Translate

Thursday, December 27, 2018

Great moments to remember ( True Story )


I arrived at the address and honked the horn.
After waiting a few minutes
I walked to the
Door and knocked.
 'Just a minute', answered a
Frail, elderly voice. I could hear something
Being dragged across the floor.


After
A long pause, the door opened. A small woman in
Her 90's stood before me. She was wearing a
Print dress and a pillbox hat with a veil pinned
On it, like somebody out of a 1940's
Movie.


By her side was a small nylon
Suitcase. The apartment looked as if no one had
Lived in it for years. All the furniture was
Covered with sheets.


There were no
Clocks on the walls, no knickknacks or utensils
On the counters. In the corner was a cardboard
Box filled with photos and
Glassware.


'Would you carry my bag
Out to the car?' she said. I took the suitcase
To the cab, then returned to assist the
Woman.


She took my arm and we walked
Slowly toward the curb.


She kept
Thanking me for my kindness. 'It's nothing', I
Told her.. 'I just try to treat my passengers
The way I would want my mother
Treated.


'Oh, you're such a good
Boy, she said. When we got in the cab, she gave
Me an address and then asked, 'Could you drive
Through downtown?'


'It's not the
Shortest way,' I answered
Quickly..


'Oh, I don't mind,' she
Said. 'I'm in no hurry. I'm on my way to a
Hospice.


I looked in the rear-view
Mirror. Her eyes were glistening. 'I don't have
Any family left,' she continued in a soft
Voice.. 'The doctor says I don't have very
Long.' I quietly reached over and shut off the
Meter.


'What route would you like me
To take?' I asked.


For the next two
Hours, we drove through the city. She showed me
The building where she had once worked as an
Elevator Operator.


We drove through the
Neighborhood where she and her husband had lived when they were newlyweds. She had me pull up in front of a furniture warehouse that had once
been a ballroom where she had gone dancing as a
girl.


Sometimes she'd ask me to slow
In front of a particular building or corner and
Would sit staring into the darkness, saying
Nothing.


As the first hint of sun was
Creasing the horizon, she suddenly said, 'I'm
Tired. Let's go now'.


We drove in
Silence to the address she had given me. It was
A low building, like a small convalescent home,
With a driveway that passed under a
Portico.


Two orderlies came out to
The cab as soon as we pulled up. They were
Solicitous and intent, watching her every move.
They must have been expecting her.


I Opened the trunk and took the small suitcase to
The door. The woman was already seated in a
Wheelchair.


'How much do I owe you?'
She asked, reaching into her
Purse.


'Nothing,' I
Said


'You have to make a living,' she
Answered.


'There are other
Passengers,' I responded.


Almost
Without thinking, I bent and gave her a hug. She
Held onto me tightly.


'You gave an
Old woman a little moment of joy,' she
Said.
'Thank you.'


I squeezed her
Hand, and then walked into the dim morning
Light.. Behind me, a door shut. It was the sound
Of the closing of a life..


I didn't
Pick up any more passengers that shift.

I drove
Aimlessly lost in thought. For the rest of that
Day, I could hardly talk.

What if that woman had
Gotten an angry driver, or one who was impatient
To end his shift?
What
If I had refused to take the run, or had honked
Once, then driven away?


On a quick
Review, I don't think that I have done anything
More important in my life.


We're
Conditioned to think that our lives revolve
Around great moments.


But great
Moments often catch us unaware-beautifully
Wrapped in what others may consider a small
One.


PEOPLE MAY NOT REMEMBER EXACTLY
WHAT YOU DID, OR WHAT YOU SAID ~BUT~THEY WILL
ALWAYS REMEMBER HOW YOU MADE THEM
FEEL.

AMEN....

Monday, December 24, 2018

Candles and feta cheese: Greek monastery nuns 'working around the clock' prepping for Christmas

Christmas preparations are both spiritual and material, say the nuns at a monastery in Lachute, Que.

Monastery website https://www.monasterevmc.org/

Sister Macrina, who lives at Virgin Mary the Consolatory monastery, says the most important thing about the holiday preparations is preparing your heart. (CBC)

Tucked away in the Laurentians near Lachute, Que., 22 women are frantically working — painting artwork, making candles and producing feta cheese, all by hand.

