Greetings for the feast of the Meeting of the Lord: the culmination of four days of prayer and services in Cardiff and our Wessex mission in Warminster.
Our Thursday and Friday services have become a set part of our weekly routine, with our Thursday celebration of compline framing the chanting of an akathist in which we alternate languages to ensure a balance of worship in Slavonic as well as English. We do the same on Friday, when a moleben is offered in the Oratory, before a relic of the Precious Cross, which is venerated at the end of our service.
Apart from the first week of Lent, our Thursday evening prayers during the Great Fast will change to devotions to the Lord’s Saving Passion, with the akathist of repentance chanted during confessions afterwards.
As mentioned in last week’s newsletter, we would like to repeat the daily reading of the complete Psalter during the Fast, but so far only one person has expressed interest, which is disappointing given the success of the last few years. If interested, please message me asap.
It was a joy to be in Warminster, yesterday, after an absence of several months, and to celebrate the Liturgy in the lovely chapel of St Lawrence, in which the service was bathed on glorious sunlight, shining through the stained glass. As in Cheltenham, our Wessex Liturgies are customarily graced with blue skies and clear, sunny weather, whatever the season. I hope and pray that we will have the blessing of worshipping in the chapel for many years to come.
Having the Meeting of the Lord fall on a Sunday was a special blessing, and today’s Liturgy felt festal and joyous, with a welcome car-load of visitors from Cheltenham.
Many thanks to our singers, servers, sisterhood and team of volunteers for setting up and packing away. Your labours and help are greatly appreciated.
As announced, this comingSaturday will see our monthly Cheltenham Liturgy in Prestbury United Reformation Church at 10:00, followed by a bring and share lunch.
Consumption of meat ends today, and the coming week allows dairy food, eggs and fish throughout the week, with Sunday being the last day before the Fast. As it is Forgiveness Sunday, our Liturgy will be followed by vespers with the rite of mutual forgiveness.
Looking forward to March, our annual parish meeting will be on Sunday 8 March. If you wish to add items to the agenda, please contact Fr Mark Fisher.
Having discussed the implementation of an annual household parish membership contribution (normal practice in ROCOR parishes, and established by our by-laws) of £60 per year /£5 per month, Father Mark will bring membership forms next week. This is to establish formal membership of the parish and inclusion on the electoral roll, and is a standard feature of Orthodox parish life, despite not previously having been implemented in our own community.
The listed members of baptised parishioners of 18 years and above, who have been parishioners for a minimum of six months, and are in good spiritual standing, are qualified to vote in parish business, and to stand for office when elections are held. Subscription is – of course – a matter of personal choice, but only subscribed parishioners may vote, and may not formally subscribe to membership of another parish.
As announced, the Holy Unction (Soborovanie) will be celebrated in the cathedral on Saturday 21 March, at 14:00, and we hope that car-sharing will maximise the number of parishioners able to attend and participate in the hierarchical celebration of the Holy Mystery.
We ask your prayers for Olga’s aunt Alla, as she returns to Odessa; for matushka Alla on her professional travels; and for our starosta, Joanna, as she travels with family. Prayers are also asked for the health of Metropolitans Arseny and Tychikos, Vesna (a Lazarica parishioner), Despina and Pavel, for the spiritual health of Simone, and the spiritual protection of Helen (non-O).
Wishing you a good preparation for the Great Fast during this maslenitsa week, and asking your forgiveness, for Christ’s sake.
As the days grow longer and the first flowers of the year grace our gardens, parks, and the countryside around us, the Church calendar takes us closer and closer to the beginning of the Lent: the Great Fast.
After a fast free week, this week sees the last week of meat, ending with Meatfare Sunday, before cheesefare week. This Wednesday and Friday remain fasting days, but eggs and dairy food are permitted throughout the following week.
On this coming memorial Saturday, which is also both the feast of St Brigid and forefeast of the Meeting of the Lord, the Hours and Divine Liturgy will be celebrated in the Chapel of St Lawrence in Warminster at 10:30.
Before then, we will celebrate Small Compline with an akathist in Nazareth House at 18:00 on Thursday, with the opportunity for confessions, and will chant our customary Friday afternoon moleben in the Oratory Church at 15:00. As usual I will, again, be available to hear confessions.
Liturgy for Sunday of the Last Judgment (Meatfare) and the feast of the Meeting of the Lord will, again, be in Tremorfa Community Hall, as it will be some weeks before St Philip’s will be useable for Liturgy.
Many thanks to those who helped move things from the church to the hall yesterday. Our new faithful were certainly kept busy. It was a joy to welcome Olga back to the kliros after her recent virus, and our choir were in fine voice for our celebration of not only the Sunday of the Prodigal Son, but also the commemoration of the New Confessors and Martyrs of our Church.
Our next Cheltenham Liturgy will be celebrated in Prestbury on Saturday 21 February, the Saturday of “All of the venerable (monastic) fathers and mothers lit up with great deeds”, and we shall no doubt enjoy maslenitsa and plenty of pancakes that day.
Those who subscribe to our WhatsApp, will have read that the diocese has announced that soborovanie (Holy Unction) will be celebrated in our London Cathedral on Saturday 21 March at 14:00, and will return to onlybeing celebrated in a hierarchical sobor, this year, with Bishop Irenei heading those of us who have been blessed to concelebrate this Holy Mystery. The anointing may be received by all baptised Orthodox Christians above the age of seven years, who have confessed and been blessed to partake of the Holy Mystery. We hope that by car-sharing, as many parishioners as possible may be able to participate, and there will also be a northern celebration in the parish of St Elizabeth the New-Martyr in Wallasey on Wednesday 25 February. Soborovanie will NOT be celebrated in parishes during Holy Week, given that ROCOR ordinarily maintains the tradition of it being a hierarchical rite.
Looking forward to the first week of Great Lent, through necessity (Work is likely to be continuing in St Philip’s), compline with the Great Canon of Repentance will be anticipated, earlier in the day, being chanted in the Oratory Church at 15:00 on Monday, Tuesday, Wednesday and Thursday afternoon. I hope that Friday will see the celebration of the Divine Liturgy of the Pre-Sanctified, and I will confirm this once I have spoken to Father Sebastian regarding timing. I hope that a few of us may keep the Saturday of St Theodore – the first Saturday of the Fast – by joining the Liturgy in Lazarica, together with Cheltenham parishioners.
Once Lent begins, I hope that we will repeat the daily reading of the entire Psalter as in previous years, with twenty readers reading a kathisma each every day, so that the entire Psalter is offered to the Lord every twent four hours. Please let me know if you are able to be part of this prayerful offering.
In the meantime, I hope that parishioners are considering spiritual reading for the Great Fast and ensuring they have profitable and soul enriching books at hand.
As we celebrate the feast of the Lord’s Nativity, we contemplate the Lord’s birth in the darkness of the night, and like the shepherds and magi, as they draw near to the new-born Saviour, we are surrounded by great darkness, though it is a spiritual and moral blackness that envelops us in our lives.
