Holy Saturday Meditation

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Great and Holy Saturday is the day on which Christ reposed in the tomb. The Church calls this day the Blessed Sabbath.

By using this title the Church links Holy Saturday with the creative act of God. In the initial account of creation as found in the book of Genesis, God made man in his own image and likeness. To be truly himself, man was to live in constant communion with the source and dynamic power of that image: God. Man fell from God. Now Christ, the Son of God through whom all things were created, has come to restore man to communion with God. He thereby completes creation. All things are again as they should be. His mission is consummated. On the Blessed Sabbath he rests from all his works.

Holy Saturday is a neglected day in parish life. Few people attend the services. Popular piety usually reduces Holy Week to one day—Holy Friday. This day is quickly replaced by another—Easter Sunday. Christ is dead and then suddenly alive. Great sorrow is suddenly replaced by great joy. In such a scheme HolySaturday is lost.

In the understanding of the Church, sorrow is not replaced by joy; it is transformed into joy. This distinction indicates that it is precisely within death that Christ continues to effect triumph.

We sing that Christ is "...trampling down death by death" in the troparion of Easter. This phrase gives great meaning to Holy Saturday. Christ’s repose in the tomb is an "active" repose. He comes in search of his fallen friend, Adam, who represents all men. Not finding him on earth, he descends to the realm of death, known as Hades in the Old Testament. There he finds him and brings him life once again. This is the victory: the dead are given life. The tomb is no longer a forsaken, lifeless place. By his death Christ tramples down death.

—Protopresbyter Alexander Schmemann, Great and Holy Saturday

Liturgy and Life

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"Liturgical teaching consists, therefore, in explaining how everything in worship concerns us, as the Church of God, makes us the living body of Christ, and concerns me, as a living member of that body."

Fr. Alexander Schmemann

In our discussion yesterday evening about "Children in Church," we also spoke of parents learning more about the Divine Liturgy, so as to further enhance their living experience of the Liturgy, which in turn can be related to their children in an age-appropriate manner. So, I thought to open this up to the entire parish, so anyone interested in further studying the Divine Liturgy, can also find some helpful titles below.

A good starting place would be Vol. II of Fr. Thomas Hopko's series, The Orthodox Faith. This is actually a very detailed description of all of the components of the Divine Liturgy, including what is called the "Proskomedia/Prothesis," served by the priest and deacon in preparation of the bread and wine that will be offered during the Liturgy. Here is the link: 

https://www.oca.org/orthodoxy/the-orthodox-faith/worship/the-divine-liturgy/the-divine-liturgy

Another excellent book, that I turned to yesterday evening is: Liturgy and Life - Christian Development Through Liturgical Experience by Fr. Alexander Schmemann:

https://svspress.com/liturgy-and-life/?searchid=0&search_query=Liturgy+and+Life

Then, there is Fr. Schmemann's magnum opus, The Eucharist: 

https://svspress.com/eucharist-the/?searchid=0&search_query=the+eucharist

The late Archbishop Paul of Finland, wrote a compact but very helpful book: 

https://svspress.com/search.php?page=2§ion=product&search_query=the+divine+liturgy+archbishop+paul+of+finland

If you are looking for a more detailed and somewhat scholarly book on how the Liturgy developed though the centuries, this particular book by Hugh Wybrew - and endorsed by Met. Kallistos Ware - is quite well done:

https://svspress.com/liturgy-and-life/?searchid=0&search_query=Liturgy+and+Life

Nothing can quite match the direct experience of the Divine Liturgy as it unfolds within the liturgical life of the church, but these books can build up our knowledge of the meaning of the Liturgy and that can further deepen our experience.

I am planning on organizing a class in the new year in which we will take a detailed look at the entire Liturgy. 

In Christ,

Fr. Steven

'All That Is Needed'

 

