Arriving in Pennant Melangell at dusk on Friday, it was a joy to be greeted by the shrine church in its ancient llan, with yew trees possibly older than the Christian presence in the valley – knowing that at any hour during the night, I could walk down the lane from the pilgrim shepherd’s hut, push open the great door and pray in the chancel of the church, beside the imposing arcaded-shrine containing St Melangell’s relics.
After supper in the beudy bach *, I did so, heading down the lane in the long, late midsummer twilight, to pray beside the shrine, casting light on the high gabled-canopy with a single candle. The owls in the wooded valley sides were the only audible sound apart from the chanting of night prayers. Even as I returned along the lane, the sky was still not dark, though the last light over the mountains was to fade within minutes – the owls continuing, with the breeze gently stirring the grass in the neighbouring meadow, and the sound of the river beyond the boundary of trees.
There are few places where we can experience such peace, free from the encroaching noise and disruption of the world: a place where the chink of a teacup on a saucer, or the bang of a closing window seems not only loud, but intrusive; places that make us tread softly and carefully, not wishing to assault the gentle quietness which envelopes us with the mundane noises of the world; places in which to turn the pages of a book slowly, pray softly, and wash the supper things noiselessly.
In this enclosure of peace, it was wonderful to wake to the gentle buzzing of bees, frantically tumbling from yellow poppy to yellow poppy, and oddly amplified in the enclosed tube of fox-glove flowers. Such was the number of bumble bees that the borders hummed with their industrious presence.
Of course, the ascetical fathers likened monastics to honey-bees, collecting the sweet nectar of divine grace through their spiritual labours, and this image can be used for the monastics who laboured at Pennant Melangell in lives of constant spiritual industry for the sake of the Kingdom of God, so much so that the sweetness of God’s Grace still touches the constant stream of pilgrims who come to honour St Melangell and to seek her intercessions and merciful care.
Our great blessing was to do this by celebrating her feast – albeit a day late – by offering the sacrifice of the Holy and Divine Mysteries no more than an arm’s length from the raised stone chest containing her sacred relics.
In this sacred celebration, we entered not only into communion with the Saviour, through His Body and Blood, but in the offering of the Eternal Sacred Banquet, we entered more deeply into fellowship and communion with St Melangell, herself, and all of the saints from ages past.
Seeking her intercessions, we joined our prayers with hers, as a common and shared offering of prayer and praise to the Great High-Priest, honouring her memory in our hymns and commemoration, as one who offered herself as a sacrifice of prayer and praise to the Lord.
It was a great honour and blessing to be able to celebrate the Liturgy, and we were touched and humbled by the great warmth and hospitality afforded to our pilgrims who had travelled from Wilstshire, Dorset and Cambridge, as well as our South Wakes parishioners.
My prayer is that St Melangell’s example, and the reality of her intercessions, will touch each and every one of our pilgrims, affording them strength and courage, so that like her and the wise-virgins of the Gospel for her feast, we may all be ever-vigilant and watchful in lives dedicated to Christ, the Bridegroom of the Church.
Glory to God, for affording us such a great blessing, and thanks to Him for the saints, as our guides and exemplars.
* ‘little cow house’ – converted for use by pilgrims
On this Leave-Taking of Pascha, we celebrate the last day of the feast, which we will ‘give up’ at the end of the Ninth Hour before celebrating vespers for the feast of the Lord’s Ascension, but even though the Paschal season now draws to an end, the Paschal Mystery through Christ’s victory on the Cross is eternal, and not only humanity, but also the universe is changed for ever. Death is despoiled and Hades is overthrown, for Christ our eternal joy and our eternal Pascha is arisen..
We must endeavour to preserve our Paschal joy in each and every day of our lives, by living in thanksgiving for the victory of the Cross, the death of death and the shattering of Hades, and the Life-Giving Resurrection, struggling – in times of trial, temptation and affliction – to confront ourselves with the wonderful, unchanging reality of the Resurrection, and the promise it contains for those who seek to live the Paschal Mystery.
No matter what darkness may beset human life, no matter how tired or ill, how poor, how hungry or afflicted we are, nothing can change the reality of Christ’s victory, especially for those who have been initiated into the Paschal-resurrectional life through the Holy Mysteries of baptism and chrismation, and through the constant spiritual renewal the Lord offers us in confession and Holy Communion, seeking to raise us up, even in this earthly life.
Whilst the fullness of the Paschal Mystery is to be revealed in the life of the age to come, the power of the Lord’s Resurrection is already at work in the Church and in the lives of her children.
The words of the Paschal Homily of St John Chrysostom, read during the Paschal Matins, must remain words of power and encouragement for us throughout the Christian life, but especially at times when we feel weak, tempted or helpless.
“O Death, where is your sting?
O Hades, where is your victory?
Christ is risen! And you, O Death, are annihilated!
Christ is risen! and the demons are cast down!
Christ is risen! And the angels rejoice!
Christ is risen! And life reigns!
Christ is risen! And the tomb is emptied of its dead:
For Christ, being risen from the dead, has become the first fruit-fruit, the Leader and Reviver of those who had fallen asleep.”
Through prayer and spiritual labour, fortified by the Holy Mysteries, let us live and abide in the joy of the Resurrection, so that it may be made an abiding and constant reality and qualitative presence in our lives.
This cannot be maintained in passivity and spiritual laziness, but only by active spiritual-labour in Christ-centred lives… and if our lives are truly Christ-centred they will always be Paschal, and the light and joy of the Resurrection cannot be eclipsed or taken away from us.
Christ is Risen! Live in His Resurrection each and every day of your lives.
“Having beheld the Resurrection of Christ, let us worship the holy Lord Jesus, the Only Sinless One. We worship Thy Cross, O Christ, and Thy holy Resurrection we hymn and glorify, for Thou art our God, and we know none other beside Thee; we call upon Thy Name. O come, all ye faithful, let us worship Christ’s holy Resurrection, for, behold, through the Cross joy hath come to all the world. Ever blessing the Lord, we hymn His Resurrection, for having endured crucifixion, He hath destroyed death by death.”
Having come together at the Mid-feast between Thy Resurrection and the divine coming of Thy Holy Spirit, O Christ, we praise the mysteries of Thy wonders. Wherefore, on this day do Thou send down Thy great mercy unto us.
Dear brothers and sisters – Christ is Risen!
On this day of Mid-Pentecost, we celebrate the mid-point between the great feasts of Pascha and Pentecost-Trinity, and as the festal texts make clear, it is a day which looks both back and forward.
In the verses on “Lord, I have cried…” we chant,
There is come now the middle of those days which commence with the saving Arising and which are sealed by the sacred Pentecost. Illumined by both feasts and joining both, we come to render glory and honour beforehand to the regal Ascension.
