Christopher’s Digital Hall

About

2026-09-01T00:00:00+00:00

Christopher’s Digital Hall houses various pieces I’ve written. Mostly they are related to theology projects; including teaching notes, reflections, and a curriculum on the Divine Liturgy.

Occasionally I write in verse but rarely well.

And I tried my hand at an absurd book.

I dabble in various things.

Christopher’s Digital Cellar

The companion site Christopher’s Digital Cellar stores my notes and various ramblings.

Upcoming:

See the Now page for more general updates.

Potentialities for this Site

Curated links
A section for book reviews
- Already the Cellar contains some; the prose might be a bit rough.
A forum? (We’ll see)

Questions and Answers

Why Ch Th?
It’s the initials of my first and middle names.

What is a digital hall?
It’s a place to showcase curated writings and projects. While I write a few things, the best of what I write is displayed here. Not coincidentally, most of this is work I’ve written as a result of presentations. (Or I have lower standards for the writing I do just for myself.)

Digital Hall isn’t a common term. How did you come up with it?
I’m overly fond of puns.

Why is this an .fyi?
It was $6/yr instead of $12/yr for .com.
Also I’m not running a commercial operation.

Why did you feel the need to organize this all into a small site?
Hubris.

What are you working on now?
Assuming I updated it, the now page lists my current projects.

Why is this a Q&A section and not an FAQ?
Because no one’s actually asked me these questions yet. But if you’d like to ask me questions I might feature them here.

How can I contact you?
The Contact Page

About this Site: Colophon

This site was built with Zola, hosted on Cloudflare.

Fonts: Crimson Pro and Courier Prime.

Color theme: Gruvbox Material Light and Dark

Claude AI helped with some of the scripting, like the ability to toggle the light and dark themes.

Now

2026-08-29T00:00:00+00:00

Now

Fine-tuning Christopher’s Digital Hall.

Continuing to write notes for Christopher’s Digital Cellar

Upcoming

Collecting and publishing It is Time for the Lord to Act: A Primer on the Divine Liturgy as a book.

Possibly updating & publishing the Jonah and Ruth pieces as ebooks.

Recent

Built this website with Zola.

Built Christopher’s Digital Cellar with Quartz

Published The Recursive Grift

Bible Book Order

2026-08-18T00:00:00+00:00

Old Testament

Versions of the Old Testament vary in the order of books, even among those translated from the Greek. (It appears the Greek Bibles themselves vary in their order.) For the handouts, since they use the NETS translation as the primary translation for the Old Testament, that is the order chosen for the book list as well.

Genesis
Exodus
Leviticus
Numbers
Deuteronomy
Joshua
Judges
Ruth
1 Reigns (1 Kingdoms, 1 Samuel)
2 Reigns (2 Kingdoms, 2 Samuel)
3 Reigns (3 Kingdoms, 1 Kings)
4 Reigns (4 Kingdoms, 2 Kings)
1 Supplements (1 Chronicles)
2 Supplements (2 Chronicles)
1 Ezra (1/3/Greek Esdras)
2 Ezra (2 Esdras, (Hebrew) Ezra & Nehemiah)
Esther
Judith
Tobit
1 Maccabees
2 Maccabees
3 Maccabees
4 Maccabees (as an appendix in some Bibles)
Psalms
Prayer of Manasseh (as part of Odes in some Bibles)
Proverbs
Ecclesiastes
Song of Songs (Song of Solomon)
Job
Wisdom of Solomon
Sirach (Wisdom of Jesus (Joshua) son of Sirach, Ecclesiasticus)
Hosea
Amos
Micah
Joel
Obadiah
Jonah
Nahum
Habakkuk
Zephaniah
Haggai
Zechariah
Malachi
Isaiah
Jeremiah
Baruch
Lamentations
Letter of Jeremiah
Ezekiel
Susanna (Susanna and the Elders, Daniel 0, Vulgate: Daniel 13)
Daniel
Bel and the Dragon (Daniel 13, Vulgate: Daniel 14)

New Testament

The New Testament order is standardized but here it is for completeness and reference.

Matthew
Mark
Luke
John
Acts (The Acts of the Apostles)
Romans
1 Corinthians
2 Corinthians
Galatians
Ephesians
Philippians
Colossians
1 Thessalonians
2 Thessalonians
1 Timothy
2 Timothy
Titus
Philemon
Hebrews
James
1 Peter
2 Peter
1 John
2 John
3 John
Jude
Apocalypse (Revelation)

Extra

Notes on the Naming of Ezra

On the Victory of the Cross

2026-08-18T00:00:00+00:00

Prelude 1

A fiery sword no longer guards the gate of Eden,^[1]
    for a strange bond came upon it: the wood of the Cross.
The sting of Death and the victory of Hades were nailed to it.
    But you appeared, my Savior, crying to those in hell:
    “Be brought back again to paradise.”

Prelude 2

Having been nailed to the form of the Cross
    as truly a ransom for many,^[2]
    you redeemed us, Christ our God,
for by your precious blood in love for humankind
    you snatched our souls from death,
    you brought us back with you again to paradise.

Prelude 3

Heavenly and earthly things rightly rejoice with Adam,
for he has been called again to paradise.

1

Pilate fixed three crosses on Golgotha,
    two for the robbers and one for the giver of life,
    whom Hades saw, and he said to those below,
“O my ministers and powers,
    who has fixed a nail in my heart?
A wooden lance has suddenly pierced me and I am being torn apart.
    My insides are in pain, my belly in agony,
    my senses make my spirit tremble,^[3]
and I am compelled to disgorge Adam and Adam’s race.
    Given me by a tree,
    a tree is bringing them back again to paradise.”

2

When he heard this, the cunning serpent
    ran crawling and cried, “What is it, Hades?
    Why do you groan for no reason? What words do you offer?
This tree, at which you tremble,
    I carpentered up there for Mary’s child.
I intimated it to the Jews for our advantage,
    for it is a cross, to which I have nailed Christ,
    wishing by a tree to do away with the second Adam.
Therefore, do not upset yourself. It will not plunder you.
    Keep hold of those you have. Of those whom we rule,
    not one escapes again to paradise.”

3

“Away with you, come to your senses, Beliar,” cried Hades.
    “Run, open your eyes,
    and see the root of the tree inside my soul.
It has gone down to my depths,
    to draw up Adam like iron.
Elisha of old painted its image in prophecy
    when he drew the axe head from the river.^[4]
    With a light object the prophet dragged a heavy,
warning you, and teaching you
    that, by a tree, Adam is to be brought up
    from wretchedness again to paradise.”

4

“Who gave you such an idea then, Hades? From where
    now this cowardly fear, where once there was no fear,^[5]
    of a worthless tree, dry and barren,
ready for the removal of malefactors
    and those who welcome bloodshed?
For Pilate discovered it, persuaded by my counsels,
    and do you fear it, and reckon it powerful?
    With you, the universal executioner, will it prove salvation?
Who has misled you? Who has persuaded you that he who fell by a tree
    is being raised by a tree, and, so that he may dwell there,
    is being called again to paradise?“

5

“You have suddenly lost your senses, you of old the cunning serpent.^[6]
    All your wisdom has been swallowed up through the Cross,^[7]
    and you have been caught in your own snare.
Lift up your eyes and see that you have fallen
    into the pit that you created.
Behold that tree, which you call dry and barren,
    bears fruit; a robber tasted it
    and has become heir to the good things of Eden.
For it has outdone the rod
    that led the people out of Egypt,^[8]
    for it is bringing Adam back again to paradise.”

6

“Wretched Hades, cease this cowardly talk;
    these words of yours reveal your thoughts.
    Were you afraid of a cross and of the crucified one?
Not one of your words has shaken me,
    for these deeds are part of my plan;
I would again both open a tomb and entomb Christ,
    so you may enjoy your cowardice double,
    from his tomb as well as from his Cross.
But when I see you, I shall mock you.
    For, when Christ is buried I shall come to you and say,
    ’Who now is bringing Adam back again to paradise?’“

7

Suddenly Hades began to call out to the devil,
    the eyeless to the sightless, the blind to the blind:
    “Look, you are walking in darkness, feel around, lest you fall.
Consider what I tell you, slow of heart,
    because what you are doing has quenched the sun.^[9]
The tree that you boast of has shaken the universe,
    has convulsed the earth, hidden the sky,
    rent the rocks together with the veil,
and raised up those in the tombs.^[10]
    And the dead are shouting, ’Hades, understand,
    for Adam is hurrying back again to paradise.’“

8

“Has the Nazarene’s tree been strong enough to scare you?”
    said the devil to Hades the destroyer,
    “Have you been slain by a cross, you who slay all?
Truly if a tree has scared you,
    the crucifixion of Haman should have frightened you,^[11]
and that stake with which Jael did away with Sisara,^[12]
    and the five crosses to which Jesus of Navi
    once fixed those who tyrannized him.^[13]
More than all, let the plant in Eden
    scare you, because it led out Adam,
    yet does not lead him back again to paradise.”

9

“Now is the moment for you to open your ears, Beliar.
    Now the hour will show you the power of the Cross
    and the great authority of the Crucified.
For you, the Cross is folly,^[14]
    but for all creation, it is seen as a throne,
on which, as though seated, Jesus is nailed,
    and hears the robber crying to him,
    ‘Lord, remember me in your kingdom,’
and answers as from a tribune,
    ’Today, poor beggar, you will reign with me.
    For, with me, you will go in again to paradise.’“^[15]

10

When he heard this, the resourceful^[16] dragon
    began to wilt, and what he heard he saw,
    a robber witnessing to Christ crucified.
And so, astounded at this,
    he strikes his breast and argues,
“He speaks to a robber, yet does not answer his accusers?
    To Pilate he never deigned so much as a word;
    now he addresses a murderer, saying, ‘Come, live in pleasure.’
What is this? Who has seen,
    where the robber on the Cross is concerned, words or deeds
    by means of which he is taking this man to paradise?“

11

A second time the demon raised the same cry,
    calling out, “Receive me, Hades. My recourse is to you;
    I submit to your views, I who did not believe them.
I saw the tree at which you shuddered,
    crimsoned with blood and water.^[17]
And I shuddered, not, I tell you, at the blood, but at the water.
    For the former shows the slaughter of Jesus,
    but the latter, his life, because life has gushed from his side.
For it was not the first
    but the second Adam who carried Eve,
    the mother of all the living,^[18] again to paradise.”

12

With such words the wholly wicked one
    barely admitted that he had fallen together with Hades.
    And so together they bewail their fall:
“To what,” says the devil, “have we brought ourselves?
    How have we fallen by this tree?
For our destruction its planting was rooted in the earth.
    We grafted to it bitter shoots.
    We did not transform the sweetness in it.”
“Alas, my comrade.” “Alas, my companion.”
    “As we have fallen together, so let us grieve,
    for Adam is going back again to paradise.

13

“O how did we not remember the types of this tree!
    For of old they were shown forth in many and varied ways
    in the saved and in the lost.^[19]
By a tree, Noah was saved,
    but the whole world, unbelieving, was destroyed.
Moses was glorified through one when he took a staff as a scepter,
    but Egypt, with the plagues that came from it,
    was drowned as though fallen into deep wells.
What it has now done, the Cross showed forth of old in image.
    Why then are we weeping?
    For Adam is going again to paradise.”

14

“Wait, wretched Hades,” said the demon with a groan,
    “Quiet, be patient, lay hand on mouth,
    for I hear a voice revealing joy.
A sound has reached me bringing good tidings,
    a rustle of words like the leaves of the Cross.
For Christ at the point of death cried out, ‘Father, forgive them.’
    But he grieved me when he then said
    that the lawless know not what they do.’^[20]
But we know that it is the Lord of glory^[21]
    who is suffering and that he wishes
    to bring Adam back again to paradise.”

15

“Did the Master, by the tree he showed to Moses,
    the very one that once sweetened the water at Mara,^[22]
    teach what it was and what was its root?
Then, he did not say, for it was not his will.
    But now he has made it clear to all.
For behold, all things have been made pleasant, but we have been embittered.^[23]
    From our root, a Cross has blossomed,
    which was cast into the earth, which became sweet.
The root, which formerly bred thorns,
    now like a Sorech vine^[24] has spread branches,
    which are transplanted again to paradise.”

16

“Now therefore, Hades, groan and I will harmonize with your wails.
    Let us lament as we see the tree that we planted
    transformed into a holy trunk,
beneath which have sheltered
    and will nest in its branches^[25]
thieves, murderers, and publicans and harlots,
    that they may reap sweet fruit from the supposedly arid.
    For they cling to the Cross as to a plant of life,
pressed against it and swimming,
    through it they escape and are brought for anchorage
    as to a fair haven again to paradise.”

17

“Swear then, tyrant, finally to crucify no one.
    And you, Tartarus, make a firm decision to slay no one.
    We have had our experience, let us draw in our hand.
May what we have undergone become for us
    knowledge for the future.
Let neither of us ever again tyrannize the race of Adam;
    for it has been sealed by the Cross, like a treasure
    containing an unravished pearl in a corruptible vessel,
which a robber, well-suited to his trade,
    ravished on the Cross. For stealing he was nailed up,
    and having thieved he was called again to paradise.”

18

O most high and glorious, God of fathers and of youths,
    your willing outrage has become our honor.
    For, in your Cross, we may all boast.
To it we have nailed our hearts,
    that on it we may hang our instruments
and sing to you, the Lord of all, from the odes of Zion.^[26]
    The ship from Tarshish once upon a time
    brought gold to Solomon, as it is written.^[27]
To us your tree gives back,
    every day and moment, wealth beyond price,
    for it brings us all again to paradise.

Mellas, Andrew. Hymns of Repentance: Saint Romanos The Melodist (Popular Patristic Series Book 61) (pp. 87-89). Saint Vladimirs Seminary Press. Kindle Edition.

Genesis 3.24. NETS
And he [^God] drove Adam out and caused him to dwell opposite the orchard of delight, and he stationed the cherubim and the flaming sword that turns, to guard the way to the tree of life. ↩
Matthew 20.28. ESV
…even as the Son of Man came not to be served but to serve and to give his life as a ransom for many. ↩
Jeremiah 4.19. NETS
My belly, I feel pain in my belly and in the faculties of my heart. My soul quivers with excitement! My heart is beating wildly; I cannot keep silent, because my soul heard a trumpet sound, a cry of war. ↩
4 Reigns (2 Kings) 6.5–7. NETS
And behold, the one was felling the beam, and the iron fell into the water, and he cried out, “O master! And it was borrowed!” And the man of God [^Elisha] said, “Where did it fall?” And he showed him the place. And he cut off a stick and threw it there, and the iron floated. And he said, “Raise it for yourself.” And he reached out his hand and took it. ↩
Psalm 13.5. NETS
There they [^the lawless] dreaded with fear, where there was no fear because God is with a righteous generation. ↩
Genesis 3.1. NETS
And the two were naked, both Adam and his wife, and were not ashamed. Now the snake was the most sagacious of all the wild animals that were upon the earth, which the Lord God had made. And the snake said to the woman, “Why is it that God said, ‘You shall not eat from any tree that is in the orchard’?” ↩
Psalm 106.27. NETS
…they were troubled; they staggered like the drunkard, and all their wisdom was gulped down. ↩
Exodus 14.16. NETS
And you, raise your rod, and stretch out your hand over the sea, and break it apart, and let the sons of Israel enter into the midst of the sea on what was dry. ↩
Matthew 27.45. ESV
Now from the sixth hour there was darkness over all the land until the ninth hour. ↩
Matthew 27.51–53. ESV
And behold, the curtain of the temple was torn in two, from top to bottom. And the earth shook, and the rocks were split. The tombs also were opened. And many bodies of the saints who had fallen asleep were raised, and coming out of the tombs after his resurrection they went into the holy city and appeared to many. ↩
Esther 7.9–10. NETS
Then Bougathan [^Hebrew: Harbona], one of the eunuchs attending the king, said, “Look! Haman has even prepared a pole for Mordecai, who spoke up on behalf of the king, and a pole fifty cubits tall has been erected at Haman’s.” And the king said, “Let him be crucified upon it.” So they hanged Haman on the pole that had been prepared for Mordecai. Then the king got over his anger. ↩
Judges 4.21–22. NETS Vatican Codex
And Jael, wife of Heber, took the tent peg and placed the hammer in her hand and secretly went in towards him and drove the peg in his [^Sisera’s] temple, and it went through in the ground. And as for him, he was terrified and stupified and he died. ↩
Joshua 10.26. NETS
And Joshua killed them [^five kings], and he hung them on five trees. And they hung upon the trees until evening. ↩
1 Corinthians 1.18. ESV For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God. ↩
Luke 23.42–43. ESV
And he [^the repentant thief] said, “Jesus, remember me when you come into your kingdom.” And he said to him, “Truly, I say to you, today you will be with me in paradise.” ↩
The Greek word πολυμήχανος was an epithet of Odysseus, a protagonist of many devices. ↩
John 19.34. ESV
But one of the soldiers pierced his [^Jesus’] side with a spear, and at once there came out blood and water. ↩
Genesis 3.20. NETS
And Adam called the name of his wife Life, because she is the mother of all the living. ↩
Hebrews 1.1. ESV
Long ago, at many times and in many ways, God spoke to our fathers by the prophets, 1 Corinthians 1.18. ESV For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God. ↩
Luke 23.34. ESV
And Jesus said, “Father, forgive them, for they know not what they do.” And they cast lots to divide his garments. ↩
1 Corinthians 2.8. ESV
None of the rulers of this age understood this, for if they had, they would not have crucified the Lord of glory. ↩
Exodus 15.23-25 NETS
And they came to Mara and could not drink water from Mara, for it was bitter. Therefore the name of that place was called Bitterness. And the people were complaining against Moses, saying, “What shall we drink?” Then Moses cried to the Lord, and the Lord showed him wood, and he threw it into the water, and the water became sweet. There he set for him statutes and judgments, and there he tested him. ↩
Isaiah 14.9. NETS
Hades beneath was embittered on meeting you;
all the mighty ones [^or giants] who have ruled the earth rose up together against you—
those who have roused from their thrones
all the kings of the nations. ↩
Isaiah 5.2. NETS
And I put a hedge around it and fenced it in
    and planted a Sorech [^Hebrew: choice] vine,
and I built a tower in the midst of it
    and dug out a wine vat in it,
and I waited for it to produce a cluster of grapes,
    but it produced thorns. ↩
Psalm 79.9-12. NETS
A vine you transferred from Egypt;
    you threw out nations and planted it.
You cleared the way for it,
    and you planted its roots and it filled the land.
Its shade covered mountains,
    and its tendrils the cedars of God;
it sent out its branches as far as the sea,
    and as far as the river its shoots. ↩
Psalm 136.1–3. NETS
By the rivers of Babylon—
    there we sat down, also wept
    when we remembered Zion.
On the willows in its midst
    we hung up our instruments,
because there our captors
    asked us for words of odes,
and those who led us away
    for a hymn,
    “Sing us some of the odes of Zion!” ↩
3 Reigns (1 Kings) 10.21–22. NETS
And all Solomon’s drinking vessels were of gold, and gold washbasins, all the vessels of the House of the Forest of Lebanon, were of overlaid with gold; there was no silver, for it was not reckoned in the days of Solomon. For the king had a ship of Tarshish at sea with the ships of Hiram, one ship used to come to the king from Tarshish every three years with gold and silver and carved and hewn stones. ↩

The Odes of the Consecration of a Temple Service

2026-08-09T00:00:00+00:00

Today the visitation of Thine unapproachable glory hath prepared the temple fixed on earth for Thee as a heaven, wherein we chant with one voice: Let us sing a song unto our God. (Ode 1)

The service of the Consecration of a Church Building reveals that God is delighted to dwell with humanity. The Incarnation saturates every part of this service. Christ is known as Emmanuel: God with us. As revealed in this service, the Incarnation is more than Christ becoming human in the Theotokos’ womb. That mystery is the beginning of the Incarnation, not the whole of it. As the Epistle to the Hebrews relates, Christ participated in all of humanity, including death, to redeem those under the power of death.

Overview of the Odes

As we process around the church we sing the odes of the Canon of Consecration. These eight odes powerfully reveal that God is love. There are several themes, but we’ll focus on the Incarnation as the union of God and Man as most clearly expressed through the Cross.

The first ode starts with the imagery of Baptism. Those who are baptized and chrismated have a greater revelation than Israel did while being led with the pillar of cloud and fire. The saints who lived before Christ were made perfect by the revelation of Christ and the establishment of his Church (Hebrews 11.40). When Moses saw the heavenly tabernacle on Mount Sinai, he saw the image of the Church (Ode 5), of which the earthly tabernacle was only a shadow (Hebrews 8.5).

In the Odes we repeatedly sing that the Cross is the Foundation, Sanctification, Protection, and the Glory of the Church.

Having Thee as her indestructible foundation, O Christ, the Church is crowned with Thy Cross as with a royal diadem. (Ode 3)

Not with sacrifices of dumb beasts is the Church sprinkled, but with Thy precious Blood from Thy life-bearing side; and she crieth out as is meet: Glory to Thy power, O Lord. (Ode 4)

The hosts of hostile demons quake before Christ’s Church, which is signed with the sign of the Cross and overshadowed by the Spirit’s sanctifying illumination. (Ode 6)

Not by the Law is the Church made fair, O Lord, neither by the stretching-out of servants’ hands; but in the grace of the Cross doth she glory, while chanting unto Thee: Let us sing a song unto our God. (Ode 1)

In his death as a human, Christ is united to humanity whom he loves. In the Church, we see the unveiled glory of the face of God, a vision Moses the God-seer longed to look upon (Exodus 33.11 & 20–23, John 1.14–18).

The dwellings of the Lord are beloved unto them that long to see the glory of his countenance unconcealed, as with one voice they shout: Glory to Thy power, O Lord. (Ode 4)

Importance of Consecration

The service reveals that the particular church participates in the universal Church. Christ is pleased to dwell with this particular people, and by so doing these people are united to all those who are united to Christ.

Do Thou, the same Lord Who lovest mankind, look upon us Thy sinful and unworthy servants who now celebrate the consecration of this holy church in honor of The Church of the Holy Resurrection in Jerusalem, after the pattern of Thy most holy Church, that is, of our own body, which Thou hast vouchsafed unto us, according to Thine all-laudable Apostle Paul, to call Thy Church; and establish it immovable unto the end of time and glorified in Thee. From the Bishop’s First Entrance Prayer

In the physical actions of the Consecration, the Holy Table of the Church is washed with water and anointed with oil, just as the new Christian is baptized and chrismated. Relics of a saint are sealed in the altar showing the union between the departed and the living in Christ. In the prayers we ask that the invisible powers enter into the church building and worship with us, and we participate in heavenly worship. In Christ, creation which was marred by man is made whole by man. The Second Adam plants the Tree of Life, the Cross, in the midst of Paradise, his people the Church.

In his Cross and Resurrection, Christ defeats our enemies, the demons, and grants us life.

Today hath the second Adam, Christ, shown this new tabernacle to be a spiritual Paradise, which beareth, instead of the tree of knowledge, the life-giving weapon of the Cross for them that chant: O all ye works of the Lord, bless ye the Lord. (Ode 8)

Rejected Covers

2026-08-02T00:00:00+00:00

The shipped cover is a photograph of an actual Ouroborus cataphractus — an armadillo girdled lizard. Why generate an AI ouroboros when a real one already exists on Wikimedia Commons?

Yet, it’s a book about using AI to write books. Of course I had to generate AI covers.

None made the cut, mostly because that lizard is kinda cute. Also the AI covers ranged from “generic” to “tone deaf.”

Note: the covers are thumbnail size to illustrate that a lot of details get lost. But if you click on them, they open up full size.

GPT’s Offering

Looks great at first and falls apart once you study it. It’s full of AI art weirdness: How does the snake eat its tail with its mouth closed? Has AI actually seen a book? That interleaving is wild. The text on the laptop is clever, but not too clever by half.

The whole thing shouts AI and not AI-human collaboration.

Finally, GPT gave no thought to how this looked at thumbnail size.

Gemini’s Renderings

At first Gemini misunderstood the assignment. It gave me text describing images and then some web headers. This was the best of the web headers plucked straight from some AI version of a TED Talk to be used as a LinkedIn Banner. It got very excited about the process, and yet still randomly scattered icons & text with haphazard connections between them. And apparently has a thing for Llama.

Another take on the same idea, but even less interesting. I’m not sure if Gemini thinks those circuits form an ouroboros; maybe they do if you squint at it. I think it has more arachnid energy. Clearly it just barely rewarmed the previous slide from a tech “guru’s” AI-strategy deck.

Somehow Gemini made an ouroboros feel boring. The most interesting thing is the glowing hashtag. It relates to Markdown, but is completely obscure till you read chapter 4.

The most differentiated design idea here. A bound-notebook stitching together with a stamped typewriter title. Nice Pandoc reference. Almost worked. But why is it stitched down both edges?

One thing all of Gemini’s designs have in common: they completely ignore my subtitle.

Grok’s Attempt

Grok will spill gallons of digital ink telling me, “Yes, your book is clever; you know it’s clever; I know it’s clever; your (hypothetical) readers know it’s clever because you don’t miss a chance to show them how clever you are. GPT called you an intellectual peacock because it was being polite; you’re a whole iridescent ostentation of peafowl.” And yet it somehow produces a rather awesome design for the cover. On the other hand, wow is it trying hard to embody literary sophistication. A book that spends six chapters (and way too much front and back matter) insisting it’s a modest hustle probably shouldn’t have a cover that radiates the cocky confidence of a model that believes it has successfully aestheticized recursion.

Yet the ouroboros still has its mouth closed.

Fun Fact

In order to get the image to be clickable and zoom the Markdown itself is recursive.

[![Image text](location.png)](location.png)

The First Edition

2026-08-01T00:00:00+00:00

Chapter 3 of The Recursive Grift mentions the book was reworked from a single AI prompt. This page has the original draft. There are 100% fewer footnotes here than in the final version.

The Recursive Grift: A Short, Honest Guide to Writing AI Books About Writing AI Books

(An AI helped write this. You’re about to learn why that sentence is both the whole business model and the whole joke.)

A Note on What This Is

You are holding — or scrolling — a book about how to make a small amount of money writing books with AI, written by an AI, for a human who wants to write books about writing books with AI, to sell to other humans who want to write books with AI.

Nobody in this chain is lying to anybody. That’s the interesting part. Every layer is disclosed. And it’s still a little absurd. Let’s sit with that for a page before we get practical, because understanding the absurdity is what will keep you from writing a bad, dishonest version of this book — the kind with a fake income screenshot on page one and an URGENT!!! BONUS CHAPTER at the end that’s just an affiliate link.

This book will not have a fake income screenshot. It will tell you, plainly, that this is a modest hustle, not a moonshot. If you came here for a Lamborghini, please close this file and go do literally anything else with your time — ideally something with better unit economics, like flipping thrift store furniture.

If you came here because the idea amused you and you’d like to make a few honest dollars while learning something real about self-publishing, keep reading.

Chapter 1: Why You’re Actually Doing This

Let’s rule out the wrong reasons first, because the wrong reasons produce bad books, and bad books produce refunds, and refunds produce Amazon flagging your account, and flagged accounts produce nothing at all.

Wrong reason: “I heard you can make $10k/month passive income.”

You heard that from someone selling a course about making $10k/month, which is the actual $10k/month. This is the ouroboros you’re about to join. At least know you’re joining it.

Wrong reason: “AI does all the work, I just click publish.”

This is true, and it is exactly why it doesn’t pay well. Anything a human can produce by clicking a button, ten thousand other humans are also producing by clicking the same button, this week, in your exact category. You are not making a product. You are making noise in a category that is already mostly noise.

Right reason: “I want to understand self-publishing mechanics — covers, categories, keywords, pricing, ASINs, the whole KDP machine — and this is a low-stakes way to learn it by doing, with a topic I find genuinely funny.”

Right reason: “I have actual expertise or a genuine point of view about AI writing tools, and I want to package it well, disclose my process honestly, and sell it to people who’d rather pay a few dollars for organized, checked writing than spend four hours reading forum posts.”

Right reason: “I want a modest, honest side project, not a business.”

If your reasons are in the second group, you’re in the right place. If they’re in the first, no judgment — but recalibrate your expectations before you spend a weekend on this, or you’ll be disappointed in a way that makes you write worse, more desperate marketing copy, which readers can smell from across the store.

Chapter 2: The Niche Is the Only Decision That Matters

Everything downstream of your niche choice — cover style, price point, keyword strategy, whether anyone buys the thing — is basically fixed once you pick it. So spend real time here, not on your prompt engineering.

Three viable lanes for a book like this:

1. The straight instructional guide. “How to Use AI to Draft Your First Novel.” Competes directly with a hundred similar titles. Wins, if it wins, on being more specific and more honest than the competition, which is a low bar — most entries in this category are vague, hedge everything, and were clearly written in an afternoon by someone who has published exactly one AI book (this one).

2. The narrow expert angle. “AI-Assisted Worldbuilding for Cozy Fantasy Writers” beats “How to Write Books with AI” because it’s a smaller pond with less competition and a reader who’s easier to identify and market to. Specificity is underrated as a strategy across all of self-publishing, not just this niche.

3. The meta/satirical angle — what you’re reading now. Smaller total audience, but near-zero competition, because most people playing this game don’t want to admit what game they’re playing. The honesty itself becomes the differentiator. This lane has a ceiling — it will never be your day job — but it’s the most fun to write and the least likely to embarrass you later.

Pick one lane. Do not try to write “the definitive guide” that covers everyone — definitive guides are what people write when they don’t know who they’re talking to, and readers can tell.

Chapter 3: The Actual Pipeline

Here is the boring, load-bearing part of the book. This is the part worth the price of admission, because it’s the part most guides in this category gesture at vaguely instead of actually describing.

Step 1: Outline it yourself, by hand, badly, first. Not with AI. You, a blank document, and a bulleted list of what each chapter needs to accomplish and in what order. This takes twenty minutes and saves you from the single most common failure mode of AI-assisted books: structure that reads like a Wikipedia article, because that’s the shape AI defaults to without a strong human skeleton to fill in.

Step 2: Draft chapter by chapter, not book by book. Never ask for the whole manuscript in one prompt. You’ll get bland, repetitive, structurally identical chapters that all sound like they’re circling the same three points. Feed the model your outline for one chapter at a time, with specific instructions about what makes this chapter different from the last one.

Step 3: Read every sentence like you mean it. This sounds like advice from your seventh-grade English teacher because it is, and it’s still correct. AI drafts contain confident, fluent, wrong things — invented statistics, plausible-sounding claims with no basis, advice that’s outdated or just made up. You are the fact-checker. This step is non-negotiable and it’s the step people skip, which is why so many AI books have that particular flavor of hollow confidence you can spot from the first paragraph.

Step 4: Cut the AI’s favorite words. Every model has verbal tics — right now, “delve,” “tapestry,” “in today’s fast-paced world,” and sentences that arrive in suspicious threes. Find and remove yours. A five-minute pass here does more for the book’s voice than any amount of prompt tweaking.

Step 5: Rewrite the introduction and conclusion entirely yourself. These are what get read in the “look inside” preview and what get quoted if anyone reviews the book. They should sound like a person, because they’re the part a person is most likely to actually read closely.

Step 6: Disclose your process, specifically, not vaguely. Not a buried line on the copyright page. A short, plain paragraph — up front or in an afterword — that says what you did: which tool you used to draft, what you edited and fact-checked, what that means for the reader. This is the ethical minimum and also, not coincidentally, good marketing, because “here’s exactly how this was made” reads as more trustworthy than silence.

Chapter 4: Covers, Blurbs, and the Machinery of Being Found

Nobody buys a book. They buy a thumbnail, a title, and the first two lines of a blurb, in that order, in about four seconds. This is true whether AI wrote a word of it or not, and it’s the part most first-time self-publishers underinvest in relative to how much time they spent on the actual manuscript.

Cover: Spend real money here, or real time, or both. A template that looks like every other book in your category is invisible. A template that looks slightly better than every other book in your category is the whole game — you don’t need to look expensive, you need to be the one someone’s eye catches while scrolling.

Title: Front-load the thing people search for, and put your actual angle in the subtitle. A plain, specific title does more work than a clever one, because the clever title doesn’t show up in search.

Blurb: Lead with the specific problem you solve, not a list of features. Naming what makes you different from the noise around you is a better opening line than a generic promise of secrets or success, because it signals — correctly — that the book inside isn’t the same as the others.

Categories and keywords: This is unglamorous and matters more than people think. Research what’s actually working in your specific sub-category before you pick — not what you assume is working.

Chapter 5: The Ethics, Stated Plainly

Disclosed and original clears the floor of “not deceptive.” It doesn’t automatically clear the bar of “good.” What determines that:

Is there a real human point of view in here, or is it filler? A book that’s mostly AI output with a light human polish, sold as expertise, is a thinner product than its packaging suggests — even with a disclosure line.
Does it deliver honestly on what it promises? No fake screenshots. No implausible income claims unless they’re true and documented. The income-hype genre this book lives adjacent to has a real cost: it takes money from people who can least afford to lose it, chasing a promise that was never realistic.
Are you adding a signal, or contributing to the noise? Self-publishing categories are genuinely harder to navigate than they used to be, partly because of low-effort AI volume plays. A well-made, honestly disclosed, actually useful book is a defensible thing to add to that pile. A templated rehash isn’t, even if nobody catches you.

None of this requires you to be a saint. It requires you to not lie, not overpromise, and put in the editorial work that makes the thing worth the reader’s few dollars and forty minutes.

Chapter 6: What You Will Actually Make

Here is the number most books in this category won’t give you, because the real number doesn’t sell courses.

A well-executed short ebook in a reasonably specific niche, priced modestly, with a decent cover and honest positioning, will typically bring in a low, one-time-feeling sum over its lifetime. Some do better if they catch a wave of interest or get picked up by an algorithm at the right moment. Most don’t. This is true whether or not AI was involved in writing it — it’s just the base rate for a single, unmarketed, self-published nonfiction ebook in a competitive niche.

The meta angle you’re reading right now has a lower ceiling than a straightforward instructional guide, because the total audience for “a book that’s honest about the genre it’s in” is smaller than the audience for “a book that promises to make you money.” That’s a fair trade if you’d rather sleep well than sell aggressively.

If you want the number to be bigger, the lever isn’t the book — it’s what you attach to the book: a template pack, a short paid course, a service you sell to other people using the book as a portfolio piece. The book itself is closer to a business card than a business.

Chapter 7: The Upsell, Because You Asked

If you want to make more than a modest, honest sum, here’s where the actual money in this space lives, roughly in order of how much trust it deserves:

A companion template pack — outline structures, prompt sequences, a keyword-research checklist — sold alongside the book for a bit more. Low effort to make once the book exists, and it converts because the buyer already trusts you enough to have bought the first thing.
A short paid course, if you actually enjoy teaching and have more to say than fits in a book. This only works if it’s genuinely more valuable than the book — video, feedback, structure — not the same content re-packaged at a higher price, which readers notice and resent.
Freelance or service work, using the book as a credibility artifact when you pitch small businesses on AI-assisted content help. This is the most durable income of the three, and the least passive, which is exactly why it’s the most trustworthy one.

What I won’t recommend, because it’s the part of this genre that actually deserves its bad reputation: stacking affiliate links to AI tools and publishing services throughout the book itself, dressed up as “resources.” If you do this, disclose it clearly and keep it to an appendix. Don’t let it bleed into the advice chapters, where a reader can’t tell if you’re recommending a tool because it’s good or because you get paid when they click it.

Chapter 8: When to Stop

You will be tempted, if this book does even modestly well, to spin up several more just like it — different niches, same skeleton, minimal new thought. This is the volume-play strategy from Chapter 1, the one we ruled out. It’s not that it can’t work; it’s that it stops being the thing you said you wanted, back when your reason was to understand this and make something honest. Somewhere a few books into a templated series, you’re not writing anymore. You’re running a very small, very low-margin content operation, and you’ll produce worse work while telling yourself it’s a business.

If you find yourself there, that’s fine — some people want that. Just notice the moment you cross from “project” into “grind,” and decide on purpose, rather than sliding into it because the first book did okay and you assumed the next one would do better.

It usually won’t. Niches saturate. Novelty fades. The honest math rarely scales the way the course sellers imply.

Afterword: The Part Where I Admit the Joke

You now own, or are reading a sample of, a book about writing AI books that was itself written by an AI, at the direction of a person who wanted, and I quote, “modest sales.” I think we’ve delivered on the modesty, at minimum.

If there’s a real lesson buried under the recursion, it’s this: the honesty is the product. Not the AI. Not the niche. Not the cover template. Every layer of this small industry runs on withheld information — hidden income numbers, buried disclosures, unstated affiliate relationships, promises calibrated to what sells rather than what’s true. The most differentiated thing you can do in a crowded, low-trust category is simply not do that.

It won’t make you rich. It might make you a few honest dollars, and a book you’re not embarrassed to have your name on.

That’s a fine afternoon’s work. Go publish it.

Disclosure: This manuscript was drafted by Claude (Anthropic) at the direction of a human author, based on direction and an outline the author provided in conversation. The author is responsible for final review, fact-checking, and any claims made under their name before publication.

The Cutting Room

2026-08-01T00:00:00+00:00

These three tangents didn’t survive Chapter 4’s revision passes.

Cut for length. The book only has so much patience for text editors.

On Reinventing the Wheel

Reinventing the wheel is a weekend hobby in the tech world. There are fancier versions of [Markdown’s] idea: AsciiDoc, reStructured text, etc. I read too deeply about them, but in the end, I closed the 41 browser tabs.

These languages have better-defined syntax, but introduce more friction unless you’re writing technical documentation. They solve problems an ebook doesn’t have, and every AI model I’ve prompted (far too many) for this project defaults to markdown output anyway.

I have strong opinions on modal editing, but I’ll keep this brief because it’s a rabbit trail, or rather a rabbit warren if I get going. In modal editing there are 2 modes: navigation/editing is its own mode and you move through text with keystrokes. This contrasts with the second mode, in which you insert text.

The learning curve is not gentle — I lost a “weekend” to it^[1] — but it changes how fast revision feels once it clicks^[2], which matters when “revise, revise, revise” is advice worth taking seriously. I use Helix by the way, not that you asked.

Digital Memory Palaces, or, Personal Knowledge Management

A plain-text note system is worth having before you need it, and this is where AI-assist starts pulling ahead of AI-write. The difference between prompting for a chapter cold and prompting with your own accumulated notes on tone, structure, and the specific things you wanted to say — that’s the difference between the AI drafting and the AI assisting.

Obsidian (Electron-based) is the reasonable default here; most people should just use it. Of course I found a narrower niche: zk with no GUI, because I’m the type of person who gets a whim to write a book with AI and then extensively edits the output.^[3]

“Weekend” has the same definition as it does for this AI-assisted book, the difference being this “weekend” has the potential to make dozens of dollars. ↩
This is the word you pick Claude‽ The whole point is to keep your hands on the keyboard instead of using the mouse. ↩
Not that you asked, but mine is at Christopher’s Digital Cellar. ↩

Recommended Products (Expanded)

2026-07-21T00:00:00+00:00

The Recursive Grift’s appendix mentioned a hyperlinked interactive web version, complete with affiliate links. (I hope to receive a commission if you buy one of these products on this page.^[1] Although if this page does better than the book, I’ll have some soul-searching ahead.)

This page exists because Amazon does not allow affiliate links to products in Kindle ebooks: it’s one ouroboros-layer too deep.

The List

Against the Machine: On the Unmaking of Humanity: By the renowned writer Paul Kingsnorth. Read someone who can actually write well.
A retro flip clock: The mechanical kind; it looks nicer on a desk than a phone.
ZSA’s Moonlander: A columnar split keyboard with a thumb cluster. An endgame keyboard, inasmuch as those exist.
Dragonflies through Binoculars.: This is a niche within a niche, which makes it, technically, a bit niche ^[2]
Giant Destroyer: the Super Gasser: A gopher solution marketed like an AI-written book.^[3]

If you bought this book expecting advice and got a flip clock recommendation instead, well, stranger things have happened.