It is as busy as Santa's workshop, except the 22 women aren't Santa's elves —​ they're Greek Orthodox nuns.

They live in the province's only Greek Orthodox monastery, Virgin Mary the Consolatory, and have been getting ready for Christmas for weeks.

"The purpose of the nativity is for Christ to be born in our hearts. So the preparations have to be preparing the heart," says Sister Macrina​.

The monastery bells need to be warmed up so they can be played in the winter. (CBC)

Other preparations go even further back: since Nov. 15, the sisters have been fasting by abstaining from food such as eggs and milk.

The nuns, some of whom are from Montreal while others from as far away as Lebanon, also bake five loaves of sweet-tasting bread, which they offer to the church.

Take a trip inside the Greek monastery




CBC News Montreal
Greek monastery nuns prepping for Christmas

  Watch video : 
http://www.cbc.ca/player/play/1404530755548/

However, not all the celebrations are purely religious. The monastery grounds span 235 acres and the nuns have buildings for making cheese, devotional candles and religious artwork.

Sister Theodora says the nuns have been "working around the clock" getting ready for Christmas.

Sister Theodora is originally from Montreal's Park Ex neighbourhood. (CBC)

At the cheese factory, the nuns are making a special feta cheese where they spice the curds with special Christmas flavours.

The nuns create Greek feta goat cheese, which is sold in grocery stores. (CBC)

In the candle shop, special Christmas candles made entirely out of beeswax are produced by hand.

"We try to offer to God whatever is most purist," says Macrina​.

The nuns make the candles they use inside their church. (CBC)

In the workshop, the nuns have been hand-panting Byzantine style icons. Sister Theodora says the icons are to "transport the person's mind and heart to Christ."

On special feast days, the nuns will bake 5 loaves of bread. This is done to commemorate the section in the Bible where it says Jesus feed 5,000 people with 5 loaves. (CBC)

Sister Theophano says the preparations keep everyone busy.

"It is a stressful time of year because there are a lot of preparations and, of course, very limited time to do them, but the joy of the nativity coming dissipates​ everything and brings joy into our hearts."

Inside the workshop, where religious icons are made that are sold in the monastery gift shop. (CBC)
https://www.cbc.ca/news/canada/montreal/candles-and-feta-cheese-greek-monastery-nuns-working-around-the-clock-prepping-for-christmas-1.4955616?fbclid=IwAR06ujF_xhv6dTKd8oMrE8dIB-1aJrMHqXZ4AJ81YvgijpSQFG2q4-mJLHM

Saturday, December 15, 2018

The Tactics of the Devil – Either Belittling or Increasing the Severity of a Sin ( Saint Barsanuphius of Optina )



Do you know the Devil's tactics? 
You really need to know it. When the Devil knows that some man has a sin more or less serious, he tries to prevent him from repentance. To this end, he belittles the severity of the sin in any way, suggesting the following thoughts: "It does not matter, God will forgive this to you" - and so on. And the demon even tries to make a man forget about this sin. But when this man manages to confess the sin to his spiritual father in the confession, the Devil in every way increases the severity of sin, suggesting that this sin is so great that God will never forgive it. And he tries to bring a person into depression and despair. You see how cunning the enemy is. He knows that the sins are washed away in the confession, and therefore he does not admit people to confession, and if a man confesses, the enemy embarrasses him in every way.

Saint Barsanuphius of Optina

Tuesday, December 11, 2018

The devil will use every opportunity to pit the true Orthodox Christians against each other ( Fr. Seraphim Rose )



In the coming years, the devil will use every opportunity to pit the true Orthodox Christians against each other, sometimes with issues great and other times (more commonly) small. We must try with steadfastness to not get caught by the bait.


Fr. Seraphim Rose

Friday, December 7, 2018

I've never repented for keeping silent... ( Saint Isaac the Syrian )

"I've often repented for things that I've said, but I've never repented for keeping silent."


