Services in April 2014

Great Lent

The Entrance of our Lord into Jerusalem (Palm Sunday)

31 March / 13 April 2014

Entry to Jerusalem Tropar of The Entry of the Lord into Jerusalem, Tone 1: In confirming the common Resurrection, O Christ God, Thou didst raise up Lazarus from the dead before Thy Passion. Wherefore, we also, like the children bearing the symbols of victory, cry to Thee, O Vanquisher of death: Hosanna in the highest, blessed is He Who comes in the name of the Lord. Glory to the Father, and to the Son, and to the Holy Spirit, Another

Tropar of The Entry of the Lord into Jerusalem, Tone 4: As by baptism we were buried with Thee, O Christ our God, so by Thy Resurrection we were deemed worthy of immortal life; and praising Thee, we cry: Hosanna in the highest; blessed is He that cometh in the name of the Lord. Both now and ever, and unto the ages of ages. Amen.

Kondak of The Entry of the Lord into Jerusalem, Tone 6: Being borne upon a throne in heaven, and upon a colt on the earth, O Christ God. Thou didst accept the praise of the angels and the laudation of the children as they cry to Thee: Blessed is he that cometh to recall Adam.

Gospel -­ John 12: 1-­18

Then, six days before the Passover, Jesus came to Bethany, where Lazarus was who had been dead, whom He had raised from the dead. There they made Him a supper; and Martha served, but Lazarus was one of those who sat at the table with Him. Then Mary took a pound of very costly oil of spikenard, anointed the feet of Jesus, and wiped His feet with her hair. And the house was filled with the fragrance of the oil. Then one of His disciples, Judas Iscariot, Simon's son, who would betray Him, said, "Why was this fragrant oil not sold for three hundred denarii and given to the poor?" This he said, not that he cared for the poor, but because he was a thief, and had the money box; and he used to take what was put in it. But Jesus said, "Let her alone; she has kept this for the day of My burial. For the poor you have with you always, but Me you do not have always." Now a great many of the Jews knew that He was there; and they came, not for Jesus' sake only, but that they might also see Lazarus, whom He had raised from the dead. But the chief priests plotted to put Lazarus to death also, Because on account of him many of the Jews went away and believed in Jesus. The next day a great multitude that had come to the feast, when they heard that Jesus was coming to Jerusalem, took branches of palm trees and went out to meet Him, and cried out: "Hosanna! 'Blessed is He who comes in the name of the LORD!' The King of Israel!" Then Jesus, when He had found a young donkey, sat on it; as it is written: "Fear not, daughter of Zion; Behold, your King is coming, Sitting on a donkey's colt." His disciples did not understand these things at first; but when Jesus was glorified, then they remembered that these things were written about Him and that they had done these things to Him. Therefore the people, who were with Him when He called Lazarus out of his tomb and raised him from the dead, bore witness. For this reason the people also met Him, because they heard that He had done this sign.

Extracts from the Vigil Service:

Today the grace of the Holy Spirit has gathered us together, and we all take up Thy Cross and say: Blessed is He that comes in the Name of the Lord; Hosanna in the highest. Today the Word and co-­eternal Son of God the Father, whose throne is the heaven and whose footstool is the earth, humbles Himself and comes to Bethany, seated on a dumb beast, on a foal. Then the children of the Hebrews, holding branches in their hands, praise Him saying: ‘ Hosanna in the highest: blessed is He that comes, the King of Israel’. Let us also come today, all the new Israel, the Church of the Gentiles, and let us cry with the Prophet Zechariah: Rejoice greatly, O daughter of Zion; shout aloud, O daughter of Jerusalem; for behold, thy King comes unto thee: He is meek and brings salvation, and He rides upon the colt of an ass, the foal of a beast of burden. Keep the feast with the children, and holding branches in your hands sing His praises: Hosanna to the highest; blessed is He that comes, the King of Israel.

