A History of Lent

Since the earliest times of the Church, there is evidence of some kind of penitential preparation for Pascha (Easter). For instance, St. Irenaeus (d. 203) wrote to Pope St. Victor I, commenting on the celebration of Easter and the differences between the lenten practices in the East and the West.

After the legalization of Christianity in 313 AD, the disciplines of Lent became more regularized. The Council of Nicea (325 AD), in its disciplinary canons, noted that a synod should be held each year “before the forty days of Lent.”

St. Athanasius (d. 373) in his Festal Letters implored his congregation to make a forty day fast prior to the more intense fasting of Holy Week. St. Cyril of Jerusalem (d. 386) in his Catechectical Lectures wrote eighteen pre-baptismal instructions for catechumens during Lent. St. Cyril of Alexandria (d. 444) in his series of Festal Letters also noted the practices and duration of Lent, emphasizing the forty day period of fasting. Finally, Pope St. Leo (d. 461) preached that the faithful must “fulfill with their fasts the Apostolic institution of the forty days,” again noting the apostolic origins of Lent.

These references lead one to a reasonably certain conclusion that by the end of the fourth century, the forty day period of Easter preparation known as the “Great Fast” in the East and “Lent” in the West existed, and that prayer and fasting constituted its primary spiritual exercises.

from WordPress http://ift.tt/2m0VVi2
via IFTTT

Vespers of Forgiveness

In Byzantine churches people will ask each others’ pardon during the Rite of Forgiveness at the conclusion of this evening’s vesper service. Some will forgive joyously, some formally, some reluctantly, and some will refuse to forgive or to ask for forgiveness. The necessity of forgiveness is emphasized not only in Holy Scripture but also in the psychological sciences. It is commonly said that a wise person is the one who forgives.

Great Lent (Fast) begins tomorrow. Let us start our efforts with proper preparation by asking forgiveness of those who we may have offended and offering our unconditional forgiveness to all persons.

The words of Saint Philotheos of Sinai are instructional in the matter of forgiveness:

“Do we forgive our neighbors their trespasses? God also forgives us in His mercy. Do we refuse to forgive? God, too, will refuse to forgive us. As we treat our neighbors, so also does God treat us. The forgiveness or non-forgiveness, then, of your sins—and hence also your salvation or destruction—depend on you yourself. For without forgiveness of sins there is no salvation.”

My Sisters and Brothers, please forgive me a sinner and pray for me! May the Lord forgive us and grant us the grace to celebrate His glorious Resurrection!

from WordPress http://ift.tt/2ldERRp
via IFTTT

Forgiveness Sunday

Today is the last Sunday before the beginning of lent called Forgiveness Sunday in the Eastern Christian Church. On this day the gospel reading is the sermon on the mount, which refers to the forgiveness of injuries to others.

We’ve all heard it many times. In fact, Eastern Rite Christians who regularly attend services probably have the text memorized. The liturgical codification of the sermon on the mount is known as the Beatitudes, which is the third antiphon sung in the Divine Liturgy on most days of the year. The content of the Beatitudes contains the fundamental teachings by which Jesus’ disciples are to conduct their lives, for these precepts lead to theosis (union with God).

The message of the Beatitudes can be called “the way of the blessed.” In Jesus’ upside-down world: the meek inherit the earth; the peacemakers are blessed as the children of God; the pure of heart see God; the merciful receive mercy; and, those who forgive are forgiven. These are the virtues that lead one along the path of light, hope, freedom, and salvation.

On this day as clergy and parishioners ask each other forgiveness, let us especially pray that we may walk the “way of the blessed,” the path of light and peace, today and every day of our lives.

from WordPress http://ift.tt/2lHYzZ2
via IFTTT

Consecration of Deaconesses

On the feast of the Saint and Great Martyr Theodore of Tyre, the day on which His Beatitude Theodoros II, Pope and Patriarch of Alexandria and All Africa celebrates his name day, a festive Divine Liturgy was celebrated at the Holy Church of St Nicholas, within the Missionary Centre of Kolwezi.