Saint Isaac the Syrian

Monday, December 3, 2018

Saint Nicholas Icon.. ( Saint Nikolai Velimirovich )



In icons of St. Nicholas, the Lord Savior is usually depicted on one side with a Gospel in His hands, and the Most-holy Virgin Theotokos is depicted on the other side with an episcopal omophorion in her hands. This has a twofold historical significance: first, it signifies the calling of Nicholas to the hierarchical office, and second, it signifies his exoneration from the condemnation that followed his confrontation with Arius. St. Methodius, Patriarch of Constantinople, writes: ``One night St. Nicholas saw our Savior in glory, standing by him and extending to him the Gospel, adorned with gold and pearls. On his other side, he saw the Theotokos, who was placing the episcopal pallium on his shoulders.'' Shortly after this vision, John the Archbishop of Myra died and St. Nicholas was appointed archbishop of that city. That was the first incident. The second incident occurred at the time of the First Ecumenical Council in Nicaea. Unable to stop Arius through reason from espousing the irrational blasphemy against the Son of God and His Most-holy Mother, St. Nicholas struck Arius on the face with his hand. The Holy Fathers at the Council, protesting such an action, banned Nicholas from the Council and deprived him of all emblems of the episcopal rank. That same night, several of the Holy Fathers saw an identical vision: how the Lord Savior and the Most-holy Theotokos were standing around St. Nicholas-on one side the Lord Savior with the Gospel, and on the other side the Most-holy Theotokos with a pallium, presenting the saint with the episcopal emblems that had been removed from him. Seeing this, the fathers were awestruck and quickly returned to Nicholas that which had been removed. They began to respect him as a great chosen one of God, and they interpreted his actions against Arius not as an act of unreasonable anger, but rather an expression of great zeal for God's truth. 

Saint Nikolai Velimirovich

Friday, November 30, 2018

Humility: Divine Protection from Spiritual Deception ( Elder Daniel of Katounakia )



“A sinner can easily repent, but it is difficult for one in delusion…” (Elder Daniel of Katounakia, Contemporary Elders, p. 258).

“All of us are subject to spiritual deception. Awareness of this fact is the greatest protection against it. Likewise, the greatest spiritual deception of all is to consider oneself free from it. We are all deceived, all deluded; we all find ourselves in a condition of falsehood; we all need to be liberated by the Truth. The Truth is our Lord Jesus Christ (Jn. 8:32-14:6)… With tears let us cry out to the Lord Jesus to bring us out of prison, to draw us forth from the depths of the earth, and to wrest us from the jaws of death! ‘For this cause did our Lord Jesus Christ descend to us,’ says the venerable Symeon the New Theologian, ‘because he wanted to rescue us from captivity and from most wicked spiritual deception.’” (St. Ignatius, On Spiritual Deception).

The following is a story about Elder Daniel of Katounakia’s spiritual insight into delusion, from the book Contemporary Elders written by Elder Cherubim and published by St. Herman of Alaska Brotherhood (pp. 259-260). May God protect us from similar delusions and spiritual deceptions by granting us the virtues of humility and obedience!


When Elder Daniel Katounakiotis (+1929) was in the Russian Monastery, he observed that a certain monk living in asceticism in a kathisma outside the Monastery played a role of a great ascetic. He fasted severely, wore the most wretched clothes, walked around barefoot even in winter, etc. Among other things, while the rule called for 300 prostrations a day, he made 3000. For this reason the other monks marveled at him.

Elder Daniel, even though he was younger at the time, displayed no enthusiasm. His clear-sighted eyes discerned a situation that was not pleasing to God. He noticed that the door of his kathisma contained an opening which allowed the passers-by to look in and praise his great asceticism.

His love moved him to report the situation to the abbot, and thus save the brother from delusion. The abbot set out for the kathisma of the “super-ascetic”.

“How are you doing here, father?”

“By your prayers, Elder, well. I struggle and weep over my sins.”

“Only you never come to tell me your thoughts.”

“What could I tell you, Elder? You know them all. I am a sinner who struggles.”

“How do you struggle? Tell me, do you make prostrations?”

“Yes, Elder, I make a few.”

“How many?”

“By your prayers, 3000 a day.”

“What! Why 3000? Who gave you a blessing to do so many? No, don’t ever do 3000 again. What are you trying to portray – a ‘super-ascetic’? From now on do only fifty, so you won’t get proud.”