As I reflected in my homily, the icon of the Nativity shows the Infant Lord and His manger before a gaping black hole, a cosmic spiritual void and mouth of hell… the entrance to the depths of spiritual darkness, devoid of God and hope.
Darkness surrounds the Nativity, and in the icon, we see both shepherds and wise men journeying through the night: the former arriving from the near locality and the latter ending a longer and more perilous journey.
For us it is not the darkness of the night sky, in which the magi watched the stars, or the physical darkness of the Judaean night in which the shepherds watched for wild animals or thieves, guarding their flock by the comforting defence of their nighttime fire, but spiritual-darkness, uncertainty and fear that surrounds us.
Not wolves and lions, but a myriad of spiritual dangers and forces wait to attack us on every side, and we face so many pressures, worries and anxieties in everyday life. But, though we may not be able to change the exterior spiritual darkness of our confused world, it is for each us to decide whether to be watchful and vigilant, to seek the Light of the World, new-born and laid in the manger, or to abandon ourselves to the danger-filled blackness of the spiritual night.
Through this darkness, the Lord calls out to us, “Fear not!” and it is the Incarnate Saviour, Himself, who has become the messenger/angelos that brings the tidings of joy and true peace, possible in the hearts of the faithful, even in the most terrifying, violent and threatening of times.
It is the Saviour Himself who has become the day-star from on high, guiding us through perils and dangers, and dispelling the fearful shadows for those who seek Him and rejoice in His birth.
Knowing that He remains Emmanuel – God-with-us – we are called to rise up and hasten to Him, to bow down and worship Him, and like the shepherds and magi, to put aside everything that previously seemed important and pressing.
The magi left behind all that was familiar, secure and comfortable, in order to seek Truth, willing to face risks and dangers to arrive at the place where they would find that Truth and offer Him their gifts as they bowed down and worshipped Him.
The shepherds willingly left the light and security of the fireside and the protection of the sheep-fold to stumble through the darkness to search for the Light of the World.
Like them both, we must struggle through the night to bring not only the gifts we have, however great and noble, or more likely poor and humble, as well as our anxieties, problems and fears, and to forget the darkness and danger that surrounds us as we behold the Saviour and long-awaited Messiah, and contemplate the wonderful fulfilment of the words of the prophet Isaiah, “Arise, shine; for thy light is come, and the glory of the LORD is risen upon thee.” Let us then heed the words of the Apostle Paul to the Ephesians and, despite the darkness of the world, “live as children of light.”
In the Name of the Father, and of the Son and of the Holy Spirit.
Dear brothers and sisters, greetings as we celebrate the Baptism of Our Lord, and God, and Saviour, Jesus Christ!
The celebration of the Lord’s Baptism, is central not only to our Christian year, but to the very fabric of our Orthodox spirituality, and our understanding and experience of God’s immanence through His sanctification of creation and the gift of His grace.
Whilst the focus of the Christian west on the Lord’s Cross and passion constantly overlooks His baptism, we Orthodox Christians joyfully and enthusiastically celebrate the Theophany in the Jordan as a crucial act in the Saviour’s redemptive work, and which the Church Fathers saw as central to the economy of salvation.
Whilst the Lord’s Cross and passion is the altar of His sacrifice, His descent into the Jordan and baptism by John, is the mystery by which humanity is reclothed in the robe of glory, which Adam wore of old, but lost through his rebelliousness and disobedience.
Theophany is Christ’s baptismal calling to us, through which both individual Christians and their corporate totality, the Church, are betrothed to Christ the Bridegroom, Who mercifully deigned to come to find that which was lost.
St Jacob of Sarug uses Adam’s name and person to represent the whole human race, and in his surviving homily on the Lord’s baptism, He poetically places words into the Saviour’s mouth, as He speaks to John of His baptism being crucial to His descent, incarnation and redemptive mission.
“Our Lord said, “I am not lacking, but in one thing: the recovery of Adam who was lost by me is sought by me.
Allow me to descend to seek Adam, the fair image, and when I shall find him, the whole of my desire will be fulfilled…
In this recovery my desire will come to perfection,
because Adam is needed by me to enter into his inheritance.
Therefore, allow me to descend to cleanse the image that has become faded…”
We are struck with the fact that the Creator’s immovable and unfading love for humanity is such that it impels Him to search and to save.
Having created Adam and Eve as not only the apex of creation, but as the primary recipients of His absolute and all-perfect love, that love demands that humanity is cleansed, and that the divine image and likeness is restored in God’s lost sons and daughters.
How daring to suggest that even though He lacks nothing, the divine will of salvation is manifested in the Saviour’s voluntary “need” to seek the lost, to restore the inheritance of eternal life to his fallen children.
Christ’s descent into the Jordan is an integral part of this restoration of Adam (humanity), and a foreshadowing of His descent into Hades.
This is reflected in the hymns of the feast, in which water is the symbol of spiritual chaos and a place of unrestrained forces, and darkness that mirrors Hades.
In ode four, the second canon of matins speaks of this, and significantly celebrates Christ’s descent into Jordan as not only for the deliverance of humanity, but for the redemption of ALL creation.
“That He might bring His own back to the life-giving pastures of paradise, the Word of God falleth upon the lairs of the dragons, and destroying their manifold snares, he assaileth him who hath bruised all mankind, and, imprisoning him, delivereth creation.”
As He is immersed in the Jordan, in a reversal of the normal spiritual operation of baptism, Christ Himself sanctifies the waters, as they are cleansed by Him, and He establishes the Baptismal Mystery as the rebirth and regeneration of those who follow Him, in the establishment of spiritual order and harmony and the subjugation of chaos and lawlessness.
Just as Christ came down from heaven at the Annunciation, to enter the womb of the Mother of God, so by His descent, the waters of Jordan, become a womb in which humanity is born anew through baptism in the Name of the Trinity, Which is gloriously made manifest as the Only-Begotten Son ascends from the waters, the confirmatory voice of the Father is heard from heaven, and the Holy Spirit descends in the likeness of a dove.
In the verbal iconography of his metrical homily, St Jacob portrays Christ speaking of fallen humanity:
“I am making them enter into the moist womb, so that it will conceive them / and give them the new birth without birth pangs.”
Through the consecration of the Jordan through the Lord’s descent into its waters, the font becomes the spiritual womb in which new life in Him is conceived, as we the faithful are reborn as a new-creation through our joining to Him: in our descent into His death and our ascent in the power of His Resurrection.
Even before the great commission, in which the Lord charged the Apostles to preach to all nations, baptising them in the Name of the Father, and of the Son, and of the Holy Spirit, our baptism was established and sanctified by His own baptism for our sake, and for our salvation.