Together with the Alexandrian Primate concelebrated Their Eminences Nicephorus, Metropolitan of Kinshasa, Innocent, Metropolitan of Burundi and Rwanda, and the local Metropolitan Meletios of Katanga, accompanied by the Clergy of the Hy Metropolis.

As the official site of the Patriarchate reports, His Beatitude the Patriarch spoke during his homily about the Great Martyr St Theodoros, emphasising the confession of martyrdom before the persecutors of faith and his love for Jesus Christ.

At the end of the Divine Liturgy the Primate of the Alexandrian Throne consecrated the Catechist elder Theano, one of the first members of the Missionary staff in Kolwezi, to “Deaconess of the Missions” of the Holy Metropolis of Katanga and read the prayer for one entering the “ecclesiastic ministry” for three Nuns and two Catechists, in order for them to assist the missionary effort of the Holy Metropolis, particularly in the Sacraments of Baptisms of adults and marriages, as well as in the Catechetical department of the local Church.

Note that it is the first time in the history of Missions in Africa that these consecrations have been done.

The Holy Synod of the Patriarchate of Alexandria restored the deaconess ministry during its working session held in November 2016.

Several holy women who fulfiled the deaconess ministry are enlisted in the Orthodox Calendar, among whom the most well known are St Tatiana (January 12), St Olympias (July 25), and St Foebe (September 3).

– Published by Aurelian Iftimiu 22.02.2017

from WordPress http://ift.tt/2lMNkQ1
via IFTTT

Sunday of The Last Judgment

Yesterday in the Byzantine Rite of the Church was the second preparatory Sunday before the beginning of Great Lent. It’s theme is the Last Judgment, which is also found in the funeral and memorial hymnody of the Eastern Church.

The signs of the end of the world and last judgment are recorded in the Gospels and in the Apocalypse of the holy Apostle John the Theologian (Revelations). These events are primarily conveyed to us in the language of metaphor and image; however, theologians and mystics have provided exegesis to help us understand the meaning of these scriptural passages.

Tradition tells us that before the world’s end, there will be a proliferation of agitation, civil wars, international wars, hunger, earthquakes, and other natural disasters. People will live in general fear and horror. Humanity will become proud and ungrateful, and there will be a great apostasy from the true faith. Evil will increase; good will diminish.

The Antichrist will then appear. Fascinating, intelligent, and kind, Antichrist will initially act with mercy and goodness; but not sincerely for the sake of mercy and goodness, but for the strengthening of his own authority. Having attained the pinnacle of power, he will choose Jerusalem for his capital and will demand the worship of himself as a god.

Tradition teaches that two Old Testament Prophets, Elijah and Enoch, who did not taste of death, will appear and confess Christ as the true Lord and King. Antichrist will slay the two prophets, and their deaths will cause great rejoicing. After three days, the prophets will rise and plunge the followers of Antichrist into great confusion and terror. The Lord will appear in glory on the clouds with the sound of trumpets, and truth will be clearly revealed and all of humanity will be judged. After the Last Judgment the universe will be renewed with a new heaven and a new earth. The “end of the world” therefore signifies not its annihilation, but its transformation.

Many of the early Christians believed in apocatastasis, meaning the ultimate restoration of all things to their original state. St. Gregory of Nyssa hoped that all creatures would be saved. St. Maximus the Confessor outlined God’s plan for “universal” salvation alongside warnings of everlasting punishment for the wicked. The The vast majority of contemporary Eastern Orthodox theologians teach that salvation is bestowed by God as a free gift of divine grace, which cannot be earned, and by which forgiveness of sins is available to all. However, the deeds done by each person are believed to affect how one will be judged.

