Hindu Convert

The following is part of the personal testimony of a young woman who converted to Christianity from Hinduism. It is a very interesting piece, which you can read the rest of here.


At the Orthodox church, it wasn't like a memorial service for someone who had passed on to the next world, it was worship...truly believing that God was present, singing to God, not about him, not singing to ourselves, not singing for fellowship, not worshiping his idea, but actually presenting worship as a sacrifice within the presence of God. - and not being casual in his presence, but having a sense of holiness and respect - not because people wanted to be goody-two-shoes, but because if you actually believe that God is present, you'll be alert, rather than coming up with excuses about how God shouldn't care about this or that or the other, but naturally wanting to do your best in the presence of God out of love and respect and acknowledgment of his holiness.


See the baptism video here. And go here for a great follow-up to the above article.

St Patrick's Prayer

Orthodox Christians who observe the Old Calendar celebrate today the life and work of St Patrick, the Enlightener of Ireland. Below is a morning prayer attributed to this great saint, called the "Lorica (Breastplate) of St. Patrick"

I arise today
Through a mighty strength, the invocation of the Trinity,
Through the belief in the threeness,
Through the confession of the oneness
Of the Creator of Creation.
I arise today
Through the strength of Christ's birth with his baptism,
Through the strength of his crucifixion with his burial,
Through the strength of his resurrection with his ascension,
Through the strength of his descent for the Judgment Day.
I arise today
Through the strength of the love of Cherubim,
In obedience of angels,
In the service of archangels,
In hope of resurrection to meet with reward,
In prayers of patriarchs,
In predictions of prophets,
In preaching of apostles,
In faith of confessors,
In innocence of holy virgins,
In deeds of righteous men.
I arise today
Through the strength of heaven:
Light of sun,
Radiance of moon,
Splendor of fire,
Speed of lightning,
Swiftness of wind,
Depth of sea,
Stability of earth,
Firmness of rock.
I arise today
Through God's strength to pilot me:
God's might to uphold me,
God's wisdom to guide me,
God's eye to look before me,
God's ear to hear me,
God's word to speak for me,
God's hand to guard me,
God's way to lie before me,
God's shield to protect me,
God's host to save me
From snares of demons,
From temptations of vices,
From everyone who shall wish me ill,
Afar and anear,
Alone and in multitude.
I summon today all these powers between me and those evils,
Against every cruel merciless power that may oppose my body and soul,
Against incantations of false prophets,
Against black laws of pagandom
Against false laws of heretics,
Against craft of idolatry,
Against spells of witches and smiths and wizards,
Against every knowledge that corrupts man's body and soul.
Christ to shield me todayAgainst poison, against burning,
Against drowning, against wounding,
So that there may come to me abundance of reward.
Christ with me, Christ before me, Christ behind me,
Christ in me, Christ beneath me, Christ above me,
Christ on my right, Christ on my left,
Christ when I lie down, Christ when I sit down, Christ when I arise,
Christ in the heart of every man who thinks of me,
Christ in the mouth of everyone who speaks of me,
Christ in every eye that sees me,
Christ in every ear that hears me.
I arise today
Through a mighty strength, the invocation of the Trinity,
Through belief in the threeness,
Through confession of the oneness,
Of the Creator of Creation.

The Fourth Sunday of Lent: Feast of St John (Climacus) of Sinai, Author of 'The Ladder of Divine Ascent'

The Monk John of the Ladder (Lestvichnik; Klimatikos; Climaticus) is honoured by Holy Church as a great ascetic and author of the reknown spiritual work called "The Ladder", whereby the monk likewise received the title "of-the-Ladder" [Lestvichnik (Slav.); Klimatikos (Grk.); Climaticus (Lat.)].

About the origins of the monk John there is almost no account preserved. Tradition suggests, that he was born about the year 570, and was the son of Saints Xenophones and Maria, – whose is celebrated by the Church on 26 January. The sixteen year old lad John arrived at the Sinai monastery. Abba Martyrios became instructor and guide of the monk. After four years of living on Sinai, Saint John Lestvichnik was vowed into monasticism. One of those present at the taking of vows, – Abba Stratigios, predicted, that he was set to become a great luminary in the Church of Christ. Over the course of 19 years the monk John pursued asceticism in obedience to his spiritual father. After the death of abba Martyrios the monk John chose an hermit's life, settling into a wild place called Tholos, where he spent 40 years in deeds of silence, fasting, prayer and tears of penitence. It is not by chance that in "The Ladder" the monk John speaks thus about tears of repentance: "Just as fire burns and destroys firewood, so thus do pure tears wash away all impurity, both outer and inner". His holy prayer was strong and efficacious, as evidenced from an example from the life of the God-pleasing saint.