Dear Parish Faithful, "God has gone up with a shout! The Lord with the sound of a trumpet!" "Pascha. Holy Week. Essentially, bright days such as are needed. And truly that is all that is needed. I am convinced that if people would really hear Holy Week, Pascha, the Resurrection, Pentecost, the Dormition, there would be no need for theology. All of theology is there. All that is needed for one's spirit, heart, mind and soul. How could people spend centuries discussing justification and redemption? It's all in the services. Not only is it revealed, it simply flows in one's heart and mind." - From The Journals of Father Alexander Schmemann (1973-1983) _____ A succinct, but very eloquent plea, that we make our liturgical presence and awareness the very heart of our lives in the Church! And perhaps a timely reminder as we may still have remnants of Holy Week and Pascha within our minds and hearts.  Lex orandi, lex credendi - loosely translated as "what we pray is what we believe." The Feasts and their liturgical expression through the reading/hearing of Scripture and the Church's hymnography, is a whole "catechism" in and of itself. Our hearts and minds - organically united in our Orthodox Christian understanding of the human person - are simultaneously nourished and illumined. Being present in the services and somehow accomplishing the "miracle" of "laying aside our earthly cares" is our goal.  Fr. Schmemann is not being "anti-intellectual" at all. He knew that theology was the search for "words adequate to God." And that is a process of great intellectual achievement. Yet, that very theology is already there in the Church's liturgical worship and then comes to life in the act of communal prayer as we gather together as the Body of Christ.

 

Encountering 'The Orthodox Christmas'

 

Dear Parish Faithful,

"I behold a strange and most glorious Mystery!" 

(Canon of the Nativity of Christ, Ode Nine)

 Even though at this moment I am not sure what we will be able to "salvage" of our Nativity liturgical services due to the impending snowstorm and frigid temperatures, I would still like to make a few comments about "The Orthodox Christmas." It is simply ... "different" than what is encountered - or so I am led to believe - in other non-Orthodox churches. That difference, in turn, can evoke a wide spectrum of responses: refreshing, intriguing, odd or disappointing. Over the years, I have heard all of these responses from folks who celebrated their first Christmas in the Orthodox Church. Hence, my brief comments offered here.

One major difference is that there is no special Christmas Eve service in the Orthodox Church: no processions or unique candlelight vigils accompanied by traditional Christmas carols (many of which are both beautiful and theologically sound - "Hail the incarnate Diety" from "Hark the Herald Angels Sing"). In the Church, the traditional cycle of liturgical services remain in their basic structures - Vespers, Compline, Matins and the Liturgy - and into that structure is inserted all of the rich hymnography and scriptural readings that are appointed for the Nativity. The services are imbued with a real festal expression, but again, the basic structures remain. Older Orthodox cultures all have a "folk" element, for lack of a better term, and there you will find a different set of carols and traditions; but these are enjoyed outside of the Church's liturgical cycle of services.

In the parish this year, we have been serving the Prefestal Nativity Vespers, the Royal Hours (now cancelled due to the weather) and Matins and Liturgy. And even Matins is tentative at the moment. Therefore, I would highly recommend that you click on the link provided here, and scroll down to December 24, and read the texts for the various Nativity services that are provided. You will encounter the endlessly rich hymnography praising Christ - the "incarnate Diety" - together with the Theotokos and Ever-Virgin Mary, Joseph the Betrothed, the shepherds and wise men, etc.

So, it may prove refreshing, intriguing, odd or disappointing depending upon one's perspective as a first-time or new participant in the "Orthodox Christmas." Best to be prepared I would think. The approach is different, but it would be hard to walk away unaware of the "strange and most glorious Mystery" of the Incarnation of the Word of God. 

Hoping we can gather for worship as a parish community and family!

In Christ,

Fr. Steven

Guest Reflection: The Holy Spirit in the Life of the Church

 

Dear Parish Faithful,

Here is another guest reflection, this time from John Guentz, who is now a catechumen. John is a former Anglican priest, so his comments below are more than a little interesting, as he has an awareness of a good deal of Western theological trends and emphases.

___________

Father Bless!

I wanted to mention some good take-aways from Fr Argenti's book on the Holy Spirit. I know there is far more emphasis on the Holy Spirit in Orthodoxy than the Roman church - that is obvious in our prayer and in the liturgy and this is a good thing. It is obvious to me also that the Orthodox theology behind the Holy Spirit is more focused on the true Personhood of the Holy Spirit. Again, the ecumenical councils affirmed this beginning with the Second Council. I personally believe the Roman church has largely left the Holy Spirit behind in much of the worship and liturgy because of the lack of focus on the true Personhood of the Spirit. Fr Argenti goes as far as to say the western depiction of the Holy Spirit as a dove between the Father and the Son (we see everywhere in western art) is enough to relegate the Third Person of the Holy Trinity to a mere link between the Father and the Son diminishing His true Personhood. The same can be said concerning the filioque as to one reason why it is wrong.

