The Catalog of Good Deeds

And if Christ is not risen, then our preaching is empty

and your faith is also empty. (St. Paul the Apostle)

At the centre of the Christian faith is Jesus Christ and His Resurrection from the dead. As such, the Icon of the Resurrection is the most celebrated, the most common, the most cherished, the most instructive.

It is all of these things because the Orthodox Icon of the Resurrection is not content with simply showing us the Risen Christ, or the empty tomb; the Victory shown in the Icon of the Resurrection is complete.

Christ is risen from the dead,

Trampling down death by death,

And upon those in the tombs bestowing life! (Paschal Hymn)

Jesus Christ was not content with laying in the tomb for three days after His crucifixion. Instead, while His body was entombed, Christ’s soul descended into Hades, or Hell. Christ descended there not to suffer, but to fight, and free the souls trapped there. Just as bringing a light into darkness causes the darkness to disappear, the Source of all Life descending into the abode of the dead resulted in Jesus’ victory over death, and not death’s victory over Jesus. This is the full reality of what Christ’s death and resurrection accomplished.

In the Icon, Jesus Christ stands victoriously in the centre. Robed in Heavenly white, He is surrounded by a mandorla of star-studded light, representing the Glory of God. Christ is shown dramatically pulling Adam, the first man, from the tomb. Eve is to Christ’s left, hands held out in supplication, also waiting for Jesus to act. This humble surrender to Jesus is all Adam and Eve need to do, and all they are able to do. Christ does the rest, which is why He is pulling Adam from the tomb by the wrist, and not the hand.

Surrounding the victorious Christ are John the Baptist and the Old Testament Righteous (Abel is shown as the young shepherd-boy). Those who predeceased Christ’s crucifixion descended to Hades, where they patiently waited the coming of their Messiah. Now they are freed from this underworld, and mingle freely with Christ and His angels.

And what of this underworld, Hades? It is shown in the aftershock of Christ’s descent into its heart – in utter chaos.

This event, known as the Harrowing of Hades, was taught from the very beginning of the Church. St. Melito of Sardis (died ca 180) in Homily on the Passion; Tertullian in A Treatise on the Soul, 55, Hippolytus in Treatise on Christ and Anti-Christ , Origen in Against Celsus, 2:43, and, later, St. Ambrose (died 397) all wrote of the Harrowing of Hell.

“Harrow” comes from the Old English word used to describe the ploughing of a field with a cultivator which is dragged roughly over the ground, churning it up. In the icon, Christ is shown with the instrument of His death plunged deep into Hades. Beneath Christ’s feet – which still carry the marks of His crucifixion – lay the gates of Hades, smashed wide open. Often they are shown laying in the shape of the Cross. Therefore, just as the hymns proclaim, so too does the Icon: Christ has trampled death by death.

Within the dark underworld are scattered broken chains and locks; and at the very bottom is the personified Hades, prostrate and bound. Hades is not destroyed – it is still there – but its power to bind people is gone. There are no chains, no locked doors. If only we raise our hands in supplication and longing for Jesus Christ, He is there to lift us from the grave.

Thou didst descend into the tomb, O Immortal,

Thou didst destroy the power of death!

In victory didst Thou arise, O Christ God,

…bestowing resurrection to the fallen. (Paschal Kontakion)

Source: https://iconreader.wordpress.com/2011/01/24/the-resurrection-icon-of-victory/

By Father Andrew Lemeshonok

Master, it is good for us to be here (Luke 9:33) – this is what we can say now to our God, Who came to this world to save humanity. Today we are here because it is the very place, where God’s love dwells. The love, which heals any fatal wound, which corrects any mistake and makes up for any loss. There is only one way for an Orthodox Christian – the way to Christ. All the other ways will bring us to a dead end sooner or later. The dead end where we will find nothing but our own “self”, our personal madness and loneliness.

We thank God for allowing us to attend His Feast on this paschal night. People who have partaken of the Holy Communion today will head into the city and carry The Resurrected Christ in themselves. What a wonderful light it will be! Just look how many churches there are in the city, and in each of them people are accepting God.