And in the sixth ode of the canon, the theme of light continues:
The mid-point of Pentecost hath come this day. By the former feast it is illumined with the most divine radiance of the divine Pascha, and by the latter feast it is made to shine with the grace of the Comforter.
Yet even though we use these prepositions, we are aware that the Resurrection and the Descent of the Holy Spirit are the constant and ongoing source life and light in the Church, and the foundation of faith.
On this day, we rejoice in the Paschal feast we are still celebrating, and the great feast of Pentecost, yet to come in our yearly celebration, but by which the Church was born.
Within the week, as a mid-point, the feast also connects the Sunday of the Paralytic with the Sunday of the Samaritan Woman, with references to last Sunday’s commemoration of the healing of the paralytic and next Sundays commemoration.
Between the pool of Bethesda and the well in Sichar, and the events commemorated, the hymns are rich with water language and symbolism, looking to the Lord as the living water, and grace flowing upon the Church and its faithful.
We celebrate Christ’s teaching in the Temple, celebrating the Saviour as the Holy Wisdom, and a number of theologians and Church historians have postulated that today was the altar-feast of the ancient churches dedicated to Christ the Wisdom of God.
The doxasticon of the vespers apostikha refers to the Lord as “the Wisdom that fashioned the world”, and in the eighth ode of the canon we chant that,
…the Wisdom of God came into the temple at Mid-feast and taught that He is truly Christ the Messiah, from Whom there cometh salvation.
And the stikhera on the Praises repeat this motif –
The Divine Wisdom and Might, the effulgent Light of the Father, the eternal Word, the Son of the living God, came in the flesh into the temple and imparted His holy words of instruction unto the Jews…
The church has also connected the teaching in the Temple with the episode in which the twelve-year-old Saviour remained within the sacred-precincts with the elders of the Law, when “all who heard him were amazed at his understanding and his answers.” Thus, icons for the feast commonly show the child Saviour seated among them.
But, rather than provide a second-hand observation of the hymns of the feast, I would rather simply encourage parishioners to pray the canons of Mid-Pentecost, and encounter the rich and varied verbal-iconography in prayer and worship within each parish home.
Wishing you a happy and holy feast.
In Christ – Hieromonk Mark
First Canon, Tone IV
Ode I, Irmos: Through the deep of the Red Sea, * marched dry shod Israel of old, * and by Moses’ outstretched hands, * raised in the form of a cross, * the power of Amalek was routed in the wilderness.
Glory to Thee our God, Glory to Thee.
The great benefactions and gifts, the graces and divine illuminations of Thine incomprehensible and divine Incarnation, do Thou abundantly pour forth and shine upon us, O Master.
Glory to Thee our God, Glory to Thee.
At Mid-feast Thou hast come, O Christ, manifestly sending forth the radiant flashes of Thy Godhead; for Thou art the joyous Festival of the saved and the Cause of our salvation.
Glory to Thee our God, Glory to Thee.
Thou art become wisdom, righteousness from God, and redemption for us, O Lord. Thou dost convey us from earth to the height of Heaven, and dost grant us the Divine Spirit.
Most holy Theotokos save us.
Thy flesh knew not corruption in the sepulchre, O Master. Rather, inasmuch as it was formed without seed, it received not corruption, for in a transcendent manner it was not subject to the order of nature.
The Second Canon, in Tone VIII: A Composition of Andrew of Crete
Ode I, Irmos: Thou didst make the sea a wall; * Thou didst overwhelm boastful Pharaoh in the deep * together with his chariots. * Thou didst save the people dry-shod, O Lord, * and didst lead them forth to a mountain of sanctification, as they cried: * We shall sing a song of victory to Thee, our God, * for Thou hast been glorified.
Glory to Thee our God, Glory to Thee.
Clap your hands, O ye nations; lament, O ye Hebrews. For Christ, the Giver of Life, hath broken asunder the bonds of Hades, and hath raised up the dead and healed sicknesses by a word. This is our God, Who granteth life unto them that believe in His Name.
Glory to Thee our God, Glory to Thee.
Thou didst show a wonder by changing the water into wine, O Master, Who didst change the rivers of Egypt into blood. Thou didst also raise up the dead, accomplishing this sign in these latter times. Glory be to Thine ineffable counsel, O Saviour; glory be to Thy self-abasement, whereby Thou hast renewed us.
Glory to Thee our God, Glory to Thee.
Thou art an ever-flowing stream of true life, O Lord; Thou art our Resurrection. Willingly didst Thou become weary, O my Saviour, and willingly didst Thou thirst, submitting to the laws of nature. And when Thou camest to Sichar in the flesh, Thou didst ask the Samaritan woman for water, that Thou mightest drink.
Glory to Thee our God, Glory to Thee.
Thou didst bless the loaves and multiply the fish, O incomprehensible God; Thou didst fill the people bounteously and didst promise an ever-flowing spring of wisdom to them that thirst. Thou art our God, O Saviour, Who givest life unto them that believe in Thy Name.
Glory be to the Father, and to the Son, and to the Holy Spirit.
I glorify the Three Who are co-beginningless and of equal sovereignty: the Father, Who is beginningless God; the Son, Who is co-beginningless; and the Spirit, Who is co-eternal with the Son; one essence in three Hypostases. I praise and honour one supreme sovereign Principle of the beginningless Godhead and Essence.
Now and ever, and unto the ages of ages. Amen.
Thou alone didst contain within thy womb the Creator, O Birthgiver of God, ineffably conceiving Him in the flesh yet remaining a Virgin, while thy virginity in no wise suffered harm. Do thou ever entreat Him unceasingly on behalf of thy flock, since He is thy Son and God.
Katavasia: Thou didst make the sea a wall…
Ode III, Irmos: Thy Church, O Christ, rejoiceth in Thee crying aloud: * Thou, O Lord, art my strength, * my refuge and foundation.
Glory to Thee our God, Glory to Thee.
Thou didst open unto the Church the springs of life-creating waters, O Good One, and didst cry: If any zealous man thirst, let him come and drink.
Glory to Thee our God, Glory to Thee.
Thou didst say plainly that Thou wouldst be lifted up from earth unto Heaven, and Thou didst promise to send the Holy Spirit from thence.
Most holy Theotokos save us.
The Lord, Who by nature is life-creating and Who was born of a Virgin, hath granted incorruption unto all the faithful, since He is compassionate.
Irmos: My heart is established, * my horn is exalted in my God, * my mouth is enlarged against mine enemies, * and I rejoice in Thy salvation.