1st, 2nd 3rd Stichera of ‘Lord, I have cried”


25 March / 7 April

The Annunciation of Our Most Holy Lady, the Theotokos and Ever­‐Virgin Mary


Troparion — Tone 4

Today is the beginning of our salvation, / The revelation of the eternal mystery! / The Son of God becomes the Son of the Virgin / As Gabriel announces the coming of Grace. / Together with him let us cry to the Theotokos: / Rejoice, O Full of Grace, / The Lord is with You!

Kontakion — Tone 8

O Victorious Leader of Triumphant Hosts! / We, your servants, delivered from evil, sing our grateful thanks to you, O Theotokos! / As you possess invincible might, set us free from every calamity / So that we may sing: Rejoice, O unwedded Bride!


The Fifth Sunday of Great Lent / Forefeast of Annunciation

24 March / 6 April 2014

St Mary of EgyptResurrection Tropar, Tone 8: Thou didst descend from on high, O Merciful One! / Thou didst endure the three-day burial / to free us from our sufferings! / O Lord, our Life and Resurrection, glory to Thee.

Troparion of the Forefeast tone 4: Today the prelude of universal joy moves us to sing the prefestival hymn./ For Gabriel is coming and will cry to her:/ Rejoice, thou who art full of grace; the Lord is with thee.

Resurrection Kondak, Tone 8: By rising from the tomb Thou didst raise the dead and resurrect Adam/ Eve exults in Thy Resurrection, / and the world celebrates Thy rising from the dead, O Greatly Merciful One.

Kontakion of the Forefeast tone 4: O thou who didst bear God in thy womb by the descent of the Holy Spirit,/ at the voice of the Archangel thou didst conceive Him Who is of one dignity and essence with the Father,/ O thou recall of Adam.

St. Mary of Egypt

The recorder of the life of this wonderful saint was St Sophronius, Patriarch of Jerusalem. A hieromonk, the elder Zossima, had gone off at one time during the Great Fast a twenty- days’ walk into the wilderness across the Jordan. He suddenly caught sight of a human being with a withered and naked body and with hair as white as snow, who fled in its nakedness from Zossima’s sight. The elder ran a long way, until this figure stopped at a stream and called:’ Father Zossima, forgive me for the Lord’s sake. I cannot turn round to you, for I am a naked woman.’ Then Zossima threw her his outer cloak, and she wrapped herself in it and turned round to him. The elder was amazed at hearing his name from the lips of this unknown woman. After considerable pressure on his part, she told him her life-story. She had been born in Egypt, and had lived as a prostitute in Alexandria from the age of twelve, spending seventeen years in this way of life. Urged by the lustful fire of the flesh, she one day got into a ship that was sailing for Jerusalem. Arriving at the Holy City, she tried to go into one of the churches to venerate the Precious Cross, but some unseen power prevented her from entering. In great fear, she turned to an icon of the Mother of God that was in the entrance, and begged her to let her go in and venerate the Cross, confessing her sin and impurity and promising that she would then go wherever the Most Pure led her. She was then allowed to enter the church. After venerating the Cross, she went out again to the entrance and, standing in front of the icon, thanked the Mother of God. Then she heard a voice: ‘If you cross the Jordan, you will find true peace.’ She immediately bought three loaves of bread and set off for the Jordan, arriving there the same evening. She received Communion the following morning in the monastery of St John, and then crossed the river. She spent forty-eight whole years in the wilderness in the greatest torments, in terror, in struggles with passionate thoughts like gigantic beasts. She fed only on plants. After that, when she was standing in prayer, Zossima saw her lifted up in the air. She begged him to bring her Communion the next year on the bank of the Jordan, and she would come to receive it. The following year, Zossima came with the Holy Gifts to the bank of the Jordan in the evening, and stood in amazement as he saw her cross the river. He saw her coming in the moonlight and, arriving on the further bank, make the sign of the Cross over the river. She then walked across it as though it were dry land. When she had received Communion, she begged him to come again the following year to the same stream by which they had first met. Zossima went, and found her dead body there on that spot. Above her head in the sand was written: ‘Abba Zossima, bury in this place the body of the humble Mary. Give dust to dust. I passed away on April 1st, on the very night of Christ’s Passion, after communion of the divine Mysteries.’ Zossima learned her name for the first time, and also the awe-inspiring marvel that she had arrived at that stream the previous year on the night of the same day on which she had received Communion—a place that he had taken twenty days to reach. And thus Zossima buried the body of the wonderful saint, Mary of Egypt. When he returned to the monastery, he recounted the whole story of her life and the wonders to which he had been an eyewitness. Thus the Lord glorifies repentant sinners. St Mary is also commemorated in the Fifth Week of the Great Fast. The Church holds her up before the faithful in these days of the Fast as a model of repentance. She entered into rest in about 530.