With that the abbot left. The incision had been made, and the abscess soon revealed its foul contents. For the former “great ascetic” made a 180-degree turn. He was unable to make even fifty prostrations. Instead of ragged clothes he now wore whatever was most expensive, and had the choicest foods brought to his poor table. Naturally, the other fathers were astonished, and they understood that his excessive ascetic practices had been fed by the spirit of pride. This explained this surprising change, for the spirit of delusion runs after extremes. According to Patristic wisdom, the extreme, the superfluous, and the excessive are “of the demons”.

matushka constantina


https://lessonsfromamonastery.wordpress.com/

Saturday, November 24, 2018

Buddhism and Eastern Asceticism Compared to Orthodox Christian Asceticism


(Archimandrite Zacharias of Essex)


It is unfortunate that there is widespread confusion, not to mention delusion, in the inexperienced, whereby the Jesus Prayer is thought to be equivalent to yoga in Buddhism, or 'transcendental meditation', and other such Eastern exotica. Any similarity, however, is mostly external, and any inner convergence does not rise beyond the natural 'anatomy' of the human soul. The fundamental difference between Christianity and other beliefs and practices lies in the fact that the Jesus Prayer is based on the revelation of the One true living and personal God as Holy Trinity No other path admits any possibility of a living relationship between God and the person who prays.

Eastern asceticism aims at divesting the mind of all that is relative and transitory, so that man may identify with the impersonal Absolute. This Absolute is believed to be man's original 'nature', which suffered degradation and degeneration by entering a multiform and ever-changing earth-bound life. Ascetic practice like this is, above all, centered upon the self, and is totally dependent on man's will. Its intellectual character betrays the fullness of human nature, in that it takes no account of the heart. Man's main struggle is to return to the anonymous Supra-personal Absolute and to be dissolved in it. He must therefore aspire to efface the soul (Atman) in order to be one with this anonymous ocean of the Suprapersonal Absolute, and in this lies its basically negative purpose.



In his struggle to divest himself of all suffering and instability connected with transient life, the eastern ascetic immerses himself in the abstract and intellectual sphere of so-called pure Existence, a negative and impersonal sphere in which no vision of God is possible, only man's vision of himself. There is no place for the heart in this practice. Progress in this form of asceticism depends only on one's individual will to succeed. The Upanishads do not say anywhere that pride is an obstacle to spiritual progress, or that humility is a virtue. The positive dimension of Christian asceticism, in which self-denial leads to one's clothing with the heavenly man, to the assumption of a supernatural form of life, the Source of which is the One True, Self-revealing God, is obviously and totally absent. Even in its more noble expressions, the self-denial in Buddhism is only the insignificant half of the picture. In the mind's desire to return to its merely 'natural' self, it beholds its own nakedness in a 'cloud of divestiture'. But at this point there is a grave risk of obsession with itself, of its marvelling at its own luminous but created beauty, and worshipping the creature more than the Creator (Rom. 1:25). The mind has by now begun to deify or idolize its self and then, according to the words of the Lord, 'the last state of that man is worse than the first' (Matt. 12:45).

Such are the limits of Eastern styles of contemplation, which do not claim to be the contemplation of God, and are in fact man's contemplation of himself. This does not go beyond the boundaries of created being, nor does it draw anywhere near to the Truth of primordial Being, to the uncreated living God Who has revealed Himself to man. This kind of practice may well afford some relaxation or sharpen man's psychological and intellectual functions, yet 'that which is born of the flesh is flesh' (John 3:6) and 'they that are in the flesh cannot please God' (Rom. 8:8).

In order to be authentic, any divestiture of the mind from its passionate attachments to the visible and transitory elements of this life must be linked to the truth about man. When man sees himself as he is in the sight of God, his only response is one of repentance. Such repentance is itself a gift of God, and it generates a certain pain of the heart which not only detaches the mind from corruptible things, but also unites it to the unseen and eternal things of God. In other words, divestiture as an end in itself is only half the matter, and it consists of human effort operating on the level of Created being. Christianity on the other hand, enjoins the ascetic to strive in the hope and expectation that his soul will be clothed, invested, with the grace of God, which leads him into the fullness of the immortal life for which he knows he has been created.

