As the Great Lent goes by, there is little time left until the bright day of Holy Easter. It is about time we started getting ready for the greatest feast of the year: even the Lent itself is meant to help us with spiritual preparation for it. People usually exchange gifts on the most memorable and joyful days. The day of the Holy Easter isn’t an exception. Today, just a couple of weeks before this glorious feast, here are 5 Easter gift ideas that are certain to make your special ones happy and some interesting facts along the way:

1. An icon of the Resurrection of Christ.

It wasn't until the 19^th century that people started referring to this Byzantine icon of the Resurrection of Christ as "The Descent into Hell." The composition of this icon is based on the Apostolic Creed and depicts the Resurrection of Christ and the salvation of humankind. Jesus Christ is shown standing above the demolished gates of hell (sometimes icon painters portray the defeated devil under His feet, too). We see the keys, locks, and hinges of the gates of hell in the abyss. The Lord's mighty hand pulls Adam out of the abyss. He also holds a cross – a symbol of God's triumph over death - in his other hand. More icons here.

2. An album of Orthodox Easter chants

Easter hymns and chants are solemn and melodious. Recordings of monastic choirs will make a perfect gift and keep lifting up your mood for a long time.

Some of the recordings include Holy Pascha. The Monastic Choir of St Elisabeth Convent Chants of the Great Lent and the Holy Pascha. Choir of

SS Peter and Paul Cathedral, Minsk.

3. Easter-Themed Ceramic Products

The bright and colorful drawings on the products made in our ceramic workshop won’t leave children and adults indifferent. This gift will remind you of the bright Feast of Feasts and a warm memory of the person who gave it to you. you can preview all of our easter ceramics here.

4. Easter Eggs.

This standing egg is decorated with an icon of the Resurrection of Christ, the Easter troparion in Church Slavonic, and lavish decorative patterns.

Traditionally, an egg was perceived as a coffin where life originates, or as death and resurrection. According to tradition, when St Mary Magdalene went to the Roman Emperor Tiberius, she was expected to bring him a present, so she handed him an egg, saying, "Christ is Risen!" The emperor did not believe her and replied that it was equally impossible for a white egg to become brown and for Jesus to rise from the dead. Hardly had he finished speaking when the egg changed its color to red. This tradition of giving red eggs as gifts continues even up to the present day. The eggs could be made of chocolate or wood, glass, ceramics, etc. Order one today!

St Mary Magdalene

5. Festive Stained Glass Gift.

Bright and colorful stained glass items will make a wonderful gift. Children's drawings, simple and sincere, inspired many of these items. When you buy something from our Catalog, you contribute to the social and charitable ministry of St Elisabeth Convent and support the good works of the sisters by helping the disabled and the less fortunate. Click here to browse all handmade glass items.

“And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the LORD shall be known toward his servants…” Isaiah 66:14

What are relics?

The word relics (greek - λείψανα, latin - reliquiae) literally means - the remains of a person who has passed away. Relics are not limited to just the body but the term also includes personal possessions and objects of the deceased such as clothing, footwear and paraphernalia. There is a common misconception that the word relics implies a fully intact body. However, if we take the slavic root of the word (мощи), then it becomes clear that it refers to the bones or the supporting part of the human body. In the past, the remain of any person were called relics, as indicated in the pretext of the funeral service for laypeople in the book of needs. Today when we think of relics we think about the remains of saints, people who were glorified by God through numerous healings and other miracles. These are the very factors that play an integral part in the glorification of saints. The need for the remains to be incorrupt also play an important but lesser part.

There were cases where incorrupt relics of unknown monastics and laypeople have been uncovered along with the relics of saints. They would remain above ground for some time. If no miracles occurred and the Lord did not show His grace by glorifying them, then their bodies were reburied.

In the late 1980s, a special commission was formed by Ukrainian scientists ,conducted a study with relics as their main focus. The study which included seeds of wheat proved that the Holy Relics were the source of an energy that is unbeknownst to science. Furthermore it was concluded that this energy had a very positive impact on the surrounding environment including lowering the levels of radiation and killing bacteria that spreads disease. According to the study, relics lack the substances that contribute to the processes of decay. Also while studying heads of saints that stream myrrh concluded that they are alive! For those who believe in God, there can be no doubt that the energy the scientists found could no other than the Grace of God. Such research is needed to strengthen the faith of people in God rather than for shear curiosity. (Source: “Modern study of the phenomenon of Holy relics” by Tamil Reshetnikova)

Why did Christians begin to venerate the Holy Relics?

