| THE FURTHER DEVELOPMENT OF FASTING Over the years, the days of fasting increased to seven before Easter. These Christians ate in the evenings, and then only bread, salt and water, as recorded by Epiphanios in 403. The difference in counting the hours of fasting resulted from the different calculations of the time of the Resurrection of Christ in the Gospels (Matthew 28:1, before midnight; John 20:1, after midnight; Mark 16:2, at sunrise). The period of fasting before Easter was extended to 40 days without substantial evidence of any authoritative determination. The fact is that the 40 days of fasting was known to the Fathers of the First Ecumenical Synod (325). St. Augustine during the fifth century attributes the lengthy period of 40 days to the persecutions, 306-323. Others refer to the example of Christ fasting 40 days in the wilderness (Matthew 4:2); or to Moses (Exodus 34:28), or to Prophet Elias (1 Kings 19:8 – III Vasilion LXX) Probably the 40-day fasting period among the people was started during the persecutions, because the people took refuge in monasteries and followed the order of abstinence of the monks, which was very strict. Also hermits and other pious people of sobriety kept a fasting period of 40 days during the mid-third century, and this was handed down to the people. In reality, the 40-day practice for fasting before Easter was not a simultaneous practice in all the Christian lands, but a gradual process. Fasting as such was practiced by the people at the, very beginning for only two or three days per week, Wednesday and Friday and in some places Saturday (in the West). In the course of time, a gradual increase in the number of weeks also took place. However, between East and West the number of weeks of Lent differed, with seven weeks being established in the East and six in the West by the mid-sixth century. The reason for the difference in the number of weeks between East and West was because in the West Saturday was a fast day along with Wednesday and Friday, while in the East Saturday was not a fast day except the Saturday of Holy Week, according to the Canons of the Church (Canon 66, Apostolic Fathers; Canon 55A Sixth Ecumenical Synod in 692 – Canon 18, Gangra Synod in 340-370). The adding of Saturday by the Church in the West as a fast day was related to the thought that the Body of Christ was in the tomb on this day. This innovation of fasting on Saturday was fought by Tertullian, Hippolytos (Ecclesiastical writer) and Bishop Jerome. |
| Comment: The whereabouts of these stone tablets is unknown. In the 2nd chapter of the second book of Maccabees it is mentioned that during the destruction of Jerusalem by Nebuchadnezzar in the 6th century B.C. the prophet Jeremiah hid the stone tablets as well as some other belongings of the temple in a cave on Mount Nebo. This mountain is within twenty kilometers to the east of where of the mouth of river Jordan on the Dead Sea. Just before the entry of the Israelites into the promised land (about 1400 years B.C.) the prophet Moses was buried on this same mountain. Repeated attempts to find these stone tablets with the Ten commandments have been in vain so far. Here is the text of the Ten commandments: (Note that between the Ten commandments presented in the book of Exodus 20:1-17 and the book of Deuteronomy 5:6-21) there is an insignificant difference with brief comments added to them. These little amplifications are omitted here. 1. I am the Lord your God … thou shalt have no other gods before Me. 2. Thou shalt not make for thee any graven image or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; thou shalt not bow down to them, nor serve them. 3. Thou shalt not take the name of the Lord thy God in vain. 4. Remember the sabbath day, to keep it holy. Six days thou shalt labor and do all thy work, but the seventh day is the sabbath of the Lord thy God. 5. Honor thy father and thy mother, that it may be well with thee, and that thy days may be long upon the earth. 6. Thou shalt not kill. 7. Thou shalt not commit adultery. 8. Thou shalt not steal. 9. Thou shalt not bear false witness against thy neighbor. 10. Thou shalt not covet thy neighbor’s wife; thou shalt not covet thy neighbor’s house, nor his field … nor anything that is thy neighbor’s. During the subsequent forty-year-long journey through the desert, Moses gradually recorded what God was revealing to him as well as many historical events in the life of the Jewish nation. Ultimately these writings formed the first five books of the Bible – Genesis, Exodus, Leviticus, Numbers and Deuteronomy. |
| The Church teaches that there are six categories of Sints: Apostles, Martyrs, Prophets, Hierarchs (bishop or teacher-saints), Monastic saints, and the Righteous. None of us will ever be Apostles; few will be Prophets or Hierarchs; a few will be monastics, but most of us are summoned to the rank of Righteous saints — priests and lay people — who are called to achieve sanctity while living in the world. the Righteous, Saint Symeon the New Theologian writes, “It is possible for all, not only for monks, but for those in the world … to entreat God, and thus acquire all the virtues. Now that what I say is true is confirmed by John Chrysostorn.. He says: ‘It is possible for him, too, who has a wife, and children, and … is great and famous in worldly things l to] attain to perfect virtue…’ But, once again, this