Easter focus: Christ the Paschal Lamb, not “Paschal ham”

The daily liturgical services of Holy Week (the six-day period preceding Easter called Pascha in the Byzantine tradition) offer us the opportunity to immerse ourselves in the drama of Christ’s crucifixion and death so that we may experience more fully the great joy of His Resurrection.

Holy Thursday: The Vesperal Divine Liturgy of St. Basil the Great commemorates the meal at which Jesus instituted the Holy Eucharist. During a second service, The Matins of the Passion, the 12 Gospels are read describing the final events in His life.

Holy Friday: This day’s services recall our Lord’s Crucifixion and Burial. Royal Hours may be served in the morning. Later, Vespers of Entombment is served, concluding with elders carrying the Burial Shroud in procession. The Shroud is placed in a “tomb” for veneration by the faithful. In the evening (or the next morning), Jerusalem Matins is served at which the Dirges (mournful hymns) are sung.

Holy Saturday: This day Jesus rests in the tomb. At the Vesperal Divine Liturgy of St. Basil, the Resurrection is first announced in the Gospel reading.

The Resurrection: Services begin in the dark, at midnight or at dawn outside the church doors. The Shroud is taken from the Tomb and placed on the Altar. Then a light is passed from the Altar to people holding candles, and clergy lead a procession around the church. At the main doors, the priest, for the first time, proclaims: "Christ is Risen!" The people respond: "Truly He is Risen!" The priest knocks thrice on the doors, enters the church and everyone follow for Resurrection Matins and Divine Liturgy.

And, some may ask, “What about the blessing of baskets with food? This may take place on Holy Saturday; but traditionally, food is blessed after the Divine Liturgy. Blessing food is a beautiful cultural practice, but let’s not forget to focus on Jesus, the Paschal Lamb, not the “Paschal ham.”

Take a spiritual challenge before Lent ends

We applaud those who “give it their all” to reach their goals. And, we are proud to achieve our personal best at work, in the gym and at school. Why, then, in our spiritual life, do we often aim to do only the minimum?

Our mind-set might account for this “minimalism.” If we view spiritual challenges, such as those prescribed for Lent — fasting, increased prayer, and almsgiving — merely as acts of self-denial and rules imposed externally by the Church, we diminish our motivation to take them on. More importantly, we miss out on positive benefits.

Spiritual challenges build up our spiritual wellness. This is particularly so when we view them as an opportunity for developing self-mastery. When self-imposed, they can help us mature spiritually, grow closer to God and our neighbours and live our faith more fully. They become an expression of our love for God.

Spiritual strength can bring resilience, better decision-making, improved relationships, and a peace of mind. To achieve these, many turn to therapy, self-help books, courses and many other fixes.

Why not try the spiritual challenge! Lent, when we are called to take stock of our lives, is a good time to start. Start by making a spiritual plan. It can’t be done all at once. Wherever you are in your spiritual development, aim to go just a little bit further. Fast and pray more, both at home and by attending services more frequently, and be more charitable.

Do I really need to go to confession?

“If I am sorry for my sins, must I confess in the presence of a priest?” The answer is yes, if you are seeking both spiritual growth and healing and a true reconciliation with God.

Confession is one of the Seven Holy Sacraments* of the Church. In confession, the priest represents Christ.

Christ told His Apostles, “Whose sins you shall forgive, they are forgiven them; and whose sins you retain, they are retained” (John 20:22-23). He clearly endows His Apostles with the power of absolution, which has been passed down to their successors, priests. This is a great gift to people and a grave responsibility for priests. Though they are sinners like us, the grace they receive in Holy Orders, enables them to offer words of spiritual healing and forgiveness.

The roots of oral confession are found throughout the Bible beginning with the story of Adam and Eve. After they ate the forbidden fruit, God asked them what happened. Though He was aware of their misdeed, God knew it was necessary for them to express their sin aloud in order to be fully aware of its destructive effect on their relationship with God and each other.

Holy Confession consists of:

1. An examination of conscience, coupled with prayer. Ask the Holy Spirit to help you recall the sins committed since your last confession and reveal to you the attitudes which are the cause of your sinfulness. Our Church teaches that all sins are damaging to our relationships
and to our spiritual health. Serious (mortal) sins should be confessed as soon as possible, and the less serious ones should not be ignored, as their accumulated effects can be just as damaging.

2. Repentance, contrition.

3. Confession, absolution.

A good confession results in inexpressible joy. Just as tune-ups keep your car running well, Holy Confession, your "spiritual tune-up," helps maintain a healthy soul by providing an opportunity for introspection and restoration of Divine forgiveness.

*Seven Holy Sacraments: Baptism, Chrismation, Confession, Eucharist, Marriage, Holy Orders, Anointing of the Sick.