About the manner of life of the monk John is known, that he nourished himself by such as what is not prohibited a fasting life by the ustav, but – in moderation. He did not spend the night without sleep, although he slept not much, only as much as was necessary for keeping up his strength, so that by an unceasing vigilance he would not destroy the mind. "I do not fast excessively, – said he about himself, – nor do I give myself over to intense all-night vigil, nor lay upon the ground, but restrain myself..., and the Lord soon saved me". The following example of humility of the monk John Lestvichnik is noteworthy. Gifted with a deeply penetrating mind, and having become wise by profound spiritual experience, he lovingly received all who came to him so as to guide them to salvation.

Concealing his ascetic deeds from people, the monk John sometimes withdrew into a cave, but accounts of his holiness spread far beyond the locality: incessantly there came to him visitors from every rank and calling, wanting to hear his words of edification and salvation. At age 75, after forty years of ascetic striving in solitude, the monk was chosen as hegumen [abbot] of the Sinai monastery. For about four years the monk John Lestvichnik governed the holy Sinai monastery. Towards the end of his life, the Lord granted the monk grace-bearing gifts of perspicacity and wonderworking.

During the time of his governing the monastery, – at the request of the hegumen of the Raipha monastery Saint John (Comm. on Cheesefare Saturday), there was written for the monks the reknown "Ladder", – an instruction for rising to spiritual perfection. Knowing about the wisdom and spiritual gifts of the monk, the Raipha hegumen on behalf of all the monks of his monastery requested him to write down for them "a true instruction for those following after invariably, and as such would be a ladder of affirmation, which would lead those wishing it to the Heavenly gates..." The monk John, noted for his humble opinion about himself, was at first perplexed, but afterwards out of obedience he set about fulfilling the request of the Raipha monks. The monk thus also named his work – "The Ladder", and explained the title in the following manner: "I have constructed a ladder of ascent... from the earthly to the holy... in the form of the thirty years of age for the Lord's maturity, symbolically I have constructed a ladder of 30 steps, by which, having attained the Lord's age, we find ourselves with the righteous and secure from falling down". The purpose of this work, is to teach – that the reaching of salvation requires difficult self-denial and demanding ascetic deeds.

The content of one of the steps of "The Ladder" (the 22nd) discusses the ascetic deed of the destruction of vainglory. The monk John writes: "Vanity springs out in front of each virtue. When, for example, I keep a fast – I am given over to vanity, and when I in concealing the fasting from others permit myself food, I am again given over to vanity – by my prudence. Dressing up in bright clothing, I am vanquished by love of honour and, having changed over into drab clothing – I am overcome by vanity. If I stand up to speak – I fall under the power of vanity. If I wish to keep silence, I am again given over to it. Wherever this thorn comes up, it everywhere stands with its points upwards. It is vainglorious..., on the surface to honour God, and in deed to strive to please people rather than God... People of lofty spirit bear insult placidly and willingly, but to hear praise and feel nothing of pleasure is possible only for the saints and for the unblameworthy... When thou hearest, that thy neighbour or friend either afront the eyes or behind the eyes slandereth thee, praise and love him... Does this not shew humility, and who can reproach himself, and be intolerant with himself? But who, having been discredited by another, would not diminish in his love for him... Whoever is exalted by natural gifts – a felicitous mind, a fine education, reading, pleasant elocution and other similar qualities, which are readily enough acquired, that person might yet never obtain to supernatural gifts. Wherefore whoever is not faithful in the small things, that one also is not faithful in the large, and is vainglorous. It often happens, that God Himself humbles the vainglorious, sending a sudden misfortune... If prayer does not destroy a proud thought, we bring to mind the leaving of the soul from this life. And if this does not help, we threaten it with the shame of the Last Judgement. "Rising up to humble oneself" even here, before the future age. When praisers, or better – flatterers, start to praise us, immediately we betake ourselves to recollection of all our iniquities and we find, that we are not at all worth that which they impute to us".

This and other examples, located in "The Ladder", offer us an image of this saint's zealousness about his own salvation, which is necessary for each person who wishes to live piously. It is a written account of his thought, the collective fruit of many and also of his refined observation from his own soul and his own profound spiritual experience. It reveals itself as a guide and great help on the way to truth and good.

The steps of "The Ladder" – this proceeding from strength to strength on the path of man's proclivity to perfection, is not something suddenly but rather gradually to be reached, as in the saying of the Saviour: "The Kingdom of Heaven is taken by strength, and those utilising strength shalt delight of it" (Mt 11: 12).


Courtesy of Holy Trinity Orthodox Church
For more information on the icon, click here

Russian Orthodox Church (National Geographic)

"Driven underground for 75 years, the faith of the Russian tsars now enjoys favored status."

Read the rest here.

From the Little Mountain

Holy Cross Hermitage, WV

O Lord, in Thy displeasure rebuke us not, neither chasten us in Thy wrath, but deal with us according to Thy tenderness, O Physician and Healer of our souls. Guide us unto the haven of Thy will. Enlighten the eyes of our hearts unto the knowledge of Thy truth, and grant unto us that the remainder of the present day and the whole time of our life may be peaceful and sinless, through the intercessions of the holy Theotokos and of all the Saints.