Sometimes it seems to us that there is so much evil in the world that a person loses the ability to think about what is good and choose good over evil. But this is not true! Christ is the victor! There is nothing to be afraid of, if we choose to be with God. There were some periods in our history, when the government itself intended to destroy the Holy Church, to destroy people’s faith in Christ. But Christ was victorious. And today Christ is a victor as well! There are many other temptations in the world – modern civilization, information, various conveniences and comfort, without which our life seems to be impossible. In fact, it is only impossible to live without God, while with Him you can live anywhere, even in prison. Father Nikolai (Guryanov) once told me: “You know, in prison it is good to live as well. People are working there…”

It is good to live in any place, if you live with God. At the same time, you will feel bad anywhere, if there is no Christ in your heart. I congratulate you all on partaking of the Sacraments of Christ and the Resurrection of Christ! Let this joy of the Resurrection stay in us throughout the entire church year. Let us always keep in mind the example of the life of St. Seraphim of Sarov. His life was difficult and sometimes even unbearable. Despite the fact that he faced many challenges on his way, he always met other people with these words: “My dear, Christ is risen!” We should also learn to live in such a way. We should keep the Resurrected Christ in our hearts despite all our sorrows and pains. We should learn to see God in any person. This is what the read victory over death is. Pray God that we manage to become the part of this Victory, to live through it and get enough strength to see The Kingdom of Heaven, which any faithful person strives to reach and not just our grave ahead.

Christ is risen!

April 16, 2017

St. Elisabeth Convent

By St. John of Kronstadt

I am the first and the last; I am He that liveth, and was dead, and behold, I am alive for evermore, Amen, and have the keys of hell and of death. (Apoc. 1:17-18)

These things saith He that is holy, He that is true, He that hath the key of David, He that openeth, and no man shutteth, and no man openeth. (Apoc 3:7)

I congratulate you all on the Bright Resurrection of Christ, and on such a great and holy day I wish to talk to you, dear brothers and sisters, on these words of Holy Scripture; and I call you dear because you are very dear to our Lord Jesus Christ, Who redeemed us at an infinitely precious price - His most pure Blood, poured out on the Cross for our salvation. Remember this and do not forget; do not forget from what you have been redeemed at such a precious price: from sin, the curse, and death, both temporal and eternal. Guard yourselves with all your strength from sin, which has caused such misfortunes in the world, and even now causes every kind of misfortune. And so, I repeat: Christ is risen! In truth He is risen!

I wish to explain to you the words from the Apocalypse of the Apostle and Evangelist John the Theologian which are quoted at the beginning: I am the first and the last; I am He that liveth, and was dead; and behold, I am alive for evermore, Amen, and have the keys of hell and of death. By these mighty words the Lord indicates that He is the Unoriginate and Almighty Creator of everything visible and invisible, or the angelic world; that all creation received its beginning from Him, including Lucifer himself, cast down from heaven and become satan and the devil, the chief of the fallen angels. who dared to oppose God and enter into battle with his Creator and introduce sin and death into God's world. The Lord says: I am the first and the last; from Me all the created spirits received their beginning - the angels and the demons, who before were good and holy spirits; by My word heaven and earth and the whole human race were called into existence and given the laws of existence and life; by Me are accomplished and will be accomplished all births of creatures and, through Me will be the end of heaven and earth and all earthly creatures; through Me will be the universal resurrection and the judgment of all; through Me will be conquered and put under foot all My enemies and the whole kingdom of satan; by Me the final enemy - death is destroyed and annihilated.

Since the Apocalypse of the Apostle John is the last book of the Holy Scripture and the first book is the Genesis of the world and the human race, written by inspiration of the Holy Spirit by the Prophet Moses, the Lord, indicating this, says that through Him the world and the account of its existence began: through Him also there will follow the end of the visible world, which is declared in special detail in the Apocalypse, which speaks Also of the final battle of the serpent or satan with the Lamb, Who was slaughtered and tasted death for the salvation of the World. Therefore the Lord says to John: I am the first and the last, that is through Me everything received its beginning, through Me it will end; through Me there will be the end of the world, the end of the kingdom of satan and the beginning of his eternal torment, the end of the battle of good with evil--the end of death, the end of dying--and righteousness will reign. From Me good and evil will receive their just reward; unrepentant sinners will go into eternal torment, and the righteous into eternal life. Behold. I come quickly; and My reward is with Me, to give every man according as his word shall be (Apoc. 22:12), the Lord says many times in the Apocalypse.

