|
© 2004 Kodrutz Design.All rights reserved.
|
Welcome to the web page of our church!
Romanian Winter Feasts
With
Romanians, the winter feasts are full cry from 24 December to 7 January.
There central events occur during the Christmas Day, New Year and
Epiphany, with their respective events. The most important feature of
these feasts is their incomparably reach repertoire of customs,
traditions, and believes, of artistic, literary, musical, choreographic
and other folklore events, which make the winter holidays to be some of
the most original and spectacular spiritual manifestations of the
Romanian people.
The Merry sorcova
The Orthodox Marriage
A wedding normally takes place during the morning hours, preferable following the morning liturgy. The Bride and Groom fast prior to the ceremony. weddings cannot be scheduled during the Lenten season; the Advent and Epiphany seasons (November 28th through January 6th); the Fasting season preceding both the Feast of Saints Peter and Paul (in June) and the Feast of Dormition (in August); and special one-day fast periods. Preferably on the wedding day, the Bride and Groom approach the confessional and partake of the Sacrament of Penance and then Holy Communion in order that they cleanse themselves of all sin and come pure before the marriage altar. Orthodox church members must receive communion on the Sunday before the marriage ceremony. The Groomsmen, or best man, must be of Orthodox faith. Other witnesses, ushers and Bridesmaids may be non-Orthodox. The Eastern Orthodox church allows interfaith marriages, but one partner and one witness must be Eastern Orthodox. The Bride wears a veil during the wedding service and during the reception that follows.
The wedding
Ceremony
The Betrothal Service In the Betrothal service, the Priest blesses the rings of the Bride and Groom, then places them on their right hands. The sponsor then exchanges the rings between them three times signifying that their lives are enter twined forever. In the Bible, the right hand is the preferred hand, indicating good. The Betrothal dramatizes the free decision made by the Bride and Groom, and is symbolized by the giving of rings. This service begins at the door of the church and is completed before the altar. The Bride, Groom, and their attendants gather at the vestibule of the church. The Priest comes to meet them. The Bride and Groom stand before the Priest, the Groom to the right of the Bride. He asks them if they come of their own free will, and if they have not promised themselves to someone else. The Priest then invites the Bride and Groom, and the attendants, to enter the church and stand before the altar. The rings are blessed and placed on the fourth finger of the right hand of the Groom and the Bride. The Priest then places a portion of his vestment over their crossed hands and they recite the marriage vows. The Marriage Ceremony The Marriage Ceremony begins immediately thereafter culminating in the crowning. It begins with the Priest giving the Bride and Groom lighted candles which they hold throughout the service. The candles can be plain or very ornate, and indicate that Christ, the Light of the World, will light the way of their new life together. Following a series of petitions and prayers with special reference to well known couples of the Old Testament, such as Abraham and Sarah, the Priest will join the right hands of the couple. This is an ancient symbol of marriage in which the Priest prays for God to "unite your servants, and crown them in one flesh..." The Priest then holds the stephana or wedding crowns, joined by a ribbon, and makes the sign of the cross with them three times over the Bride and Groom. The crown is kissed by the Groom before it is placed. The same happens with the Bride. The Priest removes the crown from the Groom first, then offers words and the Groom kisses the crown. The same is done with the Bride. An epistle excerpt of Saint Paul is read, exhorting husband and wife to unconditional love and support of one another. This is followed by an excerpt from the Gospel of Saint John relating to the wedding at Cana when Christ performed the first of His miracles and blessed the institution of marriage. The couple drinks wine from a common cup. It signifies that they will be sharing the happiness and sorrows of life together. In a Greek tradition, bread is dipped into the wine and then given to the Bride and Groom. The Priest will then lead the couple around the wedding table or altar table three times. He holds the Bible in his hand, reminds the Bride and Groom that the Word of God should lead them through life. The circle represents eternal marriage, for a circle has neither a beginning or and end. The ceremony ends with a benediction and prayer. The Priest uses the Bible to uncouple the hands of the Bride and Groom signifying that only god can come between them.
The wedding
Crowns
The crowning is a sign of victory, just as athletes were crowned in ancient times at their triumphs. In this instance, the Bride and Groom are crowned on account of their growth as mature Christians, prepared for the responsibilities of a Christian marriage. The crowns also represent martyrdom, sacrifice and steadfast devotion. In marriage, the couple must deny themselves and take up their cross as they relate to their spouses in building up the marriage, and to commit themselves as responsible parents to their children.
Saint Gregory of Nyssa
Like others of the period, he was not baptized until he was an adult, and the decision to do so came as a result of a dream which he had while attending services in honor of the Forty Martyrs of Sebaste in the chapel dedicated to them in his mother's convent. Fatigued by the long services and the weary journey, he went out into the garden and fell asleep. He dreamed that the martyrs came and reproached him for his indifference and beat him with rods. He was so upset by this experience that he not only decided to be baptized but also readily agreed to become a reader. Not long thereafter, however, he changed his mind about entering holy orders, and decided to become a teacher of speech. Both his brother Basil and friend Gregory were so opposed to this that he changed his mind again and joined them in their monastery in Pontus. Here he studied the Scriptures and the works of Origen. One trait of his character, most unusual for the times, was his love of nature. He has left us delightful descriptions of the natural beauties of the surrounding country.
St. Gregory as Bishop of Nyssa
In this position his utter lack of experience got him into difficulties. Because of his zeal for the Orthodox faith, he devoted himself to promoting synods, and if it had not been for Basil's intervention, he would have placed himself on a delegation to Pope Damasus for the purpose of interfering in the Meletian schism at Antioch. Basil had fortunately already learned that Latin Christians were not very interested in theological arguments. The issues, which depended on the interpretation of Greek words, did not mean much to the Latins, and if they accepted the invitation to interfere, it would be for political reasons. Added to these difficulties was the fact that Gregory made himself a good target for Arian and Sabellian persecution because he so zealously defended the Holy Trinity and the Incarnation. His enemies were not slow in thinking up ways to torment him. He received a summons to appear before the synod of Ancyra to defend himself against the charge of being improperly ordained, and his brother's old enemy Demosthenes, the emperor's cook, charged him with misuse of church funds.
