The Washing of the Feet

The events initiated by Jesus at the Mystical.Supper were profoundly significant. By teaching and giving the disciples His final instructions and praying for them as well, He revealed again His divine Sonship and authority. By establishing the Eucharist, He enshrines to perfection God’s most intimate purposes for our salvation, offering Himself as Communion and life. By washing the feet of His disciples, He summarized the meaning of His ministry, manifested His perfect love and revealed His profound humility. The act of the washing of the feet (John 13:2-17) is closely related to the sacrifice of the Cross. Both reveal aspects of Christ’s kenosis. While the Cross constitues the ultimate manifestation of Christ’s perfect obedience to His Father (Philippians 2:5-8), the washing of the feet signifies His intense love and the giving of Himself to each person according to that person’s ability to receive Him (John 13:6-9).

Prayer in the Garden

The Synoptic Gospels have preserved for us another significant episode in the series of events leading to the Passion, namely, the agony and prayer of Jesus in the Garden of Gethsemane (Matthew 26:36-46; Mark 14:32-42; Luke 22:39-46).

Although Jesus was Son of God, He was destined as man to accept fully the human condition, to experience suffering and to learn obedience. Divesting Himself of divine prerogatives, the Son of God assumed the role of a servant. He lived a truly human existence. Though He was Himself sinless, He allied Himself with the whole human race, identified with the human predicament, and experienced the same tests (Philippians 2:6-11; Hebrews 2:9-18).

The moving events in the Garden of Gethsemane dramatically and poignantly disclosed the human nature of Christ. The sacrifice He was to endure for the salvation of the world was imminent. Death, with all its brutal force and fury, stared directly at Him. Its terrible burden and fear – the calamitous results of the ancestral sin – caused Him intense sorrow and pain (Hebrews 5:7). Instinctively, as man He sought to escape it. He found Himself in a moment of decision. In His agony He prayed to His Father, “Abba, Father, all things are possible to thee; remove this cup from me; yet not what I will, but what thou wilt” (Mark 14:36).

His prayer revealed the depths of His agony and sorrow. It revealed as well His “incomparable spiritual strength (and) immovable desire and decision . . . to bring about the will of the Father.” Jesus offered His unconditional love and trust to the Father. He reached the extreme limits of self-denial “not what I will” – in order to accomplish His Father’s will. His acceptance of death was not some kind of stoic passivity and resignation but an act of absolute love and obedience. In that moment of decision, when He declared His acceptance of death to be in agreement with the Father’s will, He broke the power of the fear of death with all its attending uncertainties, anxieties and limitations. He learned obedience and fulfilled the divine plan (Hebrews 5:8-9).

The Betrayal

Judas betrayed Christ with a kiss, the sign of friendship and love. The betrayal and crucifixion of Christ carried the ancestral sin to its extreme limits. In these two acts the rebellion against God reached its maximum capacity. The seduction of man in paradise culminated in the death of God in the flesh. To be victorious evil must quench the light and discredit the good. In the end, however, it shows itself to be a lie, an absurdity and sheer madness. The death and resurrection of Christ rendered evil powerless.

On Great Thursday light and darkness, joy and sorrow are so strangely mixed. At the Upper Room and in Gethsemane the light of the kingdom and the darkness of hell come through simultaneously. The way of life and the way of death converge. We meet them both in our journey through life.

In the midst of the snares and temptations that abound in the world around and in us we must be eager to live in communion with everything that is good, noble, natural, and sinless, forming ourselves by God’s grace in the likeness of Christ.

– See more at: http://lent.goarch.org/holy_thursday/learn/#sthash.dIH307bv.dpuf

Introduction

On Thursday of Holy Week four events are commemorated: the washing of the disciples’ feet, the institution of the Sacrament of the Holy Eucharist at the Last Supper, the agony in the garden of Gethsemane, and the betrayal of Christ by Judas.

The Institution of the Eucharist

At the Mystical Supper in the Upper Room Jesus gave a radically new meaning to the food and drink of the sacred meal. He identified Himself with the bread and wine: “Take, eat; this is my Body. Drink of it all of you; for this is my Blood of the New Covenant” (Matthew 26:26-28).