As St John Chrysostom reminds us, a significant difference between the baptism of John and that established by the Lord in His consecrating entry into the waters, is that the Jordan calls us not only to a baptism of repentance, but to baptism of new life in Christ.
As the third ode of the canon tells us,
“The Master draweth to Himself the divinely fashioned nature of man, which had been overcome by the tyranny of greed; and He restoreth mortal men, granting them a new birth, and accomplishing thereby a mighty work; for He is come to cleanse our nature.”
Our very human nature should be changed by the Mystery of Baptism, and our post-baptismal self should be that of a person radically changed by our mystical descent into Christ’s death, and our ascent in the power of His resurrection, which later sealed the inner meaning of this Holy Mystery, as He went to His voluntary passion.
We should each have put off the old man, to be reclothed in glory, having “put on Christ”, and this glorious Theophany should call us to reflect upon whether this is truly the spiritual reality of our lives, particularly for those who were baptised in infancy and are unable to remember life before their baptism.
As those betrothed to Christ through baptism, and as children of His resurrection, do we really seek to live as a new creation, with lives spiritually and morally set apart from the fallenness, brokenness and dysfunctionalism of the world?
If we find ourselves lacking, then enlivened, fortified and raised up by this glorious Theophany, we must rouse ourselves to action, repentance and newness of life – blessed and set aright as we share in God’s sanctifying grace, partaking of the Holy Water blessed upon this feast, mindful that at its sanctification, we have prayed…
“That these waters may be sanctified by the power, effectual operation and descent of the Holy Spirit…
That there may descend upon thse waters the cleansing operation of the super-substantional Trinity…
That He will endue them with the grace of redemption, the blessing of Jordan, the might, operation, and descent of the Holy Spirit…
That the Lord God will send down the blessing of Jordan and sanctify these waters…
That this water may be unto the bestowing of sanctification; unto the remission of sins; unto the healing of soul and body: and unto every expedient service…
That this water may be a fountain welling forth unto life eternal…
For those who shall draw of it and take of it unto the sanctification of their homes…
That it may be for the purification of the souls and bodies of all those who, with faith, shall draw and partake of it…
That He will graciously enable us to perfect sanctification by participation in these waters, through the invisible manifestation of the Holy Spirit, let us pray to the Lord.”
Take heed to the last petition!
We are not idle bystanders, but are called to be participators in this feast; to not be onlookers, but to spiritually stand on the banks of the Jordan as we enter into the cosmic spiritual renewal to which the Church calls us each and every year.
Let us be in awe, that the Creator of the land, the rivers and seas, the sun, moon and stars, of the angelic hosts and the race of men should humble Himself beneath the hands of the Forerunner for the healing, restoration and raising up of each of us.
Let us be in awe, that the worship of the Trinity should be made manifest in the glorious Theophany of the Father, the Son and the Holy Spirit together.
Let us fall down in humility, penitence and the fear of God, filled with awe that in this feast we have truly seen that “God is the Lord,and hath revealed Himself to us!” calling us to rush to the renewal of Jordan in our temples and parishes and partake of His Grace!
The Canon to St Basil the Great, Archbishop of Caesarea in Cappodocia
Ode I, Irmos: Come, ye people, let us chant a hymn to Christ God, Who divided the sea and guided the people whom He had led forth from the bondage of Egypt, for He hath been glorified.
Hierarch of Christ, Basil, pray to God for us.
It hath been fitting that thy voice come unto those desiring to sing thy praises, O father Basil. Accepting their entreaty, grant us grace in abundance.
Hierarch of Christ, Basil, pray to God for us.
Thou didst tread the difficult path of the virtues, and didst attain unto the smooth and pleasant entry to heaven, O Basil, and hast shown thyself to be a model for all.
Hierarch of Christ, Basil, pray to God for us.
By thy desire for the love of wisdom thou didst suppress the uprising of the passions which tormenteth the flesh; wherefore, thou dwellest in the incorrupt mansions of heaven, O father Basil.
Hierarch of Christ, Basil, pray to God for us.
With the sword of the Spirit thou didst right profitably cut down the passions of both soul and body, O Basil; and thou didst bring thyself to the Master as a sacrifice.
Glory be to the Father, and to the Son, and to the Holy Spirit.
As an initiate of the ineffable mysteries, O sacred father Basil, thou didst manifestly instruct the Church of Christ in His mysteries and hast shone upon us the light of the Trinity.
Now and ever, and unto the ages of ages. Amen.
Who can fittingly describe thy conceiving, which is beyond words? For thou hast given birth in the flesh to God Who hath shown Himself to be our Saviour and Lord, O most pure one.
Ode III, Irmos: Establish us in thee, O Lord Who hast slain sin by the Tree, and plant the fear of Thee in the hearts of us who hymn Thee.
Hierarch of Christ, Basil, pray to God for us.
Thy memorial hath arrived and shone forth at the same time as the nativity of Christ, the ineffable mystery whereof thou didst manifestly reveal by thy teachings.
Hierarch of Christ, Basil, pray to God for us.
Made steadfast in the fear of God, in that it is the beginning of wisdom, thou didst soar aloft in the highest love of wisdom, O Basil.
Hierarch of Christ, Basil, pray to God for us.
Full of all instruction, O Basil, thou wast shown to be a light unto the world, not only that which is below and is trodden upon by our feet, but that which is more sublime.
Glory be to the Father, and to the Son, and to the Holy Spirit.
O all-wise Basil, thou hast shown activity to be the entry into vision most divine, and by activity thou didst enter therein; and thou hast manifestly taught the understanding of all that existeth.
Now and ever, and unto the ages of ages. Amen.
Without seed thou didst conceive in thy womb, and didst ineffably give birth to God incarnate, upon Whom the hosts of heaven dare not gaze, O pure Ever-virgin.
Lord, have mercy. Lord, have mercy. Lord, have mercy.
Sessional Hymn, Tone VIII, Spec. Mel. “Of the Wisdom…”: Having learned the wisdom of the Word and set aside the writings of the law, thou didst proclaim to all the word of grace, and by thy words thou didst erase the tablets of men’s souls, and thereon didst inscribe divine doctrines. Wherefore, passing through the darkness, a cloud protecting thy body, thou didst shine forth in the Spirit, O holy hierarch Basil. Entreat Christ God, that He grant remission of sins unto those who with faith honor thy holy memory.
Glory be to the Father, and to the Son, and to the Holy Spirit; now and ever, and unto the ages of ages. Amen.
Repeat the Sessional Hymn
Ode IV, Irmos: I have heard report of Thy dispensation, O Lord, and have glorified Thee Who alone lovest mankind.
Hierarch of Christ, Basil, pray to God for us.
As the Church of Christ is adorned like a bride by His nativity, so is it also adorned by thy memorial, O most blessed one.
Hierarch of Christ, Basil, pray to God for us.
Doing battle for God, thou wast shown to be invincible, O Basil, making all subject to His precepts.
Hierarch of Christ, Basil, pray to God for us.