Traditionally, an Eastern Orthodox church will have a fresco of the Last Judgment on the back (western) wall, so that the faithful, as they leave the services, are reminded that they will be judged by what they do during this earthly life. How forgiveness is to be balanced against behavior is not well-defined in scripture, judgment in the matter being solely Christ’s.

from WordPress http://ift.tt/2l1k6Jm
via IFTTT

Lent: A Time of Forgiveness

Great Lent is a time for us to develop the spiritual habits that lead to salvation. As we ask in the Lord’s Prayer “forgive us our trespasses, as we forgive those who trespass against us,” our proper disposition in preparation for Great Lent is having asked for forgiveness and forgiven all others. The upcoming Sunday of Forgiveness provides us with this opportunity prior to commencing Great Lent. Harboring unforgiveness is like drinking poison, and expecting the other person to die; it hurts us far more than it hurts them.

from WordPress http://ift.tt/2kYKVjW
via IFTTT

Feast of the Meeting of the Lord

On this day, the Feast of the Meeting of the Lord, we are presented on the on hand with the virtue of righteousness by Saints Simeon and Anna, not trusting in their own salvation, but hoping in righteousness that manifests in a life of fasting and prayer aflame with faith.

The other perspective on this Feast is the innate and indelible purity of the holy Mother of God, the Virgin Theotokos, and the humble, silent acceptance of God’s Will by her spouse Joseph.

Offering such spiritual virtues in your heart, you will meet the Lord, not indirectly but directly. You will receive Him in the chamber of your heart and you will sing the the hymn that pierces the heavens and glorifies the angels and saints.

– Ponderings of the Holy Hierarch Theophan the Recluse

from WordPress http://ift.tt/2kvLjmy
via IFTTT

Saint Valentine the Martyr

Saint Valentine lived in Rome in the third century and was a priest who helped the martyrs during the persecution of Emperor Claudius II the Goth. The great virtue and catechetical activities of the Saint had become known. For this he was arrested and brought before the imperial court. St. Valentine along with other Christians, after they were tortured, were beheaded on 14 February in the year 268 or 269.

After the martyrdom some Christians salvaged the body of Saint Valentine and put a bit of his blood in a vile. The body of the Martyr was moved and buried in the Catacombs of St. Priscilla, a burial place of most of the martyrs. Over the years somehow he was “forgotten”, since almost every day there were buried in these catacombs new martyrs for several decades. The memory of St. Valentine however remained robust, particularly in the local Church of Rome. Officially the memory of St. Valentine was established in 496 by Pope St. Gelasius.

In 1815, the relics were donated by the Pope to an Italian priest according to the custom of the time. After the death of the priest, a descendant of the priest who inherited the relics migrated to Mytilene (Greece), which was then a thriving community of West-European Catholic Christians. The relics remained there until 1990 when they were moved to Athens in the Church of Saints Francis and Clara’s Italian community, where they are today.

Saint Valentine had a reputation as a peacemaker, and legend relates that one day while cultivating some roses from his garden, he heard a couple quarrel very vigorously. This Saint cut a rose and approached the couple asking them to hear him. Afterwards St. Valentines blessed and gifted them with one of His roses. Immediately the love returned between them, and they later returned and asked the Saint to bless their marriage.

On this Valentine’s Day, let’s take a moment to reflect on the true meaning of love that transcends chocolate and flowers. The gospel of Saint John (15:12-13) says, “This is my commandment, that you love one another as I have loved you. No one has greater love than this, to lay down one’s life for one’s friends.” Christ calls us to love one another in word and in action. St. Valentine paid the ultimate price for his love of Christ, demonstrating to us that true love can be costly. In what ways are you “laying down your life” for others? In all circumstances take hope, for God is with us!

from WordPress http://ift.tt/2lMA8b8
via IFTTT

Sunday of the Prodigal Son

The parable of the Prodigal Son is probably the most well-known parable, and therefore let us call to mind some thoughts that commonly arise about it. The parable reminds us of the gradual nature of the development of vices, which are opposed by the good in a person’s life; and, if not for that obstacle, sin would manifest in people and in society with the speed of a hurling stone and would destroy both individuals and those persons closest to them.

The prodigal son did not perish but “came to himself.” Hunger served as a means to his repentance. This drama is constantly repeating in our own times. Hunger and poverty often serve as the initial nudge toward repentance. Good memories direct one’s path to repentance. The prodigal son would likely not have repented, if it were not for the positive memories of the good life that he had previously experienced. It is necessary for us to always remember this, and we must always help each other with both emotional and physical needs, so that people are able to develop good memories. The path of repentance and the return to the good are often a distant journey. One can only travel this path by mustering sincere feelings.