“As an Amazon Associate I earn from qualifying purchases.” ↩
nicheception ↩
If you buy one, get two and send one to my mother. ↩

AI Phrase Comparison Table

2026-07-21T00:00:00+00:00

Prompting Perplexity produced this phrase table. It wouldn’t fit on your phone, so it’s here on the website instead — cut from Chapter 3 for formatting reasons, not quality:

Model/style	Phrases to watch for	Editing tendency	Trim this
ChatGPT-style	delve, nuanced, moreover, furthermore, in conclusion, it’s important to note	Often sounds polished, structured, and a bit over-explained.	Cut generic transitions, remove summary filler, and replace abstract claims with specific examples.
Claude-style	thoughtful, nuanced, consider, importantly, balanced, it depends	Often feels careful, reflective, and heavily qualified.	Reduce hedging, shorten qualification chains, and state the main point earlier.
Gemini-style	revolutionize, innovative, unlock, powerful, help you discover, seamlessly	Often reads as upbeat and product-marketing heavy.	Remove hype adjectives, cut marketing language, and keep the wording more concrete.
Copilot-style	streamline, optimize, facilitate, drive efficiency, best practices, actionable insights	Often sounds like corporate documentation or internal comms.	Replace business jargon with plain verbs and delete jargon that does not add meaning.
Llama-style	comprehensive, robust, versatile, enhance, practical, in this guide	Often mirrors generic web writing and can feel template-like.	Tighten vague claims, vary sentence length, and add a more distinct point of view.
Grok-style	real-time, live search, truth-seeking, honest answers, direct, unfiltered, wit	Often sounds punchier, more opinionated, and more self-aware.	Remove the “I know this right now” posture, soften performative edge, and keep the wit only if it helps the point.
Perplexity-style	concise, answer engine, trusted, real-time, sources, accurate, structured, practical	Often sounds efficient, source-forward, and structured.	Cut boilerplate, avoid sounding like a product tagline, and keep the answer compact.

Kontakion of the Ascension

2026-05-24T00:00:00+00:00

St Romanos’ Kontakion of the Ascension along with the introduction and footnotes is found in On the Life of Christ: Kontakia translated by Archimandrite Ephrem Lash.

Intro

This kontakion falls into three main sections. The first, stanzas 1-9, concentrates on the distress of the apostles at Christ’s imminent departure and his reply. In the second, stanzas 10-12, we have the Ascension itself and in the third, stanzas 13-18, we return to earth with the angels and their message to the apostles, ending with the return of the latter in joy to Jerusalem. So the movement is from earth to heaven and back again to earth. The first prelude and first stanza are still used: in the Pentecostarion for the feast of the Ascension. It is the only kontakion in the manuscripts which is given for the feast, a fact which indicates its popularity. No other could replace it, or even rival it. The sources are the account of the Ascension in Acts 1.9-13 and Luke 24.50-3.

Kontakion of the Ascension

Prelude 1

When you had fulfilled your dispensation for us,
and united things on earth with things in heaven,
you were taken up in glory,^[1]’ Christ our God,
in no way parted, but remaining inseparable, you cried to those who loved you,
“I am with you and there is no one against you.”^[2]

Prelude 2

When you had sanctified the disciples on the Mount of Olives,
you were taken up into heaven, Lord,
having promised^[3] them teaching and having cried to them,
“I am not parting from you.
I am with you and there is no one against you.”

1

Abandoning on earth the things of earth,
leaving to the dust the things of ash,
now, let us come to our senses and raise on high our eyes and minds.
Mortals, let us make our sight together with our senses
fly to heaven’s gates.
Let us imagine we are standing on the Mount of Olives
and that we bend our gaze on the Redeemer
as he rides upon a cloud.
For, from where the Lord has hastened back to heaven,
there too the One who loves to give has distributed his gifts
to his apostles, cherishing them as a father and crying out to them,
“I am not parting from you.
I am with you and there is no one against you.”

2

The One who came down to earth, as he alone knows how,
as he ascended from it, again as he knows how,
took those he loved and led those he had gathered to a high mountain,
so that, having mind and senses aimed on high,
they might then abandon all that seeks the ground.
And so, having climbed the Hill of Olives,
they surrounded the Benefactor,
as Luke, the initiate, recounts,
while the Lord, raising his hands like wings,^[4]
sheltered them, as an eagle the nest which it was warming,^[5]
and says to the nestlings, “I have sheltered you from all evils.
As I have cherished you, do you love me?
I am not parting from you.
I am with you and there is no one against you.

3

“High over you, my disciples,
as God and maker of the whole world
I stretch out my palms, which the lawless stretched out, bound and nailed.
And so, as you bow your heads beneath my hands,
understand, know, my friends, what I command.
For, as though baptizing, I lay my hands upon you now,
and, having blessed you, send you out
enlightened, and made wise.
Upon your heads, praise and majesty,
upon your souls, illumination, as it is written,
for I shall pour upon you of my Spirit,^[6] and you will be accepted by me,
taught and chosen, faithful^[7] and my own.
I am not parting from you.
I am with you and there is no one against you.”

4

In saying this, the Saviour caused
the apostles much great grief.
At once they wept and, groaning deeply, said to the teacher,
“Are you leaving us, O Compassionate? Parting from those who love you?
You spoke to us like someone going on a journey.
These words indicate a departure,
and this is why we are troubled,
since we long to be with you;
we seek your face,^[8] for it delights our souls.
We have been wounded, bound by the most sweet sight of you.
There is no God but you.^[9] Do not take yourself far away from those who love you.
Stay with us^[10] and say to us,
‘I am not parting from you.
I am with you and there is no one against you.’

5

“We have abandoned our whole way of life ^[11]
and fled it like violence.
To gain you, we have become strangers and aliens on earth.^[12]
The first of us, Peter, when he became your friend,
disposed of everything that he had before.^[13]
Andrew, his own brother, when he found you,
immediately left the things of the world
and took your cross on his shoulders.^[14]
Do you wish to abandon, Master, such a renunciation?
And are you hurrying to leave us as though you had forgotten us?
Let it not be, O King. Let us not become a laughing-stock for those who hate us.^[15]
Let them not cry out to us, ‘Where then is he^[16] who said,
“I am not parting from you.
I am with you and there is no one against you”?’

6

“Do you despise, Redeemer, and do you reckon nothing
to the friendship of the sons of Zebedee?
Remember, Lover of mankind, how they heard and did not disobey your divine word.
They did not say in their hearts, ‘Who is this who calls us?’
But they chose you even before their own father.^[17]
Matthew again considered
the profit of the customs house as total loss,
since he longed for your wealth.^[18]
Thomas the Twin also hated life itself.^[19]
And in a word we have all said, ‘We love you more than all.’^[20]
Then do not leave us. Take us in your arms, you who fill all things.
Enfold us and say to us,
‘I am not parting from you.
I am with you and there is no one against you.’”

7

When the Saviour had listened to the apostles
and seen the sorrow of those who loved him,
then he supported them as a father his sons. He took pity and cried out,
“Do not weep, my friends, for this is not
a moment for tears,
nor is it a day of sorrow.
It is an hour of joy, because I am taking
wings^[21] to go towards my Father^[22]
and I am coming to rest in my tent.
For I made the firmament of heaven a tent,
not a tent which circumscribes, but one which surrounds me;^[23]
as Isaias cried, ‘God has established heaven as a vault,
And dwells there as in a tent,’^[24] he who says to his own,
‘I am not parting from you.
I am with you and there is no one against you.’

8

“So now, be joyful and radiant,
and, adopting an air of gladness,
sing a new song.^[25] For everything that may happen, happens for your sake.
It was for you I came down and went through all,
so that I might please you, and you might receive me.
It is for you again that I ascend to heaven,
to prepare the place
where I must be with you.
For there are many dwelling places on high with my Father;^[26]
some contain the fathers, others are filled with the just
and others with the prophets. But your dwelling no one yet knows.
I shall prepare it and take you.
I am not parting from you.
I am with you and there is no one against you.

9

“Now rise upright,^[27] stand firm^[28]
and contemplate with blameless eye
this taking up. As you see it, understand it as of the body, not the Godhead.
For the flesh that you see is reaching the things on high.^[29]
For every place is full of my Godhead.
But nevertheless to this visible body, which is being lifted up,
is conjoined that of me which is not apparent.
For I was united to that which is apparent.
I am one, unseen yet at the same time seen,
I am really the one you look on, and I have not been changed,^[30]
as the Scripture said. I am both immortal and like you,
over above you and in your midst.
I am not parting from you.
I am with you and there is no one against you.”

10

When Christ had said these things to his friends,
he then made a sign to the archangels,
to prepare for his pure steps an impassable ascent.
And no sooner had they been ordered, than the first of the angels
cried to all the principalities on high,
“Lift up the gates and fling wide the heavenly
and glorious doors,
for the Master of glory comes.^[31]
Clouds, spread out your backs beneath the One who mounts.^[32]
Bright air,^[33] prepare yourself for the One who journeys through you.
Stand open, heavens. Heaven of heavens, receive him,
because he is coming to you, he who says to his own,
‘I am not parting from you.
I am with you and there is no one against you.’”

11

Those in the height immediately obeyed,
and opening at once all the heights,
thrones, dominations with principalities and powers ran to meet him,
and, swiftly spreading the cloud as a chariot,
sent it to the Mount of Olives.
It came down and took into its bosom
the One who drives^[34] the clouds
and makes them give birth to showers.
Taking him then, it carried him, or rather it was carried —
for he who was borne bore the cloud which carried him,
as Mary once. For Scripture prophetically calls her cloud,^[35]
she who is guarded by him who dwelt in her, who said to his friends,
“I am not parting from you.
I am with you and there is no one against you.”

12

Not one of the apostles was indifferent.
But together they were attentive to what was being accomplished,
and all raised their faces to the heights as they watched his taking up.
Immediately the cloud, lowering its back,
became a chariot for his unblemished foot.
The heaven was rent apart like a tunic,
and the One born from Mary ascended on high,
as fiery choirs preceded him,
crying out, “Come, Master, for your throne is ready.^[36]
Mount, be lifted up on the wings of the winds,^[37]
and come to the Father’s bosom. For that is clearly your throne forever,
where you dwell and which you do not leave, even as you cry out to those below,
‘I am not parting from you.
I am with you and there is no one against you.’”

13

So when the faithful saw all this take place,
at once, like David, they chanted and said,
“Truly God has gone up with a shout, the Lord to the sound of
the trumpet.”^[38]
As they chanted together and looked on high,
a pair of angels came towards them,
in the way that the book of Acts teaches:
when the Creator had been taken up
and the saints were gazing intently,
there came upon them two beings, like men, resplendent by their raiment,
who cried out, “Why are you standing here? What are you gazing at?
What do you wish to look on? See, God is seated on his throne.
He was our King,^[39] the One who cried out to you,
‘I am not parting from you.
I am with you and there is no one against you.’

14

“Be amazed no longer, Galileans,
for Jesus Christ, as he has been taken up,
so too he will come, as you have seen him arriving on high.
For he has been clearly taken up and has not been translated.
It is not the same for Christ as it was for Enoch of old.
For the well-known Enoch passed over from things of earth;
he was not found worthy of those of heaven,
but was placed in the tents of the just,^[40]
while Elias, seated on the fiery chariot,
ascended, yet did not reach heaven, as it is written,
but ‘as towards heaven’.^[41] But the God of Enoch and the God of Elias,
on ascending to heaven, declared to you,
‘I am not parting from you.
I am with you and there is no one against you.’”

15

But immediately they heard these words
the disciples of the Deliverer said to one another,
“These are surely faithful witnesses of Christ’s assumption, for they are heavenly beings,
for had they not seen him on high in heaven,
they would not have come down to proclaim it to us.
He is Master of angels and through angels makes known
his loving dispensations for mankind,
he who dawned from the Virgin.
He was born, and angels revealed his nativity.^[42]
He was raised, and again angels revealed his rising.^[43]
He has ascended into heaven, and has revealed to us his divine and radiant
assumption through good angels,
‘I am not parting from you.
I am with you and there is no one against you.’

16

“Let us nerve ourselves then against the deceivers.
Let us be armed as a company against the calumniators.
Let us all toil, let us wrestle steadfastly, until we have thrown them.
Let us say with boldness to the sons of perdition,^[44]
‘Where is he, whom you held as a corpse in a tomb?
Where is the one whom thesoldiers were guarding,
and your seals protecting?
How was he stolen? How was he taken up?^[45]
Who spirited him away? Who carried him off?
How was he stolen from the grave? How then from the firmament
has he sent now to us and declared to us, ‘Do not be afraid of them.
They will not overcome you, for I said to you,
I am not parting from you.
I am with you and there is no one against you.’”

17

With thoughts such as these, the disciples of the Deliverer,
Christ and God who had been taken up,
then came down from the Mount with gladness and rejoicing.
And arriving below, as the Scripture teaches,
bowing down, they worship the God on high,
and addressed words full of praise to the mountain
as they extolled the Mount of Olives,
because it had been found worthy of such honour,
“Mount Sinai,” they said, “you have surpassed.
For it received the steps of Moses,
but you, those of God himself. On the former was the law, but on you the grace^[46]
which both fashioned Moses and said to us,
‘I am not parting from you.
I am with you and there is no one against you.’

18

“Now too you are far above Lebanon,^[47]
Thabor and Hermon are less than you,^[48]
because the Lover of mankind did not do on them what he has done on you.”
When they had said this, the Creator’s disciples
limited their words to these,
and raising their eyes and hands on high,
they besought the King
of things in heaven and on earth,
crying out, “Sinless One, give to us your peace^[49]
and, through us, to your world, at the prayers of her who gave you birth.
For the foe cannot bear to look on the fair deeds done by us.
But drive him from us, you who said,
‘I am not parting from you.
I am with you and there is no one against you.’

1 Timothy 3.16. This is the key text for the language used in the texts of the feast. ↩
The refrain combines two texts: Matthew 28.20, “I am with you all days”, and Romans 8.31, “If God is for us, who is against us?” ↩
In Luke 24, Christ tells the apostles he will send them the “promise of my Father”, that is the Holy Spirit who will lead them into all truth: John 16.13. ↩
Luke 24.50-1. ↩
Cf. Deuteronomy 32.11 (LXX). ↩
Joel 2.28 (3.1), Acts 2.17-18. ↩
Cf. Apocalypse 17.14. Said of the followers of the Lamb in the final conflict with the Beast. ↩
Psalms 23(24).6, 26(27).8, Osee (Hosea) 5.15, Zacharias 8.22. ↩
Isaias 45.5, Psalm 17(18).31. ↩
Cf. Luke 24.29. ↩
Cf. Matthew 19.28. ↩
Psalms 38(39).12, Hebrews 11.13. ↩
Luke 5.11. ↩
Cf. Matthew 16.24. ↩
Cf. Psalms 24(25).2. ↩
Cf. Psalms 41(42).4, 41(42).11, 78(79).10, 113.10 (115.2), ↩
Matthew 4.21-2. ↩
Matthew 9.9. ↩
Cf. John 11.16. ↩
Cf. John 21.15, Matthew 10.37-8. ↩
Cf. Psalm 138(139).9. ↩
John 20.17. ↩
Cf, Psalms 17(18).12. ↩
Isaias 40.22. ↩
Psalms 32(33).3, 99(96):1, 97(98).1, 149(150).1. ↩
John 14.2-3. ↩
As in the services where the deacons at important moments order the people to “stand upright” (orthoi). ↩
Cf. 1 Corinthians 15.58. ↩
Cf. John 8.23, Colossians 3.1-2. ↩
Malachias 3.6. ↩
Psalms 23(24).7–9. ↩
Cf. Psalms 17(18).11. ↩
Ether, that is the fiery upper air believed to be at the final frontier of the world. ↩
The word is used of charioteers. ↩
Cf. Isaias 19.1. One of the most frequent types of the Mother of God in the liturgical texts. ↩
Psalms 92(93).2. ↩
Psalms 17(18).11. ↩
Psalms 46(47).6. ↩
Psalms 46(47).9. ↩
Genesis 5.24, Sirach (Ecclesiasticus) 44.16, Hebrews 11.5. ↩
4 Kingdoms (2 Kings) 2.11. This is the traditional understanding by the Fathers of the Greek expression in the Septuagint, which in strict grammar is simply a reinforced way of saying “to”. Patristic hermeneutics asks the question, “Why the added ôs, which usually means ‘like’?” ↩
Luke 2.9-14. ↩
Matthew 28.5-6. ↩
John 17.12, 2 Thessalonians 2.3. The reference is to those among the Jewish community, in which Christ lived and taught, who opposed him. ↩
Deliberate irony. The word used for the Ascension is here used for the suggested stealing of Christ’s body. ↩
Exodus 19-20, John 1.17. ↩
Cf. Psalms 71(72).16. ↩
Psalm 88(89).13. This verse is common in the liturgical texts for the feast of the Transfiguration which traditionally took place on Thabor. ↩
Isaias 26.12; cf. John 14.27. ↩

Ascension Outline

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Intro

Question 1

So we just celebrated the Ascension this past Thursday. What’s the overview of what we’re going to talk about today?

Structure

Themes
Scripture
- (especially Psalm 23 as a key text)
Hymns

Question 2

What are the major themes, what do the Scriptures and the Church teach us about the Ascension?

Themes

Christ’s Coronation and Sitting at the Right Hand of the Father
The Restoration of Humanity
Humanity’s Enthronement
A Surer Faith

Luke & Acts

Question 3

Well that’s quite a bit. As you always say, it’s foolish to prolong the introduction and cut short the material (2 Maccabees 2.32). So let’s get started. Where is the Ascension described, what happened?

Read Luke 24.36–53 and Acts 1.1–12.

Bethany is ‘house of obedience’
Cloud Language
Christ is taken up bodily into heaven

Scriptures

Question 4

To understand this it seems we need to look at the Scriptures the New Testament texts are drawing from. You mentioned that Psalm 23 (24) is a key text isn’t it?

Psalm 23
- The Key Text
The Prokeimena

Question 5

How is this fleshed out in the Scripture readings in Vespers?

Isaiah 2
- parallels Matthew
- Christ does not leave us but is with us
- Note refrain from kontakia
Isaiah 62–63
- Enthronement of Christ
- St Mark notes this in chapter 16
- But Ascension is also judgment to the unfaithful
  - Hymns: “Go and proclaim a warning”
Zechariah
- Healing from Mount Olives

Hymnography

Question 6

What do we see in the tradition especially in the hymns? How do they expound on this teaching. Let’s start small: what’s one of your favorite Ascension hymns?

Probably the ones that speak to the angels’ astonishment at seeing a human enthroned at the right hand of God.

O Lord, at Thine Ascension, the Cherubim were sore amazed, beholding Thee, God that art seated upon them, ascending on the clouds. And we glorify Thee, for Thy mercy is good. Glory be to Thee.

Question 7

This image comes up a few times, doesn’t it? What are some other examples and some Scriptural basis?

Festal Troparion
Today the hosts on high, beholding our nature in the Heavens, marvel at the strange manner of its ascent, and, being perplexed, they say one to another: Who is this that cometh? And when they saw that it was their own Master, they were commanded to lift up the heavenly gates. With them we ceaselessly praise Thee, Who again shalt come from thence in the flesh, as the Judge of all and Almighty God.

Psalm 79.2 (80.1)
You who are seated/enthroned on the cherubim, manifest yourself!

Psalm 98.1 (99.1)
The LORD reigns; let the peoples tremble! He sits enthroned upon the cherubim, let the earth quake!

Also see Ezekiel 1: the vision of the chariot throne of God.

Question 8

The Kathismata tell of how humanity is enthroned with Christ. Can you unpack that? What does it mean that we are enthroned with Christ?

And even before that we have the Doxasticon, Aposticha, and Apolytikon:

Doxasticon for the Ascension (Aposticha)
God is gone up in jubilation, the Lord with the voice of the trumpet, to raise the fallen image of Adam, and to send the Comforting Spirit to sanctify our souls.

Aposticha
Beholding Thee being taken up from the Mount of Olives, O Christ, the Powers cried one to another: Who is this? And it was said unto them: This is He that is strong and mighty. This is He that is mighty in war. This is truly the King of Glory. And wherefore are His garments red? Because He cometh from Bosor, which is the flesh. But Thou Thyself, being God, didst sit at the right hand of majesty and sentest unto us the Holy Spirit, that He might guide and save our souls

Apolytikion of the Ascension in Tone Four
Thou hast ascended in glory, O Christ our God, and gladdened Thy Disciples with the promise of the Holy Spirit, making them confident through the blessing that Thou art the Son of God, and Deliverer of the world.

Kathismata
As the angels, O Savior, wondered at Thy strange elevation, and the Disciples were amazed at Thy dread rising, Thou didst ascend in glory, being God, and the gates were lifted up for Thee. Wherefore, the heavenly powers were surprised, shouting, Glory to Thy condescension, O Savior; glory to Thy reign; glory to Thine Ascension, O Thou Who alone art the Lover of mankind.

Glory to the Father, and to the Son, and to the Holy Spirit.

The eternal Word before all the ages, Who took a human nature and deified it in a mystical way, today doth rise ascending. Wherefore, the angels came forth to show Him to the Disciples going to heaven in great glory. And they worshipped Him, saying, Glory to the ascending God.

Both now and ever, and unto ages of ages. Amen.

Thou didst descend from the heavens, O Christ, towards the earthly ones; and with Thee, being God, didst raise the likeness of Adam, cast into the vaults of Hades, lifting it with Thine Ascension to the heavens and making it equal in rank to Thy Father’s throne; for Thou art merciful and the Lover of mankind.

Question 9

Well I begin to see your last point that we have a more sure faith. Christ is Enthroned on high and we with him! But flesh that out a bit more; what does that mean for us?

Synaxarion
Thou didst sit at the right hand of the Father, O Word, Granting Thine initiates a faith far more steadfast.

Ephesians 4.7–10 quoting Psalm 67/68
But grace was given to each one of us according to the measure of Christ’s gift. Therefore it says,

“When he ascended on high he led a host of captives, and he gave gifts to men.” (In saying, “He ascended,” what does it mean but that he had also descended into the lower regions, the earth? He who descended is the one who also ascended far above all the heavens, that he might fill all things.)

1 Peter 1.3–12
Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, who by God’s power are being guarded through faith for a salvation ready to be revealed in the last time. In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials, so that the tested genuineness of your faith—more precious than gold that perishes though it is tested by fire—may be found to result in praise and glory and honor at the revelation of Jesus Christ. Though you have not seen him, you love him. Though you do not now see him, you believe in him and rejoice with joy that is inexpressible and filled with glory, obtaining the outcome of your faith, the salvation of your souls.

Concerning this salvation, the prophets who prophesied about the grace that was to be yours searched and inquired carefully, inquiring what person or time the Spirit of Christ in them was indicating when he predicted the sufferings of Christ and the subsequent glories. It was revealed to them that they were serving not themselves but you, in the things that have now been announced to you through those who preached the good news to you by the Holy Spirit sent from heaven, things into which angels long to look.

St Ignatius in his letter to the Romans says,

The only petition I would have you put forward on my behalf is that I may be given sufficient inward and outward strength to be as resolute in will as in words, and a Christian in reality instead of only in repute (though once I have the reality, I can have the repute too, and be held loyal [or: faithful] and true even when the world can see me no longer). For good does not reside in what our eyes can see; the fact that Jesus Christ is now within the Father is why we perceive Him so much the more clearly.

The Gospel of Matthew records Jesus’ last words as ‘Lo, I am with you always until the end of the age.’ And St Romanos’ kontakion (of which we know only sing the first two verses) ends each verse with: “I am not separated from you; I am with you, and no one shall be against you.”

Jesus has enthroned humanity at the right hand of God the Father, and reigns on high. He sent the Holy Spirit at Pentecost, who truly unites us with him, and empowers us with the power of the resurrection.

Well normally this is where we say “If we’ve presented this well, that is what we desired, but if we’re only middling then that’s best we can do.” But I think a more fitting ending is to say:

What else can we do but sing:

Let us on earth now keep festival like the Angels’ host,
and let us cry out their hymn unto God,
Who is seated on the Throne of Majesty:
Holy art Thou God the Father in Heaven’s heights;
Holy art Thou, co-eternal and timeless Word;
and All-holy Spirit, Holy art Thou.

Ascension Scripture Readings with Notes

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Key Psalm

Psalm 23/24

1 The earth is the Lord’s, and the fullness thereof, the world, and all that dwell therein.
2 He hath founded it upon the seas, and upon the rivers hath He prepared it.
3 Who shall ascend into the mountain of the Lord? Or who shall stand in His holy place?
4 He that is innocent in hands and pure in heart, who hath not received his soul in vain, and hath not sworn deceitfully to his neighbour.
5 Such a one shall receive a blessing from the Lord, and mercy from God his Saviour.
6 This is the generation of them that seek the Lord, of them that seek the face of the God of Jacob.
7 Lift up your gates, O ye princes; and be ye lifted up, ye everlasting gates, and the King of Glory shall enter in.
8 Who is this King of Glory? The Lord strong and mighty, the Lord, mighty in war.
9 Lift up your gates, O ye princes; and be ye lifted up, ye everlasting gates, and the King of Glory shall enter in.
10 Who is this King of Glory? The Lord of hosts, He is the King of Glory.

This is the key text of the Ascension. The hymns draw from it extensively and the teachings and hymnography won’t make sense if we don’t understand the Psalm.

The first part (vv. 1–2) discusses creation. The Lord created everything (the fullness of the earth) without fighting against primordial chaos as common in ANE myths. Water (the seas and rivers) was an image of chaos (and often considered a primordial deity). God does not fight against them, rather he establishes the earth and they serve as foundations.

The central portion (vv. 3–6) establishes who may ascend to God. This is not the warrior motif that one might expect, not some demigod like Herakles, but rather one who is innocent and pure, who keeps his word and guards his soul. In essence one who is humble and lives faithfully. This person (and people/generation) the Lord is pleased to bless and extend mercy to. “Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you. For everyone who asks receives. He who seeks finds. To him who knocks it will be opened” (Matthew 7.7–8). In a Christological reading of the Psalms, Christ, who took on humanity in the incarnation, fully embodied these virtues. He always sought the will of his Father and lived a pure life; he is the blessed man Psalm 1 describes. But we who are in Christ, united to him by Baptism and the Eucharist may also receive the mercy of God. And indeed this language of ascending the mountain of the Lord is processional language, which we participate in every time we come to church.

The climax of the Psalm (vv. 7–10) describes the King of Glory. He is strong and mighty. As this Psalm was recently used at Pascha, we saw Christ entered into the realm of death and defeated it. He rescued those from Hades crying aloud for the gatekeepers of Hades open the gates and they cowered out of fear at his visage and voice (cf. Job 38.17–18 LXX). Now in the Ascension, the hymnology has the holy bodiless powers crying “Who is this King of Glory?” in astonishment. A human is enthroned on the right hand of God in power; even for the angels this is an ineffable mystery.

Vespers

Isaiah 2.2–3

Thus saith the Lord: In the last days the mountain of the Lord shall be manifest, and the house of God shall be on the summits of the mountains, and it shall be exalted above the hills; and all nations shall come to it. And many peoples shall go and say: Come, let us ascend to the mountain of the Lord, and to the house of the God of Jacob; and He will tell us His way, and we will walk in it.

Note the parallels to St Matthew Gospel where Jesus commands his disciples to spread the Gospel throughout the world. This is enabled through the Ascension and the coming of the Holy Spirit in power at Pentecost. The Ascension is not Christ leaving us, but bringing us up into heaven with himself. “Lo, I am with you always to the end of the age.” (Matthew 28.20)

Isaiah 62.10–63.3, 7–9

Thus saith the Lord: Go ye, pass through My gates, make ready My pathway and make a way for My people, and cast the stones out of the way; lift up a standard for the nations. For behold, the Lord hath proclaimed to the end of the earth: Say ye to the daughter of Zion: Behold, thy Savior is come, having His reward with Him and His work before His countenance. And He shall call them a holy people, redeemed of the Lord; and thou shalt be called a city sought out, and not forsaken. Who is this that is come from Edom, with red garments from Bosor, so fair in His apparel? He crieth with mighty strength: I speak of righteousness and saving judgment. Wherefore are Thy garments red, and Thy raiment as if fresh from a trodden winepress? I am full of trodden grape, I have trodden the winepress utterly alone, and of the nations there is not a man with Me. I remembered the mercy of the Lord, I shall recall the virtues of the Lord, the praises of the Lord in all things wherein He recompenseth us. The Lord is a good judge to the house of Israel; He dealeth with us according to His mercy, and according to the multitude of His righteousness. And He said: Are ye not My people? They are My children, and they shall not set Me at nought; and He became for them salvation out of all their affliction. Not an ambassador, nor an Angel, but the Lord Himself saved them, because He loved them and spared them; He Himself redeemed them, and took them up, and lifted them up for all the days of eternity.

Our Lord passes through the gates as the Psalms declare. In so doing, he redeems his people. But this also signifies judgment; the Lord is terrifying to his enemies, the devils, and the unfaithful who align with them (63.4–6). Yet the “the Lord is a good judge to the house of Israel” that is those are faithful, “for he deals with us according to his mercy.” His righteousness is mercy toward us and our righteousness. The Lord himself, God of God yet who became man, saved us. Not an angel, not some envoy, but God himself became our Saviour and liberated us from the oppression of demons.

Verse 9 is used in the Proskomedia serves while cutting a cross in the underside of the lamb.

Deacon: Crucify, master.
Priest: At thee crucified, O Christ, tyranny was laid low and the power of the enemy was trampled underfoot. Glory to thee, for neither an angel nor a man, but the Lord himself hath saved us.

Zechariah 14.1, 4, 8–11

Thus saith the Lord: Behold, the day of the Lord cometh, and His feet shall stand in that day on the Mount of Olives, which lieth opposite Jerusalem on the side whence is the dawning of the sun. And in that day living water shall come forth out of Jerusalem; half of it toward the former sea, and half of it toward the latter sea; and so shall it be in summer and spring. And the Lord shall be king over all the earth; in that day there shall be one Lord, and His Name one, compassing all the earth, and the wilderness from Gabaah unto Remmon, to the south of Jerusalem. And He shall be exalted and shall remain in that place, from the gate of Benjamin to the place of the first gate, to the gate of Gomor, and to the tower of Anameel, and to the gate of the corners, as far as the king’s winepresses. They shall dwell therein; and there shall be no more anything accursed, and Jerusalem shall dwell securely.

Zechariah envisions the kingship of the Lord extending over all the world starting from the Mount of Olives.

Another Scripture Passage

Daniel 7.9–14

I kept watching
until thrones were set
  and the Ancient of Days sat
and his clothing was white like snow,
  and the hair of his head was like pure wool;
his throne was a flame of fire;
  its wheels were burning fire.
A stream of fire drew in before him.
A thousand thousands were serving him,
  and ten thousand times ten thousand
    stood attending him.
A court sat in judgment,
  and books were opened.
…
I was watching in the night visions,
and lo, as it were a Son of Man
  coming with the clouds of heaven.
And he came to the Ancient of Days
  and was presented to him.
And to him was given the dominion
  and the honor and the kingship,
and all peoples, tribes, languages,
  shall be subject to him.
His authority is an everlasting authority,
  which will not pass away,
and his kingship will not be destroyed.

There is a lot here, but note that the Son of Man came to the Ancient of Days. When Christ in his trial before the Sanhedrin states that they will see him as the Son of Man sitting in power with the Father (Matthew 26.64, Mark 14.62, Luke 22.69–70), this is the passage he is referring to.

Orthros

Prokeimenon: Psalm 46.6 & 2 / 47.5 & 1

God hath ascended in jubilation, the Lord with the voice of the trumpet.
Clap your hands, all ye nations; shout unto God with a voice of rejoicing.

Psalm 46

For the End: A Psalm Concerning the Sons of Kore.
2 Clap your hands, all ye nations; shout unto God with a voice of rejoicing,
3 For the Lord Most High is terrible, a great King over all the earth.
4 He hath subdued peoples under us, and nations under our feet.
5 He hath chosen us for His inheritance, the beauty of Jacob, which He loved.
6 God is gone up in jubilation, the Lord with the voice of the trumpet.
7 O chant unto our God, chant ye; chant unto our King, chant ye.
8 For God is king of all the earth, O chant ye with understanding.
9 God is king over the nations, God sitteth upon His holy throne.
10 The princes of the peoples are gathered together with the God of Abraham; for God’s mighty ones of the earth are greatly exalted.

The Orthros Prokeimenon compliments the themes with of the Gospel passage. The prokeimenon should call to mind the entire Psalm. Here God is presented as a king, subduing his (and our) enemies and raising his people to be the mighty ones of the earth who are lifted up/magnified with him.

Mark 16.9–20

Now when Christ rose early on the first day of the week, Jesus appeared first to Mary Magdalene, from whom He had cast out seven demons. She went and told those who had been with Him, as they mourned and wept. But when they heard that He was alive and had been seen by her, they would not believe it. After this He appeared in another form to two of them, as they were walking into the country. And they went back and told the rest, but they did not believe them. Afterward He appeared to the eleven themselves as they sat at table; and He upbraided them for their unbelief and hardness of heart, because they had not believed those who saw Him after He had risen. And He said to them, “Go into all the world and preach the Gospel to the whole creation.He who believes and is baptized will be saved; but he who does not believe will be condemned. And these signs will accompany those who believe: in My Name they will cast out demons; they will speak in new tongues; they will pick up serpents, and if they drink any deadly thing, it will not hurt them; they will lay their hands on the sick, and they will recover.” So then the Lord Jesus, after He had spoken to them, was taken up into heaven, and sat down at the right hand of God. And they went forth and preached everywhere, while the Lord worked with them and confirmed the message by the signs that attended it. Amen.

The longer ending of St Mark’s Gospel explains the Ascension as Jesus sitting at the right hand of God. This enthronement of Christ enabled the apostles to boldly preach the Gospel, as Christ does not abandon us but gives the Holy Spirit at Pentecost.

Divine Liturgy

Prokeimenon: Psalm 56.8 & 12 / 57.7 & 11

Be Thou exalted above the heavens, O God, and let Thy glory be over all the earth. My heart is ready, O God.

Psalm 56

For the End: Destroy not. By David; for a Pillar Inscription. When He Fled from the Presence of Saul to the Cave.
2 Have mercy on me, O God, have mercy on me, for my soul trusted in Thee.
3 And in the shadow of Thy wings will I hope, until iniquity shall pass away.
4 I will cry unto God the Most High, unto God my benefactor.
5 He hath sent out of heaven and saved me, He hath given over to reproach them that were trampling me down.
6 God hath sent forth His mercy and His truth, and hath delivered my soul from the midst of lions’ cubs; I lay me down to sleep as one troubled.
7 As for the sons of men, their teeth are weapons and arrows, and their tongue a sharp sword.
8 Be Thou exalted above the heavens, O God, and Thy glory above all the earth.
9 They have prepared a snare for my feet, and bowed down my soul.
10 They have dug a pit before my face and have fallen into it themselves.
11 Ready is my heart, O God, ready is my heart; I will sing and chant in my glory.
12 Awake, O my glory; awake, O psaltery and harp; I myself will awake at dawn.
13 I will confess Thee among the peoples, O Lord, I will chant unto Thee among the nations.
14 For magnified even unto the heavens is Thy mercy, and Thy truth even unto the clouds.
15 Be Thou exalted above the heavens, O God, and Thy glory above all the earth.

This Psalm relates the works of the Lord for us. He saves us from our enemies and is magnified to the heavens and exalted (lifted up) above the heavens.

Acts 1.1–12

In the first book, O Theophilus, I have dealt with all that Jesus began to do and teach, until the day when He was taken up, after He had given commandment through the Holy Spirit to the Apostles whom He had chosen. To them He presented Himself alive after His passion by many proofs, appearing to them during forty days, and speaking of the kingdom of God. And while staying with them He charged them not to depart from Jerusalem, but to wait for the promise of the Father, which, He said, “You heard from Me; for John baptized with water, but before many days you shall be baptized with the Holy Spirit.” So when they had come together, they asked Him, “Lord, will you at this time restore the kingdom to Israel?” He said to them, “It is not for you to know the times or seasons which the Father has fixed by His own authority. But you shall receive power when the Holy Spirit has come upon you; and you shall be my witnesses in Jerusalem and in all Judea and Samaria and to the end of the earth.” And when he had said these things, as they were looking, he was taken up, and a cloud received him out of their sight. And while they were gazing into heaven as He went, behold, two men stood by them in white apparel, and said: “Men of Galilee, why do you stand looking into heaven? This Jesus, who was received up from you into heaven, will come in the same way as you behold him going into heaven.” Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a Sabbath’s journey off.

St John Chrysostom writes:

This is another indication that he ascended to heaven. Not fire, as in the case of Elijah, nor a fiery chariot, but “a cloud took him.” This was a symbol of heaven, according to the words of the prophet, “who makes the clouds his chariot,” [Psalm 104.3 (103.4 LXX)] meaning the Father himself. Because of this he says, “on a cloud,” implying, “in the symbol of the divine power,” for no other power could dwell upon a cloud. Listen again to what another prophet says: “The Lord is riding upon a swift cloud.” [Isaiah 19.1]
Homilies on the Acts of the Apostles 2

This cloud language is all over the Scriptures (Exodus 13.21–22, 2 Kingdoms (Samuel) 22.11–12, 2 Chronicles (Supplements) 5.13–14, Psalm 17.12–13 [Psalm 18.10–11], Nahum 1.3, Jeremiah 4.13, Ezekiel 1.4, Daniel 7.13, Matthew 26.64, Luke 9.34–35, 1 Thessalonians 4.17, Apocalypse 1.7, 11.12 14.14–16). God is frequently depicted riding on a cloud. (“The Rider of Clouds” was an epithet of Baal, but the Scriptures set the record straight.) Not only do the wind and waves obey Christ, but the cloud shows him to be the Most High God.

But cloud often indicates judgment to God’s enemies; St John continues:

Now, as they watched, their conceptions were elevated. He gave them not merely a subtle hint of the nature of his second coming. For this phrase—“thus he will come”—means with the body. This is what they desired to hear. And concerning the judgment he said again that he will come in this same way upon a cloud.
Homilies on the Acts of the Apostles 2

Luke 24.36-53

At that time, Jesus, risen from the dead, stood in the midst of His disciples and said to them, “Peace be to you.” But they were startled and frightened, and supposed that they saw a spirit. And He said to them, “Why are you troubled, and why do questionings rise in your hearts? See My hands and My feet, that it is I Myself; handle Me, and see; for a spirit has not flesh and bones as you see that I have.” And when He had said this, He showed them His hands and His feet. And while they still disbelieved for joy, and wondered, He said to them, “Have you anything here to eat?” They gave Him a piece of broiled fish and a honeycomb, and He took it and ate before them. Then He said to them, “These are My words which I spoke to you, while I was still with you, that everything written about Me in the law of Moses and the prophets and the psalms must be fulfilled.” Then He opened their minds to understand the Scriptures, and said to them, “Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance and forgiveness of sins should be preached in His Name to all nations, beginning from Jerusalem. You are witnesses of these things. And behold, I send the promise of my Father upon you; but stay in the city of Jerusalem, until you are clothed with power from on high.” Then, He led them out as far as Bethany, and lifting up His hands, He blessed them. While He blessed them, He was parted from them, and was carried up into heaven. And they worshipped Him, and returned to Jerusalem with great joy, and were continually in the temple praising and blessing God. Amen.

St Bede the Venerable emphasizes the nature of obedience in receiving the blessing of Christ:

“Then he led them out to Bethany, and lifting up his hands, he blessed them.” Our Redeemer appeared in the flesh to take away sins, remove what humans deserved because of the first curse, and grant believers an inheritance of everlasting blessing. He rightly concluded all that he did in the world with words of blessing. He showed that he was the very one of whom it was said, “For indeed he who gave the law will give a blessing.” It is appropriate that he led those whom he blessed out to Bethany, which is interpreted “house of obedience.” Contempt and pride deserved a curse, but obedience deserved a blessing. The Lord himself was made obedient to his Father even unto death, so that he might restore the lost grace of blessing to the world. He gives the blessing of heavenly life only to those who strive in the holy church to comply with the divine commands.
Homilies on the Gospels 11.15.4

Blessed Augustine writes:

You heard what came to our ears just now from the Gospel: “Lifting up his hands, he blessed them. And it happened, while he was blessing them he withdrew from them, and was carried up to heaven.” Who was carried up to heaven? The Lord Christ was. Who is the Lord Christ? He is the Lord Jesus. What is this? Are you going to separate the human from the divine and make one person of God, another of the man, so that there is no longer a trinity of three but a quaternary of four? Just as you, a human being, are soul and body, so the Lord Christ is Word, soul and body. The Word did not depart from the Father. He both came to us and did not forsake the Father. He both took flesh in the womb and continued to govern the universe. What was lifted up into heaven, if not what had been taken from earth? That is to say, the very flesh, the very body, about which he was speaking when he said to the disciples, “Feel, and see that a spirit does not have bones and flesh, as you can see that I have.” Let us believe this, brothers and sisters, and if we have difficulty in meeting the arguments of the philosophers, let us hold on to what was demonstrated in the Lord’s case without any difficulty of faith. Let them chatter, but let us believe.
Sermon 242.6.15

St Leo the Great comments:

Dearly beloved, through all this time between the resurrection of the Lord and his ascension, the providence of God thought of this, taught this and penetrated their eyes and heart. He wanted them to recognize the Lord Jesus Christ as truly risen, who was truly born, truly suffered and truly died. The manifest truth strengthened the blessed apostles and all the disciples who were frightened by his death on the cross and were doubtful of his resurrection. The result was they were not only afflicted with sadness but also were filled with “great joy” when the Lord went into the heights of heaven.

It was certainly a great and indescribable source of joy when, in the sight of the heavenly multitudes, the nature of our human race ascended over the dignity of all heavenly creatures. It passed the angelic orders and was raised beyond the heights of archangels. In its ascension, our human race did not stop at any other height until this same nature was received at the seat of the eternal Father. Our human nature, united with the divinity of the Son, was on the throne of his glory.