Thou hast been given to the Church by God as a firm rampart and bulwark, O most blessed Basil.
Glory be to the Father, and to the Son, and to the Holy Spirit.
O father Basil, thou hast been shown to be a scythe cutting down the adversary, and a fire consuming falsehood.
Now and ever, and unto the ages of ages. Amen.
We beseech thee, O pure one who didst conceive God without seed: Pray thou ever for thy servants.
Ode V, Irmos: O Lord, Bestower of light and Creator of the ages: guide us in the light of Thy commandments, for we know none other God than Thee.
Hierarch of Christ, Basil, pray to God for us.
Today the Church doth truly introduce a twofold feast: that of the Master Who hath appeared on earth as a babe, and the memorial of His wise and thrice-blessed servant.
Hierarch of Christ, Basil, pray to God for us.
Christ, the Light unapproachable, resting in thee, O venerable one, hath shown thee to be a radiant lamp unto the world; wherefore, we hymn thy memory, O Basil.
Hierarch of Christ, Basil, pray to God for us.
The Genesis described by Moses on Sinai amid great darkness hast thou described for all, giving utterance from the storehouses of divine wisdom, O all-blessed Basil.
Glory be to the Father, and to the Son, and to the Holy Spirit.
Neither Moses the law-giver, nor Joseph, the chief of pharaoh’s granaries, who lived before the law, were like unto thee; for thou, O Basil, didst show thyself to break the Flesh of God.
Now and ever, and unto the ages of ages. Amen.
To thee, who gavest birth to Christ, the Creator of all, do we cry: Rejoice, O pure one! Rejoice, O thou who hast shone forth upon us the Light! Rejoice, O thou who didst contain the uncontainable God!
Ode VI, Irmos: The great abyss of sin encompasseth me, and, emulating the prophet, I cry to thee: Lead me up from corruption, O Lord!
Hierarch of Christ, Basil, pray to God for us.
Thou didst abundantly feed the souls of the poor tormented by starvation, O Basil, and didst fill the hearts of the hungry with all divine gladness.
Hierarch of Christ, Basil, pray to God for us.
Thou didst richly feed the hungry with heavenly food; for thy discourse is angelic bread, O Basil, and thou becamest an excellent issuer of the grain thereof.
Hierarch of Christ, Basil, pray to God for us.
Like a bee thou didst industriously gather honey from the flowers of all the virtues, O Basil, and as a wise man thou art blessed therein.
Glory be to the Father, and to the Son, and to the Holy Spirit.
Thou didst yearn to depart this world and to live with God; wherefore, forsaking things inconstant and corrupt, O most blessed Basil, as a wise man thou hast acquired things which are abiding.
Now and ever, and unto the ages of ages. Amen.
Save thy servants from misfortunes, O Theotokos, for after God it is to thee that we flee as to an impregnable rampart and intercession.
Lord, have mercy. Lord, have mercy. Lord, have mercy.
Glory be to the Father, and to the Son, and to the Holy Spirit; now and ever, and unto the ages of ages. Amen.
Kontakion, Tone IV, Spec. Mel. “Thou hast appeared today…”: Thou hast been shown to be the unshakable foundation of the Church, bestowing upon all men a dominion which cannot be taken away, and sealing them with thy precepts, O venerable Basil who revealest heavenly things!
Ikos: Basil the Great, the cup of chastity, the mouth of wisdom, the foundation of doctrines, shineth forth noetically upon all. Come ye, therefore, and let us stand in the house of God, gazing upon him with fervour, adorning ourselves with his miracles, having been illumined with the splendour of his life, and been cooled by his pure spirit, emulating his faith, ardour and humility, whereby he became a habitation of the essence of God; and, crying aloud unto him, let us chant: O venerable Basil who revealest heavenly things!
Ode VII, Irmos: When the golden image was worshipped on the plain of Dura, Thy three youths spurned the ungodly command, and, cast into the midst of the fire, bedewed, they sang: Blessed art Thou, O God of our fathers!
Hierarch of Christ, Basil, pray to God for us.
The Son is the image of the Father, and the Spirit is the image of the Son; and thou, O Basil, art the pure reflection of the Spirit and the abode of the whole Trinity. Blessed is thy memory, and those who glorify it are themselves glorified!
Hierarch of Christ, Basil, pray to God for us.
Having plunged thy mind into the unfathomable depths of God and gathered precious pearls of understanding, thou didst fill the world with wisdom, and didst teach it to cry: Blessed art Thou, O God of our fathers!
Hierarch of Christ, Basil, pray to God for us.
O the single inspiration of mind of the sacred twain! For, united in divine desire, Basil was in Gregory, and Gregory in Basil, like a single soul, inseparable, in two bodies. Entreat Christ now in behalf of your flock.
Hierarch of Christ, Basil, pray to God for us.
The father of orphans and defender of widows, the riches of the poor, the consolation of the sick, the guidance of the wealthy, the staff of old age and instruction of youth, and the rule of virtue for monastics wast thou shown to be, O Basil.
Glory be to the Father, and to the Son, and to the Holy Spirit.
Having purified thy mind of all filthy defilement, O Basil, thou didst examine spiritual things with the Spirit Whom thou didst desire; wherefore, hymning the Trinity, with boldness thou hast cried out: Blessed art Thou, O God of our fathers!
Now and ever, and unto the ages of ages. Amen.
On Mount Sinai Moses foresaw as a bush which burned with fire thee who received, without being consumed, the unbearable Effulgence of the ineffable Essence, Who united Himself to the coarseness of the flesh, He being One of the holy Hypostases.
Ode VIII, Irmos: God the Word, Who in His ineffable wisdom created all things and brought them out of oblivion into existence, do ye bless as Lord, O ye works, and exalt supremely for all ages!
Hierarch of Christ, Basil, pray to God for us.
O ye works of the Lord, bless ye the Lord Who, in His ineffable providence, hath given Basil to the world as a light of piety and clarion of theology!
Hierarch of Christ, Basil, pray to God for us.
O ye works of the Lord, bless ye the Lord Who, in His rich activity, made His abode within the wise Basil, and through Him piously gave utterance to theology.
Hierarch of Christ, Basil, pray to God for us.
Delighting in thy divine discourses, O Basil, and revelling unceasingly in thy memory, we cry aloud: Bless the Lord, ye works of the Lord!
Glory be to the Father, and to the Son, and to the Holy Spirit.
O Basil, thou hast emitted thy discourses upon the world like brilliant rays which by light instruct all to worship the single Essence of the Trinity, crying: Bless the Lord, ye works of the Lord!
Now and ever, and unto the ages of ages. Amen.
O ye works of the Lord, bless ye the Lord, the timeless Word of God, Who issued forth from the Father before time began, and shone forth from the Virgin in latter times.
Ode IX, Irmos: Thee do we magnify, O blessed and most pure Theotokos, who through thy virginal womb ineffably didst make God incarnate, the Luminary Who shone forth before the sun and hath come to us in the flesh.