Glory to Thee our God, Glory to Thee.
Do not judge a judgment according to appearance, O ye Jews; thus, as it is written, said the Master when He came unto the temple and taught at the Judaic Mid-feast.
Glory to Thee our God, Glory to Thee.
Do not judge a judgment according to appearance, O ye Jews, for Christ is come. The Prophets named Him: He that cometh from Sion and hath restored the world.
Glory to Thee our God, Glory to Thee.
Even though ye believe not His Words, O ye Jews, be convinced by the works of the Master. Why do ye deceive yourselves and disregard the Holy One, of Whom Moses wrote in the Law?
Glory to Thee our God, Glory to Thee.
If the Messiah must assuredly come, O ye Jews, then the Messiah hath now come, Who is Christ. Why do ye deceive yourselves and disregard the Righteous One, of Whom Moses wrote in the Law?
Glory be to the Father, and to the Son, and to the Holy Spirit.
We worship Thee, O Father, Who art beginningless in Thine essence, and we piously praise Thy beginningless Son and the All-Holy Spirit, O ye Three Who are by nature one God.
Now and ever, and unto the ages of ages. Amen.
Though Thou art one of the Trinity, Thou didst assume flesh, neither undergoing change in Thine essence nor burning the uncorrupted womb of her that gave birth to Thee, O Lord, Who art wholly God and Fire.
Katavasia: My heart is established in the Lord…
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.
Sessional Hymns, in Tone VIII: At Mid-feast Thou didst stand in the Temple’s court * in a god-befitting manner * and didst cry aloud: * Let him who doth suffer thirst now draw nigh unto Me and drink. * He that drinketh of the sacred water that I shall give, * from within shall the springs of My teachings issue forth. * Whosoever doth believe that the Divine Father hath sent Me, * and that I came forth from Him, * with Me he shall be glorified. * Therefore we cry unto Thee: * Glory be to Thee, O Christ God, * Who dost cause the streams of Thy great love for mankind, * to abundantly well forth unto us, Thy servants.
Ode IV, Irmos: Beholding Thee, the Sun of righteousness, * lifted up upon the cross, * the Church now standeth arrayed and doth worthily cry aloud: * Glory to Thy power, O Lord!
Glory to Thee our God, Glory to Thee.
Having shattered the gates of death by Thy might, Thou hast made known the ways of life; and Thou didst open the gates of immortality unto them that cry with faith: Glory be to Thy power, O Lord.
Glory to Thee our God, Glory to Thee.
Since Thou Who art beginningless dost have in the grasp of Thy hand the beginning of all things, and dost hold fast their middle and final end as well, Thou didst stand in the midst and cry aloud: Come, O ye of godly mind; enjoy the divine gifts.
Glory to Thee our God, Glory to Thee.
Since Thou as God hast authority over all things, and as one mighty didst destroy the dominion of death, O Christ, Thou didst promise to send the Holy Spirit, Who proceedeth from the Father.
Most holy Theotokos save us.
O all-immaculate Mother who knewest not wedlock, thou dost bestow grace abundantly upon those who praise thee; and from the Word Who is before the ages and Who was born from thee, thou dost entreat for the forgiveness of their offences.
Irmos: With noetic eyes the Prophet Habbakuk * foresaw Thy coming, O Lord; * wherefore he cried aloud: * “God shall come out of Theman!” Glory to Thy power! * Glory to Thy condescension!
Glory to Thee our God, Glory to Thee.
If the Messiah must come, then Christ is the Messiah, O ye lawless ones; Why do ye not believe in Him? Behold, He is come, and the things He doeth bear witness to Him: He made the water into wine and strengthened the paralytic by a word.
Glory to Thee our God, Glory to Thee.
Since ye do not understand the Scriptures, ye are all deceived, O ye lawless Hebrews; for Christ is truly come and hath enlightened all mankind, showing forth many signs and wonders among you. In vain do ye deny Him Who is the true Life.
Glory to Thee our God, Glory to Thee.
Christ cried unto the Jews: One work have I shown unto you, and already ye marvel. Ye circumcise a man even on the Sabbath, He saith; Why then do ye accuse Me, Who have raised up a paralytic by a word?
Glory to Thee our God, Glory to Thee.
I have done many works; for which work, then, do ye stone Me? cried Christ unto the Jews, reproaching them. For by a word I have made a man completely whole; judge not according to appearance, O ye men.
Glory to Thee our God, Glory to Thee.
Thou Who workest through the Apostles and Who, together with the Spirit, dost Thyself rest in the Prophets, O Christ, Thou immaculate Offspring of the Father’s nature, Thou didst lead the nations up unto knowledge of Thee through Thy signs.
Glory be to the Father, and to the Son, and to the Holy Spirit.
O Trinity, undivided Unity; beginningless Father, Son, and Holy Spirit; Thou Trinity in Unity; O life-creating, uncreated God, equal in honour and in rank: Save those who praise Thee, and deliver them from dangers and afflictions.
Now and ever, and unto the ages of ages. Amen.
O Bride of God and pure Virgin Mother, who didst contain God in thy womb while He yet remained uncircumscribed: Cease not to intercede on our behalf, that through thee we may be delivered from adversities, for unto thee do we ever flee for refuge.
Katavasia: With noetic eyes the Prophet Habbakuk…
Ode V, Irmos: Thou, O Lord, who camest into the world, * art my light, * a holy light turning from the darkness of ignorance * those who sing Thy praises in faith.
Glory to Thee our God, Glory to Thee.
Having reached the middle of the divine feasts, let us be godly-wise and zealously adorn ourselves with the perfection of divine virtue.
Glory to Thee our God, Glory to Thee.
How truly sacred is this present feast; for it marketh the mid-point of the great feasts and doth shine forth from both.
Most holy Theotokos save us.
The mind of the Archangel is not able to comprehend Thine ineffable and most pure birthgiving from a Virgin, O my Saviour, Who art plenteous in mercy.
Second Irmos: O Lord our God, bestow Thy peace upon us; * O Lord our God, take us for Thy possession; * O Lord, besides Thee we know none other: * and we call upon Thy Name.
Glory to Thee our God, Glory to Thee.
Having adorned Thine Apostles with miracles and magnified Thy disciples with wonders throughout the World, Thou hast glorified them and bestowed upon them Thy Kingdom, O our Saviour.
Glory to Thee our God, Glory to Thee.
The disciples have enlightened all the ends of the earth with miracles and teachings, and in diverse ways they preached the word of Thy Kingdom, O Christ Saviour.
Glory to Thee our God, Glory to Thee.
We send up praise unto Thy Kingdom, and we offer a hymn unto Thee Who didst appear on earth for our sake and didst enlighten the World and restore Adam.