Liturgical practice, as I mentioned previously, regarding the Epiclesis is very telling between East and West. In the Roman church the Epiclesis is a short mention before the Words of Institution - while in the Divine Liturgy the Epiclesis is the summit of the consecration prayers. Why this has been a profound point with me is now clear. Fr Argenti, among other discussions of the work of the Spirit, outlines simply but beautifully the role of the Holy Spirit in liturgy and the exegesis (in layman's terms) behind it. 

• As the Holy Spirit transforms our lives and animates the Church - so we ask Him (even laity praying with our Amen!) to transform the bread and wine into the true body and blood of our Savior - which heals and transforms us.
• The liturgy is Pentecost - Fr Argenti says the Liturgy is the Church's "perpetual Pentecost." 
• The Holy Spirit, through communion, unites us all into the Body of Christ - to the Church and to one another as members. Koinonia!
• It is the Holy Spirit that makes us a new creation - we are already in the Kingdom of God - through the Holy Spirit we are able to be Eucharistic people living eucharistic lives of thanksgiving.

We do not base our faith on "feelings," of course. However, there is no energy of Pentecost in what I have experienced in the past. I see at Christ the Savior the work of the Holy Spirit - faith, youth, love for Church, participation, welcoming, fellowship. Thanks be to God...!

Truly, I have never really been able to wrap my head around the whole notion of papal universal jurisdiction and infallibility even with the years I spent in the Roman church. Spending most of my life as an Anglican, and especially my time as a traditional Anglican priest, helped me understand that any rank of bishop may have particular charisms bestowed at ordination - but authority given by God to Peter, James, John and the rest of the apostles were the same "keys". 

John

 

A Six Month Anniversary

 

Note: Fr Steven sent this as an email to the parish on September 8. We are posting it here, and on our parish page on the Coronavirus.

 

Dear Parish Faithful,

 

March 8 - September 8

 

Today is the Feast Day of the Nativity of the Theotokos. Yesterday evening we celebrated the Vesperal Liturgy, and attendance was rather thin (because of Labor Day?). Be that as it may, it is truly a joyous feast as we annually greet the birth of Miriam of Nazareth - arguably the most well-known woman  in history - with a festal celebration. Her nativity announces her ultimate destiny as the Theotokos or "God-bearer." For those who would like to study this in greater depth during the time of the feast (September 8-12), here is a link to our wonderful resource page on our parish website: 

https://www.christthesavioroca.org/theotokosnativity

September 8 is also exactly six calendar months from our last full Liturgy in the church on March 8, the Sunday of Orthodoxy. Later that day, we gathered for the Sunday of Orthodoxy Vespers at St. George Serbian Orthodox Church; but from that day forward we entered the "pandemic era" of national, social, and ecclesiastical life. Hard to believe that for this last Holy Week and Pascha there were only three of us in the church. Yet, to sound upbeat, we now have ten times that number in church -  a sign of some progress - but we continue to be restricted as we hopefully await further expansion of our worshipers as time unfolds. (A further hope is that we do not experience a Labor Day induced "spike" of the coronavirus). 

 

My pastoral hope is that the exhortation of the Apostle Paul, heard at last Sunday's Liturgy, continues to resonate in our minds and hearts: "Be watchful, be firm in the faith, be courageous, be strong. Let all that you do be done in love." (I Cor. 16:13-14) As I said at the Liturgy, herein is the whole moral, ethical and spiritual teaching of the Gospel distilled into this short exhortation of the great Apostle. It is meant for all Christians at all times, but these words should resonate all the more as we remain "watchful" during our current health crisis. The deepest truth is that if we live, or if we die, we remain with Christ: "For I am sure that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus or Lord."  (Rom. 8:38-39) The upcoming Feast Day of the Elevation of the Cross will further reinforce this profoundly consoling passage of the Apostle Paul.

Within the ongoing life of the parish, we now have a new sign-up system for you to employ so as to be as regular as possible in being present at the Liturgy on Sunday mornings and feast days. This is now easily accessed from the home page of our parish website. In the process, let's try not to forget the service of Great Vespers on Saturday evenings and on the eve of most feasts. I was hoping that since we are facing the current restrictions, that many of you would be eager to be in church and worshiping, and Great Vespers offers us that opportunity. That has not materialized so far, and that is rather disappointing. Getting back to the Liturgy, please keep Confession in mind. We are back to in-church confession, done in such a way that we practice the required social distancing.

• We will continue to make all the services available at least for "viewer participation" through both zoom and facebook. I believe that the reception and consistency on both are much improved.