St John of the Ladder / The Forth Sunday of Great Lent

17 / 30 March 2014

St John The LadderResurrection Tropar, Tone 7: By Thy Cross, Thou didst destroy death / to the Thief, Thou didst open Paradise / for the myrrh-­‐bearers, Thou didst change weeping into joy! / and Thou didst command Thy disciples, O Christ God / to proclaim that Thou art risen / granting the world great mercy.

Tropar of St. John Climacus, Tone 3: Having raised up a sacred ladder by thy words/ thou wast shown forth to all as a teacher of monastics/ and thou dost lead us, O John/ from the purification that cometh through godly discipline/ unto the light of Divine vision/ O righteous father/ do thou entreat Christ God// that we be granted great mercy.

Resurrection Kondak, Tone 7: The dominion of death can no longer hold men captive, / for Christ descended, shattering and destroying its powers. / Hell is bound, while the prophets rejoice and cry: / The Saviour has come to those in faith, / enter, you faithful to the Resurrection.

Kondak of St. John Climacus, Tone 1: Offering teachings from thy book as ever-­‐blossoming fruits, O wise one, thou dost sweeten the heart of them that attend to them with vigilance, O blessed one; for it is a ladder that, from earth unto the heavenly and abiding glory, doth lead the souls of those who with faith do honour thee.

Our Holy Father John Climacus (of the Ladder)

The author of the famous ‘Ladder’, he came from an unknown place to Mount Sinai as a sixteen-­‐year-­‐old boy and remained there, first as a novice, then as a hermit and finally as abbot of Sinai, until he died at the age of eighty, in about 649. His biographer, the monk Daniel, says of him: ‘He brought his body up to Mount Sinai, but his spirit he brought to the Mount of Heaven’. He spent nineteen years in obedience to his spiritual father, Martyrios. Anastasius of Mount Sinai, who saw John once as a young man, foretold that he would be abbot of Mount Sinai. After the death of his spiritual father, John took himself off to a cave, where he lived for twenty years in strict asceticism. His disciple, Moses, fell asleep one day in the cool shade of a huge rock. John was at prayer in his cell, and, perceiving that his disciple was in danger, began to pray for him. Moses came up to him later, fell to his knees and began to thank him for saving him from certain death. And he related how he had heard John calling him in his sleep and had jumped up at the very moment that a rock fell. Had he not jumped out of the way, the rock would certainly have killed him. At the importunate urging of the brethren, John accepted the abbacy, and guided their souls to salvation with loving zeal. He once heard a monk reproach him for being too verbose. He was not in the least angered, but was silent for an entire year, not uttering a single word until the brethren begged him to speak. He then began to instruct them with the wisdom with which God had endowed him. Once 600 pilgrims came to Mount Sinai. At supper they all noticed an agile young man dressed as a Jew who was serving at table and giving orders to the other servants, taking charge of everything. Suddenly, he disappeared. While everyone was pondering this and asking questions among themselves, John said: ‘Do not bother to look for him; that was the prophet Moses serving you in his own home.’ During the time that he was silent in his cave, John wrote many instructive books, of which the most famous, ‘The Ladder’, is much read to this day. It describes the way to raise the soul to God as if on a ladder. Before his death, John appointed his own brother, George, to the abbacy, but George began to grieve greatly at the approaching parting with John. Then John said that, if he were found worthy to stand close to God in the next world, he would pray that George be taken up to heaven in the same year. And so it came to pass. After ten months, George also fell asleep and departed to take his place among heaven’s citizens alongside his brother John.