St. Gregory and the Imperial Administration
When the Emperor Valens died in AD. 378, Gregory was one of those who
gained the most, for when the succeeding emperor Gratian decreed that
all Orthodox bishops banished by the Arian emperor should be allowed to
return to their sees, Gregory returned to Nyssa and was received with
popular acclaim. Gratian also chose as his coemperor in the East Theodosius, who as the first Orthodox emperor in the East since Constantine, reversed the policy of Arians.
St. Gregory, the Successor of Basil
From this time on Gregory stepped into the shoes of his brother Basil and became one of the foremost defenders of the Nicene Faith. The people of Ibera in Pontus expressed their desire to have him as bishop with such enthusiasm that the disturbance had to be quelled with armed force. His reputation as a teacher was such that he was invited to the Synod of Antioch, the seat of Meletius, to heal the schism there. By this same synod he was sent to reform the churches in Arabia and Babylon. On his return from this mission he visited Jerusalem, and said how shocked he was by all that he had seen, not only in Arabia and Babylon, but even in Jerusalem. He was particularly outraged by the liberties which people enjoyed on pilgrimages, and he denounced them as morally dangerous, especially for women. He went on all these journeys in carriages provided by the emperor. St. Gregory and the Second Ecumenical Council Gregory's reputation was by this time so great that he was among the 150 bishops invited to attend the Council of Constantinople in 381. It was the one over which Bishop Meletius presided, and later after his death, Gregory of Nazianzus. Gregory of Nyssa brought with him his treatises which denounced the Eunomians and explained Basil's position on the Incarnation and the Trinity. There is a tradition that he was responsible for the explanatory clauses which were added to the Nicene Creed at this council. In any case, he did deliver the inaugural address at the council, and when Meletius, Bishop of Antioch and president of the council, died, he preached the funeral oration. It was at this same council that the transfer of Gregory Nazianzen from Sasima to the archbishopric of Constantinople was approved. Gregory of Nyssa preached the enthronement, and shortly after was nominated by the emperor as one of the bishops to act as the central authority of the Orthodox communion. This followed the council's decree that henceforth Constantinople should enjoy a place of honor second only to Rome. In A.D. 383 Gregory was again in the capital for a synod, and on this occasion he had the sad duty of preaching the eulogy for the infant princess Pulcheria. A few years later when the Empress Placidia died, he performed a similar honor for her. Except for his presence at a synod in Constantinople in 394, which pretended to be concerned with a see in Arabia, but was really to glorify the consecration of the architect Rufinus' new church for which Gregory preached a magnificent sermon, we know very little of his later years.
Death of St. Gregory
The Arian controversy was really over by this time. Arianism survived only among the barbarian converts in the north and west, but as a theological or political issue it was dead. At the very moment when these great events were taking place in the eastern empire, the Goths were knocking at the door of Rome, and for the next four hundred years it was not so much a question of which argument would prevail in the west but whether the Church could survive at all. The political unity of the empire, which had been preserved with such difficulty for four centuries was at an end. From this time on, the Latin west and the Greek east became more and more detached as each fought encroaching barbarian hordes and tried to preserve their respective political and territorial unity. The theological battle over the creed had been settled. The Nicene creed was to be the official expression of Christian doctrine, and it is this which has come down to us through the ages, preserved by the devotion and self-sacrifice of these great saints of the fourth century.
Lifting Up the Cross
As the church
begins its journey through the liturgical year in September, she
presents us with the starting point of our salvation — the Cross of
our Lord and Savior Jesus Christ.
Preparation Prior to Holy Communion
Most Orthodox people limit their preparation for receiving the awesome mystery of Holy Communion to fasting. By only fasting they are deceived into thinking that, having fasted completely and mechanically, they have followed the proper preparation and, thus, are communing worthily. Prior to Holy Communion there is no obligatory fasting. In order to approach the Cup of Life it is not necessary for one to fast more than the fast established by the Church (Wednesdays, Fridays, Lent and other fasting periods and days). Because one is not obligated, this does not mean that one can proceed to Holy Communion casually without preparing. "O woe, if one approaches unprepared!" One ought to prepare by doing the difficult and essential spiritual preparation. What is this preparation? 1. Longing for Holy Communion Faith in the Sacrament of Holy Communion, faith that in the holy chalice Christ Himself is present physically, faith, more specifically, that Holy Communion is a most necessary nourishment for the spiritual life, makes the believer long for and strongly desire to come into direct contact, to become one with Christ. The first Christians were "every day keeping watch all together in the temple" (Acts 2:46). This watching, this burning longing, must exist in the believer's heart. We long to meet close friends, beloved and related people. More importantly we should long to meet Jesus. Who is the Beloved of the beloved. And in Holy Communion not only do we simply meet, but we become one with Jesus. We become one body and one blood with Christ. We become Christ-bearers. This longing for frequent Holy Communion grows with the thought that Holy Communion in the present life is the betrothal for the complete communion with God in the future life. Holy Communion, in other words is a basic presupposition for us to inherit the Kingdom of Heaven. It should be noted that the longing for frequent Holy Communion is the result of our fervent love for Christ, of divine eros. For this reason, a little prior to the great moment of Holy Communion, we say, "You burn me with longing, O Christ, and changed me by Your divine love." 2. Self examination and testing. In order for us to commune, we ought to examine ourselves. This is specifically commanded by the Apostle Paul: "Let a man examine himself, and so let him eat of the bread and drink of the cup. For he who eats and drinks in an unworthy manner eats and drinks judgment to himself, not discerning the Lord's body" (I Cor. 11:28-29). An investigation of ourselves, in a quiet time and following prayer, will show us whether we are able to approach Holy Communion. But be careful! In this self examination we must be neither supersensitive or senseless. We said elsewhere also that no one is completely worthy to commune, and