Hierarch of Christ, Basil, pray to God for us.
O Basil, like a sheep faithful to Christ, the Chief Shepherd, thou didst follow His life-bearing steps; for thou didst expose thy soul to the tyrant, O most blessed father, valiantly braving danger for the sake of the Church.
Hierarch of Christ, Basil, pray to God for us.
Beholding the most sacred unity of the Church of Christ, which was adorned by thine episcopate, O wise one, the tyrannical destroyer of all fell as though struck by a bolt of thunder; for he was unable to endure the radiance of the Spirit which was within thee, O Basil.
Glory be to the Father, and to the Son, and to the Holy Spirit.
O Basil, thou wast vouchsafed an apostolic see, a place in the choir of the athletes of Christ, the tabernacle of the patriarchs, the delight of the righteous and the joy of the prophets; for thou wast a servant of the Theotokos and an initiate of the mysteries of the Trinity.
Now and ever, and unto the ages of ages. Amen.
The Lord Who alone covereth the chambers with waters, Who restraineth the sea and drieth up the depths, and Who received flesh of thee, O pure one, doth hasten from Bethlehem to the Jordan, to be baptised in the flesh.
St. Basil the Great, Archbishop of Caesarea in Cappadocia, Troparion, Tone I: Thy sound hath gone forth into all the earth, which hath received thy discourse, whereby thou didst divinely teach and make clear the nature of things, and didst adorn the ways of men. O venerable father, thou royal priesthood, entreat Christ God, that our souls be saved.
Troparion, Tone I: O Jesus, Who in the highest dost sit with Thine unoriginate Father and the divine Spirit upon a fiery throne, thou wast well-pleased to be born on earth of Thy Mother, a Maiden who knew not man; wherefore, thou wast circumcised as a babe eight days of age. Glory to Thine all-good counsel! Glory to Thy dispensation! Glory to Thy condescension, O Thou Who alone lovest mankind!
In the Name of the Father, and of the Son, and of the Holy Spirit.
As we celebrate the eighth-day circumcision of the Infant Saviour, we see His merciful willingness to suffer for us, even as a new born child whose innocent blood is shed in His self-emptying and self-denying humility.
Thus, we behold not only the reality that the Only-Begotten Word has been made man, clothing Himself in human flesh, born in Bethlehem and laid in the manger, but we see that within the first days of His earthly life, He willed to be subjected to pain and the shedding of blood – a fore-shadowing of His Cross and Passion, even though His earthly birth was so few days ago.
He suffered even in His infancy precisely because He chose to become incarnate – showing that His flesh and blood, and human nature are not an illusion and mere semblance of humanity, but that as the New Adam, He is truly clothed in Adam’s flesh, by which – as Lamb of God – He will redeem us by that same precious blood, restoring His image in the first-parents and the subsequent generations of those who follow Him.
Moreover, as the seed of Abraham, whom He not only created, but called from Ur and promised that he would become the father of a multitude, He conforms Himself to the circumcision that He Himself, as Yahweh the Lord, demanded of Abraham and his descendants.
The God-man, subjects Himself to the Law which He, Himself has given!
The Saviour Who will be obedient to the death of the Cross, is obedient to the Covenant He Himself established with the great patriarch, of whom He would later say, “Before Abraham was, I am.”
What paradoxes we see.
He Who created Adam and Eve, lies as a helpless Child to be circumcised with the shedding of blood and the pain of fleshly suffering.
He Who visited Abraham at the Oak of Mamre and promised him a son, not only becomes his child in the flesh, but subjects Himself to the sign of His human descent from the father of the covenant.
He Who spoke to Moses from the Burning Bush, and gave him the Law upon Sinai is now speechless as a babe – the Eternal Logos without words in the silence of submission to the Law.
He Whom Ezekiel saw borne upon the heavenly chariot-throne, seated upon the four-faced cherubim, and the wheels-within-wheels, full of eyes, is now circumscribed within the body of an eight day old child, borne in the arms of Joseph, a vulnerable baby before the knife of circumcision.
Just as the Incarnation itself is a scandal to the impious and infidels of the world, so this circumcision is also a scandal to the world, but its shocking reality is a demonstrative sign of God’s condescending and limitless love, and a challenge to modern day Docetism – that heresy which denies the Incarnation, reducing the Lord to a spiritual being with the mere appearance of a human being, nothing more than spectral avatar, whose flesh is nothing more than a symbol.
No! This feast shouts loudly that Christ’s humanity is real, as He bleeds human blood, just as He would on Golgotha.
It also challenges the sickly, saccharine, Victorian “Away in a manger”sentimentalisation of the Incarnation and Nativity, by contrasting it the with the vocation of the Word made flesh, Who came to be a sacrificial Lamb and sheep for the slaughter, and with the spiritual violence of Golgotha, the conquering of hell and the victory of the Cross.
The real baby who bleeds on the eighth day, will grow up to be the Redeemer of mankind Who bleeds upon the Cross, shattering the gates of Hades and opening the gates of heaven not only to the children of Abraham, but to all of the sons and daughters of Adam and Eve, as heirs of paradise and children of the promise.
With the circumcision of the Infant Saviour, and the shedding of His blood, the journey of redemption and the Way of the Cross begins.
Dear brothers and sisters, Christ is Born! Glorify Him!
Given the building works that will commence in St Philip’s, tomorrow, and the removal of most of our worship things from, our Liturgy was rather minimal, but this will only be for two or three weeks.
As we celebrate the memory of St Joseph the Betrothed and his oldest son, St James the brother of the Lord, we remember their rôle in protecting the infant Saviour and the Mother of God in their escape to Egypt. This great and ancient land was, even then, blessed by countless miracles through the presence of the Saviour and All-Holy Theotokos, and before the rise of Islam, shone as a radiant beacon of Christian faith and holiness, and the mother of saints.
Let us pray for the Christians of Egypt, now a persecuted minority, but examples of faith, courage and hope in the Lord, like St Joseph, who – despite challenges and uncertainty – submitted to God’s will, trusting Him and placing himself in His hands.
Thanks to you all for a wonderful celebration of the Lord’s Nativity, this week.
Our vigil in St Philip’s was particularly joyful, with the great amount of psalmody, prayers and readings being shared between our many volunteer readers, who took turns keeping vigil for the Lord.
I was glad that, the following morning, the Oratory Church was rather more temperate than last year, and thank not only parishioners, but also the Oratorian community for their welcome. It is always a wonderful blessing to celebrate in St Alban’s.
It was good to have our meal together after the Liturgy, and welcome friends from St Philip’s and the wider community.
Our resumed weekly visit to Nazareth House saw a quiet compline service, with the Akathist Hymn to the Lord’s Nativity chanted in English and Slavonic.