Many admire Buddha and compare him to Christ. Buddha is particularly attractive because of his compassionate understanding of man's condition and his eloquent teaching on freedom from suffering. But the Christian knows that Christ, the Only begotten Son of God, by His Passion, Cross, Death and Resurrection, willingly and sinlessly entered into the totality of human pain, transforming it into an expression of His perfect love. He thereby healed His creature from the mortal wound inflicted by the ancestral sin, and made it 'a new creation' unto eternal life. Pain of heart is therefore of great value in the practice of prayer, for its presence is a sign that the ascetic is not far from the true and holy path of love for God. If God, through suffering, showed His perfect love for us, similarly, man has the possibility, through suffering, to return his love to God.

Consequently, prayer is a matter of love. Man expresses love through prayer, and if we pray, it is an indication that we love God. If we do not pray, this indicates that we do not love God, for the measure of our prayer is the measure of our love for God. St. Silouan identifies love for God with prayer, and the Holy Fathers say that forgetfulness of God is the greatest of all passions, for it is the only passion that will not be fought by prayer through the Name of God. If we humble ourselves and invoke God's help, trusting in His love, we are given the strength to conquer any passion; but when we are unmindful of God, the enemy is free to slay us.




The title was added for publication on this site. The untitled excerpt is from Chapter 5, "The Building Up of the Heart by Vigilance and Prayer".

From The Hidden Man of the Heart: The Cultivation of the Heart in Orthodox Christian Anthropology, by Archimandrite Zacharias (Waymart, PA: Mount Thabor Publishing, 2008), pp. 66-68. Copyright 2008, The Stavropegic Monastery of St John the Baptist, Essex, UK. Posted on 8/9/2008 with the permission of the publisher.

Archimandrite Zacharias


Source-www.pravoslavie.ru/english

Saturday, November 17, 2018

Love is greater than prayer ( St. Symeon the New Theologian )

Visit the sick , console the distressed, and do not make your longing for prayer a pretext for turning away from anyone who asks for your help ; for love is greater than prayer.


St. Symeon the New Theologian

Monday, November 12, 2018

An Explanation On The Holy Memorial Services


The subject of this paper is, “The Holy Memorial Services”, that is, the intercessions of the Church on behalf of our departed brothers and sisters. We shall attempt a review of the tradition regarding memorial services and the practice of the Church from the beginning until the liturgical practice became established. This reference to history, both in the present instance and in any other issue concerning worship, is made not simply for reasons of historical curiosity, but because there is a really important reason for it: it is in this way that we validate the legitimacy of our liturgical practice, in this case intercessions for the departed, which the Church conducts for the repose of their souls and the consolation of the living.

This is the way in which a traditional Church, as the Orthodox is, thinks, theologizes and acts. Tradition justifies and verifies our practice today. We don’t innovate, but rather we follow the practice we’ve inherited from the Lord Jesus Christ, the Apostles and the Fathers of the Church. We rest upon this with humility and confidence and in its name we continue our spiritual life of worship within the bosom of the Church, invoking the mercy of God and believing that His loving-kindness will overcome the multitude of our sins. We say as much at the kneeling prayers at Vespers on the Sunday of Pentecost, which, fundamentally, are prayers for the dead; “Measure our transgressions against your forgiveness; set the depth of your mercy against the multitude of our wrongdoings” (1st. kneeling prayer).

To the questions from believers and non-believers regarding the efficacy of and benefit that our intercessions on behalf of the departed might have, since “there is no repentance in Hell”, we reply by invoking the centuries-old practice of the Church. The apparently simplistic attitude that: “This is the way we’ve received it”, demonstrates our complete confidence and unwavering and vibrant hope in the mercy of God, as well as our certainty that the action of the Church, which expresses its faith and the truth of the revelation of God in Christ Jesus to the world, is, for all of us, the guarantee that our prayers are in accordance with the will of God and that they are beneficial for the souls of the departed. As to the manner in which this occurs, we leave it to the unsearchable depths of God’s sagacious love. That, roughly, would be our answer on the matter of memorial services, from a liturgical point of view.