Gospel -­ Mark 9:17­‐31

Then one of the crowd answered and said, "Teacher, I brought You my son, who has a mute spirit. And wherever it seizes him, it throws him down; he foams at the mouth, gnashes his teeth, and becomes rigid. So I spoke to Your disciples, that they should cast it out, but they could not." He answered him and said, "O faithless generation, how long shall I be with you? How long shall I bear with you? Bring him to Me." Then they brought him to Him. And when he saw Him, immediately the spirit convulsed him, and he fell on the ground and wallowed, foaming at the mouth. So He asked his father, "How long has this been happening to him?" And he said, "From childhood. And often he has thrown him both into the fire and into the water to destroy him. But if You can do anything, have compassion on us and help us." Jesus said to him, "If you can believe, all things are possible to him who believes." Immediately the father of the child cried out and said with tears, "Lord, I believe; help my unbelief!" When Jesus saw that the people came running together, He rebuked the unclean spirit, saying to it, "Deaf and dumb spirit, I command you, come out of him and enter him no more!" Then the spirit cried out, convulsed him greatly, and came out of him. And he became as one dead, so that many said, "He is dead." But Jesus took him by the hand and lifted him up, and he arose. And when He had come into the house, His disciples asked Him privately, "Why could we not cast it out?" So He said to them, "This kind can come out by nothing but prayer and fasting." Then they departed from there and passed through Galilee, and He did not want anyone to know it. For He taught His disciples and said to them, "The Son of Man is being betrayed into the hands of men, and they will kill Him. And after He is killed, He will rise the third day."


Veneration of the Holy Cross / The Third Sunday of Great Lent

 10 / 23 March 2014

Veneration of the Holy CrossResurrection Tropar, Tone 6: The angelic powers were at Thy tomb; / the guards became as dead men. / Mary stood by Thy grave, / seeking Thy most pure Body. / Thou didst capture hell, not being tempted by it. / Thou didst come to the Virgin, granting life. / O Lord who didst rise from the Dead, / Glory to Thee!

Tropar of the Holy Cross, Tone 1: Save O Lord Thy people and bless Thine inheritance / Granting unto Orthodox Christians victory over their enemies / and by the power of Thy cross / preserving Thy community.

Resurrection Kondak, Tone 6: When Christ God the Giver of Life, / raised all of the dead from the valleys of misery with His Mighty Hand, / He bestowed resurrection on the human race. / He is the Saviour of all, the Resurrection, the Life, and the God of All.

Kondak of the Holy Cross, Tone 4: O Thou Who wast lifted up willingly on the Cross, bestow Thy mercies upon the new community named after Thee, O Christ God: gladden with Thy power the Orthodox Christians, granting them victory over enemies; may they have as Thy help the weapon of peace, the invincible trophy.

Gospel -­ Mark 8: 34 -­ 9:1 34

The Lord said,, “Whosoever will come after me, let him deny himself, and take up his cross, and follow me. 35 For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel’s shall save it. 36 For what shall it profit a man, if he shall gain the whole world, and lose his own soul? 37 Or what shall a man give in exchange for his soul? 38 Whosoever therefore shall be ashamed of me and of my words, in this adulterous and sinful generation, of him also shall the Son of Man be ashamed when he cometh in the glory of his Father with the holy angels.” MARK 9: 1 And He said unto them, Verily, I say unto you, That there be some of them that stand here, which shall not taste death, till they have seen the kingdom of God come with power.


