebrated with the Divine Liturgy of Saint John Chrysostom on the Sunday that is the fiftieth day after the celebration of Pascha. The Liturgy is conducted on the day of the Feast, and is preceded the evening before by a Great Vespers service and on the morning of the Feast by the Matins service. On the day of the Feast a Vespers service is conducted that includes the kneeling prayers. These prayers mark the beginning of the practice of kneeling during the Liturgy at the time when the holy gifts of bread and wine are consecrated as the body and blood of Christ. The practice of kneeling has been suspended during the Paschal season. On the Monday following the Feast, the Divine Liturgy is conducted in commemoration of the All-holy and Life-creating and All-powerful Spirit, Who is God, and One of the Trinity, and of one honor and one essence and one glory with the Father and the Son (From the Synaxarion of the Feast).

Scripture readings for the Feast are the following: At the Saturday Vespers: Numbers 11:16-17, 24-29; Joel 2:23-32; Ezekiel 36:24-28. At the Orthros (Matins): John 20:19-23. At the Pentecost Sunday Divine Liturgy: Acts 2:1-11 ; John 7:37-52, 8:12 . At the Divine Liturgy on the Monday of the Holy Spirit: Ephesians 5:8-19; Matthew 18:10-20.

Prayer of the Holy Spirit

Heavenly King, Comforter, the Spirit of Truth, everywhere present and filling all things, Treasury of blessings and Giver of life: come and abide in us, cleanse us from every impurity and save our souls, O Good One.

Hymns of the Feast

Apolytikion (Plagal Tone Four)

Blessed are You, O Christ our God, who made fisherman all-wise, by sending down upon them the Holy Spirit, and through them, drawing all the world into Your net. O Loving One, glory be to You.

Kontakion (Plagal Tone Four)

When the Most High came down and confounded tongues of men at Babel, He divided the nations. When He dispensed the tongues of fire, He called all to unity, and with one voice we glorify the Most Holy Spirit.

Resources

Icon of the Feast of Pentecost, used with permission from Athanasios Clark

Icon of the Feast of Pentecost, used with permission from Theologic

The Incarnate God: The Feasts of Jesus Christ and the Virgin Mary, Catherine Aslanoff, editor and Paul Meyendorff, translator (Crestwood, NY: St. Vladimir's Seminary Press, 1995).

Festival Icons for the Christian Year by John Baggley (Crestwood, NY: St. Vladimir's Seminary Press, 2000), pp. 157-159.

Set Priorities

Fri, 02 Jun 2023 21:28:37 GMT

If things aren’t right at home, you won’t be affective at work over the long haul. If you’re at odds with your family, you set a poor example of what God intends for the home. Put your family ahead of your work.

Go home each day at a appropriate time. Be dependable. Don’t exploit your family with frequent last-minute emergencies.
Give your best concentration at home. Be there in body and spirit. Work hard at the office and dedicate yourself to your family at home.
Get away occasionally with your mate, if just for a few hours. Escape interruptions and concentrate on those you love most.
Give access to your family. I let my wife and children know they can phone me or walk into my office anytime. They seldom take advantage of that, but I think it helps them know they’re special to me.
Be there when your mate or children are involved in important activities. Rearrange your schedule if possible so you can be at concerts, games, or award banquets.
Be real. Be the same person at home that you are at work. Be as patient, kind and understanding with them as you are with the people at work. They deserve it more.

Taken from monthly newsletter of Assumption Greek Orthodox Church in Town & Country, Missouri.

Answers to Prayer

Wed, 31 May 2023 21:18:46 GMT

In securing an answer to our prayers, we must take care that we cooperate with the Lord.

ome people ask God to do for them what they could and should be doing for themselves. One time, for example, a young boy heard his father offer a fervent prayer for the poor and needy at their dinner table. When the prayers were over and all began to eat, the young boy asked, "Wouldn't it be simpler, dad, if we all just shared with those who have less?" Of course it would! But it is much easier to pray for someone than it is to sacrifice and to help him ourselves. We are not content to offer up to God what we cannot do ourselves, but often ask that he assume our responsibilities as well.

Most parents, for instance, pray that their children will mature into responsible and mature adulthood. Very few, however, take care to provide homes that reflect that maturity and responsibility. Somehow, they feel that that it will just happen without their effort and constant vigilance. People who are lonely often behave in the same way; it never occurs to them to stop wanting friends and instead become a friend to others. To the complaint "no one ever calls me," I always answer, "then why don't you call instead?"

We must try to answer our own prayers, and then leave what we cannot do to God. To do otherwise is to use prayer as a subtle method of avoiding our own responsibilities. We cannot pretend to care about something through prayer without first having tried ourselves to do what needs to be done. St. Paul made this point when he wrote, "Do not deceive your selves; no one makes a fool of God. A person will reap exactly what he plants." (Gal. 6:7).

Categories of Saints

Wed, 31 May 2023 21:16:05 GMT

Through the work of the Holy Trinity all Christians could be called saints; especially in the early Church as long as they were baptized in the name of the Holy Trinity, they received the Seal of the Spirit in chrismation and frequently participated in the Eucharist. In the same spirit St. Paul, when writing to the Churches he had visited, calls all the faithful "saints." Writing to the Ephesians, he addresses "the saints who live in Ephesus" (1:1); writing to the Corinthians he uses the same expressions (2 Cor. 1:11). St. Basil, commenting on this point, writes that Paul refers to all those who are united with God, who is the Being, the Life and the Truth (Against Eunomius, II, 19). Furthermore, St. Paul writes to the Colossians that God has reconciled men by Christ's death, "so that He may present you before Himself holy, without blemish and innocent in His sight" (1:22).

In our society, however, who can be addressed as a saint?

Who are those men and women and children who may be called saints by the Church today? Many Orthodox theologians classify the saints in six categories:

The Apostles, who were the first ones to spread the message of the Incarnation of the Word of God and of salvation through Christ.
The Prophets, because they predicted and prophesied the coming of the Messiah.
The Martyrs, for sacrificing their lives and fearlessly confessing Jesus Christ as the Son of God and the Savior of mankind.
The Fathers and Hierarchs of the Church, who excelled in explaining and in defending, by word and deed, the Christian faith.
The Monastics, who lived in the desert and dedicated themselves to spiritual exercise (askesis), reaching, as far as possible, perfection in Christ.
The Just, those who lived in the world, leading exemplary lives as clergy or laity with their families, becoming examples for imitation in society.

Each and every one among all these saints has his or her own calling and characteristics: they all fought the "good fight for the faith" (1 Tim. 6:12 and 2 Tim. 4:7). All of them applied in their lives the scriptural virtues of "justice, piety, fidelity, love, fortitude, and gentleness" (1 Tim. 6:11).

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