The veneration as we know of it today, begins to take shape after the persecution of Christians comes to an end. The bodies of saints were often burned to ashes or given to wild animals. The remaining ashes or body parts (for example, after a beheading) were gathered and keep as sacred objects by the pious Christians of that time. In venerating the remains, we do not worship the bones and flesh but rather the Grace of God which has enlightened and gloried the bodies of the holy people. It is commonly thought that the saint is present with his remains which is why the Liturgy was often served on the graves or even bodies of the deceased. Overtime, this created a need and necessity of the antimension, which is a rectangular piece of cloth, which has a small particle of a relic sewn into it. In today's practice,the liturgy can not be served without the presence of an antimension.

How to understand the partitioning of relics into small particles?

Every orthodox church has at a small relic of a saint, at the very least, sewn into the antimension or inside the altar table. It is very important to reiterate the fact that the healing and miraculous power of the relics whether it is a partial or entire remains of a saint are venerated because the cause is the Glory and power of God which is indivisible. Therefore, it is present and equal in relics, smaller particles which can also include the clothing of the saint or a part of the grave.

Preview Reliquaries

So how does this partition occur?

The partitioning of relics dates back to the early Christian church. The early saints of the church were often martyred, after their execution the faithful would gather the remains and keep them for veneration. Today, smaller pieces of the relics are placed in special containers called reliquaries, which can be made
very small so that they can be placed inside an icon board or a special reliquary case.

Interesting facts about relics.

As mentioned above, and parts or remains of a saint are referred to as relics and they are not always preserved in its entirety in their entirety. Sometimes it is just a single body part such as the skull, large bones or a hand.

However, there have been cases where over the course of centuries, where the bodies have remained fully intact and even retained eyebrows and hair. Many of these relics even continue to maintain human warmth, body temperature and stream myrrh such as the relics of St.Alexander Svirsky.

The vestments, in which the saints are vested often age with time and need to be replaced. Here is an interesting fact. The footwear of St.Spiridon is changed once every year. This is because it is said that the saint “walks”around the island which is why his shoes appear worn out every year. Sometime people even see smalls rocks and sand on the shoes.

Five years ago in San Francisco, the revesting of St.John of Shanghai and San Francisco took place. His new vestments were made by the sewing workshop of St.Elisabeth Convent. (Source: http://www.pravmir.ru/pereoblachenie-moshhej-izhe-vo-svyatyx-otca-nashego-ioanna-shanxajskogo-i-san-francisskogo-chudotvorca/)

As the week of the Veneration of the Holy Cross continues, here is a sermon by Archpriest Andrew Lemeshonok on The Holy and Life Giving Cross:

The Cross is the result of the life of those who seceded from God. People used to be with God in the Paradise, and God filled everything. When people lost their connection to their Creator, lost purity and beauty in their lives, they found themselves on this weedy earth that is the place of our exile. Life became struggle with sin, with ourselves, and with one another. The Cross is the life full of sorrows and suffering, which people have to accept as an inevitable revenge for their sin, for their abandoning God and being self-willed. Take up your cross and follow Me (cf. Matthew 16:24) into the Heavenly Kingdom. The Lord opens up the Heaven's door on the Cross. By His death and terrible suffering, the Lord releases us from the curse that affected every human being.

There were two other crosses, one on the right side, and the other on the left side from the Savior. There was one thief hanging to the right, a sinner who accepted all his suffering and humbled himself down. He admitted that the punishment was just and that he deserved such an end of his earthly life. Thanks to his humility, thanks to his acceptance of the cross, he was able to see God in the man who was hanging next to him. At the same time, the Lord was close to the thief who was hanging to the left but that person did not see the Truth, he did not pick up his cross voluntarily, so the closeness of God caused only annoyance and anger in his callous and insolent heart.

The Cross is the Keeper of the Universe; the Cross is the beauty of the Church; the Cross is the glory of Angels and the wounding of demons. The Cross is a mighty weapon the Lord gives us faithful. The thing that used to be a horrible torture tool becomes a sacred object, the tool of salvation, of suffering in the name of love and for the sake of the salvation of us humans. By coming in contact with our neighbor’s sorrows, by being compassionate, tender, and sympathetic, we come closer to God. This is because God is always where life is hard, where people need His help and His love.