For Thine is the strength, and Thine are the kingdom, and the power, and the glory, of the Father, and of the Son, and of the Holy Spirit, now and ever, and unto ages of ages. Amen.
(Second Antiphon, Presanctified Liturgy)

9/11 monument

Bet you didn't know about this. I sure didn't...

Pictured above is a gift from the Russian people memorializing the victims of the 9/11 attacks.
It is entitled

To the Struggle Against World Terrorism


According to the brochure, “To the Struggle Against World Terrorism,” was conceived as the events of 9/11 unfolded and Russian artist Zurab Tsereteli walked the streets of Moscow. Struck by the outpouring of grief he observed, a memorial with an image of a tear formed in his mind.

A gift from Tsereteli and the Russian people, the memorial is made of steel sheathed in bronze. Standing 100 feet high, its center contains a jagged tear. In it, hangs a 40-foot stainless steel teardrop, representing sadness and grief over the loss of life, but also hope for a future free from terror. Etched in granite on an 11-sided base are the names of the nearly 3,000 killed in the 1993 World Trade Center bombings and terrorist attacks on Sept. 11, 2001.

St Benedict of Nursia

The Monk Benedict, founder of the western monastic order of the Benedictines, was born in the Italian city of Nursia in the year 480. At 14 years of age the saint was sent off by his parents for studies at Rome, but vexed at the immorality there surrounding him, he decided to devote himself to a different sort of life. At first Saint Benedict settled near the church of the holy Apostle Peter in the village of Effedum, but news about his ascetic life compelled him to go farther into the mountains. There he encountered the hermit Romanus, who tonsured him into monasticism and directed him to a remote cave for a domicile. From time to time the hermit would bring the saint food. For three years in total solitude the saint waged an harsh struggle with temptations and conquered them. People soon began to gather to him, thirsting to live under his guidance. The number of disciples grew so much, that the saint divided them into twelve communities. Each community was comprised of twelve monks and was a separate skete-monastery. And to each skete the saint gave an hegumen-abbot from among his experienced disciples. With the Monk Benedict remained only the new-made monks for instruction.

The strict monastic-rule, established by Saint Benedict for the monks, was not taken to heart by everyone, and the monk more than once became the victim of abuse and vexation. Finally he settled in Campagna and on Mount Cassino he founded the Monte Cassino monastery, which for a long time was a centre of theological education for the Western Church. At the monastery was created a remarkable library. And at this monastery the Monk Benedict wrote his ustav-rule, based on the experience of life of the Eastern wilderness-dwellers and the precepts of the Monk John Cassian the Roman (Comm. 29 February). The monastic-rule was accepted afterwards by many of the Western monasteries (by the year 1595 it had come out in more than 100 editions). The rule prescribed for monks an absolute renunciation of personal possessions, unconditional obedience and constant work. It was considered the duty of older monks to teach children and to copy out ancient manuscripts. This helped to preserve many memorable writings, belonging to the first centuries of Christianity. Every new postulant was required to live as a novice-obedient over the course of a year, to learn the monastic rule and to become acclimated to monastic life. Every deed required a blessing. The head of this common-life monastery is the hegumen-abbot, having all the fulness of power. He discerns, teaches and explains. The hegumen solicits the advice of the elders and the experienced brethren, but he personally makes the decision. The fulfilling of the monastic-rule is strictly binding for everyone and is regarded as an important step, nigh to perfection.

Saint Benedict was vouchsafed of the Lord the gift of foresight and wonderworking. He healed many by his prayers. The monk foretold his end beforehand. The sister of Saint Benedict, Saint Scholastica, likewise became famed for her strict ascetic life and was ennumerated to the ranks of the Saints.

Courtesy of Holy Trinity Church

Q&A

Q: Why are vigil lamps lit before icons?

A: First-because our faith is light. Christ said: I am the light of the world (John 8:12). The light of the vigil lamp reminds us of that light by which Christ illumines our souls.

Second-in order to remind us of the radiant character of the saint before whose icon we light the vigil lamp, for saints are called sons of light (John 12:36, Luke 16:8).

Third-in order to serve as a reproach to us for our dark deeds, for our evil thoughts and desires, and in order to call us to the path of evangelical light; and so that we would more zealously try to fulfill the commandments of the Saviour: "Let your light so shine before men, that they may see your good works" (Matt. 5:16).

Fourth-so that the vigil lamp would be our small sacrifice to God, Who gave Himself completely as a sacrifice for us, and as a small sign of our great gratitude and radiant love for Him from Whom we ask in prayer for life, and health, and salvation and everything that only boundless heavenly love can bestow.

Fifth-so that terror would strike the evil powers who sometimes assail us even at the time of prayer and lead away our thoughts from the Creator. The evil powers love the darkness and tremble at every light, especially at that which belongs to God and to those who please Him.