Glory be to the Father, and to the Son, and to the Holy Spirit.
Glory be to Thee, O Holy Father, Unbegotten God. Glory be to Thee, O timeless, Only-Begotten Word. Glory be to Thee, O Divine Spirit, of one throne and of one essence with the Father and the Son.
Now and ever, and unto the ages of ages. Amen.
Thy womb is become a holy table which holdeth the Heavenly Bread, whereof he that eateth dieth not, as the Nourisher of all hath said, O Birthgiver of God.
Katavasia: O Lord our God, bestow Thy peace…
Ode VI, Irmos: The church crieth out unto Thee O Lord, * “I will sacrifice unto Thee with a voice of praise * having been cleansed of the blood of the demons’ * by the blood that for mercy’s sake flowed from Thy side.
Glory to Thee our God, Glory to Thee.
The mid-point of Pentecost hath come this day. By the former feast it is illumined with the most divine radiance of the divine Pascha, and by the latter feast it is made to shine with the grace of the Comforter.
Glory to Thee our God, Glory to Thee.
While standing in the temple, O Christ, Thou didst speak unto the assemblies of the Jews and didst reveal Thine own glory, thereby manifesting Thy consubstantiality with the Father.
Most holy Theotokos save us.
Be thou my protection and mine unshaken rampart, O only Mother of God. Redeem me from the stumbling-blocks of the world, and illumine me by thy divine effulgence.
Second Irmos: The billows of life trouble me like the waters of the sea, * O Lover of Mankind. * Wherefore, like Jonah I cry unto Thee, O Word: * Raise up my life from corruption, O compassionate Lord.
Glory to Thee our God, Glory to Thee.
O Jesus, Who takest care for all the ends of the earth, Thou didst go up to the temple at Mid-feast, as John hath said, and taught the multitudes the Word of truth.
Glory to Thee our God, Glory to Thee.
Thou didst open Thy lips, O Master, and didst preach to the world the Most Pure Father and the All-Holy Spirit, preserving Thy kinship with both even after Thine Incarnation.
Glory to Thee our God, Glory to Thee.
Thou didst accomplish the work of the Father and didst confirm Thy words by Thy deeds, for Thou didst perform healings and signs, O Saviour, raising the paralytic, cleansing lepers, and resurrecting the dead.
Glory to Thee our God, Glory to Thee.
The beginningless Son received a beginning and became a man, taking upon Himself that which is proper to our nature. And at Mid-feast He taught and said: Hasten ye unto the ever-flowing Spring, that ye may draw forth life.
Glory be to the Father, and to the Son, and to the Holy Spirit.
We all glorify the one Godhead in Trinity, the uncreated and undivided essence in three Hypostases, even the Father, the Son, and the Holy Spirit, Who while being Three are One.
Now and ever, and unto the ages of ages. Amen.
We praise thee who didst remain a virgin after giving birth; thee alone do we glorify as both Virgin and Mother, O pure Maiden, Bride of God; for from thee God truly became incarnate and thus quickened us.
Katavasia: The billows of life trouble me…
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: Having come to the Mid-feast of the Judaic Law, * O Master and Creator of all things, * Thou didst cry unto those present, O Christ God: * Come hither and draw forth the water of immortality. * Wherefore, we fall down before Thee and faithfully cry aloud: * Grant unto us Thy compassions, ** for Thou art truly the Well-spring of our life.
Ikos: With the streams of Thy Blood do Thou Water my soul, which is grown dry and barren because of mine iniquities and offences, and show it forth to be fruitful in virtues. For Thou didst tell all to draw nigh Thee, O all-holy Word of God, and to draw forth the water of incorruption, which is living and which washeth away the sins of those who praise Thy glorious and divine arising. Unto them that know Thee as God, O Good One, grant from on high the strength of the Spirit, which verily was borne by Thy disciples, for Thou art truly the Well-spring of life for all.
OdeVII, Irmos: In the Persian furnace the youths and descendants of Abraham, * burning with a love of piety * rather than by a flame of fire, * cried aloud saying: * Blessed art Thou in the temple of Thy glory, O Lord.
Glory to Thee our God, Glory to Thee.
Having dispelled the power of death by Thy might, O Saviour, Thou hast made known unto all mankind the path of life. With thankfulness they cry to Thee: Blessed art Thou in the temple of Thy glory, O Lord.
Glory to Thee our God, Glory to Thee.
Beholding Thee bearing flesh, the assemblies of the Hebrew people did not recognise Thee, O Word of God; but we sing to Thee: Blessed art Thou in the temple of Thy glory, O Lord.
Most holy Theotokos save us.
Rejoice O sanctified and divine tabernacle of the Most High; for through thee, O Theotokos, joy hath been granted to those who cry: Blessed art thou among women, O most immaculate Lady.
Second Irmos: The Chaldean furnace, burning with fire, * was bedewed by the Spirit * through the presence of God; * and the children chanted: * O God of our fathers, Blessed art Thou!
Glory to Thee our God, Glory to Thee.
Thou Who art rest for all didst grow weary in the flesh; Thou Who art the well-spring of miracles didst willingly thirst. Thou didst seek after water, O Jesus, promising living water.
Glory to Thee our God, Glory to Thee.
Thou didst converse with a Samaritan woman, O Lord, thereby reproving the mindlessness of the lawless Hebrews, insofar as she believed Thee to be the Son of God, and they denied Thee.
Glory to Thee our God, Glory to Thee.
O Saviour, Thou ever-living well-spring, Thou didst promise to grant living water which springeth forth, the water of immortality, unto those who with faith receive Thy Spirit, which proceedeth from the Father.
Glory to Thee our God, Glory to Thee.
With five loaves Thou didst feed the thousands that hungered, and made the child’s morsels to be more than enough for yet another multitude, O Saviour. Thus showing Thy glory unto Thy sacred disciples.
Glory to Thee our God, Glory to Thee.
He that eateth Thy Bread shall live forever, and he that drinketh Thy Blood abideth in Thee, my Saviour, and Thou abidest in him, and Thou shalt raise him up at the last day.
Glory to Thee our God, Glory to Thee.
Thou madest Thy dispensation wondrous, O Master, confirming by miracles Thy divine authority. Thou didst drive out illnesses, raise up the dead, and enlighten the blind, since Thou art God.
Glory to Thee our God, Glory to Thee.
Thou didst cleanse the lepers and restore the lame; Thou didst strengthen the paralytics and heal the blood-streaming woman, and didst walk upon the sea. Thus showing Thy glory unto Thy sacred disciples.
Glory be to the Father, and to the Son, and to the Holy Spirit.