that Holy Communion is not a reward for the saint, but a strengthening for sinners, who are struggling for holiness. The self examination and self censure of a spiritual person never has an ] exonerating result. The faithful Christian always declares himself guilty. But one declaration of guilt varies from another declaration of guilt. If from this self examination one catches himself guilty of grave sins, such as: sins of the flesh, explosions of anger, a serious dispute with another person, etc., then he considers that he cannot commune without confession. lf, however, he catches himself guilty of "easily forgivable" sins, which even the greatest saint, bearing flesh and dwelling in the world, commits, then he decides, with feeling, of course, of his sinfulness, to commune. In the book "Concerning Frequent Holy Communion" of Saints Makarios and Nikodemos the Haghiorite, the opinion of Saint Anastasios of Antioch is presented, according to whom sins are separated into "easily forgivable sins'' and "grave sins." The believer who has his or her spiritual father's blessing to commune frequently, every Sunday examines his conscience, see any "grave" sins, he proceeds to the remaining steps of preparation for Holy Communion. And this is because he will never have an absolutely clear conscience. In this case Holy Communion is received for the remission of sins. As a recent theologian says, ''the believer doesn't commune of the Eucharist because he is worthy for this -- because all people are unworthy of Holy Communion -- but he communes taking courage in the infinite mercy and grace of the Lord, who calls him to receive remission of his sins, communion of the Holy Spirit, and sanctification and strength to continue his journey in the world toward the Kingdom of Heaven." If the self examination results in a relative unworthiness, then the believer prepares to commune, even if he didn't visit his spiritual father. While approaching Holy Communion he prays along with the People "Make me worthy to receive Your Heavenly and Immaculate Mysteries of this holy and spiritual Table with a pure conscience, for remission of sins, for forgiveness of transgressions..." 3. Confession If, however, the self examination reveals the believer guilty of sins which prevent him from Holy Communion, then the Sacrament of confession a very basic presupposition. If, in order to participate in a common meal, you feel the need to first wash your hands, how much more must you feel the need to first wash your soul in the bath of sacred confession in order to participate in the sacred and spiritual Table of heavenly food? In the confession before a spiritual father, the Blood of Christ, "which was poured out for the life and salvation of the world," is united with fervent tears of the person who is sincerely repenting, and the cleansing and brightening of the soul comes about. Every believer feels the need for confession before Holy Communion. Before the spiritual father he repeats the confessional words of the prodigal, "Father, I have sinned before heaven and before you, and am no longer worthy to be called your son" (Luke 15:21). With contrition of heart he confesses his sins. With tears he manifests his repentance. And he hears the consoling phrase from the spiritual father, "Child, your sins are forgiven" (Mark 2:5). His joy after confession is great, both because his sins were forgiven, and because he will be able to commune of the Immaculate Mysteries, as long as the spiritual father allows it. Unfortunately, most of the people approaching Holy Communion during the great feasts have not confessed. One is appalled to think that people burdened with dreadful sins, approaching the limits of unbelief and crime, approach to commune without having confessed. Pious priests, fearing God and trembling that they not impart "the holy things to the dogs" and cast "the pearls before the swine," question as to whether or not those who are approaching have confessed. This questioning is wrongly misunderstood. Doesn't a doctor before giving a strong medicine, ask the patient whether he did the necessary preparation? Why should the priest, in imparting the Body and Blood of the Lord, not ask whether the person approaching has prepared properly? "But," some people say, "the other person is insulted when the priest asks if he confessed." We answer: It is preferable that he be insulted temporally than be damned eternally. Furthermore, the priest ought to address this question with great discernment, propriety and love, and only to those who are approaching at the great feasts that he knows are living a scandalous life in unrepentance. For those who regularly approach the Cup of Life, following the permission of their spiritual father, such a question, of course, does not apply. For the rest, however, the priest must keep what St. Basil the Great commands:
"Don't forget the Master's commandment and
that of the holy Apostles. For During the days of huge crowds, with mostly unconscientious people approaching Holy Communion, the priest ought to make the fervent suggestion: "My brothers and sisters, those of you who have not confessed lately, don't commune today. Prepare yourselves spiritually, mainly through confession, and approach after the feasts. When you commune having prepared yourselves, you have a feast and celebration in your heart. You have a true Nativity and a true Pascha whenever you commune worthily. Communing unprepared, however, and furthermore unconfessed, you place fire within you, because Holy Communion is 'fire burning the unworthy.' Please prepare yourselves first, and then approach." 4. Love Holy Communion is a work of love, out of love, out of great love, God, in the second person of the Trinity, communed with his creation, that is, He came to earth, became incarnate and "dwelt among men." Out of great love He gave Himself as a sacrifice for us. Out of great love He poured out His precious blood. And out of great love He offered His body and His blood to be consumed by the faithful in the mystery of Holy Communion. "But God, who is rich in mercy, because of His great love with which He loved us, even when we were dead in trespasses, made us alive with Christ" (Eph. 2:4.5). Through Holy Communion we are made alive. Out of great love He communed with us, became one with us. And we should out of love become one with Him, to commune of His Body and His Blood. Our approach to Holy Communion depends on the love we have for Christ. Whoever strongly loves Christ, whoever above every other love has his love for Christ, he it is who longs to converse with the beloved Jesus in prayer, to diligently hear the voice of his Beloved in the study of Holy Scripture will frequently unite with his Beloved in Holy Communion. Divine eros, fervent love for Christ, urges one toward frequent Holy Communion. If the love grows cold, then the longing for Holy Communion diminishes, and the receiving of Holy Communion becomes mechanical and, thus, unto judgment and condemnation. Now for preparation of the soul for Holy Communion, love for people is also absolutely necessary, which furthermore is the proof of one's love for God. The disciple of love, the evangelist John, in his first Epistle combines three loves: God's love for us, our love for God, and our love for others. We love Him because He first loved us. If someone says, "I love God," and hates his brother, he is a liar; for he who does not love his brother whom he has seen, how can he love God whom he has not seen? And this commandment we have from Him: "that he who loves God must love his brother also" (1 John 4:19-21). Christ in His Sermon on the Mount stresses that reconciliation or making up with the people with whom we do not have a good relationship must precede our offering and worship in the temple. "Therefore if you bring your gift to the altar and there remember that your brother has something against you, leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift" (Math. 5:23-24). For this reason, also, in the beginning of the service of Holy Communion, as a basic presupposition for approaching Holy Communion, reconciliation and making up with others is stressed:
"As thou approachest, O mortal, to receive
the Body of the Master, The sacred Chrysostom also protests and says that no one having enemies and hating them can approach the sacred Table. "Do you want to take Holy Communion? Don't feel hate and antipathy for anyone; have love for everyone. Unfortunately, there are Christians who, even when they are about to commune, do not seek forgiveness of others. This is how they think: "Why should I ask for forgiveness? And what if the other one took this as my weakness and wanted to misuse me? Then I would not be at fault. He would be at fault and he ought to ask me for forgiveness"...Oh, harshness, which is the daughter of egotism!... So a basic presupposition for Holy Communion is love for others. It is a good idea prior to Holy Communion, from the evening before, to seek forgiveness from the people in our family or in our surroundings. And let children kiss the hands of their parents and ask for their forgiveness and their blessing. 5. Prayer and contrition In order for the believer to commune, for example, next Sunday, all week he should be careful with himself. He prepares a welcome for the Lord of glory. He adorns his soul to receive the divine Pearl. He pays attention so that nothing happens to him which might deprive him of the joy of Holy Communion. And he prays daily with contrition to be granted the great gift. More especially on Saturday evening and on Sunday morning he actually reads the Service Before Holy Communion. Unfortunately, most of our Christians are ignorant of the Service Before Holy Communion, while many people know of it but don't read it. Spiritual fathers ought to especially stress to those who confess to them the need to prepare spiritually with the Service Before Holy Communion. This service exists in Orthodox Prayer Books and also separately in small volumes of various publications. We can say that it is divided into four parts. 1st Part: The Canon, which to Greek has the 24 letters of the alphabet as an acrostic [in other words each hymn begins with one, letter of the Greek alphabet], and which is said the night preceding Holy Communion, in the evening, as part of the service of the Small Compline. 2nd Part: The psalms and the prayers prior to Holy Communion, which are said by the believer in the morning at home or in the Church. These are Psalms 22, 13, and 115, and about ten wonderful prayers (two by Basil the Great, four by the sacred Chrysostom, two by John of Damascus, one by Symeon the New Theologian and one by Symeon Metaphrastes). In the beginning of the prayers the need for special prayer before Holy Communion is stressed: "Before participating in the sublime sacrifice of the life-giving Body of the Master, pray with trembling in this way." 3rd Part: The troparions and the verses, which are said in the Church when the solemn time of Holy Communion approaches and while the believer is walking towards the Holy Chalice. At that time the soul of the believer is at the height of sacred contrition. His soul is prepared to receive the Master of all. His lips are whispering the last words of the prayer: "Receive me today, O Son of God, as a partaker of Thy mystical Supper; for I will not speak to Thine enemies of Thy Mystery, nor will I give Thee a kiss as did Judas. But as the thief I confess to Thee: Remember me, O Lord, in Thy Kingdom." 4th Part: The thanksgiving after Holy Communion, which is said in the Church after the conclusion of the Divine Liturgy. Unfortunately, very few people read the thanksgiving prayers. Most receive the divine Pearl, the highest gift, and go without thanking the giver, God. They resemble the nine lepers who were cleansed by Christ, yet did not feel the need to return to thank Him. Imagine a man who receives a gift and doesn't even whisper a "thank you," but, on the contrary; abruptly turns, his back and leaves hastily. Did you commune? You were granted an invaluable gift. So why are you leaving thus? Why do you show yourself to be ungrateful? This stance of yours shows that you did not feel what gift you received. The believer who feels how great a gift Holy Communion is stands and with rejoicing says the thanksgiving prayers, which begin with these verses: "And after the divine Communion Of the life-giving and mystic Gifts, at once give praise and great thanksgiving, and fervently and heartily sing to God; Glory to Thee, O God Glory to Thee, O God, Glory to Thee, O God." 6. Piety and fear A final stage of preparation for Holy Communion is fear and awe, which must exist in the believer's soul at the time he is going towards Holy Communion. The priest, holding the Holy Chalice, invites the believers: "With fear of God, faith, and love, draw near." We already spoke about faith and love as basic presuppositions for approaching Holy Communion. We need to say a few things also about the fear of God, which must exist in the believer's soul, that is, about holy fear, which comes from the feeling of sinfulness, of the sacredness of the moment and of the majesty of God, which the believer is approaching. Unfortunately, on days of crowds many believers, approaching out of habit, not only do not have this sacred fear, but they also show an unheard of impiety. The unruliness, the noise and the impiety which are observed on the days of Christmas Eve, Holy Thursday, the Dormition of the Theotokos, et. al., cause grief and frustration to every believer. It should be noted that this was also observed in the age of Saint John Chrysostom. We must stress the manner in which the faithful must come to the Holy Chalice: with silence; no disorder whatsoever in the line; deep attention of soul and mind to the divine Mystery. The sign of the Cross is done piously. Any lipstick first has been removed. The believer takes the holy covering with both hands and puts it beneath his chin. He opens his mouth wide; and receives the divine Pearl. He diligently wipes his mouth with the holy napkin. He again piously makes the sign of the Cross. And the faithful return to their seats, awaiting the end of the Divine Liturgy, when they read the Thanksgiving Prayers.