Read More About Confession:
Tips for a Good Confession
Confession & Communion Q&A
How to Make a Good Confession
Why Go to Confession?
Confession of Sin to a Priest

Even if a room is closed, it is necessary to dust it after a week.” St. Pio of Pietrelcina (Padre Pio) on Confession

Spring feast reminds us that life begins at conception

The Annunciation (Blahovishchenya meaning “good news”) is observed on Mar. 25/Apr. 7. This feast commemorates Archangel Gabriel’s visit to Mary nine months before Jesus’ birth.

The angel said to Mary: “Rejoice! The Lord is with you. Blessed are you among women…you will conceive in your womb and bring forth a Son, and shall call His name ‘Jesus’ (Luke 1:26-38).

Puzzled, Mary asked, “How can this be, seeing I am a virgin?” Gabriel replied, “The Holy Spirit will come on you...for with God, nothing will be impossible.” Mary answered: “Let it be to me according to Your word.”

Though Mary could have refused God’s plan for her, she immediately accepted it. Her response is exemplary, as we all have a decision to make when we discern God’s plan for us.

Blahovischenya marks the start of Jesus’ life in the flesh. In the Tropar (hymn) for this Feast we sing: “Today is the beginning of our salvation, and the revelation of the eternal mystery!” These words confirm that life begins at conception and are very important for us to remember in the midst of the current moral confusion surrounding abortion and euthanasia.

So significant is Blahovishchenya that even if it falls on Great Friday or Easter Sunday, it is celebrated along with the feast of that day.

In Ukraine, Blahovishchenya is said to be the day when spring decisively vanquishes winter; only after this feast, farmers are permitted, with God’s blessing, to start tilling the soil.

Two February feasts inspire us to meet Jesus as Saviour

The Presentation of Our Lord (Stritenya), a Feast Day observed every February (2/15), commemorates an episode in Jesus’ infancy that heralds His destiny as our Saviour.

The Gospel of Luke recounts that on the 40th day after Jesus’ birth, Mary and Joseph brought Him to the temple in Jerusalem to dedicate Him to God, as the Law of Moses required.

Entering the temple, they encountered Simeon (St. Simeon the Righteous). According to Eastern tradition, Simeon had been translating the Hebrew Prophet Isaiah’s book, which foretold: “a virgin shall conceive a son and his name will be Emmanuel (God is with us).” An angel visited Simeon, assuring him the prophecy was correct and he would see it fulfilled.

Remembering this, Simeon, who had lived to a miraculously old age, recognized Jesus and proclaimed: “Lord, now You are letting Your servant depart in peace…For my eyes have seen Your salvation, which You have prepared before the face of all people.” His utterance is still sung today in the canticle (hymn) called Nunc Dimittis or “Canticle of Simeon.”

Simeon also foretold Jesus’ death and resurrection. He told Mary: “Behold, this Child is destined for the fall and rising of many in Israel, and for a sign which will be spoken against (yes, a sword will pierce through your own soul also), that the thoughts of many hearts may be revealed.” (Luke 2:34)

Anna, a prophetess in the temple, also acknowledged Jesus as the Messiah. She and Simeon are both venerated as saints. Their Feast Day falls one day after the Presentation, on Feb. 3/16.

On The Presentation of Our Lord, priests bless candles in Church for parishioners to take home. The candles can be used during prayers throughout the year and lit during times of danger. They remind us of Simeon’s declaration that Jesus would be: “A light to bring revelation to the Gentiles, and the glory of Your people Israel.”

“It is not how much we do, but how much love we put in the doing. It is not how much we give, but how much love we put in the giving.” – Blessed Teresa of Calcutta

Valentine’s Day is springboard to live our faith

The quest for “true love” drives much in popular culture. It is glorified in countless movies, songs, books and adverts. The celebration of this romantic ideal reaches a feverish pitch around St. Valentine’s Day. In February, store shelves are heaving with heart-shaped merchandise and adverts encourage us to purchase treats for our “romantic” other.

As Christians, we are called to strive for a higher love, Christian love, the basis of our faith.

There are four Greek words for love: affection (storge), friendship (philio), passion (eros), and brotherly love (agape). Christian love coincides most closely with the latter. It is selfless, voluntary, committed and unconditional.

Jesus spread the message of Christian love. When asked what the greatest commandment was, He said: “‘love the Lord with all your heart, soul, and mind.’ The second is: ‘love your neighbor as yourself.’ On these two commandments hang all the Law and the Prophets.” (Matthew 22:36-40).

On Valentine’s Day, let us reach out to neighbours who might be lacking in love. Visit the sick and the elderly or send them a card. Show Christian love to family members by being forgiving and accepting of their inadequacies. With acts of kindness, cheer up those who are single, widowed or divorced. They often feel lonely during this holiday. Teach children to include classmates who might be left out.