We have learned to equate food with life because it sustains our earthly existence. In the Eucharist the distinctively unique human food – bread and wine – becomes our gift of life. Consecrated and sanctified, the bread and wine become the Body and Blood of Christ. This change is not physical but mystical and sacramental. While the qualities of the bread and wine remain, we partake of the true Body and Blood of Christ. In the eucharistic meal God enters into such a communion of life that He feeds humanity with His own being, while still remaining distinct. In the words of St. Maximos the Confessor, Christ, “transmits to us divine life, making Himself eatable.” The Author of life shatters the limitations of our createdness. Christ acts so that “we might become sharers of divine nature” (2 Peter 1:4).

The Eucharist is at the center of the Church’s life. It is her most profound prayer and principal activity. It is at one and the same time both the source and the summit of her life. In the Eucharist the Church manifests her true nature and is continuously changed from a human community into the Body of Christ, the Temple of the Holy Spirit, and the People of God. The Eucharist is the pre-eminent sacrament. It completes all the others and recapitulates the entire economy of salvation. Our new life in Christ is constantly renewed and increased by the Eucharist. The Eucharist imparts life and the life it gives is the life of God.

In the Eucharist the Church remembers and enacts sacramentally the redemptive event of the Cross and participates in its saving grace. This does not suggest that the Eucharist attempts to reclaim a past event. The Eucharist does not repeat what cannot be repeated. Christ is not slain anew and repeatedly. Rather the eucharistic food is changed concretely and really into the Body and Blood of the Lamb of God, “Who gave Himself up for the life of the world.” Christ, the Theanthropos, continually offers Himself to the faithful through the consecrated Gifts, i.e., His very own risen and deified Body, which for our sake died once and now lives (Hebrewa 10:2; Revelation 1:18). Hence, the faithful come to Church week by week not only to worship God and to hear His word. They come, first of all, to experience over and over the mystery of salvation and to be united intimately to the Passion and Resurrection of the Lord Jesus Christ.

In the Eucharist we receive and partake of the resurrected Christ. We share in His sacrificed, risen and deified Body, “for the forgiveness of sins and life eternal” (Divine Liturgy). In the Eucharist Christ pours into us – as a permanent and constant gift – the Holy Spirit, “Who bears witness with our spirit that we are children of God – and if children – then heirs with Christ (Romans 8:16-17).

– See more at: http://lent.goarch.org/holy_thursday/learn/#sthash.fN6EI08b.dpuf

Holy Wednesday

On Holy Wednesday the Church invites the faithful to focus their attention on two figures: the sinful woman who anointed the head of Jesus shortly before the passion (Matthew 26:6-13), and Judas, the disciple who betrayed the Lord. The former acknowledged Jesus as Lord, while the latter severed himself from the Master. The one was set free, while the other became a slave. The one inherited the kingdom, while the other fell into perdition. These two people bring before us concerns and issues related to freedom, sin, hell and repentance.

The repentance of the sinful harlot is contrasted with the tragic fall of the chosen disciple. The Triodion make is clear that Judas perished, not simply because he betrayed his Master, but because, having fallen into the sin of betrayal, he then refused to believe in the possibility of forgiveness. If we deplore the actions of Judas, we do so not with vindictive self-righteousness but conscious always of our own guilt. In general, all the passages in the Triodion that seem to be directed against the Jews should be understood in this same way. When the Triodion denounces those who rejected Christ and delivered Him to death, we recognize that these words apply not only to others, but to ourselves: for have we not betrayed the Savior many times in our hearts and crucified Him anew?

I have transgressed more than the harlot, O loving Lord, yet never have I offered You my flowing tears. But in silence I fall down before You and with love I kiss Your most pure feet, beseeching You as Master to grant me remission of sins; and I cry to You, O Savior: Deliver me from the filth of my works.

While the sinful woman brought oil of myrrh, the disciple came to an agreement with the transgressors. She rejoiced to pour out what was very precious, he made haste to sell the One who is above all price. She acknowledged Christ as Lord, he severed himself from the Master. She was set free, but Judas became the slave of the enemy. Grievous was his lack of love. Great was her repentance. Grant such repentance also unto me, O Savior who has suffered for our sake, and save us.