Preparation For Holy Communion
Blessed is our God always now and ever and unto ages of ages Amen, Glory to You, 0 God, glory to You! O Heavenly King, the Comforter, the Spirit of truth, You are everywhere and fulfill all things. Treasury of Blessings and Giver of life, come abide in us, cleanse us of every impurity and save our souls, 0 Good One! Holy God! Holy Mighty! Holy Immortal! Have mercy on us. (3x) Glory to the Father and to the Son and to the Holy Spirit, now and ever and unto ages of ages. Amen. O
most-holy Trinity, have mercy on us: Lord, have mercy. Lord, have mercy. Lord, have mercy. Glory to the Father and to the Son and to the Holy Spirit, now and ever and unto ages of ages. Amen. Our Father who art in heaven, hallowed be Thy name. Thy kingdom come, Thy will be done on earth as it is in heaven. Give us this day our daily bread, and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from the evil one. For Thine is the kingdom and the power and the glory of the Father and the Son and the Holy spirit now and ever and unto ages of ages. Amen Lord, have mercy. (12 times) First Prayer By St. Basil the Great
Lord and Master Jesus Christ our God, fount of life and immortality, creator of all things both visible and invisible, Son of the eternal Father, who together with Him are eternal and without beginning. Who in Your goodness, in these latter days, took on our flesh and was crucified, sacrificing Yourself for us ungrateful and thankless people. Who through Your Blood has renewed our nature, which was corrupted by sin. 0 Immortal King, also receive my repentance, for I am a sinner. Look upon me and hear my voice; I have sinned, 0 Lord, I have sinned against heaven and before You, and I am unworthy to look upon the height of Your glory. I have offended Your goodness by trampling upon Your precepts and ignoring Your commandments. But Lord, who bears malice towards no one, who are long-suffering and all merciful; You have not let me perish in my transgressions, but You wait for my complete return. Lover of mankind, You said through Your prophet: I do not desire the death of a sinner, but rather that he return and live. 0 Master, You do not desire that the work of Your hands should perish, nor do You wait the fall of mankind, "but You desire that all be saved in the true knowledge which is to come." Although I have completely subjected myself to sin and am unworthy of heaven, of earth and of this passing life. Even though I am a slave to delights and have disgraced Your image, yet I still do not lose hope in salvation, wretched as I am, for You have made and fashioned me. I place my hope in Your boundless mercy and approach You: Receive me, 0 Christ, Lover of mankind, as You received the harlot and the thief, the publican and the prodigal son. Remove the heavy burden of my sins, for You take away the sin of the world and heal man's weaknesses; You call the weary and over-burdened, giving them rest. You came not to call the righteous but sinners to repentance. Cleanse me of all impurity, both of soul and body. Teach me to practice holiness in the fear of You, that with a clear conscience I may partake of Your holy Body and Blood and may have You to dwell and abide in me together with the Father and the Holy Spirit. Lord Jesus Christ, my God, may my partaking of Your pure and life-creating Mysteries not bring me into judgement, nor may I become weak in soul or body, for I partake of them unworthily. But to my last breath, grant that I may receive a portion of Your holy Mysteries without condemnation, for the communion of the Holy Spirit, as food for eternal life and for an acceptable response at Your fearful judgment seat. Together with Your chosen ones, may I participate in Your unfading goodness, which You have prepared for those who love You, 0 Lord, glorified unto ages of ages. Amen. Second Prayer By St. John Chrysostom Lord my God, I know that I am neither worthy nor prepared for You to enter under the roof of my soul's dwelling, for it is all deserted and in ruins and You cannot find a place fitting to lay Your head in me. But as You humbled Yourself and descended from on high, so now humble Yourself to my lowliness. As You condescended to lay in a cavern, in a manger of speechless animals, so now deign to enter into my defiled body. Just as You did not consider Simon the leper as unworthy, but rather entered his house and dined with sinners, so deign also to enter into the humble leprous and sinful dwelling of my soul. And as You did not despise the sinful woman who came and touched You, so be merciful to me as I come and touch you, for I am a sinner like her. Just as You did not recoil from her defiled and unclean lips, which kissed You, so do not recoil from my defiled and unclean mouth, or my unclean and profane lips, or my sordid tongue. But let the burning coal of Your immaculate Body and Your precious Blood bring me sanctification, illumination, strengthening and healing of my humble soul and body. Relief from the burden of my of my numerous sins, protection against the works of the devil; repulsion and victory over my evil and wicked habits; death of passions; fulfillment of your commandments; advancement in Your divine grace and attainment of Your kingdom. I do not approach You carelessly, Christ God; rather, I come trusting in Your unspeakable goodness so that I may not remain a stranger to communion with You, and be ensnared by the wolf of souls. Therefore pray to You, O Holy One and Master, sanctify my soul and body, my mind and heart, to the depths of my being. Renew me and implant the fear of You and Your holiness deep inside me for my help and assistance, guiding my life in peace. Grant that I may stand at Your right hand together with the saints through the prayers and intercessions of Your all-pure Mother, of the angelic powers and all the saints who have been pleasing to you throughout the ages. Amen. Third Prayer By St. Simeon the Translator O Only pure and spotless Lord, through the coming of the Holy Spirit and the will of the eternal Father in Your unspeakable mercy and love for mankind took on our whole nature from the pure and ever virgin who ineffably gave birth to You. O Lord Jesus Christ, You are the wisdom, peace and power of God. You bodily suffered the life giving and saving Passion: the cross, the nails, the spear and death, to put to death the bodily passions, which devastate my soul. Through your burial You plundered the kingdom of Hades. O Lord bury my wicked intentions and scatter the spirits of evil through good thoughts. Through your life-giving resurrection on the third day, You raised our fallen ancestor Adam; also raise me who have fallen in sin, and instill an image of repentance in me. Through your glorious ascension to heaven You deified the body which You had assumed and honored it by placing it at the right of the Father. Grant me also to partake of Your holy Mysteries so that I too may find a place at Your right hand with those who are saved. Through the descent of the Holy Spirit, the comforter, You molded Your disciples as chosen vessels, so present me also as a dwelling of His coming, or You will come again to judge the whole world in righteousness. Grant that I may also meet You, my judge and creator, on the clouds together with all the saints who unceasingly praise and glorify You, together with Your Father who is without beginning and Your all holy, good and life-creating Spirit, now and ever and unto ages of ages. Amen. Fourth Prayer By St. Simeon the Translator O Christ God, I will stand one day before Your fearful and truthful judgment seat, answering questions regarding the evils I have committed. I stand