Sixth-so that this light would rouse us to selflessness. Just as the oil and wick burn in the vigil lamp, submissive to our will, so let our souls also burn with the flame of love in all our sufferings, always being submissive to God's will.

Seventh-in order to teach us that just as the vigil lamp cannot be lit without our hand, so too, our heart, our inward vigil lamp, cannot be lit without the holy fire of God's grace, even if it were to be filled with all the virtues. All these virtues of ours are, after all, like combustible material, but the fire which ignites them proceeds from God.

Eighth-in order to remind us that before anything else the Creator of the world created light, and after that everything else in order: And God said, let there be light: and there was light (Genesis 1:3). And it must be so also at the beginning of our spiritual life, so that before anything else the light of Christ's truth would shine within us. From this light of Christ's truth subsequently every good is created, springs up and grows in us.

May the Light of Christ illumine you as well!

From ROCA.org

O Lord, compassionate and merciful, long-suffering and of great mercy, give heed to our prayer, and attend to the voice of our supplication. Work upon us a sign for good. Guide us in Thy way, that we may walk in Thy truth. Gladden our hearts that we may fear Thy holy name. For Thou art great and workest wonders. Thou alone art God, and among the gods there is none like unto Thee, O Lord, powerful in mercy, and good in might, to help and to comfort and to save all those who hope in Thy holy name.

For to Thee belong all glory, honor and worship, to the Father, and to the Son, and to the Holy Spirit, now and ever, and unto ages of ages. Amen.
(First Antiphon, Presanctified Liturgy)

O great and most high God, Who alone hast immortality, and dwellest in light unapproachable, Who hast fashioned all creation in wisdom, Who hast divided the light from the darkness, and hast set the sun to rule the day and the moon and stars to rule the night, Who hast also vouchsafed unto us sinners at this present hour to come before thy presence with confession and to present unto Thee our evening doxology, do Thou thyself, 0 Lord, Lover of man, direct our prayer as incense before Thee, and accept it for an odor of sweet fragrance, and grant that our present evening and coming night be peaceful. Clothe us with the armor of light. Deliver us from the fear of night, and from everything that walketh in darkness, and grant that the sleep that Thou hast given for the repose of our infirmity may be free from every fantasy of the Devil. Yea, O Master of all, Leader of the good, may we, being moved to compunction upon our beds, remember Thy name in the night. And, enlightened by the exercise of Thy commandments, may we rise up in joyfulness of soul to the glorification of Thy goodness, and offer supplications and prayers unto Thy tenderness of heart, for our own sins and those of all Thy people, whom do Thou look upon in mercy, through the intercessions of the holy Theotokos.


For Thou art a good God who lovest man, and unto Thee do we send up glory, to the Father, and to the Son, and to the Holy Spirit, now and ever, and unto ages of ages. Amen.
(Seventh Prayer, Presanctified Liturgy)

St Gregory Dialogus, the Pope of Rome

Sainted Gregory Dialogus, Pope of Rome, was born in Rome in about the year 540. His [great-great-]grandfather was Pope Felix [III], and his mother Sylvia and aunts Tarsilla and Emiliana were likewise enumerated by the Roman Church to the rank of saints.

Having received a most excellent secular education, he attained to high governmental positions. And leading a God-pleasing life, he yearned with all his soul for monasticism. After the death of his father, Saint Gregory used up all his inheritance on the establishing of six monasteries. At Rome he founded a monastery in the name of the holy Apostle Andrew the First-Called, and having exchanged his capacious chambers for a narrow cell, he accepted there monastic tonsure.

Afterwards, on a commission entrusted to him by Pope Pelagius II, Saint Gregory lived for a long while in Byzantium. And there he wrote his "Exposition on the Book of Job". After the demise of Pope Pelagius, Saint Gregory was chosen to the Roman cathedra-see. But reckoning himself unworthy, over the course of seven months he would not consent to accept so responsible a service, and having acceded only through the entreaties of the clergy and flock, he finally accepted the consecration.

Wisely leading the Church, Sainted Gregory worked tirelessly at propagating the Word of God. Saint Gregory compiled in the Latin language the rite of the "Liturgy of the Pre-Sanctified Gifts", which before him was known of only in the verbal tradition. Affirmed by the Sixth OEcumenical Council, this liturgical rite was accepted by all the Orthodox Church. He zealously struggled against the Donatist heresy; he likewise converted to the True Faith the inhabitants of Brittany – pagans and Goths, adhering to the Arian heresy. Saint Gregory left after him numerous works of writing. And after the appearance of his book, "Dialogues concerning the Life and Miracles of the Italian Fathers" ("Dialogi de vita et miraculis patrum Italiorum"), the saint became called "Dialogus", i.e. "teaching by dialogue conversations". Particular reknown was enjoyed by his "Pastoral Rule" (or "Concerning Pastoral Service" – "Liber regulae pastoralis"). In this work Saint Gregory describes from every side the model of the true pastor. There have likewise reached us his letters (848), comprised of moral guidances. Sainted Gregory headed the Church over the course of 13 years, concerning himself over all the needs of his flock. He was characterised by an extraordinary love of poverty, for which he was vouchsafed a vision of the Lord Himself. Pope Saint Gregory I the Great, as he is otherwise known, died in the year 604, and his relics rest in the cathedral of the holy Apostle Peter in the Vatican.