Indicating that He endured death for us, and that without doubt the general resurrection will be through Him, the Conqueror of death, He says: I was dead, and behold, I am alive for, evermore, amen; and you also will be alive forever. This is the meaning of the words of Him Who arose: I am the first and the last; I am He that liveth and was dead for you, for your redemption from death, and I; that is: I conquered your death by My innocent death for your sake, and behold, I am also forever and will sit with My Father on His throne; I was not separated from Him, even though I was on earth accomplishing My great work for you who are subject to sin and death. Therefore, do you also, My followers, work and struggle against sin and do righteous deeds, and where I am, there shall My servant be also - that is, in the eternal Kingdom.

Remarkable also are the Lord's words: I have the keys of hell and of death; and, in another place in the same hook: these things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no many shutteth; and shutteth and no man openeth. Just as the conquerors of cities in ancient times, as a sign of their victory, took the keys of the city gates and entered triumphantly into the conquered city, so also our Lord, having conquered hell and death for us by His own death, as Conqueror took from Satan the keys by which he had ruled for whole thousands .of years, the keys of hell and death, and destroyed Hell, that eternal place of bonds for the earthborn, and liberated the eternal captives and led them out into the light of the Kingdom of Heaven.

Source: http://www.roca.org/OA/9/9b.htm

This article was first written in 1994 and then appeared in the Word Magazine in 2000.

It should be noted that the article objectively examines the origin, history and methods for dating Pascha. In stating facts about methodology, it is not the author’s intent to propose a revision to the current dating methods. In fact, the author closes his article with a reaffirmation of the current Orthodox Unity in celebrating our most important Holy Day. The last paragraph clearly echoes the sentiment of the First Ecumenical Council that the dating of Pashca should be done, "With one accord and in the same manner".

Question

I’ve heard that the reason the Orthodox usually celebrate the Resurrection later than Protestants and Roman Catholics is because we wait until after the Jewish Passover. This year the Jews observed Passover on March 27. Western Christians celebrated Pascha after that, on April 3, so why did we wait until May 1?

In brief

Our observance of the Resurrection is related to the “Passover of the Jews” in a historical and theological way, but our calculation does not depend on when the modern-day Jews celebrate. The reason why Orthodox and Western Christians celebrate at different times is because we still go by the old Julian calendar in calculating the date of Pascha, even though we go by the new calendar for all the fixed feasts (like Christmas and so on). Protestants and Roman Catholics use the Gregorian Calendar for everything.

Pascha in the Old and New Testaments

The Old Testament specifies that the Passover/Pascha is to be observed on the 14 th day of the first month (alternately known as Abib or Nisan; see Deuteronomy 16.1-7). Being a fixed day on the old Hebrew calendar, it could fall on any day of the week.

According to the Gospel of John, Pascha just happened to fall on a Saturday the year that Jesus was crucified. It is important to note that Christ died on the Cross at the very hour the paschal lambs were being slaughtered for the Feast; thus Christ is our Pascha, our Passover Lamb, sacrificed for us. Strictly speaking, then, we must distinguish between the Feast of Pascha (on Holy Friday) and the Feast of the Resurrection (on Sunday); the two are inseparable though distinct.

The date of Pascha in the Early Church

The early Church in the East continued to observe Pascha on the eve of the 14 th of Nisan, according the Jewish Calendar, with the Resurrection on the third day, that is on the 15 th. That meant that the Resurrection could fall on any day of the week. In Rome and Alexandria, however, the early Christians always kept the Resurrection on a Sunday.

A Problem Situation

In the second century, St. Polycarp, Bishop of Smyrna in Asia Minor, journeyed to Rome to confer with Pope Anicetus regarding the disagreement over the proper date for the celebration of Pascha. Neither was able to convince the other, and they decided that the two practices could coexist.

The situation was actually messier yet. There existed in practice, because of the way the Hebrew calendar worked, not two but a multitude of dates for the celebration Pascha. Jews and others in the ancient Near East followed a lunar calendar in which each month averaged 29½ days in length. They had twelve months in most years, each month beginning with a new moon. This made the year too short, so an extra, thirteenth month was inserted every two or three years to keep the months in step with the seasons (which depend on the sun rather than the moon).

