The Orthodox Church celebrates Easter on April 19-21, 2009.
This year comes with some minor financial problems for all the world, but hopefully and with God's help we shall overcome all the challenges.
For the Orthodox Easter is an occasion for repentance, forgiveness and joy. Christ is risen and all the world has the chance to come back to life, to light and eventually to salvation.
Happy Easter!
CHRIST IS RISEN!
It has been a couple of days since I came across a very interesting statistics on the most valued elements of the modern Romanian society. Not surprisingly, the family qualified in top 5 when it came to choosing between various institutions which were considered in this poll. The Church and the army are the first two most appreciated establishments by those who expressed their opinions.
Traditionally the Romanian family consists of husband and wife and one to three children, but this number may depend on region and local traditions. Yet no matter the region where they live, the couple first goes to the town hall to register their marriage and after that both of them with relatives and friends go together to the church to symbolically unify their destiny in front of God and the community. This being done the wedding party can begin.
The links and connections between relatives and the members of the family are very strong in Romania. The grandparents play a vital role in raising the children, the aunts, uncles, cousins and some other distant relatives usually help each other in order to achieve the common goal of prosperity and happiness. For example in case of a close relative’s death most members of a family – both elders and youngsters - come together and prepare everything and support each other. This is an unfortunate occasion, however life is easier when there is somebody there to listen to you and offer a little help when you need it.
Of course besides milk and honey there are also some clouds that might bring sorrow to the Promised Land of the Romanian family. Some of the guys who get married are not quite ready to consider their new responsibility as fathers, loving husbands and all in all “pater familias”. Some of them start drinking and cannot stop anymore. Their wives and children fall victim to their frustration and low self esteem. In this case the state must help and protect. That is the case of abused women who can get any necessary assistance from specialized state organizations and personnel, NGO’s and the Church.
All in all family is still the most reliable institution in Romania. As a matter of fact most of those who went abroad to work or study come back home after a longer or shorter period they spent working in a foreign country. Some of them actually have left just to save some money and return home to buy a house and get married.
The Church is the hospital where people cand find cure and help, while prayer is the medecine itself. Most of us ignore this.
Lord Jesus Christ have mercy on me! - the most simple prayer a believer cand say.
The traditional wedding service in the Greek Orthodox faith is an ancient and gorgeous ceremony that's continued unchanged for centuries.
It's also a ceremony full of symbolism. And it amounts to a great experience if you've never attended one before, because it's likely to be quite different from other weddings you've been to.
Many people find the service itself rather unique. The bride and groom don't make vows to each other — it's understood that standing together in the church shows they're serious about getting married.
How it All Begins ...
In most cases, the wedding guests wait with the groom outside the church until the bride arrives (a few sneaky wedding pros will go into the church early to secure a good seat). In summer, when most weddings take place, it's not unusual for ceremonies to be scheduled back to back. So the wedding guests will often hang around with those who've just attended the previous wedding as they prepare to leave. The crowd's professional wedding commentators will get to talk over at least two and maybe even three brides as they leave the church (bargain)!
Meanwhile, the nervous groom waits for the bride at the entrance to the church, often holding her bouquet. He hands it to her as they meet. Then they stroll inside together, followed by the guests. There's no dividing guests into those "for the bride" or "for the groom" — everyone sits together, and in the case of small churches, many people actually prefer to stand somewhere that offers a great view of the proceedings.
Service of Betrothal. The wedding ceremony itself takes place in two parts: the Service of Betrothal, and the Ceremony of the Sacrament of Marriage. The Service of Betrothal focuses on the ring exchange. The priest blesses the rings by holding them in his right hand, and makes the sign of the cross over the the bride's and groom's heads. He then places the rings on the third fingers of their right hands.
The "Koumbaro," the couple's religious sponsor, then swaps the rings three times between the bride and groom's fingers. A number of rituals in the ceremony are repeated three times, which symbolizes the Holy Trinity.