Courtesy of Holy Trinity Orthodox Church

O God, great and wonderful, Who with goodness indescribable and rich providence orderest all things, and grantest unto us earthly goods, who hast given us a pledge of the promised kingdom through the good things already granted unto us, and hast made us to shun all harm during that part of the present day which is past, grant that we may also fulfill the remainder of this day blamelessly before Thy holy glory, and hymn Thee, our God, who alone art good and lovest man.

For Thou art our God, and unto Thee do we send up glory, to the Father, and to the Son, and to the Holy Spirit, now and ever, and unto ages of ages. Amen.
(Sixth Prayer, Presanctified Liturgy)

Rites of Betrothal & Marriage

O Lord our God, who went with the servant of the Patriarch Abraham into Mesopotamia when he was sent to seek a wife for his master Isaac and, by the means of drawing of water at the well, revealed to him that he should betroth Rebecca; Do Thou Thyself bless the betrothal of these Thy servants, Matthew and Kathryn, and confirm the word they have spoken. Strengthen them in the holy union which is from Thee. For Thou, in the beginning, made them male and female, and by Thee is the woman joined to the man as a helpmate and for the continuation of the human race.

Therefore, O Lord our God, who has sent forth Thy truth to Thine inheritance, and Thy covenant unto Thy servants our fathers, even Thine elect from generation to generation. Look Thou upon Thy servant, Matthew, and upon Thy handmaid, Kathryn, and establish and confirm their betrothal in faith, in oneness of mind, in truth and in love.

Thou, O Lord, declared that a pledge should be given and confirmed in all things. By a ring was power given unto Joseph in Egypt; by a ring was Daniel exalted in the land of Babylon; by a ring was Tamar's integrity revealed; by a ring did our heavenly Father show compassion upon His son, for He said, put a ring on his right hand, and kill the fatted calf, and let us cat and rejoice. Thine own right hand, O Lord, armed Moses in the Red Sea. By Thy true word the heavens were established, and the foundations of the earth were made firm. By Thy mighty word and Thine uplifted arm, the right hands of Thy servants shall be blessed. Therefore, O Master, do Thou now Thyself bless this putting on of rings with Thy heavenly benediction: and let Thine Angel go before them all the days of their life.

For Thou are He who blesses and sanctifies all things, and unto Thee do we ascribe glory, to the Father, and to the Son, and to the Holy Spirit now and ever, and unto ages of ages. Amen.

O God most pure, the Creator of every living thing who transformed the rib of Adam our forefather into a woman and blessing them Thou said, "Be fruitful and multiply, and subdue the earth," making of two one flesh. "For this reason a man shall leave his father and mother and be joined to his wife, so that they are no longer two but one. What therefore God has joined together, let no man put asunder."

Thou opened the womb of Sarah, and blessed Thy servant Abraham, making him the father of many nations. Thou gave Isaac to Rebecca, blessing her in childbearing. Thou joined Jacob and Rachel and from them generated the twelve patriarchs. Thou united Joseph and Asenath, and as the fruit of their generation bestowed on them Ephraim and Manasses. Thou accepted Zacharias and Elizabeth, and proclaimed their child the Forerunner. From the root of Jesse in the flesh Thou caused to blossom forth the ever-Virgin, for Thou was incarnate of her; born for the redemption of the human race.

Thou through Thine unspeakable gift and great goodness came to Cana of Galilee, and blessed that marriage, making it clear it is Thy will that there should be lawful marriage and from it the begetting of children. Do Thou, O Master, accept the prayers of Thy servants. As Thou were pres­ent at Cana of Galilee, be Thou also present here with Thine invisible presence.

Bless this marriage, and grant these Thy ser­vants, Matthew and Kathryn, a peaceful life, a long life, chastity, love for one another in the bond of peace, gratitude from their posterity, Grace upon their children, a crown of glory which never fades. Make them worthy to see their children's children; preserve their marriage in purity, granting them of the dew of heaven above, and of the fruitfulness of the earth. Fill their houses with wheat, wine, oil and every good thing, that they may give to those in need. Grant also to, those who are here present with them all their requests which are for their salvation.

For Thou are the God of mercy, compassion and love towards man and to Thee we ascribe glory, to the Father to the Son, and to the Holy Spirit, now and ever, and unto ages of ages. Amen.