There were no printed calendars at that time, and no one ever knew exactly how many days there would be in a given month or year. The beginning of a new month was declared when the first sliver of a new moon was sighted in the sky. Of course, observation of the new moon depended on location and weather conditions, thus people in different places often did not start a new month at the same time. Since Pascha was observed on the 14 th of the month—and that depended on local sighting of the new moon—there was no way for Christians (or Jews, for that matter) to plan a united observance of Pascha.

In the fourth century the Emperor Constantine espoused Christianity and made it not only legal but the favored religion of the Empire. The Church suddenly started growing by leaps and bounds, and he gave public buildings for the Church’s use, but he was perturbed to find out about the different practices regarding the date of Pascha.

The council of Nicæa

Constantine convened the First Ecumenical Council in the city of Nicæa in 325 to unify the date of the observance throughout the newly Christian Empire. Unanimously, the bishops gathered at the Council decided to keep the feast on a Sunday. They wanted to retain the symbolism of the Resurrection falling on the day which is both the first day of the week and the eighth day, the Day of the Lord. They agreed that the most important thing was for the Church to demonstrate her unity by celebrating together, whenever she chose to celebrate, without regard to the Jews’ plans. The bishops saw the Christian observance of the Pascha of the Lord on Holy Friday as connected to and in continuity with the Passover of the Old Testament, and they understood that the Resurrection, by definition, follows the Passover. After all, the Church saw herself as the true heir of the Old Testament. She was comprised of both Jews and gentiles, all those who responded to the God of the Old Testament when He came in the flesh.

Following the Council, Constantine sent a letter to all the bishops who were absent to report to them the decisions of the council. The following excerpt of that letter explains some crucial points:

When the question relative to the sacred festival of Pascha arose, it was universally thought that all should keep the feast on one day; for what could be more beautiful and more desirable than to see this festival, through which we receive the hope of immortality, celebrated by all with one accord and in the same manner? It was declared to be particularly unworthy for this, the holiest of festivals, to follow the calculation of the Jews…

The Nicene Formula

The fathers gathered at the First Ecumenical Council decided that the Hebrew calendar had to go. They had to be able to plan ahead and not have to depend on when the local Jewish Rabbi would spot the new moon. They adopted, therefore, a solar calendar based upon the best scientific and astronomical data of the time. In fact they adopted the civil calendar of the Roman Empire which had been promulgated under Julius Cæsar (hence the name Julian Calendar), as refined under Augustus Cæsar.

The Council decreed that the Resurrection would be observed on the first Sunday after the first full moon on or after the vernal equinox (March 21). Furthermore, since the best scientific observatories were located in Alexandria at that time, the Council assigned the bishop of Alexandria the responsibility of sending out a letter to all the Church, year by year, announcing in advance when the Resurrection would be celebrated that year. This way, the whole of Christendom was sure to celebrate together a glorious Pascha/Resurrection.

The Current Situation

After a while, it got tedious to send out letters year by year. Instead of making fresh astronomical observations, people just started calculating when the full moon would occur for many years into the future. This actually worked out rather well for a while; small errors in the calculation only showed up when extrapolating for hundreds or thousands of years out. In fact the ancients were aware of the imprecision, but they devised a nineteen-year cycle based on the Julian Calendar which they considered sufficiently accurate for their purposes, over the time period of 50-100 years with which they were concerned.

Unfortunately, we have been using the 19-year cycle in calculating the date of the Resurrection ever since the fourth century without actually checking to see what the sun and moon are doing. In fact, besides the imprecision of the 19-year cycle, the Julian calendar itself is off by one day in every 133 years. In 1582, therefore, under Pope Gregory of Rome, the Julian Calendar was revised to minimize this error. His “Gregorian” calendar is now the standard civil calendar throughout the world, and this is the reason why those who follow the Julian Calendar are thirteen days behind. Thus the first day of spring, a key element in calculating the date of Pascha, falls on April 3 instead of March 21.