now, before the coming of my Day of Judgment, before You and Your fearful and holy angels at Your holy altar. My conscience impels me to lay forth my evil deeds and transgressions and to expose them openly. O Lord, look upon my lowliness and forgive all my sins. You can see that my transgressions have multiplied more than the hairs on my head. What evil have I not committed? What sinful things have I not done? What form of wickedness have I not imagined in my soul? You know that I have gone beyond the bounds of depravity in my deeds. I have been proud, arrogant, contemptuous, blasphemous, gossiped, laughed uncontrollably. I have been drunk, gluttonous, malicious, envious, and greedy, judged others, conceded, sought praise, and been unjust, covetous, and consumed with shameful thoughts. I have stained and defiled all my senses down to the depth of my being, and have done nothing worthwhile. I have become an absolute dwelling of the devil. O Lord, I know that my transgressions have mounted higher than my head, but the greatness of Your compassion is incomparable and the mercy of Your bounty is indescribable and free of malice. There is no sin, which surpasses Your love for mankind. Therefore, wondrous King and all gracious Lord, show Your wondrous mercy to me a sinner; show me the power of Your goodness; show me the strength of Your long-suffering mercy and receive me a sinner as I turn to You. Receive me as You received the prodigal son, the thief, and the prostitute. Receive me who have sinned against you immeasurably in word and in deed, with unrestrained appetite and unseemly behavior. Just as you received those who had done nothing worthy and came to You at the eleventh hour, so also receive me, a sinner for I have sinned greatly and defiled myself. I have provoked Your Holy Spirit and infuriated Your mercy, in deed, word and thought, at night and day, openly and secretly, willingly and unwillingly. I know that You will place my sins before me in the exact form in which I have committed them, and You will ask me of those things in which I knowingly and unforgivably have sinned. Lord, do not pass Your just judgment on me; do not reproach me in Your anger nor punish me in your rage. Be merciful to me, Lord, for I am not only weak, but I am also Your creation. Lord, though You have instilled the fear of You in me, still I have done wrong in Your sight. I have sinned against none other than You; but I beg You, do not put Your servant on trial, for if You never overlooked our sins, Lord, Lord, who could survive? I have reached the very depths of sin and am not worthy or able to look and gaze upon the heights of heaven because of the multitude of my innumerable sins. Every evil work, imagination, and diabolic scheme, all the wickedness of Hades which leads to sin, physical delights and other innumerable passions have all found a place in me. What form of sin has not defiled me? By what evil have I not been ensnared? I have committed every sin and have allowed all unforgivable pleasures to enter my soul. I have made myself worthless before God and before man. I have fallen to such a depth of evil sin; who will raise me up again? Lord, my God, I place my hope in You. If there still exists a hope of salvation for me, then let Your love for mankind overcome the multitude of my transgressions. Be my savior, and in Your goodness and mercy loosen, forgive and remit all in which I have sinned against You; for my soul has been filled with many evils and there is no hope for salvation in me. Have mercy on me, 0 God, in Your goodness and do not punish me as my sins deserve, but turn to me, be my support, deliver my soul from the evils which have grown inside it and from all which has accumulated in it. Have mercy on me, in Your goodness, for wherever sin has been multiplied in me and may there also be the abundance of Your grace. I will praise and glorify You all the days of my life. For You are the God of those who sin and the Savior of those who do wrong and to You is due glory, together with Your eternal Father and Your all holy good and life-creating Spirit, now and ever and unto ages of ages. Amen. Fifth Prayer By St. John of Damascus 0 Lord, Master, Jesus Christ our God, You alone have authority to forgive sins because You are good and the lover of mankind. Forgive all my transgressions committed knowingly or unknowingly, and grant that I may partake, without condemnation, of Your divine, glorious, pure and life-creating Mysteries. May this communion not be for condemnation, or for the increase of sin, but for cleansing, sanctification and to obtain life in the kingdom, which is to come. Let this Eucharist be a defense and help against those who fight against me, to the elimination of my many iniquities. For You are the God of mercy and compassion and the lover of mankind and to You is due all glory, together with the Father and the Holy Spirit, now and ever and unto ages of ages. Amen. Sixth Prayer By St. Basil the Great I know, O Lord, that if I unworthily receive of Your most pure Body and Your precious Blood, I am guilty, and I eat and drink judgment on myself for not discerning Your Body and Blood. Encouraged by Your compassion, I approach You, 0 Christ, my God, who said: Whoever eats my Flesh and drinks my Blood dwells in me and I dwell in him. Therefore, be merciful, 0 Lord, and do not punish me, a sinner, but deal with me according to Your mercy. May Your holy Mysteries be for healing and cleansing, for enlightenment and protection, for salvation and sanctification of soul and body and for the dispersion of every illusion, evil deed and diabolic work directed against me. May they be for boldness and love towards You, for correction and grounding of life, for growth in virtue and perfection, for the fulfillment of Your commandments and the communion of the Holy Spirit. May they be food for the journey to the life to come and a good response before Your dread judgment seat, but not for judgment or condemnation. Amen. Seventh Prayer By St. Simeon the New Theologian 0 my Christ, receive my prayer which comes from vile lips, from a profane heart, from an impure tongue and a soiled soul. Do not turn aside from my words, or my habits, or my shamelessness, but bestow confidence in me 0 my Christ and show me exactly what I should do and say. I have sinned more than the sinful woman who, when she found where You were staying, purchased myrrh and daringly approached You and anointed Your feet, my Master, Christ and God. She approached You wholeheartedly and You did not reject her, so also do not turn aside from me, 0 Word, but let me touch and kiss Your feet, daring to anoint them with a fount of tears as with precious myrrh. Cleanse me, 0 Word, and wash me in my tears. Forgive my trespasses and guide my life. You know my many errors, You know my sores and You behold my wounds; but You also know my faith, You behold my will and You hear my sighs. Nothing is hidden from You, Lord, my God, my creator and deliverer not a teardrop nor even part of a drop. Your eyes know even those things, which I have not yet committed and the deeds which I have not yet done are already written in Your book. Look upon my humility; look upon the depth of my fatigue and forgive all my sins, 0 God of all. So that with a clean heart, fearful conscience and humble soul, may I partake of Your immaculate and holy Mysteries through which You deify and give life to those who eat and drink of them with a pure heart. You have said, my Master: Whoever eats my Body and drinks my Blood lives in me and I in him. How true are those words, my Master and God! He who partakes of the divine and deifying Gifts is not alone, but