International Orthodox Christian Articles

-- The Treasury, protected behind a gate.

The Treasury in Axum, said to house the biblical Ark of the Covenant.

The Treasury of the Ark with St. Mary of Zion

The Ark of the Covenant was a great shrine that contained the tablets of the Ten Commandments that were received from God by Moses on Sinai. According to the Old Testament, the Ark was made of acacia wood and overlaid with gold. It measured 1.15 m long, 0.7 m wide and 0.7 m high and was carried by two long bars, also made of gold-plated acacia wood. The Ark was guarded by cherubims that "spread forth their two wings over of the place of the ark" (I Kings 8:7).According to the Old Testament, the Israelites carried the Ark of the Covenant with them wherever they went, and it contained great divine power that proved fatal to many. When the Temple of Jerusalem was built, the Ark was enshrined there in the Holy of Holies and only seen by the High Priest.

At some point, the Ark disappeared from Jerusalem. The mystery of what became of such an important and sacred artifact continues to fascinate archaeologists, historians and believers alike. There are no shortage of theories as to its fate and current location, which include a Jerusalem tunnel and the top of Mt. Nebo in Jordan.

To Ethiopian Christians and Jews, the location of the Ark of the Covenant is no mystery. According to the Ethiopian royal chronicles, the Ark left Jerusalem much earlier than generally thought — in the days of King Solomon — and went to Ethiopia by the hand of Menelik, the son of King Solomon and the Queen of Sheba. (The Old Testament tells of a meeting between the monarchs (1 Kings 10), but not a marriage or Prince Menelik.)

The Ark was then kept safe in Ethiopia over the millenia, carefully hidden during wars, and today it is enshrined in a special treasury next to the Church of St. Mary of Zion in Axum, Ethiopia.

This theory was popularized outside of Ethiopia through a 1990s book by British journalist Graham Hancock entitled The Sign and the Seal: The Quest for the Lost Ark of the Covenant. Hancock argues that after the Ark was brought to Ethiopia by Menelik, it was kept there for 800 years by a Judaic cult. Then it was seized by the Knights Templar, who thought that it was the Holy Grail. The Knights converted the Jews, who then kept the Ark in a great church.Several other researches have explored the possibility that the Lost Ark is in Ethiopia, reaching various conclusions. In The Quest for the Ark of the Covenant, Stuart Munro-Hay argues that Axum's shrine contains a stone altar that was probably produced long ago as a replica of Moses' stone tablets.

Munro-Hay's theory is a variation of what seems to be the most common consensus of scholars: there is something old and sacred enshrined at Axum, but it is probably not the Ark of the Covenant.The Ark of the Covenant was long enshrined in the Church of St. Mary of Zion at Axum, and constructed specially for the purpose by Emperor Haile Selassie in the early 1960s

What to See

The Ark of the Covenant at Axum cannot be seen by anyone but the High Priest of Axum, an elderly and especially holy monk who is charged with its care and preservation for life. He cannot leave the small yard that surrounds the chapel, and he is expected to name his successor on his deathbed. The present custodian with this privilege and burden is named Abba Tesfa Mariam.

The authors of the abovementioned books on the Lost Ark were unsuccessful in their attempts to gain access to the relic. In fact, not even the Ethiopian president is allowed to see it. The Ark used to be taken out on a procession once a year, but due to the recent war and tensions in the area, it remains locked in its shrine full-time.One recent British explorer was told that these restrictions are for his own safety, for "if I approached the Ark I would be punished - the theory is that would become invisible and unleash upon me its terrible power - I would be killed outright, probably incinerated." He was told that even seeing one of the blessed replicas placed in all Ethiopian churches could have this effect. What visitors can see is the building in which the Ark is kept. Referred to as a relic chapel or the Treasury, it also contains the cathedral's treasures such as the crowns of Ethiopian kings and silver processional crosses. The other treasures are regularly brought out and displayed for visitors, but no one is allowed inside the building.

Quick Facts

The Treasury containing the Ark of the Covenant is located right next to the old St. Mary of Zion Church in Axum, Ethiopia. It can be viewed from a fairly close distance at any reasonable hour of the day, but the inside is not open to visitors.

Source:

http://www.sacred-destinations.com/ethiopia/axum-ark-of-covenant.htm

1. The Stone Tablets of the Law

The Ten Commandments were written on these two pieces of stone, by the finger of God on Mount Sinai (Exodus 31:18; 32:16,19; 34:1). The tablets of stone are also called the tables of testimony (Exodus 31:18), because they show us what God is like: jealous, caring, faithful and true. He is holy and righteous.
Here are the Ten Commandments (Exodus 20:1-17):
Introduction: "I am the Lord your God, who brought you up out of the land of Egypt, out of the house of bondage.
You shall have no other gods before Me.
You shall not make for yourselves any carved image, you shall not bow down to them nor serve them. For I, the Lord your God, am a jealous God.
You shall not misuse the name of the Lord your God, for the Lord will not hold guiltless anyone who misuses His name.
Remember the Sabbath to keep it holy. Six days you shall labour and do all your work, but the seventh day is the Sabbath of the Lord your God. For in six days the Lord made the heavens and the earth, the sea and all that is in them, and rested on the seventh day.
Honour your father and your mother, so that you may live long in the land the Lord your God is giving you.
You shall not murder.
You shall not commit adultery.
You shall not steal.
You shall not give false testimony against your neighbour.
You shall not covet your neighbour's house; you shall not covet your neighbour's wife, nor anything that belongs to your heighbour.The Ten Commandments on the two stone tablets are the basis for God's covenant with the

children of Israel (Exodus 19:5-7). They stipulate what the righteous requirements of the law are, but there is no supply to help the children of Israel to obey the commandments.
Because the children of Israel did not continue in their side of the covenant (it was impossible, Romans 8:3), God promised to make a new covenant, "not like the covenant I made with their fathers, My covenant which they broke, though I was a husband to them" says the Lord (Jeremiah 31:32).
"This is the covenant that I will make with the house of Israel after those days, says the Lord: I will put My law into their minds and write it on their hearts; and I will be their God and they shall be My people. No more shall every man teach his neighbour saying 'Know the Lord', for they all shall know Me, from the least to the greatest among them, says the Lord. For I will forgive their iniquity and their sin I will remember no more" (Jeremiah 31:33-34).
This is the New Covenant which Jesus has ratified by His blood (Luke 22:20).
Psalm 40:8 is a prophecy of the Messiah: "Behold, I come; in the scroll of the Book it is written of me: 'I delight to do Your will, O my God, and Your law is within my heart'". In fulfillment: "When the fullness of the time came, God sent forth His Son, born of a woman, born under law, so that He might redeem those who were under the law" (Galatians 4:4). Jesus Christ has kept the law of God, loving the Lord His God with all His heart, and His neighbour as Himself. This is obvious from reading the four gospels. Delighting to do God's will (John 4:34; 5:30; 6:38), Jesus had the law of God (the Ten 'Words' of God) in His heart, just as the Ark of the Covenant kept the stone tablets of the Testimony. The Word of God had become flesh and tabernacled among us, full of grace and truth (reality, Greek) (John 1:14). Through Jesus' death on the cross, as a perfect offering, we are forgiven our offenses under the law and redeemed from slavery to it.
God undertakes to write His laws into our hearts and inscribe them on our minds, by sending forth the Spirit of His Son into our hearts (Galatians 4:6 Hebrews 8:10-12). Thereafter, an inner working of life takes place, "Christ who is our life" (Colossians 3:4), "Christ being formed in you" (Galatians 4:19), that will result in at least the same testimony of God as the Ten Commandments. The children of Israel broke the old covenant, and we still do, because of trying to keep it by self-effort in our flesh. In the New Covenant, God undertakes to write His laws into our minds by His Spirit (Romans 8:4 Ezekiel 36:25-28), providing we walk by the Spirit.
John is very economical in his writing, using one or two words to describe vast realities. But his focus is not on understanding so much as truly knowing, experiencing, for example the Bread of Life (John 6:35). John refers to Jesus as:
the 'Word' in his gospel (John 1:1)
the 'Word of Life' in his first epistle (1 John 1:1)
the 'Word of God' in Revelation 19:6.In each case, John's underlying thought seems to be the Ark of the Testimony.