We have to conquer sin inside us, we have to triumph over our sinful nature but we cannot do it on our own. People are ill, and their illness cannot be cured without God’s intervention, without Love. The Love that saves all humankind on the Cross is the only cure, the only means to overcome death. However, it is not easy for a person who lives for her own sake and who was born a sinner, to accept this Love and to touch its life-giving power. Take ye, and eat. This is my body. Drink ye all of this, for this is my blood (Cf. Matthew 26:26–28). This is the fruit that grows on the Cross, the fruit of love. The Cross turns into the Tree of Life, the fruit of which is immaterial and uncreated; it is the Creator Himself. This is because immortality can only be achieved through God. This fruit is accessible by each soul that seeks repentance, that is looking for her Savior, the Doctor whose medicine is He Himself, His Love, His Blood, and His Body. It is a miracle when God takes the sins of a human onto Himself, when He enters our sinful flesh and touches our souls infected with sin, and our souls are revived.

We all wear a cross on our breast. This cross is a sign of our participation in the Eternal Life, in the Life that is born through death and resurrection from the dead. As humans, we often wish we left the cross behind, we spared ourselves and admitted that we cannot cope with the hard life, with the trials and sorrows it entails, that we cannot bear so many infirmities. Nevertheless, if one approaches the Cross on which the Lord extends His arms and kisses this Cross, one’s own sorrow, one’s own pain will be incomparably easier than the stress and the pain that the Love of Christ revealed to us on the Cross.

The Lord descends to the earth, looking for humans, and this is why the paradise is back but not everyone is willing to enter this paradise. Why is it so? Because the road to the paradise goes through the cross. Why? This is because it is on the cross that the mystical reconciliation of God and man comes true. The Lord gives Himself to others through the Cross, through death. This mystery of Love brings us into the Eternal Life. The fruit of the eternal life is the fruit of God’s love that humans failed to accept in the Garden of Eden.

When a priest comes and exclaims, In the fear of God and with faith draw near, we partake of this fruit of Life, we are united with God. The thief on the right side to the Lord heard, This day thou shalt be with me in paradise (Luke 23:43). Likewise, we hear when we take communion, “Partakes unto life everlasting.” The everlasting life is possible only in the paradise. Nonetheless, we repeat the mistake of our forefathers again because we cannot stay in the paradise for a long time; we start hiding from God and lose our connection to Him. When a priest carries the Gospel Book and the Crucifix out of the sanctuary and people approach them to confess their sins, it is through Cross that we are forgiven and capable of returning to God. We all carry our own crosses. We will have to carry them until the end, until the very last day of our lives. We know that time destroys our bodies and increases illnesses and suffering. Notwithstanding this fact, the Lord is with us, and the more trials and tribulation we will have to endure, the more love we will receive from that Cross that the Lord uses to call us into the Kingdom of God’s Love.

The first thing that each Christian makes as soon as she gets up is the sign of the cross. This is how her day begins. The day of an Orthodox Christian ends with prayer and the sign of the cross. When the evil and hostile spirits try to break into our minds and hearts, we know that the sign of the cross is our reliable protection, a mighty weapon against the evil powers of the entire world, against the fallen angels that attempt to convince us that God does not need us and that He has abandoned us.

There is a cross on the dome of every church, this Ark of Eternity. The Cross is like a lighthouse in this world. It calls our souls to prayer, to repentance, to an encounter with God.

The Cross is our strength, our victory; it is the flag under which all faithful souls that are bound for the Heavenly Kingdom meet.

The third installment of the talk on iconography with Father Sergious, the head of the icon-painting studio and icon painting school at St. Elisabeth Convent:

On the third Sunday of Great Lent, we commemorate the Veneration of the Holy Cross. Therefore, our discussion today will be about the meaning of the Cross in iconography, as well as its symbolism in the church. On Saturday, the Holy Cross will be brought out during the all-night vigil and will remain in the center of the church for the duration of the week. The Sunday of the Veneration of the Cross is a certain midpoint of the lent, as the Cross became a vital step for our path towards Easter.