Blessed are Thou, O Lord our God, the Priest of mystical and pure marriage, and the Ordainer of the marriage of the body. Thou are the Guardian of immortality and the Good Steward of the means of life. In the beginning, O Master, Thou Thyself created man, and appointed him king over Thy creation saying, "It is not good that man should be alone on earth, let us make a helper fit for him." Then taking one of his ribs. God made woman. Adam, seeing her, said, "This is at last bone of my bones and flesh of my flesh, she shall be called woman because she was taken out of man." For this reason man shall leave his father and mother and be joined to his wife, and the two shall become one. What therefore God has joined together, let no man put asunder.

O Master, our Lord and God, send now also Thy heavenly Grace upon these Thy servants, Matthew and Kathryn. Grant that this Thy handmaid may be subject in all things to her husband, and may Thy servant be the head of his wife that they may live according to Thy will.

Bless them O Lord our God, as Thou blessed Abraham and Sarah, Isaac and Rebecca, Jacob and all the Patriarchs, Joseph and Asenath, Moses and Zipporah, Joachim and Anna and Zachariah and Elizabeth.

Preserve them. O Lord our God. as Thou preserved Noah in the ark, Jonah in the whale and the three Holy Children from the fire, sending upon them the dew from heaven. May that joy, come upon them which the blessed Helena had when she found the precious Cross.

Remember them, O Lord our God, as Thou remembered Enoch, Shem, Elijah, and Thy Forty Holy Martyrs, bestowing upon them crowns from heaven. Remember the parents who have nourished them; for the prayers of parents make firm the foundations of houses. Remember also Thy servants, the groomsmen and the bridesmaids, who have come together in this joy.

Remember, O Lord our God, Thy servant, Matthew, and Thy handmaid, Kathryn, and bless them. Grant them of the fruit of the body, fair children, harmony of soul and body. Exalt them like the cedars of Lebanon like a fruitful vine. Give them fruitfulness like the full ears of grain, that having sufficiency in all things, they may abound in every work that is good and acceptable to Thee. Let them see their children's children, like a newly planted olive orchard around their table. And having obtained favor before Thee may they shine like stars of heaven in Thee, our Lord.

For unto Thee are due all glory, honor and wor­ship to the Father, and to the Son, and to the Holy Spirit, now and ever, and unto ages of ages. Amen.

O Holy God, who created man from the dust, and from man’s rib made woman joining her to him as a helpmate, for it seemed good to Thy Majesty for man not to be alone on earth. Do Thou now, O Master, extend Thy hand from Thy holy dwelling and unite this Thy servant, Matthew, and this Thy handmaid, Kathryn, for by Thee is the husband united to the wife. Unite them in one mind. Wed them into one flesh. Grant them of the fruit of the body and the procreation of fair children.

For Thine is the majesty, and Thine is the king­dom and the power and the glory of the Father and of the Son and of the Holy Spirit now and ever and unto ages of ages. Amen.

The servant of God, Matthew, is crowned unto the handmaid of God, Kathryn, in the Name of the Father, and of the Son and of the Holy Spirit now and ever, and unto ages or ages. Amen.

The handmaid of God, Kathryn, is crowned unto the servant of God, Matthew, in the Name of the Father, and of the Son, and of the Holy Spirit, now and ever, and unto ages of ages. Amen.

O Lord our God, crown them with glory and honor. (thrice)

O Lord our God, who in Thy saving providence did agree by Thy presence in Cana of Galilee to declare marriage honorable: Do thou the same Lord, now also maintain in peace and harmony Thy servants, Matthew and Kathryn, whom it pleases Thee to join together. Cause their marriage to be honorable. Preserve their life blameless. Mercifully grant that they may live together in purity. Enable them to attain to a ripe old age, walking in Thy commandments with a pure heart.

For Thou art our God, the God whose property it is to show mercy and to save, and unto Thee we ascribe glory, to the Father, and to the Son, and to the Holy Spirit, now and ever and unto ages of ages. Amen

O God, our God, who came to Cana of Galilee, and blessed there the marriage feast: Bless, also, these Thy servants, who through Thy good providence are now united together in the Community of Marriage. Bless their goings out and their comings in. Replenish their life with good things. Receive their crowns into Thy kingdom, preserving them spotless, blameless, and without reproach, unto ages of ages. Amen.

May the Father, and the Son, and the Holy Spirit, the all-holy, consubstantial and life-giving Trinity, one Godhead and one kingdom, bless you and grant to you length of days, fair children, prosperity of life and faith, and fill you with abundance of all earthly good things, and make you worthy to obtain the blessings of the promise: through the prayers of the holy Theotokos, and of all the Saints. Amen.

May He who by His presence at the marriage feast in Cana of Galilee declared marriage to be an honorable estate, Christ our true God; through the prayers of His most pure Mother, of the holy, glorious and all-laudable Apostles, of the holy, God-crowned sovereigns, Constantine and Helena, equal to the Apostles, of the holy Great Martyr Procopius; and of all the Saints, have mercy upon us and save us: foras­much as he is good and loves mankind. Amen.

