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.

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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!

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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.

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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

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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.

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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.

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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

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