First, I would like to say that it is very difficult to imagine the Christian church without the Holy Cross. The Cross has become an integral and irreplaceable part for the church as well as everyday Christian life. Interestingly enough, the depiction of a crucifix appears much later in church history in comparison to other images. There are specific reason for this. The first is historical. Crucifixion was a terrifying and shameful death and only the worst types of criminals were subject to such torture and execution. For example, if a person had a certain social status and wealth he would never be executed in such a manner.

This type of execution was both demeaning and disgraceful for a person. This horrible form of capital punishment continued to exist for several centuries until Christianity was finally recognized as a legitimate and finally official religion in the 4^th century. During this time, people would often encounter and see crucified criminals and the suffering that they endured. As you can see, at that moment the symbol of a cross could have been easily misinterpreted, as opposed to the deep symbolic meaning it acquired afterwards. Therefore, with the disappearance of this severe execution, new images begin to appear.

Some of the ancient images and monuments that have reached our time are dated around the fifth century and include the Crucifix on the panel of the doors of the Basilica of Saint Sabina in Rome and on a tablet in the British Museum. Let us take the panel on the doors of Saint Sabina. We are not accustomed to seeing such imagery as we are used to seeing crucifixion in its completed and canonical form. A form with was developed over centuries. However, this panel depicts an image of three people with the two thieves and Christ in the center. Here we do not see any traces of the cross itself. The image of the cross is implied from the position of the arms and the figures of the people who are crucified.

Icon of St.Constantine

The central figure is clearly larger than the other two but at the same time, there is no halo and no inscription, which would confirm that it is Christ. If we look strictly at the physical appearance of the central image, we can see features that closely resemble Christ, including long hair and a beard. Here, all the figures are bare, wearing only a breechclout. This scene is quite concise, as we do not see the dogmatic teachings of the church, the image does not tell us an in depth and commonly acceptable explanation of the event. It appears to be limited and compressed and cab be viewed more as a symbol that reminds us of something we know rather than an image or picture.

The initial appearance of the cross as a symbol came quite late in relation to the history of Christianity. It is generally associated with the vision of Emperor Constantine (4thCentury) before a deciding battle. The Emperor saw a particular sign in the sky. It resembled a cross with interconnecting letters “X” and “P” and heard a voice saying, “In this sign conquer”. The next day he advanced with the sign that portrayed the cross from his vision and came out victorious while being heavily outmatched. The symbol was not forgotten and was commonly used since the miraculous event.

Here is another interesting version of the crucifixion scene with biblical references. On the right, we see the crucified Christ and on the left – the death of Judas. Below him, there is a bag with the pieces of silver. However according to the scripture, Judas returned the thirty pieces of silver by throwing them at the feet of the elders in the temple. Here, the main purpose of the bag with silver coins is to identify Judas to the viewer. Turn your attention to the parallel of the two trees. The first tree is the cross, on which Christ is crucified. It symbolizes the tree of life. The other tree is the tree of death because by taking his own earthly life, Judas is sentencing himself to eternal death and suffereing. Christ is shown here in an interesting manner. His body resembles the shape of the cross with the arms and legs at a straight angle, which makes it, seem as if He is floating in the air. The image also does not seem to portray him suffering physically; his eyes are open, and the sign above him says “King of Glory”. It is unclear if the image is depicting His death or birth. Once again, there is no mention of the suffering or death that is seen in contemporary iconography.

Another symbolic image of the cross is that same “chrism” that appeared to Emperor Constantine. It is crowned with a laurel wreath as a symbol of victory. On the image we see the cross itself, two soldiers guarding Him, two birds and the wreath on top. Although the image does not show Christ, but at the same time it symbolically points to Him.

From the beginning, Christian religious art was focused to illustrate the text from the Gospel as well as to paint a descriptive image of the crucifixion. It attempts to portray the dogmatic depths of the event, which if I may say so, is life changing as it occurs in the end of Our Lord’s earthly life. This event is important not only for him but for every single person. As it is a true cornerstone for all of humanity’s existence.

In Ravenna, inside the Basilica of Sant’ Apollinare in Classe we can find a certain Cross. Which biblical event do you think is depicted there? The event is the Transfiguration of our Lord. In the center, Christ is on the cross engulfed in mandorla, which is an almond-shaped aureole of light surrounding the entire figure of a holy person. Moses and Elijah surround him and the sheep represent the apostles.