The ascension of Christ is our elevation. Hope for the body is also invited where the glory of the Head preceded us. Let us exult, dearly beloved, with worthy joy and be glad with a holy thanksgiving. Today we not only are established as possessors of paradise, but we have even penetrated the heights of the heavens in Christ. The indescribable grace of Christ, which we lost through the “ill will of the devil,” prepared us more fully for that glory. Incorporated within himself, the Son of God placed those whom the violent enemy threw down from the happiness of our first dwelling at the right hand of the Father. The Son of God lives and reigns with God the Father almighty and with the Holy Spirit forever and ever. Amen.
Sermon 73.3-4.16

Selected Service Texts for the Ascension

2026-05-24T00:00:00+00:00

Vespers

Stichera

The Lord was taken up into the Heavens that He might send the Comforter unto the world. The Heavens made ready His throne, and the clouds His ascent. The Angels marvel as they see a man more exalted than they. The Father receiveth Him Whom He hath with Him eternally in His bosom. The Holy Spirit commandeth all His Angels: Lift up your gates, O ye princes. Clap your hands, all ye nations; for Christ hath ascended whither He was before.

O Lord, at Thine Ascension, the Cherubim were sore amazed, beholding Thee, God that art seated upon them, ascending on the clouds. And we glorify Thee, for Thy mercy is good. Glory be to Thee.

O Lord, fulfilling the mystery of Thy dispensation, Thou didst take Thy disciples and ascend the Mount of Olives; and behold, Thou didst pass through the firmament of heaven. O Thou Who for my sake becamest poor like unto me, and didst ascend thither whence Thou wast not separated, send forth Thine All-holy Spirit to enlighten our souls.

Doxasticon for the Ascension

Without being separated from the bosom of the Father, O most sweet Jesus, after living as a man with those upon the earth, Thou wast taken up in glory today from the Mount of Olives. And raising up our fallen nature by Thy compassion, Thou didst seat it together with the Father. Wherefore, the heavenly orders of the Bodiless were amazed at the wonder, beside themselves with astonishment. They were seized with trembling, and they magnified Thy love for mankind. With them, we on earth also glorify Thy condescension toward us, and Thine Ascension from us, entreating and saying: O Thou Who at Thine Ascension didst fill with infinite joy Thy disciples and the Theotokos who bare Thee, by their prayers deem us also worthy of the joy of Thy chosen, for Thy great mercy’s sake.

Doxasticon for the Ascension (Aposticha)

God is gone up in jubilation, the Lord with the voice of the trumpet, to raise the fallen image of Adam, and to send the Comforting Spirit to sanctify our souls.

Aposticha

Beholding Thee being taken up from the Mount of Olives, O Christ, the Powers cried one to another: Who is this? And it was said unto them: This is He that is strong and mighty. This is He that is mighty in war. This is truly the King of Glory. And wherefore are His garments red? Because He cometh from Bosor, which is the flesh. But Thou Thyself, being God, didst sit at the right hand of majesty and sentest unto us the Holy Spirit, that He might guide and save our souls

Apolytikion of the Ascension in Tone Four

Thou hast ascended in glory, O Christ our God, and gladdened Thy Disciples with the promise of the Holy Spirit, making them confident through the blessing that Thou art the Son of God, and Deliverer of the world.

Orthros

Kathismata of the Ascension

As the angels, O Savior, wondered at Thy strange elevation, and the Disciples were amazed at Thy dread rising, Thou didst ascend in glory, being God, and the gates were lifted up for Thee. Wherefore, the heavenly powers were surprised, shouting, Glory to Thy condescension, O Savior; glory to Thy reign; glory to Thine Ascension, O Thou Who alone art the Lover of mankind.

Glory to the Father, and to the Son, and to the Holy Spirit.

The eternal Word before all the ages, Who took a human nature and deified it in a mystical way, today doth rise ascending. Wherefore, the angels came forth to show Him to the Disciples going to heaven in great glory. And they worshipped Him, saying, Glory to the ascending God.

Both now and ever, and unto ages of ages. Amen.

Thou didst descend from the heavens, O Christ, towards the earthly ones; and with Thee, being God, didst raise the likeness of Adam, cast into the vaults of Hades, lifting it with Thine Ascension to the heavens and making it equal in rank to Thy Father’s throne; for Thou art merciful and the Lover of mankind.

Festal Troparion

Today the hosts on high, beholding our nature in the Heavens, marvel at the strange manner of its ascent, and, being perplexed, they say one to another: Who is this that cometh? And when they saw that it was their own Master, they were commanded to lift up the heavenly gates. With them we ceaselessly praise Thee, Who again shalt come from thence in the flesh, as the Judge of all and Almighty God.

Kontakion

When Thou didst fulfill Thy dispensation for our sakes, uniting the terrestrials with the celestials, Thou didst ascend in glory, O Christ our God, inseparable in space, but constant without separation, and crying unto Thy beloved, I am with you, and no one shall be against you.

Leaving the things of earth upon the earth, and surrendering to the earth things of ashes, come, let us come to our senses and raise our eyes and thoughts on high; let us, O mortals, turn our gaze together with the senses up unto the heavenly gates. Let us consider ourselves present at the Mount of Olives, and gaze intently at the Redeemer Who is riding upon a cloud; for the Lord hath hastened up from there into the heavens. And there the bountiful Giver of gifts distributed gifts unto His Apostles, calling to them as a Father, and strengthening them; He guided them like sons and said unto them: I am not separated from you; I am with you, and no one shall be against you.

Synaxarion

Thou didst sit at the right hand of the Father, O Word,
Granting Thine initiates a faith far more steadfast.

Ninth Ode of the First Ascension Canon

Thee, that wentest down unto the extreme of the earth, and didst save fallen man and in Thy holy Ascent on high didst exalt him: O Lord, Thee do we magnify.

Ninth Ode of the Second Ascension Canon

Beholding the ascent of the Master, the Angel hosts were sore amazed, how He was taken up with
glory from earth unto the Heavens.
O exceeding gifts that pass understanding! What a fearful mystery! For the Sovereign Lord of all, arising from the earth to celestial realms, hath sent the Holy Spirit to His own disciples below, that the Spirit might illuminate their mind and with grace make them blaze like a fiery flame.

The magnificence is notably lifted high above the heavens now of Him in the flesh made poor; and so our fallen nature is magnified and honored with the session with the Father on His throne. Let us keep feast, and with one accord cry out, gladly clapping our hands in exceeding joy.

alt translation: The majesty of Him Who beggared Himself by assuming flesh is manifestly exalted higher than the heavens, and our fallen nature is honored in being seated with the Father. Let us all celebrate and exclaim together, and clap our hands, rejoicing.

Ainoi

Let us on earth now keep festival like the Angels’ host, and let us cry out their hymn unto God, Who is seated on the Throne of Majesty: Holy art Thou God the Father in Heaven’s heights; Holy art Thou, co-eternal and timeless Word; and All-holy Spirit, Holy art Thou.

Divine Liturgy

Megalynarion

Thou who art God’s Mother transcending mind and word, who ineffably in time gavest birth unto the Timeless One, thee do we the faithful magnify in one accord.

The Great Canon of Repentance — St Andrew of Crete

2026-03-15T00:00:00+00:00

Disclaimer %: The hyperlinks were generated programatically. Some may still be incorrect.

Ode One

He is my Helper and Protector (Psalm 53.6/54.4)^[1], and hath become my Salvation (Psalm 117.14/118.14). This is my God and I will glorify Him, the God of my fathers and I will exalt Him (Exodus 15.2), for gloriously has He been glorified (Exodus 15.1)^[2]. (repeat)

(O1.1/1) Have mercy on me, O God, have mercy on me. Where shall I begin to weep for the actions of my wretched life? (2 Ezra/Hebrew Ezra 9.13–10.1, Lamentations 1.2) What first-fruit shall I offer (Exodus 23.19, Numbers 18.12–13, Deuteronomy 26.1–2, Proverbs 3.9, Sirach 35.10, among others), O Christ, in this my lamentation? But in Thy compassion grant me forgiveness of sins.

(O1.2/2) Have mercy on me, O God, have mercy on me. Come, wretched soul, with thy flesh to the Creator of all. Make confession to Him, and abstain henceforth from thy past brutishness (Proverbs 30.2); and offer to God tears of repentance (2 Corinthians 7.10).

(O1.3/3) Have mercy on me, O God, have mercy on me. I have rivaled in transgression Adam the first-formed man, and I have found myself stripped naked of God, of the eternal Kingdom and its joy, because of my sins (Genesis 3.1–13).

(O1.4/4) Have mercy on me, O God, have mercy on me. Woe to thee, miserable soul! How like thou art to the first Eve! For thou hast looked in wickedness and wast grievously wounded (Micah 1.9, Nahum 3.19); thou hast touched the tree and rashly tasted the deceptive food (Genesis 3.1–13).

(O1.5/5) Have mercy on me, O God, have mercy on me. Instead of the visible Eve, I have the Eve of the mind: the passionate thought in my flesh, (Genesis 3.6, 1 John 2.16) showing me what seems sweet; yet whenever I taste from it, I find it bitter (Isaiah 5.20, Proverbs 27.7).

(O1.6/6) Have mercy on me, O God, have mercy on me. Adam was justly banished from Eden because he disobeyed one commandment of Thine, O Savior. What then shall I suffer, for I am always rejecting Thy words of life (Genesis 3.23–24, Acts 7.38)?

(O1.7/7) Have mercy on me, O God, have mercy on me. By my own free choice have I incurred the guilt of Cain’s murder. I have killed my conscience, bringing the flesh to life and making war upon the soul by my wicked actions (Genesis 4.8).

(O1.8/8) Have mercy on me, O God, have mercy on me. O Jesus, I have not been like Abel in his righteousness (Matthew 23.35). Never have I offered Thee acceptable gifts or godly actions, a pure sacrifice or an unblemished life (Genesis 4.4, Hebrews 11.4).

(O1.9/9) Have mercy on me, O God, have mercy on me. Like Cain, O miserable soul, we too have offered, to the Creator of all, defiled actions and a polluted sacrifice and a worthless life: and so we also are condemned (Genesis 4.5, 1 John 3.12).

(O1.10/10) Have mercy on me, O God, have mercy on me. As the potter molds the clay (Genesis 2.7, Jeremiah 18.1–10, Romans 9.21), Thou hast fashioned me (Psalm 138/139.13–16), giving me flesh and bones (Job 10.11), breath and life (Acts 17.25). But accept me in repentance, O my Maker and Deliverer and Judge.

(O1.11/11) Have mercy on me, O God, have mercy on me. I confess to Thee, O Savior, the sins I have committed (James 5.16, 1 John 1.9), the wounds of my soul and body, which murderous thoughts, like thieves, have inflicted inwardly upon me (Luke 10.30).

(O1.12/12) Have mercy on me, O God, have mercy on me. Though I have sinned, O Savior, yet I know that Thou art full of loving-kindness (Titus 3.4–5). Thou dost chastise with mercy and art fervent in compassion (Psalm 50.3/51.1). Thou dost see me weeping and dost run to meet me, like the Father calling back the Prodigal Son (Luke 15.20).

(O1.13/13) Have mercy on me, O God, have mercy on me. I lie as an outcast before Thy gate (Genesis 3.23–24, Luke 16.20), O Savior. In my old age cast me not down empty into hell (Psalm 54.16/55.15, Psalm 70/71.9); but, before the end comes, in Thy love grant me remission of sins (Matthew 26.28, Mark 1.4, Luke 1.77, Acts 2.38, Romans 3.25).

(O1.14/14) Have mercy on me, O God, have mercy on me. I am the man who fell among thieves (Luke 10.30), even my own thoughts; they have covered all my body with wounds, and I lie beaten and bruised. But come to me, O Christ my Savior, and heal me (Luke 10.34).

(O1.15/15) Have mercy on me, O God, have mercy on me. The Priest saw me first, but passed by on the other side; the Levite looked on me in my distress but despised my nakedness (Luke 10.31–32). O Jesus, sprung from Mary, do Thou come to me and take pity on me (Luke 10.33).

(O1.16/16) Have mercy on me, O God, have mercy on me. O Lamb of God, that takest away the sins of all (John 1.29), take from me the heavy yoke of sin (Leviticus 26.13, Jeremiah 2.20, 35/28.2, Hosea 11.4, Matthew 11.29–30, Galatians 5.1), and in Thy compassion give me tears of compunction (Psalm 6.7/6).

(O1.17/17) Have mercy on me, O God, have mercy on me. It is time for repentance (1 Corinthians 6.2): to Thee I come, my Creator. Take from me the heavy yoke of sin, and in Thy compassion give me tears of compunction.

(O1.18/18) Have mercy on me, O God, have mercy on me. Reject me not, O Savior; cast me not away from Thy presence (Psalm 50.13/51.11). Take from me the heavy yoke of sin and in Thy compassion grant me remission of sins.

(O1.19/19) Have mercy on me, O God, have mercy on me. All mine offenses, voluntary and involuntary, manifest and hidden (Psalm 89/90.8, 1 Corinthians 4.5), known and unknown, do Thou forgive, O Savior, for Thou art God; be merciful and save me.

(O1.20/20) Have mercy on me, O God, have mercy on me. From my youth (Psalm 128/129.1–2, inversion of several Scriptures that speak being faithful from youth, Psalm 70/71.5 & 17, Jeremiah 1.5, Matthew 19.20), O Savior, I have rejected Thy commandments (2 Chronicles 33.1–2, Prayer of Manasseh 10). Ruled by the passions, I have passed my whole life in heedlessness and sloth (Ecclesiastes 10.18, Luke 15.13). Therefore, I cry to Thee, O Savior, even now at the end: Save me.

(O1.21/21) Have mercy on me, O God, have mercy on me. As the Prodigal, O Savior, I have wasted the substance of my soul in riotous living (Luke 15.13), and I am barren of the virtues of holiness (4 Ezra 5.1)^[3]. In my hunger I cry: O giver of mercy, come quickly out to meet me and take pity on me.

(O1.22/22) Have mercy on me, O God, have mercy on me. I fall down, Jesus, at Thy feet (Luke 8.47): I have sinned against Thee, be merciful to me. Take from me the heavy yoke of sin, and in Thy compassion, O God, accept me in repentance.

(O1.23/23) Have mercy on me, O God, have mercy on me. Enter not into judgment with me (Psalm 142/143.2), bringing before me the things I should have done, examining my words and correcting my impulses. But in Thy mercy overlook my sins and save me, O Lord Almighty.

For Ss. Mary And Andrew In Tone Six Holy Mother Mary, pray to God for us. Grant me the light of grace, from God’s providence on high, so that I may flee from the darkness of the passions and sing fervently the joyful tale of thy life, O Mary.

Holy Mother Mary, pray to God for us. Bowing before the divine laws of Christ, thou hast drawn near to Him, forsaking the unbridled longings of sensual pleasure; and in the fear of God thou hast gained all the virtues as if they were one.

Holy Father Andrew, pray to God for us. Through thine intercessions, O Andrew, deliver us from shameful passions and, we pray thee, make us now partakers of Christ’s Kingdom; for with faith and love we sing thy praises.

Glory to the Father, and to the Son, and to the Holy Spirit. Trinity beyond all being, worshipped in Unity, take from me the heavy yoke of sin, and in Thy compassion grant me tears of compunction.

Both now and ever, and unto ages of ages. Amen. O Theotokos, the hope and protection of those who sing thy praises, take from me the heavy yoke of sin and, pure Lady, accept me in repentance.

Ode Two

Attend, O Heaven, and I shall speak and sing (Deuteronomy 32.1) in praise of Christ Who took flesh from a Virgin (Hebrews 2.14) and came to dwell among us (John 1.14)^[4]. (repeat)

(O2.1/24) Have mercy on me, O God, have mercy on me. Attend, O Heaven, and I shall speak; give ear, O earth, to the voice of one who repents before God and sings His praise (Deuteronomy 32.1).

(O2.2/25) Have mercy on me, O God, have mercy on me. Look upon me, God my Savior, with Thy merciful eye (Tobit 3.3, 13.6, inversion of Job 21.5), and accept my fervent confession.

(O2.3/26) Have mercy on me, O God, have mercy on me. More than all men I have sinned (1 Timothy 1.15); I alone have sinned against Thee (Psalm 50.6/51.4). But as God take pity on Thy creation, O Savior.

(O2.4/27) Have mercy on me, O God, have mercy on me. I am surrounded by the storm of sin, O compassionate Lord. But stretch out Thine hand to me, as once thou hast to Peter (Matthew 14.29–31).

(O2.5/28) Have mercy on me, O God, have mercy on me. I offer to Thee, O merciful Lord, the tears of the Harlot (Luke 7.37–38). Take pity on me, O Savior, in Thy compassion.

(O2.6/29) Have mercy on me, O God, have mercy on me. With the lusts of passion (Sirach 23.6, 1 Thessalonians 4.5, 2 Peter 2.2, 12–16, Jude 18, 4 Maccabees 7.22, 13.2)^[5] I have darkened the beauty of my soul (Romans 1.21, Ephesians 2.3, 4.18), and turned my whole mind entirely into dust (Genesis 2.7, 3.19, 4 Ezra 7.62–63).

(O2.7/30) Have mercy on me, O God, have mercy on me. I have torn the first garment that the Creator wove for me in the beginning (Genesis 2.25), and now I lie naked (Genesis 3.7).

(O2.8/31) Have mercy on me, O God, have mercy on me. I have clothed myself in the torn coat that the serpent wove for me by his counsel, and I am ashamed (Genesis 3.5).

(O2.9/32) Have mercy on me, O God, have mercy on me. I looked upon the beauty of the tree and my mind was deceived, and now I lie naked and ashamed (Genesis 3.10).

(O2.10/33) Have mercy on me, O God, have mercy on me. All the ruling passions have ploughed upon my back, making long furrows of wickedness (Psalm 128/129.3, Isaiah 51.23).

(O2.11/34) Have mercy on me, O God, have mercy on me. I have lost the beauty and glory with which I was first created; and now I lie naked and ashamed (Genesis 3, Apocalypse 16.15).

(O2.12/35) Have mercy on me, O God, have mercy on me. Sin has stripped me of the robe that God once wove for me, and it has sewed for me garments of skin (Genesis 3.20, John 1.14).

(O2.13/36) Have mercy on me, O God, have mercy on me. I am clothed with the raiment of shame as with fig leaves (Genesis 3.7), in condemnation of my self-willed passions (Genesis 3.6, 1 John 2.16).

(O2.14/37) Have mercy on me, O God, have mercy on me. I am clad in a garment that is defiled and shamefully bloodstained by a life of passion and self-indulgence (Isaiah 64.6, Matthew 22.11–12).

(O2.15/38) Have mercy on me, O God, have mercy on me. I have stained the garment of my flesh, O Savior, and defiled that which was made in Thine image and likeness (Genesis 1.26–27).

(O2.16/39) Have mercy on me, O God, have mercy on me. I have fallen beneath the painful burden of the passions (Exodus 6.6–7, 23.5, 2 Ezra 15.15/Nehemiah 5.15, Psalm 37.5/38.4, 2 Corinthians 5.4) and the corruption of material things; and I am hard pressed by the enemy (Genesis 19.9, 1 Kingdoms/1 Samuel 13.6).

(O2.17/40) Have mercy on me, O God, have mercy on me. Instead of freedom from possessions (Galatians 5.13, 1 Peter 2.16–19), O Savior, I have pursued a life in love with material things (Matthew 19.21–22, Mark 10.21–22, Luke 12.13–21), and now I wear a heavy yoke (Galatians 5.1).

(O2.18/41) Have mercy on me, O God, have mercy on me. I have adorned the idol of my flesh with a many-colored coat of shameful thoughts (a subversion of Genesis 37.3, Epistle of Jeremiah 10), and I am condemned.

(O2.19/42) Have mercy on me, O God, have mercy on me. I have cared only for the outward adornment (1 Kingdoms/1 Samuel 16.7, Matthew 23.27–28, 1 Peter 3.3), and neglected that which is within—the tabernacle fashioned by God (Hebrews 9.11).

(O2.20/43) Have mercy on me, O God, have mercy on me. With my lustful desires I have formed within myself the deformity of the passions and disfigured the beauty of my mind (inversion Colossians 3.10).

(O2.21/44) Have mercy on me, O God, have mercy on me. I have discolored with the passions the first beauty of the image (Genesis 1.26–27), O Savior. But seek me, as once Thou hast sought the lost coin, and find me (Luke 15.8–9 with Matthew 22.15–22, Mark 12.13–17, Luke 20.20–26).

(O2.22/45) Have mercy on me, O God, have mercy on me. Like the Harlot I cry to Thee: I have sinned, I alone have sinned against Thee. Accept my tears also as sweet ointment, O Savior (Luke 7.36–50).

(O2.23/46) Have mercy on me, O God, have mercy on me. Like David, I have fallen into lust and I am covered with filth (2 Kingdoms/2 Samuel 11.2–4); but wash me clean, O Savior, by my tears (Luke 7.38 & 44).

(O2.24/47) Have mercy on me, O God, have mercy on me. Like the Publican I cry to Thee: Be merciful, O Savior, be merciful to me (Luke 18.13). For no child of Adam has ever sinned against Thee as I have sinned (1 Timothy 1.15).

(O2.25/48) Have mercy on me, O God, have mercy on me. I have no tears, no repentance, no compunction; but as God do Thou Thyself, O Savior, bestow them on me (Ezekiel 36.26).

(O2.26/49) Have mercy on me, O God, have mercy on me. Lord, Lord, at the Last Day shut not Thy door against me; but open it to me, for I repent before Thee (Matthew 25.10–13).

(O2.27/50) Have mercy on me, O God, have mercy on me. O Lover of mankind, who desirest that all men shall be saved (Ezekiel 18.23, 1 Timothy 2.4), in Thy goodness call me back and accept me in repentance (Psalm 118/119.108).

(O2.28/51) Have mercy on me, O God, have mercy on me. Give ear to the groaning of my soul (Psalm 37.10/38.9, Romans 8.22–23, 2 Corinthians 5.2–4), and accept the tears that fall from mine eyes (Psalm 6.6); O Lord, save me.

Most Holy Theotokos, save us. O Theotokos undefiled, Virgin alone worthy of all praise, intercede fervently for our salvation (2 Timothy 2.1–6).

See now, see that I am God, Who rained down manna in the days of old (Exodus 16, Psalm 77/78.24), and made springs of water flow from the rock (Exodus 17.1–7, Deuteronomy 8.15, 2 Ezra 19.15/Nehemiah 9.15, Psalm 77/78.16), for My people in the wilderness, by My right hand and by My power alone (Exodus 15.6, 32.11). (repeat)

(O2.29/52) Have mercy on me, O God, have mercy on me. ‘See now, see that I am God’ (Deuteronomy 32.39): give ear, my soul, to the Lord as He cries to thee; forsake thy former sin (Proverbs 28.13 [Hebrew], Sirach 17.25), and fear Him as thy Judge and God (2 Timothy 4.1 among many others).

(O2.30/53) Have mercy on me, O God, have mercy on me. To whom shall I liken thee, O soul of many sins? Alas! To Cain and to Lamech (Genesis 4.8 & 23). For thou hast stoned thy body to death with thine evil deeds, and killed thy mind with thy disordered longings (Romans 1.26).

(O2.31/54) Have mercy on me, O God, have mercy on me. Call to mind, my soul, all who lived before the Law. Thou hast not been like Seth, or followed Enos (Genesis 4.25–26) or Enoch, who was translated to Heaven (Genesis 5.21–24), or Noah (Genesis 6.8); but thou art found destitute, without a share in the life of the righteous (Ezekiel 16).

(O2.32/55) Have mercy on me, O God, have mercy on me. Thou alone, O my soul, hast opened the windows of the wrath of thy God, and thou hast flooded, as the earth, all thy flesh and deeds and life; and thou hast remained outside the Ark of salvation (Genesis 7.11–13).

(O2.33/56) Have mercy on me, O God, have mercy on me. ‘I have slain a man to my grief and wounding,’ said Lamech, ‘and a young man to my hurt’; and he cried aloud lamenting (Genesis 4.23). Dost thou not tremble then, my soul, for thou hast defiled thy flesh and polluted thy mind?

(O2.34/57) Have mercy on me, O God, have mercy on me. Ah, how I have emulated Lamech, the murderer of old, slaying my soul as if it were a man, and my mind as if it were a young man (Genesis 4.23). With sensual longings I have killed my body, as Cain the murderer killed his brother (Genesis 4.7–8).

(O2.35/58) Have mercy on me, O God, have mercy on me. Skillfully hast thou planned to build a tower, O my soul, and to establish a stronghold for thy lusts; but the Creator confounded thy designs and dashed thy devices to the ground (Genesis 11.3–8).

(O2.36/59) Have mercy on me, O God, have mercy on me. I am wounded and smitten: see the enemy’s arrows which have pierced my soul and body. See the wounds, the open sores and the injuries, that cry out to God against the blows inflicted by my freely chosen passions (Psalm 37.3–4/38.2–3).

(O2.37/60) Have mercy on me, O God, have mercy on me. Roused to anger by their transgressions, the Lord once rained down fire from Heaven and burnt up the men of Sodom (Genesis 19.24). And thou, my soul, hast kindled the fire of Gehenna, and there to thy bitter sorrow thou shalt burn (Matthew 5.22).

(O2.38/61) Have mercy on me, O God, have mercy on me. Know and see that I am God, searching out men’s hearts (Romans 8.27, Apocalypse 2.23) and punishing their thoughts (Wisdom 11.15), reproving their actions and burning up their sins; and in My judgment I protect the orphan, the humble and the poor (Deuteronomy 10.18, Psalm 67.6/68.5).

For Ss. Mary And Andrew In Tone Six Holy Mother Mary, pray to God for us. Sunk in the abyss of wickedness, O Mary, thou hast lifted up thine hands to the merciful God. And, as to Peter, in His loving-kindness He stretched out His hand to thee in help (Matthew 14.31), seeking in every way thy conversion.

Holy Mother Mary, pray to God for us. With all eagerness and love hast thou run to Christ, turning from thy former path of sin, finding thy food in the trackless wilderness, and fulfilling in purity the commandments of God.

Holy Father Andrew, pray to God for us. Let us see, O my soul, let us see the love of our God and Master for mankind (Titus 3.4); and before the end comes, with tears let us fall down before Him, crying: At the prayers of Andrew, O Savior, have mercy upon us.

Glory to the Father, and to the Son, and to the Holy Spirit. O Trinity uncreated and without beginning, O undivided Unity: accept me in repentance and save me, a sinner. I am Thy creation, reject me not (Psalm 137/138.8); but spare me and deliver me from the fire of condemnation.

Both now and ever, and unto ages of ages. Amen.

Most pure Lady, Mother of God, hope of those who run to thee and the haven of the storm-tossed: pray to the merciful God, thy Creator and thy Son, that He may grant His mercy even to me.

Ode Three

Upon the unshaken rock of Thy commandments (1 Kingdoms/1 Samuel 2.2), O Christ, make firm Thy Church^[6]. (repeat)

(O3.1/62) Have mercy on me, O God, have mercy on me. The Lord, my soul, once rained down fire from Heaven and consumed the land of Sodom (Genesis 19.24–25).

(O3.2/63) Have mercy on me, O God, have mercy on me. O my soul, flee like Lot to the mountain, and take refuge in Zoar before it is too late (Genesis 19.17–23).

(O3.3/64) Have mercy on me, O God, have mercy on me. Flee from the flames, my soul, flee from the burning heat of Sodom, flee from destruction by the fire of God (Genesis 19.24, Deuteronomy 4.24, Hebrews 12.29).

(O3.4/65) Have mercy on me, O God, have mercy on me. I confess to Thee, O Savior: I have sinned, I have sinned against Thee (Psalm 50.6/51.4). But in Thy compassion absolve and forgive me (Psalm 50.9/51.7).

(O3.5/66) Have mercy on me, O God, have mercy on me. I alone have sinned against Thee (Psalm 50.6/51.4), I have sinned more than all men (1 Timothy 1.15); reject me not (Psalm 42/43.2), O Christ my Savior.

(O3.6/67) Have mercy on me, O God, have mercy on me. Thou art the Good Shepherd (John 10.11): seek me, the lamb that has strayed, and do not forget me (Luke 15.4–6).

(O3.7/68) Have mercy on me, O God, have mercy on me. Thou art my beloved Jesus (Song of Songs 7.10), Thou art my Creator (2 Corinthians 5.17, Ephesians 2.10, 3.9, Colossians 1.16); in Thee shall I be justified (Romans 3.28, 1 Corinthians 6.11, Galatians 2.16–17), O Savior.

God the Holy Trinity, have mercy on us. O God, Trinity in Unity, save us from error and temptation and distress.

Most Holy Theotokos, save us! Hail, womb that held God (Galatians 4.4)! Hail, throne of the Lord! Hail, Mother of our Life!

O Lord, upon the rock of Thy commandments (Psalm 71.3 Hebrew) make firm my wavering heart (Isaiah 35.3–4), for Thou alone art holy and Lord. (repeat)

(O3.8/69) Have mercy on me, O God, have mercy on me. For me Thou art the Fountain of life (Psalm 35.10/36.9, John 4.14, 7.37–38) and the Destroyer of death (Hosea 13.14, Isaiah 25.8, 1 Corinthians 15.54–57, Hebrews 2.14–15, Apocalypse 20.14); and from my heart I cry to Thee before the end: I have sinned, be merciful to me and save me (Joel 2.12–13).

(O3.9/70) Have mercy on me, O God, have mercy on me. I have followed the example, O Savior, of those who lived in wantonness in the days of Noah; and like them I am condemned to drown in the Flood (Genesis 6.5–13, Matthew 24.37–39, Luke 17.26–27).

(O3.10/71) Have mercy on me, O God, have mercy on me. I have sinned, O Lord, I have sinned against Thee; be merciful to me (Psalm 56.2/57.1, Luke 18.13). For there is no sinner whom I have not surpassed in my offenses (1 Timothy 1.15).

(O3.11/72) Have mercy on me, O God, have mercy on me. O my soul, thou hast followed Ham, who mocked his father. Thou hast not covered thy neighbor’s shame, walking backwards with averted face (Genesis 9.20–23).

(O3.12/73) Have mercy on me, O God, have mercy on me. O wretched soul, thou hast not inherited the blessing of Shem, nor hast thou received, like Japhet, a spacious domain in the land of forgiveness (Genesis 9.26–27).

(O3.13/74) Have mercy on me, O God, have mercy on me. O my soul, depart from sin, from the land of Haran, and come to the land that Abraham inherited (Genesis 11.31–12.1), which flows with incorruption and eternal life (Exodus 3.8).

(O3.14/75) Have mercy on me, O God, have mercy on me. Thou hast heard, my soul, how Abraham in days of old left the land of his fathers and became a wanderer: follow him in his choice (Genesis 12.1–9).

(O3.15/76) Have mercy on me, O God, have mercy on me. At the oak of Mamre the Patriarch gave hospitality to the angels, and in his old age he inherited the reward of the promise (Genesis 18.1–15).

(O3.16/77) Have mercy on me, O God, have mercy on me. Thou knowest, O my miserable soul, how Isaac was offered mystically as a new and unwonted sacrifice to the Lord (Genesis 22.1–19): follow him in his choice.

(O3.17/78) Have mercy on me, O God, have mercy on me. Thou hast heard—O my soul, be watchful—how Ishmael was driven out as the child of a bondwoman (Genesis 21.10, Galatians 4.30). Take heed, lest the same thing happen to thee because of thy lust.

(O3.18/79) Have mercy on me, O God, have mercy on me. O my soul, thou hast become like Hagar the Egyptian: thy free choice has been enslaved, and thou hast borne as thy child a new Ishmael, stubborn willfulness (Genesis 16.3, 11–15).

(O3.19/80) Have mercy on me, O God, have mercy on me. Thou knowest, my soul, the ladder that was shown to Jacob, reaching up from earth to Heaven (Genesis 28.10–22). Why hast thou not provided a firm foundation for it through thy godly actions (3 Kingdoms 6.1–2/1 Kings 5.17, Psalm 88.15/89.14, 96/97.2, Lamentations 4.11, Haggai 2.17–19, 3 Maccabees 2.9, Hebrews 11.10)?

(O3.20/81) Have mercy on me, O God, have mercy on me. Follow the example of Melchizedek, the priest of God, the king set apart (Genesis 14.18–20), who was an image of the life of Christ among men in the world (Hebrews 7).

(O3.21/82) Have mercy on me, O God, have mercy on me. Turn back, wretched soul, and lament, before the fair-ground of life comes to an end, before the Lord shuts the door of the bridal chamber (Matthew 25.10).

(O3.22/83) Have mercy on me, O God, have mercy on me. Do not look back, my soul, and so be turned into a pillar of salt (Genesis 19.26). Fear the example of the people of Sodom, and take refuge in Zoar (Genesis 19.22–23).

(O3.23/84) Have mercy on me, O God, have mercy on me. Flee, my soul, like Lot from the burning of sin; flee from Sodom and Gomorrah; flee from the flame of every brutish desire (Genesis 19.23–29).

(O3.24/85) Have mercy on me, O God, have mercy on me. Have mercy, O Lord, have mercy on me, I cry to Thee, when Thou comest with Thine angels to give to every man due return for his deeds (Matthew 16.27).

(O3.25/86) Have mercy on me, O God, have mercy on me. Reject not, O Master, the prayer of those who sing Thy praises, but in Thy loving-kindness be merciful and grant forgiveness to them that ask with faith (Psalm 60.2/61.1).

For Ss. Mary And Andrew In Tone Six Holy Mother Mary, pray to God for us. I am held fast, O Mother, by the tempest and billows of sin: but do thou keep me safe and lead me to the haven of divine repentance.

Holy Mother Mary, pray to God for us. O holy Mary, offer thy prayer of supplication to the compassionate Theotokos, and through thine intercessions open unto me the door that leads to God.

Holy Father Andrew, pray to God for us. Through thy prayers grant even to me forgiveness of trespasses, O Andrew, Bishop of Crete, best of guides, leading us to the mysteries of repentance.

Glory to the Father, and to the Son, and to the Holy Spirit. O simple Unity praised in Trinity of Persons, uncreated Nature without beginning, save us who in faith worship Thy power.

Both now and ever, and unto ages of ages. Amen. O Mother of God, without knowing man thou hast given birth within time to the Son, Who was begotten outside time from the Father; and—strange wonder—thou givest suck while still remaining Virgin.

Ode Four

The prophet heard of Thy coming, O Lord, and he was afraid (Habakkuk 3.2): how Thou was to be born of a Virgin (Isaiah 6.14) and revealed to men and he said: I have heard the report of Thee and I was afraid. Glory to Thy power, O Lord^[7]. (repeat)

(O4.1/87) Have mercy on me, O God, have mercy on me. O righteous Judge, despise not Thy works; forsake not Thy creation (Psalm 137/138.8). I have sinned as a man, I alone, more than any other man (1 Timothy 1.15), O Thou Who lovest mankind (Titus 3.4). But as Lord of all Thou hast the power to pardon sins (Mark 2.1–12).

(O4.2/88) Have mercy on me, O God, have mercy on me. The end draws near, my soul, the end draws near; yet thou dost not care or make ready (Matthew 24.33). The time grows short, rise up: the Judge is at the door. The days of our life pass swiftly, as a dream, as a flower (Psalm 102/103.15, Job 14.1–2, Isaiah 40.6–8). Why do we trouble ourselves in vain (Psalm 38.7/39.6)?

(O4.3/89) Have mercy on me, O God, have mercy on me. Awake, my soul (Isaiah 51.9, 17, 52.1, Romans 13.11, Ephesians 5.14), consider the actions which thou hast done; set them before thine eyes, and let the drops of thy tears fall (Psalm 6.6–7). With boldness tell Christ of thy deeds and thoughts, and so be justified (James 5.16, 1 John 1.9).

(O4.4/90) Have mercy on me, O God, have mercy on me. No sin has there been in life, no evil deed, no wickedness, that I have not committed (Prayer of Manasseh 9), O Savior. I have sinned as no one ever before, in mind, word and intent, in disposition, thought and act (inversion of Matthew 22.37, Mark 12.30, Luke 10.27, Colossians 3.17).

(O4.5/91) Have mercy on me, O God, have mercy on me. For this I am condemned in my misery (Prayer of Manasseh 10), for this I am convicted by the verdict of my own conscience, which is more compelling than all else in the world (Romans 2.15–16, subversion of Susanna 9). O my Judge and Redeemer, Who knowest my heart, spare and deliver and save me in my wretchedness (Joel 2.7, Hebrews 9.14).

(O4.6/92) Have mercy on me, O God, have mercy on me. The ladder which the great Patriarch Jacob saw of old is an example (Genesis 28.12–13), O my soul, of approach through action and of ascent in knowledge. If, then, thou dost wish to live rightly in action and knowledge and contemplation, be thou made new.

(O4.7/93) Have mercy on me, O God, have mercy on me. In privation Jacob the Patriarch endured the burning heat by day and the frost by night, making daily gains of sheep and cattle, shepherding, wrestling, and serving, to win his two wives (Genesis 29.16–30, 30.31–33, 31.38–41)^[8].

(O4.8/94) Have mercy on me, O God, have mercy on me. By the two wives, understand action and knowledge in contemplation. Leah is action, for she had many children; and Rachel is knowledge, for she endured great toil. For without toil, O my soul, neither action nor contemplation will succeed (Genesis 29.31–35, 30.8).

(O4.9/95) Have mercy on me, O God, have mercy on me. Be watchful (Habakkuk 2.1, Matthew 26.41, Mark 13.33–37, Luke 21.36, 1 Peter 4.7, Apocalypse 3.2–3), O my soul, be full of courage (Deuteronomy 31.6–7, 23, Joshua 1.6–9, 18, 10.25, Corinthians 16.13) like Jacob the great Patriarch, that thou mayest acquire action with knowledge, and be named Israel, ‘the mind that sees God’ (Genesis 32.28–30); so shalt thou reach by contemplation the innermost darkness and gain great merchandise (Matthew 13.44–46).

(O4.10/96) Have mercy on me, O God, have mercy on me. The great Patriarch had the twelve Patriarchs as children (Genesis 35.22 Greek), and so he mystically established for thee, my soul, a ladder of ascent through action (Genesis 28.12–14), in his wisdom setting his children as steps, by which thou canst mount upwards (Genesis 49).

(O4.11/97) Have mercy on me, O God, have mercy on me. Thou hast rivaled Esau the hated, O my soul, and given the birthright of thy first beauty to the supplanter (Genesis 25.31–33); thou hast lost thy father’s blessing and in thy wretchedness been twice supplanted (27.35–36), in action and in knowledge. Therefore, repent now.

(O4.12/98) Have mercy on me, O God, have mercy on me. Esau was called Edom because of his raging love for women (Genesis 26.34–35); burning always with unrestrained desires and stained with sensual pleasure (Hebrews 12.16), he was named ‘Edom’, which means the red heat of a soul that loves sin (Genesis 25.30).

(O4.13/99) Have mercy on me, O God, have mercy on me. Thou hast heard, O my soul, of Job justified on a dung-hill (Job 2.8 Greek), but thou hast not imitated his fortitude (Job 2.9–10 Greek). In all thine experiences and trials and temptations, thou hast not kept firmly to thy purpose but has proved inconstant.

(O4.14/100) Have mercy on me, O God, have mercy on me. Once he sat upon a throne (Job 42.17d Greek), but now he sits upon a dung-hill (Job 2.8 Greek), naked and covered with sores (Job 2.7–9 Greek). Once he was blessed with many children and admired by all (Job 1.2), but suddenly he is childless and homeless (Job 1.13–19). Yet he counted the dung-hill as a palace and his sores as pearls (Job 1.22, 2.10).

(O4.15/101) Have mercy on me, O God, have mercy on me. A man of great wealth and righteous, abounding in riches and cattle, clothed in royal dignity, in crown and purple robe, Job became suddenly a beggar, stripped of wealth, glory and kingship (Job 1–2).

(O4.16/102) Have mercy on me, O God, have mercy on me. If he who was righteous and blameless above all men did not escape the snares and pits of the deceiver, what wilt thou do, wretched and sin-loving soul, when some sudden misfortune befalls thee (Job 1–2)?

(O4.17/103) Have mercy on me, O God, have mercy on me. I have defiled my body (Psalm 105/106.39, Isaiah 59.3, Matthew 15.18–20, 1 Corinthians 3.17), I have stained my spirit (Titus 1.15–16), and I am all covered with wounds (Job 2.7–9 Greek, Luke 10.29–37): but as physician (Jeremiah 8.22), Christ, heal both body and spirit for me through repentance (Hebrews 12.12). Wash, purify, and cleanse me, O my Savior, and make me whiter than snow (Psalm 50.9/51.7, Isaiah 1.18, Matthew 28.3, Mark 9.3).