2. Aaron's Rod that Budded

A little history is required to begin with: the account is in Numbers chapter 16. A short while after the Tabernacle had been functioning, one of the priests (Korah) and some others mounted a challenge to the leadership of Moses and Aaron. Couched in language that was very spiritual, Korah reasoned 'aren't all the Lord's people holy? isn't He among all of them? why are Moses and Aaron the only leaders? - it's too much for them to cope with'. Korah's partners were not priests. Their line of reasoning was totally anti- God's word: 'Moses, you've brought us away from a land flowing with milk and honey (Egypt) into this desert. Where is this land flowing with milk and honey that you promised us? D'you think we're all blind?' This was an outright lie; Egypt had meant toil and miserable hardship, bitter tears and hopelessness, but after a few months of building a beautiful Tabernacle, the memory of that slavery was fading, hence the challenge.
Moses instructed everyone to appear before the Lord the next day. They were to fill bronze incense burners and place them before the Lord. God was furious and judged Korah and his cronies. Their censors became used in the covering for the

Burnt Offering Altar, as a reminder of God's wrath from heaven against the ones who had spoken so vehemently against Him and those He had chosen (Numbers 16:29).
But the incident did not finish there. The whole congregation then started to murmur against Moses and Aaron because they had 'killed the Lord's people'. Again God reacted furiously and plague broke out, quenched only when Aaron obeyed Moses and placed his (the authorised) incense burner before the Lord in the Tabernacle. The plague had exacted a devastating toll on the people and God had proved negatively that Moses and Aaron were indeed his choice.
However, God wanted to prove positively that Aaron was his choice for the priesthood (Numbers 17:5). A rod from the head of each of the twelve tribes was marked with the name of the tribe and placed before the Lord, at Ark of the Testimony (Numbers 17:4). When Moses returned the next day, Aaron's rod had budded with sprouts, yielding blossoms and ripe almonds. God instructed Moses to place Aaron's rod back before the Testimony, "to be kept as a sign against the rebels" to prevent further murmurings and death (Numbers 17:10).
That is the history. The application comes in John chapter 11. Jesus' friend Lazarus is quite seriously ill. Jesus loved the family: Lazarus, Martha and Mary. But Jesus did not go to see them straightaway, He waited two days. This caused a lot of murmuring and reasoning. The first bunch of murmurers and reasoners were the disciples, especially when Jesus (without being told) announces that Lazarus has fallen asleep (John 11:11,14). The next bunch of murmurers and reasoners were Martha and Mary and the mourners. Martha can't wait to tell Jesus what she thinks, meeting Him on the road. Mary was less vociferous, but still made the same observation as Martha: "Lord, if you had been here, my brother would not have died" (John 11:21,32).
It looks really bad. Jesus has let everybody down, just what the 'press' wanted to 'publish'. It is in this very environment of death, despair and hopelessness that Jesus announces "I am the Resurrection and the Life. He who believes in Me, though he may die, he shall live." (John 11:25) Jesus asks Martha if she believes. She gives a reply that is doctrinally superb: she believes Jesus is the Messiah, the Christ, the Son of God who is come into the world (John 11:27). She avoids answering Jesus' actual question because her theology is already 'at the back of her mind' due to her grief. Some of the others begin to question even whether He is the Messiah. After all, if Jesus can make the blind to see (a strong proof He is the Messiah, Isaiah 42:1,7), why couldn't he have prevented Lazarus from dying?
Jesus had no intention of preventing Lazarus from dying. He appears to have had every intention of waiting until he had died, so that people would see the glory of God appear in the Tabernacle, Jesus Christ, and that many would believe in(to) Him ('into' is the literal Greek)(John 11:40,15,45). Lazarus was not just a piece of wood, lopped from an almond tree somewhere, like Aaron's rod had been. Lazarus was a full scale human being, a dear friend, now (after being dead for four days in Israel) undoubtedly decomposing rapidly, damaged beyond hope.
"Take away the stone"
"Father I thank You that You have heard Me"(He had already been at the Golden Incense Altar praying)
"Lazarus, come forth"
"Loose him! Let him go!
What a sign of the Messiah! Who could doubt now that Jesus is who He says He is - the Resurrection and the Life? Only those who were masterminding the plan to kill Him (John 11:47-54). But even they were under God's sovereign masterful arrangement.
So much of the Tabernacle's history and the Temple's history is upsetting and disappointing. But today, thousands of years later, people are still very eager to learn about the Tabernacle and the Temple. This has much to do with the Ark of the Covenant, which (for at least part of its history) contained the budding rod that is fulfilled in Jesus, who is the Resurrection and the Life! So much of church history, and even my own history is deeply disappointing, but again and again the Lord Jesus Christ becomes the Resurrection and the Life to the members of His Body, which is the true Church.
I myself am living, walking proof that Jesus Christ is the Resurrection and the Life. Tonight I am writing this article on the Tabernacle for the Internet and a CD-ROM. If Internet/CD-ROM technology had been available seven years ago, when I was a deeply backslidden christian, I am sure that I would have been looking out for totally different (even dirty) kinds of material. How I thank the Lord for His love towards me, for saving me, for bringing me back to take another look at Jesus in the gospels (the Door to the Outer Court), for dying for me at the Burnt Offering Altar (the cross) to forgive all my wrongdoings, for washing and cleansing me at the Laver of His word, for feeding me with the Bread of Life, for shining on me as the Light of the world, causing a reaction of the light of life inside me. Thank you, Lord, for praying for me at every stage of my life and for shepherding me back to Yourself. Thank you, Lord Jesus, You are the Resurrection and the Life, and You're real in my life. Praise Your Holy Name!
Aaron's rod that budded was a sign of God's continued choice of Aaron as a priest (Numbers 17:5). But Aaron's priesthood was interrupted by his death. The Lord Jesus Christ, though, has a priesthood that is constituted with an indestructible life (Hebrews 7:16). He is able to save to the uttermost those who come to God through Him (Hebrews 7:25). Do you need to come back to God, now, through Him?

3. The Golden Pot of 'Hidden' Manna

Manna was the food that came down from God to feed the children of Isreal daily in the wilderness for the forty years of their journey to Canaan. It was given to the children of Israel in such a way that it required them to develop self-discipline. Manna only came in the early morning with the dew (Exodus 16:13-14). By the time the sun was up, it would have evaporated (Exodus 16:21). It had to be gathered every day, any residue would breed worms and smell (Exodus 16:20), and they had to gather a double portion on the sixth day, because none would fall on the Sabbath (Exodus 16:22-27). It was called 'Manna', because that is Hebrew for 'what is it'. It looked like white coriander seed and tasted like wafer biscuits made with honey (Exodus 16:31). The Lord commanded Moses to fill an omer vessel with Manna and keep it for a memorial to future generations of how God fed them in the wilderness (Exodus 16:32-33). This is the Golden Pot of Hidden Manna in the Tabernacle.
Now, it is obvious that if Manna was kept for longer than a day, or two days (if it was a Sabbath), then the Manna would breed worms and smell. Why then try to keep it for a memorial to future generations?
The key is the Golden Pot. The Golden Pot would last for ever. It is round, indicating eternal; it is gold, indicating 'of God, divine'. The Golden Pot indicates eternal life. Our life needs to be "hidden with Christ in God" (Colossians 3:3) and we need to know "Christ our life", the zoe (Greek) eternal life (Colossians 3:4). The Hidden Manna was a memorial of how the Lord had sustained His people in an impossible situation. Christ is real and applicable to every person in every age in every circumstance. The question is: how much is He really our life or how much is He just tacked on at the end, when we have some time/energy to give Him? Also when we have experienced His life supply in a tight situation, it is good to have a memorial of that faithful supply of His life as sustenance for future similar occasions. "This is eternal life that they may know You, the only true God, and Jesus Christ, whom You have sent" Jesus prays in John 17:3.