cannot be done alone, in isolation, without guidance and direction from a spiritual father, whose importance must not be underestimated. (But, in these difficult days, neither should his importance be overestimated or exaggerated by ascribing to him some kind of fake “eldership” wherein we give our free will over completely into the hands of a man or woman who may be as passionate as we are, and therefore very likely to cause us great spiritual harm.) Receiving healthy spiritual instruction is part of the armory of spiritual warfare, and it is the spiritual father who can help us to “pay enough regard to the state of [our] soul, whether it is in good health, whether its life is vigorous … [and whether] its eternal life, its eternal happiness, is ensured…” NOTES 1. Constantine Cayamos, Paths and Means to Holiness. 2. Fr. Alexey Young, with others, Obedience. 3. Bishop Ignatius Brianchaninov, The Arena. 4. Cavarnos, op cat 5. Young, op, cit. 6. Nadejda Gorodetsky, Saint Tikhon of Zadonsk: Inspirer of Dostoevsky. 7. See an excellent detailed discussion of this in Cavarnos, op. cit., pps. 7-13. 8. Quoted in Cavarnos, Ibid. 9. Saint John of Kronstadt, Spiritual Counsels Code for blog |
| Synaxis of the Archangel Michael and the Other Bodiless Powers Commemorated on November 8 The Synaxis of the Chief of the Heavenly Hosts, Archangel Michael and the Other Heavenly Bodiless Powers: Archangels Gabriel, Raphael, Uriel, Selaphiel, Jehudiel, Barachiel, and Jeremiel was established at the beginning of the fourth century at the Council of Laodicea, which met several years before the First Ecumenical Council. The 35th Canon of the Council of Laodicea condemned and denounced as heretical the worship of angels as gods and rulers of the world, but affirmed their proper veneration. A Feastday was established in November, the ninth month after March (with which the year began in ancient times) since there are Nine Ranks of Angels. The eighth day of the month was chosen for the Synaxis of all the Bodiless Powers of Heaven since the Day of the Dread Last Judgment is called the Eighth Day by the holy Fathers. After the end of this age (characterized by its seven days of Creation) will come the Eighth Day, and then “the Son of Man shall come in His Glory and all the holy Angels with Him” (Mt. 25:31). The Angelic Ranks are divided into three Hierarchies: highest, middle, and lowest. The Highest Hierarchy includes: the Seraphim, Cherubim and Thrones. The six-winged SERAPHIM (Flaming, Fiery) (Is 6:12) stand closest of all to the Most Holy Trinity. They blaze with love for God and kindle such love in others. The many-eyed CHERUBIM (outpouring of wisdom, enlightenment) (Gen 3:24) stand before the Lord after the Seraphim. They are radiant with the light of knowledge of God, and knowledge of the mysteries of God. Through them wisdom is poured forth, and people’s minds are enlightened so they may know God and behold His glory. The THRONES (Col 1:16) stand after the Cherubim, mysteriously and incomprehensibly bearing God through the grace given them for their service. They are ministers of God’s justice, giving to tribunals, kings, etc. the capacity for righteous judgment. The Middle Angelic Hierarchy consists of three Ranks: Dominions, Powers, and Authorities: |
| The parishioners of the Cathedral of St. John the Baptist had been eagerly preparing for the visit of the Kursk Root Icon of the Mother of God for quite some time before its arrival. In anticipation of its visit, the church had been tidied up, and the analogia and iconostasis decorated with flowers. To ensure that as many of the faithful as possible could have the opportunity to pray before the 13th century holy Icon, news of its coming had already been disseminated to all of the Orthodox communities of the Greater Washington area. His Grace, Bishop Nicholas of Manhattan, guardian of the wonderworking Icon, arrived late in the evening on Wednesday, November 25, after the All-Night Vigil for the eve of the feast of St. John Chrysostom, which this year coincided with Thanksgiving Day. With the blessing of His Eminence, Metropolitan Hilarion, First Hierarch of the Russian Church Abroad, Thanksgiving Day and the following three days became a time when the Kursk Root Icon would visit Washington annually. At 8:30 AM the next day, November 26, there was a festive greeting, first of the Kursk Root Icon, and then of His Eminence, Metropolitan Jonah, formerly Primate of the Orthodox Church in America (now a retired hierarch in ROCOR). The Divine Liturgy was served by Metropolitan Jonah and Bishop Nicholas, co-served by six priests and three deacons. After the reading of the Gospel, Metropolitan Jonah delivered an English-language homily on taking St. John Chrysostom as our example in rendering thanks unto God. A video recording of that homily is available here . Upon conclusion of the Divine Liturgy, Bishop Nicholas devoted his Russian-language homily to the same subject. After the divine services, the faithful gathered together in the parish hall for a traditional Thanksgiving Day meal. On Friday, November 27, the Kursk Icon visited sick and elderly parishioners unable to come to church to pray before the holy Icon. The Icon visited a total of nine people, living in Washington, Maryland, and Virginia. Its visit to Stephan Petrovitch Soudakoff, confined to his sick bed, was especially memorable. This ailing person reverently kissed the wonderworking Icon, and for the second time in five days, received Christ’s Holy Mysteries. Several hours later, he gave up his soul to God (Stephan Petrovitch’s funeral was served on December 1). Thus did the Kursk Root Icon of the Mother of God escort him on his final journey to her Divine Son! |