(O4.18/104) Have mercy on me, O God, have mercy on me. Thy Body and Thy Blood, O Word, Thou hast offered at Thy Crucifixion for the sake of all (Luke 22.19–20): Thy Body to refashion me (Philippians 3.20–21), Thy Blood to wash me clean (Apocalypse 7.14); and Thou hast given up Thy spirit, O Christ, to bring me to Thy Father (Luke 23.46).

(O4.19/105) Have mercy on me, O God, have mercy on me. O Creator, Thou hast worked salvation in the midst of the earth (Psalm 73/74.12), that we might be saved. Thou wast crucified of Thine own will upon the Tree; and Eden, closed until then, was opened (Luke 23.43, Apocalypse 2.7). Things above and things below, the creation and all the peoples have been saved and worship Thee (Apocalypse 5.9).

(O4.20/106) Have mercy on me, O God, have mercy on me. May the Blood from Thy side be to me a cleansing fount, and may the Water that flows with it be a drink of forgiveness (John 19.34). May I be purified by both, O Word, anointed and refreshed, having as chrism and drink Thy words of life (John 6.52–58).

(O4.21/107) Have mercy on me, O God, have mercy on me. I am deprived of the bridal chamber, of the wedding and the supper; for want of oil my lamp has gone out; while I slept the door was closed; the supper has been eaten (Matthew 25.1–13); I am bound hand and foot, and cast out (Matthew 22.11–13).

(O4.22/108) Have mercy on me, O God, have mercy on me. As a chalice, O my Savior, the Church has been granted Thy life-giving side, from which there flows down to us a twofold stream of forgiveness and knowledge (John 19.34), representing the two Covenants, the Old and the New (Exodus 24.8, Zechariah 9.11, Matthew 26.28, Mark 14.24, Luke 22.20, 1 Corinthians 11.25).

(O4.23/109) Have mercy on me, O God, have mercy on me. The time of my life is short, filled with trouble and evil (Psalm 89/90.9–10). But accept me in repentance and call me back to knowledge. Let me not become the possession and food of the enemy (allusion to Genesis 3.14); but do Thou, O Savior, take pity on me.

(O4.24/110) Have mercy on me, O God, have mercy on me. Now I speak boastfully, with boldness of heart; yet all to no purpose and in vain. O righteous Judge, Who alone art compassionate, do not condemn me with the Pharisee; but grant me the abasement of the Publican and number me with him (Luke 18.9–14).

(O4.25/111) Have mercy on me, O God, have mercy on me. I know, O compassionate Lord, that I have sinned and violated the vessel of my flesh. But accept me in repentance (inversion of Amos 5.22 & Malachi 1.10) and call me back to knowledge. Let me not become the possession and food of the enemy; but do Thou, O Savior, take pity on me.

(O4.26/112) Have mercy on me, O God, have mercy on me. I have become mine own idol (Genesis 3.5, Ezekiel 14.2–8, Romans 1.22–25), utterly defiling my soul with the passions (Romans 1.26–32). But accept me in repentance (Prayer of Manasseh 7–8) and call me back to knowledge (1 Timothy 2.3–4, 2 Timothy 2.24–26). Let me not become the possession and food of the enemy (Genesis 3.14–19, Psalm 78/79.1–3); but do Thou, O Savior, take pity on me.

(O4.27/113) Have mercy on me, O God, have mercy on me. I have not hearkened to Thy voice (4 Kingdoms/2 Kings 18.12, Zephaniah 3.1–2), I have not heeded Thy Scripture, O Giver of the Law (Deuteronomy 18.19, Jeremiah 6.19 among other Jeremiah passages). But accept me in repentance and call me back to knowledge. Let me not become the possession and food of the enemy; but do Thou, O Savior, take pity on me.

For Ss. Mary And Andrew In Tone Six Holy Mother Mary, pray to God for us. Thou hast lived a bodiless life in the body, O holy Mary, and thou hast received great grace from God. Protect us who honor thee with faith and, we entreat thee, deliver us by thy prayers from every trial.

Holy Mother Mary, pray to God for us. Thou wast brought down into an abyss of great iniquity, yet not held fast within it: but with better intent thou hast mounted through action to the height of virtue, past all expectation: and the angels, O Mary, were amazed at thee.

Holy Father Andrew, pray to God for us. O Andrew, renowned among the fathers, glory of Crete, as thou standest before the Trinity supreme in Godhead, in thy prayers do not forget to ask that we may be delivered from torment; for we call upon thee with love as our advocate in Heaven.

Glory to the Father, and to the Son, and to the Holy Spirit. Undivided in Essence, unconfused in Persons, I confess Thee as God: Triune Deity, one in kingship and throne; and to Thee I raise the great thrice-holy hymn that is sung on high (Isaiah 6.3, Apocalypse 4.8).

Both now and ever, and unto ages of ages. Amen. Thou givest birth and art a virgin, and in both thou remainest by nature inviolate. He Who is born makes new the laws of nature, and the womb brings forth without travail. When God so wills, the natural order is overcome; for He does whatever He wishes.

Ode Five

From the night I seek Thee early (Song of Songs 3.1–5, Isaiah 26.9), O Lover of mankind; give me light, I pray Thee, and guide me in Thy commandments, and teach me, O Savior, to do Thy will (Isaiah 26.16)^[9]. (repeat)

(O5.1/114) Have mercy on me, O God, have mercy on me. In night have I passed all my life (Isaiah 26.9): for the night of sin has covered me with darkness and thick mist (Micah 3.6, Joel 3.15). But make me, O Savior, a son of the day (Psalm 17.29/18.28, Isaiah 42.16, Acts 26.18, Ephesians 5.8, 1 Thessalonians 5.5, 1 Peter 2.9).

(O5.2/115) Have mercy on me, O God, have mercy on me. In my misery I have followed Reuben’s example, and have devised a wicked and unlawful plan against the most-high God, defiling my bed as he defiled his father’s (Genesis 35.21/22, 49.4, 1 Chronicles 5.1, 1 Corinthians 5.1).

(O5.3/116) Have mercy on me, O God, have mercy on me. I confess to Thee, O Christ my King: I have sinned; I have sinned like the brethren of Joseph, who once sold the fruit of purity and chastity (Genesis 37.25–28).

(O5.4/117) Have mercy on me, O God, have mercy on me. As a figure of the Lord, O my soul, the righteous and gentle Joseph was sold into bondage by his brethren (Genesis 37.25–28); but thou hast sold thyself entirely to thy sins (Hebrews 12.16).

(O5.5/118) Have mercy on me, O God, have mercy on me. O miserable and wicked soul, imitate the righteous and pure mind of Joseph; and do not live in wantonness, sinfully indulging thy disordered desires (Genesis 39.6–20).

(O5.6/119) Have mercy on me, O God, have mercy on me. Once Joseph was cast into a pit (Genesis 37.24), O Lord and Master, as a figure of Thy Burial and Resurrection. But what offering such as this shall I ever make to Thee?

(O5.7/120) Have mercy on me, O God, have mercy on me. Thou hast heard, my soul, of the basket of Moses (Exodus 2.1–4): how he was borne on the waves of the river as if in a shrine; and so he avoided the bitter execution of Pharaoh’s decree (Exodus 1.15–22, Matthew 2.16–18).

(O5.8/121) Have mercy on me, O God, have mercy on me. Thou hast heard, wretched soul, of the midwives who once killed in its infancy the manly action of self-control (Exodus 1.16): like great Moses, then, be suckled on wisdom (Exodus 2.9).

(O5.9/122) Have mercy on me, O God, have mercy on me. O miserable soul, thou hast not struck and killed the Egyptian mind (Exodus 2.11–14), as did Moses the great. Tell me, then, how wilt thou go to dwell through repentance in the wilderness empty of passions (Exodus 2.15)?

(O5.10/123) Have mercy on me, O God, have mercy on me. Moses the great went to dwell in the desert (Exodus 3.1). Come, seek to follow his way of life, my soul, that in contemplation thou mayest attain the vision of God in the bush (Exodus 3.2–6).

(O5.11/124) Have mercy on me, O God, have mercy on me. Picture to thyself, my soul, the rod of Moses striking the sea and making hard the deep by the sign of the Holy Cross (Exodus 14.16). Through the Cross thou also canst do great things (Philippians 4.13).

(O5.12/125) Have mercy on me, O God, have mercy on me. Aaron offered to God fire that was blameless and undefiled, but Hophni and Phinehas brought to Him, as thou hast done, my soul, strange fire and a polluted life (Leviticus 10.1–3, Numbers 16.1–40, Numbers 25, 1 Kingdoms/1 Samuel 2.12–34, 1 Kingdoms/1 Samuel 8.1–5)^[10].

(O5.13/126) Have mercy on me, O God, have mercy on me. In my soul and body, O Lord, I have become like Jannes and Jambres (2 Timothy 3.8), the magicians of cruel Pharaoh (Exodus 7.11); my will is heavy and my mind is drowned beneath the waters (Exodus 14.26–28). But do Thou come to my aid.

(O5.14/127) Have mercy on me, O God, have mercy on me. Woe is me! I have defiled my mind with filth. But I pray to Thee, O Master: wash me clean in the waters of my tears (4 Kingdoms/2 Kings 20.5, Ezekiel 36.25, Luke 7.37–44), and make the garment of my flesh white as snow (Psalm 50.9/51.7, Isaiah 1.18, Matthew 28.3, Mark 9.3).

(O5.15/128) Have mercy on me, O God, have mercy on me. When I examine my actions, O Savior, I see that I have gone beyond all men in sin (1 Timothy 1.15); for I knew and understood what I did; I was not sinning in ignorance (Leviticus 4, Sirach 4.25, Acts 17.30, 1 Peter 1.14–16).

(O5.16/129) Have mercy on me, O God, have mercy on me. Spare, O spare the work of Thine hands, O Lord (Job 10.3). I have sinned, forgive me: for Thou alone art pure by nature, and none save Thee is free from defilement (Hebrews 4.15, 7.26, 1 Peter 2.22, 1 John 3.5).

(O5.17/130) Have mercy on me, O God, have mercy on me. Thou Who art God, O Savior, wast for my sake fashioned as I am (Philippians 2.6–7, Galatians 4.4, John 1.14, 1 Timothy 3.16, Hebrews 2.14, 2 John 7). Thou hast performed miracles (Matthew 4.24), healing lepers (Luke 17.11–19), giving strength to the paralyzed (Luke 5.17–26), stopping the issue of blood when the woman touched the hem of Thy garment (Luke 8.43–48).

(O5.18/131) Have mercy on me, O God, have mercy on me. O wretched soul, do as the woman with an issue of blood: run quickly, grasp the hem of the garment of Christ, so shalt thou be healed of thine afflictions and hear Him say: Thy faith has saved thee (Matthew 9.19–22, Mark 5.25–34, Luke 8.43–48).

(O5.19/132) Have mercy on me, O God, have mercy on me. O my soul, do as the woman who was bowed down to the ground. Fall at the feet of Jesus, that He may make thee straight again; and thou shalt walk upright upon the paths of the Lord (Luke 13.11–13).

(O5.20/133) Have mercy on me, O God, have mercy on me. Thou art a deep well, O Master: make springs gush forth for me from Thy pure veins (John 19.34), that like the woman of Samaria I may drink and thirst no more; for from Thee flow the streams of life (John 4.7–15, Apocalypse 7.17, 21.6).

(O5.21/134) Have mercy on me, O God, have mercy on me. O Master and Lord, may my tears be unto me as Siloam: that I also may wash clean the eyes of my heart, and with my mind behold Thee, the pre-eternal Light (John 9.1–7).

For Ss. Mary And Andrew In Tone Six Holy Mother Mary, pray to God for us. O blessed saint, with a love beyond compare thou hast longed to venerate the wood of the Cross, and thy desire was granted. Make me also worthy to attain the glory on high.

Holy Mother Mary, pray to God for us. Crossing the stream of the Jordan, thou hast found peace, escaping from the deadening pleasures of the flesh. Deliver us also from them, holy Mary, by thine intercessions.

Holy Father Andrew, pray to God for us. Best of shepherds, chosen above all others, O wise Andrew, with great love and fear I beseech thee: through thine intercessions may I receive salvation and eternal life.

Glory to the Father, and to the Son, and to the Holy Spirit. We glorify Thee, O Trinity, the one God. Holy, holy, holy, art Thou: Father, Son, and Spirit, simple Essence and Unity, worshipped forever.

Both now and ever, and unto ages of ages. Amen. O Virgin inviolate and Mother who has not known man, from thee has God, the Creator of the ages, taken human flesh, uniting to Himself the nature of men.

Ode Six

With my whole heart I cried to the all-compassionate God: and He heard me from the lowest depths of hell, and brought my life out of corruption^[11]. (repeat)

(O6.1/135) Have mercy on me, O God, have mercy on me. I offer to Thee in purity, O Savior, the tears of mine eyes and groanings (Psalm 37.7–9/38.8–10) from the depths of my heart, crying: ‘I have sinned against Thee, O God; be merciful to me (Luke 18.13).’

(O6.2/136) Have mercy on me, O God, have mercy on me. Like Dathan and Abiram, O my soul, thou hast become a stranger to thy Lord; but from the lowest depth of hell cry out, ‘Spare me’, that the earth may not open and swallow thee up (Numbers 16.28–35).

(O6.3/137) Have mercy on me, O God, have mercy on me. Raging as a maddened heifer, O my soul, thou art become like Ephraim (Hosea 10.11). As a hart from the nets rescue then thy life, (Psalm 24/25.15) gaining wings through action and the mind’s contemplation.

(O6.4/138) Have mercy on me, O God, have mercy on me. O my soul, the hand of Moses shall be our assurance, proving how God can cleanse a life full of leprosy and make it white as snow. So do not despair of thyself, though thou art leprous (Exodus 4.6–8, 4 Kingdoms/2 Kings 5).

(O6.5/139) Have mercy on me, O God, have mercy on me. The waves of my sins, O Savior, have returned and suddenly engulfed me (Jonah 2.4/3), as the waters of the Red Sea engulfed the Egyptians of old and their charioteers (Exodus 14.21–28).

(O6.6/140) Have mercy on me, O God, have mercy on me. Like Israel before thee, thou hast made a foolish choice, my soul; instead of the divine manna (Exodus 16.15) thou hast senselessly preferred the pleasure-loving gluttony of the passions (Numbers 21.5).

(O6.7/141) Have mercy on me, O God, have mercy on me. The swine’s meat (inversion of 2 Maccabees 6.18–7.42), the flesh-pots and the food of Egypt thou hast preferred (Exodus 16.3), my soul, to the food of Heaven (Psalm 104/105.40, Wisdom 16.20, John 6.25–59), as the ungrateful people did of old in the wilderness (Numbers 11.4–7).

(O6.8/142) Have mercy on me, O God, have mercy on me. O my soul, thou hast valued the wells of Canaanite thoughts more than the veined Rock (Exodus 17.6, Numbers 20.8, 2 Kingdoms/2 Samuel 22.2), Jesus, the Fountain of Wisdom from which flow the rivers of divine knowledge (1 Corinthians 10.4).

(O6.9/143) Have mercy on me, O God, have mercy on me. When Thy servant Moses struck the rock with his rod (Exodus 17.6, Numbers 20.8), he prefigured Thy life-giving side (John 19.34), O Savior, from which we all draw the water of life (1 Corinthians 10.4).

(O6.10/144) Have mercy on me, O God, have mercy on me. Like Joshua, the son of Nun, search and spy out, my soul, the land of thine inheritance and take up thy dwelling within it, through obedience to the Law (Numbers 13.21–25, 14.30, Joshua 2.1).

(O6.11/145) Have mercy on me, O God, have mercy on me. Rise up and make war upon the passions of the flesh, as Joshua against Amalek (Exodus 17.8–13), ever gaining the victory over the Gibeonites, thy deceitful thoughts (Joshua 9.3–27).

(O6.12/146) Have mercy on me, O God, have mercy on me. O my soul, pass through the flowing waters of time like the Ark of old (Joshua 3.15–17), and take possession of the land of promise: for God commands thee (Deuteronomy 1.8).

(O6.13/147) Have mercy on me, O God, have mercy on me. As Thou hast saved Peter when he cried out, ‘Save me’ (Matthew 14.30–31), come quickly, O Savior, before it is too late, and save me from the beast (Daniel 7.11, Apocalypse 13.1). Stretch out Thine hand and lead me up from the deep of sin.

(O6.14/148) Have mercy on me, O God, have mercy on me. I know Thee as a calm haven, O Lord, Lord Christ: come quickly, before it is too late, and deliver me from the lowest depths of sin and despair (Jonah 2.1/2).

(O6.15/149) Have mercy on me, O God, have mercy on me. O Savior, I am the coin marked with the King’s likeness (Genesis 1.26–27, Matthew 22.15–22, Mark 12.13–27, Luke 20.20–38), which Thou hast lost of old (Luke 15.8). But, O Word, light Thy lamp (John 5.34), Thy Forerunner, and seek and find again Thine image (Luke 20.24).

For Ss. Mary And Andrew In Tone Six Holy Mother Mary, pray to God for us. Thy soul on fire, O Mary, thou hast ever shed streams of tears, to quench the burning of the passions. Grant the grace of these thy tears to me also, thy servant.

Holy Mother Mary, pray to God for us. Through the perfection of thine earthly life, O Mother, thou hast gained a heavenly freedom from the sinfulness of passion. In thine intercessions pray that this same freedom may be given to those who sing thy praises.

Holy Father Andrew, pray to God for us. Shepherd and bishop of Crete, intercessor for the inhabited earth, to thee I run, O Andrew, and I cry: Deliver me, father, from the depths of sin.

Glory to the Father, and to the Son, and to the Holy Spirit. ‘I am the Trinity, simple and undivided, yet divided in Persons, and I am the Unity by Nature one’, says the Father and the Son and the divine Spirit.

Both now and ever, and unto ages of ages. Amen. Thy womb bore God for us, fashioned in our shape. O Theotokos, pray to Him as the Creator of all, that we may be justified through thine intercessions.

Kontakion Of The Great Canon In Tone Six My soul, O my soul, rise up! Why art thou sleeping? The end draws near and soon thou shalt be troubled. Watch, then, that Christ thy God may spare thee, for He is everywhere present and fills all things.

Beatitudes

[In some traditions the Beatitudes are sung.]

Seeing Christ’s house of healing opened, and health flowing down from it upon Adam, the devil suffered and was wounded; and as one in mortal danger he lamented, crying to his friends: “What shall I do to the Son of Mary? I am slain by the Man from Bethlehem, who is everywhere present and fills all things.”

In thy Kingdom remember us, O Lord, when thou comest in thy Kingdom.

(B.1) O Christ, when the thief cried to thee upon the Cross “Remember me,” thou hast made him a citizen of Paradise (Luke 23.42–43) Unworthy though I am, grant me to repent like him.

Blessed are the poor in spirit, for theirs is the Kingdom of Heaven. (B.2) O my soul, thou hast heard how Manoah of old beheld the Lord in a vision, and then received from his barren wife the fruit of God’s promise (Judges 13.2–24). Let us imitate him in his devotion.

Blessed are they that mourn, for they shall be comforted. (B.3) Emulating Samson’s slothfulness, O my soul, thou hast been shorn of the glory of thy works, and through love of pleasure thou hast betrayed thy life to the alien Philistines, surrendering thy chastity and blessedness (Judges 16.19–21).

Blessed are the meek, for they shall inherit the earth. (B.4) He who at the first overthrew the Philistines with the jawbone of an ass (Judges 15.15–17), then wasted his life in passionate lusts (Judges 16.1). Flee, O my soul, from his example, flee from his actions and his weakness.

Blessed are they that hunger and thirst after righteousness, for they shall be filled. (B.5) Barak and Jepthah the captains, with Deborah who had a man’s courage, were chosen as judges of Israel. Learn bravery from their mighty acts, O my soul, and be strong (Judges 4.4–6, 11.1).

Blessed are the merciful, for they shall obtain mercy. (B.6) O my soul, thou knowest the manly courage of Jael, who of old pierced Sisera through his temples and brought salvation to Israel with the nail of her tent (Judges 4.18–21). In this thou mayest see a prefiguring of the Cross.

Blessed are the pure in heart, for they shall see God. (B.7) Offer, my soul, a sacrifice worthy of praise (Hebrews 13.15), offer thine actions as an oblation purer than the daughter of Jepthah (Judges 11.34–40); and as a victim for thy Lord slay the passions of the flesh.

Blessed are the peacemakers, for they shall be called the children of God. (B.8) O my soul, consider the fleece of Gideon, and receive the dew from heaven (Judges 6.38); bend down like a hart^[12] and drink the water that flows from the Law (Judges 7.5–7), when its letter is wrung out for thee through study (Psalm 40.2–3/41.1–2).

Blessed are they that are persecuted for righteousness’ sake, for theirs is the Kingdom of Heaven. (B.9) Thou hast drawn upon thyself, O my soul, the condemnation of Eli the priest: thoughtlessly thou hast allowed the passions to work evil within thee, just as he permitted his children to commit transgressions (1 Kingdoms/1 Samuel 2.12–25).

Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. (B.10) In the Book of Judges, my soul, the Levite divided his wife limb from limb and sent the parts to the twelve tribes; and so he made known the lawless outrage committed by the men of Benjamin (Judges 19.29–30).

Rejoice and be exceeding glad, for great is your reward in heaven. (B.11) Hannah, who loved self-restraint and chastity, when speaking to God moved her lips in praise, but her voice was not heard; and she who was barren bore a son worthy of her prayer (1 Kingdoms/1 Samuel 1.13, 20).

Remember us, O Lord, when thou comest in thy Kingdom. (B.12) Great Samuel, the son of Hannah, was born at Ramah and brought up in the house of the Lord; and he was numbered among the Judges of Israel (1 Kingdoms/1 Samuel 1.19, 2.11, 7.15). Eagerly follow his example, O my soul, and before thou judgest others, judge thine own works.

Remember us, O Master, when thou comest in thy Kingdom. (B.13) David was chosen to be king and anointed for his royal office with the horn of divine oil (1 Kingdoms/1 Samuel 16.13). If thou, my soul, desirest the Kingdom on high, anoint thyself with the oil of tears (Luke 7.36–44).

Remember us, O Holy One, when thou comest in thy Kingdom. (B.14) Have mercy upon thy creation, merciful Lord; take pity on the work of thy hands (Job 10.2). Spare those who have sinned (Psalm 38.14/39.13), and spare me who more than all others have despised thy commandments (inversion of Psalm 118/119.88).

Glory to the Father, and to the Son, and to the Holy Spirit. Without beginning are the birth of the Son and the procession of the Spirit. I worship the Father who begets, I glorify the Son who is begotten, and I sing the praises of the Holy Spirit who shines forth with the Father and the Son.

Now and ever, and unto ages of ages. Amen. O Mother of God, we venerate thy childbearing in ways past nature, yet we do not divide in two the natural glory of thy Son: for he is confessed as one Person in two Natures.

Ode Seven

We have sinned, we have transgressed, we have done evil in Thy sight; we have not kept or followed Thy commandments (Daniel 3.29–30 LXX). But reject us not utterly, O God of our fathers^[13]. (repeat)

(O7.1/150) Have mercy on me, O God, have mercy on me. I have sinned, I have offended, and I have set aside Thy commandments, for in sins have I progressed, and to my sores I have added wounds (Isaiah 1.6). But in Thy compassion have mercy upon me, O God of our fathers (Daniel 3.35 LXX).

(O7.2/151) Have mercy on me, O God, have mercy on me. The secrets of my heart have I confessed to Thee, my Judge (Psalm 31/32.5). See my abasement, see my affliction, and attend to my judgment now; and in Thy compassion have mercy upon me, O God of our fathers.

(O7.3/152) Have mercy on me, O God, have mercy on me. When Saul once lost his father’s asses, in searching for them he found himself proclaimed as king (1 Kingdoms/1 Samuel 9.3, 10.1–2). But watch, my soul, lest unknown to thyself thou prefer thine animal appetites to the Kingdom of Christ.

(O7.4/153) Have mercy on me, O God, have mercy on me. David, the forefather of God, once sinned doubly, pierced with the arrow of adultery and the spear of murder (2 Kingdoms/2 Samuel 11.2–17). But thou, my soul, art more gravely sick than he, for worse than any acts are the impulses of thy will.

(O7.5/154) Have mercy on me, O God, have mercy on me. David once joined sin to sin, adding murder to fornication; yet then he showed at once a twofold repentance (2 Kingdoms/2 Samuel 12.13, Psalm 50/51). But thou, my soul, hast done worse things than he, yet thou hast not repented before God.

(O7.6/155) Have mercy on me, O God, have mercy on me. David once composed a hymn, setting forth, as in an icon, the action he had done; and he condemned it, crying: ‘Have mercy upon me, for against Thee only have I sinned, O God of all. Do Thou cleanse me (Psalm 50/51).’

(O7.7/156) Have mercy on me, O God, have mercy on me. When the Ark was being carried in a cart and the ox stumbled, Uzzah did no more than touch it, but the wrath of God smote him (2 Kingdoms/2 Samuel 6.6–7). O my soul, flee from his presumption and respect with reverence the things of God.

(O7.8/157) Have mercy on me, O God, have mercy on me. Thou hast heard of Absalom, and how he rebelled against nature; thou knowest of the unholy deeds by which he defiled his father David’s bed (2 Kingdoms/2 Samuel 16.21–22). Yet thou hast followed him in his passionate and sensual desires.

(O7.9/158) Have mercy on me, O God, have mercy on me. Thy free dignity, O my soul, thou hast subjected to thy body; for thou hast found in the enemy another Ahitophel, and hast agreed to all his counsels (2 Kingdoms/2 Samuel 16.20–23). But Christ Himself has brought them to nothing and saved thee from them all.

(O7.10/159) Have mercy on me, O God, have mercy on me. Solomon the wonderful, who was full of the grace of wisdom, once did evil in the sight of Heaven and turned away from God (3 Kingdoms/1 Kings 11.1–13). Thou hast become like him, my soul, by thine accursed life.

(O7.11/160) Have mercy on me, O God, have mercy on me. Carried away by sensual passions, he defiled himself. Alas! The lover of wisdom became a lover of harlots and a stranger to God (3 Kingdoms/1 Kings 3.12, 11.1). And thou, my soul, in mind hast imitated him through thy shameful desires.

(O7.12/161) Have mercy on me, O God, have mercy on me. O my soul, thou hast rivaled Rehoboam, who paid no attention to his father’s counselors, and Jeroboam, that evil servant and renegade of old (3 Kingdoms/1 Kings 11.26–40, 12.1–33). But flee from their example and cry to God: I have sinned, take pity on me.

(O7.13/162) Have mercy on me, O God, have mercy on me. Alas, my soul! Thou hast rivaled Ahab in guilt (3 Kingdoms/1 Kings 16.30). Thou hast become a dwelling-place of fleshly defilements and a shameful vessel of the passions. But groan from the depths of thy heart, and confess thy sins to God.

(O7.14/163) Have mercy on me, O God, have mercy on me. Elijah once destroyed with fire twice fifty of Jezebel’s servants (4 Kingdoms/2 Kings 1.10–15), and he slew the prophets of shame (3 Kingdoms/1 Kings 18.17–40 especially 18.19 LXX & 18.40)^[14], as a rebuke to Ahab. But flee from the example of both of them, my soul, and be strong.

(O7.15/164) Have mercy on me, O God, have mercy on me. Heaven is closed to thee, my soul, and a famine from God has seized thee: for thou hast been disobedient, as Ahab was to the words of Elijah the Tishbite (3 Kingdoms/1 Kings 17.1–7). But imitate the widow of Zarephath, and feed the Prophet’s soul (3 Kingdoms/1 Kings 17.8–16, Luke 4.25).

(O7.16/165) Have mercy on me, O God, have mercy on me. By deliberate choice, my soul, thou hast incurred the guilt of Manasseh, setting up the passions as idols and multiplying abominations (4 Kingdoms/2 Kings 21.1–18, 2 Chronicles 33.1–9). But with fervent heart emulate his repentance and acquire compunction (2 Chr 33.10–20, Prayer of Manasseh 8–9).

(O7.17/166) Have mercy on me, O God, have mercy on me. I fall before Thee (Luke 8.47, Jude 24), and as tears I offer Thee my words. I have sinned as the Harlot never sinned (Luke 7.36–50), and I have transgressed as no other man on earth (1 Timothy 1.15). But take pity on Thy creature, O Master, and call me back (Psalm 79.19/80.18).

(O7.18/167) Have mercy on me, O God, have mercy on me. I have discolored Thine image (Genesis 1.26–27) and broken Thy commandments (Numbers 15.31). All my beauty is destroyed and my lamp is quenched by the passions (Jeremiah 25.8–10, Matthew 6.22, 25.1–13, Luke 11.34–36), O Savior. ‘But take pity on me,’ as David sings, and ‘restore to me Thy joy (Psalm 50.14/51.12).’

(O7.19/168) Have mercy on me, O God, have mercy on me. Turn back (Tobit 13.5–6, Sirach 18.20–21), repent, uncover all that thou hast hidden (Obadiah 6, 1 Corinthians 4.5, 2 Corinthians 4.2, Ephesians 5.12). Say unto God, to Whom all things are known (Esther 4.17e/C.5)^[15]: Thou alone knowest my secret (Psalm 18.13/19.12), O Savior; ‘have mercy on me’, as David sings, ‘according to Thy mercy (Psalm 50.3/51.1).’

(O7.20/169) Have mercy on me, O God, have mercy on me. My days have vanished as a dream of one awaking (Psalm 72.20/73.20, Job 20.8, Isaiah 29.8); and so, like Hezekiah, I weep upon my bed, that years may be added to my life. But what Isaiah will come to me, O my soul, except the God of all (4 Kingdoms/2 Kings 20.1–11, Isaiah 38.1–8)?

For Ss. Mary And Andrew In Tone Six Holy Mother Mary, pray to God for us. Raising thy cry to the pure Mother of God, thou hast driven back the fury of the passions that violently assailed thee, and put to shame the enemy who sought to make thee stumble. But give thy help in trouble now to me also, thy servant.

Holy Mother Mary, pray to God for us. He Whom thou hast loved, O mother, Whom thou hast desired, in Whose footsteps thou hast followed; He it was Who found thee and gave thee repentance, for He is God compassionate. Pray, O Mary, to Him without ceasing, that we may be delivered from passions and distress.

Holy Father Andrew, pray to God for us. Set me firmly on the rock of faith, O father, through thine intercessions; fence me round with fear of God, O Andrew; grant repentance to me now, I beseech thee, and deliver me from the snare of the enemies that seek my life.

Glory to the Father, and to the Son, and to the Holy Spirit. O simple and undivided Trinity, O holy and consubstantial Unity: Thou art praised as Light and Lights, one Holy and three Holies. Sing, O my soul, and glorify Life and Lives, the God of all.

Both now and ever, and unto ages of ages. Amen. We praise thee, we bless thee, we venerate thee, O Mother of God: for thou hast given birth to One of the undivided Trinity, thy Son and God, and thou hast opened the heavenly places to us on earth.

Ode Eight

The hosts of Heaven give Him glory (Daniel 3.58–59 LXX): before Him tremble the cherubim and seraphim (Daniel 3.54 LXX); let everything that has breath (Psalm 150.6) and all creation praise Him, bless Him and exalt Him above all forever^[16]. (repeat)

(O8.1/170) Have mercy on me, O God, have mercy on me. I have sinned, O Savior, have mercy on me. Awaken my mind (4 Maccabees 5.11) and turn me back; accept me in repentance and take pity on me as I cry: I have sinned against Thee (Psalm 50.6/51.4), save me; I have done evil, have mercy on me.

(O8.2/171) Have mercy on me, O God, have mercy on me. Riding in the chariot of the virtues, Elijah was lifted up to Heaven, high above earthly things (4 Kingdoms/2 Kings 2.1–15). Reflect, O my soul, on his ascent.

(O8.3/172) Have mercy on me, O God, have mercy on me. With the mantle of Elijah, Elisha made the stream of Jordan stand still on either side (4 Kingdoms/2 Kings 2.14): but in this grace, my soul, thou hast no share, by reason of thy greed and uncontrolled desires (4 Kingdoms/2 Kings 5.20–27).

(O8.4/173) Have mercy on me, O God, have mercy on me. Elisha once took up the mantle of Elijah, and received a double portion of grace from the Lord (4 Kingdoms/2 Kings 2.9, 13): but in this grace, my soul, thou hast no share, by reason of thy greed and uncontrolled desires (4 Kingdoms/2 Kings 5.20–27).

(O8.5/174) Have mercy on me, O God, have mercy on me. The Shunammite woman gladly entertained the righteous Prophet (4 Kingdoms/2 Kings 4.8–13): but in thy house, my soul, thou hast not welcomed stranger or traveler (Exodus 22.22, Deuteronomy 10.17–19, Ruth 2, Psalm 67.6/68.5, 145/146.9, Job 31.32, Zechariah 7.10, Malachi 3.5, Ezekiel 22.7, Matthew 25.35, 43, Hebrews 13.1–2, 3 John 5 among many others); and so thou shalt be cast out weeping from the bridal chamber (Matthew 22.11–13).

(O8.6/175) Have mercy on me, O God, have mercy on me. O wretched soul, always thou hast imitated the unclean thoughts of Gehazi. Cast from thee, at least in thine old age, his love of money. Flee from the fire of hell, turning away from thy wickedness (4 Kingdoms/2 Kings 5.20–27).

(O8.7/176) Have mercy on me, O God, have mercy on me. Thou hast followed Uzziah, my soul, and hast his leprosy in double form: for thy thoughts are wicked, and thine acts unlawful (2 Chr 26.16–23). Leave what thou hast, and hasten to repentance.

(O8.8/177) Have mercy on me, O God, have mercy on me. O my soul, thou hast heard how the men of Nineveh repented before God in sackcloth and ashes (Jonah 3). Yet thou hast not followed them, but art more wicked than all who sinned before the Law and after (Romans 2.12–16).

(O8.9/178) Have mercy on me, O God, have mercy on me. Thou hast heard, my soul, how Jeremiah in the muddy pit (Jeremiah 45/38.6) cried out with lamentations for the city of Zion (Lamentations 1.1 Greek) and asked to be given tears (Jeremiah 9.1). Follow his life of lamentation and be saved.

(O8.10/179) Have mercy on me, O God, have mercy on me. Jonah fled to Tarshish (Jonah 1.3), foreseeing the conversion of the men of Nineveh; for as a prophet he knew the loving-kindness of God, but he was jealous that his prophecy should not be proved false (Jonah 4.2, Nahum 1.1).

(O8.11/180) Have mercy on me, O God, have mercy on me. My soul, thou hast heard how Daniel stopped the mouths of the wild beasts in the lions’ den (Daniel 6); and thou knowest how the Children with Azarias quenched through their faith the flames of the fiery furnace (Daniel 3).

(O8.12/181) Have mercy on me, O God, have mercy on me. All the names of the Old Testament have I set before thee, my soul, as an example. Imitate the holy acts of the righteous and flee from the sins of the wicked (Hebrews 6.11–12, 3 John 11).

(O8.13/182) Have mercy on me, O God, have mercy on me. O righteous Judge and Savior, have mercy on me and deliver me from the fire that threatens me and from the punishment that I deserve to suffer at the Judgment. Before the end comes (Jeremiah 5.30–31, 1 Corinthians 15.24), grant me remission through virtue and repentance.

(O8.14/183) Have mercy on me, O God, have mercy on me. Like the Thief I cry to Thee: ‘Remember me’ (Luke 23.42); like Peter I weep bitterly (Matthew 26.75); like the Publican I call out: ‘Forgive me, Savior’ (Luke 18.13); like the Harlot I shed tears (Luke 7.37–38). Accept my lamentation, as once Thou hast accepted the entreaties of the woman of Canaan (Matthew 15.22–28).

(O8.15/184) Have mercy on me, O God, have mercy on me. O Savior, heal the putrefaction of my humbled soul, for Thou art the one Physician; apply plaster and pour in oil and wine—works of repentance and compunction with tears (Luke 10.33–34).

(O8.16/185) Have mercy on me, O God, have mercy on me. Like the woman of Canaan, I cry to Thee, ‘Have mercy on me, Son of David. (Matthew 15.22)’ Like the woman with an issue of blood, I touch the hem of Thy garment (Luke 8.43–44). I weep as Martha and Mary wept for Lazarus (John 11.33).

(O8.17/186) Have mercy on me, O God, have mercy on me. As precious ointment, O Savior, I empty on Thine head the alabaster box of my tears (Matthew 26.7). Like the Harlot, I cry out to Thee, seeking Thy mercy: I bring my prayer and ask to receive forgiveness (Luke 7.37–38).

(O8.18/187) Have mercy on me, O God, have mercy on me. No one has sinned against Thee as I have (1 Timothy 1.15); yet accept even me, compassionate Savior (Sirach 2.11), for I repent in fear and cry with longing: Against Thee alone have I sinned; I have transgressed, have mercy on me (Psalm 50.6/51.4).

(O8.19/188) Have mercy on me, O God, have mercy on me. Spare the work of Thine own hands, O Savior, and as shepherd seek the lost sheep that has gone astray (Psalm 118/119.176, Luke 15.4). Snatch me from the wolf and make me a nursling in the pasture of Thine own flock (John 10.11–12).

(O8.20/189) Have mercy on me, O God, have mercy on me. When Thou sittest upon Thy throne, O merciful Judge (Daniel 7.9-10), and revealest Thy dread glory, O Christ (Matthew 24.30, John 5.22-23), what fear there will be then! When the furnace burns with fire (Apocalypse 9.2, 4 Ezra 7.36), and all shrink back in terror before Thy judgment-seat (Romans 14.10–12, 2 Corinthians 5.10, 4 Ezra 7.33).

For Ss. Mary And Andrew In Tone Six Holy Mother Mary, pray to God for us. The Mother of the Light that never sets illumined thee and freed thee from the darkness of the passions. O Mary, who hast received the grace of the Spirit, give light to those who praise thee with faith.

Holy Mother Mary, pray to God for us. The holy Zosimas was struck with amazement, O Mother, beholding in thee a wonder truly strange and new. For he saw an angel in the body and was filled with astonishment, praising Christ unto all ages.

Holy Father Andrew, pray to God for us. Since thou hast boldness before the Lord, O Andrew, honored renown of Crete, I beseech thee, intercede that I may find deliverance from the bonds of iniquity through thy prayers, O teacher, glory of holy monks.

Glory to the Father, and to the Son, and to the Holy Spirit. Father without beginning, coeternal Son, and loving Comforter, the Spirit of righteousness; Begetter of the Word of God, Word of the eternal Father, Spirit living and creative: O Trinity in Unity, have mercy on me.

Both now and ever, and unto ages of ages. Amen. As from purple silk, O undefiled Virgin, the spiritual robe of Emmanuel, His flesh, was woven in thy womb. Therefore, we honor thee as Theotokos in very truth.

Ode Nine

Conception without seed; nativity past understanding, from a Mother who never knew a man; child-bearing undefiled. For the birth of God makes both natures new. Therefore, as Bride and Mother of God, with true worship all generations magnify thee (Luke 1.48)^[17]. (repeat)

(O9.1/190) Have mercy on me, O God, have mercy on me. My mind is wounded, my body has grown feeble, my spirit is sick, my speech has lost its power, my life is dead; the end is at the door (Ecclesiastes 12.1–8). What shalt thou do, then, miserable soul, when the Judge comes to examine thy deeds (Sirach 16.12)?

(O9.2/191) Have mercy on me, O God, have mercy on me. I have put before thee, my soul, Moses’ account of the creation of the world (Genesis 1–2), and after that all the recognized Scriptures that tell thee the story of the righteous and the wicked. But thou, my soul, hast followed the second of these, not the first, and hast sinned against God.

(O9.3/192) Have mercy on me, O God, have mercy on me. The Law is powerless (Habakkuk 1.4, Romans 8.3), the Gospel of no effect (2 Corinthians 4.3–4, 2 Thessalonians 1.5–12), and the whole of Scripture is ignored by thee (Proverbs 1.24–27); the prophets and all the words of the righteous are useless (1 Ezra/Greek Ezra 1.26, 49, Baruch 1.21–22, Philemon 11). Thy wounds, my soul, have been multiplied (Job 9.17), and there is no physician to heal thee (inversion of Luke 10.34).

(O9.4/193) Have mercy on me, O God, have mercy on me. I bring thee, O my soul, examples from the New Testament, to lead thee to compunction. Follow the example of the righteous, turn away from the sinful, and through prayers and fasting (Matthew 17.21, Mark 9.29, Luke 2.37, Acts 14.23), through chastity and reverence (2 Corinthians 11.2), win back Christ’s mercy.

(O9.5/194) Have mercy on me, O God, have mercy on me. Christ became a child and shared in my flesh; and willingly He performed all that belongs to my nature, only without sin (Hebrews 4.15). He set before thee, my soul, an example and image of His condescension (Philippians 2.5–11).