• We will further continue with periodic ongoing "Orthodox Zoom Classes." We recently had a lengthy Bible Study and we will soon have a three-part session on I Cor. 15 and the resurrection from the dead. In the Fall, I am looking forward to choosing a book for our Fall Adult Education Class.

• We are currently gathering data for a desired resumption of our Church School life. The goal would be to meet on Saturdays twice a month in the church hall and Education Center, again keeping social distancing in mind. Parents will very soon be contacted about this. The success of restoring the Church School to some measure will depend on the commitment of the parents and children.

• I realize that we continue to have a fair number of parishioners who are not ready to return to liturgical worship. If that is the case, then I encourage you to avail yourselves of the items just listed above. That will help keep you connected. I also offered another method of receiving the Eucharist recently. Please get back with me if that will work for you. 

• And all of us need to continue our prayer life and scripture reading at home.

March 8 - September 8 is not exactly the "six month anniversary" that will warm one's heart, but it is reality as we know it today. COVID-19 has disrupted our lives, and has caused fear, frustration and boredom, to mention just a few reactions that trouble us. But, as Orthodox Christians, let us "stand firm in the faith" as we await better times for our nation, our family and friends, and for our parish community. 

Preparation and Vigilance

Dear Parish Faithful,

With the beginning of the Church Year well underway, I like to remind everyone of the importance of the Liturgy and Eucharist at the heart of our parish life. Yet, that also means that we need to be prepared to receive Holy Communion in a "worthy manner." I have therefore attached for everyone some basic pastoral guidelines as to how we can remain vigilant in that regard. Guidelines are not iron-tight regulations, but they can direct us in the right spirit, so that we always approach the Chalice "in the fear of God and with faith." Joy emerges from just such an approach - but not from a casual approach.

On the Eucharist, Fr. Alexander Schmemann to this day remains one of the most articulate and inspiring writers on the real depths of the Liturgy, and of our continual need to renew ourselves within it, in and through the Eucharist Gifts. He stresses our experience of the ecclesia - the Church - and our membership in the Church as an essential awareness when approaching the Eucharist in addition to any personal sanctification:

It is a well-known and undisputed fact that in the early Church the communion of all the faithful, of the entire ecclesia at each Liturgy, was a self-evident norm. What must be stressed, however, was that this corporate communion was understood not only as an act of personal piety and personal sanctification but, first of all, as an act stemming precisely from one's very membership in the Church, as the fulfillment and actualization of that membership. The Eucharist was both defined and experienced as "the sacrament of the Church," the "sacrament of the assembly," the "sacrament of unity." "He mixed Himself with us," writes St. John Chrysostom, "and dissolved His body in us so that we may constitute a wholeness, be a body united to the Head." The early Church simply knew no other sign or criterion of membership but the participation in the sacrament."

We want to do our best to continue in this spirit, but also to carefully prepared.

I have also attached an outline of the history, purpose and meaning of the Mystical/Last Supper. Please read them both carefully.

• Preparation for Holy Communion 
• The Meaning of the Mystical Supper

Please pass on any questions that you may have.

In Christ,
Fr. Steven

Pentecostal Renewal or the Summertime Blues?

Dear Parish Faithful & Friends in Christ,

 

 

Last Sunday was the First Sunday After Pentecost.  All of the subsequent Sundays of the liturgical year until the pre-lenten Sunday of the Publican and the Pharisee sometime next year will be so numbered.  Thus, this coming Sunday will be the Second Sunday After Pentecost. This is not intended to help us count better. 

The purpose is to keep before our spiritual sight the overwhelming significance of Pentecost in the divine economy. 

The New Testament era of the Church began its existence on the Day of Pentecost with the Spirit’s descent as a mighty rushing wind that took on the form of fiery tongues alighting upon the heads of the future apostles (ACTS 2:1-13).  The Church has always existed, but the Church as a remnant of Israel that would flourish and grow with the addition of the Gentiles began its final phase of existence with the Death, Resurrection and Ascension of God’s Messiah, Jesus Christ, Who, seated at the right hand of the Father, would send the Holy Spirit into the world and upon “all flesh” on the Day of Pentecost.  As St. Epiphanius of Cyprus wrote in the fourth century:  

 

“The Catholic Church, which exists from the ages, is revealed most clearly in the incarnate advent of Christ.” 