By Martyn Barrow

Source:

http://www.domini.org/tabern/arkcovnt.htm

Importance of Prayer

The only answer to the imperative, helpless and loud cry, the sign of life at the birth of an individual that heralds a child into this bottom plane of the cosmos is prayer that goes upwards for creativity. The birth pang that starts with bleeding is remunerated by repenting tears, the only tool for a life of peace that unfolds often to equanimity and taciturnity. While respiration is the breathing of the body, prayer is the breathing of the soul. Supplication to the Lord of all things is the spiritual umbilical cord that bridge with the Spirit of God and the spirit of man. As the unceasing supply of unseen energy for both body and spirit is a breathing inevitability, the cleansing tears that implicitly cleanse our body and spirit are spontaneous and creative. A life without fasting and prayer is like a ship that voyages in the violent mid-ocean without a radar and propeller. Every human being needs a confessor who hears the problems that eat away one’s peace of mind and security. God is our confessor who absolves our sins and debts. He also has authenticated another confessor through the Divine commission of priesthood that nurtures the food of the soul, Jn.20: 22-23, also parenthood that take care of our earthly and religious life. Commissioning of St.Peter for rendering spiritual diagnosis to Cornelius was a part of God’s divine mission.

Role of Family Life

The family that buds into an institution of an organized communal life is the nucleus of everything which unfolds into a life of fullness and beauty. The prime roles of parents, children and other household members are elucidated in Ephesians 5&6, the epistle that is read in every marriage ceremony. “Honour your father and your mother’, Exo.20: 12, is the 5^th Mosaic commandment, not in the order of ‘mother and father’ “that your days may be long in the land which the Lord your God gives you” because the father is the procreator, creating as an agent of God and the mother, the begetter, giving birth children for God and man. Despite her role in conception, pre-natal and post-natal care is greater than the procreator; his role is apparently more significant in giving the nutrient, as ‘he is for God and she for God in him’concept.

The family prayer that focus on the praising of the glory of God for His love and benevolent gifts and blessings and thanksgiving by the parents in getting good and healthy children and the opportunity of nursing them and the children in praising the God-given opportunities in life that extol the role of parents in making use of should be the pattern of our prayer. It doesn’t mean to ignore the prayer for the whole humanity and the solutions of its sufferings. Pray for others first, then only the household members that we are bound to plead for the continuation of our mutual love and regard. Family or any other prayer should be a thanksgiving one to God and others, together with entreaty of caring and guiding mankind for better making use of all the given opportunities in a positive direction. A noble and good family life builds our spiritual and earthly life in a splendid way. Simultaneously, we must have the detachment that proclaim that we don’t have any spouse, children or friends because too much of any involvement of the mundane life make detachment from God. In this hybrid culture of sophistications, either man lives for his own family or for himself, neglecting the brotherly duty of sharing his inputs and outputs for the marginalized ones and outcasts. A self-centered man leads a self-conceited life of ephemeral nature.

Importance of Baptism

Cornelius was clearly a Gentile belonging to the Roman Army, though the Italian band has not been identified. He was a God fearing man. In those days there used to gather a fringe of devout heathen attracted by the monotheism and a high standard of Jewish morality, yet reluctant to take the decisive step of becoming proselytes, for men particularly the necessity for circumcision and the full observance of the Law was the most distasteful. They used to join in for synagogue worship, observed the moral life, and abstained from heathen excesses. We tend to misquote the following verses in isolation and argue that whoever believes in God and do charity work is destined to be in the Kingdom of God. “Truly I perceive that God shows no partiality, but in every nation any one who fears him and does what is right is acceptable to him….”, Acts.10. This verse is applicable in relation to Cornelius who took the sacrament of baptism later, not for anyone who doesn’t accept baptism. People fearing God are only acceptable to Him, but not given any guarantee of salvation. Just called for, but not elected to the celestial world is the truth. For salvation, one has to be a member of the church that cleanses him by the sacrament of baptism, “Can anyone forbid water for baptizing these people who have received the Holy Spirit just as we have. And he commanded them to be baptized in the name of Jesus Christ”, Acts.10: 47-48. Righteousness or mere prayer is not enough for salvation; it is to be buttressed by the baptism in the name of Jesus. This truth also is validated by Jesus in His reply to Nicodemus, Jn.3: 5-7, 35.

“Cornelius, your prayer has been heard and your alms have been remembered before God. Send therefore to Joppa and ask for Simon Peter…”Acts10: 31-….The angel of the Lord is the one who transmits or conveys our supplications to God, Mat.18: 11; Heb.1: 14. There are different layers of intermediaries to convey our actions and reactions to the Creator who created everything out of nothing. St.peter was sent because Cornelius was genuinely a devout worshipper who did benevolent work in his private and public life; such people get visions of extraordinary perceptions. Therefore, any babbling cannot be considered as a prayer that has reached God and rewarded; it should be done in the right mode that automatically converges to the multi-dimensional planes of our existence. The Prayer that is not authenticated with right actions is not validated. Cornelius’ prayer, together with the charity work was remembered. He didn’t pray for money and power because he was a rich man and enjoyed high position in the military rank. “He was a religious man; he and his whole family worshipped God. He also did much to help the Jewish poor people and was constantly praying to God…The angel answered, God is pleased with your prayers and works of charity, and is ready to answer you…”. God replies only after continuous prayers and supplications, not mostly an instant answer. St.Peter also saw a similar vision in this regard that made him realize that he also needed a u-turn conversion to a positive direction. Here the giver and the recipient are both human beings with their own frailties and merits, yet God overlooks those weaknesses and made the pair as tools for His own Kingdom.

Right Faith and right prayers

Despite Cornelius did his routine and private prayers constantly and continually, he was not aware about the redemptive work of the Son of Man who sacrificed Himself for us. As he was not a hypocrite, his prayers and almsgiving were accepted by the Lord. Any prayer is not answered; one has to pray with right faith that is complemented with a righteous life. Baal’s prayers by the multitude of followers were not answered, whereas the prayer of Elijah brought fire from Heaven to consume the idolaters and all around the vicinity. Our prayers that are affirmed in the citadel of apostolic faith have the power to move mountains from their positions. The real prayer is the glorification of God in our thought, word and deed. The prayer of the Pharisees and Sadducees, often fermented faith, doesn’t go upward; self-righteousness and morbid, routine babbling prayers can’t shake the strongholds of satanic kingdom. Wrong mode of thanksgiving or requesting for the earthly glamour is not prayer because the materialistic and flamboyant lifestyle has no bounds or limits, making people to grumble and turn away again and again for the higher level of sophisticated banal life. Thanking God for what He has done for us by sacrificing His own life and for running our daily life in a qualitative manner of helping the poor is the right prayer. Charismatic prayers that crave for the prosperity gospel belong to the underworld monoliths. Our inner man should cleave unto the Creator and breathe life with Him, so also as man is a social animal, his actions and reactions and spiritual vibrations that need to be in collaborations with his brethren, without whom our cyclic salvation is imperfect which rests on conditions should be pure and sincere.

Religious Intermediaries

St.Peter who hastened to Cornelius’ household was the intermediary between God and the Italian soldier who willingly received baptism later. As I have proved elsewhere that the clerical hierarchies are the middle men who plead and sanctify the receiver for the higher gift of powers, for example, baptism that weld the stepping stones of salvation. The clerics are responsible to administer the sacramental rites, the main of which is the Holy liturgy. They are authorized to receive the key to the Kingdom of God, the authority to forgive the sins of man. The angels and saints also have their own domain of bridling our salvation. This authority that represents the clergy as the agents or ambassadors of God is well established biblically. Laying hand is the anointing process of receiving the Spirit of God upon the devotee that look after the laity in every spiritual arena. Despite st.Paul was elected by God, Anannias was commanded to lay his hand upon him, then he stood later before the apostles for confirmation of his selection.

There have been deacons, priests and bishops from the very beginning of Christian ministry. Although Deacon Phillip baptized some devotees, they joined the church by receiving baptism from the apostles later, Acts, 8.14-40. Those who received John the Baptist’s baptism also were confirmed by laying of hands by apostles afterwards. The apostles delegated this authority to bishops who gave it to the retailers, priests, for the forgiveness of sins. Even if a priest is sinful, his authority for the forgiveness of sins of others has no tarnishing effect. Though we pray to the Father, the answer or rewards are bestowed by the Holy Spirit, Lk.11: 13.