I always look forward to our weekly prayers and confessions in the convent church each week, and feel that we are very blessed to be able to continue our quiet presence in what was once the hub of our parish, where some of your children were baptised, where Father Mark was ordained deacon, and where we have celebrated so many feasts and special occasions.
It was wonderful to celebrate St Stephen’s day with the Terzic family slava, with the centuries old prayers, blessing of kolyvo in memory of the departed and the slavsky kolach (loaf) in honour of St Stephen, praying for the repose of Branka, Tara and Stefan’s forebears, and for God’s blessing and protection for the family. It is very important that these ancient traditions, passed from generation to generation, are faithfully preserved and kept.
This week, we will return to Nazareth House on Thursday at 18:00 and will chant the akathist to St Seraphim, whose feast it will be. Confessions will be heard as usual (and I trust that Father Luke will be happy for us to celebrate Great Vespers for St Seraphim’s feast the previous evening [Wednesday] at 19:00!).
We will return to celebrating our weekly Friday service (and confessions) in the Oratory at 15:00, and I hope we may start the year with a moleben before the relics of St Alban.
We will celebrate the monthly Cheltenham Liturgy in Prestbury United Reformed Church at 10:00, on Saturday, followed by our bring-and-share lunch. It would be lovely to welcome pilgrims from Cardiff.
As announced today, next Sunday will be the Eve of the Theophany, and the first Jordan blessing will follow Liturgy, so please bring a personal packed lunch, as there will be insufficient time for our usual shared lunch.
As it will be the Sunday after St Basil’s feast, we will also bless Vasilopita at the end of Liturgy.
Please remember that it will be a fast day, despite being a Sunday. Theophany itself – Monday 19 January (when we have no worship space) – will see some parishioners worship in London or Lazarica, depending on the outcome of discussions.
Please pray for Adam and Juliana as they escape for a belated honeymoon; for Joanna, as she travels back from Poland; and for Olga Alexandrovna as she recovers from the surgical procedure on her arm.
Finally, thanks to all for their generosity towards the clergy over the festal period. Your greetings and gifts were greatly appreciated… including the home-made cheese and slivovitsa, which Vlad has somehow managed to carry back from Romania!
Kontakion I: O Christ our God, Who didst choose the most pure Virgin from among all generations and wast born of her in the flesh, we Thy servants offer hymns of thanksgiving unto Thee. As Thou art possessed of ineffable lovingkindness, O Master, from all manner of misfortunes free us who cry: O Jesus, Son of God, Who becamest incarnate for our sake, glory be to Thee!
Ikos I: A multitude of angels assembled in Bethlehem to behold the unapproachable Nativity; and seeing their Creator lying in the manger as a babe, they were filled with awe. And offering homage with fear, they honored the godliness of Him Who was born and of her who bore Him, chanting such things as these:
Glory to Thee, O Son of God, Who wast begotten of the Father before time began!
Glory to Thee Who with the Father and the Spirit didst create all things!
Glory to Thee Who camest to save the perishing!
Glory to Thee Who didst condescend even to assume the form of a servant!
Glory to Thee Who wast ineffably born of the Virgin!
Glory to Thee Who searchest for the lost!
Glory to Thee, O Savior of the perishing!
Glory to Thee Who hast demolished the wall of separation!
Glory to Thee Who again hast opened paradise, which was shut by disobedience!
Glory to Thee Who ineffably lovest the human race!
Glory to Thee Who didst show the cave to be heaven on earth!
Glory to Thee Who hast shown the Virgin, who gave Thee birth, to be the throne of the cherubim!
O Jesus, Son of God, Who becamest incarnate for our sake, glory be to Thee!
Kontakion II: Seeing that their Master had received flesh from the pure Virgin, the incorporeal angels were filled with awe and said one to another: “This is an all-glorious mystery past understanding!” And marveling at His ineffable condescension, they chanted with fear: Alleluia!
Ikos II: All of noetic creation is filled with awe and with thanksgiving hymneth the mystery of Thy nativity, O Master. The hosts of heaven rejoice, chanting: “Glory to God in the highest!”, earth and men are filled with gladness, and we unceasingly cry out:
Glory to Thee, O God, Who art glorified in the highest!
Glory to Thee Who didst reveal Thyself to us on earth!
Glory to Thee Who hast reconciled Thyself with us!
Glory to Thee Who didst appear to us on earth!
Glory to Thee Who wast ineffably incarnate of the Virgin!
Glory to Thee Who didst cause the star to shine forth!
Glory to Thee Who by it summoned the Magi to worship Thee!
Glory to Thee Who didst mercifully accept their gifts!
Glory to Thee Who hast taught all creation to minister unto Thee!
Glory to Thee Who hast given us the understanding to hymn Thee!
Glory to Thee Who hast united Thyself with us!
Glory to Thee Who Thyself hast saved, us!
O Jesus, Son of God, Who becamest incarnate for our sake, glory be to Thee!
Kontakion III: The God of peace and Father of compassions, Who is mighty in strength, came to earth to save the world which is perishing; and in Bethlehem He is now born as a babe of the Virgin, whom He hath shown to be a Mother and Mediatress of salvation for all who glorify His incarnation and chant: Alleluia!
Ikos III: Having her who gave Thee birth in an all-pure manner praying unceasingly for us, rejoicing, we hymn the mystery of Thy becoming man, O Master; and glorifying Thy nativity from the God-pleasing Virgin, we cry:
Glory to Thee, O Son of God!
Glory to Thee, O Son of the Virgin!
Glory to Thee Who upon us hast shown forth the abyss of Thy love for mankind!
Glory to Thee Who hast ineffably loved us!
Glory to Thee Who hast sought out the lost sheep!
Glory to Thee Who hast told the angels to rejoice in its finding!
Glory to Thee Who hast taken it upon Thy shoulders!
Glory to Thee Who hast led it to the Father!
Glory to Thee Who hast united men and angels in a single flock!
Glory to Thee Who hast delivered the world from delusion!
Glory to Thee Who hast shown us great and ineffable mercy!
Glory to Thee Who lovest us more than all other creatures!
O Jesus, Son of God, Who becamest incarnate for our sake, glory be to Thee!
Kontakion IV: The chaste-minded Joseph, who before had within him a storm of doubting thoughts, now beholdeth all-glorious things within the divine cave; for even though he beheld as a man Him Who was born of the Virgin, yet did he understand from things revealed to him that He is the true God. Wherefore, doing homage to His divinity, He chanted with joy: Alleluia!
Ikos IV: The shepherds heard the angel proclaiming to them that the Savior of the world was born in the city of David, and running swiftly, they beheld Him lying in the manger, like an unblemished lamb which had been tended in the womb of the Virgin, and her who had given birth to Him reverently ministering unto Him, and Joseph standing by with fear. And they spake of what they had been told, and, bowing down before Newborn, they said:
Glory to Thee, O Lamb of God, Savior of the world!