We worship Thy timeless Father and the grace of the Spirit, which Thou as God didst apportion unto Thine Apostles, sending them forth to preach, O Lord.
Now and ever, and unto the ages of ages. Amen.
Thou didst contain within thy womb the uncontainable Word, thou didst suckle at thy breasts Him that nourisheth the world and didst hold in thine arms our Sustainer, O pure Birthgiver of God.
Katavasia: The Chaldean furnace, burning with fire…
Ode VIII, Irmos: Having spread his hands, Daniel closed the lions jaws * in their den; * while the zealously pious youths, * girded with virtue, * quenched the power of the fire and cried aloud: * Bless ye the Lord, all ye works of
Glory to Thee our God, Glory to Thee.
Having arisen from the grave as one comely, and adorned with the glory of the Godhead, O Lord, Thou didst appear unto Thine Apostles and didst promise to send the power of the Spirit unto those who cry aloud: Bless ye the Lord, all ye works of the Lord.
Glory to Thee our God, Glory to Thee.
In a manner befitting Thee, since Thou as God art the Supreme Author of life, Thou didst slay Hades and didst well forth eternal life unto all, wherefore the graces of these radiant days now constitute a most clear image of the everlasting life of those who cry: Bless ye the Lord, all ye works of the Lord.
Glory to Thee our God, Glory to Thee.
Thou didst cause rays of righteousness to shine upon the world like the sun, O Christ, in that Thou didst send Thine Apostles unto the world. Bearing Thee, the incomprehensible Light, they drove away the darkness of ignorance, and cried: Bless ye the Lord, all ye works of the Lord.
Most holy Theotokos save us.
Behold now, a prince and ruler hath manifestly come from the tribe of Judah, for thou, O all-immaculate one, hast given birth to Him Who is the Expectation of the nations which were set aside for Him aforetime. Yea, thou hast borne Christ, to Whom we chant: Bless ye the Lord, all ye works of the Lord.
Irmos: O ye angels and ye powers of heaven, sing to Him Who sits upon the throne of majesty, and is glorified unceasingly as God: bless, praise and exult Him above all for ever.
Glory to Thee our God, Glory to Thee.
Come, O ye peoples, and behold Him Who is praised upon a throne of glory, being blasphemed by lawless people. And as ye behold Him, praise Him as the Messiah, Who was foretold by the Prophets.
Glory to Thee our God, Glory to Thee.
Thou art truly the Christ, Who hast come into the world. With Thee there is salvation and the remission of the failings of our fathers; Thou art indeed the Life of those who have come to believe in Thee.
Glory to Thee our God, Glory to Thee.
As it is written, the Wisdom of God came into the temple at Mid-feast and taught that He is truly Christ the Messiah, from Whom there cometh salvation.
Glory to Thee our God, Glory to Thee.
On the Sabbaths and on all days Christ wrought manifest signs, healing those in diverse illnesses. But the deceitful people were consumed with malice and wrath.
Glory to Thee our God, Glory to Thee.
The Jews bitterly reviled Christ and said: On the Sabbath did this Man hath healed the paralytic who had lain sick for many years, therefore He hath transgressed the Law.
Glory to Thee our God, Glory to Thee.
Christ said to the Jews: Did not Moses in giving you the Law command that ye be circumcised? Yet ye circumcise on the Sabbath, lest the Law of your fathers be broken.
Glory to Thee our God, Glory to Thee.
They that were wholly ungrateful and who of old had sojourned in the wilderness, out of malice cast blasphemies at their Benefactor. They wagged their unjust tongues while they meditated vain things.
We bless the Father, Son, and Holy Spirit, the Lord.
Of a truth, the Trinity is one God, without the Father leaving that which is proper to Himself and assuming Sonship, nor with the Son transforming His attributes into procession. But I glorify the Three apart and together, as Light and God, throughout the ages.
Now and ever, and unto the ages of ages. Amen.
Tell us, O Theotokos: How didst thou give birth unto Him Who hath shone forth timelessly from the Father and Who is praised together with the Holy Spirit? – except in a manner known only to Him Who was well-pleased to be born from thee.
Katavasia: Seated upon the throne of glory, * and unceasingly glorified as God, * O ye angels and heavens bless, ** hymn and supremely exalt Him throughout all ages!
Ode IX, Irmos: A cornerstone not cut by hand O Virgin, * was cut from thee the unhewn mountain: * even Christ, Who hath joined together the disparate natures; * therefore rejoicing we magnify thee, * O Theotokos.
Glory to Thee our God, Glory to Thee.
Since we have learned from Christ a new and unprecedented way of life, let us all be especially diligent to preserve it until the end, that We may enjoy the presence of the Holy Spirit.
Glory to Thee our God, Glory to Thee.
O Life-Giving Saviour, Thou didst clothe my mortal nature with the garment of immortality and the grace of incorruption, and didst raise it up together with Thyself. Thou didst lead it unto the Father, having dispelled my warfare of many years.
Glory to Thee our God, Glory to Thee.
Since we have been restored again to the life of Heaven by virtue of the mediation of Him Who emptied Himself even so far as to assume the form of a servant and hath exalted us, let us magnify Him as is meet.
Most holy Theotokos save us.
All we the faithful have put our trust in thee, and we acclaim thee with songs of praise as the root, source, and cause of incorruption, O Virgin, for thou didst well forth for us the Hypostatic Immortality.
Irmos: Virginity is alien to motherhood, * and childbearing is a thing strange to virgins: * yet in thee, O Theotokos, both have come to pass. * Therefore we, and all the nations of the earth, * without ceasing call thee blessed.
Glory to Thee our God, Glory to Thee.
At the Judaic Mid-feast, O my Saviour, Thou didst go up to Thy temple and didst teach all. And the Jews marvelled and said: Whence knoweth this Man letters, having never learned?
Glory to Thee our God, Glory to Thee.
My Redeemer performed wonders and signs, welling forth gifts of healings. He drove away illnesses and healed the ailing, but the Jews raged with frenzy at the multitude of His miracles.
Glory to Thee our God, Glory to Thee.
My Redeemer cried out as He reproached the disobedient Jews: Judge not according to appearance, but judge ye a righteous judgment. For the Law also commandeth that every man be circumcised, even if it be on the Sabbath.
Glory to Thee our God, Glory to Thee.
As Thou didst promise, O Saviour, Thou didst grant the greater miracles unto Thy disciples when Thou didst send them to preach Thy glory unto the nations. And they proclaimed unto the world Thy grace and Resurrection and Incarnation.
Glory to Thee our God, Glory to Thee.