The latest money culture, the resemblance of the medieval sale of indulgence that plays excesses in the religious vistas with money that affords a salvation insurance premium has declined the piety of the lay man and the clergy. The clergy that has become a puppet of the money extravaganza has erased the Christian monastic lifestyle from the face of the world. St.peter’s reply to Simon who tried to bribe him to get the authority of receiving the gift of the Holy Spirit is apt here. “Your silver perishes with you, because you thought you could obtain the gift of God with money…., your heart is not right before God”, Acts.8: 20-21. Half starvation only can circulate spiritual electricity in our daily life.

Family prayers

Man is the only animal that cooks its food and serves them to others, thus his dependence on others is a social liability. This could be the one of the main reasons for the affordable ability of his communication among the same species and to the other animals too. This ability of speaking to others has a primary role of caring and looking after others. This bond that we call it as love which emanates from our inner being is the fountain of life. Praying for all others and for us should be the breathing of the soul. The family that binds this bond is the miniature world that caters to the taste of all our brethren. “The family that prays together stays together” has proven to be a universal truth. Not the individual prayer alone but the family prayer that nurtures all values for the growing up children and their parents circumvent for our spiritual growth. The main reason for Cornelius’ prayers was enriched on this ground. Cornelius and his household prayed together constantly. The angel of the Lord spoke him at 3 PM in the afternoon proves that the prayers for 7 watch times a day instituted by the church has great significances. St.peter also fell in a trance and saw the vision while he was in his 6^th hour prayer, mid-day. This trance proved that he was the apostle not only for the Jews, but also for the gentiles. These instances prove that regular routine prayers at different watch times are indispensable for our spiritual progress. Right faith and right prayers at right times are inevitable food for our daily onward journey, despite general prayers prompted by the Spirit of God at every moment are part and parcel of life.

As both husband and wife are in one body, their thoughts also should be in a uniform mould. Both husband and wife are the joint heirs of salvation; so they should have the unity of thought and action. “In the same way you husbands must live with your wives with proper understanding that they are the weaker sex. Treat them with respect, because they also will receive, together with you, God’s gift of life. Do this so that nothing will interfere with your prayers”, 1. Pet.3: 7. The phrase ‘together with you’ connotes and emphasizes that wife’s salvation is a condition that binds with her husband. Just like there are hierarchies in Heaven, there is a sort of intermediaries, for example, priesthood, parenthood, and so on, that link together for our earthly and spiritual salvation. Wife’s salvation that depends on her good relationship with her husband is also repeated and emphasized by St.Paul. “For Adam was formed first, then Eve; and Adam was not deceived, but the woman was deceived and became a transgressor. Yet woman will be saved through bearing children, if she continues in faith and love and holiness, with modesty, 1.Tim.2: 8-15. These doctrines are further elaborated in most of his epistles. Wife’s salvation thus is synchronized with her prayerful relationship with her husband. Sarah adoring her husband Abraham as the Lord may be aligned with this context. Two heads in one household is ludicrous and incompatible. This is the reason for women’s ordination that surfaced only a couple of decades ago have become a forbidden fruit that put the cart in front of the horse. Overturning Nature’s law is suicidal. Because Eve brought sins into the world that deceived Adam, woman is a complementing part to Adam’s mission of worshipping God. Her design and mould is also reveals the truth. Just like man is the only responsible agent in conceiving her, wife’s willful humility and love to him with prayers will beget her salvation. As priesthood is the genesis for spiritual life on earth, her religious devotion that pleases her husband also spins her salvation.

The family prayer that is the precursor of the church worship where men clergy celebrates the Holy liturgy is a model of our social constitution of family life. Man is the head of the household, just as Jesus is the Groom of the Bride.

The protagonist’s, Cornelius, household supplications and almsgivings have knocked at the doors of Heaven for God to send His messenger for future guidance of the man of God. Unless the prayers and charity works in one way or other go together, our life will remain in darkness. The household unity and charity prayers can move mountains from their places. Unity of mind, unity of thought and unity of action are the foundation stones of families and communities. Wherever there is division, the Devil’s encroachment that makes ruptures will embroil in feuding and infighting. Don’t give a chance for the destroyer to come into our households. Once his entry in the family life is cemented, it becomes a Herculean task to evict him from there. Prayer and good relationship is the lingua franca that greases the family to stay together. The head weight that rift the family into different fragments cannot be solved by individual fasting and prayers; it should be a joint exercise. Build the good relationship among the family members is the herald of the fruits that yield to prayers.

Postures during prayers

The pattern of prayer is given in the Lord’s Prayer. It starts with hallowing God’s name and finishing by our surrender that gives kingship, honor and glory to the Almighty. A king is not greeted in our sitting or lying position. We stand with clasped or folded palms to welcome before we present our supplications. As in Indian culture that gives room for bending down to the feet of the elders, especially mothers, we are asked to prostrate, so as to show our humility in our supplications. Prostration is a good exercise or a yogic therapy that creates and revitalizes our body energy for physical creativity. Clasping or folding our palms circulates the nervous energy for higher vibrations of thought which help us to focus upward and transmit the thought in higher frequencies. Every middle palm is a ganglion, marma sthanam that has mystical potency for higher creative power. Standing with clasping palms shows humbleness that allows the activation of palm ganglia for working in harmony with our thought and concentration.

Kneeling down with closed palms is a higher form of submission that venerates the name of the Creator. Sitting and lying down positions exhibits our disrespect and head weight in front of the Lord of all things. Our sitting style of communal worship also tries to denigrate the name of the Lord by our disrespectful manners. Know that prayer is an affirmation of faith that declare the omnipotent, omnipresent and omniscient power of the King of kings. Pleasing someone to get their blessings and rewards are applicable in our prayers, too. Don’t force God to kneel down to the pigmies for hearing our babblings. Right thoughts, right mind and right action that also invite the praying positions that are important for the effectiveness of prayers are integral parts of communicating with the Heavenly powers.

Prayer has no reply unless it is complemented with proper deeds that involve in almsgiving and forgiving others and embracing a life of devout dedication in sharing life with others. “So if you are offering a gift at the altar, and there remember that your brother has something against you, leave your gift there before the altar and go; first be reconciled to your brother, and then come and give your gift”, Mt.23-24. Giving out Zacchaeus’ money alone is not enough; a charity mind that forgives and consoles others is the golden coin which is needed for crossing the river Jordan. “Unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of God”, Mt.5; 20. Intrigues and underhand methods, the weapons of mass destruction of the unseen life, are the bombardments of our inner adulterated psyche. No prayer from a polluted mind is heard and rewarded.

Prof. E.S. John, Australia (Contributing Editor)

The greatest mystery in all Christendom is the Resurrection. Jesus arrived in Jerusalem riding a donkey and people received him by placing palms on the route (Palm Sunday). He had the last Supper on Thursday (Passover, which occurred on a full moon preceded by the Vernal equinox). He was crucified the next day, Friday, and Resurrected on Sunday. Jesus had spent forty days in the desert combating the devil before He began His public ministry of announcing salvation to the repentant and judgment to those who continued to rebel against God. In remembrance of that event, the festivities associated with the Resurrection (Pascha, Easter, "Tensae") are preceded at least by forty days of lent, depending on the church. The reasons for the differences in the number of Lenten days among churches and hence their practices and the calendar used by each are quite complex and are briefly described below.

The crucifixion is related to the Last Supper (the Passover, which commemorates the exodus of Jews from slavery in Egypt). The Passover was originally celebrated on the New Moon after the vernal equinox. However, after the dispersal of the Jews in AD 70, the Passover was reckoned by some to precede the vernal equinox in some years. Accordingly, the churches that associated Pascha (Easter) with the Passover had acquired different dates for the same Resurrection. Wanting to homogenize the practices of churches within his empire, the Roman Emperor Constantine¹, had ordered the church leaders to hold a conference. The church leaders held a conference in AD 325 at Nicaea and had agreed on many issues² including disregarding Jewish custom as a criterion for fixing Pasha (Easter), enforcing the practice of Rome and Alexandria, namely holding Easter the Sunday after the first Full Moon of the vernal. Yet, the Western churches emphasized agreements on enforcing the practice of Rome, while the Eastern churches emphasized holding Pascha on the Sunday after the first Full Moon of the vernal. The disagreement was exacerbated in the 16th century when the Gregorian calendar was proposed as a correction to the Julian calendar.