The Orthodox Church held an important council in 1923. The Churches that were represented at the council, including Constantinople, Alexandria and Antioch, decided to adopt the Gregorian Calendar for all fixed feasts and to continue to use the Julian Calendar for the date of the Resurrection. Let us pray that, one day soon, we can rediscover the goal of the First Ecumenical Council, that the whole Orthodox Church might adopt the most precise calendar available, and—much more important—that we might demonstrate our unity by celebrating all our feasts together, “with one accord and in the same manner.”

Carrying a Cross around the church at Holy Friday matins we sing:

Let us not keep festival as the Jews: for Christ our God and Passover is sacrificed for us. But let us cleanse ourselves from all defilement and with sincerity entreat Him: Arise, O Lord, and save us in thy love for mankind!

Source: http://www.antiochian.org/date-of-pascha.html

The dogma of salvation in Christ is the central dogma of Christianity, the heart of our Christian faith. The Lord Jesus Christ is the Redeemer and Saviour of the human race. All the preceding history of mankind up to the Incarnation of the Son of God, in the clear image given both in the Old Testament and the New Testament Scriptures, is a preparation for the coming of the Saviour. All the following history of mankind, after the Resurrection and Ascension of the Lord, is the actualization of the salvation which had been accomplished: the reception and assimilation of it by the faithful. The culmination of the great work of salvation is bound up with the end of the world. The Cross and the Resurrection of Christ stand at the very center of human history. Neither descriptions nor enumerations can take in the majesty, breadth, power, and significance of the earthly ministry of Christ; there is no measuring-stick for the all-surpassing wealth of God’s love, manifest in His mercy for the fallen and for sinners in miracles, in healings, and finally, in His innocent sacrificial death, with prayer for His crucifiers. Christ took upon Himselfthe sins of the entire world; He received in Himself the guilt of all men. He is the Lamb slaughtered for the world. Are we capable of embracing in our thoughts and expressing in our usual, everyday conceptions and words all the economy of our salvation? We have no words for heavenly mysteries.

“We faithful, speaking on things that pertain to God, touch upon an ineffable mystery, the Crucifixion, that mind cannot comprehend, and the Resurrection that is beyond description: for today death and hell are despoiled, while mankind is clothed in incorruption” (Sedalion after the second kathisma, Sunday Matins, Tone 3).

However, as we see from the writings of the Apostles, the very truth of salvation, the truth of this mystery, was for the Apostles themselves entirely clear in its undoubtedness and allembracingness. Upon it they based all their instruction, by means of it they explain events in the life of mankind, they place it as the foundation of the life of the Church and the future fate of the whole world. They constantly proclaim the good news of salvation in the most varied expressions, without detailed explanations, as a self-evident truth They write: “Christ saved us;” “you are redeemed from the curse of the law;” “Christ has justified us;” “you are bought at a dear price;” Christ “has covered our sins;” He is a “propitiation for our sins;” by Him we have been “reconciled with God;” He is “the sole Chief Priest;” “He has torn up the handwriting against us and nailed it to the Cross;” He “was made a curse for us;” we have peace with God “by the death of His Son;” we have been “sanctified by His blood;” we have been “resurrected together with Christ.” In such expressions, chosen here at random, the Apostles have contained a truth which in its very essence surpasses human understanding, but which is clear for them in its meaning and in its consequences. In a simple and accessible way this truth has penetrated from their lips into the hearts of the faithful so that they all might know what is “the economy of the mystery, which from the beginning of the world hath been hid in God, Who created all things by Jesus Christ” (Eph. 3:9). Let us, therefore, examine the teaching of the Apostles.

In the preaching of the Apostles, especially worthy of attention is the fact that they precisely teach us to distinguish between the truth of the salvation of mankind as a whole, which has already been accomplished, and another truth — the necessity for a personal reception and assimilation of the gift of salvation on the part of each of the faithful, and the fact that this latter salvation depends upon each one himself. “Ye are saved through faith, and that not of yourselves: it is the gift of God,” writes the Apostle Paul (Eph. 2:8); but he also teaches, “Work out your own salvation with fear and trembling” (Phil. 2:12).

Man’s salvation consists in the acquirement of eternal life in God, in the Kingdom of Heaven. “But nothing unclean can enter the Kingdom of God” (cf. Eph. 5:5; Apoc. 21:27). God is Light, and there is no darkness in Him, and those who enter the Kingdom of God must themselves be sons of the Light. Therefore, entrance into it necessarily requires purity of soul, a garment of “holiness, without which no man shall see the Lord” (Heb. 12:14).