Glory to Thee, O Son of God, Who hast revealed to us an ineffable miracle!
Glory to Thee Who hast caused us to hear the song of angels!
Glory to Thee Who hast taught us to glorify Thee with them!
Glory to Thee Who hast moved angels and men to hymn Thee!
Glory to Thee Who hast brought joy to earth and heaven!
Glory to Thee in Whom those in heaven rejoice with those on earth!
Glory to Thee, for by Thee are those on earth united with those in heaven!
Glory to Thee Who hast shown the power of the devil to be impotent!
Glory to Thee Who hast delivered us from His tyranny!
Glory to Thee, O ineffable joy of those who believe in Thee!
Glory to Thee, O unspeakable delight of those who love Thee!
O Jesus, Son of God, Who becamest incarnate for our sake, glory be to Thee!
Kontakion V: Beholding the divinely guided star which pointed beforehand to the nativity of Christ, the Magi observed it; and by its guidance they reached the Unapproachable One and beheld Him Who is invisible. And they rejoice, crying out to Him: Alleluia!
Ikos V: The Persian kings, seeing the King of kings sitting on the arm of the Virgin as upon the throne of the cherubim, and understanding Him to be the Master, even though He had assumed the form of a servant, hastened to offer Him gifts—gold, as to the King of all; frankincense, as to God; and myrrh, as to One immortal — and making obeisance, they chanted:
Glory to Thee Who hast shone forth light upon all!
Glory to Thee Who by a star hath summoned us to do Thee homage!
Glory to Thee Who didst reprove the malice of cruel Herod!
Glory to Thee Who didst show his plotting to be in vain!
Glory to Thee Who hast delivered us from his deception!
Glory to Thee Who hast taught us to worship Thee, the Sun of righteousness!
Glory to Thee Who hast enlightened all with the light of understanding!
Glory to Thee Who by Thy nativity hast abolished the delusion of polytheism!
Glory to Thee Who hast utterly laid low the dominion of the enemy!
Glory to Thee Who hast taught us to worship Thee with the Father and the Spirit!
Glory to Thee Who hast crushed the head of the serpent who beguiled us!
Glory to Thee Who hast delivered us from everlasting death!
O Jesus, Son of God, Who becamest incarnate for our sake, glory be to Thee!
Kontakion VI: Fulfilling the prophecies concerning Thee, which were uttered by the God-bearing heralds, Thou hast revealed Thyself on earth, O Savior, being born now of the pure Virgin in a wretched cave; and though rich, Thou didst willingly impoverish Thyself for our sake, that Thou mightest enrich men, who chant to Thee with faith: Alleluia!
Ikos VI: Thou didst shine forth from the Virgin, Thy mother who knew not man, O Jesus, shining like the sun and driving away the darkness of falsehood; for all the demons trembled, unable to withstand Thy might, and Hades, beholding the miracle, was filled with terror. And we cry out to Thee in thanksgiving: Glory to Thee, O Savior of men!
Glory to Thee, O Savior of men!
Glory to Thee, O Destroyer of the demons!
Glory to Thee Who by Thy birth didst fill the prince of lies with dread!
Glory to Thee Who hast abolished the delusion of the idols!
Glory to Thee Who hast illumined all with the light of the knowledge of God!
Glory to Thee Who hast driven away the darkness of ignorance!
Glory to Thee, O Rock Who hast poured forth the water of salvation upon all!
Glory to Thee Who hast quenched the thirst of Adam and David!
Glory to Thee Who like the sun hast enlightened all by Thy nativity!
Glory to Thee Who hast made the whole world radiant with beams of grace!
Glory to Thee Who hast shown us the promised land!
Glory to Thee Who hast delivered us from the curse of our whole race!
O Jesus, Son of God, Who becamest incarnate for our sake, glory be to Thee!
Kontakion VII: Desiring to reveal to us the mystery hidden from before time began, Thou didst show the mystery to servants from all creation, O Savior: to Gabriel from among the angels, to the Virgin from among men, to the star from among the heavens, and from an earth to the cave where-in it was Thy good pleasure to be born. Wherefore, marveling at Thine ineffable wisdom, we cry out: Alleluia!
Ikos VII: The Creator of all showed forth a new creation, revealing Himself in flesh, springing forth from a seedless womb, which He preserved incorrupt; and He showed it to be the mediation of salvation for those who chant:
Glory to Thee, O Son of God, Who hast shown her who bore Thee to be a Mother of lovingkindness! Glory to Thee Who didst preserve her a virgin even after she gave birth!
Glory to Thee Who camest to save Adam!
Glory to Thee Who hast comforted the tears of Eve!
Glory to Thee Who camest to save all men!
Glory to Thee Who base shone forth an image of the resurrection!
Glory to Thee Who hast rent asunder the record of our sins!
Glory to Thee Who has given us a model of humility!
Glory to Thee Who didst impoverish Thyself for our sake!
Glory to Thee Who hast enriched us with Thy poverty!
Glory to Thee Who hath clothed us in the raiment of salvation!
Glory to Thee Who hast delighted us by Thy love!
O Jesus, Son of God, Who becamest incarnate for our sake, glory be to Thee!
Kontakion VIII: Seeing Thy strange and all-glorious nativity which took place in the cave, let us all the more spurn the vanities of the world, for the divine Mind appeared on earth as a humble man, that He might lead up to the heavens those who cry out to Him: Alleluia!
Ikos VIII: Thou art all desire, all delight for those who love Thee and glorify Thy divine condescension, O Christ God; for, having been born of the pure Virgin on earth, Thou leadest up into the heavens those who chant:
Glory to Thee, O Son of God, Who wast born on earth!
Glory to Thee Who wast ineffably incarnate of the Virgin!
Glory to Thee Who hast shown Thyself to us!
Glory to Thee Who summoned to Thee those afar off!
Glory to Thee, our ineffable Joy!
Glory to Thee, O delight of our hearts!
Glory to Thee Who in Thy nativity hast shone forth the light of salvation!
Glory to Thee Who didst shed tears for our salvation!
Glory to Thee Who hast thereby quenched the flame of our passions!
Glory to Thee Who hast cleansed us of the defilement of sin!
Glory to Thee Who hast set at naught our transgression!
Glory to Thee Who hast delivered us from corruption!
O Jesus, Son of God, Who becamest incarnate for our sake, glory be to Thee!
Kontakion IX: No mind or understanding of angels or men is able to comprehend the mystery of Thine unapproachable nativity, O Master; yet do Thou accept our love and faith, O good Master, and save us who chant unto Thee: Alleluia!
Ikos IX: We see the most eloquent of orators mute as fish when confronted by Thine incarnation, O Master; for they are at a loss how, being perfect God, thou didst appear as a perfect man, and how Thou wast born of the Virgin who knew not wedlock. But we, refusing to delve into these mysteries, glorify Thee with faith alone, crying:
Glory to Thee, O hypostatic Wisdom of God!