While it is thoughtful to show appreciation for our romantic “Valentine,” for Christians, this secular holiday can be a springboard to living our faith more fully.

Gear up, not down, for 12th Day of Christmas

Christmas is the start of a 12-day liturgical cycle that builds up to Theophany (known as Jordan or Vodochrestia, meaning Water Blessing). This feast, celebrated on Jan. 6/19 commemorating Jesus' Baptism, is even greater in theological significance than Christmas.

Theophany means "the manifestation of God." According to the Gospels, as Jesus was being baptized by John, God the Holy Spirit, in the form of a dove, hovered over Jesus and the voice of God the Father was heard saying: "This is My beloved Son, in Whom I am well pleased." The revelation of the Trinity is the central "Epiphany" glorified on this Feast Day.

"Though He (Jesus) had no need of purification, as a man He was baptized for our sake...that He might sanctify the nature of water and favour us with rebirth from water and the Spirit." (Ambo Prayer.*) Thus, through His Baptism, Jesus opens the door to our salvation. During our own Baptism and Chrismation the Holy Spirit also descends upon us, and we become children of God. He calls us His Beloved and pours His grace upon us.

On the Eve of Theophany (Schedrij Vechir, meaning bountiful evening), water is blessed at Divine Services and is brought home so our evening meal may begin with a drink of newly blessed water. Ideally, after the meal, we return to church for the Vigil service.

In the morning, another Water Blessing follows Divine Liturgy. Traditionally, it takes place at a lake or river near the church. A cross shape is cut into ice and the priest plunges a cross into the water. In Ukraine, the robust have been known to jump in to retrieve it.

By the time Theophany arrives, many are too tired from feasting to celebrate Theophany in its fullness. This festal season, let us not wind down, but gear up to Theophany!

* Ambo Prayer: named for the area where a priest stands outside the Royal Doors to recite the prayer at the conclusion of the Diving Liturgy. See church floor plan at: www.saintelias.com/ca/church/diagram.php

"I know by frequent experience that there is nothing which puts the devils to flight like holy water." --St. Teresa of Avila

What to do with Holy Water

On Theophany, during the water blessing ritual, priests recite lengthy prayers for the Holy Spirit to come down upon the water. The natural properties of the water are thereby miraculously changed. The water becomes incorrupt and remains clear, fresh and transparent for years. It is filled with the grace to heal illness, protect people and property, and sanctify objects.

Here are some ways to prepare to receive and use Holy Water:

Prepare a jar for receiving and storing Holy Water. Consider decorating the jar with a cross or greenery.

• Drink Holy Water in church, and fill your jar for home use.
• Bring a jar to take to those who can't get to church.
• Sprinkle Holy Water throughout your home, singing the Feast-Day Tropar or saying: "This room is blessed by the sprinkling of this Holy Water, in the Name of the Father, and of the Son, and of the Holy Spirit."
• Pour some Holy Water into drinking bowls for farm animals or pets -- for they are God's creation and gift to us.
• Keep remaining Holy Water and, when you are ill or in distress, drink it with faith in its power to bring healing and peace to your soul.
• Invite your parish priest to bless your home. Tidy up in preparation. When he arrives, turn off electrical devices and light candles. After initial prayers, lead him through your home while holding a lit candle. Ask him to also bless icons and special objects. By being blessed everything in the home becomes holy, and we are reminded to treat possessions -- and each other -- with reverence.

Christmas “Main Course” Served in Church

“Sviata Vecherya.” Just the mention of the traditional, 12-course, meatless Christmas Eve meal enjoyed by Ukrainian Catholics and Orthodox worldwide, evokes warm memories of familial gatherings. For many, this culturally rich Holy Supper is the central highlight of Christmas (Rizdvo). In reality, though, it is only the beginning.

The true “main course” of the celebration of the birth of Jesus is liturgical and takes place in church. There, after the Holy Supper we join our Christian family for the Christmas Vigil: Povecherie (evening service), Matins and Divine Liturgy.

How many of us get to church on Christmas Eve to welcome the Christ Child as a community and hear at Vigil the musical dialogue between priest and choir announcing the joyous news that “God is With Us” (z namy Boh!)? After the Holy Supper, are you too tired from cooking, too full from feasting or too tipsy to attend services?

The beautiful cultural practices of Ukrainian Christmas traditions are important to observe. Yet, it is critical that we do not divorce cultural practices from the liturgical. If we focus mainly on the Holy Supper, then we are on the slippery slope of taking Christ out of Christmas.

Sanctifying your Holy Supper with prayer and Sacred Tradition can help prevent the creeping secularization of Christmas. Start the meal by praying and singing the Nativity Tropar and Boh Predvichnyj. Include the departed in your family by setting an extra plate at the table and place food on it in their remembrance. Sing Christmas carols between courses or ask children to read the Nativity Story to emphasize that this meal is not a regular party, but the prologue to the main event.