O Lord, Lord, Who upholdest all things in the most pure hollow of Thy hand, Who art long-suffering toward us all, and repentest Thee at our wickedness, remember Thy compassion and Thy mercy. Look upon us with thy goodness; grant unto us also by Thy grace, through the remainder of the present day, to avoid the divers subtle snares of the Evil One, and keep our lives unassailed, through the grace of Thine all-holy Spirit.
Through the mercy and love of man of thine onlybegotten Son, with whom thou art blessed, together with thine all-holy, and good, and life-creating Spirit, now and ever, and unto ages of ages. Amen.
(Fifth Prayer, Presanctified Liturgy)

O Thou to Whom the holy Powers sing with unending hymns and unceasing doxologies, fill our mouths with Thy praise, that we may magnify Thy holy name. And grant unto us part and inheritance with all those that fear Thee in truth and keep Thy commandments, through the intercessions of the holy Theotokos and of all thy Saints.

For to Thee belong all glory, honor, and worship, to the Father, and to the Son, and to the Holy Spirit, now and ever, and unto ages of ages. Amen.
(Fourth Prayer from the Presanctified Liturgy)

How We Worship

From St Innocent Orthodox Church (bold and italics have been added)

The Eastern Orthodox understanding of worship begins with the scriptural understanding that there are other heavenly or spiritual beings: angels and archangels, cherubim and seraphim. The Scriptures teach that in worship, believers are surrounded by and worship within this communion of heavenly hosts. As the Prayer of Entrance says, "O Sovereign Lord, our God, Who appointed in heaven the orders and armies of angels and archangels for the service of Your glory, grant that the holy angels may enter with us to serve and glorify Your goodness with us." Or, as the prayer during the Thanksgiving acknowledges of God, "for this liturgy which You are pleased to accept from our hands, though there stand before You thousands of archangels, and myriads of angels, cherubim and seraphim, six-winged, many-eyed, soaring high on their wings; singing, proclaiming, shouting the Hymn of Victory."

In other words, we should worship God on earth as he is shown to be worshiped in heaven. As the letter to the Hebrews tells us, there is "a heavenly pattern" behind the liturgical life of the Church of then (Israel) and now. If we consider the Old Testament pattern and the visions of heavenly worship found in Isaiah, Ezechiel and Revelation, several elements are consistent:

• use of light, candles, candelabras


• use of vestments, crowns


• thrones


• incence, smoke


• liturgical (fixed) prayers, patterns and expressions


• physical movements (bowing down, prostrations, etc)

These are the elements found in Orthodox worship. However strange they may seem to one raised in the Western/Protestant Christian tradition, they are soundly Scriptural and hark back to the earliest apostolic times.

Worship in the Kingdom
Consistent with the earliest Christian beliefs, worship involves this heavenly host because Christian worship takes place in the Kingdom of God before the heavenly throne (see, for example, Isaiah 6: 1-8). Also gathered around the throne are all the Saints who Christians remember and who join in the worship. Christians pray for those who partake of the gifts of the Eucharist, and say "Furthermore, we offer to You this spiritual worship for those who in faith have gone on before us to their rest: forefathers, fathers, patriarchs, prophets, apostles, preachers, evangelists, martyrs, confessors, ascetics and every righteous spirit made perfect in faith, especially for our most holy, most pure, most blessed and glorious Lady, the Mother of God and Ever-virgin Mary". Christians throughout the ages have affirmed the "great cloud of witnesses" (Heb. 12: 1), those Saints who have gone before. Christians pray for them even as they believe and expect the Saints pray for them.

The Physical Dimension of Worship
The Scriptures teach that God created human beings as physical as well as spiritual beings. To deny this physical aspect of being human is to deny the nature of the creation. The challenge is to affirm this physical aspect of being human in a manner which is edifying and which builds up and conforms the believer to the image of Christ.

Furthermore, the Incarnation of Jesus, the taking on of human flesh and possession of both human and divine natures, is the ultimate affirmation of the inherent goodness of creation. To deny the physical side of being human, or to affirm the spiritual at the expense of the physical, is simply not Christian. In Orthodox worship all senses are involved, through the smell of incense, the sight of candles and icons, the hearing of prayers and music, and the taste of the Eucharist.

Read the rest here

Forty Martyrs of Sebaste

Today the Church commemorates forty Roman soldiers who, in the early fourth century, were stationed near the Armenian town of Sebasteia when their commander, discovering that they were Christians, ordered them to renounce their Faith or suffer torture and death.