Julius Caesar had ordered in 46 BC that a correction be made to the calendar of 365 days of the Egyptian tradition³ by adding a leap year to it, so that a year would have 365.25 days. Hence, the Julian calendar is based on a Sidereal year, which is determined with reference to a far off star, and does not exactly replicate the natural rhythms of the Earth as a Tropical year of 365.2422 days, which is determined from the period of the equinoxes⁴, does. Quite simply, the vernal (spring equinox) would not repeat on the same day (March 21) each year if the Tropical year were not to be used. The Tropical year is shorter than the Sidereal year by 0.0078 days in 1 year, or by 1 day in about every 130 years. To maintain the vernal repeat on March 21, and pin down the Sunday for the Resurrection as agreed to in the AD 325 Nicaea First World Church Council, the Julian calendar, which is based on the Sidereal year, must be adjusted to the Tropical year. About 13 centuries later in 1582, Pope Gregory XII ordered that 10 days be dropped from the Julian calendar and that 3 leap years be dropped for every 400 years thereafter. Though the Gregorian calendar serves as a civil calendar in most Western countries, the Orthodox churches continued to use the Julian calendar for religious events. Currently, about 17 centuries after the Nicaea Council, the vernal on the Julian calendar lies on April 3, thirteen days later than shown on the Gregorian calendar. Consequently, for the Orthodox, Pascha ("Tensae") cannot occur before April 3 in the 21st and subsequent centuries. Though the Gregorian calendar with March 21 as the date for the vernal better corresponds to the seasonal rhythm of the Earth, the religious calendar has its own dynamic that dates to the AD 325 Nicaea Conference. Yet another World Church Council, which aimed to bring an agreement between Christians, had resulted in bringing more disagreement.

In the AD 451, the World Church Council that was held at Chalcedon had determined that the divine and human nature of Jesus are inseparable but unmixed. The determination of Chalcedon was rejected by the Oriental Church⁵, which instead emphasized the supremacy of the Holy Trinity and underscored a merger of the nature of Christ, Who was born in Heaven without a mother and on Earth without a father (the double birthing doctrine, “Tewhedo”). Those that have the doctrine of the unmixed dual nature belong to the Western Roman Empire (Catholics) and the Eastern Orthodox, while the Oriental Orthodox (including the Ethiopian Tewahedo Orthodox Church) believe in the double birthing doctrine. Though the Eastern Orthodox and Catholics have a similar doctrine on the nature of Christ they have other differences including on the length of the lent days that would precede the commemoration of the Crucifixion. On the other hand, the Eastern Orthodox churches and the Oriental Orthodox churches, while they have differences in the interpretation of the nature of Christ they nonetheless commemorate the Resurrection on the same day. However they differ on the number of days of lent before Pascha ("Tensae). The Oriental church has a week of fasting that predates⁶ the Great Lent while the Eastern Orthodox Church does not. As provided in Table 1, Oriental churches have 56 days of lent ("Hudade") over a period of eight weeks, the Eastern Orthodox churches have 46 days of lent over a period of seven weeks, and the Western churches have 40 days of lent over a period of seven weeks.

by Habte Giorgis Churnet

Source:
http://www.aboutethiopia.com/resurrection-Lent.htm

A Daily Account of the Solemn Services During Holy Week in the Eastern Orthodox Church.

"For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the Scriptures; and that He was buried, and that He rose again the third day according to the Scriptures; and that He was seen of Cephas, then of the twelve; after that, He was seen of above five thousand brethren at once."
1 Cor. 15:3-6

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Daily Observances of Holy Week
"In Remembrance of a Pledge of Resurrection"

Saturday Morning of St. Lazarus

(Saturday before Palm Sunday; the service consists of Matins [Morning Prayers] and the Divine Liturgy.)
On this day the rising from the dead of St. Lazarus, the righteous friend of Christ, is celebrated. Holy Week begins with the phrase: "Six days before the Passover, Jesus came to Bethany", John 12:1. His arrival coincided with the Jewish Passover. It started on the 15th of the month of Nissan in commemoration of the freeing of the Hebrew people under the leadership of Moses, from the slavery of the Egyptians by the miraculous act of God. The Church relates preparation and redemption to the events of this week.

Six days before the Passover a feast was given for Christ in Bethany of Judea where Christ had stopped on His way to Jerusalem. Lazarus, His friend, and his sisters were present. A short time earlier Christ had risen Lazarus from the dead, thereby gaining the respect and faith of the people, but also the hatred of the fanatics. The Church names this day the "Saturday of Lazarus" in remembrance of the resurrection of Lazarus and its promise of universal resurrection for all men. The Church connects this celebration, by anticipation, with the Entrance of Christ into Jerusalem: "We carry the Symbols of victory and cry Hosanna in the highest".

The readings are Hebrews 12:28-13:8 and John 11:1-45.

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"Blessed is He that cometh in the Name of the Lord....."
Palm Sunday Morning
(Palm Sunday services is held in the morning and consists of Matins [Morning Prayers] and the Divine Liturgy.)

Palm Sunday celebrates the glorious and brilliant feast of the Entrance of Jesus into Jerusalem. Zechariah had prophesied the entrance of the Messiah into Jerusalem, saying: "Rejoice greatly ... O daughter of Jerusalem; behold, the King comes unto Thee; he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass", Zech. 9:9. The contemporary Jews associated this prophecy with the expected Messiah. This action of Christ testifies to His nature as Savior, but with the definite declaration that His Kingdom: was not of this world. The news that Christ was in Bethany provoked a general enthusiasm of acceptance, but also of indignation among the High Priests, who had decided to kill Christ. The main road leading to Jerusalem was covered with palm trees. The multitudes, with palm branches in their hands, spread their cloaks on the road as a show of respect, crying out-. "Hosanna to the Son of David,- blessed is He that comes in the name of the Lord'. All the actions and words of the people and,of Christ had a Messianic meaning readily recognized by the Jews of that time. As usual, Christ went immediately. to the Temple, where He prayed and taught. That evening He departed for Bethany.

A custom of distributing branches of palms to the people in the Church prevails to this day, commemorating the victory of Christ against the evil powers.

The Epistle reading is Phil. 4:4-9, and the Gospel reading is John 12:1-18.

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"Both watch and pray......."
Great Holy and Monday Morning

(The service is Matins of Tuesday morning sung by anticipation Monday evening.)

Tuesday of Holy Week (sung by anticipation now Monday evening) commemorates the parable of the Ten Virgins, Mtt. 25:1-13. Ethical preparation and wakefulness are the foundations of vivid faith. The parable of the Ten Virgins is developed around the theme of the Bridegroom: "Why are Thou heedless, O my soul? . . . Work most diligently with the talent which has been confided to thee; both watch and pray". The hymnologist reminds us, "I do not possess a torch aflame with virtue, and the foolish virgin I imitate when it is the time for action"; and, "Into the splendor of thy saints, how can I, who am unholy, enter?" The exhortation is given: "Come Ye faithful, let us work earnestly for the Master . . . increase our talent of grace ... Wisdom through good works".

The Gospel is Matthew 22:15-23 through 23:39; 24:26 through 26:2.

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"The light of Christ shineth for all......."
Great Holy and Wednesday Morning

(The Divine Liturgy of Presanctified Gifts)

The Liturgy of the Presanctified Gifts is celebrated on this day for the last time during Lent. This very ancient Liturgy is a Vesper Service, with the Holy Gifts presanctified in the Liturgy on the previous Sunday. This Liturgy is offered every Wednesday and Friday during Lent so that the people may receive Holy Communion. This Liturgy is solemn, and reflects the grandeur and simplicity of the early Church. During Lent no other Liturgy is held except on Saturday, Sunday and March 25, when the Liturgies of St. Basil (on Sundays) and St. Chrysostom are officiated.