Iryna Galadza is Director of the Toronto Eparchy Catechetical Resource Centre, a teacher, mother, grandmother, and wife of Mitred Archpriest Roman Galadza, pastor of St. Elias Church, in Brampton, Ontario.

Related Links

Videos:
“God is With Us” (z namy Boh) during Povercherie
Litany and Tropar during Povcherie

“As we stand beside the manger of Christ, let us ask for the gift of gratitude to God, since everything that we have, our life, our environment, our salvation, is God’s gift to us.” – Patriarch Lubomyr Husar

What we can learn from St. Nicholas

The dilemma facing some parents at Christmas – whether to reveal that Santa is fictional – becomes moot if we focus on St. Nicholas. Not only was St. Nicholas real, he left us a priceless gift: a shining example of generosity, courage, compassion and faith.

According to a famous legend, St. Nicholas anonymously tossed sacks (or stockings) of gold coins into the home of a destitute father who was about to sell off his daughters because he had no dowry for them.

His charity was selfless and thoughtful. St. Nicholas knew what the girls needed and provided it. Children can be taught that similarly St. Nicholas will bring them what they most require. In this way, the materialistic wish-list that promotes covetousness becomes unnecessary.

Another of St. Nicholas’ positive traits, courage, was displayed when he saved three prisoners wrongly condemned to death by grabbing the sword with which the executioner was to kill them.

The many legends of his miraculous interventions also demonstrate his compassion. Sailors who were caught in a storm in the Mediterranean and called on his intercession were saved and, upon reaching land, saw a vision of St. Nicholas.

Though the mythical Santa does also show generosity, he is a figure that promotes commercialism and consumption. In contrast, St. Nicholas spreads the message brought to us through Christ’s Nativity, that of goodwill and love towards all.

Prepare for Christmas by fasting, not feasting

It is common knowledge that we observe Lent before Easter; but did you know that there is also a Nativity Fast before Christmas called Pylypivka or Philip’s Fast? It always begins the day after the Feast of St. Philip (Nov. 15/28) and lasts through Christmas Eve.

The Latin Rite Catholic Church observes a 28-day period of joyous anticipation of Christmas called Advent. Pylypivka lasts longer – 40 days – and has a more serious tone to it. Yet, both have the same goals: to prepare spiritually for Christ’s Nativity, the “Incarnation,” when God is born in the flesh.

We get ready for His Nativity during Pylypivka through the complementary actions of increased prayer, fasting and almsgiving. Fasting is an act of will and a form of self-denial which, when combined with prayer, increases our spiritual awareness. Our Church prescribes a strict fast (no meat or dairy products) on the first and last days of the Fast. Ideally, we should abstain from meat on all Wednesdays and Fridays.

Prayer and fasting naturally leads to almsgiving – expressing love for others in practical form, like visiting the lonely and offering acts of kindness to those in need. The money saved by eating less can be used to help the poor.

Though less strict than Great Lent, Pylypivka can be a greater challenge to observe given the many “Christmas parties” at that time of the year. Daily prayer can help strengthen our resolve to resist the temptation to join secular holiday celebrations and wait until Christmas to begin feasting and merry-making.

Involve your children in all aspects of Pylypivka. For more information on how to do this, read through and print up a copy of the “Pylypivka Action Plan,” which includes scripture readings, reflections and activities for each week of the fast.

Marian feast is reminder that God dwells in each of us

The Presentation of the Theotokos into the Temple, one of 12 major liturgical feasts in our Church, is celebrated on Nov. 21 (Julian) or Dec. 4 (Gregorian). Theotokos, a Greek word, means “God bearer” (as Bohorodytsya does in Ukrainian).

Holy Tradition teaches us that Mary’s elderly parents, Joachim and Anne, were childless for many years when they received a message from heaven that they would have a baby. In gratitude, Mary’s parents brought her as a young girl to the Temple in Jerusalem to consecrate her to God. She remained there until puberty in preparation for her role as the Mother of God.

When Mary enters the temple, she herself becomes the Living Temple of God. This occasion marks the beginning of the New Testament, in which God’s promise outlined in the prophesies of old that foretold that “the human person is the sole proper dwelling place of the Divine Presence,” are fulfilled (Ezekiel 37:27; John 14: 15-23). The texts of the liturgical services for this day emphasize Mary’s role as Theotokos (God bearer) and the role of each human being as a dwelling of the Lord.

We observe this feast by participating in Vespers (evening service) and Divine Liturgy. To involve children, parents can ask them to make a reasonable promise to God and explain that He keeps his promises to us and is pleased when we keep ours to Him.