– See more at: http://lent.goarch.org/bridegroom_services/learn/#sthash.yzeA0Oio.dpuf

The Sacrament of Holy Unction

Introduction

On the afternoon or evening of Great and Holy Wednesday, the Sacrament or Mystery of Holy Unction is conducted in Orthodox parishes. The Sacrament of Holy Unction is offered for the healing of soul and body and for forgiveness of sins. At the conclusion of the service of the Sacrament, the body is anointed with oil, and the grace of God, which heals infirmities of soul and body, is called down upon each person. The Sacrament is performed by a gathering of priests, ideally seven in number, however, it can be performed by a lesser number and even by a single priest.

When one is ill and in pain, this can very often be a time of life when one feels alone and isolated. The Sacrament of the Anointing of the Sick, or Holy Unction as it is also known, reminds us that when we are ion pain, either physical, emotional, or spiritual, Christ is present with us through the ministry of His Church. He is among us to offer strength to meet the challenges of life, and even the approach of death.

As with Chrismation, oil is also used in this Sacrament as a sign of God’s presence, strength, and forgiveness. After the reading of seven Epistle lessons, seven Gospel lessons and the offering of seven prayers, which are all devoted to healing, the priest anoints the body with the Holy Oil. Orthodoxy does not view this Sacrament as available only to those who are near death. It is offered to all who are sick in body, mind, or spirit.

Christ came to the world to “bear our infirmities.” One of the signs of His divine Messiahship was to heal the sick. The power of healing remains in the Church since Christ himself remains in the Church through the Holy Spirit.

The Sacrament of the Unction of the sick is the Church’s specific prayer for healing. If the faith of the believers is strong enough, and if it is the will of God, there is every reason to believe that the Lord can heal those who are diseased.

The biblical basis for the Sacrament is found in James 5:14-16:

Is any among you sick, let him call for the presbyters of the church, and let them pray over him, anointing him with oil in the name of the Lord; and the prayer of faith will save the sick man, and the Lord will raise him up; and if he has committed sins, he will be forgiven. Therefore, confess your sins to one another and pray for one another, that you may be healed.

In ancient Christian literature one may find indirect testimonies of the Mystery of Unction in Saint Irenaeus of Lyons and in Origen. Later there are clear testimonies of it in Saints Basil the Great and John Chrysostom, who have left prayers for the healing of the infirm which entered later into the rite of Unction; and likewise in Saint Cyril of Alexandria. In the fifth century, Pope Innocent I answered a series of questions concerning the Mystery of Unction, indicating in his answers that a) it should be performed “upon believers who are sick”; b) it may be performed also by a bishop, since one should not see in the words of the Apostle, let him call for the presbyters, any prohibition for a bishop to participate in the sacred action; c) this anointment may not be performed “on those undergoing ecclesiastical penance,’ because it is a “Mystery,’ and to those who are forbidden the other Mysteries, how can one allow only one?

The express purpose of the Sacrament of Holy Unction is healing and forgiveness. Since it is not always the will of God that there should be physical healing, the prayer of Christ that God’s will be done always remains as the proper context of the Sacrament. In addition, it is the clear intention of the Sacrament that through the anointing of the sick body the sufferings of the person should be sanctified and united to the sufferings of Christ. In this way, the wounds of the flesh are consecrated, and strength is given that the suffering of the diseased person may not be unto the death of his soul, but for eternal salvation in the resurrection and life of the Kingdom of God.

It is indeed the case that death inevitably comes. All must die, even those who in this life are given a reprieve through healing in order to have more time on the earth. Thus, the healing of the sick is not itself a final goal, but is merely “instrumental” in that it is given by God as a sign of his mercy and as a grace for the further opportunity of man to live for him and for others in the life of this world.

In the case where a person is obviously in the final moments of his earthly life, the Church has special prayers for the “separation of soul and body.” Thus, it is clear that the Sacrament of Holy Unction is for the sick-both the physically and mentally sick-and is not reserved for the moment of death. The Sacrament of Unction is not the “last rites” as is sometimes thought; the ritual of the anointing itself in no way indicates that it should be administered merely in “extreme” cases. Holy Unction is the Sacrament of the spiritual, physical, and mental healing of a sick person whatever the nature or the gravity of the illness may be.