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"Anointing him sick with oil in the name of the Lord....."
Great Holy Wednesday Evening
(The Mystirion of Unction)

The sacred ceremony of the Mysterion of the Holy Unction takes place on this Wednesday evening, following an old custom. It is the evening of repentance, confession and the remission of sins by the Lord, preparing the faithful to receive Holy Communion, usually the next day, Holy Thursday morning. Holy Unction is the Mysterion for cleansing sins and renewing the body and the spirit of the faithful. Holy Unction is one of the seven Sacraments of the Church, and it has its origin in the practice of the early Church as recorded in the Epistle of James (5:14-15). At the end of the service, the priest anoints the people with Holy Oil, the visible carrier of the Grace of God.

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"Let no fear separate you from Me....."
Great Holy Wednesday Evening
(The service is Matins of Thursday morning sung by anticipation Wednesday evening.)

The Orthros of Thursday morning is sung by anticipation Wednesday evening. In many Orthodox churches, however, this service is sung at its designated Thursday morning time, before the Vespers and Divine Liturgy. "On Thursday in Holy Week (now Wednesday evening or Thursday morning) the Holy Fathers, who had well-ordained things, handed down to us successively from the Holy Apostles and the Sacred Gospels to celebrate four Events: the washing of the disciples' feet, the institution of the Holy Eucharist, the Marvelous Prayer, the betrayal".

The Gospel reading is St. Luke 22:1-39.

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"Do this in remembrance of Me......."
Great Holy Thursday Morning
(The service is the Vespers and Divine Liturgy of Thursday evening which is sung in the morning by anticipation.)

Jesus drew His last breath of freedom on this Thursday night. Christ knew all the incidents which were about to take place, and called to Him His Apostles in order to institute the Holy Eucharist for them and for the Church forever. At the end of March, with the full moon as a brilliant lantern in the sky and the weather, mild, the people, in Jerusalem enjoyed the beginning of spring. In this, atmosphere, Christ presented Bread and Wine as the Elements of His Very Body and His Very Blood; they are the Precious Gifts which have been left as His perpetual Presence in the Church. The institution of the Holy Eucharist and its re-enactment through the centuries, both as a sacrifice and sacred ceremony (Mysterion), is the life giving remembrance which, along with the Crucifixion and Resurrection of Christ, constitutes the basis of salvation for the Christian.

Then followed the incidents of dramatic closing moments of Christ's life. After the washing of His Apostles' feet, He pointed out the betrayer, inaugurated the Eucharist, and pronounced the new commandment of love for one another. He spoke to them words of comfort, promising the descent of the Holy Spirit to complete man's union with Christ. His departure, Christ said, would bring to them and the world joy. Christ took His Apostles out in the mild night where He could see face-to-face His co-workers in the bright light of the full moon. In this spiritual mood and physical setting, Jesus withdrew to pray. After this agony of the "bloody sweat" came the kiss of Judas and His arrest. He thus became the source of spiritual and physical freedom for mankind.

The Divine Liturgy of St. Basil is officiated on this day. The readings are: 2 Cor. 11:23-32; Mtt 26-2-28; Jn. 13:3-17; Mtt 26:21-39; Lk. 22:43-44; Mtt 26:40-75; Mtt 27-1-2. During this Liturgy the priest prepares the "Amnos", the Holy Communion, which is kept throughout the whole year to be given the faithful in times of sickness. The Body and Blood of Christ is present in the Church during the entire year and throughout the ages. On this day, with greater feeling than ever, Christians come for Holy Communion singing: "Receive me Today, O Son of God, as a partaker of Thy Mystic Feast; for I will not speak of the Mystery to Thine enemies, I will not kiss Thee as did Judas, but as the thief I will confess Thee. Lord, remember me when I comest to Thy Kingdom."

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"We worship Thy passion, O Christ......"
Great Holy Thursday Evening
(The service of the HOLY PASSION of our Lord Jesus Christ. The service is Matins of Friday morning sung by anticipation Thursday evening.)

Good Friday celebrates the holy, saving and awesome Passion of Christ. To take away our sins, Christ willingly endured the spittings, scourgings, buffetings, scorn, mocking and the purple robe; the reed, sponge, vinegar, nails, spear and, above all, the Cross and Death. The confession from the cross of the penitent thief, crucified with Christ, is celebrated. This service is long, but its content is dramatic and deeply moving for the devout Christian. Participation in the prayers and the historical sequence of the events, as related in the Gospels and hymns, provides a vivid foundation for the great events yet to come. Following are the references of the "Twelve Gospel" readings of this service:

These readings relate the last instructions of Christ to His disciples, the prophecy of the drama of the Cross, the dramatic prayer of Christ and His new commandment. The day should be devoted to reading the "Gospel of the Testament" of Christ which He left for all men. The Church services during Holy Week re-enact the events of this Gospel.

After the reading of the fifth Gospel comes the procession with the Crucifix around the church, while the priest chants the 15th antiphon: "Today is hung upon the Tree, He Who did hang the land in the midst of the waters. A Crown of thorns crowns Him Who is King of Angels. He is wrapped about with the purple of mockery Who wrapped the Heavens with clouds. He received buffetings Who freed Adam in Jordan. He was transfixed with nails Who is the Bridegroom of the Church. He was pierced with a spear Who is the Son of the Virgin. We worship Thy Passion, O Christ. Show also unto us thy glorious Resurrection".

During the Procession, the faithful Christian kneels and prays for his spiritual welfare, imitating the thief on the Cross who confessed his faith and devotion to Christ. He then approaches and reverently kisses the Crucifix.

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"They cast lots upon my vesture......."
Good Friday Morning

According to the Hebrew custom, the "Royal Hours", four in number, are read at this time. These services consist of hymns, psalms, and readings from the Old and New Testaments, all related prophetically and ethically to the Person of Christ. In some churches the "Hours" are read in the afternoon, before the Vesper services.

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"Father forgive them for they know not what they do......."
Good Friday Morning

(The service is Vespers sung on Friday afternoon)

The Vespers of Friday afternoon are a continuation of the Royal Hours. During this service, the removal of the Body of Christ from the Cross is commemorated with a sense of mourning for the terrible events which took place. Once more, excerpts from the Old Testament are read together with hymns, and again the entire story is related, followed by the removal from the Cross and the wrapping of the Body of Christ with a white sheet as did Joseph of Arimathea. Apostle Paul, interpreting the dreadful event, exhorts the Church: "For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God . . . we preach Christ crucified . . . the power of God and the wisdom of God", 1 Cor. 1: 18f.

As the priest reads the Gospel, and taking the body, Joseph wrapped it in a white cloth", he removes the Body of Christ from the Cross, wraps It in a white cloth and takes It to the altar. The priest then chants a mourning hymn: "When Joseph of Arimathea took Thee, the life of all, down from the Tree dead, he buried Thee with myrrh and fine linen . . . rejoicing. Glory to Thy humiliation, O Master, who clothest Thyself with light as it were with a garment". The priest then carries the cloth on which the Body of Christ is painted or embroidered around the church before placing It inside the Sepulcher, a carved bier which symbolizes the Tomb of Christ. We are reminded that during Christ's entombment He descends into Hades to free the dead of the ages before His Incarnation.

The Gospel readings which relate these events are: Matt. 27:1-38; Lk. 23:29-43; Matt. 27:29-54; Jn. 19:31-37; Matt. 27:55-61. Good Friday is the only day in the year on which the Divine Liturgy is not officiated.

Today the devoted Christian ponders in his heart the deep meaning of the Seven Last Words of Christ uttered on the Cross, the first Divine Pulpit of Christianity.

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(The service is Matins of Saturday morning sung by anticipation Friday evening.)