(O9.6/195) Have mercy on me, O God, have mercy on me. Christ became man, calling to repentance thieves and harlots (Matthew 9.13). Repent, my soul: the door of the Kingdom is already open, and Pharisees (inversion of Luke 7.30) and publicans and adulterers pass through it before thee (Matthew 21.31, Luke 15.1), changing their life.

(O9.7/196) Have mercy on me, O God, have mercy on me. Christ saved the Wise Men (Matthew 2.1–12) and called the Shepherds (Luke 2.9–12); He revealed as martyrs a multitude of young children (Matthew 2.16–18); He glorified the Elder and the aged Widow (Luke 2.25–38). But thou, my soul, hast not followed their lives and actions. Woe to thee when thou art judged!

(O9.8/197) Have mercy on me, O God, have mercy on me. The Lord fasted forty days in the wilderness, and at the end of them He was hungry, thus showing that He is man (Matthew 4.2, Luke 4.2). Do not be dismayed, my soul! If the enemy attacks thee, through prayer and fasting drive him away (Matthew 17.21).

(O9.9/198) Have mercy on me, O God, have mercy on me. Christ was being tempted; the devil tempted Him, showing Him the stones that they might be made bread. He led Him up into a mountain, to see in an instant all the kingdoms of the world (Matthew 4.1–11, Luke 4.1–13). O my soul, look with fear on what happened; watch and pray every hour to God (Matthew 26.41).

(O9.10/199) Have mercy on me, O God, have mercy on me. The Dove Who loved the wilderness (Psalm 54.7–8/55.6–7), the Lamp of Christ (John 5.35), the voice of one crying aloud (Isaiah 40.3), was heard preaching repentance (Matthew 3.2–3); but Herod sinned with Herodias (Matthew 14.3). O my soul, see that thou art not trapped in the snares of the lawless (Psalm 123/124.7), but embrace repentance.

(O9.11/200) Have mercy on me, O God, have mercy on me. The Forerunner of Grace went to dwell in the wilderness, and Judea and all Samaria ran to hear him; they confessed their sins and were baptized eagerly (Matthew 3.5–6). But thou, my soul, hast not imitated them.

(O9.12/201) Have mercy on me, O God, have mercy on me. Marriage is honorable, and the marriage-bed undefiled (Hebrews 13.4). For on both Christ has given His blessing, eating in the flesh at the wedding in Cana, turning the water into wine and revealing His first miracle (John 2.1–11), to bring thee, my soul, to a change of life.

(O9.13/202) Have mercy on me, O God, have mercy on me. Christ gave strength to the paralyzed man, and he took up his bed (Matthew 9.1–8, Luke 5.17–26); He raised from the dead the young man, the son of the widow (Luke 7.11–15), and the centurion’s servant (Matthew 8.5–13, Luke 7.1–10); He appeared to the woman of Samaria and spoke to thee (John 4.1–43), my soul, of worship in spirit (John 4.24).

(O9.14/203) Have mercy on me, O God, have mercy on me. By the touch of the hem of His garment, the Lord healed the woman with an issue of blood (Matthew 9.20–22, Mark 5.25–34, Luke 8.41–56); He cleansed lepers and gave sight to the blind and made the lame walk upright; He cured by His word the deaf and the dumb and the woman bowed to the ground (Matthew 11.2–6, Luke 13.11–13), to bring thee, wretched soul, to salvation.

(O9.15/204) Have mercy on me, O God, have mercy on me. Healing sickness, Christ the Word preached the good tidings to the poor (Matthew 11.5, Luke 4.16–21). He cured the crippled (Matthew 15.31), ate with publicans, and conversed with sinners (Luke 5.27–30). With the touch of His hand, He brought back the departed soul of Jairus’ daughter (Mark 5.41–42).

(O9.16/205) Have mercy on me, O God, have mercy on me. The Publican was saved and the Harlot (Luke 7.36–50) turned to chastity, but the Pharisee with his boasting was condemned (Luke 18.9–14). For the first cried ‘Be merciful’, and the second, ‘have mercy on me’; but the third said, boasting, ‘I thank Thee, O God’, and other words of madness.

(O9.17/206) Have mercy on me, O God, have mercy on me. Zacchaeus was a publican, yet he was saved (Luke 19.1–10); but Simon the Pharisee went astray, while the Harlot received remission and release from Him Who has the power to forgive sins. Make haste, O my soul, to follow her example (Luke 7.36–50).

(O9.18/207) Have mercy on me, O God, have mercy on me. O wretched soul, thou hast not acted like the Harlot, who took the alabaster box of precious ointment, and anointed with tears and wiped with her hair the feet of the Lord (Luke 7.37–38). And He tore in pieces the record of her previous sins (Colossians 2.13–14).

(O9.19/208) Have mercy on me, O God, have mercy on me. Thou knowest, O my soul, how the cities were cursed to which Christ preached the Gospel. Fear their example, lest thou suffer the same punishment. For the Master likened them to Sodom and condemned them to hell (Matthew 11.21–23, Luke 10.13–15).

(O9.20/209) Have mercy on me, O God, have mercy on me. Be not overcome by despair, my soul; for thou hast heard of the faith of the woman of Canaan, and how through it her daughter was healed by the word of God. Cry out from the depth of thy heart, ‘Save me also, Son of David’, as she once cried to Christ (Matthew 15.21–28).

(O9.21/210) Have mercy on me, O God, have mercy on me. O Son of David, with Thy word Thou hast healed the possessed (Mark 7.24–30, Luke 9.38–43, among others): take pity on me, save me and have mercy. Let me hear Thy compassionate voice speak to me as to the thief: ‘Verily, I say unto thee, thou shalt be with Me in Paradise, when I come in My glory (Luke 23.43).’

(O9.22/211) Have mercy on me, O God, have mercy on me. A thief accused Thee, a thief confessed Thy Godhead: for both were hanging beside Thee on the Cross. Open to me also, O Lord of many mercies, the door of Thy glorious Kingdom, as once it was opened to Thy thief who acknowledged Thee with faith as God (Luke 23.32–43).

(O9.23/212) Have mercy on me, O God, have mercy on me. The creation was in anguish, seeing Thee crucified. Mountains and rocks were split from fear, the earth quaked, and hell was despoiled (Matthew 27.51–53); the light grew dark in the daytime, beholding Thee, O Jesus, nailed in the flesh (Luke 23.44–45).

(O9.24/213) Have mercy on me, O God, have mercy on me. Do not demand from me worthy fruits of repentance (Matthew 3.8, Luke 3.8), for my strength has failed within me (Judith 7.22, 1 Maccabees 2.61, Psalm 70/71.9, Isaiah 35.3–4, Daniel 10.8, 16–19, Matthew 5.3, Luke 22.32, Romans 5.6, 2 Corinthians 12.9). Give me an ever-contrite heart and poverty of spirit, that I may offer these to Thee as an acceptable sacrifice (Psalm 50.19/51.17, Joel 2.14), O only Savior.

(O9.25/214) Have mercy on me, O God, have mercy on me. O my Judge Who dost know me, when Thou comest again with the angels to judge the whole world (Matthew 16.27, 25.31, Mark 8.38), look upon me then with Thine eye of mercy (Psalm 122/123.2) and spare me; take pity on me, Jesus, for I have sinned more than any other man (1 Timothy 1.15).

For Ss. Mary And Andrew In Tone Six Holy Mother Mary, pray to God for us. By thy strange way of life thou hast struck all with wonder, both the hosts of angels and the gatherings of mortal men; for thou hast surpassed nature and lived as though no longer in the body. Like a bodiless angel thou hast walked upon the Jordan with thy feet, O Mary, and crossed over it.

Holy Mother Mary, pray to God for us. O holy Mother, call down the gracious mercy of the Creator upon us who sing thy praises, that we may be set free from the sufferings and afflictions that assail us; so without ceasing, delivered from temptations, we shall magnify the Lord Who has glorified thee.

Holy Father Andrew, pray to God for us. Venerable Andrew, father thrice-blessed, shepherd of Crete, cease not to offer prayer for us who sing thy praises; that we may be delivered from all danger and distress, from corruption and sin, who honor thy memory with faith.

Glory to the Father, and to the Son, and to the Holy Spirit. Trinity in one Essence, Unity in three Persons, we sing Thy praises; we glorify the Father, we magnify the Son, we worship the Holy Spirit, truly one God by nature, Life and Lives, Kingdom without end.

Both now and ever, and unto ages of ages. Amen. Watch over thy city, all-pure Mother of God. For by thee she reigns in faith, by thee she is made strong; by thee she is victorious, putting to flight every temptation, despoiling the enemy and ruling her subjects.

Heirmos Of The Ninth Ode In Tone Six Conception without seed; nativity past understanding, from a Mother who never knew a man; child-bearing undefiled. For the birth of God makes both natures new. Therefore, as Bride and Mother of God, with true worship all generations magnify thee.

Kontakion Of The Great Canon My soul, O my soul, rise up! Why art thou sleeping? The end draws near and soon thou shalt be troubled. Watch, then, that Christ thy God may spare thee, for He is everywhere present and fills all things. Reader: Lord, have mercy. (forty times)

The Synaxarion On the fifth Thursday of the Great Fast, we sing, according to the ancient tradition, the order of the Great Canon of Repentance.

Verses Verily, Jesus, will I now sing unto Thee the Great Canon; Grant Thou me tears of contrition and awe.

This reverential and compunctionate canon is “great” not only because of the large number of troparia, but because of the mystical thoughts, insights and pious references it contains. Andrew, bishop of Crete, composed the Great Canon of Repentance in the seventh century. He artistically included the entire history of the Old and New Testaments into one sacred song in order to urge all souls to perform good deeds and to shun evil ones, thus returning to God through repentance. By the intercessions of Saint Andrew of Crete, O Christ God, have mercy upon us. Amen.

Apolytikion Of St. Mary Of Egypt In Tone Eight In thee the image was preserved with exactness, O Mother; for taking up thy cross, thou didst follow Christ, and by thy deeds thou didst teach us to overlook the flesh, for it passeth away, but to attend to the soul since it is immortal. Wherefore, O righteous Mary, thy spirit rejoiceth with the Angels.

Apolytikion Of St. Zosimas Of Palestine In Tone Eight The barren wilderness thou didst make fertile with the streams of thy tears; and by thy deep sighing thou hast given fruit through thy struggles a hundred-fold. Accordingly, thou hast become a star for the universe, sparkling with miracles. Therefore, O righteous Father Zosimas, intercede with Christ God to save our souls.

Apolytikion Of St. Sophronios Of Jerusalem In Tone Four Thy work of justice did show thee to thy congregation as a canon of faith, the likeness of humility and teacher of abstinence, O Father and Patriarch Sophronios. Wherefore, by humility thou didst achieve exaltation, and by thy meekness richness. Intercede, therefore, with Christ to save our souls.

Apolytikion For St. Andrew Of Crete In Tone Eight Thou hast shown thyself, O God-inspired Andrew of Crete, as a guide to the Orthodox Faith, a teacher of true worship and purity, O star of the universe and companion of the bishops, O wise one. Through thy light thou hast enlightened all, O harp of the Spirit. Therefore, intercede with Christ God to save our souls.

Scripture Index

Genesis — 1–2 O9.2; 1.26–27 O2.15, O2.21, O6.15, O7.18; 2.7 O1.10, O2.6; 2.25 O2.7; 3 O2.11; 3.1–13 O1.3, O1.4, O1.5, O2.7, O2.8, O2.9, O2.13, O4.26; 3.14–19 O2.6, O4.23, O4.26; 3.20 O2.12; 3.23–24 O1.6, O1.13; 4.4 O1.8; 4.5 O1.9; 4.7–8 O1.7, O2.30, O2.34; 4.23 O2.33, O2.34; 4.25–26 O2.31; 5.21–24 O2.31; 6.5–13 O2.31, O3.9; 7.11–13 O2.32; 9.20–23 O3.11; 9.26–27 O3.12; 11.3–8 O2.35; 11.31–12.1 O3.13; 12.1–9 O3.14; 14.18–20 O3.20; 16.3 O3.18; 16.11–15 O3.18; 18.1–15 O3.15; 19.9 O2.16; 19.17–23 O3.2, O3.22; 19.23–29 O2.37, O3.1, O3.3, O3.22, O3.23; 21.10 O3.17; 22.1–19 O3.16; 25.30 O4.12; 25.31–33 O4.11; 26.34–35 O4.12; 28.10–22 O3.19, O4.6, O4.10; 29.16–30 O4.7; 29.31–35 O4.8; 30.8 O4.8; 30.31–33 O4.7; 31.38–41 O4.7; 32.28–30 O4.9; 35.21/22 O5.2; 35.22 O4.10; 37.3 O2.18; 37.24 O5.6; 37.25–28 O5.3, O5.4; 39.6–20 O5.5; 49 O4.10; 49.4 O5.2

Exodus — 1.15–22 O5.7, O5.8; 2.1–4 O5.7; 2.9 O5.8; 2.11–14 O5.9; 2.15 O5.9; 3.1 O5.10; 3.2–6 O5.10; 3.8 O3.13; 4.6–8 O6.4; 6.6–7 O2.16; 7.11 O5.13; 14.16 O5.11; 14.21–28 O5.13, O6.5; 16.3 O6.7; 16.15 O6.6; 17.6 O6.8, O6.9; 17.8–13 O6.11; 22.22 O8.5; 23.5 O2.16; 23.19 O1.1; 24.8 O4.22

Leviticus — 4 O5.15; 10.1–3 O5.12; 26.13 O1.16

Numbers — 11.4–7 O6.7; 13.21–25 O6.10; 14.30 O6.10; 15.31 O7.18; 16.1–40 O5.12, O6.2; 18.12–13 O1.1; 20.8 O6.8, O6.9; 21.5 O6.6; 25 O5.12

Deuteronomy — 1.8 O6.12; 4.24 O3.3; 10.17–19 O2.38, O8.5; 18.19 O4.27; 26.1–2 O1.1; 31.6–7 O4.9; 31.23 O4.9; 32.1 O2.1; 32.39 O2.29

Joshua — 1.6–9 O4.9; 1.18 O4.9; 2.1 O6.10; 3.15–17 O6.12; 9.3–27 O6.11; 10.25 O4.9

Judges — 4.4–6 B.5; 4.18–21 B.6; 6.38 B.8; 7.5–7 B.8; 11.1 B.5; 11.34–40 B.7; 13.2–24 B.2; 15.15–17 B.4; 16.1 B.4; 16.19–21 B.3; 19.29–30 B.10

Ruth — 2 O8.5

1 Kingdoms — 1.13 B.11; 1.19 B.12; 1.20 B.11; 2.11 B.12; 2.12–34 O5.12, B.9; 7.15 B.12; 8.1–5 O5.12; 9.3 O7.3; 10.1–2 O7.3; 13.6 O2.16; 16.7 O2.19; 16.13 B.13

2 Kingdoms — 6.6–7 O7.7; 11.2–17 O2.23, O7.4; 12.13 O7.5; 16.20–23 O7.8, O7.9; 22.2 O6.8

3 Kingdoms — 3.12 O7.11; 6.1–2 O3.19; 11.1–13 O7.10, O7.11; 11.26–40 O7.12; 12.1–33 O7.12; 16.30 O7.13; 17.1–7 O7.15; 17.8–16 O7.15; 18.17–40 O7.14

4 Kingdoms — 1.10–15 O7.14; 2.1–15 O8.2, O8.3, O8.4; 4.8–13 O8.5; 5 O6.4; 5.20–27 O8.3, O8.4, O8.6; 18.12 O4.27; 20.1–11 O5.14, O7.20; 21.1–18 O7.16

1 Chronicles — 5.1 O5.2

2 Chronicles — 33.1–9 O1.20, O7.16

Prayer of Manasseh — 7–8 O4.26; 8–9 O7.16; 9 O4.4; 10 O1.20, O4.5

1 Ezra — 1.26 O9.3; 1.49 O9.3

2 Ezra — 9.13–10.1 O1.1; 15.15 O2.16

Tobit — 3.3 O2.2; 13.5–6 O2.2, O7.19

Judith — 7.22 O9.24

Esther — 4.17 O7.19

1 Maccabees — 2.61 O9.24

2 Maccabees — 6.18–7.42 O6.7

3 Maccabees — 2.9 O3.19

Psalm — 6.6–7 O1.16, O2.28, O4.3; 17.29/18.28 O5.1; 18.13/19.12 O7.19; 24/25.15 O6.3; 31/32.5 O7.2; 35.10/36.9 O3.8; 37.3–4/38.2–3 O2.36; 37.5/38.4 O2.16; 37.7–9/38.8–10 O6.1; 37.10/38.9 O2.28; 38.7/39.6 O4.2; 38.14/39.13 B.14; 40.2–3/41.1–2 B.8; 42/43.2 O3.5; 50/51 O7.5, O7.6; 50.3/51.1 O1.12, O7.19; 50.6/51.4 O2.3, O3.4, O3.5, O8.1, O8.18; 50.9/51.7 O3.4, O4.17, O5.14; 50.13/51.11 O1.18; 50.14/51.12 O7.18; 50.19/51.17 O9.24; 54.7–8/55.6–7 O9.10; 54.16/55.15 O1.13; 56.2/57.1 O3.10; 60.2/61.1 O3.25; 67.6/68.5 O2.38, O8.5; 70/71.5 O1.20; 70/71.9 O1.13, O9.24; 72.20/73.20 O7.20; 73/74.12 O4.19; 78/79.1–3 O4.26; 79.19/80.18 O7.17; 88.15/89.14 O3.19; 89/90.8 O1.19; 89/90.9–10 O4.23; 96/97.2 O3.19; 102/103.15 O4.2; 104/105.40 O6.7; 105/106.39 O4.17; 118/119.88 B.14; 118/119.108 O2.27; 118/119.176 O8.19; 122/123.2 O9.25; 123/124.7 O9.10; 128/129.1–2 O1.20; 128/129.3 O2.10; 137/138.8 O4.1; 138/139.13–16 O1.10; 142/143.2 O1.23; 145/146.9 O8.5

Job — 1.2 O4.14; 1–2 O4.15, O4.16; 1.13–19 O4.14; 1.22 O4.14; 2.7–9 O4.13, O4.14, O4.17; 2.9–10 O4.13, O4.14; 9.17 O9.3; 10.2 B.14; 10.3 O5.16; 10.11 O1.10; 14.1–2 O4.2; 20.8 O7.20; 21.5 O2.2; 31.32 O8.5; 42.17 O4.14

Proverbs — 1.24–27 O9.3; 3.9 O1.1; 27.7 O1.5; 28.13 O2.29; 30.2 O1.2

Ecclesiastes — 10.18 O1.20; 12.1–8 O9.1

Song of Songs — 7.10 O3.7

Wisdom — 11.15 O2.38; 16.20 O6.7

Sirach — 2.11 O8.18; 4.25 O5.15; 16.12 O9.1; 17.25 O2.29; 18.20–21 O7.19; 23.6 O2.6; 35.10 O1.1

Hosea — 10.11 O6.3; 11.4 O1.16; 13.14 O3.8

Amos — 5.22 O4.25

Micah — 1.9 O1.4; 3.6 O5.1

Joel — 2.7 O4.5; 2.12–13 O3.8; 2.14 O9.24; 3.15 O5.1

Obadiah — 6 O7.19

Jonah — 1.3 O8.10; 2.1/2 O6.14; 2.4/3 O6.5; 3 O8.8; 4.2 O8.10

Nahum — 1.1 O8.10; 3.19 O1.4

Habakkuk — 1.4 O9.3; 2.1 O4.9

Zephaniah — 3.1–2 O4.27

Haggai — 2.17–19 O3.19

Zechariah — 7.10 O8.5; 9.11 O4.22

Malachi — 1.10 O4.25; 3.5 O8.5

Isaiah — 1.6 O7.1; 1.18 O4.17, O5.14; 5.20 O1.5; 25.8 O3.8; 26.9 O5.1; 29.8 O7.20; 35.3–4 O9.24; 38.1–8 O7.20; 40.3 O9.10; 40.6–8 O4.2; 42.16 O5.1; 51.9 O4.3; 51.17 O4.3; 51.23 O2.10; 52.1 O4.3; 59.3 O4.17; 64.6 O2.14

Jeremiah — 1.5 O1.20; 2.20 O1.16; 5.30–31 O8.13; 6.19 O4.27; 8.22 O4.17; 9.1 O8.9; 18.1–10 O1.10; 25.8–10 O7.18; 35/28.2 O1.16; 45/38.6 O8.9

Baruch — 1.21–22 O9.3

Lamentations — 1.1 O8.9; 1.2 O1.1; 4.11 O3.19

Epistle of Jeremiah — 10 O2.18

Ezekiel — 14.2–8 O4.26; 16 O2.31; 18.23 O2.27; 22.7 O8.5; 36.25 O5.14; 36.26 O2.25

Daniel — 3 O8.11; 3.35 O7.1; 6 O8.11; 7.9-10 O8.20; 7.11 O6.13; 10.8 O9.24; 10.16–19 O9.24; Susanna 9 O4.5

4 Maccabees — 5.11 O8.1; 7.22 O2.6; 13.2 O2.6

4 Ezra — 5.1 O1.21; 7.33 O8.20; 7.36 O8.20; 7.62–63 O2.6

Matthew — 2.1–12 O9.7; 2.16–18 O5.7, O9.7; 3.2–3 O9.10; 3.5–6 O9.11; 3.8 O9.24; 4.1–11 O9.8, O9.9; 4.24 O5.17; 5.3 O9.24; 5.22 O2.37; 6.22 O7.18; 8.5–13 O9.13; 9.1–8 O9.13; 9.13 O9.6; 9.19–22 O5.18, O9.14; 11.2–6 O9.14, O9.15; 11.21–23 O9.19; 11.29–30 O1.16; 13.44–46 O4.9; 14.3 O9.10; 14.29–31 O2.4, O6.13; 15.18–20 O4.17; 15.21–28 O8.14, O8.16, O9.20; 15.31 O9.15; 16.27 O3.24, O9.25; 17.21 O9.4, O9.8; 19.20 O1.20; 19.21–22 O2.17; 21.31 O9.6; 22.11–13 O2.14, O4.21, O8.5; 22.15–22 O2.21, O6.15; 22.37 O4.4; 23.27–28 O2.19; 23.35 O1.8; 24.30 O8.20; 24.33 O4.2; 24.37–39 O3.9; 25.1–13 O2.26, O3.21, O4.21, O7.18; 25.31 O9.25; 25.35 O8.5; 25.43 O8.5; 26.7 O8.17; 26.28 O1.13, O4.22; 26.41 O4.9, O9.9; 26.75 O8.14; 27.51–53 O9.23; 28.3 O4.17, O5.14

Mark — 1.4 O1.13; 2.1–12 O4.1; 5.25–34 O5.18, O9.14; 5.41–42 O9.15; 7.24–30 O9.21; 8.38 O9.25; 9.3 O4.17, O5.14; 9.29 O9.4; 10.21–22 O2.17; 12.13–27 O2.21, O6.15; 12.30 O4.4; 13.33–37 O4.9; 14.24 O4.22

Luke — 1.77 O1.13; 2.9–12 O9.7; 2.25–38 O9.4, O9.7; 3.8 O9.24; 4.1–13 O9.8, O9.9; 4.16–21 O9.15; 4.25 O7.15; 5.17–26 O5.17, O9.13; 5.27–30 O9.15; 7.1–10 O9.13; 7.11–15 O9.13; 7.30 O9.6; 7.36–50 O2.5, O2.22, O2.23, O5.14, O7.17, O8.14, O8.17, O9.16, O9.17, O9.18, B.13; 8.41–56 O1.22, O5.17, O5.18, O7.17, O8.16, O9.14; 9.38–43 O9.21; 10.13–15 O9.19; 10.27 O4.4; 10.29–37 O1.11, O1.14, O1.15, O4.17, O8.15, O9.3; 11.34–36 O7.18; 12.13–21 O2.17; 13.11–13 O5.19, O9.14; 15.1 O9.6; 15.4–6 O3.6, O8.19; 15.8–9 O2.21, O6.15; 15.13 O1.20, O1.21; 15.20 O1.12; 16.20 O1.13; 17.11–19 O5.17; 17.26–27 O3.9; 18.9–14 O2.24, O3.10, O4.24, O6.1, O8.14, O9.16; 19.1–10 O9.17; 20.20–38 O2.21, O6.15; 21.36 O4.9; 22.19–20 O4.18, O4.22; 22.32 O9.24; 23.32–43 B.1, O4.19, O8.14, O9.21, O9.22; 23.44–45 O9.23; 23.46 O4.18

John — 1.14 O2.12, O5.17; 1.29 O1.16; 2.1–11 O9.12; 4.1–43 O3.8, O5.20, O9.13; 5.22-23 O8.20; 5.34 O6.15; 5.35 O9.10; 6.25–59 O4.20, O6.7; 7.37–38 O3.8; 9.1–7 O5.21; 10.11–12 O3.6, O8.19; 11.33 O8.16; 19.34 O4.20, O4.22, O5.20, O6.9

Acts — 2.38 O1.13; 7.38 O1.6; 14.23 O9.4; 17.25 O1.10; 17.30 O5.15; 26.18 O5.1

Romans — 1.21 O2.6; 1.22–25 O4.26; 1.26–32 O2.30, O4.26; 2.12–16 O4.5, O8.8; 3.25 O1.13; 3.28 O3.7; 5.6 O9.24; 8.3 O9.3; 8.22–23 O2.28; 8.27 O2.38; 9.21 O1.10; 13.11 O4.3; 14.10–12 O8.20

1 Corinthians — 3.17 O4.17; 4.5 O1.19, O7.19; 5.1 O5.2; 6.2 O1.17; 6.11 O3.7; 10.4 O6.8, O6.9; 11.25 O4.22; 15.24 O8.13; 15.54–57 O3.8

2 Corinthians — 4.2 O7.19; 4.3–4 O9.3; 5.2–4 O2.16, O2.28; 5.10 O8.20; 5.17 O3.7; 7.10 O1.2; 11.2 O9.4; 12.9 O9.24

Galatians — 2.16–17 O3.7; 4.4 O5.17; 4.30 O3.17; 5.1 O1.16, O2.17; 5.13 O2.17

Ephesians — 2.3 O2.6; 2.10 O3.7; 3.9 O3.7; 4.18 O2.6; 5.8 O5.1; 5.12 O7.19; 5.14 O4.3

Philippians — 2.5–11 O5.17, O9.5; 3.20–21 O4.18; 4.13 O5.11

Colossians — 1.16 O3.7; 2.13–14 O9.18; 3.10 O2.20; 3.17 O4.4

1 Thessalonians — 4.5 O2.6; 5.5 O5.1

2 Thessalonians — 1.5–12 O9.3

1 Timothy — 1.15 O2.3, O2.24, O3.5, O3.10, O4.1, O5.15, O7.17, O8.18, O9.25; 2.3–4 O2.27, O4.26; 3.16 O5.17

2 Timothy — 2.24–26 O4.26; 3.8 O5.13; 4.1 O2.29

Titus — 1.15–16 O4.17; 3.4–5 O1.12, O4.1

Philemon — 11 O9.3

Hebrews — 2.14–15 O3.8, O5.17; 4.15 O5.16, O9.5; 6.11–12 O8.12; 7 O3.20; 7.26 O5.16; 9.11 O2.19; 9.14 O4.5; 11.4 O1.8; 11.10 O3.19; 12.12 O4.17; 12.16 O4.12, O5.4; 12.29 O3.3; 13.1–2 O8.5; 13.4 O9.12; 13.15 B.7

James — 5.16 O1.11, O4.3

1 Peter — 1.14–16 O5.15; 2.9 O5.1; 2.16–19 O2.17; 2.22 O5.16; 3.3 O2.19; 4.7 O4.9

2 Peter — 2.2 O2.6; 2.12–16 O2.6

1 John — 1.9 O1.11, O4.3; 2.16 O1.5, O2.13; 3.5 O5.16; 3.12 O1.9

2 John — 7 O5.17

3 John — 5 O8.5; 11 O8.12

Jude — 18 O2.6; 24 O7.17

Apocalypse — 2.7 O4.19; 2.23 O2.38; 3.2–3 O4.9; 5.9 O4.19; 7.14 O4.18; 7.17 O5.20; 9.2 O8.20; 13.1 O6.13; 16.15 O2.11; 20.14 O3.8; 21.6 O5.20

Greek numbering/Hebrew numbering. ↩
The Biblical Ode 1 is Exodus 15.1–18 (The Song of Moses or the Song of the Sea). ↩
The Apocalypse of Ezra is an appendix in some Slavonic Bibles. ↩
The Biblical Ode 2 is Deuteronomy 32.1–43 (The Second Song of Moses). ↩
4 Maccabees is an appendix in many Greek Bibles. It is a treatise on the woman with 7 sons martyred in the Maccabean revolt. The whole work argues for godly reason subduing the passions and the benefits that come from this. ↩
The Biblical Ode 3 is 1 Kingdoms/1 Samuel 2.1–10 (The Prayer of Hannah). ↩
The Biblical Ode 4 is Habakkuk 3 (The Prayer of Habakkuk). ↩
Note Jacob’s lack of sleep in Genesis 31.40, a theme in this ode. ↩
The Biblical Ode 5 is Isaiah 26.9–20 (The Prayer of Isaiah). ↩
Quite impressively, St Andrew recalls three (or five) separate stories (Nadab and Abihu, Korah’s rebellion, and Hophni and Phinehas) in the Scriptures in this troparion (the last two stories, Samuel’s sons and the righteous Phinehas, are called to mind by the first three). ↩
The Biblical Ode 6 is Jonah 2 (The Prayer of Jonah from the Deep). ↩
Some texts read “like a dog” which sounds bizarre but does fit the context of Gideon (Judges 7.5). On the other hand “hart” fits the context of Psalm 40. ↩
The Biblical Ode 7 is Daniel 3.26–45 (Prayer of Azariah) (found only in the Greek text). ↩
3 Kingdoms 18.19 in the Greek uses “the prophets of shame” to refer to the “prophets of Ba‘al” from the Hebrew text. This is part of a trend in the Scriptures to replace pagan gods’ names (especially Ba‘al) with dysphemisms, compare Ishbosheth of the books of the Kingdoms with Ishbaal of the books of the Chronicles where shame (Hebrew: \texthebrew{בשת} bosheth) replaces Ba‘al (Hebrew: \texthebrew{בעל}). ↩
The portions of Esther preserved in the Greek have various numbering systems. ↩
The Biblical Ode 8 is Daniel 3.52–90 (Song of the Three Holy Youth) (found only in the Greek Text). ↩
The Biblical Ode 9 is Luke 1.46–55 (The Song of the Theotokos: The Magnificat) and 1.68–79 (The Song of Zacharias: The Benedictus). ↩

Introduction to the Canon

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Scriptures within Tradition

To say the same things is no trouble for us and safe for you.

Read Scripture within tradition. Scripture is the crown jewel of tradition and a crown jewel is diminished if taken out of its setting.

I often say one cannot understand the whole Orthodoxy without understanding the parts, but also one cannot understand the parts without understanding the whole. So how do we begin? Immersion.

We are formed in the womb of the Virgin Mother: the Church

We will allow room for you to apply the Canon of Repentance and the Scriptures to your life.

If there only existed a single sense for the words of Scripture, then the first commentator who came along would discover it, and other hearers would experience neither the labor of searching, nor the joy of finding. Rather each word of our Lord has its own form, and each form has its own members, and each member has its own character. Each individual understands according to his capacity and interprets as it is granted him. St Ephrem Commentary on the Diatessaron 7.22 103

Goal

Scripture Index

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The Great Canon of Repentance — St Andrew of Crete

Leviticus — 4 O5.15; 10.1–3 O5.12; 26.13 O1.16

Numbers — 11.4–7 O6.7; 13.21–25 O6.10; 14.30 O6.10; 15.31 O7.18; 16.1–40 O5.12, O6.2; 18.12–13 O1.1; 20.8 O6.8, O6.9; 21.5 O6.6; 25 O5.12

Deuteronomy — 1.8 O6.12; 4.24 O3.3; 10.17–19 O2.38, O8.5; 18.19 O4.27; 26.1–2 O1.1; 31.6–7 O4.9; 31.23 O4.9; 32.1 O2.1; 32.39 O2.29

Joshua — 1.6–9 O4.9; 1.18 O4.9; 2.1 O6.10; 3.15–17 O6.12; 9.3–27 O6.11; 10.25 O4.9

Judges — 4.4–6 B.5; 4.18–21 B.6; 6.38 B.8; 7.5–7 B.8; 11.1 B.5; 11.34–40 B.7; 13.2–24 B.2; 15.15–17 B.4; 16.1 B.4; 16.19–21 B.3; 19.29–30 B.10

Ruth — 2 O8.5

1 Kingdoms — 1.13 B.11; 1.19 B.12; 1.20 B.11; 2.11 B.12; 2.12–34 O5.12, B.9; 7.15 B.12; 8.1–5 O5.12; 9.3 O7.3; 10.1–2 O7.3; 13.6 O2.16; 16.7 O2.19; 16.13 B.13

2 Kingdoms — 6.6–7 O7.7; 11.2–17 O2.23, O7.4; 12.13 O7.5; 16.20–23 O7.8, O7.9; 22.2 O6.8

3 Kingdoms — 3.12 O7.11; 6.1–2 O3.19; 11.1–13 O7.10, O7.11; 11.26–40 O7.12; 12.1–33 O7.12; 16.30 O7.13; 17.1–7 O7.15; 17.8–16 O7.15; 18.17–40 O7.14

4 Kingdoms — 1.10–15 O7.14; 2.1–15 O8.2, O8.3, O8.4; 4.8–13 O8.5; 5 O6.4; 5.20–27 O8.3, O8.4, O8.6; 18.12 O4.27; 20.1–11 O5.14, O7.20; 21.1–18 O7.16

1 Chronicles — 5.1 O5.2

2 Chronicles — 33.1–9 O1.20, O7.16

Prayer of Manasseh — 7–8 O4.26; 8–9 O7.16; 9 O4.4; 10 O1.20, O4.5

1 Ezra — 1.26 O9.3; 1.49 O9.3

2 Ezra — 9.13–10.1 O1.1; 15.15 O2.16

Tobit — 3.3 O2.2; 13.5–6 O2.2, O7.19

Judith — 7.22 O9.24

Esther — 4.17 O7.19

1 Maccabees — 2.61 O9.24

2 Maccabees — 6.18–7.42 O6.7

3 Maccabees — 2.9 O3.19

Proverbs — 1.24–27 O9.3; 3.9 O1.1; 27.7 O1.5; 28.13 O2.29; 30.2 O1.2

Ecclesiastes — 10.18 O1.20; 12.1–8 O9.1

Song of Songs — 7.10 O3.7

Wisdom — 11.15 O2.38; 16.20 O6.7

Sirach — 2.11 O8.18; 4.25 O5.15; 16.12 O9.1; 17.25 O2.29; 18.20–21 O7.19; 23.6 O2.6; 35.10 O1.1

Hosea — 10.11 O6.3; 11.4 O1.16; 13.14 O3.8

Amos — 5.22 O4.25

Micah — 1.9 O1.4; 3.6 O5.1

Joel — 2.7 O4.5; 2.12–13 O3.8; 2.14 O9.24; 3.15 O5.1

Obadiah — 6 O7.19

Jonah — 1.3 O8.10; 2.1/2 O6.14; 2.4/3 O6.5; 3 O8.8; 4.2 O8.10

Nahum — 1.1 O8.10; 3.19 O1.4

Habakkuk — 1.4 O9.3; 2.1 O4.9

Zephaniah — 3.1–2 O4.27

Haggai — 2.17–19 O3.19

Zechariah — 7.10 O8.5; 9.11 O4.22

Malachi — 1.10 O4.25; 3.5 O8.5

Jeremiah — 1.5 O1.20; 2.20 O1.16; 5.30–31 O8.13; 6.19 O4.27; 8.22 O4.17; 9.1 O8.9; 18.1–10 O1.10; 25.8–10 O7.18; 35/28.2 O1.16; 45/38.6 O8.9

Baruch — 1.21–22 O9.3

Lamentations — 1.1 O8.9; 1.2 O1.1; 4.11 O3.19

Epistle of Jeremiah — 10 O2.18

Ezekiel — 14.2–8 O4.26; 16 O2.31; 18.23 O2.27; 22.7 O8.5; 36.25 O5.14; 36.26 O2.25

Daniel — 3 O8.11; 3.35 O7.1; 6 O8.11; 7.9-10 O8.20; 7.11 O6.13; 10.8 O9.24; 10.16–19 O9.24; Susanna 9 O4.5

4 Maccabees — 5.11 O8.1; 7.22 O2.6; 13.2 O2.6

4 Ezra — 5.1 O1.21; 7.33 O8.20; 7.36 O8.20; 7.62–63 O2.6

Acts — 2.38 O1.13; 7.38 O1.6; 14.23 O9.4; 17.25 O1.10; 17.30 O5.15; 26.18 O5.1

1 Corinthians — 3.17 O4.17; 4.5 O1.19, O7.19; 5.1 O5.2; 6.2 O1.17; 6.11 O3.7; 10.4 O6.8, O6.9; 11.25 O4.22; 15.24 O8.13; 15.54–57 O3.8

2 Corinthians — 4.2 O7.19; 4.3–4 O9.3; 5.2–4 O2.16, O2.28; 5.10 O8.20; 5.17 O3.7; 7.10 O1.2; 11.2 O9.4; 12.9 O9.24

Galatians — 2.16–17 O3.7; 4.4 O5.17; 4.30 O3.17; 5.1 O1.16, O2.17; 5.13 O2.17

Ephesians — 2.3 O2.6; 2.10 O3.7; 3.9 O3.7; 4.18 O2.6; 5.8 O5.1; 5.12 O7.19; 5.14 O4.3

Philippians — 2.5–11 O5.17, O9.5; 3.20–21 O4.18; 4.13 O5.11

Colossians — 1.16 O3.7; 2.13–14 O9.18; 3.10 O2.20; 3.17 O4.4

1 Thessalonians — 4.5 O2.6; 5.5 O5.1

2 Thessalonians — 1.5–12 O9.3

1 Timothy — 1.15 O2.3, O2.24, O3.5, O3.10, O4.1, O5.15, O7.17, O8.18, O9.25; 2.3–4 O2.27, O4.26; 3.16 O5.17

2 Timothy — 2.24–26 O4.26; 3.8 O5.13; 4.1 O2.29

Titus — 1.15–16 O4.17; 3.4–5 O1.12, O4.1

Philemon — 11 O9.3

James — 5.16 O1.11, O4.3

1 Peter — 1.14–16 O5.15; 2.9 O5.1; 2.16–19 O2.17; 2.22 O5.16; 3.3 O2.19; 4.7 O4.9

2 Peter — 2.2 O2.6; 2.12–16 O2.6

1 John — 1.9 O1.11, O4.3; 2.16 O1.5, O2.13; 3.5 O5.16; 3.12 O1.9

2 John — 7 O5.17

3 John — 5 O8.5; 11 O8.12

Jude — 18 O2.6; 24 O7.17

Apocalypse — 2.7 O4.19; 2.23 O2.38; 3.2–3 O4.9; 5.9 O4.19; 7.14 O4.18; 7.17 O5.20; 9.2 O8.20; 13.1 O6.13; 16.15 O2.11; 20.14 O3.8; 21.6 O5.20

Themes of the Canon of Repentance

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Throughout

A dialogue with one’s soul about the need for repentance.

Godly Sorrow

9 As it is, I rejoice, not because you were grieved, but because you were grieved into repenting. For you felt a godly grief, so that you suffered no loss through us. 10 For godly grief produces a repentance that leads to salvation without regret, whereas worldly grief produces death. 11 For see what earnestness this godly grief has produced in you, but also what eagerness to clear yourselves, what indignation, what fear, what longing, what zeal, what punishment! At every point you have proved yourselves innocent in the matter. — 2 Corinthians 7

Christ’s mercy enables us to repent

(O2.25/48) Have mercy on me, O God, have mercy on me. I have no tears, no repentance, no compunction; but as God do Thou Thyself, O Savior, bestow them on me (Ezekiel 36.26).

(O3.7/68) Have mercy on me, O God, have mercy on me. Thou art my beloved Jesus (Song of Songs 7.10), Thou art my Creator (2 Corinthians 5.17, Ephesians 2.10, 3.9, Colossians 1.16); in Thee shall I be justified (Romans 3.28, 1 Corinthians 6.11, Galatians 2.16–17), O Savior.

Christ is the Physician

Parable of the The Good Samaritan

Lover of mankind

We say Christ is the Lover of Mankind again and again in the Liturgy

thou didst not cease to do all things until thou had brought up to heaven — St John Chrysostom’s Anaphora

Kontakion

My soul, O my soul, rise up! Why art thou sleeping? The end draws near and soon thou shalt be troubled. Watch, then, that Christ thy God may spare thee, for He is everywhere present and fills all things.