Historically, the Christian Church, from the very beginning, instituted special prayers for the repose of the souls of our departed ancestors and relatives. This was a consequence of its faith and teaching that dead believers live in Christ beyond the grave and that the communion of faith and love among the living and the departed does not cease to exist, but rather that it is expressed through reciprocal prayer. The living pray for the departed, and the departed, especially the saints who have boldness of speech towards Christ, pray for the living. In this way, prayers and memorial services were established in memory of the departed. Thus, the Church continues a tradition and practice to be found among all peoples, in this case the funeral customs which existed at the time of Christ’s coming and of the establishment and expansion of the Church, and which, Christianized and purified of shibboleths and superstitions, took on new content and meaning.

There is evidence in the Old Testament concerning the Jewish practice before Christ. In Tobit (4, 17), there is the exhortation: “pour out your bread on the graves of the righteous”, which implies the holding of funeral meals at the graves or the offering of alms to the poor, clearly in remembrance of the departed. In II Maccabees (12, 43-5), there is mention of sacrifices conducted “for sins”, on behalf of “those asleep in piety”. Judas Maccabeus sent what was required to the temple in Jerusalem for a sacrifice on behalf of those who had fallen in the war. The relationship to the analogous, though, of course later, Christian practice is clear.

But pagans also performed sacrifices and offerings on behalf of the dead. Funeral feasts, at which the dead person was believed to be eating with those present, were known from the time of Homer. These memorial meals were held on specified days following that of death: the third, ninth, thirtieth and on the annual birthday- not date of death- of the dead person. The similarity here to the Christian practice is even more obvious.

As was to be expected, Christians continued the above, in two ways: alms on behalf of the departed as an expression of love towards them and towards those in need; and prayers. As early as the end of the 4th century, the “Apostolic Constitutions” suggest that alms should be given to the poor “from the estate” of the departed “in remembrance of them”. (VIII, 42). The same is proposed by Chrysostom, Ieronymous, Tertullian, pseudo-Athanasios and other Early Fathers and Church writers. At the same time, however, funeral feasts were held at the graves of the departed and these have survived to this day in a variety of local guises.

The funeral feasts were not unrelated to the practice of alms-giving, since it was not only family and friends who were invited, but also the clergy, the poor and strangers (Ap. Const. VIII, 44; Augustine Confessions, VI2; Valsamon and so forth). It is worth noting that the spiritual meaning attributed by the Apostolic Constitutions (VIII, 44) to these common meals is that they are an act of prayer and intercession on the part of the living on behalf of the departed (“and at these memorials eat in all propriety and fear of God, as being able to pray for the departed”).

But already, in the Apostolic Constitutions (VIII, 41), there were special prayers and petitions by a deacon “for our brethren who have reposed in Christ” and which basically have the same content, and sometimes phraseology familiar to us from the prayers now in use (“forgive him/her every sin, witting and unwitting… place in the land of the righteous, … remaining in the bosom of Abraham, Isaac and Jacob… from which all pain, sorrow and sighing have fled”. There is also evidence that memorials were established, by the apostles, to be held on the third, ninth and fortieth days as well as on the annual anniversary of the date of death.

A Biblical or elementary theological interpretation is given for each: “Let prayers and readings be said for the departed on the third day, for Him Who rose on the third day; on the ninth, in remembrance of those present and the departed; on the fortieth, because, in the old manner, the people mourned Moses thus; and annually, in remembrance of them” (VIII, 42). Many similar theological interpretations deriving from the Old Testament or from the theological significance of the numbers or, particularly, from the post-Resurrection appearances of the Lord, are used in order to justify the choice of days for holding memorial services: the Holy Trinity, the three days of the Lord in the grave (the third day); angelic ranks, or the sacred number 3X3, or the appearance of the Lord on the eighth day after His resurrection (ninth), the Ascension of the Lord (fortieth) and so on. Saint Symeon of Thessaloniki mentions other interpretations, which were in circulation in his time, which linked the days for memorial services to the corresponding phases in the conception and development of the embryo on the one hand, and of the natural decomposition of the body after burial on the other. These were based on the medical knowledge of the day and Symeon does not adopt them, correctly preferring “to understand everything spiritually and in accordance with God and not to interpret things of the Church through the senses” (Dialogue, chap. 371). One thing is clear: that the Church retained certain pre-Christian customs which did not contradict its teachings, gave them Christian significance and altered some of them for theological reasons. This is how it acted when it transposed the memorial from the thirtieth to the fortieth day, obviously under Jewish influence and by correlation with the Lord’s ascension. So also, it celebrates the annual anniversary not on the irrelevant day of the natural birth of a person, but on that of their birth and perfection in Christ and their entry into the true life, that is, the day of the “falling-asleep” of the believer and his or her new birthday. It does not engage in pointless polemics or shadow-boxing, but re-makes the world, in Christ. A very wise tactic.