It is imperative not to forget that the father saw his son approaching from far away and the sight of his returning son brought great consolation to him. The prodigal son’s words addressed to his Father are the basis of salvation. He strongly judged himself, admitting that he justifiably deserved punishment. Did he consider that it would have been cruel on the part of his father to take a son back as one of the servants? No, he did not think this would be cruel of his father, but rather he believed that punishment would be fair and well-deserved. Such is the true nature of repentance; and, in response, his father returns back to him his finest clothes.

Repentance is a necessary condition of rebirth. In repentance there is bitterness, but there is also the element of joy, for repentance is hope knocking on the heart. But repentance comes gradually, and the return path is often long, for vices rarely cease immediately.

Those who have fallen-away from God have a spiritual hunger, but there also develops in such persons a callousness of the soul and a deterioration of the heart. We say that suffering and hunger are the primary vehicles to rebirth; however, along with these dynamics, repentance and tenderness manifest. Let us remember Zacchaeus, who without suffering any need, committed himself to repentance and conversion with great sincerity and zeal, obtaining salvation for himself and his household.

– Adapted from thoughts shared by Metropolitan +Anthony (Khrapovitsky)

from WordPress http://ift.tt/2kG06yj
via IFTTT

The Virtue of Humility

According to the Byzantine-Slavonic rite, the start of the lenten liturgical cycle of worship began this past Sunday. The Sunday of the Publican and Pharisee initiates the use of the Lenten Triodion, the liturgical book comprising the services of Great Lent.

The focus of this past Sunday was on the Gospel of Luke 18:10-14, in which two men went to the temple to pray. One was a Pharisee, an externally decent and righteous man of religion, and the other was a Publican, a sinful tax-collector, who was cheating the people.

Although the Pharisee was genuinely righteous under the Law, he boasted before God and was condemned. The Publican, although he was truly sinful, begged for mercy, received it, and was justified by God. The Pharisee was judgmental; the Publican was humble.

The nature of judgment is grounded in pride and arrogance. A judgmental person almost always exhibits a sense of condescension. Judgment conveys an attitude of superiority. Very few, if any, people are ever converted by judgment, shame, or condemnation. Humility, by contrast, fosters empathy and manifests grace. A spirit of humility has the power to pierce the hardest of hearts.

During this first pre-lenten week, let us emulate the humility of the Publican, praying “O God, be merciful to me, a sinner!”

from WordPress http://ift.tt/2kQAuzB
via IFTTT

Prayer to St. Blessed Ksenia

O holy and most blessed Mother Ksenia, who lived under the protection of the Most High and was strengthened by the Mother of God, and who endured hunger and thirst, cold and burning heat, oppression and persecution: You have received from God the gift of clairvoyance and the power to work miracles, and you rest under the shelter of the Almighty.

The Holy Church now glorifies you as a fragrant blossom. Praying before your holy icon, we ask you, as one who is alive and with us: Accept our petitions, and offer them up before the throne of the loving Father of heaven; and, since you have boldness before Him, for those who have recourse unto you, ask eternal salvation, compassionate blessing upon our good works and undertakings, and deliverance from all misfortunes and sorrows. In your holy supplications before our most merciful Savior, intercede for us, the unworthy and sinful.

O holy and blessed Mother Ksenia, help our children to receive illumination by the light of holy baptism and the seal of the gift of the Holy Spirit; raise our youths and maidens in faith, honesty, and the fear of God, and grant them success in their studies; heal the infirm; send down love and concord upon families; account monastics worthy to fight the good fight and protect them from oppression; make our pastors steadfast in the might of the Holy Spirit; preserve the Orthodox-Catholic faithful in peace and tranquility; and pray for those who at the hour of their death are deprived of the communion of the Holy Mysteries of Christ.

You are our trust and hope, speedily hearkening to us and delivering us, and unto you do we ascribe thanks, and with you do we glorify the Father, the Son, and the Holy Spirit, now and ever, and unto ages of ages. Amen.

from WordPress http://ift.tt/2lhFaLH
via IFTTT

St. Ksenia of Petersburg, Fool-for-Christ (18th c.)