The remembrance of death becomes the remembrance of God, the God who descended into Hades to save us. Clément

By Ode

Ode 1

A beginning The weight/yoke of sin

Ode 2

The depth of sin (1 Timothy 1.15) Garments

Ode 3

The fire of judgement Our journey

Ode 4

Awake (before the end) The testimony of conscience Action and contemplation

Ode 5

Darkness and light Filth and cleanness/purity

Ode 6

Abyss, hades God’s provision

Ode 7

Sensuality, animal appetite A turning again (repentance as turning)

Ode 8

Greed and hospitality Tears The final judgement (old age and illness)

Ode 9

New Testament Prayer and fasting Following example of Christ The power of Christ

Examples from the Canon of Repentance

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Scriptures

Strange Fire and a Polluted Life

My confession of pride

When I initially heard this, I thought St Andrew had wrong reference, then 2 years ago realized he’s pulling two stories together. Then as preparing notes realized it’s 3, then afte a conversation with Subdeacon, no it’s 4. Oh wait, this calls to mind another story 5.

(O5.12/125) Have mercy on me, O God, have mercy on me. Aaron offered to God fire that was blameless and undefiled, but Hophni and Phinehas brought to Him, as thou hast done, my soul, strange fire and a polluted life (Leviticus 10.1–3, Numbers 16.1–40, Numbers 25, 1 Kingdoms/1 Samuel 2.12–34, 1 Kingdoms/1 Samuel 8.1–5)^[1].

(O6.2/136) Have mercy on me, O God, have mercy on me. Like Dathan and Abiram, O my soul, thou hast become a stranger to thy Lord; but from the lowest depth of hell cry out, ‘Spare me’, that the earth may not open and swallow thee up (Numbers 16.28–35).

O6.2 Also calls to mind Jonah in the belly of the whale/sheol (The Irmos of Ode 6 is Jonah 2). The Lord says he knows Aaron, by implication he doesn’t know Korah, Dathan and Abiram

Nadab and Abihu: Strange Fire

10.1 Now Nadab and Abi′hu, the sons of Aaron, each took his censer, and put fire in it, and laid incense on it, and offered unholy fire before the Lord, such as he had not commanded them. 2 And fire came forth from the presence of the Lord and devoured them, and they died before the Lord. 3 Then Moses said to Aaron, “This is what the Lord has said, ‘I will show myself holy among those who are near me, and before all the people I will be glorified.’” And Aaron held his peace. 4 And Moses called Mish′a-el and Elza′phan, the sons of Uz′ziel the uncle of Aaron, and said to them, “Draw near, carry your brethren from before the sanctuary out of the camp.” 5 So they drew near, and carried them in their coats out of the camp, as Moses had said. 6 And Moses said to Aaron and to Elea′zar and Ith′amar, his sons, “Do not let the hair of your heads hang loose, and do not rend your clothes, lest you die, and lest wrath come upon all the congregation; but your brethren, the whole house of Israel, may bewail the burning which the Lord has kindled. 7 And do not go out from the door of the tent of meeting, lest you die; for the anointing oil of the Lord is upon you.” And they did according to the word of Moses. 8 And the Lord spoke to Aaron, saying, 9 “Drink no wine nor strong drink, you nor your sons with you, when you go into the tent of meeting, lest you die; it shall be a statute for ever throughout your generations. 10 You are to distinguish between the holy and the common, and between the unclean and the clean; 11 and you are to teach the people of Israel all the statutes which the Lord has spoken to them by Moses.” —Leviticus 10.1–8

Korah, Dathan, and Abiram are swallowed by Hades alive

Korah et al. claim that all of Israel is holy and there no need for the priesthood. The Lord will show who is his (Heb) or the Lord knows who is his (Greek). Moses explains that Korah et al. already serve the Lord as Levites.

8 And Moses said to Korah, “Hear now, you sons of Levi: 9 is it too small a thing for you that the God of Israel has separated you from the congregation of Israel, to bring you near to himself, to do service in the tabernacle of the Lord and to stand before the congregation to minister to them, 10 and that he has brought you near him, and all your brothers the sons of Levi with you? And would you seek the priesthood also?“ — Numbers 16

All are to take censers and burn incense before the Lord. But Dathan and Abiram won’t even come up to the place to do so saying that Moses took them out of a land of milk and honey, and made himself prince over them.

So Korah and company brought incense and burned it before the Lord as did Aaron. And the Lord chose Aaron and Moses had everyone move away from the dwellings of Korah, Dathan and Abiram. Moses said as a sign the earth would swallow them. After he finished pronouncing this, the Lord opened the earth and it swallowed them alive into Sheol/Hades.

Hophni and Phinehas

12 Now the sons of Eli were worthless men; they had no regard for the Lord. 13 The custom of the priests with the people was that when any man offered sacrifice, the priest’s servant would come, while the meat was boiling, with a three-pronged fork in his hand, 14 and he would thrust it into the pan, or kettle, or caldron, or pot; all that the fork brought up the priest would take for himself. So they did at Shiloh to all the Israelites who came there. 15 Moreover, before the fat was burned, the priest’s servant would come and say to the man who was sacrificing, “Give meat for the priest to roast; for he will not accept boiled meat from you, but raw.” 16 And if the man said to him, “Let them burn the fat first, and then take as much as you wish,” he would say, “No, you must give it now; and if not, I will take it by force.” 17 Thus the sin of the young men was very great in the sight of the Lord; for the men treated the offering of the Lord with contempt. … 22 Now Eli was very old, and he heard all that his sons were doing to all Israel, and how they lay with the women who served at the entrance to the tent of meeting. 23 And he said to them, “Why do you do such things? For I hear of your evil dealings from all the people. 24 No, my sons; it is no good report that I hear the people of the Lord spreading abroad. 25 If a man sins against a man, God will mediate for him; but if a man sins against the Lord, who can intercede for him?” But they would not listen to the voice of their father; for it was the will of the Lord to slay them. — 1 Kingdoms 2

10 And the Lord came and stood forth, calling as at other times, “Samuel! Samuel!” And Samuel said, “Speak, for thy servant hears.” 11 Then the Lord said to Samuel, “Behold, I am about to do a thing in Israel, at which the two ears of every one that hears it will tingle. 12 On that day I will fulfil against Eli all that I have spoken concerning his house, from beginning to end. 13 And I tell him that I am about to punish his house for ever, for the iniquity which he knew, because his sons were blaspheming God, and he did not restrain them. 14 Therefore I swear to the house of Eli that the iniquity of Eli’s house shall not be expiated by sacrifice or offering for ever.” 15 Samuel lay until morning; then he opened the doors of the house of the Lord. And Samuel was afraid to tell the vision to Eli. 16 But Eli called Samuel and said, “Samuel, my son.” And he said, “Here I am.” 17 And Eli said, “What was it that he told you? Do not hide it from me. May God do so to you and more also, if you hide anything from me of all that he told you.” 18 So Samuel told him everything and hid nothing from him. And he said, “It is the Lord; let him do what seems good to him.” — 1 Kingdoms 3

God sends a prophet to tell Eli his house will be cut off. And Hophni and Phinehas would die on the same day. 1 Kingdoms 4.11

Samuel’s Sons Also Wicked: Joel and Abijah

1 Kingdoms 8. Samuel fails to raise his sons in the way of the Lord.

Righteous Phinehas

25 While Israel dwelt in Shittim the people began to play the harlot with the daughters of Moab. 2 These invited the people to the sacrifices of their gods, and the people ate, and bowed down to their gods. 3 So Israel yoked himself to Ba′al of Pe′or. And the anger of the Lord was kindled against Israel; 4 and the Lord said to Moses, “Take all the chiefs of the people, and hang them in the sun before the Lord, that the fierce anger of the Lord may turn away from Israel.” 5 And Moses said to the judges of Israel, “Every one of you slay his men who have yoked themselves to Ba′al of Pe′or.” 6 And behold, one of the people of Israel came and brought a Mid′ianite woman to his family, in the sight of Moses and in the sight of the whole congregation of the people of Israel, while they were weeping at the door of the tent of meeting. 7 When Phin′ehas the son of Elea′zar, son of Aaron the priest, saw it, he rose and left the congregation, and took a spear in his hand 8 and went after the man of Israel into the inner room, and pierced both of them, the man of Israel and the woman, through her body. Thus the plague was stayed from the people of Israel. 9 Nevertheless those that died by the plague were twenty-four thousand. 10 And the Lord said to Moses, 11 “Phin′ehas the son of Elea′zar, son of Aaron the priest, has turned back my wrath from the people of Israel, in that he was jealous with my jealousy among them, so that I did not consume the people of Israel in my jealousy. 12 Therefore say, ‘Behold, I give to him my covenant of peace; 13 and it shall be to him, and to his descendants after him, the covenant of a perpetual priesthood, because he was jealous for his God, and made atonement for the people of Israel.’” 14 The name of the slain man of Israel, who was slain with the Mid′ianite woman, was Zimri the son of Salu, head of a fathers’ house belonging to the Simeonites. 15 And the name of the Mid′ianite woman who was slain was Cozbi the daughter of Zur, who was the head of the people of a fathers’ house in Mid′ian. 16 And the Lord said to Moses, 17 “Harass the Mid′ianites, and smite them; 18 for they have harassed you with their wiles, with which they beguiled you in the matter of Pe′or, and in the matter of Cozbi, the daughter of the prince of Mid′ian, their sister, who was slain on the day of the plague on account of Pe′or.”

So we must make war on the passions.

Leprosy and Cleansing (not in class)

(O6.4/138) Have mercy on me, O God, have mercy on me. O my soul, the hand of Moses shall be our assurance, proving how God can cleanse a life full of leprosy and make it white as snow. So do not despair of thyself, though thou art leprous (Exodus 4.6–8, 4 Kingdoms/2 Kings 5).

6 Again, the Lord said to him, “Put your hand into your bosom.” And he put his hand into his bosom; and when he took it out, behold, his hand was leprous, as white as snow. 7 Then God said, “Put your hand back into your bosom.” So he put his hand back into his bosom; and when he took it out, behold, it was restored like the rest of his flesh. Exodus 4

New Scriptures

Prayer and Fasting

(O9.8/197) Have mercy on me, O God, have mercy on me. The Lord fasted forty days in the wilderness, and at the end of them He was hungry, thus showing that He is man (Matthew 4.2). Do not be dismayed, my soul! If the enemy attacks thee, through prayer and fasting drive him away (Matthew 17.21).

(O9.9/198) Have mercy on me, O God, have mercy on me. Christ was being tempted; the devil tempted Him, showing Him the stones that they might be made bread. He led Him up into a mountain, to see in an instant all the kingdoms of the world (Matthew 4.3–9). O my soul, look with fear on what happened; watch and pray every hour to God (Matthew 26.41).

36 And there was a prophetess, Anna, the daughter of Phan′u-el, of the tribe of Asher; she was of a great age, having lived with her husband seven years from her virginity, 37 and as a widow till she was eighty-four. She did not depart from the temple, worshiping with fasting and prayer night and day. 38 And coming up at that very hour she gave thanks to God, and spoke of him to all who were looking for the redemption of Jerusalem. — Luke 2.36–38

4 Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. 2 And he fasted forty days and forty nights, and afterward he was hungry. 3 And the tempter came and said to him, “If you are the Son of God, command these stones to become loaves of bread.” 4 But he answered, “It is written, ‘Man shall not live by bread alone, but by every word that proceeds from the mouth of God.’” 5 Then the devil took him to the holy city, and set him on the pinnacle of the temple, 6 and said to him, “If you are the Son of God, throw yourself down; for it is written, ‘He will give his angels charge of you,’ and ‘On their hands they will bear you up, lest you strike your foot against a stone.’” 7 Jesus said to him, “Again it is written, ‘You shall not tempt the Lord your God.’” 8 Again, the devil took him to a very high mountain, and showed him all the kingdoms of the world and the glory of them; 9 and he said to him, “All these I will give you, if you will fall down and worship me.” 10 Then Jesus said to him, “Begone, Satan! for it is written, ‘You shall worship the Lord your God and him only shall you serve.’” 11 Then the devil left him, and behold, angels came and ministered to him. — Matthew 4.1–11

14 And when they came to the crowd, a man came up to him and kneeling before him said, 15 “Lord, have mercy on my son, for he is an epileptic and he suffers terribly; for often he falls into the fire, and often into the water. 16 And I brought him to your disciples, and they could not heal him.” 17 And Jesus answered, “O faithless and perverse generation, how long am I to be with you? How long am I to bear with you? Bring him here to me.” 18 And Jesus rebuked him, and the demon came out of him, and the boy was cured instantly. 19 Then the disciples came to Jesus privately and said, “Why could we not cast it out?” 20 He said to them, “Because of your little faith. For truly, I say to you, if you have faith as a grain of mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; and nothing will be impossible to you. 21 But this kind never comes out except by prayer and fasting” — Matthew 17.14–21

19 But Jews came there from Antioch and Ico′nium; and having persuaded the people, they stoned Paul and dragged him out of the city, supposing that he was dead. 20 But when the disciples gathered about him, he rose up and entered the city; and on the next day he went on with Barnabas to Derbe. 21 When they had preached the gospel to that city and had made many disciples, they returned to Lystra and to Ico′nium and to Antioch, 22 strengthening the souls of the disciples, exhorting them to continue in the faith, and saying that through many tribulations we must enter the kingdom of God. 23 And when they had appointed elders for them in every church, with prayer and fasting, they committed them to the Lord in whom they believed. 24 Then they passed through Pisid′ia, and came to Pamphyl′ia. 25 And when they had spoken the word in Perga, they went down to Attali′a; 26 and from there they sailed to Antioch, where they had been commended to the grace of God for the work which they had fulfilled. 27 And when they arrived, they gathered the church together and declared all that God had done with them, and how he had opened a door of faith to the Gentiles. 28 And they remained no little time with the disciples. — Acts 14.19–28

Jacob – Leah and Rachel: Action and Contemplation

(O4.6/92) Have mercy on me, O God, have mercy on me. The ladder which the great Patriarch Jacob saw of old is an example (Genesis 28.12–13), O my soul, of approach through action and of ascent in knowledge. If, then, thou dost wish to live rightly in action and knowledge and contemplation, be thou made new.

(O4.7/93) Have mercy on me, O God, have mercy on me. In privation Jacob the Patriarch endured the burning heat by day and the frost by night, making daily gains of sheep and cattle, shepherding, wrestling, and serving, to win his two wives. (Genesis 29.16–30, 30.31–33, 31.38–41^[2])

(O4.8/94) Have mercy on me, O God, have mercy on me. By the two wives, understand action and knowledge in contemplation. Leah is action, for she had many children; and Rachel is knowledge, for she endured great toil. For without toil, O my soul, neither action nor contemplation will succeed (Genesis 29.31–35, 30.8).

(O4.9/95) Have mercy on me, O God, have mercy on me. Be watchful (Habakkuk 2.1, Matthew 26.41, Mark 13.33–37, Luke 21.36, 1 Peter 4.7, Apocalypse 3.2–3), O my soul, be full of courage (1 Corinthians 16.13) like Jacob the great Patriarch, that thou mayest acquire action with knowledge, and be named Israel, ‘the mind that sees God’ (Genesis 32.28–30); so shalt thou reach by contemplation the innermost darkness and gain great merchandise (Matthew 13.44–46).

22 The same night he arose and took his two wives, his two maids, and his eleven children, and crossed the ford of the Jabbok. 23 He took them and sent them across the stream, and likewise everything that he had. 24 And Jacob was left alone; and a man wrestled with him until the breaking of the day. 25 When the man saw that he did not prevail against Jacob, he touched the hollow of his thigh; and Jacob’s thigh was put out of joint as he wrestled with him. 26 Then he said, “Let me go, for the day is breaking.” But Jacob said, “I will not let you go, unless you bless me.” 27 And he said to him, “What is your name?” And he said, “Jacob.” 28 Then he said, “Your name shall no more be called Jacob, but Israel, for you have striven with God and with men, and have prevailed.” 29 Then Jacob asked him, “Tell me, I pray, your name.” But he said, “Why is it that you ask my name?” And there he blessed him. 30 So Jacob called the name of the place Peni′el, saying, “For I have seen God face to face, and yet my life is preserved.” 31 The sun rose upon him as he passed Penu′el, limping because of his thigh. 32 Therefore to this day the Israelites do not eat the sinew of the hip which is upon the hollow of the thigh, because he touched the hollow of Jacob’s thigh on the sinew of the hip. — Genesis 32.22–32

14 And the Word became flesh and dwelt among us, full of grace and truth; we have beheld his glory, glory as of the only Son from the Father. 15 (John bore witness to him, and cried, “This was he of whom I said, ‘He who comes after me ranks before me, for he was before me.’”) 16 And from his fulness have we all received, grace upon grace. 17 For the law was given through Moses; grace and truth came through Jesus Christ. 18 No one has ever seen God; the only Son, who is in the bosom of the Father, he has made him known. — John 1.14–18

(O5.9/122) Have mercy on me, O God, have mercy on me. O miserable soul, thou hast not struck and killed the Egyptian mind (Exodus 2.11–14), as did Moses the great. Tell me, then, how wilt thou go to dwell through repentance in the wilderness empty of passions (Exodus 2.15)?

(O5.10/123) Have mercy on me, O God, have mercy on me. Moses the great went to dwell in the desert (Exodus 3.1). Come, seek to follow his way of life, my soul, that in contemplation thou mayest attain the vision of God in the bush (Exodus 3.2–6).

Love of Possessions

(O2.17/40) Have mercy on me, O God, have mercy on me. Instead of freedom from possessions (Galatians 5.13, 1 Peter 2.16–19), O Savior, I have pursued a life in love with material things (Matthew 19.21–22, Mark 10.21–22, Luke 12.13–21), and now I wear a heavy yoke (Galatians 5.1).

13 One of the multitude said to him, “Teacher, bid my brother divide the inheritance with me.” 14 But he said to him, “Man, who made me a judge or divider over you?” 15 And he said to them, “Take heed, and beware of all covetousness; for a man’s life does not consist in the abundance of his possessions.” 16 And he told them a parable, saying, “The land of a rich man brought forth plentifully; 17 and he thought to himself, ‘What shall I do, for I have nowhere to store my crops?’ 18 And he said, ‘I will do this: I will pull down my barns, and build larger ones; and there I will store all my grain and my goods. 19 And I will say to my soul, Soul, you have ample goods laid up for many years; take your ease, eat, drink, be merry.’ 20 But God said to him, ‘Fool! This night your soul is required of you; and the things you have prepared, whose will they be?’ 21 So is he who lays up treasure for himself, and is not rich toward God.” — Luke 12

6 There is great gain in godliness with contentment; 7 for we brought nothing into the world, and[a] we cannot take anything out of the world; 8 but if we have food and clothing, with these we shall be content. 9 But those who desire to be rich fall into temptation, into a snare, into many senseless and hurtful desires that plunge men into ruin and destruction. 10 For the love of money is the root of all evils; it is through this craving that some have wandered away from the faith and pierced their hearts with many pangs. 11 But as for you, man of God, shun all this; aim at righteousness, godliness, faith, love, steadfastness, gentleness. — 1 Timothy 6

5 Keep your life free from love of money, and be content with what you have; for he has said, “I will never fail you nor forsake you.” 6 Hence we can confidently say, “The Lord is my helper, I will not be afraid; what can man do to me?” — Hebrews 13

1 For freedom Christ has set us free; stand fast therefore, and do not submit again to a yoke of slavery. … 13 For you were called to freedom, brethren; only do not use your freedom as an opportunity for the flesh, but through love be servants of one another. 14 For the whole law is fulfilled in one word, “You shall love your neighbor as yourself.” 15 But if you bite and devour one another take heed that you are not consumed by one another. — Galatatians 5

The chain [the ghost of Marley] drew was clasped about his middle. It was long, and wound about him like a tail; and it was made (for Scrooge observed it closely) of cash-boxes, keys, padlocks, ledgers, deeds, and heavy purses wrought in steel. … ‘You are fettered,’ said Scrooge, trembling. ‘Tell me why?’ ‘I wear the chain I forged in life,’ replied the Ghost. ‘I made it link by link, and yard by yard; I girded it on of my own free will, and of my own free will I wore it. Is its pattern strange to you?’ ‘Or would you know,’ pursued the Ghost, ‘the weight and length of the strong coil you bear yourself? It was full as heavy and as long as this seven Christmas Eves ago. You have laboured on it since. It is a ponderous chain!’ — A Christmas Carol, Charles Dickens

Fleshpots and Swine over the Bread of Heaven

(O6.6/140) Have mercy on me, O God, have mercy on me. Like Israel before thee, thou hast made a foolish choice, my soul; instead of the divine manna (Exodus 16.15) thou hast senselessly preferred the pleasure-loving gluttony of the passions (Numbers 21.5).

(O6.7/141) Have mercy on me, O God, have mercy on me. The swine’s meat (inversion of 2 Maccabees 6.18–7.42), the flesh-pots and the food of Egypt thou hast preferred (Exodus 16.3), my soul, to the food of Heaven (Psalm 104/105.40, Wisdom 16.20), as the ungrateful people did of old in the wilderness (Numbers 11.4–7).

18 Elea′zar, one of the scribes in high position, a man now advanced in age and of noble presence, was being forced to open his mouth to eat swine’s flesh. 19 But he, welcoming death with honor rather than life with pollution, went up to the the rack of his own accord, spitting out the flesh, 20 as men ought to go who have the courage to refuse things that it is not right to taste, even for the natural love of life. 21 Those who were in charge of that unlawful sacrifice took the man aside, because of their long acquaintance with him, and privately urged him to bring meat of his own providing, proper for him to use, and pretend that he was eating the flesh of the sacrificial meal which had been commanded by the king, 22 so that by doing this he might be saved from death, and be treated kindly on account of his old friendship with them. 23 But making a high resolve, worthy of his years and the dignity of his old age and the gray hairs which he had reached with distinction and his excellent life even from childhood, and moreover according to the holy God-given law, he declared himself quickly, telling them to send him to Hades. 24 “Such pretense is not worthy of our time of life,” he said, “lest many of the young should suppose that Elea′zar in his ninetieth year has gone over to an alien religion, 25 and through my pretense, for the sake of living a brief moment longer, they should be led astray because of me, while I defile and disgrace my old age. 26 For even if for the present I should avoid the punishment of men, yet whether I live or die I shall not escape the hands of the Almighty. 27 Therefore, by manfully giving up my life now, I will show myself worthy of my old age 28 and leave to the young a noble example of how to die a good death willingly and nobly for the revered and holy laws.” When he had said this, he went at once to the rack. 29 And those who a little before had acted toward him with good will now changed to ill will, because the words he had uttered were in their opinion sheer madness. 30 When he was about to die under the blows, he groaned aloud and said: “It is clear to the Lord in his holy knowledge that, though I might have been saved from death, I am enduring terrible sufferings in my body under this beating, but in my soul I am glad to suffer these things because I fear him.” 31 So in this way he died, leaving in his death an example of nobility and a memorial of courage, not only to the young but to the great body of his nation. — 2 Maccabees 6

2 And the whole congregation of the people of Israel murmured against Moses and Aaron in the wilderness, 3 and said to them, “Would that we had died by the hand of the Lord in the land of Egypt, when we sat by the fleshpots and ate bread to the full; for you have brought us out into this wilderness to kill this whole assembly with hunger.” … 14 And when the dew had gone up, there was on the face of the wilderness a fine, flake-like thing, fine as hoarfrost on the ground. 15 When the people of Israel saw it, they said to one another, “What is it?”[a] For they did not know what it was. And Moses said to them, “It is the bread which the Lord has given you to eat. — Exodus 16

4 Now the rabble that was among them had a strong craving; and the people of Israel also wept again, and said, “O that we had meat to eat! 5 We remember the fish we ate in Egypt for nothing, the cucumbers, the melons, the leeks, the onions, and the garlic; 6 but now our strength is dried up, and there is nothing at all but this manna to look at.” 7 Now the manna was like coriander seed, and its appearance like that of bdellium. 8 The people went about and gathered it, and ground it in mills or beat it in mortars, and boiled it in pots, and made cakes of it; and the taste of it was like the taste of cakes baked with oil. 9 When the dew fell upon the camp in the night, the manna fell with it. — Numbers 11

4 From Mount Hor they set out by the way to the Red Sea, to go around the land of Edom; and the people became impatient on the way. 5 And the people spoke against God and against Moses, “Why have you brought us up out of Egypt to die in the wilderness? For there is no food and no water, and we loathe this worthless food.” 6 Then the Lord sent fiery serpents among the people, and they bit the people, so that many people of Israel died. 7 And the people came to Moses, and said, “We have sinned, for we have spoken against the Lord and against you; pray to the Lord, that he take away the serpents from us.” So Moses prayed for the people. 8 And the Lord said to Moses, “Make a fiery serpent, and set it on a pole; and every one who is bitten, when he sees it, shall live.” 9 So Moses made a bronze serpent, and set it on a pole; and if a serpent bit any man, he would look at the bronze serpent and live. — Numbers 21

37 Then he led forth Israel with silver and gold, and there was none among his tribes who stumbled. 38 Egypt was glad when they departed, for dread of them had fallen upon it. 39 He spread a cloud for a covering, and fire to give light by night. 40 They asked, and he brought quails, and gave them bread from heaven in abundance. 41 He opened the rock, and water gushed forth; it flowed through the desert like a river. 42 For he remembered his holy promise, and Abraham his servant. — Psalm 104/105

20 Instead of these things thou didst give thy people food of angels, and without their toil thou didst supply them from heaven with bread ready to eat,providing every pleasure and suited to every taste. 21 For thy sustenance manifested thy sweetness toward thy children; and the bread, ministering to the desire of the one who took it, was changed to suit every one’s liking. — Wisdom 16.20–21

25 When they found him on the other side of the sea, they said to him, “Rabbi, when did you come here?” 26 Jesus answered them, “Truly, truly, I say to you, you seek me, not because you saw signs, but because you ate your fill of the loaves. 27 Do not labor for the food which perishes, but for the food which endures to eternal life, which the Son of man will give to you; for on him has God the Father set his seal.” 28 Then they said to him, “What must we do, to be doing the works of God?” 29 Jesus answered them, “This is the work of God, that you believe in him whom he has sent.” 30 So they said to him, “Then what sign do you do, that we may see, and believe you? What work do you perform? 31 Our fathers ate the manna in the wilderness; as it is written, ‘He gave them bread from heaven to eat.’” 32 Jesus then said to them, “Truly, truly, I say to you, it was not Moses who gave you the bread from heaven; my Father gives you the true bread from heaven. 33 For the bread of God is that which comes down from heaven, and gives life to the world.” 34 They said to him, “Lord, give us this bread always.” 35 Jesus said to them, “I am the bread of life; he who comes to me shall not hunger, and he who believes in me shall never thirst. 36 But I said to you that you have seen me and yet do not believe. 37 All that the Father gives me will come to me; and him who comes to me I will not cast out. 38 For I have come down from heaven, not to do my own will, but the will of him who sent me; 39 and this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up at the last day. 40 For this is the will of my Father, that every one who sees the Son and believes in him should have eternal life; and I will raise him up at the last day.”

41 The Jews then murmured at him, because he said, “I am the bread which came down from heaven.” 42 They said, “Is not this Jesus, the son of Joseph, whose father and mother we know? How does he now say, ‘I have come down from heaven’?” 43 Jesus answered them, “Do not murmur among yourselves. 44 No one can come to me unless the Father who sent me draws him; and I will raise him up at the last day. 45 It is written in the prophets, ‘And they shall all be taught by God.’ Every one who has heard and learned from the Father comes to me. 46 Not that any one has seen the Father except him who is from God; he has seen the Father. 47 Truly, truly, I say to you, he who believes has eternal life. 48 I am the bread of life. 49 Your fathers ate the manna in the wilderness, and they died. 50 This is the bread which comes down from heaven, that a man may eat of it and not die. 51 I am the living bread which came down from heaven; if any one eats of this bread, he will live for ever; and the bread which I shall give for the life of the world is my flesh.” 52 The Jews then disputed among themselves, saying, “How can this man give us his flesh to eat?” 53 So Jesus said to them, “Truly, truly, I say to you, unless you eat the flesh of the Son of man and drink his blood, you have no life in you; 54 he who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. 55 For my flesh is food indeed, and my blood is drink indeed. 56 He who eats my flesh and drinks my blood abides in me, and I in him. 57 As the living Father sent me, and I live because of the Father, so he who eats me will live because of me. 58 This is the bread which came down from heaven, not such as the fathers ate and died; he who eats this bread will live for ever.” 59 This he said in the synagogue, as he taught at Caper′na-um. — John 6

Image of God (not in class)

(O6.15/149) Have mercy on me, O God, have mercy on me. O Savior, I am the coin marked with the King’s likeness (Genesis 1.26–27, Matthew 22.15–22, Mark 12.13–27, Luke 20.20–38), which Thou hast lost of old (Luke 15.8). But, O Word, light Thy lamp (John 5.34), Thy Forerunner, and seek and find again Thine image (Luke 20.24).

(O2.21/44) Have mercy on me, O God, have mercy on me. I have discolored with the passions the first beauty of the image (Genesis 1.26–27), O Savior. But seek me, as once Thou hast sought the lost coin, and find me (Luke 15.8–9 with Matthew 22.15–22, Mark 12.13–17, Luke 20.20–26).

Conclusion

(O9.24/213) Have mercy on me, O God, have mercy on me. Do not demand from me worthy fruits of repentance (Matthew 3.8, Luke 3.8), for my strength has failed within me (Judith 7.22, 1 Maccabees 2.61, Psalm 70/71.9, Isaiah 35.3–4, Daniel 10.8, 16–19, Matthew 5.3, Luke 22.32, Romans 5.6, 2 Corinthians 12.9). Give me an ever-contrite heart and poverty of spirit, that I may offer these to Thee as an acceptable sacrifice (Psalm 50.19/51.17, Joel 2.14), O only Savior.

(O9.25/214) Have mercy on me, O God, have mercy on me. O my Judge Who dost know me, when Thou comest again with the angels to judge the whole world (Matthew 16.27, 25.31, Mark 8.38), look upon me then with Thine eye of mercy (Psalm 122/123.2) and spare me; take pity on me, Jesus, for I have sinned more than any other man (1 Timothy 1.15).

Quite impressively, St Andrew recalls three (or five) separate stories (Nadab and Abihu, Korah’s rebellion, and Hophni and Phinehas) in the Scriptures in this troparion (the last two stories, Samuel’s sons and the righteous Phinehas, are called to mind by the first three). ↩
Note Jacob’s lack of sleep in Genesis 31.40, a theme in this ode. ↩

Nativity Hymn 9

2025-12-14T20:18:01+00:00

1

Who will dare speak to her son
as in prayer, to the hope of his mother
as God, to her beloved [child] and her son
as man. In fear and love
it is right for Your mother to stand before You.

Refrain:

Praise be to You on the day of Your manifestation for Your flock.

2

You are the Son of the Creator, Who resembles His Father.
As Maker, He made Himself in the womb;
He put on a pure body and emerged;
He made our weakness put on glory
by the mercy that He brought from His Father’s presence.

3

From Melchizedek, the high priest,
the hyssop came to You; a throne and a crown
from the House of David; a family and a people
from Abraham. Who will speak
so to her son as Your mother to You?

4

“I became a haven for Your sake,
great Sea. Behold, the psalms
of Your father David and also the words
of the prophets, like ships
discharged in me Your great wealth.

5

David, Your father, wove and brought for You
Psalm one hundred and ten,
two numbers, as a crown.
O Victorious One, with them You were crowned,
and You ascended and sat down upon the right hand.

6

The great crown is the number
that is woven with the hundred; with it Your divinity
is crowned. The small crown,
the number ten, crowns the head
of Your Humanity, O Glorious One.

7

Because of You, women pursued
men: Tamar desired
a man who was widowed, and Ruth
loved a man who was old. Even Rahab,
who captivated men, by You was taken captive.

8

Tamar went out and in darkness
she stole the light, and by impurity
she stole chastity, and by nakedness
she entered furtively to You, the Honorable One,
Who brings forth chaste [people] from the licentious.

9

Satan saw Him and was afraid and ran
as if to hinder [her]; He reminded [her] of judgment,
but she feared not, of stoning and the sword
but she was not afraid. The teacher of adultery
was hindering adultery to hinder You.

10

For the adultery of Tamar was chaste
because of You. For You she thirsted,
O Pure Fountain. Judah cheated her of
drinking You. A thirsty fount
stole Your drink from its source.

11

She was a widow for Your sake.
She desired You, pursued You, and even
became a harlot for Your sake.
For You she longed, You she kept [in memory], and she became
a chaste woman.” She loved You.

12

May Ruth receive good tidings, for she sought Your wealth;
Moab entered into it. Let Tamar rejoice
that her Lord has come, for her name announced
the son of her Lord, and her appellation
called You to come to her.

13

By You honorable women made themselves contemptible,
[You] the One Who makes all chaste. She stole You
at the crossroads, [You] Who prepared the road
to the house of the kingdom. Since she stole life,
the sword was insufficient to kill her.

14

Ruth lay down with a man on the threshing floor for
Your sake. Her love was bold
for Your sake. She teaches boldness
to all penitents. Her ears held in contempt
all [other] voices for the sake of Your voice.

15

The fiery coal that crept into the bed of Boaz
went up and lay down. She saw the Chief Priest
hidden in his loins, the fire for his censer.
She ran and became the heifer of Boaz.
For You she brought forth the fatted ox.

16

She went gleaning for love of You;
she gathered straw. You repaid her quickly
the wage of her humiliation: instead of ears [of wheat],
the Root of kings, and instead of straw,
the Sheaf of Life that descends from her.

Audio Recordings

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Audio recordings of the talks. Somewhat poor quality as recorded on my iPhone in a loud room.

Selected Ruth Cross References

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Intro

This gives a partial listing of many of the cross references in Ruth, more are found in the notes or a Bible with a cross-reference column.

Chapter 1

1.1

Judges 2.16–17

Then the LORD raised up judges, who saved them out of the hand of those who plundered them. Yet they did not listen to their judges, for they whored after other gods and bowed down to them. They soon turned aside from the way in which their fathers had walked, who had obeyed the commandments of the LORD, and they did not do so.

Genesis 12.10

Now there was a famine in the land. So Abram went down to Egypt to sojourn there, for the famine was severe in the land.

Judges 17.7–21.25
A very dark story, but the closing story of Judges which starts in Bethlehem.

1.2

Genesis 35.19–20

So Rachel died, and she was buried on the way to Ephrath (that is, Bethlehem), and Jacob set up a pillar over her tomb. It is the pillar of Rachel’s tomb, which is there to this day.

1.5

Deuteronomy 10.18.

[God] executes justice for the fatherless and the widow, and loves the sojourner, giving him food and clothing

Psalm 67.6–7 (68.5–6)

Father of the fatherless and protector of widows
is God in his holy habitation.
God settles the solitary in a home;
he leads out the prisoners to prosperity,
but the rebellious dwell in a parched land.

James 1.27

Religion that is pure and undefiled before God the Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world.

1.6

Exodus 4.31

And the people believed; and when they heard that the LORD had visited the people of Israel and that he had seen their affliction, they bowed their heads and worshiped.

Luke 1.68–69

“Blessed be the Lord God of Israel,
for he has visited and redeemed his people
and has raised up a horn of salvation for us
in the house of his servant David.
(Zechariah’s Song)

Psalm 131.15 (132.15)

I will abundantly bless her provisions; I will satisfy her poor with bread.

1.8

Joshua 2.12–14

“Now then, please swear to me by the LORD that, as I have dealt kindly with you, you also will deal kindly with my father’s house, and give me a sure sign that you will save alive my father and mother, my brothers and sisters, and all who belong to them, and deliver our lives from death.” And the men said to her, “Our life for yours even to death! If you do not tell this business of ours, then when the LORD gives us the land we will deal kindly and faithfully with you.”
(Dialogue between Rahab and the spies.)

1.11

Genesis 38.11

Then Judah said to Tamar his daughter-in-law, “Remain a widow in your father’s house, till Shelah my son grows up”—for he feared that he would die, like his brothers. So Tamar went and remained in her father’s house.

1.16

Exodus 6.7–8

I will take you to be my people, and I will be your God, and you shall know that I am the LORD your God, who has brought you out from under the burdens of the Egyptians. I will bring you into the land that I swore to give to Abraham, to Isaac, and to Jacob. I will give it to you for a possession. I am the LORD.

1.20

Exodus 15:23–25

When they came to Marah, they could not drink the water of Marah because it was bitter; therefore it was named Marah. And the people grumbled against Moses, saying, “What shall we drink?” And he cried to the LORD, and the LORD showed him a log, and he threw it into the water, and the water became sweet.

1.22

Exodus 9.31–32

(The flax and the barley were struck down, for the barley was in the ear and the flax was in bud. But the wheat and the emmer were not struck down, for they are late in coming up.)

Ruth 2.23

So she kept close to the young women of Boaz, gleaning until the end of the barley and wheat harvests. And she lived with her mother-in-law.

Chapter 2

2.2–3

Leviticus 23.22

And when you reap the harvest of your land, you shall not reap your field right up to its edge, nor shall you gather the gleanings after your harvest. You shall leave them for the poor and for the sojourner: I am the LORD your God.

Deuteronomy 24.19

When you reap your harvest in your field and forget a sheaf in the field, you shall not go back to get it. It shall be for the sojourner, the fatherless, and the widow, that the LORD your God may bless you in all the work of your hands.

2.11

Genesis 12.1–2

Now the LORD said to Abram, “Go from your country and your kindred and your father’s house to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing.

2.12

Ruth 3.9

He [Boaz] said, “Who are you?” And she answered, “I am Ruth, your servant. Spread your wings over your servant, for you are a redeemer.”

Chapter 3

3.1

Ruth 1.9

The LORD grant that you may find rest, each of you in the house of her husband!” Then she kissed them, and they lifted up their voices and wept.

3.9

Ezekiel 16.8

When I [the LORD] passed by you again and saw you, behold, you were at the age for love, and I spread the corner of my garment over you and covered your nakedness; I made my vow to you and entered into a covenant with you, declares the Lord GOD, and you became mine.

3.11

Proverbs 31.10

An excellent wife who can find?
She is far more precious than jewels.

Chapter 4

4.2

Proverbs 31.23

Her husband is known in the gates
when he sits among the elders of the land.

4.4

Leviticus 25.23–25

The land shall not be sold in perpetuity, for the land is mine. For you are strangers and sojourners with me. And in all the country you possess, you shall allow a redemption of the land. If your brother becomes poor and sells part of his property, then his nearest redeemer shall come and redeem what his brother has sold.

Jeremiah 32.6–15 (39.6–15)

Jeremiah said, “The word of the LORD came to me: Behold, Hanamel the son of Shallum your uncle will come to you and say, ‘Buy my field that is at Anathoth, for the right of redemption by purchase is yours.’ Then Hanamel my cousin came to me in the court of the guard, in accordance with the word of the LORD, and said to me, ‘Buy my field that is at Anathoth in the land of Benjamin, for the right of possession and redemption is yours; buy it for yourself.’ Then I knew that this was the word of the LORD.”

“And I bought the field at Anathoth from Hanamel my cousin, and weighed out the money to him, seventeen shekels of silver. I signed the deed, sealed it, got witnesses, and weighed the money on scales. Then I took the sealed deed of purchase, containing the terms and conditions and the open copy. And I gave the deed of purchase to Baruch the son of Neriah son of Mahseiah, in the presence of Hanamel my cousin, in the presence of the witnesses who signed the deed of purchase, and in the presence of all the Judeans who were sitting in the court of the guard. I charged Baruch in their presence, saying, ‘Thus says the LORD of hosts, the God of Israel: Take these deeds, both this sealed deed of purchase and this open deed, and put them in an earthenware vessel, that they may last for a long time. For thus says the LORD of hosts, the God of Israel: Houses and fields and vineyards shall again be bought in this land.’”

4.7

Deuteronomy 25:5–10

If brothers dwell together, and one of them dies and has no son, the wife of the dead man shall not be married outside the family to a stranger. Her husband’s brother shall go in to her and take her as his wife and perform the duty of a husband’s brother to her. And the first son whom she bears shall succeed to the name of his dead brother, that his name may not be blotted out of Israel. And if the man does not wish to take his brother’s wife, then his brother’s wife shall go up to the gate to the elders and say, ‘My husband’s brother refuses to perpetuate his brother’s name in Israel; he will not perform the duty of a husband’s brother to me.’ Then the elders of his city shall call him and speak to him, and if he persists, saying, ‘I do not wish to take her,’ then his brother’s wife shall go up to him in the presence of the elders and pull his sandal off his foot and spit in his face. And she shall answer and say, ‘So shall it be done to the man who does not build up his brother’s house.’ And the name of his house shall be called in Israel, ‘The house of him who had his sandal pulled off.’

4.11

Genesis 29, 30, & 35
These passages describe the wives of Jacob giving birth to his sons.

4.12

Genesis 38
The story of Judah and Tamar

4.15

1 Samuel (1 Kingdoms) 1.8

And Elkanah, her husband, said to her, “Hannah, why do you weep? And why do you not eat? And why is your heart sad? Am I not more to you than ten sons?”