Next, we come across the first image that explicitly and in detail illustrates the text from the Gospel. Here we can see three figures and first turn our attention to the way the thieves are depicted. While we rarely see them in contemporary iconography, in the past their imagery was very important and should not be overlooked today either because the thieves symbolize us. Underneath the Cross, we see the three soldiers that are dividing the robes of Christ among themselves, the Myrrh-bearing women, Saint John the Theologian and the Mother of God. If we look closer, we can notice a silent dialogue between Christ and the thieves.

Christ turned to the wise thief, who is pictured to right of Him. In turn, the wise thief has his head lowered, which signifies repentance. The sun and the moon, pictured on the top corners, point to the cosmic reality of the event that is occurring. They indicate that nature in its entirety is present, as if it has stopped in the eternity, and it is not just an execution on a certain day. Using the imagery of the heavenly bodies the iconographer also attempts to demonstrate the “reaction” of nature towards the crucifixion, basing their conclusion on the scriptures in which the evangelists mention the events that occurred between the sixth and until the ninth hour. (Mathew 27:45; Mark 15:33; Luke 23: 44-45)

By studying the icon of the crucifixion dated around the 8^th century from the monastery of Saint Catherine, we can notice that the thieves are distanced further in the background. We can also read their names – Gestas and Dismas. Here, Christ is pictured in a long chiton without sleeves. Although in reality people were executed without clothing, here the chiton symbolizes the kings glory. Generally, in eastern iconography it is very rare that the Lord is depicted in this scene without the crown of thorns. However, this particular icon is an exception because, according to the Gospel, the crown of thorns was taken off His head before He was crucified.

Wooden Cross from the Woodcarving Workshop of St. Elisabeth Convent

We can also see the Mother of God and Saint John the Theologian. Starting from this time period a tradition has already developed to depict the Mother of God to the right of Christ and Saint John on the left side. As they look directly at Christ and the ongoing event, they symbolize all of humanity. It is also worth mentioning that the icon is one of the first to show Christ with His eyes closed. This means that the icon shows that He has passed away and “given His life for His sheep”, although the position of his body is still quite straight. Here we can see the deep dogmatic meaning related to our salvation. Christ is not just a man. He is both man and God. Inexplicably, He has two distinct natures Devine and human. So how can someone who is both fully man and fully God die? Death cannot approach God. Even in one of the verses sung on Great Friday, we hear the words “how can Life die?” as even the church marvels and cannot logically; in human terms begin to explain how this could have happened. Therefore, this mystery engulfs us through this particular icon and here amidst it all we see its central idea and purpose.

The icon of Resurrection also has a cross, but this cross processes a different meaning: The Lord descends into hades, takes Adam by the hand and brakes the gates of hell with the cross. Within this image lies the meaning of the crucifixion. The cross is not only an instrument on which Christ was crucified as a man but more importantly it is a weapon with which along with His death Christ: “Trampled down death by death”.

The Cross is not just a symbol of suffering and death, it is first and foremost the symbol of victory over death and victory over sin! The crucifixion of Christ defeats death and opens the door to every person to be a part of Christ’s resurrection. This is the very reason why the church has such a high regard and pious veneration of the Holy Cross. The Cross is pictured on icons, it is placed above all else in church architecture and we wear the cross on our chest. Many of the images of the cross became masterpieces throughout history. Even today, numerous crosses are created, painted and crafted by iconographers, woodworkers, and other masters who glorify God through their work.

“The Cross is the guardian of the whole world; the Cross is the beauty of the Church, the Cross is the might of kings; the Cross is the confirmation of the faithful, the Cross is the glory of the angels and the wounding of demons” (Exapostilation of the Exaltation of the cross)

Cross Stained Glass Panel

Priest Valery: We partake of the Body and the Blood of the Lord — the Creator of the Universe does not reject us. Some people receive God with joy; some receive him with awe, some with fear. One's personal attitude determines the measure of God's closeness to him.

How long can we endure this communication — for a minute, an hour, a day? How do we receive God? What happens? Do we change? Unfortunately, our earthen vessel cannot keep these gifts intact. Nonetheless, we should work hard in this direction. As long as we keep thinking about God, we do not lose a connection to him.