From the extant Rules of various monasteries we learn the funeral customs that were observed in the monasteries and, in all likelihood, in the churches “in the world”. For the first forty days, a special supplication was made at Vespers and Matins on behalf of the departed and the bloodless sacrifice was performed on his or her behalf. From the time of Saint Cyril of Jerusalem (4th century), who emphasizes that “great benefit” is afforded to the souls “on behalf of whom the supplication is offered of the holy and most dread sacrifice (Mystagogical Catechesis V, 9), until that of Symeon of Thessaloniki (15th century), the Fathers mention the especially great importance of the celebration of the Divine Eucharist on behalf of the departed, the commemoration of them during it and the benefit they derive from it. Saint Symeon links it to traditional liturgical theology, especially the benefit of the commemoration of the departed at the extraction of the portions of bread at the preparation table, because in this way, through their portion on the paten, they partake mystically and invisibly in the grace; they commune, are comforted, saved and rejoice in Christ (Dialogue chap. 373). If someone died during the period of Lent, or if the time of the forty liturgies coincided in part with it, an easy readjustment was made. The third day was held on the first Saturday, the ninth on the second and the forty liturgies began on the Monday after Thomas Sunday. The main point is that the memorial service for the departed is indissolubly linked to the celebration of the Divine Eucharist, as was the case with baptisms, weddings, anointing and so forth, in earlier times.

Apart from the individual memorial services which took place on the third, ninth and fortieth days after death and on the annual anniversary, the Church has also introduced prayers at all services for the repose of the souls and blessed memory of our departed ancestors and relatives. These are general intercessions and prayers which can be particularized by the commemoration of specific names. Thus, we have the great litany at Vespers, Matins and in the Liturgy (“Have mercy upon us, Lord… Again we pray for the blessed memory and eternal repose of the souls…”); the service of preparation for the liturgy; diptychs in the liturgy after the consecration; “Let us pray…” at the Midnight Office and Compline; the tropario for the dead at the Third and Sixth Hours, and particularly the second part of the Midnight Office, which is called, in the sources, a “thrice-holy on behalf of the dead” and contains two psalms (120 and 133), a thrice-holy and so forth, three funereal troparia (“Remember Lord, as you are good”… and so forth), a hymn to the Mother of God as well as the funereal prayer (“Remember Lord, those who in hope of the Resurrection…”).

Every Saturday in the year is dedicated to the departed and to prayers on their behalf. On these days, hymns are sung for the departed and there is a canon in the tone of the week, as well as memorial services. Exceptionally, two Saturdays a year, the Saturday before Meat-Fare Sunday and that before Pentecost, are days of common, universal commemoration, since on these days “we celebrate the memory of all Orthodox Christians throughout the ages who have fallen asleep in the Lord”. The choice of Saturday as the funereal date is due, on the one hand, to the fact that in Genesis it is called the day “of rest” from His work for God, the Creator of the world (2, 2), and also because the Lord spent the Saturday of Passion Week in the tomb. There were similar feasts for the dead in pre-Christian times which were replaced by common memorial services and the two Saturdays of the Souls. On the Saturday before Meat-Fare Sunday, between odes six and seven of the Matins canon, there is a wonderful reading by Nikiforos Kallistos Xanthopoulos, in which he analyzes the teaching of the Church regarding life after death and where matters concerning memorial services are set out in detail, and their benefit to the souls of the departed explained.

Ioannis Foundoulis, Τελετουργικά Θέματα, vol. III, pubd. by Apostoliki Diakonia, Athens 2007, pp. 29-36.