Christ said unto the Jews: If ye circumcise a man on the Sabbath that the Law might not be broken, why are ye now angry with Me, in that by a word I have made a man completely whole? Ye judge according to the flesh.
Glory to Thee our God, Glory to Thee.
O Word, Who didst heal the withered hand by a word, do Thou heal the earth of my heart, which hath long ago become parched, and show me forth as one fruitful, that I also might bring forth fruit in fervent repentance, O Saviour.
Glory to Thee our God, Glory to Thee.
I lie upon my bed of pain, O Word. Make me to stand aright by cleansing my leprous heart and enlightening the eyes of my soul, even as Thou didst raise up the paralytic who lay upon his bed.
Glory be to the Father, and to the Son, and to the Holy Spirit.
It is alien to the lawless to reverence the beginningless Trinity, even the Father, the Son, and the Holy Spirit, the uncreated Omnipotence, through Whom the whole world was established by the might of His power.
Now and ever, and unto the ages of ages. Amen.
Thou, O Virgin Mother, didst contain in thy womb Christ, the Giver of life, Who is One of the Trinity; Whom all creation praiseth and before Whom the thrones on high tremble. Do thou beseech Him, O all-blessed one, that our souls be saved.
Katavasia: Virginity is alien to motherhood…
Troparion, Tone VIII: At Mid-feast give Thou my thirsty soul to drink of the waters of piety; * for Thou, O Saviour, didst cry out to all: * Whosoever is thirsty, let him come to Me and drink. ** Wherefore, O Well-spring of life, Christ our God, glory be to Thee.
On this feast of the Holy, All-Praised Apostle and Evangelist Mark, we congratulate our devoted Deacon, Father Mark, on his nameday. May God give him strength in his labours, and grant him many, blessed years!
After a rather minimal congregation, last Sunday, we were glad that the second bank-holiday weekend did not affect numbers, so that things were a little more normal, with forty adults in addition to the clergy, plus our parish children.
This was our oltarnik Oswald’s penultimate Cardiff Liturgy before leaving for the continent, on the first leg of the journeyman year of his apprenticeship.
We were very glad that after the considerable tidy-up – that we face every week – we were able to have social-time across the road in Brodie’s with him and our other young people. We will miss his icon stall in church, and I was glad that I finally remembered which icon I wanted last week, when Oswald had a bank-holiday event, at Woodchester Mansion, the home of his workshop and master.
And so, I returned home with the icon “Noli me tangere” (Do not touch me), showing the Risen Lord appearing to the Holy Equal-to-the-Apostles, St Mary Magdalene. Though it was too late for the Sunday of the Myrrh-Baring Women, this icon will be ready for St Mary’s feast in July.
I have already encouraged anyone with spare or loose euros to bring them to church, as these would be most useful and welcome for our young parishioner as he starts his journey. So, please find your change and currency left-overs for Oswald.
As announced in church, we will be making a parish pilgrimage to Glastonbury on Saturday 20th May, hopefully beginning our day with a moleben to St Brigid and the saints of Glastonbury on Bride’s Mound, in Beckery, the site of an early monastic site, with Irish associations. We will then visit the abbey, before heading to the Tor and Chalice Well, possibly visiting the rural-life museum in the abbey barn, if time permits and pilgrims are so inclined! Anyone interested should email Tracy: t_sbrain@icloud.com
Today brought additions to the summer Walsingham Pilgrimage, from 24 – 27th July, and anyone others interested should contact me, Norman or Georgina asap, as I believe there are still some places left. We would love to see more parishioners join those of us who are taking advantage of Fr Dean’s kind invitation to join him and Butetown parishioners, once again.
I also announced that, unfortunately, we will be unable to celebrate our Ascension Day Liturgy in St Mary Butetown, as hoped, so I will check the possibility of celebrating in Nazareth House and make an announcement in the next few days. However, I am very glad to announce that we are able to return to St Mary’s for Friday Study Group, looking to commence on Friday 19th May at 19:00, meeting every fortnight. On these Fridays, confessions will be heard in St Mary’s before and after the sessions if needed.
This week will see confessions on Thursday, as I would like a quiet Friday before the monthly Liturgy for our Cheltenham Mission.
Those requiring confessions on Thursday should email me before noon on Wednesday.
The Cheltenham Liturgy will be celebrated in Prestbury United Reformed Church, as usual, with confessions from 09:15, and the Hours and Liturgy commencing at 10:00. Everyone is most welcome, and there will be a bring-and-share lunch after the service. We will call at Nazareth House on the way home, and any remaining confessions may be heard at that time. Email me please.
Please continue to make the celebration of the Paschal season a reality in your homes, with the joy of the season’s prayers and hymns in your daily spiritual-life. Some new parishioners are unaware of the glory of the Paschal Canon, which I encourage the faithful to continue to use throughout the season. However, the Paschal Canon in our prayerbooks is as used on the night of Pascha only, whereas after that night we also add Theotokia (troparia to the Mother of God). This full text, with the Theotokia may be found here:
“Come receive the light, from the never-setting light; and glorify Christ who has risen from the dead.”
Dear brothers and sisters,
Christ is Risen! Христос воскресе! Hristos a înviat! Χριστός ἀνέστη!
As we reflect on the meaning of the resurrection in the life of the Church and the lives of individual believers, we can all too easily forget the sheer confusion and uncertainty of the first Pascha for the apostles and first Christians: traumatised and confused, and mourning the Saviour’s death – especially after the wonder of the raising of Lazarus and His triumphal entry into Jerusalem.
After the euphoria of Lazarus Saturday and Palm Sunday, their world had come crashing down around them: collapsed and swallowed in spiritual, mental and emotional darkness.
At the death of the Saviour, there was darkness over all the land as the sun was eclipsed, but we should remember that, ironically, darkness also characterised the moment of the resurrection in the last hours of the night, in which the Saviour rose from the dead in the Divine Dawn, as the “Everlasting Sun of Righteousness”.
The imagery and symbolism of Christ the Light dominates our Paschal night: as the faithful carry candles circumambulating the temple; as the priest repeatedly censes the Church with the Troitsa candlestick in his left hand and the censer in his right, making the sign of the cross with the recurring joyful cry – “Christ is Risen!”
Reflecting the miracle of the Holy Fire, in Jerusalem, in Byzantine tradition, at the end of the midnight office the priest emerges from the sanctuary into the darkened temple chanting,
“Come receive the light, from the never-setting light; and glorify Christ who has risen from the dead.”
The sustained light-symbolism is not just a poetic and allegorical detail, but presupposes that the light of Christ is desired, to illuminate those who follow Him and to bring spiritual-light to those surrounded by the darkness of the world, whatever it makes of Christ. During the Liturgy, the Prologue of the Gospel of St John was read, declaring this very point:
“In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not.”
