“Lord, it is good for us to be here” (Matthew 17:4) The feast of Holy Transfiguration falls near the end of the liturgical year. Only the Dormition of the Theotokos follows, to complete and close the cycle. Why now? The time of the event comes six days following the confession of St. Peter [Matthew 17:1, Mark 9:2], or “about eight days” [Luke 9:28], although that doesn’t fix the date precisely. Nothing is arbitrary. It comes
By Daniel Manzuk It would be a gross understatement to say that much has been written about the Feast of the Dormition of the Theotokos. Yet very little has been written about the fast that precedes it. Every Orthodox Christian is aware and generally knows the reason behind the fasts for Pascha and Christmas. But while they may know of the Dormition Fast, few follow it, and more than a few question why it is
As the Jews were called by Moses to escape from the country of Egypt, to follow him in the dark night, to cross the Red Sea, so also is each individual brought into the wilderness, where a new period begins. He is free, but not yet enjoying the glory of the Promised Land, because he has taken with him, out of the land of Egypt, the soul of a slave, the habits of a slave,
The Old Testament feast of Pentecost occurred 50 days after Passover—the commemoration of the Exodus of the Israelites from captivity and slavery in Egypt—in celebration of God’s gift of the Ten Commandments to Moses on Mount Sinai. In the New Covenant of the Messiah, the Passover event takes on its new meaning—the celebration of Christ’s Resurrection, the “passing over” from death to life and from earth to heaven, the “exodus” of God’s People from this
Pentecost: The Descent of the Holy Spirit In the Old Testament Pentecost was the feast which occurred fifty days after Passover. As the Passover feast celebrated the exodus of the Israelites from the slavery of Egypt, so Pentecost celebrated God’s gift of the Ten Commandments to Moses on Mount Sinai. In the new covenant of the Messiah, the Passover event takes on its new meaning as the celebration of Christ’s death and resurrection, the “exodus”
On the Sunday of Pentecost Sermon preached by Fr. Antony Hughes on Sunday, June 3, 2012 In the Name of the Father and of the Son and of the Holy Spirit, one God. Amen. Pentecost is a theophany, a revelation of God I think best compared to other famous theophanies like Moses on Mt. Sinai or the Transfiguration on Mt. Tabor. Witnesses of these events try hard to describe them, but words fail, so there
The fifty days following Pascha until the Feast of Pentecost are known as the period of the Pentecostarion in the Orthodox Church. At the mid-point between these great feasts of Pascha and Pentecost, on the twenty-fifth day which is always a Wednesday, is one of the most beloved feasts for the most devout Orthodox Christians known quit simply as Mid-Pentecost. Mid-Pentecost is to the Pentecostarion what the Third Sunday of Great Lent which honors the
Comments on the Main Themes On Great Saturday the Church contemplates the mystery of the Lord’s descent into Hades, the place of the dead. Death, our ultimate enemy, is defeated from within. “He (Christ) gave Himself as a ransom to death in which we were held captive, sold under sin. Descending into Hades through the Cross … He loosed the bonds of death” (Liturgy of St. Basil). The hymnographer of the Church describes the mystery
The Soul’s Dizziness There are two different roads, one broad and easy, the other hard and narrow. And there are two guides vying with each other to attract the traveler’s attention. Now that we are grown to years of discretion we see that life is an amalgam of vice and virtue. The soul by casting its gaze first on one and then on the other can calculate the consequences of each. The life of the
So the first situation with which Exodus begins, and we begin, is the discovery of slavery and that it cannot be resolved by an act of rebellion or flight, because whether we flee or whether we rebel we remain slaves, unless we re-establish ourselves, with regard to God and to all the situations of life, in the way taught by the first beatitude: ‘Blessed are the poor in spirit, for theirs is the Kingdom of
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