In 2018 Orthodox Easter, Pascha, falls on April 8th, a week later than Easter in the West. So today is our remembrance of Christ’s Entrance into Jerusalem, Palm Sunday. Saturday evening I am writing after attending our Vigil service for the feast, where toward the end of the service we were given palm branches to hold, to take home and bring back tomorrow morning and hold them all through Divine Liturgy.
This morning, on the feast of Lazarus Saturday, another feast of victory, five catechumens were baptized and received into the church. The scent of holy chrism drifted over to me as they were being anointed in chrismation and I began to weep.
All week the Newly Illumined will wear their white robes to services. I caught a picture of one of them receiving a hug. What a gloriously happy day for us all!
You can see how even before palms were given into hands, the cathedral was fully decorated with them. Blooms are opening to decorate the church gardens about now as well.
I wanted to share an excerpt from a pamphlet on Holy Week by Fr. Alexander Schmemann:
But as in Lazarus we have recognized the image of each man, in this one city we acknowledge the mystical center of the world and indeed of the whole creation. For such is the biblical meaning of Jerusalem, the focal point of the whole history of salvation and redemption, the holy city of God’s advent. Therefore, the Kingdom inaugurated in Jerusalem is a universal Kingdom, embracing in its perspective all men and the totality of creation.
For a few hours – yet these were the decisive time, the ultimate hour of Jesus, the hour of fulfillment by God of all His promises, of all His decisions. It came at the end of the entire process of preparation revealed in the Bible: it was the end of all that God did for men. And thus this short hour of Christ’s earthly triumph acquires an eternal meaning. It introduces the reality of the Kingdom into our time, into all hours, makes this Kingdom the meaning of time and its ultimate goal.
The Kingdom was revealed in this world – from that hour – its presence judges and transforms human history. And at the most solemn moment of our liturgical celebration, when we receive from the priest a palm branch, we renew our oath to our King and confess His Kingdom as the ultimate meaning and content of our life. We confess that everything in our life and in the world belongs to Christ, nothing can be taken away from its sole real Owner, for there is no area of life in which He is not to rule, to save and to redeem.
We see so little, stayed on surfaces,
We calculate the outsides of all things,
Preoccupied with our own purposes
We miss the shimmer of the angels’ wings,
They coruscate around us in their joy
A swirl of wheels and eyes and wings unfurled,
They guard the good we purpose to destroy,
A hidden blaze of glory in God’s world.
But on this day a young girl stopped to see
With open eyes and heart. She heard the voice;
The promise of His glory yet to be,
As time stood still for her to make a choice;
Gabriel knelt and not a feather stirred,
The Word himself was waiting on her word.
I will not be able to commemorate the Feast of Theophany in the usual way this year,
but I want to remember the importance of the event and the celebration,
with the help of St. Nikolai.
Most of the Prologue of Ohrid for this day:
THE EPIPHANY [THEOPHANY] OF OUR LORD AND SAVIOR JESUS CHRIST
When our Lord reached thirty years from His physical birth, He began His teaching and salvific work. He Himself signified this “beginning of the beginning” by His baptism in the Jordan river. St. Cyril of Jerusalem says, “The beginning of the world – water; the beginning of the Good News – Jordan.” At the time of the baptism of the Lord in water, that mystery was declared to the world: that mystery which was prophesied in the Old Testament; the mystery about which in ancient Egypt and India was only fabled; i.e., the mystery of the Divine Holy Trinity.
The Father was revealed to the sense of hearing; the Spirit was revealed to the sense of sight, and in addition to these, the Son was revealed to the sense of touch. The Father uttered His witness about the Son, the Son was baptized in the water, and the Holy Spirit in the form of a dove hovered above the water. When John the Baptist witnessed and said about Christ, “Behold, the Lamb of God, Who takes away the sins of the world.”
(St. John 1:29) And when John immersed and baptized the Lord in the Jordan, the mission of Christ in the world and the path of our salvation was shown. That is to say: The Lord took upon Himself the sins of mankind and died under them [immersion] and became alive again [the coming out of the water]; and we must die as the old sinful man and become alive again as cleansed, renewed and regenerated. This is the Savior and this is the path of salvation.
The Feast of the Epiphany [Theophany in Greek] is also called the Feast of Illumination. For us, the event in the Jordan river illuminates, by manifesting to us God as Trinity, consubstantial and undivided. That is one way. And the second: every one of us through baptism in water is illumined by this, that we become adopted by the Father of Lights through the merits of the Son and the power of the Holy Spirit.
HYMN OF PRAISE
THE HOLY TRINITY
O, Holy Lord, holy in creating,
All that You create by Your Word, by Your Spirit You consecrate.
O, Mighty Lord, mighty in suffering,
For the world You walk to Your death; for the world, You resurrect.