4.18–22

Matthew 1.3–6

and Judah the father of Perez and Zerah by Tamar, and Perez the father of Hezron, and Hezron the father of Ram, and Ram the father of Amminadab, and Amminadab the father of Nahshon, and Nahshon the father of Salmon, and Salmon the father of Boaz by Rahab, and Boaz the father of Obed by Ruth, and Obed the father of Jesse, and Jesse the father of David the king. And David was the father of Solomon by the wife of Uriah,

Comparison of MT-LXX

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This is a PDF as columns don’t work that well in HTML.

The Book of Ruth with Notes

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Introduction

The Book of Ruth is rather short, about 5 or 6 pages in most Bibles yet it is well-written and dense with meaning. Scholars debate when it was written and by whom, but these notes sidestep those questions to discuss the text itself. We’ll explore the genre, themes, and concerns, how it connects to the rest of Scripture, and how it is remembered in the life of the Church. The introduction calls attention to these topics briefly, allowing the reader to more fully discover them in the text.

Genre

The genre of the book is a love story in an idyllic setting. The story revolves around the barley and wheat harvests in the mid to late spring. The plot involves the redemption of Ruth and Naomi via the marriage of Ruth and Boaz. But note that in contrast to modern love stories, there is little of romanticism in this story. In Ruth, love dwells on loyalty and covenant, expressed through actions rooted in the rhythms of the harvests.

Themes

Feminine Perspective and Solidarity

Ruth is one of 3 books named after women in the Bible. (Ruth, Esther, and Judith. [Susanna is also named after a woman, but is usually considered a chapter of Daniel.]) Of the three, it is the most concerned with the domestic feminine perspective. Ruth is the protagonist, and her relation with her mother-in-law is central to the story. In this relationship, the book gives a vignette of female solidarity in the midst of difficult times. This is expressed from the first chapter where Ruth pledges her loyalty to Naomi to the final chapter where Naomi adopts Ruth’s son. Out of this gentile, feminine relationship, God works salvation for this family, which produces King David, and ultimately the awaited Messiah.

Salvation and Redemption

Redemption as portrayed in the Book of Ruth is rich, multi-faceted, and holistic. Behind the scenes, we see the God of Abraham, Isaac, and Jacob, (three otherwise obscure nomads) the defender of the powerless, working through human actions in the everyday domestic sphere. The Book of Ruth assumes familiarity with the Torah, and Boaz is presented as one who rescues Ruth from poverty and abuse, bringing her into his household and giving her a future, and giving her, a foreign woman, a name among the children of Israel. The book ends with a genealogy showing the great King David was born of her line.

Salvation of the Gentiles and Christ’s Genealogy

This genealogy is expanded in St Matthew’s first chapter. He names Ruth as one of only four women in Christ’s genealogy. The women in Matthew’s Gospel were born as foreigners but they later encountered God through his people and were then incorporated into his people. The Gospel is for all people, and while expanded in the New Testament, it is prevalent in all the Scriptures. Christ enables sinners and foreigners to receive a place at his table in his Kingdom. We are called to cast aside our former way of life and embrace Christ and his Gospel.

Those things which happened to Ruth should be seen as figures. For she was an outsider and had fallen into extreme penury; but Boaz, seeing her, did not despise her on account of her poverty, nor was he horrified on account of her impiety; even as Christ received the church, who was both a stranger and laboring, in need of great good things. Ruth is not joined with her consort before forsaking her parents and her nation and her native land: never was anyone so much ennobled by marriage. Thus the church was not made lovable to her spouse before she had forsaken her prior customs. The prophet says, “Forget your people.” (Psalm 44/45.10)

St John Chrysostom — Homilies on the Gospel of Matthew 3.4

Importance of Names

One last note is the importance of names in this work. Nearly every name herein has an important meaning, revealing something of their character or situation. In the last chapter this takes an ironic twist as there is one character who is not named.

Chapter 1

In the days when the judges ruled there was a famine in the land, and a man of Bethlehem in Judah went to sojourn in the country of Moab, he and his wife and his two sons. ²The name of the man was Elimelech^[1] and the name of his wife Naomi, and the names of his two sons were Mahlon and Chilion^[2]. They were Ephrathites from Bethlehem in Judah. They went into the country of Moab and remained there. ³But Elimelech, the husband of Naomi, died, and she was left with her two sons. ⁴These took Moabite wives; the name of the one was Orpah and the name of the other Ruth. They lived there about ten years, ⁵and both Mahlon and Chilion died, so that the woman was left without her two sons and her husband.

The Book of Ruth starts by giving us the setting, during the days when the judges judged (literal translation)^[3]. In the days of the judges, ’there was no king in Israel, and everyone did what was right in his own eyes (Judges 17.6, 18.1, 19.1, 21.25). The Lord warned against his people living this way before they crossed the River Jordan to possess the land (Deuteronomy 12.8) and the Book of Proverbs (12.15) calls fools those who live doing ‘what is right in their own eyes’. In this time the Lord seemed to withdrew and famine encompassed the land. Like Abraham of old, Elimelech left the country to find food (Genesis 12.10). But instead of Egypt, Elimelech goes to Moab.

Elimelech is the first name we encounter in this book; many of the names have significant meaning. This one is no exception, it means “My God is King.” However, without the explicit word of God, the name takes on an ironic meaning as he is not trusting in God, his king, to provide for his family. Another irony is that he is from the town of Bethlehem^[4] “house of bread.” Moreover, his two sons names, Mahlon and Chilion, translate to “Weakness” and “Fragility”.

Elimelech dies relatively quickly after leaving Judah, while the two sons take wives but die after about 10 years. The opening paragraph closes with a tragedy; Naomi is widowed and without sons to support her. This is particularly perilous as women without a protecting man in the ancient world were not able to support themselves and subject to oppression and abuse.

In contrast to the customs of the other nations, throughout the Scriptures we read that God has a special affection for widows and orphans — those who were powerless in the ancient world. In the Torah, God commands the Israelites to not take advantage of them or pervert justice^[5]. Moreover, he says the justice of the widow, the orphan, and the foreigner is his concern. “He executes justice for the fatherless and the widow, and loves the sojourner, giving him food and clothing” Deuteronomy 10.18. The Psalms declare “Father of the fatherless and protector of widows is God in his holy habitation. God settles the solitary in a home” Psalm 67.6-7 [68.5-6]. Jesus restored to life the son of the widow of Nain, having compassion on her. The early Church took up this call to care for widows and created the office of deacon to properly minister to them. St James, the brother of our Lord says, “Religion that is pure and undefiled before God the Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world.” James 1.27.

As we go through the story, we will see God will give Naomi a family. Mystically we also see ourselves, once cut off from the inheritance of God, struggling under the oppression of sin being taken into the family of God and given an inheritance.

⁶Then she arose with her daughters-in-law to return from the country of Moab, for she had heard in the fields of Moab that the Lord had visited his people and given them food. ⁷So she set out from the place where she was with her two daughters-in-law, and they went on the way to return to the land of Judah. ⁸But Naomi said to her two daughters-in-law, “Go, return each of you to her mother’s house. May the Lord deal kindly with you, as you have dealt with the dead and with me. ⁹The Lord grant that you may find rest, each of you in the house of her husband!” Then she kissed them, and they lifted up their voices and wept. ¹⁰And they said to her, “No, we will return with you to your people.” ¹¹But Naomi said, “Turn back, my daughters; why will you go with me? Have I yet sons in my womb that they may become your husbands? ¹²Turn back, my daughters; go your way, for I am too old to have a husband. If I should say I have hope, even if I should have a husband this night and should bear sons, ¹³would you therefore wait till they were grown? Would you therefore refrain from marrying? No, my daughters, for it is exceedingly bitter to me for your sake that the hand of the Lord has gone out against me.” ¹⁴Then they lifted up their voices and wept again. And Orpah^[6] kissed her mother-in-law goodbye, but Ruth^[7] clung to her.

Destitute in Moab, Naomi has heard that God has visited his people in Judah, and the famine is over. Again and again in the Scriptures we hear that God hears his people and sees their affliction (Exodus 2.23-25, 3.7, 3.16, Judges 3.9, 2 Ezra 19.9 [Nehemiah 9.9], Psalm 105.44 [106.44]). This pattern culminates in the Incarnation as the Virgin sang “Blessed be the Lord God of Israel, for he has visited and redeemed his people” (Luke 1.68).

Now Naomi desires to go back to Judah and send her daughters-in-law back to their mothers’ houses. They were still young and presumably could find other husbands to care for them. Initially they protest and say they shall go with Naomi, but she counter-protests that she is past the age of childbearing and will not produce sons for them to marry, or even if she did, would they wait till they were old enough? At this point Orpah takes Naomi’s advice and kisses her goodbye, but Ruth embraces Naomi. Fittingly, Orpah means “to turn back” and Ruth means “friend” or “companion”.

¹⁵And she said, “See, your sister-in-law has gone back to her people and to her gods; return after your sister-in-law.” ¹⁶But Ruth said, “Do not urge me to leave you or to return from following you. For where you go I will go, and where you lodge I will lodge. Your people shall be my people, and your God my God. ¹⁷Where you die I will die, and there will I be buried. May the Lord do so to me and more also if anything but death parts me from you.” ¹⁸And when Naomi saw that she was determined to go with her, she said no more.

And here we come to one of the most moving passages of Scripture. Naomi again tries to get Ruth to go back to her people (and her gods!) but Ruth pledges herself to Naomi with an oath, that she shall not leave her. The last section can also be rendered “if even death parts me from you”. This originally would have meant Ruth would be buried beside Naomi when they went the way of all the earth (Joshua 23.14, 3 Kingdoms [1 Kings] 2.2). However, we know that in the Resurrection, not even death can separate us from God and his people. For God in Christ entered into death, and redeemed us from it, opening paradise^[8]. But more on the concept of the Redeemer and redemption as we continue.

The Fathers point to this passage as an example for us from the Gentiles being joined to Israel^[9].

Now let us look at Ruth, for she is a type of the church. First she is a type because she is a stranger from the Gentile people who renounced her native land and all things belonging to it. She made her way to the land of Israel. And when her mother-in-law forbade her from coming with her she persisted, saying, “Wherever you go, I shall go; your people shall be my people; and your God shall be my God. Whichever land receives you as you die, there I too shall die.” This voice without doubt shows that she is a type of the church. For the church was called to God from the Gentiles in just this way: leaving her native land (which is idolatry) and giving up all earthly associations, she confessed that he in whom the saints believed is the Lord God; and that she herself will go where the flesh of Christ ascended after his passion; and that on account of his name she would suffer in this world unto death; and that she will unite with the community of the saints, that is, the patriarchs and the prophets. This company, by virtue of which she [Ruth] might be joined to the longed-for saints from the lineage of Abraham, Moses revealed to us in the canticle, saying, “Rejoice, you nations, with his people, (that is, people of the Gentiles), pour forth what you believe; exult with those who were first chosen for eternal joy.” (Rom 15.10)

St Isidore of Seville — On Ruth 2

This also echos the statement God gives to children of Israel in slavery in Egypt (Exodus 6.7) “I will take you to be my people, and I will be your God.”

¹⁹So the two of them went on until they came to Bethlehem. And when they came to Bethlehem, the whole town was stirred because of them. And the women said, “Is this Naomi?” ²⁰She said to them, “Do not call me Naomi^[10]; call me Mara^[11], for the Almighty has dealt very bitterly with me. ²¹I went away full, and the Lord has brought me back empty. Why call me Naomi, when the Lord has testified against me and the Almighty has brought calamity upon me?”

²²So Naomi returned, and Ruth the Moabite her daughter-in-law with her, who returned from the country of Moab. And they came to Bethlehem at the beginning of barley harvest.

Naomi and Ruth are received warmly in Bethlehem but Naomi, who’s name means “Pleasant”, but she asks them to call her “Bitter” for she has felt hard pressed by the Lord who has brought calamity upon her.

“Mara” is also used in Exodus 15.23 where the sons of Israel encounter bitter water which they cannot drink. In response God tells Moses to throw a tree in the water and it is made sweet. This also echos the Passover, where the bitter herbs of the passover meal represent the bitterness of slavery in Egypt. This bitterness is transformed by the hyssop branch painting the lintel and doorposts with the paschal blood. Additionally they Israelites escape through the Red Sea by the sign of the Cross upheld by Moses with his staff.

Yet while Naomi says she was brought back empty, Ruth has become her companion and is the means by which the Lord will work the redemption of her family, and through her Offspring, the whole world. The Lord brought calamity upon her (or allowed it to occur) in order to show her his grace in providing Ruth a family and including them in the genealogy of the Messiah. (Matthew 1.5)

The barley harvest occurs around Passover, so the story takes place between Pascha and Pentecost (the wheat harvest mentioned at the end of the next chapter) and mirrors the redemption of Israel from Egypt (Exodus 9.31-32).

Chapter 2

Now Naomi had a relative of her husband’s, a worthy man of the clan of Elimelech, whose name was Boaz^[12]. ²And Ruth the Moabite said to Naomi, “Let me go to the field and glean among the ears of grain after him in whose sight I shall find favor.” And she said to her, “Go, my daughter.” ³So she set out and went and gleaned in the field after the reapers, and she happened to come to the part of the field belonging to Boaz, who was of the clan of Elimelech. ⁴And behold, Boaz came from Bethlehem. And he said to the reapers, “The Lord be with you!” And they answered, “The Lord bless you.” ⁵Then Boaz said to his young man who was in charge of the reapers, “Whose young woman is this?” ⁶And the servant who was in charge of the reapers answered, “She is the young Moabite woman, who came back with Naomi from the country of Moab. ⁷She said, ‘Please let me glean and gather among the sheaves after the reapers.’ So she came, and she has continued from early morning until now, except for a short rest.”^[13]

Here Boaz, whose name means “strength”^[14] is introduced. Following the Torah (Teaching/Law), (Leviticus 19.9–10, 23.22) the owners of fields were to leave the edges and corners of their fields unharvested and not go back and get forgotten sheaves (Deuteronomy 24.19). This was so the poor among Israel including the widow, fatherless, and sojourner were able to reap this leftover grain and not starve. However, Boaz is not passively following the Torah; he notices Ruth and inquires after her and her family.

⁸Then Boaz said to Ruth, “Now, listen, my daughter, do not go to glean in another field or leave this one, but keep close to my young women. ⁹Let your eyes be on the field that they are reaping, and go after them. Have I not charged the young men not to touch you? And when you are thirsty, go to the vessels and drink what the young men have drawn.” ¹⁰Then she fell on her face, bowing to the ground, and said to him, “Why have I found favor in your eyes, that you should take notice of me, since I am a foreigner?” ¹¹But Boaz answered her, “All that you have done for your mother-in-law since the death of your husband has been fully told to me, and how you left your father and mother and your native land and came to a people that you did not know before. ¹²The Lord repay you for what you have done, and a full reward be given you by the Lord, the God of Israel, under whose wings you have come to take refuge!” ¹³Then she said, “I have found favor in your eyes, my lord, for you have comforted me and spoken kindly to your servant, though I am not one of your servants.”

Boaz exceeds what the Torah requires. After inquiring of Ruth, he ensures she is taken care of, including telling the men not to harass her. Ruth is astounded by this, especially since she is a foreigner. But Boaz tell her he’s impressed with her faithfulness and compares her to Abraham who left his land and came to somewhere he did not know before. He says she has come under the protection, the wings, of the God of Israel. Note the language about ‘wings’; this will appear again in chapter 3.

¹⁴And at mealtime Boaz said to her, “Come here and eat some bread and dip your morsel in the wine.” So she sat beside the reapers, and he passed to her roasted grain. And she ate until she was satisfied, and she had some left over. ¹⁵When she rose to glean, Boaz instructed his young men, saying, “Let her glean even among the sheaves, and do not reproach her. ¹⁶And also pull out some from the bundles for her and leave it for her to glean, and do not rebuke her.”

Boaz offers Ruth a meal, bread and wine, which calls to mind Melchizedek offering Abraham bread and wine in Genesis 14.18. This hospitality prefigures the Eucharist where in Christ offers the faithful himself in the Bread and Wine. Boaz exemplifies godly strength by protecting and providing for Ruth, a defenseless widowed foreigner.

¹⁷So she gleaned in the field until evening. Then she beat out what she had gleaned, and it was about an ephah^[15] of barley. ¹⁸And she took it up and went into the city. Her mother-in-law saw what she had gleaned. She also brought out and gave her what food she had left over after being satisfied. ¹⁹And her mother-in-law said to her, “Where did you glean today? And where have you worked? Blessed be the man who took notice of you.” So she told her mother-in-law with whom she had worked and said, “The man’s name with whom I worked today is Boaz.” ²⁰And Naomi said to her daughter-in-law, “May he be blessed by the Lord, whose kindness has not forsaken the living or the dead!” Naomi also said to her, “The man is a close relative of ours, one of our redeemers.” ²¹And Ruth the Moabite said, “Besides, he said to me, ‘You shall keep close by my young men until they have finished all my harvest.’” ²²And Naomi said to Ruth, her daughter-in-law, “It is good, my daughter, that you go out with his young women, lest in another field you be assaulted.” ²³So she kept close to the young women of Boaz, gleaning until the end of the barley and wheat harvests. And she lived with her mother-in-law.

Naomi, amazed at the amount of barley Ruth had gleaned (about 5 gallons) asks her in whose field she worked. When Ruth tells her, she relates Boaz is a kinsman-redeemer. (We’ll discuss this in another chapter.) She blesses God which is quite a contrast from the end of the previous chapter and advises Ruth to stay close to his young women for her safety. Ruth, true to her word in chapter 1, continues to live with Naomi. This pivot of Naomi’s hope parallels the agricultural and festal calendar. The barley harvest occurs right around Pascha (Passover) when the Israelites were delivered from bondage in Egypt, and the wheat harvest occurs around Pentecost (Shavout), a festival of first fruits and the revelation of God to Moses on Mt Sinai.

Chapter 3

Then Naomi her mother-in-law said to her, “My daughter, should I not seek rest for you, that it may be well with you? ²Is not Boaz our relative, with whose young women you were? See, he is winnowing barley tonight at the threshing floor. ³Wash therefore and anoint yourself, and put on your cloak and go down to the threshing floor, but do not make yourself known to the man until he has finished eating and drinking. ⁴But when he lies down, observe the place where he lies. Then go and uncover his feet and lie down, and he will tell you what to do.” ⁵And she replied, “All that you say I will do.”

Naomi reminds Ruth that Boaz is their relative. She tells her to essentially propose marriage to him, by meeting him after dark on the threshing floor and uncovering his lower body. Noami advises Ruth that Boaz will tell her what to do, and Ruth faithfully pledges to obey Naomi.

⁶So she went down to the threshing floor and did just as her mother-in-law had commanded her. ⁷And when Boaz had eaten and drunk, and his heart was merry, he went to lie down at the end of the heap of grain. Then she came softly and uncovered his feet and lay down. ⁸At midnight the man was startled and turned over, and behold, a woman lay at his feet! ⁹He said, “Who are you?” And she answered, “I am Ruth, your servant. Spread your wings^[16] over your servant, for you are a redeemer.” ¹⁰And he said, “May you be blessed by the Lord, my daughter. You have made this last kindness greater than the first in that you have not gone after young men, whether poor or rich. ¹¹And now, my daughter, do not fear. I will do for you all that you ask, for all my fellow townsmen know that you are a worthy woman. ¹²And now it is true that I am a redeemer. Yet there is a redeemer nearer than I. ¹³Remain tonight, and in the morning, if he will redeem you, good; let him do it. But if he is not willing to redeem you, then, as the Lord lives, I will redeem you. Lie down until the morning.”

Ruth does what Naomi says and Boaz is startled in the middle of the night by finding Ruth lying at his feet. She essentially proposes marriage to him by asking him to cover her with his wing. This echoes Boaz’s comment to Ruth that she has taken refuge under the wings of the God of Israel (2.12) Later on in the prophets, Ezekiel (chapter 16) compares Israel to an orphaned daughter that the Lord cared for and spread his wings over and took for his bride (verse 8).

Ruth tells Boaz that he is the redeemer for her and Elimelech’s family. A redeemer or kinsman-redeemer was a role in ancient Israel who was to keep his family from falling into poverty or slavery (often the same thing in the ancient world) and was responsible for avenging a murder of his relative. The Torah had many laws to ensure there was no poverty among the sons of Israel (Leviticus 25, Deuteronomy 15.4), and the role of redeemer was instrumental in that regard. This concept of redemption was a holistic one, not just a rescuing from calamity but a restoration to honor and dignity.

The prophet Isaiah expands this theme of redemption and envisions God as the Redeemer of Israel.

Justice is turned back,
and righteousness stands far away;
for truth has stumbled in the public squares,
and uprightness cannot enter.
Truth is lacking,
and he who departs from evil makes himself a prey.

The LORD saw it, and it displeased him
that there was no justice.
He saw that there was no man,
and wondered that there was no one to intercede;
then his own arm brought him salvation,
and his righteousness upheld him.
He put on righteousness as a breastplate,
and a helmet of salvation on his head;
he put on garments of vengeance for clothing,
and wrapped himself in zeal as a cloak.
According to their deeds, so will he repay,
wrath to his adversaries, repayment to his enemies;
to the coastlands he will render repayment.
So they shall fear the name of the LORD from the west,
and his glory from the rising of the sun;
for he will come like a rushing stream,
which the wind of the LORD drives.

“And a Redeemer will come to Zion,
to those in Jacob who turn from transgression,” declares the LORD.

“And as for me, this is my covenant with them,” says the LORD: “My Spirit that is upon you, and my words that I have put in your mouth, shall not depart out of your mouth, or out of the mouth of your offspring, or out of the mouth of your children’s offspring,” says the LORD, “from this time forth and forevermore.”

— Isaiah 59.14–21

And the New Testament declare Christ is the Redeemer of humanity, because he himself became human.

But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons.

— Galatians 4.4–5

Since therefore the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil, and deliver all those who through fear of death were subject to lifelong slavery. For surely it is not angels that he helps, but he helps the offspring of Abraham.

— Hebrews 2.14–16

Boaz recognizes Ruth’s righteousness in that she pursued him — an older man — not out of the passions but out her love for Naomi. Boaz mentions there is a closer redeemer and he will settle the issue in the morning, but has her stay the night.

¹⁴So she lay at his feet until the morning, but arose before one could recognize another. And he said, “Let it not be known that the woman came to the threshing floor.” ¹⁵And he said, “Bring the garment you are wearing and hold it out.” So she held it, and he measured out six measures of barley and put it on her. Then she went into the city. ¹⁶And when she came to her mother-in-law, she said, “How did you fare, my daughter?” Then she told her all that the man had done for her, ¹⁷saying, “These six measures of barley he gave to me, for he said to me, ‘You must not go back empty-handed to your mother-in-law.’” ¹⁸She replied, “Wait, my daughter, until you learn how the matter turns out, for the man will not rest but will settle the matter today.”

As Boaz is a righteous man, not desiring scandal, he sends Ruth away before dawn, but not before generously giving her six measures of barley. Ruth relates the story to her mother-in-law and she again emphasizes Boaz’s character, that as he promised he will do everything to settle the matter that day.

Chapter 4

Now Boaz had gone up to the gate and sat down there. And behold, the redeemer, of whom Boaz had spoken, came by. So Boaz said, “Turn aside, What’s-Your-Name; sit down here.” And he turned aside and sat down. ²And he took ten men of the elders of the city and said, “Sit down here.” So they sat down. ³Then he said to the redeemer, “Naomi, who has come back from the country of Moab, is selling the parcel of land that belonged to our relative Elimelech. ⁴So I thought I would tell you of it and say, ‘Buy it in the presence of those sitting here and in the presence of the elders of my people.’ If you will redeem it, redeem it. But if you^[17] will not, tell me, that I may know, for there is no one besides you to redeem it, and I come after you.” And he said, “I will redeem it.” ⁵Then Boaz said, “The day you buy the field from the hand of Naomi, you also acquire Ruth^[18] the Moabite, the widow of the dead, in order to perpetuate the name of the dead in his inheritance.” ⁶Then the redeemer said, “I cannot redeem it for myself, lest I impair my own inheritance. Take my right of redemption yourself, for I cannot redeem it.” ⁷Now this was the custom in former times in Israel concerning redeeming and exchanging: to confirm a transaction, the one drew off his sandal and gave it to the other, and this was the manner of attesting in Israel. ⁸So when the redeemer said to Boaz, “Buy it for yourself,” he drew off his sandal.

The first thing Boaz does that morning is to find the nearer redeemer and settle business with him. The first thing to note is that Boaz obviously knows the man’s name, it’s a small town and he is Boaz’s relative, but the text does not preserve his name^[19]. In the exchange Boaz proves a shrewd negotiator. While What’s-his-name originally wants the land, Boaz lets him know the foreigner Ruth comes with it. The nearer redeemer does not want the responsibility of raising a son to perpetuate the name and inheritance of Elimelech. He declines to redeem Ruth and the land because it would impair his own inheritance. And here we see the sublime irony of the text leaving out his name! By being so concerned with his own inheritance, What’s-his-name loses his own name (and sandal) and is not remembered, his identity is obscured by the role of the stock character he plays.

The Torah specifies a ritual when a brother does not want to produce an heir for his deceased brother.

If brothers dwell together, and one of them dies and has no son, the wife of the dead man shall not be married outside the family to a stranger. Her husband’s brother shall go in to her and take her as his wife and perform the duty of a husband’s brother to her. And the first son whom she bears shall succeed to the name of his dead brother, that his name may not be blotted out of Israel. And if the man does not wish to take his brother’s wife, then his brother’s wife shall go up to the gate to the elders and say, ‘My husband’s brother refuses to perpetuate his brother’s name in Israel; he will not perform the duty of a husband’s brother to me.’ Then the elders of his city shall call him and speak to him, and if he persists, saying, ‘I do not wish to take her,’ then his brother’s wife shall go up to him in the presence of the elders and pull his sandal off his foot and spit in his face. And she shall answer and say, ‘So shall it be done to the man who does not build up his brother’s house.’ And the name of his house shall be called in Israel, ‘The house of him who had his sandal pulled off.’

— Deuteronomy 25:5–10

A variant of this is practiced in Ruth, where the nearer redeemer removes his own sandal. How often do we willingly and obliviously choose the worse path because we think to serve our own interests? Disgraced and discalced, Mr Unshod negatively illustrates the proverb:

“A good name is to be chosen rather than great riches, and favor is better than silver or gold.”

— Proverbs 22.1

A common theme in Scripture is that it leaves unnamed certain people. Many of these we are somewhat surprised they are unnamed: the wealthy, the movers and shakers of this world. For example, St Luke writes, “Blessed are you who are poor” (6.20) and relates our Lord’s parable of Lazarus and the unnamed rich man (16.19–31). In the first chapter of Exodus, the mighty Pharaoh (the god-emperor of the most powerful empire of time) is unnamed (1.8), yet the lowly midwives, Shiphrah and Puah, who delivered the Israelite sons from destruction are named and remembered by God. This also is the heart of our prayer “May his memory be eternal”, that God would remember our departed loved ones in his kingdom.

⁹Then Boaz said to the elders and all the people, “You are witnesses this day that I have bought from the hand of Naomi all that belonged to Elimelech and all that belonged to Chilion and to Mahlon. ¹⁰Also Ruth the Moabite, the widow of Mahlon, I have bought to be my wife, to perpetuate the name of the dead in his inheritance, that the name of the dead may not be cut off from among his brothers and from the gate of his native place. You are witnesses this day.” ¹¹Then all the people who were at the gate and the elders said, “We are witnesses. May the Lord make the woman, who is coming into your house, like Rachel and Leah, who together built up the house of Israel. May you act worthily in Ephrathah and be renowned in Bethlehem, ¹²and may your house be like the house of Perez, whom Tamar bore to Judah, because of the offspring that the Lord will give you by this young woman.”

Boaz publicly declares his redemption of Ruth and the land of Elimelech. He explicitly states that he will perpetuate the dead’s inheritance and confirms they will have an inheritance in Israel. This in witnessed by the community at the gates of the city. The elders bless the union, and Ruth particularly, comparing her to Rachel and Leah, the wives of Israel and mothers of the twelve tribes.

They also compare Ruth to Tamar, which needs some explanation, as the story is a bit obscure (We don’t teach it in Sunday School.) but touches on the practice of Levirate marriage. In Genesis 38, Judah had 3 sons, Er, Onan, and Shelah. Judah arranged Er to marry Tamar, but because Er was a wicked man, the Lord ‘put him to death’. As Er had produced no children, Judah gave his next son Onan to her. Onan did not want to raise up a brother for Er so he took measures to avoid it. For this wickedness, God killed him also. Well, Judah was reluctant to give Tamar his third son, lest he die, so he put her off and delayed. Now after some time Judah’s wife died, and he had still not given Shelah to Tamar. So at the time of sheep shearing, Judah is at Enaim^[20], and Tamar puts on a veil, disguises herself, and stands at the crossroads. Judah, a man bound by his passions, assumes she is a cult prostitute, and seeks her services. She asks “What will you give me?”^[21] and he pledged a goat with his signet, cord, and staff. When he goes back to find her the next day with the goat, he cannot find her and no one knows who she is. Three months later it is reported to Judah that Tamar is pregnant; whereupon Judah seeks to have her killed. She displays the signet, cord, and staff and declares, “By the man to whom these belong, I am with child. Please identify them.” Judah confirms them and states that she is more righteous than him^[22]. She gave birth to twins: Perez and Zerah. Perez is the ancestor of Boaz.

St Ephraim the Syrian wrote a wonderful Nativity/Theophany hymn which I’ve included in full as another handout, as it was too good to only present an excerpt.

¹³So Boaz took Ruth, and she became his wife. And he went in to her, and the Lord gave her conception, and she bore a son. ¹⁴Then the women said to Naomi, “Blessed be the Lord, who has not left you this day without a redeemer, and may his name be renowned in Israel! ¹⁵He shall be to you a restorer of life and a nourisher of your old age, for your daughter-in-law who loves you, who is more to you than seven sons, has given birth to him.” ¹⁶Then Naomi took the child and laid him on her lap and became his nurse. ¹⁷And the women of the neighborhood gave him a name, saying, “A son has been born to Naomi.” They named him Obed^[23]. He was the father of Jesse, the father of David.

Noami and Ruth are restored by God through Boaz’s strength. She takes Obed upon her lap as Jacob adopted Ephraim and Manasseh (Genesis 48). The arc of the story is now complete and the women who question Naomi in chapter 1, bless her and praise that Lord who gave her a redeemer. Ruth, the foreigner is adopted into the people of God and praised as being greater than seven sons. How this parallels our position, outside of the people of God, we are oppressed and suffer famine (Isaiah 51.9, Amos 8.1). But God redeems us through his strength, not in grand displays of power, but through humble everyday moments. Christ was born in Bethlehem in a humble cave to a peasant girl. But God has chosen the foolish things of this world to shame the wise (1 Corinthians 1.27), he chooses the poor in the world to be rich in faith and heirs of the kingdom (James 2.5).

¹⁸Now these are the generations of Perez: Perez fathered Hezron, ¹⁹Hezron fathered Ram, Ram fathered Amminadab, ²⁰Amminadab fathered Nahshon, Nahshon fathered Salmon, ²¹Salmon fathered Boaz, Boaz fathered Obed, ²²Obed fathered Jesse, and Jesse fathered David.

The book ends with the genealogy of Boaz, leading up to David, the great King of Israel. Of course through reading the rest of Scripture, we know the Messiah was promised through David’s line. This idyllic story focussing on feminine relationships is revealed as the means through which God works redemption and salvation, by this union were all the nations of the earth blessed as God promised Abraham (Genesis 12.3, 28.14).

Through the prayers of our mothers in the faith Ruth and Naomi, Lord Jesus Christ our God, have mercy upon us and save us.

Ruth 1.2: Translated “My God is King”. ↩
Ruth 1.2: Translated “Weakness” and “Fragility” ↩
This is during the collapse of the Bronze Age, a generally lawless time for the Ancient Near East. ↩
Note the connection between Bethlehem here and the very dark story that makes up the end of Judges starting in chapter 17. ↩
“You shall not mistreat any widow or fatherless child.” Exodus 22.22 ↩
Ruth 1.4 Translated “To turn back” ↩
Ruth 1.4 Translated “Friendship” ↩
Christ is risen from the dead, trampling down death by death and upon those in the tombs, bestowing life. ↩
Cf. Ruth 2.11 where Ruth is compared to Abraham. ↩
Ruth 1.20 Translated “Pleasantness” ↩
Ruth 1.20 Translated “Bitterness” ↩
Ruth 2.1 Translated “Strength” ↩
Ruth 2.7 Compare Septuagint, Vulgate; the meaning of the Hebrew phrase is uncertain ↩
It didn’t fit elsewhere in the narrative, but one of the pillars at the entrance to Solomon’s temple is named Boaz (1 Kings 7.21 / 3 Kingdoms 7.7, 1 Chronicles/Supplements 2.11) ↩
Ruth 2.17 An ephah was about 3/5 bushel or 22 liters ↩
Ruth 3.9 Compare 2.12; the word for ‘wings’ can also mean corners of a garment ↩
Ruth 4.4 Hebrew: he ↩
Ruth 4.5 Masoretic Text: you also buy it from Ruth ↩
The Hebrew has a playing rhyming phrase [p’loni almoni \texthebrew{פלוני אלמוני}] used as a placeholder, perhaps derived from the words ‘mute’ and ‘certain’. The ancient translations of the Hebrew shed some light on this. The Greek translation calls him ‘The Hidden One’ signaling the name was redacted. The Latin Vulgate translated it as ‘So Boaz called him by name, saying, “Turn aside and sit down”’ pointedly leaving out the name. Amusingly, some modern Spanish translations use Fulano, which is derived from Arabic fulan (\textarabic{فلان}) [also used in some Arabic translations] which is cognate to the Hebrew phrase. ↩
Translated as ‘eyes’. The Scriptures make great use of irony. ↩
Ironic, considering he did not give her his youngest son as required. Often in the Torah, women — as they are without power — use deception to accomplish righteous goals. Compare again the midwives of Exodus 1. ↩
Now the next chapter details Joseph’s chastity with Potiphar’s wife, and these serve as a contrast in the narrative. But that is outside the scope of these notes. ↩
Ruth 4.17 Translated ‘Servant’ ↩

It is Time for the Lord to Act: A Primer on the Divine Liturgy

2025-11-23T00:08:57+00:00

Introduction: The End of the Liturgy

Theme: The end or goal of the Divine Liturgy is the union of our life with Christ. This is accomplished by our partaking of the Holy Eucharist which makes the faithful holy.

To fully participate in this grace, we need to prepare by the means the Lord has given us: Scripture and prayer.

The rite of the divine service as a whole symbolizes, through the mysteries celebrated in it, the entire dispensation [economy] of the condescension for our salvation of our true God and Savior Jesus Christ.

— Theodore of Andida, Protheoria

Outline

Purpose and Goal

The essential act in the celebration of the holy mysteries is the transformation of the elements into the Divine Body and Blood; its aim is the sanctification of the faithful, who through these mysteries receive the remission of their sins and the inheritance of the kingdom of heaven.

— St Nicholas Cabasilas, Commentary on the Divine Liturgy

Scriptural Examples of Worship

In the year that King Uzziah died I saw the Lord sitting upon a throne, high and lifted up; and the train of his robe filled the temple. Above him stood the seraphim. Each had six wings: with two he covered his face, and with two he covered his feet, and with two he flew. And one called to another and said:

“Holy, holy, holy is the LORD of hosts;
the whole earth is full of his glory!”

And the foundations of the thresholds shook at the voice of him who called, and the house was filled with smoke. And I said: “Woe is me! For I am undone; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the LORD of hosts!”

Then one of the seraphim flew to me, having in his hand a burning coal that he had taken with tongs from the altar. And he touched my mouth and said: “Behold, this has touched your lips; your guilt is taken away, and your sin atoned for.”

And I heard the voice of the Lord saying, “Whom shall I send, and who will go for us?” “Then I said, Here I am! Send me.”

— Isaiah 6.1–9

Therefore lift your drooping hands and strengthen your weak knees, and make straight paths for your feet, so that what is lame may not be put out of joint but rather be healed. Strive for peace with everyone, and for the holiness without which no one will see the Lord. See to it that no one fails to obtain the grace of God; that no “root of bitterness” springs up and causes trouble, and by it many become defiled; that no one is sexually immoral or unholy like Esau, who sold his birthright for a single meal. For you know that afterward, when he desired to inherit the blessing, he was rejected, for he found no chance to repent, though he sought it with tears.

For you have not come to what may be touched, a blazing fire and darkness and gloom and a tempest and the sound of a trumpet and a voice whose words made the hearers beg that no further messages be spoken to them. For they could not endure the order that was given, “If even a beast touches the mountain, it shall be stoned.” Indeed, so terrifying was the sight that Moses said, “I tremble with fear.” But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering, and to the assembly of the firstborn who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous made perfect, and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.

See that you do not refuse him who is speaking. For if they did not escape when they refused him who warned them on earth, much less will we escape if we reject him who warns from heaven. At that time his voice shook the earth, but now he has promised, “Yet once more I will shake not only the earth but also the heavens.” This phrase, “Yet once more,” indicates the removal of things that are shaken—that is, things that have been made—in order that the things that cannot be shaken may remain. Therefore let us be grateful for receiving a kingdom that cannot be shaken, and thus let us offer to God acceptable worship, with reverence and awe, for our God is a consuming fire.

— Hebrews 12.12–29

Preparations

As a preparation for, and contribution to, this act and this purpose we have prayers, psalms, and readings from Holy Scripture; in short, all the sacred acts and forms which are said and done before and after the consecration of the elements. While it is true that God freely gives us all holy things and that we bring him nothing, but that they are absolute graces, he does nevertheless necessarily require that we should be fit to receive and to preserve them; and he would not permit those who were not so disposed to be thus sanctified. It is in this way that he admits us to Baptism and Confirmation; in this way that he receives us at the divine banquet and allows us to participate at the solemn table. Christ, in his parable of the sower, has illustrated this way that God has of dealing with us. “A sower went forth,” he says, “to sow” — not to plough the earth, but to sow: thus showing that the work of preparation must be done by us. Therefore, since in order to obtain the effects of the divine mysteries we must approach them in a state of grace and properly prepared, it was necessary that these preparations should find a place in the order of the sacred rite: and, in fact, they are found there.

— St Nicholas Cabasilas:, Commentary on the Divine Liturgy

The Divine Banquet: Communing with God

Theme: At the heart of the Divine Liturgy is the Sacrifice of the Eucharist, a meal with our God. Jesus is both the priest and the offering. Our participation is in Christ’s Body and Blood, in the very life of Christ, and thus our whole lives should be an offering.

O Christ, great and most holy Pascha, O Wisdom, Word and Power of God: Grant that we may more perfectly partake of thee in the never-ending day of thy Kingdom.

— from the prayer appointed for the Deacon after he communes

Outline

Structure of the Divine Liturgy

The Liturgy of the Word
1. The Opening
  1. Opening Conversation
  2. Exclamation
  3. Litany of Peace
2. The Antiphons
3. The Little Entrance with the Gospel Book
4. Variable Hymns
5. Trisagion (The Thrice-Holy Hymn)
6. The Readings and Homily
  1. The Epistle
  2. The Gospel
  3. The Homily
  4. Litany for the Catechumens
The Liturgy of the Eucharist
1. Preparation
  1. Litanies for the Faithful
  2. The Cherubic Hymn
  3. The Great Entrance with the Gifts
  4. The Litany of Supplication
  5. The Kiss of Peace
  6. The Symbol of Faith (the Nicene Creed)
2. The Anaphora
3. The Consecration
  1. The Words of Institution
  2. The Epiclesis
  3. The Litany before the Our Father
  4. The Our Father
  5. The Elevation and Fraction
4. The Holy Communion
  1. The Clergy in the Altar
  2. The Faithful in the Nave
5. The Dismissals

Sacrifice as Meal

Therefore, my beloved, flee from idolatry…The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ? Because there is one bread, we who are many are one body, for we all partake of the one bread. Consider the people of Israel: are not those who eat the sacrifices participants in the altar? What do I imply then? That food offered to idols is anything, or that an idol is anything? No, I imply that what pagans sacrifice they offer to demons and not to God. I do not want you to be participants with demons. You cannot drink the cup of the Lord and the cup of demons. You cannot partake of the table of the Lord and the table of demons.

— 1 Corinthians 10.14–22

Passover and Exile

Behold, days are coming, quoth the Lord, and I will make a new covenant with the house of Israel and the house of Judah. It will not be like the covenant that I made with their fathers in the day when I took them by their hand to bring them out of the land of Egypt, because they did not abide in my covenant, and I was unconcerned for them, quoth the Lord, because this is the covenant that I will make with the house of Israel after those days, quoth the Lord. Giving I will give my laws in their mind, and I will write them on their hearts, and I will become a god to them, and they shall become a people to me. And they shall not teach, each his fellow citizen and each his brother, saying, “Know the Lord,” because they shall all know me, from their small even to their great, because I will be gracious regarding their injustices, and remember their sins no more.