Commemorated on January 24/February 6

Saint Blessed Ksenia was born about 1730, and as a young woman married an army colonel named Andrei, a handsome and dashing man fond of worldly living. When she was twenty-six years old, her husband died suddenly after drinking with his friends, leaving Ksenia a childless widow. Soon afterward, she gave away all her possessions and disappeared from St Petersburg for eight years; it is believed that she spent the time in a hermitage, or even a monastery, learning the ways of the spiritual life.

When she returned to St Petersburg, she appeared to have lost her reason: she dressed in her husband’s army overcoat, and would only answer to his name. She lived without a home, wandering the streets of the city, mocked and abused by many. She accepted alms from charitable people, but immediately gave them away to the poor: her only food came from meals that she sometimes accepted from those she knew.

The Blessed One was always ready to help anyone in anyway possible. During the day she would wander about the streets, her face reflecting her internal spirit of meekness, humility and kindness by its warm, friendly glow. At night, in all seasons, she would go into a field and enter into conversation with God Himself.

Finally the time came when Ksenia was no longer to be found in the streets of the Petersburg Borough nor in the field; her radiant face shone no more amidst the rude shacks of the St. Matthias parish. God called His servant to rest from all her struggles and took her to Himself. Ksenia was one of those candles which God lights on earth from time to time in order to light up the path of salvation for the faithful, as the Savior Himself had said, “Let your light so shine before men that they may see your good works and glorify your Father Which is in Heaven” and “If, therefore, your entire body is full of light, no part of it being in darkness, then the whole of it shall be full of radiance as when the bright shining of a candle gives off its light.”

Miracles, healings, and appearances of St Ksenia occur to this day, to those who visit her tomb or who simply ask her intercessions. Her prayers are invoked especially for help in finding employment, a home, or a spouse (all of which she renounced in her own life). A pious custom is to offer a Panachida for the repose of her husband Andrei, for whom she prayed fervently throughout her life.

from WordPress http://ift.tt/2keS7Wp
via IFTTT

Judge Not Your Neighbor

The time is at hand when, once again, the Church begins to prepare our souls for the Season of Repentance (metanoia): Great Lent!

In Eastern Christianity, this Sunday is commonly know as the “Sunday of the Publican and Pharisee.” Abba Dorotheus provides us with a succinct commentary of today’s gospel reading in his Spiritual Instructions.

“A certain Pharisee, praying and thanking God for his virtues, was not lying, but was telling the truth. It was not for this reason that he was condemned, for we should thank God when we are able to do anything good, because God helps and supports us in such endeavors. So the Pharisee was not condemned for thanking God by recalling his virtuous deeds. Neither was he condemned for saying ‘I am not like others.’ But when he turned to the tax collector and said ‘…or like this publican,’ he was then condemned, because he judged a specific person regarding the state of his soul and his entire life. Therefore, Jesus tells us that the publican ‘went home again justified; the other did not. For everyone who raises himself up will be humbled, but anyone who humbles himself will be raised up’ (Luke 18:14).”*

Have you, like the Pharisee, judged anyone lately? Jesus said Christians should be known for how deeply we love, yet in the eyes of many, we’re known for how deeply we judge, not for how deeply we love. Judging others is fundamentally incompatible with authentic Christian faith. Think about it… it is virtually impossible to love someone and judge someone at the same time.

Our Lord teaches us to be mindful of our own failings and the depth of our personal sin, rather than finding fault with our neighbor. Having humbly asked God’s pardon, we encounter a loving God who forgives us despite our failings. And having been loved, we can in turn love others.

On this prepatory Sunday of the Publican and Pharisee, let us commit to memory and practice this rule: If I’m judging someone, I’m not loving them. One can’t judge someone and love them at the same time.

May we flee the pride and judgement of the Pharisee and emulate the humility of the publican, so that we are justified in the eyes of God. Amen!

*translated from Russian

from WordPress http://ift.tt/2laP69v
via IFTTT

Metanoia: The Path to Theosis

There is no end to one’s spiritual struggle in this life. This is the nature of the earthly spiritual path. The more we examine our lives, the more clearly we see into the depth of our soul and the closer we come to God.