Sermon after the All-Night Vigil on February 27, 2016

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As soon as self-righteousness creeps in, we do not only take a step back — in fact, we go all the way back to where we started. Seeing how ugly we really are, we come to realize that we have missed the point and took a mirage for a real thing again: we claimed for ourselves the light of Christ that used to make us holy, and it disappeared, while we and our relationships with God became distorted again.

Whenever we realize it, we are given another opportunity to restore our initial condition, i.e., God's image in us. The Lord is ready to carry out this task all by himself; we only have to open our hearts to him and admit our imperfections before him, showing him what we would like to change. And the Lord will change us…

Sermon before a confession in the Boarding Home for Children with SpecialNeeds on February 26, 2016

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All temptations that we encounter are sent to us in order to make our faith stronger and to motivate us to look at God, not at ourselves.

Sermon after a moleben on February 26, 2016

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Priest Sergius: We hope that we begin a different life if we force ourselves into doing things we don't want to do. We have already noticed that the life we used to have — a life in pursuit of our desires — does not lead to real joy; instead, it leads to emptiness and a dead-end. This is why we have to take a new step, and this is sometimes difficult. May the Lord help us not to be lazy, not to be afraid to curb our desires, even in smallest things.

Sometimes people find it hard to make an effort to simply listen to someone, to see someone, to talk with someone. You can avoid doing all that — and this will be fairly normal. At the same time, we miss something really important. What if we stop being afraid and finally take a step towards another person? Probably, this will be our step towards God, too. Even though this step towards God might sometimes be painful enough. Anyway, we should not be afraid of pain and hardships: we've got to move forward.

Sermon after a Liturgy on February 29, 2016

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Priest George: Christianity cannot be a coin to exchange in the gambling of politicians; it cannot be a tool to exert pressure and influence, because the Church of God is not of this world, it is beyond it.

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The image of Christ — the unfading and undying image that is present in each Christian's heart — must direct the steps of a Christians onto the road of peace.

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We can only reach the Heavenly Kingdom if there is charity, love, and mercy, even to our enemies, in our hearts. We will only be able to enter the realm of God's love if we build our lives upon trusting God instead of relying on other people's failures and misgivings to become happier.

Sermon after the All-Night Vigil on February 29, 2016

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We must forever remember that our worth and our glory have their roots in the One who was humiliated. Our love is in the One who was betrayed. Our triumph is in the One who was crucified. Our life is in the One who rose from the dead and gave us the chance of the eternal life.

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If we want to be with God, we should treat other people as He treats us. Only if we accept our neighbor and try to help him, we accept God.

Sermon after a Liturgy on March 1, 2016

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Archpriest Andrew: Confession is filled with loving God, trusting him and God's love to such an extent that this really is a great Sacrament!

When a person says, «Yes, I am so-and-so…» and I ask him, «Do you repent?» — «Yes, I do». — «May God forgive you». Is there repentance? We don't know… What if people, after everything they have done, really stop and say, «Enough! God has forgiven us. We must stop doing these things!» But we go on living as if nobody forgave us.

Sermon after the Akathist to St Elisabeth on February 28, 2016

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The Great Lent is near. What will I renounce? The sin. What is my sin? For instance, I like to talk too much, or I am quick-spirited and demand too much from my loved ones, so I have to quit it. Repentance calls for us to change our lives. It is a decisive action of getting rid of the sin.

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I would like all of us to return to our Heavenly Father. He is waiting for us. The Lord opens up his embrace on Golgotha and says, Come to Me, all ye that labor and are heavy laden! He calls us home.

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Spring is near, the spiritual spring when one wakes up from their sinful hibernation, when they hear, «Wake up, O my soul, why are you asleep? The end is near…» The Church wants to attune us to this season. The Church helps us to see what we should change and how we should adapt to start a life with God.

Sermon after a Liturgy on February 28, 2016

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Excerpts from Sermons: "THE CHURCH OF GOD IS NOT OF THIS WORLD"

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5 Easter Gift Ideas and a Few Interesting Facts

St Mary Magdalene

Quick Facts: Relics

Ministry Update: A modern day exaltation of the cross.

The Cross of Our Lord

The Holy Cross in Iconography: “In this sign conquer”

Excerpts from Sermons: "THE CHURCH OF GOD IS NOT OF THIS WORLD"

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