Ceremony of the Sacrament of Marriage. This Ceremony consists of several key parts. First, the priest leads several prayers. Then, as they come to an end, he joins the right hands of the bride and groom. Their hands remain joined until the wedding ceremony ends, which symbolizes their union.
The Crowning.
The bride and groom are crowned with flowered crowns, or "stefana", which are joined by a white ribbon and have been blessed by the priest. The crowns symbolize the glory and honor bestowed on them by God, and the the ribbon signifies the couple's unity. The "Koumbaro" then exchanges the crowns three times between the couple's heads.
The Common Cup.
The priest follows the crowning with a Gospel reading, which tells of the marriage of Cana at Galilee. It was at this wedding that Jesus performed his first miracle, changing water into wine and offering the result to the married couple. Repeating this ritual, the priest gives wine to the couple. They each drink from the cup three times.
The Ceremonial Walk.
The priest now leads the stafana-crowned couple three times around the altar, which amounts to their first steps as a married couple. The "Koumbaro" follows close behind, holding the stefana place.
At this point the couple (and anyone standing nearby) is usually pelted with rice, which ushers handed out earlier to the guests. The rice throwing can get pretty wild — and it's not unusual to catch the priest warding off the rice assault with his Bible.
The Removal of the Crowns.
When the Ceremonial Walk ends, the priest then blesses the couple, removes the crowns and separates their previously-joined hands with the Bible, reminding them that only God can break the union they've just entered into.
Wedding Traditions and Where They're Headed.
Much of the information available on Greek Orthodox wedding traditions is slightly outdated, and sometimes gives the impression that every Greek couple who marries still follows them. Some of these waning traditions include:
- Rolling a baby on the marital bed to encourage fertility.
- Throwing money onto the marital bed.
- Pinning money on the bride (and sometimes the groom) at the wedding reception.
Although these rituals are seen as traditional, fewer and fewer young people are adopting them — they seem rather old-fashioned, just as the Dollar Dance seems somewhat outdated to some American brides.
After all, many couples don't want to put their guests through the ordeal of having a monetary gift put on public display. Although money's still a very common (as well as practical and appreciated) wedding present, guests often give it to the couple ahead of time, or hand it to someone like the best man at the reception for safekeeping.
Greeks living in the more remote parts of Greece and abroad, who often feel more strongly about doing things the traditional way, are more likely to follow these traditions than a young couple living in Athens. Still, like weddings everywhere, Greek weddings are changing. At the time of this writing, there's a growing fashion to go and get married on an island, and I recently heard someone say that he was looking into getting married in a ski resort.
Not everyone is leaping head first into nontraditional weddings, however. As his friend wisely pointed out, "You'd better first ask the priest if he wants to perform a marriage up a mountain!"
The Feast of the Universal Exaltation of the Precious and Life-Giving Cross is celebrated each year on September 14. The Feast commemorates the finding of the True Cross of our Lord and Savior Jesus Christ by Saint Helen, the mother of the Emperor Constantine.
Background
In the twentieth year of his reign (326), the Emperor Constantine sent his mother Saint Helen to Jerusalem to venerate the holy places and to find the site of the Holy Sepulchre and of the Cross. Relying upon the oral tradition of the faithful, Saint Helen found the precious Cross together with the crosses of the two thieves crucified with our Lord. However, Helen had no way of determining which was the Cross of Christ.
With the healing of a dying woman who touched one of the crosses, Patriarch Macarius of Jerusalem identified the True Cross of Christ. Saint Helen and her court venerated the Precious and Life-Giving Cross along with many others who came to see this great instrument of Redemption.
The Patriarch mounted the ambo (pulpit) and lifted the Cross with both hands so that all of the people gathered could see it. The crowed responded with "Lord have mercy".
This became the occasion of the institution in all of the Churches of the Exaltation of the Precious Cross, not only in memory of the event of the finding of the Cross, but also to celebrate how an instrument of shame was used to overcome death and bring salvation and eternal life.