They refused this order and were stripped naked and marched out onto a frozen lake where they were forced to spend the night. A warm bath and bonfires were set up at the edge of the lake to entice the soldiers. One soldier did eventually relent and made for the edge of the ice, but fell down dead before he could reach the shore. The remaining thirty-nine soldiers sang hymns and prayed, until one of the pagan soldiers assigned to guard them was so moved by the strength of their Faith that he flung off his uniform and ran out onto the ice, praying "Lord God, I believe in Thee, in Whom these soldiers do believe. To them add me also, and esteem me worthy to suffer with Thy servants."

In the morning, the Forty were found still to be alive. They were rounded up, their legs were broken, and all forty men were burned. Three days later, local Christians, led by bishop Peter of Sebasteia, gathered the charred remains of the Martyrs and committed them to a Christian burial.

Sunday of the Veneration of the Holy Cross

Introduction
On the Third Sunday of Great and Holy Lent, the Orthodox Church commemorates the Precious and Life-Giving Cross of our Lord and Savior Jesus Christ. Services include a special veneration of the Cross, which prepares the faithful for the commemoration of the Crucifixion during Holy Week.

Historical Background
The commemoration and ceremonies of the Third Sunday of Lent are closely parallel to the feasts of the Veneration of the Cross (September 14) and the Procession of the Cross (August 1). Not only does the Sunday of the Holy Cross prepare us for commemoration of the Crucifixion, but it also reminds us that the whole of Lent is a period when we are crucified with Christ.

As we have “crucified the flesh with its passions and desires” (Galatians 5:24), and will have mortified ourselves during these forty days of the Fast, the precious and life-giving Cross is now placed before us to refresh our souls and encourage us who may be filled with a sense of bitterness, resentment, and depression. The Cross reminds us of the Passion of our Lord, and by presenting to us His example, it encourages us to follow Him in struggle and sacrifice, being refreshed, assured, and comforted. In other words, we must experience what the Lord experienced during His Passion - being humiliated in a shameful manner. The Cross teaches us that through pain and suffering we shall see the fulfillment of our hopes: the heavenly inheritance and eternal glory.

As they who walk on a long and hard way and are bowed down by fatigue find great relief and strengthening under the cool shade of a leafy tree, so do we find comfort, refreshment, and rejuvenation under the Life-giving Cross, which our Fathers “planted” on this Sunday. Thus, we are fortified and enabled to continue our Lenten journey with a light step, rested and encouraged.

Or, as before the arrival of the king, his royal standards, trophies, and emblems of victory come in procession and then the king himself appears in a triumphant parade, jubilant and rejoicing in his victory and filling those under him with joy, so does the Feast of the Cross precede the coming of our King, Jesus Christ. It warns us that He is about to proclaim His victory over death and appear to us in the glory of the Resurrection. His Life-Giving Cross is His royal scepter, and by venerating it we are filled with joy, rendering Him glory. Therefore, we become ready to welcome our King, who shall manifestly triumph over the powers of darkness.

The present feast has been placed in the middle of Great Lent for another reason. The Fast can be likened to the spring of Marah whose waters the children of Israel encountered in the wilderness. This water was undrinkable due to its bitterness but became sweet when the Holy Prophet Moses dipped the wood into its depth. Likewise, the wood of the Cross sweetens the days of the Fast, which are bitter and often grievous because of our tears. Yet Christ comforts us during our course through the desert of the Fast, guiding and leading us by His hand to the spiritual Jerusalem on high by the power of His Resurrection.

Moreover, as the Holy Cross is called the Tree of Life, it is placed in the middle of the Fast, as the ancient tree of life was placed in the middle of the garden of Eden. By this, our Holy Fathers wished to remind us of Adam’s gluttony as well as the fact that through this Tree has condemnation been abolished. Therefore, if we bind ourselves to the Holy Cross, we shall never encounter death but shall inherit life eternal

Orthodox Christian Commemoration of the Sunday of the Holy Cross
The Sunday of the Holy Cross is commemorated with the Divine Liturgy of Saint Basil the Great, which is preceded by the Matins service. A Great Vespers is conducted on Saturday evening. The hymns of the Triodion for this day are added to the usual prayers and hymns of the weekly commemoration of the Resurrection of Christ.

Scripture readings for the Sunday of Orthodoxy are: At the Orthros (Matins): The prescribed weekly Gospel reading. At the Divine Liturgy: Hebrews 4:14-5:6; Mark 8:34-9:1.

At the conclusion of the Matins (the traditional practice in association with a vigil) or of the Divine Liturgy, a special service is held. The Cross is placed on a tray surrounded by basil or daffodils and is taken in solemn procession through the church to the chanting of the Thrice Holy Hymn. The tray is placed on a table before the people, and the hymn of the Feast of the Cross is chanted. As the priest venerates the Cross, the priest then the people chant, “We venerate Your Cross, O Christ, and Your holy Resurrection we glorify.” At the conclusion of the service, the people come and venerate the cross and receive the flowers or basil from the priest.

Blessed is the man who walketh not in the counsel of the ungodly...
(music from Rakhmaninov "Vespers")