Immortal Lord, in voice, we praise You;
Father, Son, Holy Spirit – God, have mercy on us!
The Father, Who appeared over Jordan as a Voice,
The Spirit, Who as a White Dove hovered,
The Son, Who by the Prophet John was baptized,
Three rays of light, one light shown,
The Trinity manifested, we praise You in voice:
Father, Son, Holy Spirit – God, have mercy on us!
At one time, the fables of the heretics plagued the Church of God and now the Church is plagued by the fables of the apostates from God. By perseverance in the Faith, by diligence in prayer, by confession of the Faith and even martyrdom for the Faith, the Church remained undefeated until now. Only by these methods will these neo-plagues be defeated. The Church of God, the Vessel of Divine Truth will triumph in the end, “The enemies are ruined completely forever” (Psalm 9:7).
Blessed Clement of Alexandria said about heretics who left the Church, “He who has fallen into heresy travels through an arid desert, abandoning the One True God. Alienated from God, he seeks water in dry places, he gathers barren fruit with his hands and enters into an uninhabited and thirsty land.” This also can be said today about the many hypothecators and theoreticians who are led by their imaginations and not by the truth of God.
About the mystery of [Heavenly] Divine Trinity:
“For there are three that bear record in heaven, the Father, the Word, and the Holy Spirit: and these three are one. And there are three that bear witness in earth, the spirit and the water and the blood: and these three are together”(I John 5: 7-8).
When we read Holy Scripture, we should be alert to keep an eye on every word. To the rapid reader, for example, this distinction which the Evangelist draws between the Heavenly Trinity and the earthly trinity will not become apparent. Concerning the Heavenly Trinity, he says, “And these three are one;” and concerning the earthly trinity, he says, “And these three are together.”
There is an enormous difference between “being one” and “being together.” The Father, Son and the Holy Spirit are One, whereas the spirit, water and blood are only together and are not one. Even enemies could be together as one, but are not one. All the people on earth are together, but they are not one.
Water and blood constitute the body and the spirit is the spirit. “For the flesh has desires against the spirit and the spirit against the flesh” (Galatians 5:17). However, they are not one, but they are still together. When man dies the union is broken apart and ceases to exist. Blood and water go to one side and the spirit goes to another side. Whereas the [Heavenly] Divine Trinity in the heavens not only are they together but they are also one.
There is also another trinity in the inner heaven of man which should be, not only a unity, but a oneness so that man could be blessed in this world and in the other world. That is the union of the mind, heart and will. As long as these three are only in togetherness, man will be at war with himself and with the Heavenly Trinity.
However, when these three become one, so that neither one rules and that neither one is enslaved, then man becomes filled with “the peace of God that surpasses all understanding” (Philippians 4:7), man’s every word, every explanation, every fear and every sorrow. Then the small heaven in man begins to resemble that great heaven of God, and the “image and likeness of God” becomes apparent in man.
O Triune God, help us to resemble, at least, those who resemble You.
To You be glory and thanks always. Amen.
…The greatest mystery of the Incarnation is that, having happened once in history, it recurs in every person that comes to Christ. In the deep silence of the night the Word of God became incarnate on earth: this is how the Word becomes incarnate in the silent depths of our soul, where our mind lapses into silence, where words run out, where our spirit stands before God.
Christ was born on earth unknown and unrecognized, for only the Magi and the shepherds went out to meet him. In the same way, quietly and unrecognizably to others, Christ is born in a human soul, and it comes out to meet him, because a star has been born in it, leading to the light
We mysteriously recognize Christ in us during prayer, when we discover that our prayer has been accepted and heard, that God ‘came and abode in us’ and filled us with his life-bearing presence. We encounter Christ in the Eucharist, when, having received his body and blood, we feel that our own body is penetrated by his divine energy, and the blood of God runs though our veins.
We encounter Christ in other sacraments of the Church, when through union with him we are renewed and revived unto eternal life. We encounter Christ in our neighbors, when we gain sight of his innermost depth where the image of God shines. We encounter Christ in our everyday life, when amidst its noise we hear his beckoning voice or when we see his manifest intrusion into the course of history.
Precisely so — unexpectedly and suddenly — God intruded into the life of humanity twenty centuries ago, when by his birth he turned the course of history. Precisely so is he born again and again in the souls of thousands of people, changing, transforming and transfiguring their lives, making believers out of non-believers, saints out of sinners, saved out of dying.
When, around two thousand years ago, the Divine Infant was born, the angels sang: ‘Glory to God in the highest, and on earth peace, good will toward men’ (Lk 2:14). In our days the world yearns for peace and good will. In the very place where Christ was born there is war, and Bethlehem itself is under siege. The Christian Church prays for peace in the Holy Land and in other countries for the forces of good to triumph over the forces of evil. May the Divine Child born in Bethlehem grant peace to the entire world, and good will to all its people.