The simple calendar rubric of numbering the Sundays after Pentecost is one way of reminding us of this essential truth of the Christian Faith.  The Church is the Temple of the Holy Spirit, and in and through the sacramental life of the Church we experience something like a permanent pentecostal outpouring of the Holy Spirit.  It is this outpouring of the Spirit "on all flesh" that offers the possibility and the promise of human holiness.  The fact that so many men, women and children throughout the centuries of the Church's existence received this gift with joy and gladness is revealed to us in the lives of the saints.  It is these "holy persons" that we commemorated last Sunday on the Sunday of All Saints.

However, as we embark upon the Sundays of Pentecost we immediately encounter a prevailing tension between the "rhythm" of the Church and the "rhythm" of our personal lives.  We begin these Pentecostal Sundays just when summer is also beginning - and our summer schedules often minimize our participation in the Church. 

So, as we receive the Spirit of renewal and re-commitment to the Church as the source of authentic life; as we pray to the Heavenly King and Spirit of Truth to "come and abide in us;" we more-or-less settle into our church summer schedules that have something of a lazy-hazy approach to the Church.  There seems to exist an Orthodox version of "the summertime blues!" 

This can especially afflict Orthodox parents who equate "summer vacation" from school and summer vacation from church school.  The notion of  "we're off until the Fall!" can translate into sporadic attendance at the Lord's Day Liturgy, let alone any other services or events in the church.  Fortunately for us, God's providential care for us is not seasonal.

Thus, the tension between Pentecostal renewal and the beginning of summer.  If anyone gets the urge to just stay home on Sunday for leisure purposes or for no particular reason at all, my pastoral response is:  that is a temptation that must be resisted.

Also, this weekend we will commemorate the two great apostles, Peter and Paul, with Great Vespers on Friday evening and the Divine Liturgy on Saturday morning. And this after a week of observing the Apostles Fast. There are all kinds of activities that attract us on a Friday evening - from festivals to "chilling out." This leaves us with a choice, of course. 

 

I am a realist about what to expect for liturgical services on Friday evenings and Saturday mornings. But I am also open to surprises. The Apostles Peter & Paul labored so that we could hear and receive the gift of salvation. We honor their labors and their martyric deaths when we celebrate their memories. And we also commit ourselves to their vision of life in the Church when we do so.

The Lord's Day cycle for the Second Sunday of Pentecost - when we commemorate the Saints of North America - begins with Great Vespers on Saturday at 6:00 p.m. and culminates with the Hours and Liturgy on Sunday morning at 9:10 and 9:30 a.m. respectively. 

Pentecostal renewal or the summertime blues?

 

 

 

St Basil's Liturgy: Deserving our Deepest Attention and Overwhelming Awe

Dear Parish Faithful & Friends in Christ,

 

During the five Sundays of Great Lent we turn to the Liturgy of St. Basil the Great for our Eucharistic celebration on the Lord's Day.  This Liturgy is used another five times during the year, two more of which are during Holy Week - Thursday and Saturday.  (The other three times are the Feasts of Nativity and Theophany, and then on St. Basil's day of commemoration, January 1).   

 

This Liturgy is known for its long(er) prayers, some of which may challenge our capacity to stand still in concentration and prayerful attention.  But what prayers!  They strike me personally as being unrivaled in our entire Tradition for their beauty of expression and the depth of their theological/spiritual content.  Even though we are hearing them in translation, that beauty and depth remain intact and shine through quite well.

Now St. Basil did not sit down and "compose" the entire Liturgy "from scratch," to use that expression.  The basic structure of the Liturgy was already an essential element of the Church's living liturgical Tradition.  However, there is every reason to believe that he is responsible for the magnificent Anaphora prayers.  These prayers reflect St. Basil's intense preoccupation with the Church's Trinitarian faith - that we worship the One God as the Father, and the Son, and the Holy Spirit; the Son and the Holy Spirit being consubstantial with the Father as to their divine nature, and thus co-enthroned and co-glorified  with the Father from all eternity. (St. Basil wrote a separate magnificent treatise On the Holy Spirit, demonstrating the divinity of the Holy Spirit through his knowledge of the Scriptures and the Church's liturgical Tradition). 

That belief in the Holy Trinity, though present "in the beginning" of the Church's proclamation of the Gospel, was under attack during the turbulent fourth century, with the Arian heresy and its various offshoots stirring up seemingly interminable debate and dissension. 