It consists of psalms, hymns and readings, dealing with the death of Christ, in contrast to His divinity, and in expectation of His Resurrection. One of the hymns relates: "He who holds all things is raised up on the Cross and all creation laments to see Him hang naked on the Tree". The thoughtful, and well-written Odes,, sung by the choir, compare the Compassion of God and the cruelty of man; the Might of God and the moral weakness of man. The Odes picture all Creation trembling when witnessing its Creator hung by His own creatures: "Creation was moved . . . with intense astonishment when it beheld Thee hung in Golgotha". The Odes

The entire congregation joins in singing the, three parts of the "Hymns of Praise" (there are approximately 300 hymns, but only a few are sung). After these hymns are sung, the priest sprinkles the Sepulcher and the whole congregation with fragrant water. There is a simultaneous praise of both the Crucifixion and Resurrection of Christ with their purpose of the redemption of man. We no longer lament the sufferings of the Crucified One; we now lament chiefly for our own sins because we are far from God. So these services should have a rather personal meaning of repentance and of strong faith in God.

Christians observe Good Friday with fasting, prayer, cleanliness, self-examination, confession and good works, in humility and, repentance so that the Grace of the Cross might descend upon them.

The Gospel reading is Matthew 27:62-66.
remind us of the vision of Isaiah, who saw Christ, "the unwaning light of the manifestation", and cried aloud, "The dead indeed shall arise and all those on earth shall rejoice". During this service the Body of Christ is carried in procession around the church. In some parishes the entire flower-bedecked Sepulcher, symbolizing the Tomb, is carried in the procession.

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"Arise, O God, and judge Thou the earth......."
Great Holy Saturday Morning
(The service is Vespers and Divine Liturgy of Saturday evening sung by anticipation Saturday morning.)

Psalms are read and Resurrection hymns are sung which tell of Christ's descent into Hades. "Today Hades cried out groaning" is the hymn's description of the resurrection of Adam and the conquering of death. Thus this day's celebration is called "First Resurrection". Most of the readings of this day are from the Old Testament on the prophesies and promise of the conquering of death. On this day the Divine Liturgy of St. Basil is officiated. Apostle Paul exhorts the faithful: "We were buried, therefore, with him by baptism unto death, so we, too, might walk in newness of life", Romans 4:6.

After the reading of the Epistle, the priest follows the custom of tossing of laurel, saying: "Arise, O God, and judge Thou the earth: for Thou shall take all heathen to Thine inheritance". The Cherubic hymn of this day is: "Let all mortal flesh keep silence and stand with fear and trembling......", a thoughtful hymn of adoration and exaltation. The Divine Liturgy ends with the Communion Hymn: "So the Lord awaked as one out of sleep, and He is risen to save us".

The readings are from Romans 6:3-11 and Matthew 28:1-20.

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The Holy Sunday of Easter

(The service is Matins and Divine Liturgy of Sunday morning sung Saturday midnight. With this service the Pentecostarion starts. (50 days services) ).

On Easter Sunday (Saturday midnight) the life-giving Resurrection of our Lord and Savior Jesus Christ is celebrated. Before midnight, the Odes of Lamentation of the previous day are repeated. The Orthros of the Resurrection begins in complete darkness. The priest takes light from the vigil light and gives it to the faithful, who are holding candles. The priest sings: "Come ye and receive light from the unwaning life, and. glorify Christ, who arose from the dead", and all the people join him in singing this hymn again and again. From this moment, every Christian holds the Easter candle as a symbol of his vivid, deep faith in the Resurrection of Jesus Christ as Savior. In many churches the priest leads the people outside the church, where he reads the Gospel which refers to the Angels statement: "He is Risen; He is not here", Mark 16:1-8.

Then comes the breathless moment as the people wait for the priest to start the hymn of Resurrection, which they join him in singing, repeatedly: "Christ has Risen from the dead, by death trampling upon Death, and has bestowed life upon those in the tombs". From this moment the entire service takes on a joyous Easter atmosphere. The hymns of the Odes and Praises of Resurrection which follow are of superb meaning and expression. The people confess, "It is the Day of Resurrection, let us be glorious, let us embrace one another and speak to those that hate us; let us forgive all things and so let us cry, Christ has arisen from the dead". By this hymn they admit that love of one's fellowman is the solid foundation of the faith in the Resurrection of Christ.

The Divine Liturgy of St. John Chrysostom is then officiated. At the end of the Liturgy, a part of the marvelous festival sermon of St. Chrysostom is read, which calls upon the people to "Take part in this fair and radiant festival. Let no one be fearful of death, for the death of the Savior has set us free . . . O Death, where is thy sting? O Hades, where is Thy victory? Christ is Risen and Thou art overthrown. To Him be glory and power from all ages to all ages".

The readings are Acts 1: 1-8 and John 1: I- 1 7.

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"Peace be unto you........"
Easter Sunday Afternoon Vespers

Easter Sunday afternoon the faithful gather once more for prayer with lighted candles. All sing the hymn, "Christ is Risen from the Dead". The people greet one another joyously, saying: "Christ is Risen", the Easter salutation which is answered, "Truly He is Risen". They sing, "the dark shadows of the Law has passed away by the coming of grace", and standing in exaltation they exclaim, "Who is so great a God as our God?"

The Gospel according to John (20:19-25) is read in various languages, proclaiming the Good News of Resurrection all over the universe without discrimination. The fruit of faith in the Resurrection of the Lord is love in His Name; therefore, this day is called "Sunday of Agape" (love feast), a day dedicated to Christian principles, especially to forgiveness and charity. At this time, Christians seek to end misunderstanding and arguments among those whom they may be at odds. Apostle Paul firmly interprets the Resurrection of Christ, saying: "If Christ has not been raised, then our preaching is in vain and your faith is in vain", 1 Cor. 15:14. The Church also states in its Creed, "The Third day He rose again".

Remembrance of the events of the last week in the life of Jesus Christ has a practical appeal to the heart of the Christian believer. One's beliefs constitute his being; the more our beliefs are true and firm, the more purposeful meaning life has. The Resurrection of Christ strengthens and illuminates our beliefs; this is our being. It is not only a belief in an historical fact which took place in a certain place and time, but it is marvelous in its nature. The Resurrection of Christ in relation to His Crucifixion and Mystic Supper continue to be present in the mind of the believer as a fact as well as the source of "the power from above", for which the believer prays. Assurance of a personal participation in the enactment of the same events in the life of Christ becomes an unfaded happiness for the Christian.

This is the divine inheritance that the Church of Christ keeps as its treasure and solid foundation. The goal of a member of the Church is to keep his faith living and working in his everyday life and relations with others. The Christian will be recognized and identified as the friend and disciple of Jesus Christ. His beliefs will be like the flag which flies from the top of the centermost of his own ship, sailing to its divine destiny. The flag's inscription bears the assurance that "Christ is Risen, Indeed".

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Easter Sermon

"IF ANY BE PIOUS AND A LOVER OF GOD, let him take part in this fair and radiant festival. If any be an honest servant, let him come in and rejoice in the joy of his Lord. If any have wearied himself with fasting, let him take part now in the recompense. If any have worked from the first hour, let him receive to-day his just dues. If any have arrived at the sixth, in no wise feast with thankfulness. If any have arrived at the sixth, in no wise let him be in doubt; in no way shall he suffer loss. If any arrive only at the eleventh, let him not be fearful for his slowness.

For the Master is munificent, and receives the last even as the first. He giveth rest to him of the eleventh, even as to him who has wrought from the first hour. And He is merciful to the last, and provides for the first. And to this one He gives, and to that one He shews kindness. And He receives their labours, and acknowledges the purpose. And he honours the action and praises the intention.

Wherefore enter y all into the joy of our Lord, and let the first and the second take part in the reward. Ye rich and ye poor, join hands together. Ye strong and ye heedless, do honor to this day. Ye who fast and ye who fast not, be glad to-day. The table is full: do ye all fare sumptuously. The calf is ample: let no one go forth unsatisfied.

Let all take part in the banquet of Faith. Let all take part in the wealth of Righteousness. Let no one lament for poverty, for the Kingdom is made manifest for all. Let no one bewail transgressions, for forgiveness has dawned from the tomb. Let no one be fearful of Death, for the death of the Savior has set us free. He has quenched it by being subdued by it.