with You, my Christ, who came from the thrice radiant Light, which enlightens the world. Therefore, tearfully and with humility of soul, I approach You. Do not reject me so that I will be alone, without You, the giver of life, my breath, my life, my joy, the salvation of the world. I beg that I may be delivered from my sins and may partake uncondemned of Your life-giving and spotless Mysteries. May You remain with me, the thrice-wretched one, as You foretold, so that the sly deceiver may not ravage me finding me absent from your grace and carry me away from your deifying words. I therefore fall before You and fervently cry, O merciful one You accepted the prodigal son and the sinful woman when they came to You, so also receive me, sinful and defiled. I now draw near to You in humility of soul. I know, 0 Savior, that no one else has sinned against You or committed such deeds as I have. I also know that the greatness of my trespasses and the multitude of my sins do not surpass the great patience of my God or his sublime love for mankind. But in Your everlasting compassion, You cleanse; you illumine, and unite to the light him who fervently repents, that he may partake, without envy, of your divinity. As to a true friend, You speak to him of those things, which are beyond reach to the minds of angels and men. These things give me courage, rejoicing and trembling, they give me wings, my Christ, and I place my hope in the abundance of Your grace to us. I partake of the fire though I am dry grass. 0 wonder! - I am refreshed and not burned, as the bush of long ago, which was in flames but not consumed. Therefore, thankful in mind, heart and to the depths of my soul and body, I bow before You in worship and glorify You, my God, who are truly blessed now and in all ages. Amen. Eighth Prayer By St. John Chrysostom Lord, loose, remit, and forgive all the sins, which I have committed against You in word, deed or thought, willingly or unwillingly, in knowledge or ignorance. Forgive them all, as You are good and love mankind. Through the prayers of Your most pure Mother, of Your ministering angels, the holy powers and all the saints who have pleased you throughout the ages. Grant that I may receive Your most pure Body and precious Blood, uncondemned, for the healing of soul and body and the cleansing of my wicked thoughts. For Yours is the kingdom and the power and the glory of the Father and of the Son and of the Holy Spirit, now and ever and unto ages of ages. Amen. Ninth Prayer By St. John Chrysostom Lord and Master, I am not worthy or sufficiently pleasing for You enter under the roof of the house of my soul. Since You, the Lover of mankind, wish to dwell in me, I boldly approach. Command me, and I shall open the doors, which You yourself have made. In your constant love for mankind You may enter in and enlighten my darkened mind. I believe You will do this, for You did not send away the harlot who came to you in tears or the publican who repented. You did not refuse the thief who acknowledged Your kingdom, or the penitent persecutor, Paul, to continue in his ways. Rather, You numbered among Your friends all those who came to You in penitence, for You alone are blessed always, now and ever and to ages of ages. Amen. Tenth Prayer By St. John Chrysostom Lord Jesus Christ my God, loose remit, have mercy on me and forgive me a sinner, Your worthless and unworthy servant who has fallen into sin. Forgive my ignorance and all the trespasses that I have committed against You from my youth to this day and hour, knowingly or unknowingly, in word, in deed, in thought or mind, by habit or with complete awareness. Through the intercessions of her who without stain gave You birth, the pure and ever-virgin Mary, Your Mother, my only invincible hope and protection and deliverer. Grant me to partake uncondemned of Your immaculate, immortal, life-creating and awesome Mysteries, for the forgiveness of sins, for eternal life, for sanctification, illumination, fortification, and curing of my soul and body, for the purging of a my thoughts, intentions, evil habits and nightmares of the dark and evil spirits. For Yours is the kingdom, the power, glory, honor and worship, together with the Father and the Holy Spirit now and ever and unto ages of ages. Amen. Eleventh Prayer By St. John of Damascus I stand before the doors of Your temple and still do not put aside evil thoughts. O Christ my God, You reformed the publican and had mercy on the Canaanite woman and opened the doors of paradise to the thief. Open to me Your great love for mankind, and receive me who come and touch You. You received the sinful woman who was forgiven when she embraced Your most pure feet. You healed the woman who suffered from hemorrhage immediately when she touched the hem of Your robe. But I the wretch that I am, dare to presume to receive Your whole Body and Your precious blood. May I not be burned but receive me as You received those who were penitent, and enlighten my spiritual senses, burning only the iniquity of my sins. Through the intercessions of her who gave birth to You, without seed and through the heavenly angelic powers, for you are unto ages of ages. Amen. Twelfth Prayer By St. John Chrysostom I believe, O Lord, and I confess that You are truly the Christ, the Son of the living God, Who came into the world to save sinners, of whom I am first. I believe also that this is truly Your own most pure Body, and that this is truly Your own precious Blood. Therefore, I pray to you have mercy upon me and forgive my transgressions, both voluntary and involuntary, of word and of deed, committed in knowledge or in ignorance. And make me worthy to partake without condemnation of Your most pure Mysteries, for the remission of my sins, and unto life everlasting. Amen. The following verses by St. Simeon the Translator are said immediately before approaching the chalice: O Lord, now as I approach Holy Communion, may I not be burned by partaking unworthily. For you are fire and burn the unworthy, I pray cleanse me of all sin. Of Your mystical supper, O Son of God, accept me today as a communicant; for I will not speak of Your mystery to Your enemies, neither like Judas will I give You a kiss; but like the thief will I confess You: remember me, O Lord, in Your kingdom. Stand in fear, 0 soul, as you look upon the deifying Blood for it is fire and burns the unworthy. May the divine Body sanctify and nourish me. May it deify my soul and wondrously feed my mind. You have sweetened my longing for You, 0 Christ and transfigured me with Your love. Let my sins be consumed in the immaterial fire and grant me to be filled with Your joy, that I may rejoice in both and glorify Your coming, 0 good One. How can I, the unworthy one, enter the radiance of the saints? For should I dare to go into the room, my clothing betrays me for it is not a wedding garment and I will be bound and cast out by the angels. But, 0 Lord, purify the stains of my soul and save me, for You are the Lover of mankind. Master, Lover of mankind, Lord Jesus Christ my God, may these holy things not be for my condemnation, for I am unworthy. May they be for me a cleansing, sanctification of both soul and body and for assurance of the life and kingdom to come: for it is good for me to cling to God and to place my hope of salvation in the Lord. Of Your mystical supper, O Son of God, accept me today as a communicant; for I will not speak of Your mystery to Your enemies, neither like Judas will I give You a kiss; but like the thief will I confess You: remember me, O Lord, in Your kingdom. May the communion of Your holy Mysteries be neither to my judgment, nor to my condemnation, O Lord, but