In the Prophet Ezekiel (9:6), it is said that when the Angel of the Lord was sent to punish and destroy the sinning people, it was told him not to strike those on whom the “mark” had been made. In the original text this mark is called “tau,” the Hebrew letter corresponding to the letter “T,” which is how in ancient times the cross was made, which then was an instrument of punishment.

So, even then, it was foretold the power of the Cross, which preserves those who venerate it. Likewise, by many other events in the Old Testament the power of the Cross was indicated. Moses, who held his arms raised in the form of a cross during the battle, gave victory to the Israelites over the Amalekites. He also, dividing the Red Sea by a blow of his rod and by a transverse blow uniting the waters again, saved Israel from Pharaoh, who drowned in the water, while Israel crossed over on the dry bottom (Exodus, ch. 14, 17).

Through the laying on of his hands in the form of a cross on his grandsons, Jacob gave a blessing to his descendents, foretelling at the same time their future until the coming of the “expectation of the nations” (Genesis, ch. 48).

By the Cross, the Son of God, having become man and accomplished our salvation. He humbled Himself and became obedient unto death, even death on the Cross (Phil. 2:8). Having stretched out His hands upon the Cross, the Savior with them as it were embraced the world, and by His blood shed on it, like a king with red ink, He signed the forgiveness of the human race.

The Cross of the Lord was the instrument by which He saved the world after the fall into sin. Through the Cross, He descended with His soul into hell, to raise up from it the souls who were awaiting Him.

By the Cross Christ opened the doors of paradise which had been closed after our first ancestors had been banished from it. The Cross was sanctified by the Body of Christ which was nailed to it when He gave Himself over to torments and death for the salvation of the world. Then it was filled with life­‐giving power. By the Cross on Golgotha the prince of this world was cast out (John 12:31) and an end was put to his authority. The weapon by which he was crushed became the sign of Christ's victory.

The demonic hosts tremble when they see the Cross, because the kingdom of hell was destroyed by the Cross. They do not dare to draw near to anyone who is guarded by the Cross.

The whole human race, by the death of Christ on the Cross, received deliverance from the authority of the devil, and everyone who makes use of this saving weapon is inaccessible to the demons.

When legions of demons appeared to St. Anthony the Great and other desert­‐dwellers, they guarded themselves with the sign of the Cross, and the demons vanished.

When there appeared to St. Symeon the Stylite, who was standing on his pillar, what seemed to be a chariot to carry him to heaven, the Saint, before mounting it, crossed himself and it disappeared. The enemy, who had hoped to cast down the ascetic from the height of his pillar, was put to shame.

One cannot enumerate all the various incidents of the manifestation of the power of the Cross. Invisibly and unceasingly, Divine grace that gushes from it saves the world.

The sign of the Cross is made at all the Mysteries and prayers of the Church. With the making of the sign of the Cross over the bread and wine, they become the Body and Blood of Christ. With the immersion of the Cross the waters are sanctified. The sign of the Cross looses us from sins. “When we are guarded by the Cross, we oppose the enemy, without fearing his nets and barking.” Just as the flaming sword in the hands of the Cherubim barred the entrance into paradise of old, so the Cross now acts invisibly in the world, guarding it from perdition.

The Cross is the unconquerable weapon of pious kings in the battle with enemies. Through the apparition of the Cross in the sky, the dominion of Emperor Constantine was confirmed and an end was put to the persecution against the Church. The apparition of the Cross in the sky in Jerusalem in the days of Constantius the Arian proclaimed the victory of Orthodoxy. By the power of the Cross of the Lord, Christian kings will continue to reign until Antichrist, barring his path to power and restraining lawlessness (St. John Chrysostom, Commentary on II Thes. 2:6­‐7).