Sadly, the world still has little understanding of the Light of the World, who dawned from the tomb, but for us, as those who have been baptised into His death and resurrection, we celebrate this wondrous dawn in the feast, and are called to be light-bearers, reflecting the light of Christ.
Just as the flame of Pascha spreads around the temple from candle to candle before our symbolic processional-journey seeking the Body of Christ, so the light of Christ must be carried in our hearts and illumine our lives, so that we become participators and heralds of the Light of the World: burning with the flame of faith, hope and love.
No matter how confusing and fearful the world is, in ever-deepening darkness, with the swelling persecution of Faith, sinister socio-political agendas, growing authoritarianism unnoticed by the masses, and the wholesale violent rejection of traditional Christian values and morality, the light of the resurrection cannot be taken from those who truly believe in Him, Who has risen for the dead; despoiling Hades and trampling down death by death; bestowing life upon those in the graves.
The greater the darkness that surrounds us, the brighter even the smallest burning flame appears, and however much the looming darkness of the world grows, Christ our Light and Life is risen, and nothing can change the reality of His victory and the radiance it sheds upon the world.
As the third ode of the Paschal Canon reminds us,
“Now all things are filled with light: heaven and earth, and the nether regions. So let all creation then celebrate the Resurrection of Christ, by which it is strengthened.”
Now, walking in the light and radiance of our Paschal celebration of the resurrection, we must not only ensure that nobody and nothing is allowed to rob us of the light and joy of the resurrection, but also take the flame of Faith and the light of the Risen Christ into the surrounding darkness, so that others may be kindled and delivered from fear, hopelessness and uncertainty.
Like those passing the Paschal flame to others around them in our wonderful Paschal celebration, we must do this spiritually in our darkening, suffering world, shedding the Light of Christ upon friend, colleague, neighbour, and those whom our lives touch, through words and deeds – even if simply in unrecognised and hidden acts of kindness, generosity and love in His Name.
One of the abiding memories of Pascha will be the wonderful sight of our Greek friends in the greyness of the first light, guarding the Paschal in their lanterns as they headed homewards through the quiet streets.
As that flame went with them, may this also be the spiritual reality of Pascha for each and everyone of us, as we take Christ the Light and Life into our streets, homes, families, workplaces, schools and colleges – taking head to the Saviour’s words, recorded by St John the Theologian,
“Whoever follows me will never walk in darkness, but will have the light of life.”
Just at the time in which it was relevant, I noticed my little book of homilies of Fr Daniel Sysoev, wedged into a gap between stacks of books in my cell – and it opened to a little homily on spiritual kinship.
In confession, I constantly encourage the faithful to labour to build their relationship and kinship with their guardian angel and the saint whose name they bear. Both are heavenly protectors who wish to be spiritual kin, and not ritual static figures in Orthodox spiritual identity.
As even a cursory glance at the canons and prayer to the Guardian Angel makes clear, our angelic companion has REAL influence over not only our actions, but also our minds, with all of their complications and problems, especially when we are afflicted by mental trials and temptations.
Just as God respects our freedom and will, and does not force or coerce us in the events and actions of life, neither do our guardian angels, but rather ever-vigilantly await our cries and calls for help, wanting us to align our will with that of God, who created both them and us. It is in this alignment and obedience to the Lord, and in knowing and pursuing our need for angelic assistance – the gift of God – that we are able to build bonds of kinship, regardless of time and space, physicality and immateriality.
Our Guardian Angel wants to be part of our life; to share in each hour day, as a sign of God’s love and care for us. But… we must want this for it to become an actualised reality.
Fr Daniel – a martyr for the Faith – wrote,
“The angels of God can be people’s friends, and, as we know, we share a friendship with our guardian angel, be it only to a small degree. I hope that we will all feel warmly toward our guardian angels, that we may try to greet them and pray to them, and that they will look after us. If we try to do good things with their help, it will give rise to that friendship that can blossom beyond the limits of time… Each person must find spiritual friendship which transcends both time and the difference between beings, between people and angels, so that we may enkindled together and glorify the Trinity, from whom we draw this strength.”
So… make sure that WITHOUT FAIL, you pray to your guardian angel EVERY day.
If you have time, don’t simply turn to the Canon to the Holy Guardian Angel when preparing for Holy Communion, but as often is possible.
If you have time to pray it every day, do so… and let each of us be mindful that we mistakenly turn to all manner of people first, in need, emergency and trouble, rather than turning to our guardian angel.
We need to correct ourselves and start reacting spiritually to the trials of life.
Our guardian angel is waiting to hear us – waiting to help in every trial and adversity.
Morning Prayer:
O Holy Angel, who standest by my wretched soul and my passionate life: do not abandon me, a sinner, neither depart from me because of my lack of self-control. Leave no room for the evil demon to gain control of me through the violence of this mortal body. Strengthen my weak and feeble hand, and instruct me in the path of salvation. O holy Angel of God, the guardian and protector of my wretched soul and body: forgive all the sorrows I have caused you, every day of my life. If I have sinned in this past night, protect me during this day. Keep me from every adverse temptation, that I may not anger God by any sin. Pray to the Lord for me, that He may establish me in His fear and make me, His servant, worthy of His goodness. Amen.
Evening Prayer:
O Angel of Christ, my holy guardian and protector of my soul and body, forgive me all wherein I have sinned this day, and deliver me from all opposing evil of mine enemy lest I anger my God by any sin. Pray for me, a sinful and unworthy servant, It that thou mayest show me forth worthy of the kindness and mercy of the All-holy Trinity, and of the Mother of my Lord Jesus Christ, and of all the saints. Amen.
In the Liturgy and every service of the Church, we come to Church to talk: to talk to God, not to one another!
As soon as we enter the church, even if no prayers have started, we must be mindful that this place and this time are set aside for Him. They are holy to the Lord, and we must each struggle to protect that holiness. One of the major obstacles to this is habitual and needless talking and chatter.
Rather than chatting before the Liturgy in church, let us keep silence and join ourselves to the praying of the Hours with heart and mind, standing before the Lord with humility and the fear of God.
If someone we know comes and stands by us, let us be glad and joyful, but let the verbal or physical greeting wait until an appropriate time, not during prayers.
When we are waiting to commune, we do not talk in the queue, but stand in silent submission, with our arms folded – mindful of the wonder of Christ’s mercy in coming to us, despite our unworthiness and faults.
If we have communed, when we go for zapivka or stand at the front of the church before the moving of the Holy Gifts to the preparation table, we do not chatter or socialise, but rather contemplate that not only has God revealed Himself to us, but that Christ our God has entered into the very temples of our bodies, silently mindful that we have become living tabernacles of His Presence.