 

St. Basil was one of the premier exponents of the Church's faith that the one God is the Holy Trinity; and he helped establish the classical terminology of the Church in expressing that Faith:  God is one in "essence" (Gk. ousia), yet three distinct "Persons" (Gk. hypostaseis).  That terminology remains intact to this day.  The opening Anaphora Prayer, "O Existing One, Master, Lord  God, Father almighty and adorable!..." is steeped in praise and glorification of the Father, and of the Son and of the Holy Spirit; and thus deserves our deepest attention and sense of overwhelming awe as we stand in the presence of the Holy Trinity and as we join the angelic powers in "singing, shouting, and proclaiming: Holy!  Holy!  Holy!  Lord of Sabaoth!..." 

In profound relationship to the prayers of the Liturgy revealing the Church's belief in the Holy Trinity, we find St. Basil's unrivaled expression of the divine "economy" (Gk. oikonomia) throughout. This refers to God's providential dispensation/design toward His creation - culminating in the salvation of the world - in and through the Incarnation, Death, Resurrection and Glorification of our Lord Jesus Christ.  

 

If I were asked to present to an interested inquirer the most compelling and succinct expression  of the divine economy as taught and proclaimed by the Orthodox Church, I would definitely refer this person to the long Anaphora Prayer of St. Basil's Liturgy beginning where the Thrice-holy left off:

"With these blessed powers, O Master who lovest mankind ..."  

 

After praising God "for the magnificence of Thy holiness,"  we begin to prayerfully recall - and thus make present - the full extent of His providential dispensation toward the world:

"When Thou didst create man by taking dust from the earth, and didst honor him with Thine own image, O God ..."  

 

This long remembrance takes us through what we refer to as the "Fall," through the promises of the prophets — "foretelling to us the salvation which was to come ..."  — all the way through to the Lord's Incarnation, Death, Resurrection, Ascension and even Second Coming:

"Ascending into heaven, He sat down at the right hand of Thy majesty on high, and He will come to render to every man according to his works ..." 

 

Further recalling, and thus actualizing "the night in which He gave Himself up for the life of the world," this entire process will culminate with the Epiklesis, or Invocation of the Holy Spirit "to bless, to hallow and to show" that the bread and wine of our offering will "become" the Body and Blood of our Lord God and Savior Jesus Christ.  We will then receive the Holy Gifts "for the remission of sins and unto life everlasting."

Today, the Orthodox faithful are blessed in that the prayers of St. Basil's Liturgy are read aloud so that the entire gathered assembly of believers may actually "hear" the prayers that reveal the Lord God's Trinitarian nature and the divine economy together with the consecration of the Holy Gifts.  In the past that may have not been so, and even today it is not so in all Orthodox churches.  So we thank God for our own liturgical revival which has so enlivened our contemporary worship experience with full parish participation in the Church at prayer and praise.

However, and admittedly, there is one prayer that is usually read while the choir is singing (at least that is what we do here in our parish); and that is a final prayer near the very end of the Liturgy that the priest will say while facing the Table of Preparation and the remaining Holy Communion that will eventually be consumed by the priest, and while the choir is singing "Blessed be the name of the Lord, henceforth and forevermore" three times:

The mystery of Thy dispensation, O Christ our God, has been accomplished and perfected as far as it was  in our power; for we have had the memorial of Thy death; we have seen the type of Thy Resurrection; we have been filled with Thine unending life; we have enjoyed Thine inexhaustible food; which in the world to come be well-pleased to vouchsafe to us all, through the grace of Thine eternal Father, and Thine holy and good and life-creating Spirit, now and ever and unto ages of ages.  Amen.

 

This summation of the meaning, purpose and experience of the Liturgy is an "awesome" claim that perhaps may strike us in its awesomeness  even more effectively if we break the prayer down into its component parts:

• We have had the memorial of the Lord's death;
• We have seen the type of the Lord's Resurrection;
• We have been filled with the Lord's unending life;
• We have enjoyed the Lord's inexhaustible food;
• We ask to continue in this partaking in the world to come;
• All this through the grace of the Father, the Son and the Holy Spirit!

That is quite a Sunday morning experience which we so blandly describe as "going to church!"  Clearly the remainder of the day is all downhill - no matter what we do!  

 

When we begin the Liturgy of St. Basil the Great we know that we have a long road ahead of us.  That will require some patience, concentration, and a willingness to "stay with it" through to its dismissal.  If we are able to do that, then the "rewards" are inestimable.  It will also test our deepest desires about what is "the one thing needful" in our lives and what is the treasure of our hearts.  Yet, the Sundays of Great Lent are a unique opportunity to further our movement towards the Lord as we move through Great Lent and our lives toward the gladsome light of the Kingdom of God.