Orthodox Christian Celebration of the Sacrament of Holy unction

The Sacrament itself calls for seven priests, seven readings from the Epistles and Gospels, seven prayers and seven anointings with oil specifically blessed during the service. Although it is not always possible to perform the sacrament in this way, the normal procedure is still to gather together as many priests and people as possible. The faithful come forward to be anointed with the Holy Unction “…for the healing of soul and body…” Photos courtesy of John Thomas and used with permission. Experience more of Holy Week in pictures through John Thomas’ book “Sacred Light: Following the Paschal Journey” At the end of the service the priest anoints the faithful as he makes the sign of the cross on the forehead and top and palms of the hands saying, “For the healing of soul and body.”

– See more at: http://lent.goarch.org/holy_wednesday/learn/#sthash.Ox7SygKY.dpuf

Holy Tuesday

On Holy Tuesday the Church calls to remembrance two parables, which are related to the Second Coming. The one is the parable of the Ten Virgins (Matthew 25:1-3); the other the parable of the Talents (Matthew 25:14-30). These parables point to the inevitability of the Parousia and deal with such subjects as spiritual vigilance, stewardship, accountability and judgment. From these parables we learn at least two basic things. First, Judgment Day will be like the situation in which the bridesmaids (or virgins) of the parable found themselves: some ready for it, some not ready. The time one decides for God is now and not at some undefined point in the future. If “time and tide waits for no man,” certainly the Parousia is no exception. The tragedy of the closed door is that individuals close it, not God. The exclusion from the marriage feast, the kingdom, is of our own making. Second, we are reminded that watchfulness and readiness do not mean a wearisome, spiritless performance of formal and empty obligations. Most certainly it does not mean inactivity and slothfulness. Watchfulness signifies inner stability, soberness, tranquility and joy. It means spiritual alertness, attentiveness and vigilance. Watchfulness is the deep personal resolve to find and do the will of God, embrace every commandment and every virtue, and guard the intellect and heart from evil thoughts and actions. Watchfulness is the intense love of God.

– See more at: http://lent.goarch.org/bridegroom_services/learn/#sthash.yzeA0Oio.dpuf

If we embrace Christianity with dedication of heart and mind, we will receive the power to live in this world, filled as it is, with temptations and disappointments, yet remaining true to our vocation as a holy people. Committing ourselves to being full time Christians, empowers us to live our lives in such a way that we give glory and witness to the very Christ Whom we worship.

If, however, we avoid ascetic struggle, and choose to keep our Christian faith sidelined, and rejecting real commitment, we will ultimately have  become Christian in name only. For those who, out of laziness or personal selfishness, choose to relegate fasting, private prayer, and even church attendance, as something done only when we feel “in the mood”, we will stand before the Throne of God, in the end, with a darkened heart that can not withstand the power of God, and eternity will be for us, a lake of fire.

With love in Christ,
Abbot Tryphon

From: http://blogs.ancientfaith.com/morningoffering/2016/04/holy-week/

The Elder Sophroni of Essex said he believed in changing the world, one person at a time. These words are in agreement with those of Saint Seraphim of Sarov, who said acquiring inner peace causes a thousand around us to be saved. As long as we concentrate on the failings of others, inner transformation will elude us, and the world will remain in darkness. If we remain stuck in the quagmire of sin, and focused on the failings of others, we will fail in the work of conforming ourselves to the will of God.

It is, of course, much more personally comfortable to notice the failings and the sins of others, but if we do not take stock of ourselves, we will do great harm to our soul. Judging others opens wide the gates for evil spirits to enter, whereby laying waste and destroying the grace of baptism that resides within our hearts. We are in a battle against evil forces, and we had better be on guard. Our eternal life depends on it.

With love in Christ,
Abbot Tryphon

About Abbot Tryphon

Without Christ our world is devoid of hope, and for others to know this Christ, they must be able to see Him in us. The light of this very Christ must shine forth through the love of His Church and be made manifest in the works of His people. Without this love there is only darkness upon the face of our world, and the world will remain without hope

Others can not know they need Christ if they do not see Him in us. They do not know this Christ fills hearts and transforms lives if they do not see transformation in us. If we are fearful, angry, judgmental, arrogant or aloof, the world will see nothing in our Christian faith worthy seeking.

If others do not see in you a forgiving heart, how will they know there is forgiveness in Christ? If others do not see in you a heart filled with joy, how will they know they need the very Christ whom you proclaim as your Lord and Savior? If others see in you a judgmental, narrow minded, unhappy person, why would they be drawn to the Orthodoxy you claim is the true faith?

With love in Christ,
Abbot Tryphon

About Abbot Tryphon