| EU pro-life petition surpasses 1.8 million signatures/Православие.Ru EU pro-life petition surpasses 1.8 million signatures November 11, 2013 A pro-life petition on the European Citizen's Initiative website - the EU's equivalent to epetitions.direct.gov.uk or whitehouse.gov/petitions - has gathered more than 1.89 million signatures. The One of Us pro-life group's petition states that " the EU should establish a ban and end the financing of activities which presuppose the destruction of human embryos " . This would include banning all abortions and stem cell research that destroys embryos as part of the method. The petition closed on 2 November 2013, but final calculations have been completed nine days later. At this stage, the organising group reports that 20 countries have reached the minimum threshold of signatures required in order to receive a response from the European Commission. The One of Us initiative has garnered support from Christian communities all across Europe, with Catholic, Protestant, and Orthodox communities all acting in unison. A large plank of the legal argument is based upon the European Court of Justice's case of Brüstle v. Greenpeace in 2011. The case involved neuropathologist Professor Brüstle's acquisition of a patent for a treatment for Parkinson's disease based on the use of embryonic stem cells. This was objected to by Greenpeace, which then sued Brüstle in the German Federal Patent Court. The court in turn referred to parts of the European Biotechnology Directive (98/44/EC) and how it impacted patentability of stem cell-based developments in the EU. Article six of the directive prohibits " uses of human embryos for industrial or commercial purposes " but it didn't specifically explain what it meant by " human embryos " . This is where the European Court of Justice stepped in, and ruled that a human ovule must be regarded as a human embryo, recognising that an embryo " initiates the human development process " . |
| In preparation for Holy Week….Saturday Morning of St. Lazarus ON THIS DAY THE RISING from the dead of St. Lazarus, the righteous friend of Christ, is celebrated. Holy Week begins with the phrase: " Six days before the Passover, Jesus came to Bethany " (John 12:1). His arrival coincided with the Jewish Passover. It started on the 15th of the month of Nissan in commemoration of the freeing of the Hebrew people under the leadership of Moses, from the slavery of the Egyptians by the miraculous act of God. The Church relates preparation and redemption to the events of this week. (Saturday before Palm Sunday) ON THIS DAY THE RISING from the dead of St. Lazarus, the righteous friend of Christ, is celebrated. Holy Week begins with the phrase: “Six days before the Passover, Jesus came to Bethany” (John 12:1). His arrival coincided with the Jewish Passover. It started on the 15th of the month of Nissan in commemoration of the freeing of the Hebrew people under the leadership of Moses, from the slavery of the Egyptians by the miraculous act of God. The Church relates preparation and redemption to the events of this week. Six days before the Passover a feast was given for Christ in Bethany of Judea where Christ had stopped on His way to Jerusalem. Lazarus, His friend, and his sisters were present. A short time earlier Christ had risen Lazarus from the dead, thereby gaining the respect and faith of the people, but also the hatred of the fanatics. The Church names this day the “Saturday of Lazarus” in remembrance of the resurrection of Lazarus and its promise of universal resurrection for all men. The Church connects this celebration, by anticipation, with the Entrance of Christ into Jerusalem: “We carry the Symbols of victory and cry Hosanna in the highest.” The readings are Hebrews 12:28-13:8 and John 11:1-45. Code for blog Since you are here… …we do have a small request. More and more people visit Orthodoxy and the World website. However, resources for editorial are scarce. In comparison to some mass media, we do not make paid subscription. It is our deepest belief that preaching Christ for money is wrong. |
| Why Go to Church Every Sunday. Part 1 Fr. Daniel Sisoyev I was glad when they said unto me, Let us go into the house of the Lord (Psalm 121:1). People often ask priests: “Why should we go to church every Sunday?” and then they begin to justify themselves. 1. “We need our sleep, then, we need to spend time with the family, do things around the house, etc. And you want us to get up and go to church. What for?” Photo: M.Rodionov Of course, in order to justify one’s laziness one can come up with various objections. But first we have to understand the meaning behind the weekly trips to church and only then to measure it against our self-justification. It is so obvious that the requirement of frequent church attendance is not man-made, but it was one of the Ten Commandments: Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work, but the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it (Exodus 20:8-11). In the Old Testament, violation of the fourth commandment was punishable by death, as was murder. In the New Testament, Sunday became the greater holy day because Christ, having risen from the dead, sanctified that day. According to the church rules, whoever violates this commandment is subject to excommunication. As stated in the 80th canon of the Sixth Ecumenical Council: “In case any bishop, or presbyter, or deacon, or anyone else on the list of the clergy, or any layman, without any graver necessity or any particular difficulty compelling him to absent himself from his own church for a very long time, fails to attend church on Sundays for three consecutive weeks, while living in the city, if he be a cleric, let him be deposed from office; but if he be a layman, let him be removed from Communion”. |