The “sign of the Son of Man” (Matt. 24:30), that is, the Cross, will appear in the sky in order to proclaim the end of the present world and the coming of the eternal Kingdom of the Son of God. Then all the tribes of the earth shall weep, because they loved the present age and its lusts, but all who have endured persecution for righteousness and called on the name of the 3 Lord shall rejoice and be glad. The Cross then will save all who conquered temptations, from eternal perdition by the Cross, who crucified their flesh with its passions and lusts, and took up their cross and followed afar Christ.

However, those who hated the Cross of the Lord and did not engrave the Cross in their soul will perish forever. For “the Cross is the preserver of the whole universe, the Cross is the beauty of the Church, the Cross is the might of kings, the Cross is the confirmation of the faithful, the Cross is the glory of angels and the scourge of demons” (Octoechos: Exapostilarion, Monday Matins).

St John of Shanghai and San Francisco – Shanghai, Exaltation of the Cross, 1947


St Gregory Palamas / The Second Sunday of Great Lent 3 / 16 March 2014

St Gregory PalamaResurrection Tropar, Tone 5: Let us, the faithful; praise and worship the Word, / Co-­eternal with the Father and the Spirit, / born for our salvation from the Virgin; / for He willed to be lifted up on the cross in the flesh, / to endure death, / and to raise the dead / by His glorious Resurrection!

Tropar of St. Gregory Palamas, Tone 8: Light of Orthodoxy, pillar and teacher of the Church, adornment of monastics, invincible champion of theologians, O Gregory thou wonderworker, boast of Thessalonica, herald of grace, ever pray that our souls be saved.

Resurrection Kondak, Tone 5:Thou didst descend into hell, O my Saviour, / shattering its gates as Almighty, / resurrecting the dead as Creator, / and destroying the sting of death. / Thou hadst delivered Adam from the curse, O Lover of Man, / and we cry to Thee, O Lord, save us.

Kontakion of St Gregory Palamas, Tone 8: O sacred and divine instrument of wisdom, joyful trumpet of theology / with one accord we sing thy praises, O Gregory inspired by God. / But since thou standest now in mind and spirit before the Original Mind // guide our minds to Him, O father, that we may cry to thee Hail, preacher of grace.

Kontakion from the Triodion, Tone 4: The season of the virtues hath now been revealed / and judgement is at the doors / therefore let us arise and keep the Fast / offering tears of compunction together with our alms / and let us cry: our sins are more than the sands of the sea / but do Thou pardon us, O Creator of all // that we may receive incorruptible crowns.

The Gospel According To St. Mark 2: 1­‐12 1

At that time Jesus entered into Capernaum after some days, and it was noised that he was in the house. 2 And straightway many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door; and he preached the word unto them. 3 And they come unto him, bringing one sick of the palsy, which was borne of four. 4 And when they could not come nigh unto him for the press, they uncovered the roof where he was: and when they had broken it up, they let down the bed wherein the sick of the palsy lay. 5 When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee. 6 But there were certain of the scribes sitting there and reasoning in their hearts, 7 Why doth this man thus speak blasphemies? who can forgive sins but God only? 8 And immediately, when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts? 9 Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed and walk? 10 But that ye may know that the Son of man hath power on earth to forgive sins (he saith to the sick of the palsy,) 11 I say unto thee, Arise, take up thy bed, and go thy way into thine house. 12 And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion.