The Feast is an opportunity outside of the observances of Holy Week to celebrate the full significance of the victory of the Cross over the powers of the world, and the triumph of the wisdom of God through the Cross over the wisdom of this world. This Feast also gives the Church an opportunity to relish the full glory of the Cross as a source of light, hope and victory for Christ's people. It is also a time to celebrate the universality of the work of redemption accomplished through the Cross: the entire universe is seen through the light of the Cross, the new Tree of Life which provides nourishment for those who have been redeemed in Christ.
1. Patriarch Macarius is seen standing on the pulpit in the center of the icon elevating the Cross.
Icon of the Feast
The icon of the Feast of the Precious Cross tells the story of the finding of the Cross and of its Exaltation. Patriarch Macarius is standing in the pulpit elevating the Cross for all to see and venerate. On each side of the Patriarch are deacons holding candles. The elevated Cross is surrounded and venerated by many clergy and lay people, including Saint Helen, the mother of Emperor Constantine.
Deacons can be seen holding candles while coming to venerate the Holy Cross (detail).
In the background of the icon is a domed structure that represents the Church of the Resurrection in Jerusalem. This church was one of the churches constructed and dedicated by Emperor Constantine on the holy sites of Jerusalem.
Saint Helen, the mother of Emperor Constantine who discovered the Holy Cross (detail).
Orthodox Christian Celebration of the FEAST OF THE Universal Exaltation of the Precious and Life-Giving Cross
This Feast of our Lord is celebrated with the Divine Liturgy of Saint John Chrysostom, which is conducted on the day of the feast and preceded by the Matins service. A Great Vespers is conducted on the evening before the day of the feast.
On the day of the Feast at the conclusion of the Matins or of the Divine Liturgy, a special service is held. The Cross is placed on a tray surrounded by branches of basil and is taken in solemn procession through the church to the chanting of the Hymn of the Feast. The tray is placed on a table, and the priest takes the Cross and offers petitions from each side of the table, the four directions of the compass. This represents the universal nature of the offering of Christ upon the Cross. As the people respond by chanting "Lord have mercy", the priest raises and lowers the cross, a commemoration of its finding and exaltation. At the conclusion of the service, the people come and venerate the cross and receive the basil from the priest. The basil is used and offered, as it was the fragrant flower growing where the Cross was found.
Scripture readings for the Feast of the Cross are the following: At Vespers: Exodus 15:22-16:1; Proverbs 3:11-18; Isaiah 60:11-16. At the Orthros (Matins): John 12:28-36. At the Divine Liturgy: I Corinthians 1:18-24; John 19:6-11, 13-20, 25-28, 30-35.
Hymns of the Feast
Apolytikion (First Tone)
Save, O Lord, save Your people and bless Your inheritance; grant victory to the faithful over their adversaries. And protect Your commonwealth, by the power of Your Cross.
Kontakion (Fourth Tone)
You who were lifted upon the Cross of Your own will, O Christ our God, bestow Your compassions upon the commonwealth that bears Your Name. By Your power, gladden our faithful rulers, giving them victory over their adversaries. May your alliance be for them a weapon for peace, an invincible standard.
(source GOARCH)
Generally speaking the history of the British Isles is up to a certain moment the story of repeated waves of migrations and invasions, the story of successive waves of invaders and immigrants from the mainland
However much dispute there may be concerning the detail of the Norman impact on
Till the 11th century all invaders seem to have followed much the same objective. They were seeking to get away from the forests; they wanted room, land, dry gazing and good water. The late 11th century would give to the act of conquering and invading a new dimension: the extortion of the resources of the country for the benefit of a hand of new foreign rulers.
The natural resources and the mild climate attracted many different people who came here as immigrants or as conquerors. We might say that British history until the Norman Conquest in 1066, was determined by two important migrations – the Celts (800 BC) and the Anglo-Saxons (410 AD) - and by one major conquest – the Romans (55 B.C.). The interposition of these historical phenomena of invasion and of conquest gives to the British history a chess board like aspect.