| Transfiguration of the Lord. Pokrovsky Monastery in Suzdal. The first half of the XVI century The Transfiguration of Christ is recorded in the first three Gospels (Matthew 17:1-9; Mark 9:2-9; Luke 9:28-36). The fourth does not contain an account of the event, but its author, being one of the three witnesses, is probably referring specifically to it when he says: And the Word was made flesh, and dwelt among us, And we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth (1:14). The holy Apostle Peter also recalls his (as well as James’ and John’s) presence with the Lord on Mt. Tabor: (we) were eyewitnesses of His majesty. For He received from God the Father honor and glory, when there came such a voice to Him from the excellent glory, This is my beloved Son, in whom I am well pleased. And this voice which came from heaven we heard, when we were with Him in the holy mount (II Peter 1:16-18). All three Gospel accounts agree in the details of the event as well as its following the rather crucial conversation between Jesus and the disciples on the road to Caesarea of Philippi. The Lord seems to have wanted to get certain matters of great importance clear in the minds of His followers before He entered into His priestly ministry. 1) In answer to His question, Whom do men say that I the Son of Man am ? we have Peter’s confession: Thou art the Christ the Son of the living God (Matthew 16:16), or thou art the Christ (Mark 8:29), or the Christ of God (Luke 9:20); 2) Jesus then foretells His suffering, death and resurrection; 3) He rebukes Peter for his objection that such things could not happen to Him; 4) He exhorts them to bear the cross if they would be true disciples; and 5) He promises that some of those standing there would not taste of death till they have seen the Son of Man coming in His kingdom (Matthew 16:28), or till they have seen the kingdom of God come with power (Mark 9:1), or till they see the kingdom of God (Luke 9:27). The narration of the Transfiguration on the mountain comes immediately after the description of the conversation after six days , although Luke says: about eight days after (both expressions were commonly used for " a week later " ): Jesus’ acceptance of the name of Christ or Son of God, His final great prophecy, His reminder of what the life in Him will consist of, and His promise concerning the kingdom. These things, then, must be understood as linked to the Transfiguration itself and as a preparation of the disciples for it. |
| The Feast and the Eucharist Sermons, Lectures Last Updated: Feb 8th, 2011 - 05:50:02 The Feast and the Eucharist By Metropolitan Hilarion of Volokolamsk Oct 12, 2010, 10:00 Discuss this article Printer friendly page Source: Department for external church relations of the Moscow Patriarchate (DECR) The paper read by Metropolitan Hilarion of Volokolamsk at the Assumption Readings (29 September 2010, Kiev) Your Beatitude, Your Eminences, Fathers, Brothers and Sisters: The day which followed the six days of the creation was the first feast to be celebrated as a day free from work, a day of rest and quiet (this is how the modern man understands any feast): By the seventh day God had finished the work he had been doing; so on the seventh day he rested from all his work. And God blessed the seventh day and made it holy (Gen. 2:2-3). The life of the primordial couple in Eden went in the context of the Sabbath rest. Man was not yet to work by the sweat of his brow to earn livelihood. He was in continued communion with God, and the world around him was in the state of harmony. The fall however put an end to this condition of paradise. Man had to give most of his time to work necessary to meet his vital needs. For communion with God, which consisted mostly in thanksgiving (eucharist in Greek), special days were assigned, which is confirmed by the biblical description of Cain’s and Abel’s sacrifices. It means that already at that time there was a ritual of feast-sacrifice fixed for a certain season and there were certain obligations of man before God expressed in thanksgiving through sacrifice. The Bible repeatedly speaks of sacrifices made by people in gratitude to the Creator for His mercy. These included the sacrifices made by Noah at the end of the Flood (see, 8:20-22), and Abraham near Bethel (see, Gen. 12:8) and the sacrifices near the great trees of Mamre at Hebron (see, Gen. 13:18), and in Beersheba (see, Gen. 26:23-25). Jacob set up an altar in Shechem (see, Gen. 33:18-20). The Lord ordered Jacob to build an altar in Bethel where He had appeared to him earlier when he was fleeing from Esau (see, Gen. 35:1), etc. |
|
|