St. Gregory Palamas

Gregory’s father was an eminent official at the court of the Emperor Andronicus II Palaeologus. The gifted Gregory, completing his secular studies, did not want to go into imperial service at court, but withdrew to the Holy Mountain and became a monk, living in asceticism at Vatopedi and the Great Lavra. He waged war against the heretic Barlaam, and finally overcame him. He was consecrated Metropolitan of Salonica in 1347, being glorified both as an ascetic and a theologian, both as a hierarch and a wonderworker.. He was the defender of the Hesychasts. He upheld the doctrine that the human body played an important part in prayer, and he argued that the Hesychasts did indeed experience the Divine and Uncreated Light of Tabor. To explain how this was possible, St. Gregory developed the distinction between the essence and the energies of God. He set Hesychasm on a firm dogmatic basis, by integrating it into Orthodox theology, and by showing how the Hesychast vision of Divine Light in no way undermined the doctrine that God can not be comprehended. His teachings were confirmed by the local councils held in Constantinople in 1341 and 1351. St. Gregory began by reaffirming the Biblical doctrine of man and of the Incarnation; i.e. the whole man, united in body and soul, was created in the image of God, and Christ, by taking a human body at the Incarnation, has 'made the flesh an inexhaustible source of sanctification'. The Hesychasts, so he argued, in placing emphasis on the body's part in prayer, are not guilty of a gross materialism but are simply remaining faithful to the Biblical doctrine of man as a unity. Christ took human flesh and saved the whole man; therefore it is the whole man that prays to God. How is it possible for man to know God and, at the same time, affirm that God is by nature unknowable? St. Gregory answered this question by quoting St. Basil the Great who said "We know our God from His energies, but we do not claim that we can draw near to His essence. For His energies come down to us, but His essence remains unapproachable". St. Gregory added "God is not a nature, for He is above all beings.... No single thing of all that is created has or ever will have even the slightest communion with the supreme nature, or nearness to it". Even though God's essence may be remote from us, He has revealed Himself through His energies (or grace). These energies do not exist apart from God, but are God Himself in His action and revelation to the world. It is through these energies that God enters into a direct and immediate relationship with us. When we say that the saints are 'deified' by the grace of God, we mean that they have a direct experience of God Himself through his energies (or grace), not in His essence. The vision of Light that Hesychasts receive is the same Light that surrounded Christ on Mount Tabor. It is a true vision of God in His divine energies.


The Sunday of Orthodoxy / The First Sunday of Great Lent & First and second findings of the Honourable Head of John the Baptist

24 February / 9 March 2014

OrthodoxyResurrection Tropar, Tone 4: When the women disciples of the Lord / learned from the Angel the joyous message of Thy Resurrection / they cast away the ancestral curse / and elatedly told the Apostles / death is overcome / Christ God is risen / granting the world great mercy.

Troparion of the Forerunner tone 4: The head of the Forerunner has risen from the earth/ and sends forth healing rays of incorruption to all the faithful./ In heaven it is mustering a host of Angels,/ and on earth it is, assembling mankind/ to ascribe glory to our God.

The First Sunday of Great Lent, Troparion, Tone II : We worship Thy immaculate Image, O Good One, and ask forgiveness of our sins, O Christ God; for of Thy own will Thou wast pleased to ascend the Cross in the flesh, to deliver from slavery to the enemy those whom Thou hadst created. Therefore we thankfully cry to Thee: Thou hast filled all things with joy, O our Saviour, by coming to save the world.

Resurrection Kondak, Tone 4: My Saviour and Redeemer / as God rose from the tomb and delivered the earth-­‐born from their chains / He has shattered the gates of hell, / and as Master, / He has risen on the third day.

Kontakion of the Forerunner tone 2: O Prophet of God and Forerunner of Grace,/ having obtained thy head from the earth as a most sacred rose,/ we are always receiving healings;/ for still as of old in the world thou preachest repentance.

Kondak First Sunday of Great Lent, Tone 8: The Uncircumscribable Word of the Father was circumscribed when he took flesh of thee, O Theotokos; and when He had restored the defiled image to its ancient state, He suffused it with divine beauty. As for us, confessing our salvation, we record it in deed and word.

Gospel John 1: 43­‐51 43

At that time, Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me. 44 Now Philip was from Bethsaida, the city of Andrew and Peter. 45 Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets did write, Jesus of Nazareth, the son of Joseph. 46 And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see. 47 Jesus saw Nathanael coming to him, and saith of him, Behold, an Israelite indeed, in whom is no guile! 48 Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him before that Philip called thee, when thou wast under the fig tree, I saw thee. 49 Nathanael answered and saith unto him, ‘Rabbi, thou art the Son of God, thou art the King of Israel. 50 Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these. 51 And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.