Glory to Thee, O ineffable Joy of all!
Glory to Thee Who didst show those lacking in wisdom to be lovers of wisdom!
Glory to Thee Who hast given understanding even to the simple!
Glory to Thee Who didst put to shame those who tested Thee!
Glory to Thee Who didst break the webs of all who devise myths!
Glory to Thee Who hast shone forth the light of divine knowledge upon all!
Glory to Thee Who didst pour forth wisdom in Thy works!
Glory to Thee Who hast enlightened the minds of many!
Glory to Thee Who hast shown us the path to salvation!
Glory to Thee, O unfathomable abyss of lovingkindness!
Glory to Thee, O depth of compassions and love for mankind!
O Jesus, Son of God, Who becamest incarnate for our sake, glory be to Thee!
Kontakion X: Desiring to save the world which is perishing, the Adorner of all is born of the Virgin as a babe; He Who looseth the intricate bonds of transgressions is wrapped in swaddling clothes and laid in a manger; and being the Son of God, He becometh the Son of the Virgin, and wisely arrangeth all things, that He might save those who chant unto Him: Alleluia!
Ikos X: Herod, the enemy of God, showed himself to be a pillar and wall of God-opposing malice and a spawn of great iniquity, who tried to slay Him Who giveth life unto all, and at his command innocent babes were reaped by the sword, like unripe grain; wherefore, having driven all malice from our hearts, let us glorify Him Who came to save us, crying:
Glory to Thee Who didst show Herod’s intention to be in vain!
Glory to Thee Who hast numbered with the angels the babes he slew!
Glory to Thee, O Destroyer of malice!
Glory to Thee, O Instructor in humility and Lover of mortals!
Glory to Thee Who hast broken the horn of pride!
Glory to Thee Who hast shone the light of righteousness upon all!
Glory to Thee Who Thyself hast taught meekness and humility to all!
Glory to Thee Who hast brought all to acknowledge Thee!
Glory to Thee Who by Thy nativity didst sanctify the womb of her who bore Thee!
Glory to Thee Who didst accept the shepherds’ wonder and the gifts of the Magi!
Glory to Thee Who didst teach even irrational creatures to serve Thee!
Glory to Thee Who hast sanctified all creation!
O Jesus, Son of God, Who becamest incarnate for our sake, glory be to Thee!
Kontakion XI: All laudation of Thine incarnation for our sake falleth short, and for those who wish to offer fitting praise, silence is better. For even were we to offer Thee hymns as numerous as the sands of the sea, O all-holy King, we would accomplish naught that is meet; wherefore, we chant with fear: Alleluia!
Ikos XI: They who sat in darkness and the shadow of death, beholding Thee, the never-waning Light Who shone forth from the Virgin, were illumined by the fire of Thy divinity, and hymned Thee, the Bestower of wisdom and understanding, crying out such things as these:
Glory to Thee, O Son of God, ineffable Light!
Glory to Thee, O Sun of righteousness, Who hast enlightened all by Thy nativity!
Glory to Thee Who hast shone forth most radiant enlightenment!
Glory to Thee Who hast poured forth upon us a most torrential river of grace!
Glory to Thee Who hast richly provided the water of salvation as drink!
Glory to Thee Who hast shown to those who love Thee that Thy yoke is easy and Thy burden is light! Glory to Thee Who hast lifted from us the weight of sin!Continue reading →
From St Jacob of Sarug’s poetic contemplation of the Nativity: The Archangel Gabriel speaks to the Mother of God of the restoration of Adam’s glory, as Christ comes to redeem and perfect the robe of humanity.
“I am not stripping you of your glory, as happened in the garden;
I have brought a cloak so that you can cover your forefathers who was stripped bare.
I am not weaving for you a garment of shame from leaves.
I have brought a garment of glory for Adam to be clothed in it.
My Lord is true and I am announcing the truth to you
and since you asked me, “how will it happen?” hear and understand.
The Holy Spirit will come to you in a holy manner
And the power of the Exalted One will abide upon you lovingly.
The Fashioner of babes will fashion for him a body in you and clothe himself (in it);
The Unbegotten Son shall be conceived in your virginity.
The maker of the world’s interweaves a garment in your pure womb
and prepares himself a cloak of flesh on the web of your womb.
The power of the Exalted One will abide upon you while not being belittled
and from your purity he will take a body to become a man.”
Here we are, on the very brink of celebrating the Lord’s Nativity, having heard the genealogy of the Lord herald the feast, with the generations of righteous forebears from whom the Lord received His humanity, when God was scandalously clothed in human flesh, born in a cave and laid in a manger.
The scandal of the Incarnation exalts Christianity as a Faith based upon perfect, limitless, divine love, through which God would do the unspeakable and the seemingly impossible in becoming Man to save mankind.
This is why the Nativity must be a supreme beacon of hope, proclaiming that nothing is too much for God in His relationship with humanity, no matter how broken, sinful and rebellious we are.
I was very happy to celebrate Sunday Liturgy in the parish for the first time since October, and it was a joy to welcome five new faces and to be able to share our Liturgy and hospitality with our visitors. We send our greetings to those who are away, celebrating Nativity with family.
As announced, our Nativity celebrations be in both St Philip’s and the Oratory, due to building availability.
Our Nativity Vigil will be celebrated in ST PHILIP’S tomorrow, Tuesday 6th January, at 19:00. Confessions will be heard from 18:00 and after the service, as needed.
On Wednesday 7th January, the Nativity Liturgy will be celebrated at 11:00, in ST ALBAN’S CHURCH (CARDIFF ORATORY) in Swinton Street. I will hear confessions from the end of mass around 10:00, but will not continue hearing confessions during the festal Liturgy. So… please come in good time if you need to confess.
Those who have confessed within the last week are blessed to commune.
Help setting up and putting away will be crucial, particularly to ensure a prompt Liturgy start (at what is already a late hour!) so please assist as much as possible.
The service will be followed by our usual Christmas meal in the church hall.
As you know, building work is pretty imminent in St Philip’s, and we will be removing what is left in the vestry after tomorrow’s vigil. Our worship-setting is admittedly rather minimal at the moment, but we look forward not only to a return to normality, but also to the blessing of a real kitchen, with cooking facilities and space to move!
This prompts us to the necessity of FINGER FOOD, as there will be no kitchen and possibility of washing up. So far, the message is not being heeded, but within the next week or so there will be no choice. If food can’t be picked up, it will not be suitable.
Looking forward to Theophany, we will bless water after the Liturgy on the eve of the feast (Sunday 18 January), as is the Church’s tradition, and hope that a group of us may be able to be in the cathedral the next day, due to the building work in St Philip’s.
Dear brothers and sisters,
Dear brothers and sisters,
In the Name of the Father, and of the Son and of the Holy Spirit.
Dear brothers and sisters, Christ is Born! Glorify Him!
Dear brothers and sisters,