The Son of God came into the world in order a) to open the path to mankind in its entirety for the personal salvation of each of us; and in order by this means b) to direct the hearts of men to the search, to the thirst for the Kingdom of God, and “to give help, to give power on this path of salvation for the acquirement of personal spiritual purity and sanctity.” The first of these has been accomplished by Christ entirely. The second depends upon ourselves, although it is accomplished by the activity of the grace of Christ in the Holy Spirit.

Source: http://www.intratext.com/IXT/ENG0824/_P1O.HTM

Holy Friday, also known as Good Friday, Black Friday, Great Friday, is a holy day observed by Christians commemorating the crucifixion of Jesus Christ and his death at Calvary. This day is commemorated during Holy Week as part of the Paschal Triduum on the Friday preceding Easter Sunday, and often coincides with the Jewish observance of Passover.

On Great and Holy Friday, the Orthodox Church commemorates the sufferings of Christ: The mockery, the crown of thorns, the scourging, the nails, the thirst, the vinegar and gall, the cry of desolation, and all the Savior endured on the Cross. “Today He Who hung the earth on the waters is hung on the tree.”

This truly holy Day is one …of solemn observation and strict fasting. “We worship Your passion and Your burial, for by them, You have saved us from death!”

In the afternoon, around 3 pm, all gather for the Vespers of the Taking-Down from the Cross, commemorating the Deposition from the Cross. The Gospel reading is a concatenation taken from all four of the Gospels. During the service, the body of Christ (the soma) is removed from the cross, as the words in the Gospel reading mention Joseph of Arimathea, wrapped in a linen shroud, and taken to the altar in the sanctuary.

Near the end of the service an epitaphios or “winding sheet” (a cloth embroidered with the image of Christ prepared for burial) is carried in procession to a low table in the nave which represents the Tomb of Christ; it is decorated with many flowers.

The epitaphios itself represents the body of Jesus wrapped in a burial shroud, and is a roughly full-size cloth icon of the body of Christ. Then the priest may deliver a homily and everyone comes forward to venerate the epitaphios. In the Slavic practice, at the end of Vespers, Compline is immediately served, featuring a special Canon of the Crucifixion of our Lord and the Lamentation of the Most Holy Theotokos by Symeon the Logothete.

Before the service begins, a “tomb” is erected in the middle of the church building and is decorated with flowers. Also a special icon which is painted on cloth (in Greek, epitaphios; in Slavonic, plaschanitsa) depicting the dead Saviour is placed on the altar table. In English this icon is often called the winding-sheet.

Vespers begin as usual with hymns about the suffering and death of Christ. After the entrance with the Gospel Book and the singing of Gladsome Light, selections from Exodus, Job, and Isaiah 52 are read. An epistle reading from First Corinthians (1:18-31) is added, and the Gospel is read once more with selections from each of the four accounts of Christ’s crucifixion and burial. The prokeimena and alleluia verses are psalm lines, heard often already in the Good Friday services, prophetic in their meaning:

They divided my garments among them and for my raiment they cast lots (Psalm 22:18).

My God, my God, why hast Thou forsaken me (Ps 22:1).

Thou hast put me in the depths of the Pit, in the regions dark and deep (Ps 88:6).

After more hymns glorifying the death of Christ, while the choir sings the dismissal song of St Simeon, the priest vests fully in his dark-colored robes and incenses the winding-sheet which still lies upon the altar table. Then, after the Our Father, while the people sing the troparion of the day, the priest circles the altar table with the winding-sheet carried above his head and places it into the tomb for veneration by the faithful.

The noble Joseph, when he had taken down Thy most pure body from the Tree, wrapped it in fine linen and anointed it with spices, and placed it in a new tomb (Troparion of Holy Saturday).

Based on Christian scriptural details of the Sanhedrin Trial of Jesus, the Crucifixion of Jesus was most probably on a Friday (John 19:42). The estimated year of Good Friday is AD 33.

Source: http://www.orthodoxytoday.org/blog/2010/04/holy-friday-orthodox-holy-week/

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