Category Archives: icons

We enter the today of Holy Week.

In the past I have written a little about the atmosphere of Holy Week in the Orthodox Church. I have only been breathing it by means of a few, perhaps shallow, breaths, over the years. I feel that way because of the distractions that I haven’t been able to avoid, or the weaknesses of my flesh and will, which prevent me from staying close to the Lord through this last week before Pascha. I suppose I am like His disciples that way.

Icon for Holy Tuesday, of The Parable of the Wise and Foolish Virgins

With all that, I have been affected, and every year finds me looking forward to the riches that we live in, this week that does indeed carry the scent of holiness. The days with their minutes and hours are not in themselves vessels for the treasures, but it is in the services of the Church and their rich liturgical hymnography and prayers that we receive the gift.

Even after years of knowing better, I still occasionally notice the thought trying to push itself forward: “Why would I want to go to another church service? Won’t I be bored, since it is basically the same as the last one, and it is so long?” I have to laugh, because of the ways that the idea is so silly. Do you ever get tired of your spouse or your child saying, “I love you?” It takes a while in church to settle oneself enough to really hear God speaking, and then, He says “I love you” with so many hymns and songs and words of Scripture, not to mention bread and water, wine and oil, candlelight and incense….

I suppose you could say that the message is always the same, but no two services are ever exactly the same. The message, essentially being the Giver of Life Himself, is never tiresome; in this life we barely begin to experience His Life.

Holy Wednesday – Washing the Disciples’ Feet

I am writing this a few days before, so as to keep my calendar as free as I can. I wanted to pass on this meditation that I saved from when I read it last year – I hope it is a grace-filled breath of fresh air to you.

HOLY WEEK: A MYSTIC TORRENT

As we enter Holy Week, the festal atmosphere of Lazarus Saturday and Palm Sunday yields to the solemnity, sobriety and sadness of Holy Week as the Lord moves toward His voluntary and life-giving Passion.  The Son of God came into the world “to bear witness to the truth” and “to give His life as a ransom for many.” It is our privilege and responsibility to accompany Christ to Golgotha to the extent that our lives make that possible, especially by our participation in the services that guide us to Golgotha and beyond—to the empty tomb. 

As Father Sergius Bulgakov wrote, “The beauty, the richness and the power of these services take possession of the soul and sweep it along as upon a mystic torrent.” Therefore, during Holy Week we are challenged to “lay aside all earthly cares” and focus on our Lord Jesus Christ, whether we are at a particular service or not. This is a week filled with school, church and other necessary responsibilities.  There is no room or time for worldly entertainment -— not when the Lamb of God will be slain for the sins of the world.

Holy Friday

At the services of Holy Week, we enter into the “today” of the events being reactualized so that the event and all of its salvific power is made present to the gathered community. Thus, we are not simply commemorating a past event for its dramatic impact, or presenting something of an Orthodox “passion play.”  Rather, we re-present the event of the Crucifixion so that we participate in it within the liturgical time of the Church’s worship. 

As Bishop Hilarion Alfeyev writes, “Each one of us receives Christ as our personal Savior, and so we each make our own all the events of Christ’s life through personal experience, to whatever extent we can. The feast day is a realization here and now of an event that occurred once in time but is always happening outside time.” And he adds, speaking of the great saints and their faith in the Resurrection of Christ, “They lived… by their experience of eternity and knew that Easter was not a single day of the year, but an eternal reality in which they participated daily.”

-Fr. Steven Kostoff

Not an absence, but an antidote.

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From Father Stephen Freeman:

When the Fathers used the word “symbol,” they understood that something was actually, really and truly made present. A symbol makes present that which it represents. This is fundamental in the doctrine of the Holy Icons. In our modern world, a symbol represents something that is not there, it is a sign of absence. Indeed, because our modern world-view is essentially one of nominalism, we believe that the ancient notion of symbol is simply impossible. It feels like superstition to the modern consciousness.
…..
But this brings us to my description of sin as not being a “legal problem.” St. Justin says that “sin defiles a man and his being.” This is not contemporary language. He means exactly what he is saying. It is of a piece with St. Athanasius’ description of sin as death, corruption and non-being. Sin is something, not just a thought in the mind of God. It kills us, and not because God is doing the killing. Sin is death itself. The “lawlessness” of I John 3:4 is the anarchy, chaos, and disorder of death and corruption. Sin is utterly contrary to the life that is the gift of God.

This is why St. Justin (and the Church) can say that the remedy of sin is holiness, the “synthesis and unity of all the holy virtues and grace-filled energies.” When we partake of the holy mysteries of Christ’s Body and Blood, they “cleanse us from all sin.” This is not a simple change of our status in the mind of God. His Body and Blood are life. They are the antidote to death, decay, corruption and non-being. They destroy the lawlessness that is the anarchy, chaos and disorder of death and corruption.

You can read the entire article here: Secularized Sin