to the healing of soul and body. And now partake of the Holy Body and Blood of Christ in a spirit of humility. Prayers of Thanksgiving After CommunionGlory to You, O God. (3x) I thank You, O Lord my God, for You have not rejected me, a sinner, but have made me worthy to be a partaker of Your holy things. I thank You, for You have permitted me, the unworthy, to commune of Your most pure and heavenly Gifts. But, O Master Who loves mankind, Who for our sakes did die and rise again, and gave us these awesome and life-creating Mysteries for the good and sanctification of our souls and bodies; let them be for the healing of soul and body, the repelling of every adversary, the illumining of the eyes of my heart, the peace of my spiritual powers, a faith unashamed, a love unfeigned, the fulfilling of wisdom, the observing of Your commandments, the receiving of Your divine grace, and the attaining of Your Kingdom. Preserved by them in Your holiness, may I always remember Your grace and live not for myself alone, but for You, our Master and Benefactor. May I pass from this life in the hope of eternal life, and so attain to the everlasting rest, where the voice of those who feast is unceasing, and the gladness of those who behold the goodness of Your countenance is unending. For You are the true desire and the ineffable joy of those who love You, O Christ our God, and all creation sings Your praise forever. Amen. II. A Prayer of St. Basil the Great: O Master, Christ our God, King of the Ages, Maker of all things: I thank You for all the good things You have given me, especially for the communion with Your most pure and life-creating Mysteries. I implore You, O gracious Lover of mankind: preserve me under Your protection, beneath the shadow of Your wings. Enable me, even to my last breath, to partake worthily and with a pure conscience of Your holy things, for the remission of sins and unto life eternal. For You are the Bread of Life, the Fountain of Holiness, the Giver of all Good; to You we ascribe glory, with the Father and the Holy Spirit, now and ever and unto ages of ages. Amen. III. A Prayer by St. Simeon Metaphrastes: Freely You have given me Your Body for my food, O You Who are a fire consuming the unworthy. Consume me not, O my Creator, but instead enter into my members, my veins, my heart. Consume the thorns of my transgressions. Cleanse my soul and sanctify my reasonings. Make firm my knees and body. Illumine my five senses. Nail me to the fear of You. Always protect, guard, and keep me from soul-destroying words and deeds. Cleanse me, purify me, and adorn me. Give me understanding and illumination. Manifest me to be a temple of Your One Spirit, and not the home of many sins. May every evil thing, every carnal passion, flee from me as from a fire as I become Your tabernacle through communion. I offer You as intercessors, all the saints: the leaders of the bodiless hosts, Your Forerunner, the wise Apostles, and Your pure and blameless Mother. Accept their prayers in Your love, O my Christ, and make me, Your servant, a child of light. For You are the only Sanctification and Light of our souls, O Good One,and to You, our Master and God, we ascribe glory day by day. IV. Another prayer: O Lord Jesus Christ our God: let Your holy Body be my eternal life; Your precious Blood, my remission of sins. Let this Eucharist be my joy, health, and gladness. Make me, a sinner, worthy to stand on the right hand of Your glory at Your awesome second Coming, through the prayers of Your most pure Mother and of all the saints. V. A Prayer to the Theotokos: O most holy Lady Theotokos, the light of my darkened soul, my hope, my protection, my refuge, my rest, and my joy. I thank you, for you have permitted me, the unworthy, to be a partaker of the most pure Body and precious Blood of your Son. Give the light of understanding to the eyes of my heart, you that gave birth to the True Light. Enliven me who am deadened by sin, you that gave birth to the Fountain of Immortality. Have mercy on me, O loving Mother of the merciful God. Grant me compunction and contrition of heart, humility in my thoughts, and a release from the slavery of my own reasonings. And enable me, even to my last breath, to receive the sanctification of the most pure Mysteries, for the healing of soul and body. Grant me tears of repentance and confession, that I may glorify you all the days of my life, for you are blessed and greatly glorified forever. Amen. Lord, now let Your servant depart in peace according to Your word. For my eyes have seen Your salvation which You have prepared before the face of all people: a light to enlighten the gentiles and the glory of Your people Israel. Holy God! Holy Mighty! Holy Immortal! Have mercy on us. (3x) Glory to the Father, and to the Son, and to the Holy Spirit, now and ever and unto ages of ages. Amen. O
most-holy Trinity, have mercy on us! Lord, have mercy. (3x) Glory to the Father, and to the Son, and to the Holy Spirit, now and ever and unto ages of ages. Amen. Our Father, Who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done, on earth as it is in heaven. Give us this day our daily bread, and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from the evil one. For Thine is the Kingdom, and the power, and the glory, of the Father, and of the Son, and of the Holy Spirit, now and ever and unto ages of ages. Amen. Grace shining forth from you lips like a beacon has enlightened the universe. It has shown to the world the riches of poverty. It has revealed to us the heights of humility. Teaching us by your words, O father John Chrysostom, intercede before the Word, Christ our God, to save our souls. Glory to the Father, and to the Son, and to the Holy Spirit, You were revealed as the sure foundation of the Church, granting all men a lordship which cannot be taken away, sealing it with your precepts, O venerable and heavenly father. ...now and ever and unto ages of ages. Amen. Steadfast protectress of Christians, constant advocate before the Creator: do not despise the cry of us sinners, but in your goodness come speedily to help us who call upon you in faith. Hasten to hear our petition and to intercede for us, O Theotokos, for you always protect those who honor you. Lord, have mercy. (3x) Glory to the Father, and to the Son, and to the Holy Spirit, now and ever and unto ages of ages. Amen. More honorable than the Cherubim, and more glorious beyond compare than the Seraphim: without defilement you gave birth to God the Word. True Theotokos, we magnify you. In the Name of the Lord, bless master! Priest: May [He Who rose from the dead,1] Christ our true God, through the prayers of His most pure Mother; of the holy, glorious, and all-laudable Apostles; of our father among the saints, (John Chrysostom, Archbishop of Constantinople and of all the saints: have mercy on us and save us for He is good and loves mankind.
Sinaxarion - August 16 - A Story about the Image not Made by Human Hand
and about its Bringing from Edessa to Constantinople
The Holy Martyrs of the Brancoveanu family, Prince Constantine
together with his four sons Constantine, Stephen, Radu, Mathew and
Ianache his counselor, commemorated on August 16, had the fortune to
die in martyrdom for their true faith and for the Romanian nation which
they belonged to. The Saint martyr Prince Constantine Brancoveanu, who
wisely ruled Walachia with Christian faith for 25 years (1688 – 1714)
was a great exponent of the Romanian intellectual life and art,
building, restoring and endowing lots of churches, monasteries and other
establishments, gave alms to the poor, and helping the other Orthodox
sister churches which were in need.
|
 |
|