The insularity offered to the different pretenders an opportunity and at the same time it raised many problems concerning the efficient rule of these islands. Only twice has it ever been conquered, once in 55 BC, by the Romans and again in 1066 by the
The Orthodox calendar mentions Saint Valentine, actually more than one Valentine. It depends on the country and on the decisions of the Patriarch and the synod (council).
For example the Romanian Orthodox Church celebrates a St. Valentine on April 24. This saint lived in Moesia in Durostorum. He was martyred because he was a Christian and refused to worship the pagan gods.
In the Romanian Orthodox calendar there is a Saint Valentine celebrated on February the 16. (Sfantul Valentin 16 februarie). This Saint Valens lived in Caesarea Palestine (or Caesarea Maritima). Valens was martyred during the persecution begun by Diocletian in 303. Another Saint Martyr executed on the same day is Saint Pamphilus - Christian scholar whose most important disciple was Eusebius of Caesarea - for further reading go to GOARCH.
A full list of the saints celebrated on February 16 is available on OrthodoxWIKI.
Martyrs Pamphilus the presbyter, Valens the deacon, Paul, Seleucus, Porphyrius, Julian, Theodulus, Elias, Jeremiah, Isaiah, Samuel and Daniel, at Caesaria in Palestine; Saint Maruthas, Bishop of Martyropolis in Mesopotamia, and the Persians martyred with him; Martyr Romanus of Mount Athos; New-Martyrs Priest Elias and Priest Peter Lagov; Saint Flavian the hermit; Saint Flavian, Archbishop of Antioch; Saint Flavian the Confessor, Patriarch of Constantinople; Saint Romanos the Younger; Virgin-Martyr Juliana of Naples. Other events: repose of Metropolitan Macarius of Moscow, Apostle to the Altai.
The Roman Catholic Church celebrates on February 14th Saint Valentine. There are three saints - all martyred - named Valentine, Valens or Valentinus in the Catholic calendar. It is said that he was a priest who lived during the reign of the Roman Emperor Claudius II - 3rd century AD. The Emperor outlawed the marriage of young men because he wanted them to join the army and not no be concerned with the daily life of a family. Valentinus continued to perform marriages and defied the decree. The Emperor found put and ordered the execution of Valentine.
It seems that in fact the Catholic Church tried to adapt and adopt the pagan rituals which were still very popular in the early years of Christianity.
It is said that St Valentine is the patron saint of lovers and love. People give presents to the loved ones on this day. "Will you be mt Valentine?" and the handwritten love notes are very popular especially in the western countries and the are becoming increasingly popular with lovers all over the world.
A very interesting article about St. Valentine and the modern celebration of this saint may be found here.
I dare to quote: "And St. Valentine demonstrated this love when he died for his friends, and for his faith in Christ. This is the kind of love that Valentine's Day is really all about. And this is what his Feast Day of Feb. 14 should bring to our minds. May God help us to have that same kind of love for others, and that same kind of commitment and faithfulness to Christ, even in the face of death, until the Lord calls us home."
Today January 30th the Orthodox Church celebrates The Three Great Hierarchs and Holy Fathers: Basil the Great, Gregory the Theologian and John Chrysostom.
Introduction
During the reign of the Emperor Alexius Comnenus (1081-1118), a controversy arose in Constantinople (today Istanbul in Turkey) among men learned in Faith and zealous for virtue about the three holy Hierarchs and Fathers of the Church, Basil the Great, Gregory the Theologian and John Chrysostom. Some argued for Saint Basil above the other two because he was able, as none other, to explain the mysteries of the Faith, and rose to angelic rank by his virtues. Organizer of monastic life, leader of the entire Church in the struggle with heresy, austere and demanding shepherd as to Christian morals, in him there was nothing base or of the earth. Hence, said they, he was superior to Saint Chrysostom who was by nature more easily inclined to absolve sinners.
