Tag: great lent

The Fifth Sunday of Lent: Saint Mary of Egypt

 

What is repentance? Can one truly repent if one has sinned greatly? Repentance is a turning back to God, and so long as we draw breath, no matter how low we may have sunk, we can turn back. But that turning back may be arduous and painful. On the final Sunday of Great Lent, we are reminded that, so long as we choose to repent, the door is open.

On the final Sunday of Great Lent, we commemorate Saint Mary of Egypt. The account of Saint Mary comes to us through Saint Sophronius of Jerusalem (himself an interesting figure in his own right), which he transcribed as it has been verbally passed down for perhaps a hundred years at that point. Mary was from Alexandria and had lived as a prostitute for 17 years, from the age of 12. Moreover, she claimed that she lived that way as much for pleasure as for the money.  Yet in a moment she changed.

She encountered a group of men about to sail for the Holy Land, so as to be in Jerusalem on the day of the Exaltation of the Cross. She had no money to pay for the journey but prostituted herself for the passage. Yet upon reaching Jerusalem, when she tried to enter the Holy Sepulchre with the others, she was barred from doing so, though not by any visible guards.  

The 3rd Sunday of Lent: The Precious and Life-Giving Cross

 

In Paradise of old the tree stripped me bare; for by giving me its fruit to eat, the enemy brought in death. But now the Tree of the Cross that clothes men with the garment of life has been set up on earth, and the whole world is filled with boundless joy. Beholding it venerated, O ye people, let us with one accord raise in faith our cry to God: His house is full of glory.  Third Kathisma for the Holy Cross

The 3rd Sunday of Lent is The Sunday of the Veneration of the Precious and Life-Giving Cross.  We are now at the midpoint of Great Lent proper, and then at halfway through the week following the 3rd Sunday also halfway to Pascha (Holy Week is not considered part of Great Lent).  In some outward respects, the purpose of the Sunday of the Cross is similar to the Elevation of the Cross commemorated in the early Autumn, yet it is also different.  Christ is coming and will enter Jerusalem on Palm Sunday, and as one writer expresses it, “…before the arrival of a king, his royal standards, trophies, and emblems of victory come in procession and then the king himself appears in a triumphant parade… so does the feast of the Cross precede the coming of our king, Jesus Christ.” (Synaxarion of the Lenten Triodion, p79)  

Every Sunday during Lent serves to remind us of the coming of Pascha – the death of Jesus Christ on the cross, and His resurrection signaling the defeat of Death, and the restoration of Mankind to communion with God.  We have had two commemorations of Orthodox history and theology, first with the Sunday of Orthodoxy (with the final affirmation of the Incarnation of God in the flesh), and then the Sunday of Gregory Palamas (affirming that while God is unknowable, He makes Himself known to us through His energies), and now the affirmation of how the symbol and tool of a painful death is turned in its purpose into a symbol of eternal life.  Throughout the services of this day, we are reminded of this counterpoint time and again.  As Adam brought death into the world through consuming fruit from a tree, the Cross has instead become the tree of life, and the curse of Adam has been broken.  The outstretched arms of Moses before the Red Sea are compared to the Cross as well.  There are many more besides, referenced throughout the Canticle read during Orthros.

Member Post

 

Can one know God?  Can one experience God?  Saint Gregory Palamas, an ascetic monk, priest, and later Archbishop of Thessalonica asked these very questions.  His answers, based on centuries of understanding and experience, became the foundation of the final major dogmatic development in Orthodox Theology.  For this, St. Gregory is commemorated on the second Sunday […]

Join Ricochet!

This is a members-only post on Ricochet's Member Feed. Want to read it? Join Ricochet’s community of conservatives and be part of the conversation. Get your first month free.

The first Sunday of Lent: The Triumph of Orthodoxy

 

The Triumph of Orthodoxy – Theodora’s restoration of icons. By Anonymous – National Icon Collection (18), British Museum, Public Domain, https://commons.wikimedia.org/w/index.php?curid=7306236

Great Lent is the most profound time of the Orthodox year.  The rigors of fasting (to the extent that you can do it – not everyone can, and if you can’t it’s nobody else’s business), the added services throughout the weeks, the very special nature of those services, the change in the tones of chanting from major keys to more muted and plaintive minor keys, and the change in the vestments and various draperies, covers, and hangings to darker colors, all together carry the change of the season.  There is also a cycle of Sunday services as Lent approaches, with each Sunday being set aside for something significant to the history of the Church, to remind the Orthodox annually of the commitment they have made to carry on with the living tradition and faith of nearly two thousand years.

Lent Part 2: The Triodion

 

In the first part I gave a brief overview of the services of the Orthodox Church that signal that Great Lent is not far off.  But these were still basically “regular” services.  In the three weeks and four Sundays before Great Lent, however, we enter into a new phase in the liturgy that carries all the way through Great And Holy Pascha (Easter), a phase that departs from the regular service orders and is called the Triodion (the canons chanted during this time originally had but three odes each, hence the term).  In the Orthodox Church, this is the most sacred and special time of year, far exceeding Christmas in its significance, and in the physical and spiritual preparation we undergo. 

However, we’re not quite there… yet.  There is something of a joke that I heard a priest say.  If Lent is a preparation for Pascha, the three weeks beforehand are a preparation for the preparation.   There are four rather special services, the first three of which each begin a week of this pre-preparation.  First there is the Sunday of the Pharisee and the Publican, then the Sunday of the Prodigal Son, followed by Sunday of the Last Judgement, and concluding with the Sunday of Forgiveness.  As I heard another priest put it: these services are like your mother calling out to you to get inside as it’s getting dark.

After the Cultural Winter

 

Hagia Irene, a church of the Iconoclasm period.

Winter is a time when the earth seems dying and barren. The trees are shorn of their leaves by the howling winds, the ground is shorn of its color by frost or sucking mud. Nothing is growing, nothing seemingly is even changing. From the time the Christmas decorations are dunned away, the world takes on a dreary day to day sameness of cold and damp, relieved on in the forced fits of the crimson blushing of Valentine’s Day, or the unnatural kelly-green of St. Patrick’s Day. When Spring arrives, really arrives despite the occasional frost or last burst of snow, suddenly it is everywhere at once in a thousand flower beds both tended by human hands and otherwise. And then Summer works its way in, when the days are long, golden, and warm with activity.  We can appreciate the Summer all the more by remembering how dreary the Winter before it was.