Hieromonk Damascene teaches:

“As long as we remain in the condition of metanoia, ever deeper levels of our corruption will be revealed to us, and we will be continually purified and re-created by the wordless Word in our hearts.”

A lesson well taught by our spiritual mothers and fathers is that the key to spiritual growth is a constant yearning to be more like Christ. To do this we must continually seek forgiveness and absolution for our transgressions. This is called metanoia: a fundamental shift of mind, changing our life to be like Christ’s, calling on God to forgive us, and then likewise unconditionally granting grace to others.

According to the teaching of St. Nicephorus:

“Watchfulness is the sign of true repentance (metanoia)…. It is the unreserved assurance that our sins are forgiven.”

Continuous metanoia is a lifelong process and is the path to theosis. To practice continual metanoia, one must embrace watchfulness: a state of inner vigilance, attention, and sobriety.

from WordPress http://ift.tt/2jBW4YW
via IFTTT

Saint Brigid of Kildare

Brigid’s mother, like St. Patrick before her, was a Christian slave. Her father was a pagan chieftain in Leinster, east Ireland. Brigid was born in ~453 (451-453) and grew into an open-hearted girl whose abundant generosity plagued her father. Multiple stories agree that she was constantly passing out milk, butter, and meat to the beggars who came to their door. Her father decided it was time for her to marry.

According to legend, they traveled by chariot to meet the King of Leinster. Her father left his sword and its bejeweled bronze scabbard with Brigid in the chariot while he went inside to negotiate the marriage. (You cannot bring a sword with you when you meet with a king.) Her father returned and was furious to find his sword missing. The king asked Brigid, “Will you also give away my riches?”

“I would give all the wealth of Ireland away to the poor to serve the King of Heaven.”

“You are too good for me,” the King replied.

Thus Brigid received her wish to become a nun. In time, she became abbess at Kildare, Ireland. The King of Leinster himself gave her the land, today about an hour’s drive southwest of Dublin. A cathedral town arose around this site.

The monastery in Kildare was a dual house, with both monks and nuns, and the community was renowned in medieval Ireland as a center of learning and craftsmanship, including metal-working and illumination. In the Twelfth Century, the cleric and historian Gerald of Wales (Giraldus Cambrensis) visited Ireland, and he described the Gospel book of Kildare as so beautiful that it must be the work of angels. The book of Kildare has been lost to history, although some speculate the exquisitely illuminated Book of Kells, now on display in Trinity College, Dublin, is either the lost book of Kildare or another equally stunning Gospel manuscript made in Kildare.

Another legend tells us that once St. Brigid visited a pagan chieftain who was dying. In that era, homes had no carpeting, and floors were strewn with rushes. Brigid picked up the straw from the floor and wove it into the shape of a cross. As she wove, she told the chieftain about the love of Christ, and he converted before he died. Today, straws or reeds braided like a pinwheel into a cross are known as a St. Brigid Cross. Traditionally, these crosses were made annually by devout families on her feast day, and were said to bring protection to their thatched-roof cottages.

St. Brigid reposed in peace in Kildare in the year 525. She remains today one of the most beloved Irish saints, second to St. Patrick in devotion and popularity. Her feast day is celebrated on February 1/15.

Sources:
Bladey, Conrad. Brigid of the Gael. “Tales From a Source of 1625. . .Abridged from Cogitosus.” St. Brigid website. Cbladey.com. 27 Jan 2015. <http://ift.tt/2ktUJmo;
“Brigid of Kildare.” Orthodox Wiki.
Curtayne, Alice. St. Brigid of Ireland. N.Y.: Sheed and Ward, 1954. Print.
Grattan-Flood, William. “St. Brigid of Ireland.” Catholic Encyclopedia. Vol. 2. New York: Robert Appleton Company, 1907. 27 Jan 2015. <http://ift.tt/2kXCkuT;.
Minehan, Rita. Rekindling the Flame: A Pilgrimage in the Footsteps of Brigid of Kildare. Kildare, Ireland: Solas Bhride, 1999. Print.
Van de Weyer, Robert, ed. Celtic Fire. N.Y. Doubleday, 1990. Print.

from WordPress http://ift.tt/2kXtrl2
via IFTTT