The day following, Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow Me” (Jn. 1:43). So the Holy Gospel begins this Sunday, recounting the calling of the Holy Apostles. Centuries have passed, and the same call is audible today, but now refers directly to us, “Follow Me.” And we ask the Lord, “Where?” And the Church answers us by the very name of this Sunday, “into Orthodoxy!”

Just be attentive. Tonight, when this week comes to a close and a new week of Great Lent begins, the Holy Church will say for our edification: “Lord, Thou hast given abundant gifts to those who fear Thee!” And we cannot say that we did not receive these gifts. We received the Sacrament of Confession, the Sacrament of the Eucharist —the Body and Blood of Christ, the Tree of Life. Yes, we undoubtedly received them. But do we have the state of mind which is expressed in the second part of the prayer: “Lord, Thou hast given abundant gifts to those who fear Thee.” The gifts have been given, but are we those who fear God ? Yet the fear of God is not an ordinary fear as before someone or something. No. This is the fear of losing what the Lord has given to our heart.

And at the same time, the Holy Church, while telling us that we have received the Grace and Gifts of God, reveals to us through the Apostle reading the states of mind we should possess. These are the states which should be possessed by those who have achieved everything which Christ gives. We know what these achievers have gone through: sufferings, beatings, bonds, prison; they were stoned, sawn asunder, exiled, died by the sword, wandered in the mountains. Those of whom the whole world was not worthy hid in ravines, in caves—they all bore witness to their faith, but they did not receive what had been promised. And this is because God provided for them something better, something worthy of them (Heb. 11:37­‐40).

Yes, as we see, God calls: “Follow Me! I will give you everything.” But at the same time, such sufferings, such experiences, such horrible things! Look around you, at our walls which are painted with the pictures of saints. All of them are now in the heavenly dwellings, and yet all of them experienced, as every one of us experiences, the way of our earthly existence. Look, among them were archbishops, bishops, priests, monks; there were farmers, nobles and princes, workers of all kinds; there were labourers, people of simple background; there were great scholars, there were illiterate people. And all of them experienced on earth every kind of suffering, grief, and horror. But they kept that which the Church requires. When the Church says through the words of Christ, “Follow Me,” she is showing us where to go: into Orthodoxy. In the Russian language, Orthodoxy means the Right Word, that word which is true, which we should not betray; the word which we too have given and are again giving every year.

After the Nativity of Christ (on the day of Circumcision), when the circumcision of our heart is accomplished, then we say, “We belong to Christ, we are Christian. Our will is His Will. Christ is our Life; Christ is our Goal; Christ is our Way.” And this way leads us into the Church. Bishop Theophan the Recluse shows us what to do in order to go the way of the Church. He addressed his flock (this was in the 1870’s) with the following words: “We know what technology teaches us, what mechanics teaches us, law, economics. But the Church teaches us about the movement of our heart. Learn and keep in your heart everything the Holy Church teaches, and receiving Godly forces through the sacraments, and quickening them through the holy services and prayers of the Church, go unswervingly the Way of Christ’s commandments under the guidance of lawful shepherds, and you will undoubtedly reach the Kingdom of Heaven and will be saved.”

And so, being zealous for salvation, all our attention should be directed to our heart, to inscribe on it Christian feelings and dispositions. Bishop Theophan reveals to us that the most important thing is in our heart, dispositions, those feelings which appear in the heart. External things are needed, but only in so far as they bear the spirit which spiritualises them. And social life will become true life only if into social relationships you bring spirit, which means heart, the heart of a true Christian. And family life will be true family life only if into all traditions of the external temporal family life we bring those relationships of the heart which God gives us in His Beatitudes: poverty of spirit, mourning, meekness, peaceableness—out of this will come real family life. And this way, and only this way, into all phases of our life will come the Triumph of Orthodoxy.

The One Thing Needful -­ Archbishop Andrei


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