In the Tabernacle and the first Temple, the Ark of the Covenant only contained the manna from heaven, but when we commune, we contain the Bread of Heaven, Christ Himself. He is within us!
Even if we have not communed, we still silently honour the Lord’s self-giving and self-emptying love expressed in His Presence in the Holy Gifts, and – neither sitting nor talking – we are silently mindful that Christ our King and God is in our midst, as we stand before Him.
During the Thanksgiving Prayers, unless we are reading on the kliros, we remain in silence – mindful of our debt to the living and loving Lord for giving Himself to us, to cleanse us, heal us, and vivify us. This too is not a time for talking even if we have not received the Holy Gifts. The Church is still praying, and the Church is giving thanks for the wonder of the Liturgy and the Holy Mysteries – the great token of God’s inexhaustible love for the Church and every soul within it.
We are all stewards of the Divine Liturgy, and we must all work together to preserve its holiness and ‘otherness’, in which we have put aside all earthly cares, so that we may receive the King of all, invisibly escorted by the ranks of angels.
So… do not be shy in Liturgy. If people are talking whilst the Church is praying, turn to them and politely signal for them to be quiet. If necessary, quietly ask them to stop talking. If they persist, please approach the starosta/church-warden.
In Liturgy, we talk to God, not to one another. There is ample chance for that once Liturgy has finished.
When trapeza is blessed, this is the time for friendly, warm conversation; for greeting one another; for welcoming new faces; for catching up and socialising – and this is a blessed and cherished opportunity to enjoy one another’s company, having dedicated our words and voices during the Liturgy to God.
As announced at Liturgy on Sunday, confessions will be heard on Thursday and Saturday this week.
Those who confessed last weekend are blessed to commune at the Theophany Liturgy, and those preparing for communion on Sunday may confess after the Great Blessing of the Waters.
There will be limited time before our 11:00 Liturgy, so I would appreciate an idea of how many confessions are expected. I have already received several requests, and will confess those respective parishioners first. If needed, parishioners may be confessed and communed after the service. Please let us know if you would like to confess on Thursday.
On Saturday, we will celebrate Great Vespers with Vladika at 17:00, and I and Father Luke will be available to confess people before and after the service.
There will be confessions before the Sunday service, but these must end by 10:55, as Vladika will be greeted at 11:00. Those confessing should be mindful of the time, and long confessions will NOT be possible.
Whatever day works best for you, please drop us a line.
As we prepare for the coming Nativity of the Lord, we face quite a challenge with confessions as I will now be serving with only Deacon Mark, and will subsequently have to hear all of the confessions of those communing on Saturday and Sunday.
There have already been a significant number of requests for confessions on Friday, and in an effort to ease what may be a very challenging evening, I have already emailed those living locally (who have made requests) to ask if they are able to confess on Thursday.
This would ease the pressure, especially as we have people who live some distance from Cardiff requiring confession.
Given the maximum number of those who may require the Holy Mystery, it may not be possible to additionally confess all who confessed last Sunday, and who largely confess on a weekly basis.
Should this be the case, those who confessed last week are blessed to additionally receive Holy Communion on the coming weekend of the Lord’s Nativity, unless there is a pressing need for confession.
Once I know how many of this week’s requests can confess on Thursday, there may be some free time, then.
Friday could be extremely pressurised and stressful, so I would like to mitigate this, as far possible.
Those confessing, whether on Friday, Saturday or Sunday should be prepared and ready, knowing what they have to say/confess, and be aware of others waiting their turn for confession.
Whilst the situation is far from ideal, this is unavoidable and we all need to work together to make things work.
Dear brothers and sisters, greetings to you all for the feast of the Holy Hierarch and Wonderworker Nicholas.
His life is a model of Christian living for us all – not just for our bishops, despite the fact that he is the very ideal of hierarchical life – and in his life we all see all that is holy, true and righteous.
Despite the relative obscurity of this life, spanning the third and fourth centuries, St Nicholas quickly became the most universally loved and venerated saint of Christendom.We might ask why, as his power and influence seem so disproportionate to what we know of him in historical terms.
Surely, this is because his life shines so brightly with the Light of Christ, and he so clearly encapsulates everything that it is to be a Christian.The central meaning of this is love, for God is absolute and perfect love, Christ is Incarnate Love and we are all called to reflect God and His love in our lives.
We are all called to be icons of Christ, struggling for the image of God to be restored and renewed in us, not simply by our baptism, but by continual prayer and repentance in which we seek perfection by struggling to reflect the Saviour, making His Gospel real in our lives.
In the Gospel for the hierarch we heard the Beatitudes and, as Father Luke pointed out in the homily of today’s Liturgy, these Beatitudes were made real and appreciable in the life of St Nicholas.
I constantly tell my spiritual children that the Beatitudes are the whole manifesto of Christian living, telling us how to make the Gospel real in our lives and how to live the lives Christ wants us to have. When this happens, we touch the world with God’s love, mercy and compassion, bringing light and life to those around us. These Beatitudes are not for our gain, for our sake and our benefit, but for the benefit of our neighbour and the world that surrounds us. They are not rules for us to gain, but rather for us to give, for us to love, for us to care, for us to respond to the needs of others – loving and serving Christ by doing so!
St Nicholas not only did this in his earthly life, but having been glorified by God among the saints on His right hand, the great saint has worked great miracles for a millennium and a half, continuing to reveal God’s glory, love and power; continuing to touch the faithful with his fatherly and archpastoral care, as a shepherd of souls and wonderworker doing God’s inscrutable works in the world.
As Orthodox Christians, we continue to turn to him, not simply on his feasts, but day by day, week by week, and virtually every Orthodox home and church possesses an icon of St Nicholas. Apart from Holy Week and Bright Week, every Thursday of the year honours him. We celebrate his nativity, his death, the translation of his relics, and various feasts of his wonderworking icons.
All of these acts of piety and devotion make him a great presence in our lives, as one whom we love, to whom we turn as a trusted and respected father, guide, helper and source of strength.
May we ever do so, and we pray that he may ever help us, teach us how to follow Christ and show us the way to the Kingdom of Heaven.
But, without seeking to follow his example our devotion will be hollow, paper-thin and meaningless. St Nicholas calls us to reflect Christ and to live the Gospel. Let us honour him by doing so!
Just at the time in which it was relevant, I noticed my little book of homilies of Fr Daniel Sysoev, wedged into a gap between stacks of books in my cell – and it opened to a little homily on spiritual kinship.
Morning Prayer: 