The partisans of Saint Chrysostom retorted that the illustrious Archbishop of Constantinople had been no less zealous than Saint Basil in combating vices, in bringing sinners to repentance and in raising up the whole people to the perfection of the Gospel. The golden-mouthed shepherd of matchless eloquence has watered the Church with a stream of homilies in which he interprets the divine word and shows its application in daily life with more accomplished mastery than the two other holy Doctors.
According to a third group, Saint Gregory the Theologian was to be preferred to the others by reason of the majesty, purity and profundity of his language. Possessing a sovereign mastery of all the wisdom and eloquence of ancient Greece, he had attained, they said to such a pitch in the contemplation of God that no one had been able to express the dogma of the Holy Trinity as perfectly as he.
With each faction setting up one of the Fathers against the other two in this way, the whole Christian people were soon caught up in the dispute, which far from promoting devotion to the Saints in the City, resulted in nothing but ill-feeling and endless argument. Then one night the three holy Hierarchs appeared in a dream to Saint John Mauropus, the Metropolitan of Euchaïta (5 Oct.), separately at first, then together and, speaking with a single voice, they said: “As you see, the three of us are with God and no discord or rivalry divides us. Each of us, according to the circumstances and according to the inspiration that he received from the Holy Spirit, wrote and taught what befits the salvation of mankind. There is not among us a first, a second or a third, and if you invoke one of us the other two are immediately present with him. Therefore, tell those who are quarrelling not to create divisions in the Church because of us, for when we were on earth we spared no effort to re-establish unity and concord in the world. You can conjoin our three commemorations in one feast and compose a service for it, inserting the hymns dedicated to each of us according to the skill and knowledge that God has given you. Then transmit it to the Christians with the command to celebrate it each year. If they honor us thus as being with and in God, we give them our word that we will intercede for their salvation in our common prayer.” At these words, the Saints were taken up into heaven in a boundless light while conversing with one another by name.
Saint John immediately assembled the people and informed them of this revelation. As he was respected by all for his virtue and admired for his powerful eloquence, the three parties made peace and every one urged him to lose no time in composing the service of the joint feast. With fine discernment, he selected 30 January as appropriate to the celebration, for it would set the seal to the month in which each of the three Hierarchs already had a separate commemoration (Saint Basil – January 1; Saint Gregory – January 25; Saint John (translation of relics) – January 27).
The three Hierarchs—an earthly trinity as they are called in some of the wonderful troparia of their service—have taught us in their writings and equally by their lives, to worship and to glorify the Holy Trinity, the One God in three Persons. These three luminaries of the Church have shed the light of the true Faith all over the world, scorning dangers and persecutions, and they have left us, their descendants, this sacred inheritance by which we too can attain to utmost blessedness and everlasting life in the presence of God and of all the Saints.
With the feast of the three Hierarchs at the end of January—the month in which we keep the memory of so many glorious bishops, confessors and ascetics—the Church in a way recapitulates the memory of all the Saints who have witnessed to the Orthodox faith by their writings and by their lives. In this feast we honor the whole ministry of teaching of the holy Church, namely, the illumination of the hearts and minds of the faithful through the commemoration of all the Fathers of the Church, those models of evangelic perfection which the Holy Spirit has raised up from age to age and from place to place to be new Prophets and new Apostles, guides of souls heavenward, comforters of the people and fiery pillars of prayer, supporting the Church and confirming her in the truth.
(source Greek Orthodox Archiodiocese of Amercica - GOARCH)
Troparion
Let us who love their words gather together
And honor with hymns the three great torch-bearers of the triune Godhead:
Basil the Great, Gregory the Theologian and John Chrysostom.
These men have enlightened the world with the rays of their divine doctrines.
They are sweetly-flowing rivers of wisdom filling all creation with springs of heavenly knowledge.
Ceaselessly they intercede for us before the Holy Trinity!
Kontakion
O Lord, You have taken up to eternal rest
And to the enjoyment of Your blessings the divinely-inspired heralds,
The greatest of Your teachers,
For You have accepted their labors and deaths as a sweet-smelling sacrifice,
For You alone are glorified in Your saints!
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