He Who came down into Hades, despoiled Hades; and Hades was embittered when it tasted of His Flesh. Isaiah, anticipating this cried and said: Hades was embittered when below it met Thee face to face. It was embittered for it war rendered void. It was embittered for it was mocked. It was embittered for it was slain. It was embittered for it was despoiled. It was embittered for it was fettered. It received a Body, and encountered God. It received mortal dust, and met Heaven face to face. It received what it saw, and fell whither it saw not.

O Death, where is thy sting? O Hades, where is thy victory? Christ is risen and thou are overthrown. Christ is risen and the demons have fallen. Christ is risen and the Angels rejoice. Christ is risen and there is none dead in the tomb. For Christ is raised from the dead, and become the first-fruits of them that slept. To Him be glory and power from all Ages to all ages. Amen."

St. John Chrysostom

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1.Triodion is a book consisting of services for the movable feasts from the Sunday of "the Pharisee and the Publican" (the tenth Sunday preceding Easter) through the "Great Saturday of Holy Week."

Following is a list of the Sundays beginning with the tenth Sunday preceding Easter Sunday: l0th-Sunday of The Pharisee and the Publican; 9thSunday of the Prodical Son; 8th-Carnival Sunday; 7th-Sunday of Cheese Fare; 6th-First Sunday of Fast (of Orthodoxy); 5th-Second Sunday of Fast (of Gregory Archbishop of Thessalonica); 4th-Third Sunday of Fast (The Adoration of the Cross); 3rd-Sunday of Fast (of St. John, the Author of the Climax); 2nd-Fifth Sunday of Fast (of St. Mary of Egypt); Ist-Palm Sunday.

2. Pentecostarion is the book which includes the services of the other movable feasts from the Sunday of Holy Easter to the feast of Pentecost. A list of the Sundays following Easter Sunday; Ist-Easter Sunday; 2nd Sunday of St. Thomas the Apostle; 3rd-Sunday of the Myrrh-Bearers; 4th-Sunday of the Paralytic; 5th-Sunday of the Samaritan Woman; 6th-Sunday of the Blind Man; Ascension Day (Thursday); 7th-Sunday of the 318 Holy Fathers, 8th-Sunday of the Pentecost; (9th-Sunday of All Saints).

3. Matins - The order of a Matin: the Priest starts, "Blessed be our God always. . .", Trisagion, Six Psalms. (3,37,62,87,102,142). Aktenia -Alleluia four times - Troparion - Sessional Verses - Readings from the Gospel - 50th Psalm - Triodion (3 Odes) - Canticle - Praises - Doxology - Supplications - Recitatives - Trisagion - Dismissal Prayer.

Copyright: 2002-2003 Greek Orthodox Archdiocese of America

Source: Rev. George Mastrantonis

Main Source:
http://www.goarch.org/en/ourfaith/articles/article8432.asp

The icon in the Orthodox Christian Church represents Christ incarnate. The very nature of Christ having been in the form of man in the flesh gives credence to the depiction of his image. This notion of incarnation was the foundation of the holy image. The word icon is derived from the Greek "eikon" which means image or portrait. The modern definition is simply as a symbol; which we see applied in many ways in the modern secular world. In the Orthodox Christian Church the icon can be considered as important as the written word. The icon is a symbol of the truth as it presents a window into heaven. The visual content of the icon can have many subjects. Most importantly is the icon of Christ. Other subjects are the Mother of God (Theotokos), the Evangelists, the Apostles, the Saints of the Church, and Festal icons which depict scenes from the life of Christ.

The icon is not an object of worship but of veneration. The image of the icon is revered in the same way as the scriptural writings of the Church. The idolatrous idea of worship is a common misconception in the role of the icon. Indeed, this was a topic of debate in the early years of the Church. The image is a symbolic representation of the the subject which serves as a reminder or focus to the faithful in their worship. It is not the physical object that is revered but the subject being depicted.

The visual content of the Icon in the Orthodox Christian Church is unchanging in its basic characteristics. This differs from the iconography of the Western Christian Church, which has its roots in Eastern Orthodox iconography. To change the basic visual characteristics of the iconographic content would be compared to changing the content of the Holy scriptures. This sense of unchanging continuity is a tenet that insures the survivability of the truth. Within these parameters of continuity however, there exist subtle differences. These differences may be attributed to historical, cultural, and media influences. It is possible to identify icons from all parts of the the Christian Orthodox world ranging from Greece, Georgia, Russia, Romania, Ethiopia, Egypt, Syria, Bulgaria, Poland, Serbia, Macedonia, Finland, Cyprus, and the Ukraine. In the many variations that can be discerned from these multicultural Icons the basic characteristics and content of the sacred images remains the same.
The first icon was made by Christ himself. This is the icon called the mandylion or the holy napkin. It is "the image not made by the hand of man," also "the holy face." It is derived from the story of King Abgar of Edessa. He sent a messenger to summon Christ to his court to cure him of an affliction. The messenger found Christ busy preaching to his followers. Upon hearing King Abgar's request, Christ wiped his face on a cloth and gave it to the messenger to give to his King. King Abgar received the cloth and opened it to find the impression of Christ's face upon it. The King recovered from his affliction and placed the cloth in a special place over the city gates. The icon of the Mandylion is very important in the Orthodox Church.
In the early Christian Church many of the images used were quite symbolic due to persecution of Christians in the Roman world. The early symbols usually represented the Eucharist, The Baptism of Christ, and Christ the Good Shepard. These esoteric representations could easily be mistaken for pagan images and can be seen today preserved in some of the Roman catacombs. With the growth of Christianity in the fourth century, under the protective wing of the first Christian Emperor Constantine and his Eastern Roman Empire, the development of the icon began to flourish. This empire known as the Byzantine Empire, grew to encompass most of the Mediterranean and Eastern world with influences reaching far beyond its political boundaries.

The Icons in the Orthodox Church are based upon prototypes. It is commonly believed that the Evangelist Luke produced several icons of the Mother of God holding the Christ child in his lifetime. Luke had some training in the classical painting style of his time. His work could have easily served as a prototype for iconographers that later followed him. Much of the representational aspects or visual devices in iconography are related to pagan art of late antiquity. Similarities can easily be found in encaustic sarcophagus death portraits of the first to the fourth century in Egypt, Roman wall paintings, and panel paintings as well as portraits in a variety of media of living individuals. This visual vocabulary was easily and effectively adopted and enhanced in the early iconography. Icons have been and continue to be produced in many kinds of media. Three dimensional sculptural images are rarely if ever produced as icons. Encaustic, which is a form of painting with melted wax on a wooden panel is one of the earliest techniques, again pointing to origins of classical antiquity. This was later replaced by egg tempera techniques. Other manners of icon production were in ivory, stone, ceramic, and glass bas relief as well as mosaic and tapestries. Later developments were also used such as oil, distemper, and in this modern day, acrylic.

The iconographers of the twentieth and twenty first centuries have the important responsibility to carry on the faithfulness to the prototypes of those preceding them. It is important to remember that the Christian Orthodox Icon that is produced today may be the prototype of tomorrow.

History of Icons
Icons in the Orthodox Church are part of the Holy Tradition which includes: Scriptures, Fathers Interpretation of Scriptures, the Creed, Service Books, Ecumenical Councils, Canons and Holy Icons. The entire Church collectively at the seventh Ecumenical Council at Nicea in 787 AD restored and approved the Icons. This triumph of the Icons is celebrated on the first Sunday of great Lent and its called "Orthodoxy Sunday".

Saint Luke, the Holy Apostle and Evangelist, celebrated on October 18th, is regarded as the founder of Christian iconography: "He painted three icons of the most holy Mother of God and also icons of the Apostles Peter and Paul, and is regarded as the founder of Christian iconography." ("the Pologue for the Ochrid" lives of the saints by Bishop Nikolai Velimirovic Pg. 80).

"...but he was later to display a considerable talent as an artist whose icon of the Virgin Mary he gave to the Mother of God herself and which is now the prized possession of the Patriarchate of Constantinople." (the "Orthodox Saints" by George Poulos (Holy Cross) Pg. 43).

Therefore the same hands that wrote the Gospel of Luke and the Book of Acts wrote the Icon of the Mother of God.
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