— Jeremiah 38.31-34 (31.31-34)

New Covenant

[Hades] took a body, and face to face met God! It took earth and encountered heaven! It took what it saw but crumbled before what it had not seen! “O death, where is thy sting? O hades, where is thy victory?”

— St John Chrysostom, Paschal Homily

“It is Time for the Lord to Act”: The Age to Come

Theme: The Divine Liturgy takes place in God’s Time. In celebrating it, we are taken up into the Age to Come, and feast with Christ in his Kingdom.

Christ’s own work has turned death inside-out, showing himself to be stronger than death, and proving himself to be the one who it ultimately and totally in control from the beginning: All things are in his hands and providence—even our apostasy. Turned inside-out, death now becomes the means whereby the creature returns to God, and, in fact, is fashioned by God as a living being… [Christ in his death] has opened up a way of seeing a deeper mystery in death and has transformed death throughout all time: for what was once the end now becomes the beginning of a deeper mystery.

— Fr John Behr, Becoming Human

Outline

Psalm 118.126

It is time for the Lord to act, for your law has been broken/scattered.

The Funeral Service

O thou who of old didst create me from nothingness, and didst honor me with thine image divine, but because I transgressed thy commandments hast returned me again unto the earth from which I was taken: Bring me back to that likeness, to be reshaped in that pristine beauty.

— From the Benedictions of the Funeral Service

The Age to Come and the Eighth Day

For if Joshua had given them rest, God would not have spoken of another day later on. So then, there remains a Sabbath rest for the people of God, for whoever has entered God’s rest has also rested from his works as God did from his. Let us therefore strive to enter that rest, so that no one may fall by the same sort of disobedience.

— Hebrews 4.8–11

“Bless Master”: The Celebrants of the Divine Liturgy

Theme: Christ is the true celebrant of the Divine Liturgy. When we gather together for worship, we gather as a holy assembly joining with the saints and angels in their worship in heaven.

Wherever the bishop appears, there let the people be; even as, wherever Jesus Christ is, there is the Catholic Church.

— St Ignatius, Epistle to the Smyrnæans

Outline

‘Bless Master’

“Now the point in what we are saying is this: we have such a high priest, one who is seated at the right hand of the throne of the Majesty in heaven, a minister in the holy places, in the true tent that the Lord set up, not man.”

— Hebrews 12.1–2

Christ the Master

I [Daniel] kept watching until thrones were set, and an Ancient of Days sat,
and his clothing was white like snow, and the hair of his head was like pure wool; his throne was a flame of fire; its wheels were burning fire. A stream of fire drew in before him. A thousand thousands were serving him, and ten thousand times ten thousand stood attending him. A court sat in judgment, and books were opened.

— Daniel 7.9–10

The Servants of the Lord

Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us, looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God.

— Hebrews 12.1–2

The Holy Ones

When Thou didst fulfill Thy dispensation for our sakes, uniting the terrestrials with the celestials, Thou didst ascend in glory, O Christ our God, inseparable in space, but constant without separation, and crying unto Thy beloved, I am with you, and no one shall be against you.

— From the Kontakion of the Ascension

Concelebration

For we are God’s fellow workers. You are God’s field, God’s building.

— 1 Corinthians 3.9

O God-beloved faithful, do not stand as a stranger in the celebration this dreaded Mystery, taking place for you!

— Protopresbyter Konstantinos Kallinicos

The Kingdom: “Who Shall Ascend the Mountain of the Lord?”

Theme: In the Divine Liturgy we enter into heaven which is the Kingdom of the Father, Son, and Holy Spirit. This is made possible by Christ’s defeat of death upon the Cross as proclaimed in the Gospel. Therefore we all face East in anticipation of his Glorious Appearing.

Why does [the opening blessing] glorify the three-fold nature of God and not his unity?…It is because it was through the Incarnation of the Lord that mankind first learned God was three Persons, and the Mystery which is being performed is centered in the Incarnation of the Lord, so that from the very beginning [of the Divine Liturgy] the Trinity must shine forth and be proclaimed.

— St Nicholas Cabasilas, Commentary on the Divine Liturgy

Outline

Orientation and Ascent

Thy Nativity, O Christ our God, hath given rise to the light of knowledge in the world; for they that worshipped the stars did learn therefrom to worship Thee, O Sun of Justice, and to know that from the east of the Highest Thou didst come. O Lord, glory to Thee.

— From the Kontakion of the Nativity

Who shall ascend onto the mountain of the Lord? And who shall stand in the place of his sanctity? One who is guiltless in hand and clean in heart; he who did not occupy his soul with what is vain and did not swear deceitfully to his fellow.

— Psalm 23.3 (24.3)

Cross and Gospel

Yet among the mature we do impart wisdom, although it is not a wisdom of this age or of the rulers of this age, who are doomed to pass away. But we impart a secret and hidden wisdom of God, which God decreed before the ages for our glory. None of the rulers of this age understood this, for if they had, they would not have crucified the Lord of glory. — 1 Corinthians 2.6–8

The Holy Trinity

When Thou, O Lord, wast baptized in the Jordan, worship of the Trinity wast made manifest; for the voice of the Father bore witness to Thee, calling Thee His beloved Son. And the Spirit in the likeness of a dove confirmed the truth of His word. O Christ our God, Who hast appeared and enlightened the world, glory to Thee.

— Apolytikion of Theophany, the Baptism of Christ

“Again and Again”: How Much Mercy Do I Need?

Theme: In asking for the Lord’s mercy we request the Kingdom, as reflected by several facets of the litanies. Again and again the litanies ask for the peace of God, without which we cannot inherit the Kingdom.

To beg for God’s mercy is to ask for his kingdom, that kingdom which Christ promised to give to those who seek for it, assuring them that all things else of which they have need will be added unto them.

— St Nicholas Cabasilas, Commentary on the Divine Liturgy

Outline

Lord, have mercy

This intercession is appropriate, since we should not ask for anything except for mercy, as we have neither boldness nor access to offer anything as our own…So, as sinners and condemned through sin we cannot, nor dare, say anything to our loving Master, except ‘have mercy’.

— St Symeon of Thessalonica

Litany of Peace

The man who is discontented with his lot in life cannot have peace within him, but only he who is grateful and “in every thing gives thanks”[^12] according to the teaching of the blessed Paul. Nor will he have a pure understanding, for a pure understanding is impossible without confession. So that he who prays in peace must first have a thankful and confessed soul. And further, the very petition which they make shows them to be in a state of thankfulness and confession. For their petition is for mercy. This is indeed the supplication of the condemned who have no possible defense and no justification to put forward; they make this one last appeal to the judge, counting on obtaining what they ask not because it is just, but because of his love for mankind. These people in fact bear witness to the judge of his great goodness and mercy and to themselves of their own iniquity; the first is an act of gratitude and the second one of confession.

— St Nicholas Cabasilas, Commentary on the Divine Liturgy

Little Litanies

Again and again… This is not a repetition of earlier supplications; it is a search for new awareness.

— Priest-monk Gregorios, The Divine Liturgy

Litany of Supplication

O Lord God Almighty, who alone art holy, who dost accept a sacrifice of praise from those who call upon thee with their whole heart: Receive also the prayer of us sinners, and lead us to thy holy altar, and enable us to offer unto thee gifts and spiritual sacrifices for our sins and for the ignorance of the people, and make us worthy to find grace in thy sight, that our sacrifice may be acceptable unto thee and that the good Spirit of thy grace may rest upon us and upon these gifts here spread forth and upon all thy people:

Through the compassions of thine only-begotten Son, with whom thou art blessed, together with thine all-holy and good and life-giving Spirit, now and ever, and unto ages of ages.

— The Priest’s Silent Prayer of the Litany of Supplication (St John Chrysostom)

Litany Before the Lord’s Prayer

O our God, the God of salvation, do thou teach us how we may worthily give thanks unto thee for thy benefits, which thou hast ever bestowed and yet dost bestow among us. Do thou, O our God who receives these gifts, purify us from every defilement of flesh and spirit: teach us to perfect holiness in thy fear, that we, receiving a portion of thy holy things in the witness of a pure conscience toward thee, may be made one with the holy Body and Blood of thy Christ and that, having received them worthily, we may have Christ abiding in our hears and may become a temple of thy Holy Spirit. Yea, O our God, cause also that none of us may be guilty of these thy dread and heavenly mysteries or infirm in soul or in body through an unworthy partaking; but enable us, even to our last breath, worthily to receive a portion of thy holy things, as a support upon the road to life eternal and as an acceptable defense at the fearful judgment seat of thy Christ. The we also together with all the saints who, in all the ages, have been well-pleasing unto thee, may be made partakers of thine everlasting good things, which thou hast prepared for those who love thee, O Lord. O our God, the God of salvation, do thou teach us how we may worthily give thanks unto thee for thy benefits, which thou hast ever bestowed and yet dost bestow among us. Do thou, O our God who receives these gifts, purify us from every defilement of flesh and spirit: teach us to perfect holiness in thy fear, that we, receiving a portion of thy holy things in the witness of a pure conscience toward thee, may be made one with the holy Body and Blood of thy Christ and that, having received them worthily, we may have Christ abiding in our hears and may become a temple of thy Holy Spirit. Yea, O our God, cause also that none of us may be guilty of these thy dread and heavenly mysteries or infirm in soul or in body through an unworthy partaking; but enable us, even to our last breath, worthily to receive a portion of thy holy things, as a support upon the road to life eternal and as an acceptable defense at the fearful judgment seat of thy Christ. That we also together with all the saints who, in all the ages, have been well-pleasing unto thee, may be made partakers of thine everlasting good things, which thou hast prepared for those who love thee, O Lord.

— The Priest’s Silent Prayer of the Litany of Supplication (St Basil)

Litany of Thanksgiving

We give thanks unto thee, O Master who loves mankind, Benefactor of our souls, for that thou hast vouchsafed this day to feed us with thy heavenly and immortal mysteries. Make straight our path; establish us all in thy fear; guard our life; make firm our steps; through the prayers and intercessions of the glorious Theotokos and ever-virgin Mary and of all thy saints:

For thou art our Sanctification, 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.

— The Priest’s Silent Prayer of the Litany of Supplication (St John Chrysostom)

Psalms of Blessedness: The Antiphons

Theme: The Psalms form the pattern for true worship, describing the blessed man who is ultimately realized in Christ who humbled himself even to death on the cross for our salvation.

The way up is the way down, pivoted upon the Cross.

— Fr John Behr expanding upon the ancient saying in John the Theologian & his Pascal Gospel

Outline

The Psalms

Blessed is the one who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers; but his delight is in the Teaching of the LORD, and on his Teaching he meditates day and night.

He is like a tree planted by streams of water that yields its fruit in its season, and its leaf does not wither. In all that he does, he prospers. The wicked are not so, but are like dust that the wind drives away from the face of the earth.

Therefore the wicked will not stand in the judgment, nor sinners in the congregation of the righteous; for the LORD knows the way of the righteous, but the way of the wicked will perish.

— Psalm 1

It was for the new human being that human nature was created at the beginning, and for him mind and desire were prepared… Christ Himself is the Archetype for those who are created. It was not the old Adam who was the model for the new, but the new Adam for the old…

For those who have known him first, the old Adam is the archetype because of our fallen nature. But for Him who sees all things before they exist the first Adam is the imitation of the second. It was in accordance with His pattern and image that he was formed, but he did not continue thus…. Accordingly, it was the former who received the law but the latter who fulfilled it. Of the old Adam obedience was demanded; the new Adam, as Paul says, displayed it “unto death, even death on a cross” (Phil. 2:8)….Our nature from the beginning tended to immortality; it achieved it much later in the body of the Saviour who, when He had risen to immortal life from the dead, became the leader of immortality for our race.

To sum it up: the Saviour first and alone showed to us the true human being, who is perfect on account of both character and life and in all other respects….

— St Nicholas Cabasilas, Life in Christ

The Beatitudes

Blessed are the poor in spirit, for theirs is the kingdom of heaven. Blessed are those who mourn, for they shall be comforted. Blessed are the meek, for they shall inherit the earth. Blessed are those who hunger and thirst for righteousness, for they shall be satisfied. Blessed are the merciful, for they shall receive mercy. Blessed are the pure in heart, for they shall see God. Blessed are the peacemakers, for they shall be called sons of God. Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven. Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you.

— Matthew 5.1–12

The Refrains

O Son of God, who art glorified in the saints, save us who sing to Thee. Alleluia.

O Son of God, who art risen from the dead, save us who sing to Thee. Alleluia.

The Quiet Prayers

O Lord our God, whose might is beyond compare, whose glory is incomprehensible, whose mercy is boundless, and whose love toward mankind is ineffable: Do thou thyself, O Master, in thy tender compassion look down upon us and upon this holy house, and grant us and those who pray with us thy rich mercies and compassions.

— The Priest’s Quiet Prayer of the First Antiphon

The Hosts of Heaven with Our Lord: The Entrance with the Gospel Book

Theme: The Entrance with the Gospel Book shows us that Christ is in our midst, leading our worship. The angels are always worshiping Christ in heaven, and we the Church have the great privilege and responsibility to join with them.

Consider who they are who sing with you, and that should be enough to move you to vigilance. It should be sufficient when you remember that, while being clothed in a body and bound up with the flesh, you have been accounted worth to hymn the Lord, to is common to all, together with the bodiless powers.

— St John Chrysostom, On Matthew 19.3

Outline

Imagery and Icons

Therefore since we are surrounded by so great a cloud of witnesses [the Old Covenant saints just mentioned previously], let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us, looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God.

— Hebrews 12.1–2

Gospel as Icon of Christ

The entry of the Christian believer into the church for the sacred assembly is not only a symbol, but an act: it is the believer’s entry into the life of Christ. It is man’s participation in the life of the Theanthropos. … [In the Little Entrance] the priest takes the Gospel Book, which is an image of Christ, from the Altar, and holding it at head height, so that his face is covered by Him who comes — Christ — he enters the nave.

Priest-monk Gregorios, The Divine Liturgy

Quiet Prayers

O Master, Lord our God, who hast appointed in heaven orders and hosts of angels and archangels for the service of thy glory: Cause that with our entrance there may be an entrance of holy angels serving with us and glorifying thy goodness. 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.

— From the Priest’s Prayers of the Little Entrance

Variable Hymns

Thou hast revealed the earthly majesty of the dwelling place of thy holy glory, O Lord. As the brilliance of the firmament on high make firm its foundation unto ages of ages, and receive our fervent supplications which are offered to thee therein. Through the intercessions of the Theotokos, O Life and Resurrection of all.

— Hymn for Holy Resurrection Orthodox Church

Trisagion

O holy God, who resteth in the holy place, who art hymned by the seraphim with the thrice-holy cry and glorified by the cherubim and worshipped by every heavenly power, who out of nothingness hast brought all things into being, who hast created man according to thine image and likeness and hast adorned him with thine every gift; who givest to him that asketh wisdom and understanding, who despisest not the sinner but hast appointed repentance unto salvation, who hast vouchsafed unto us, thy humble and unworthy servants, even in this hour, to stand before the glory of thy holy altar and to offer the worship and praise which are due unto thee: thyself, O Master, receive even from the mouth of us sinners the thrice-holy hymn and visit us in thy goodness. Pardon us every transgression both voluntary and involuntary; sanctify our souls and bodies; and grant us to serve thee in holiness all the days of our life, through the intercession of the holy Theotokos and of all the saints, who from the beginning of the world have been well-pleasing unto thee.

— The Priest’s Prayer of the Trisagion

Holy Smoke: The Prayers of the Saints

Theme: Incense is both cleansing and an offering. It prepares us to hear and receive God’s voice. Our prayers ascend with it to God and our whole lives are to be transformed into an offering unto God and the aroma of Christ to the world.

As the incense catches fire and burns and gives off fragrant smoke, it signifies the grace of the Holy Spirit…who brilliantly illumines our senses and at the same time makes them fragrant with a spiritual fragrance. He illumines, because He is Light and is seen by the pure in heart. He gives off a pleasant scent because He is the Tree of Life, which crucifies the will of the flesh, and makes the whole world fragrant.

— St Symeon the New Theologian, Ethical Discourse

Outline

Censing in the Liturgy: Worshipping with the Body

Master Lord Jesus Christ, Word of God, who willingly brought thyself to God the Father as an unblemished sacrifice on the Cross, who art the coal in two natures which was carried in tongs to touch the lips of the Prophet Isaiah and took away his sins: touch also the senses of us sinners, cleanse us from every stain and present us in purity at thy holy altar so as to offer to thee a sacrifice of praise. Receive also this incense from us thy unworthy servants as a sweet-smelling fragrance; make fragrant the stench of our souls and bodies; and sanctify us by the sanctifying power of thy All-holy Spirit.

— The Prayer of Blessing of Incense from the Liturgy of St James

Incense in the Scriptures: The Prayers of the Saints

And when he had taken the scroll, the four living creatures and the twenty-four elders fell down before the Lamb, each holding a harp, and golden bowls full of incense, which are the prayers of the saints.

— Revelation 5.8

The Presence of the Holy Spirit: Our Life as Censers

A certain governor, Fronton, called for them [the holy martyrs Menodora, Metrodora, and Nymphodora]. Although they were great fasters and their bodies were withered, their faces were radiant, illumined by inward peace and the grace of God. He ordered that Menodora be tortured first. Fronton called out to Menodora, who was wounded and bloody: “Offer sacrifice to the gods!” To this the holy martyr replied: “Do you not see that I am offering my entire self as a sacrifice to my God?”

— From the Synaxarion in Orthros for September 10.

Wisdom! Let Us Attend!: The Readings and the Homily

Theme: Having been prepared by the first part of the service, the readings show us Christ and our life in him.

The Gospel represents Christ, and he who has found Christ has obtained all that he could desire…and those who possess all things need ask for nothing more.

— St Nicholas Cabasilas, Commentary on the Divine Liturgy

Outline

Context

It is the kingdom of heaven we are entering, after all; we are going to places where lightning flashes. Inside, it is all silence and mysteries beyond telling. Pay precise attention, however: the reading out of the Scriptures is the opening of the heavens. It is a theology of the Word with implications, of course, also four our age’s liturgies: public reading of the lectionary is the congregation’s key to heaven.

— St John Chrysostom, Six Homilies on Isaiah 6

Prokeimenon

[The prokeimenon is] the revelation of the divine mysteries by the Prophets and the foretelling of the coming of Christ the King.

— St Germanos

Epistle

After the Trisagion is ended the priest admonishes all present to cast away negligence and inattention, and to listen carefully to what is being said and done, for that is the meaning of “Let us attend.” Then he wishes peace to them all, and calls to mind the wisdom with which they should enter into the holy mysteries and attend to them. What is this wisdom? It is the sum of those thoughts which are in accord with the ceremony, which should occupy those full of faith when they behold and listen to the ceremonies and prayers, so that they are concerned with no purely human sentiment. Such is the wisdom of Christians; that is the meaning of the cry “Wisdom” which the priest says to the faithful many times during the liturgy; it is a reminder of these things. Is this not how we stir each others’ memories, often by the use of a single word calling a whole sentence to the mind of our listeners?

— St Nicholas Cabasilas, Commentary on the Divine Liturgy

Gospel

The cry ‘Stand upright’ alongside ‘Let us attend’ warns us to be ready for battle when we converse with God and assist at the Holy Mysteries. There must be no inattention; we must act with fervor and all reverence, and in this manner look, listen, and pray throughout the service. The first sign of this fervor and devotion is the uprightness of our bodies; we do these things standing on our feet, not sitting down….That is the meaning of these prayers.

— St Nicholas Cabasilas, Commentary on the Divine Liturgy

Illumine our hearts, O Master Who lovest mankind, with the pure light of thy divine knowledge, and open the eyes of our mind to the understanding of thy gospel teachings; implant in us also the fear of thy blessed commandments, that trampling down all carnal desires, we may enter upon a spiritual manner of living, both thinking and doing such things as are well-pleasing unto thee. For thou art the illumination of our souls and bodies, O Christ our God, and unto thee we ascribe glory, together with thine unoriginate Father, and thine all-holy, good, and life-creating Spirit, now and ever and unto ages of ages. Amen.

— The Prayer of the Priest Before the Reading of the Holy Gospel

Homily

Now an angel of the Lord said to Philip, “Rise and go toward the south to the road that goes down from Jerusalem to Gaza.” This is a desert place. And he rose and went. And there was an Ethiopian, a eunuch, a court official of Candace, queen of the Ethiopians, who was in charge of all her treasure. He had come to Jerusalem to worship and was returning, seated in his chariot, and he was reading the prophet Isaiah. And the Spirit said to Philip, “Go over and join this chariot.” So Philip ran to him and heard him reading Isaiah the prophet and asked, “Do you understand what you are reading?” And he said, “How can I, unless someone guides me?” And he invited Philip to come up and sit with him. Now the passage of the Scripture that he was reading was this:

Like a sheep he was led to the slaughter and like a lamb before its shearer is silent, so he opens not his mouth. In his humiliation justice was denied him. Who can describe his generation? For his life is taken away from the earth.

And the eunuch said to Philip, “About whom, I ask you, does the prophet say this, about himself or about someone else?” Then Philip opened his mouth, and beginning with this Scripture he told him the good news about Jesus.

— Acts 8.26–35

Let Us Lay Aside All Earthly Cares That We May Receive The King of All

Theme: In order to receive Christ within us, we must lay aside all earthly cares, and live in love among the Body of Christ.

The soul that has not learnt to despise the petty concerns of earthly life will not be able to marvel at the things of heaven.

— St John Chrysostom, On Genesis

Outline

The Cherubic Hymn

Let all mortal flesh keep silence and stand with fear and trembling and ponder nothing worldly within itself, for the King of kings and Lord of lords cometh forth to be slain and given as food for the faithful. Before him come the choirs of the angels, with all the principalities and authorities, the many-eyed cherubim and the six-winged seraphim covering their faces and crying aloud the hymn: Alleluia, alleluia, alleluia.

— The Anti-Cherubic Hymn of Holy Saturday

The Prayers

No one who is bound with the desires and pleasures of the flesh is worthy to approach or to draw nigh or to serve thee, O King of Glory, for to serve thee is a great and fearful thing even to the heavenly powers. Nevertheless through thine unspeakable and boundless love toward mankind thou didst become man, yet without change or alteration, and as Master of all didst take the name of our High Priest and deliver unto us the ministry of this liturgical and bloodless sacrifice. For thou alone, O Lord our God, rulest over those in heaven and on earth, who art born on the throne of the cherubim, who art Lord of the seraphim and Kind of Israel, who alone art holy and restest in the holy place. Wherefore I implore thee who alone art good and art ready to listen: look down upon me, the sinner and thine unprofitable servant, and cleanse my soul and my heart from an evil conscience, and by the power of the Holy Spirit enable me, who am endued with the grace of the priesthood, to stand before this thy holy table, and perform the sacred mystery of thy holy and immaculate Body and precious Blood. For I draw near unto thee, and bowing my neck I pray thee. Turn not thy face from me, neither cast me out from among thy servants, but vouchsafe that these gifts may be offered unto thee by me, thy sinful and unworthy servant; for thou thyself art he that offereth and art offered, that accepted and is distributed, O Christ our God, and unto thee we ascribe glory, together with thine unoriginate Father, and thine all-holy and good and life-giving Spirit, now and ever, and unto ages of ages. Amen.

— The Priest’s Prayer of the Cherubic Hymn

The Triumphal Entry

All of you, the Lord God remember in his kingdom, always, now and ever, and unto ages of ages.

— From the Litany of the Great Entrance

One of the criminals who were hanged railed at him, saying, “Are you not the Christ? Save yourself and us!” But the other rebuked him, saying, “Do you not fear God, since you are under the same sentence of condemnation? And we indeed justly, for we are receiving the due reward of our deeds; but this man has done nothing wrong.” And he said, “Jesus, remember me when you come into your kingdom.” And he said to him, “Truly, I say to you, today you will be with me in paradise.”

— Luke 23.39–43

The noble Joseph, when he had taken down thine immaculate body from the tree, wrapped it in pure linen and spices and, sorrowing, placed it in a new tomb.

In the grave with the body but in hades with the soul as God; in paradise with the thief, and on the throne with the Father and the Spirit wast thou, O Christ, filling all things, thyself uncircumscribed.

As life-bearing, as more splendid than paradise, and more radiant than any royal chamber, O Christ, is shown forth thy tomb, the fountain of our resurrection.

— The Priest’s Prayers as he places the Diskos and Chalice on the Altar.

The Doors

Now the priest commands the congregation to proclaim that which they have learned and which they believe concerning God; this is to profess true wisdom… This wisdom is not known to the world…who can conceive of nothing greater or higher than the knowledge of material things, and cannot believe in the existence of a higher wisdom. It is in this wisdom that the priest asks us to open all the doors—that is, our mouths and ears.

— St Nicholas Cabasilas, Commentary on the Divine Liturgy

A Mercy of Peace, A Sacrifice of Praise: The Anaphora

Theme The Anaphora is the lifting up of ourselves and the Gifts to God. In it, we participate in the whole economy of salvation.

“Let us lift up our hearts”—let us be heavenly-minded not earthly-minded. The faithful give their consent, and say that their hearts are where our treasure is—there where Christ is, who sits on the right hand of the Father. “We have lifted them up to the Lord.”

— St Nicholas Cabasilas, A Commentary on the Divine Liturgy

Outline

Opening Prayers

Liturgy of St John Chrysostom

Priest (mystically): It is meet and right to hymn thee, to bless thee, to praise thee, to give thanks unto thee, and to worship thee in every place of thy dominion: for thou art God ineffable, inconceivable, invisible, incomprehensible, ever-existing and eternally the same, thou and thine only-begotten Son and thy Holy Spirit. Thou it was who didst bring us from non-existence into being, and when we had fallen away didst raise us up again, and didst not cease to do all things until thou hadst brought us up to heaven and hadst endowed us with thy kingdom which is to come. For all these things we give thanks unto thee, and to thine only-begotten Son, and thy Holy Spirit; for all things of which we know and of which we know not and for all the benefits bestowed upon us, both manifest and unseen. And we give thanks unto thee also for this liturgy which thou dost vouchsafe to receive at our hands, even though there stand beside thee thousands of archangels and ten thousands of angels, the cherubim and the seraphim, six-winged, many-eyed, soaring aloft, born on their wings:

Priest (aloud): Singing the triumphal hymn, shouting, proclaiming and saying:

People: Holy, holy, holy, Lord of Sabaoth; heaven and earth are full of thy glory. Hosanna in the highest. Blessed is he that cometh in the name of the Lord. Hosanna in the highest.

Priest (mystically): With these blessed powers we also, O Master who lovest mankind, cry aloud and say: Holy art thou and all-holy, thou and thine only-begotten Son and thy Holy Spirit; holy art thou and all-holy and magnificent is thy glory, who hast so loved the world as to give thine only-begotten Son, that all who believe in him should not perish but have everlasting life, who, when he had come and had fulfilled all the dispensation for us, in the night in which he was betrayed or, rather, gave himself up for the life of the world, took bread in his holy and immaculate and blameless hands; and when he had given thanks and blessed it and hallowed it and broken it, he gave it to his holy disciples and apostles, [then follows the consecration].

— The Opening Anaphora Prayers in the Liturgy of St John Chrysostom

Liturgy of St Basil the Great

Priest (mystically): O Existing One, Master Lord, God almighty and adorable Father: It is truly meet and right and befitting the majesty of thy holiness that we should praise thee, hymn thee, bless thee, worship thee, give thanks unto thee and glorify thee, the only truly existing God, and offer unto thee with contrite heart and spirit of humility this our rational worship; for thou art he that hath graciously bestowed upon us the knowledge of thy truth. And who is sufficient to speak of thy mighty acts, to make all thy praises to be heard, or to tell of all thy wonders at every season? O Master of all, Lord of heaven and earth, and of all creation both visible and invisible who sittest upon the throne of glory and beholdest the depths, who art unoriginate, invisible, incomprehensible, uncircumscript, immutable, the Father of our Lord; the great God and Saviour Jesus Christ, our Hope, who is the Image of thy goodness, the Seal of equal type, in himself showing forth thee, the Father, the living Word, the true God, the Wisdom before all ages, the Life, Sanctification, Power, the true Light, through whom the Holy Spirit was manifested; the Spirit of truth, the Gift of adoption, the Pledge of the inheritance to come, the First-fruits of eternal good things, the life-giving Power, the Fountain of sanctification, by whom enabled every rational and intelligent creature doth serve thee and ascribe to thee perpetual praise, for all things are thy servants. Yea, angels, and archangels, thrones, dominions, principalities, authorities, powers and the many-eyed cherubim praise thee; round about thee stand the six-winged seraphim; with two they cover their faces, with two their feet, and with two they fly, continually crying out to one another with unceasing praises,

Priest (aloud): Singing the triumphal hymn, shouting, proclaiming and saying:

People: Holy, holy, holy, Lord of Sabaoth; heaven and earth are full of thy glory. Hosanna in the highest. Blessed is he that cometh in the name of the Lord. Hosanna in the highest.

Priest (mystically): With these blessed powers, O Master who lovest mankind, we sinners also do cry aloud and say: Holy art thou, of a truth, and all-holy, and there are no bounds to the majesty of thy holiness, and just art thou in all thy works, for in righteousness and true judgment hast thou ordered all things for us. When thou hadst fashioned man, taking him from the dust of the earth, and hadst honoured him with thine own image, O God, thou didst set him in the paradise of delight, promising him life eternal and the enjoyment of everlasting good things in keeping thy commandments. But when he disobeyed thee, the true God, who had created him, and was led astray by the guile of the serpent and rendered subject to death through his own transgressions, thou didst banish him, in thy righteous judgment, O God, from paradise into this world, and didst turn him again to the earth from which he was taken, providing for him the salvation of regeneration, which is in thy Christ himself. Yet thou didst not turn thyself away forever from thy creature whom thou hast made, O good One, neither didst thou forget the works of thy hands; but thou didst visit him in diverse manners, through thy tender mercies. Thou didst send forth prophets; thou didst perform mighty works by thy holy ones who, in every generation, were well-pleasing unto thee; thou didst speak to us by the mouths of thy servants the prophets, who foretold unto us the salvation which was to come; thou didst give us the Law as an aid; thou didst appoint guardian angels. And when the fullness of time was come, thou didst speak unto us through thy Son himself, by whom also thou madest the ages, who, being the Brightness of thy glory and the express Image of thy person and upholding all things by the word of his power, thought it not robbery to be equal to thee, the God and Father. But though he was God before all ages, yet he appeared upon earth and dwelt among men and was incarnate of a holy virgin and emptied himself, taking on the form of a servant, becoming conformed to the body of our lowliness, that he might make us conformable to the image of his glory. For as by man sin entered into the world, and by sin death, so it seemed good unto thine only-begotten Son, who is in the bosom of thee, the God and Father, to be born of a woman, the holy Theotokos and ever-virgin Mary; to be born under the Law, that he might condemn sin in his flesh, that they who were dead in Adam might be made alive in him thy Christ. And becoming a citizen of this world and giving commandments of salvation, he released us from the delusion of idols and brought us into a knowledge of thee, the true God and Father, having won us unto himself for his own people, a royal priesthood, a holy nation; and having purified us by water and having sanctified us by the Holy Spirit, he gave himself a ransom to death, whereby we were held, sold into bondage under sin. And having descended into hades through the cross, that he might fill all things with himself, he loosed the pains of death and rose again on the third day, making a way for all flesh unto the resurrection of the dead, for it was not possible that the Author of life should be held by corruption, that he might be the First-fruits of those who have fallen asleep, the First-born from the dead, that he might be in all things the first among all. Ascending into heaven, he sat down at the right hand of thy majesty on high; and he shall come again to render unto every man according to his works. And he hath left with us, as memorials of his saving passion, these things which we have set forth according to his commandments. For when he was about to go to his voluntary and ever-memorable and life-giving death, in the night in which he gave himself up for the life of the world, he took bread in his holy and immaculate hands; and when he had shown it unto thee, the God and Father, and given thanks and blessed it and hallowed it and broken it, [then follows the consecration].

— The Opening Anaphora Prayers in the Liturgy of St Basil

Words of Institution

This Holy Table is the same Table as that of the Last Supper, and is nothing less.

— St John Chrysostom, On Matthew

Priest (mystically): ..and when he had given thanks and blessed it and hallowed it and broken it, he gave it to his holy disciples and apostles saying, Priest (aloud): ‘Take eat. This is my Body which is broken for you, for the forgiveness of sins.’’ Poeple: Amen Priest (mystically): And likewise after supper he took the cup saying, Priest (aloud): ‘Drink of this all you, this is my Blood of the New Covenant, which is shed for you and for many, for the forgiveness of sins.’ People: Amen

Epiclesis

The Remembrance

St John Chrysostom

Having in Remembrance, therefore this saving commandment and all those things which have come to pass for us: the Cross, the Grave, the Third-Day Resurrection, the Ascension into heaven, the sitting at the right hand, and the second and glorious coming: Thine own of thine own we offer unto thee in behalf of all and for all.

St Basil

Wherefore, O Master, we also, having in remembrance his saving passion and life-giving cross, his three day entombment and resurrection from the dead, his ascension into heaven and sitting at the right hand of thee, the God and Father, and his glorious and fearful second coming: Thine own of thine own, we offer unto thee in behalf of all and for all.

The Invocation of the Spirit

St John Chrysostom

Priest: Again we offer unto thee this rational bloodless worship and beseech thee and pray thee and supplicate thee: Send down thy Holy Spirit upon us and upon these gifts spread forth. Deacon: Bless, master, the holy bread. Priest: And make this bread the Precious Body of thy Christ; People: Amen. Deacon: Bless, master, the holy cup. Priest: And that which is in this cup, the Precious Blood of thy Christ; People: Amen. Deacon: Bless both, master. Priest: Changing them both by thy Holy Spirit. People: Amen. Amen. Amen.

St Basil

Priest: Wherefore, O all-holy Master, we also, thy sinful and unworthy servants, who have been made worthy to minister at thy holy altar, not through our own righteousness, for we have done no good deed upon earth, but because of thy mercies and compassions which thou hast richly poured out upon us have now boldness to draw near unto thy holy altar; and presenting unto thee the antitypes of the holy Body and Blood of thy Christ, we pray thee and implore thee, O Holy of holies, by the favor of thy goodnes, that thy Holy Spirit may descend upon us and upon these gifts here spread forth and bless them and hallow them and show, Deacon: Bless, master, the holy bread. Priest: This Bread to be itself the precious Body of our Lord and God and Saviour Jesus Christ; People: Amen. Deacon: Bless, master, the holy cup. Priest: And this cup to be itself the Precious Blood of our Lord and God and Saviour, Jesus Christ; People: Amen. Deacon: Bless both, master. Priest: Which was shed for the life of the world and its salvation. People: Amen. Amen. Amen.

The Mystical Supper: The Holy Eucharist

Theme: We receive Christ himself in the Holy Eucharist and give thanks for his great salvation.

In truth, [in the Eucharist] we are not partaking of one of His gifts, but of His very Self.

— Nicholas Cabasilas, The Life In Christ

Outline

The Holy for the holy: One is holy, one is Lord, Jesus Christ

The faithful are called holy on account of the Holy One in whose they participate and in whose holy Body and Blood they commune.

— Nicholas Cabasilas, Commentary on the Divine Liturgy

The Fraction

Divided and distributed is the Lamb of God, who is divided, yet not disunited; who is ever eaten, yet never consumed, but sanctifieth those who partake thereof.

— The Priest’s Prayer before the Fraction

The Precommunion Prayers

Those who receive Communion can be called and can actually be gods by Grace, thanks to God, who in His entirety has filled them totally and left no part of them empty of his presence.

— St Germanos

The Communion of the Clergy & the Laity

If you take into account that the Holy Things set for here are so precious that even the Seraphim are far from being worthy to touch them, and then reflect on your Lord’s love for humanity, you will be amazed that the grace of the holy Body and Blood does not spurn descending even to our worthlessness. Bearing in mind, O human, and considering the magnitude of the gift, raise yourself up once and for all, abandon the earth and ascend to heaven.

— St John Chrysostom, Homily on Isaiah 6

Thanksgiving Prayers

What is this measureless compassion of Yours, O Saviour? How have you accounted me worthy to become One of Your members? — I who am impure, a prodigal, a harlot? How have you dressed me in a garment most bright, Glistering with the radiance of immortality And making all my members into light? For Your Body, pure and divine, Is wholly radiant, wholly intermixed And commingled ineffably with the fire of Your Divinity… I have been united, I know, also with Your Divinity And have become Your most pure Body, A member shining forth, a member truly holy, A member glittering from afar, and radiant, and shining.

— St Simeon the New Theologian

Let Us Go Forth in Peace

Theme: Having been given the Peace of God by encountering him in the Liturgy, we are to go forth and share it with the world.

The Divine Liturgy began ‘in peace’, and in its course the peace of God was given to us many times. Now that the celebrant ‘dismisses us from the assembly, he once again petitions [peace] for us saying, “Go in peace.” And without this peace, it is altogether impossible to say or do anything.’

— Priest-monk Gregorios quoting St John Chrysostom, The Divine Liturgy

Outline

Let us go forth in peace

The Divine Liturgy is a journey whose purpose is man’s encounter and union with God. This goal has now been reached, we have seen the Lord transfigured on the Mount Tabor of the Liturgy, we have partaken of His holy Body and most pure Blood. And as we venture to utter to our exalted Visitor, Lord it is good to be here, our Mother Church reminds us that the end of the liturgical journey must become the starting-point for our spiritual journey: Let us go forth in peace. We have to leave the Mountain of Transfiguration in order to return to the world and tread the way of martyrdom of our lives. This journey becomes our martyria, our witness to Christ — the Way and the Life — who has become our guest.

— Priest-monk Gregorios, The Divine Liturgy

Blessed be the name of the Lord

Through this name [the name of the Lord], death was abolished…the doors of Paradise opened wide, the Holy Spirit descended upon us, slaves became free men, enemies became sons, strangers became heirs, humans became angels. Angels, did I say? God became man, and man god. Heaven received the nature that came from earth. The earth received him who sits upon the cherubim together with angelic host. The dividing wall [between God and humanity — Ephesians 2.14] has been destroyed, the barrier has been removed, what was separated is united, darkness has been abolished, light has shone forth.

— St John Chrysostom, On Psalm 8.

The Great Cloud of Witnesses

What is this prayer? It is that we may be saved through obtaining mercy, for we have of ourselves nothing that merits salvation, but we look only towards him who loves mankind and is able to save us. Therefore at this point he makes mention of many intercessors who can help us, and especially the all-holy Mother of God who was the vessel whereby Mercy was first brought to us. The prelude of this prayer is “Christ our True God.” There is no longer any question of those false gods, those sham divinities, whom we once worshipped in such numbers, but “our true God”, whom we have now found after great struggles. And so it is that we owe all glory, honor, and worship to him alone, as to God, together with his Eternal Father and his most holy and good and life-giving Spirit, now and always for ever and ever. Amen.

— St Nicholas Cabasilas, Commentary on the Divine Liturgy

The Liturgy after the Liturgy

If you cannot find Christ in the beggar at the church door, you will not find Him in the chalice.

— St John Chrysostom

And I heard the voice of the Lord saying, “Whom shall I send, and who will go for us?” Then I said, “Here I am! Send me.”

— Isaiah 6.8

The Changing of the Leaves

2025-10-17T00:00:00+00:00

Quite a long time ago, back in the day,
when I was a deacon in the PCA,
the BoCO would allow no commentary,
for the annual revisions were legendary.

The BoCO was kept in blue three-ring bound,
the riddle of hen and egg we ne’er unwound.
Although the debate was hot, we never found,
Binding from freq change or th’other way round.

After the heat of Gen Assemb, held in June,
the pages in Fall would be sent to all.
A solemn ritual drew deacons to the hall:
“The Changing of the Leaves” we would prune

our copies of the BoCO as we were told.
We would open the multicolored pages
and the binder, carefully extract the old,
and replace the new pages, astute sages.

Now the old leaves in yellows, oranges, & reds
were scattered around us on the table,
Close in appearance to desert fall foliage
’Cept one whose quadrant was quite orderly.

Another cried, “Now there’s a decent fellow!
Where’re your old leaves, the reds and yellows?
Keep us not waiting, recycled they must be.
Afterward we’ll leave the table and be free.”

Said he, “In the back of the binder,
I’ve gently placed them as a reminder.
Contained within are days of yore.”
Circled round amphigory, did the bore.

As he went on ’bout Preserving Leaves,
the others railed and called him heterodox,
“Thomas you are not, but rather a dumb ox!”
After hours his book he took up and left.

“Now a heresiarch” is what I hear,
but some small sect still lend their ears.
Ever listening to asinine rages,
they call themselves the Liminal Pages.

On this motto to ever ponder and linger:
“’Tis better to be cast aside within the Book,
’twixt & ’tween text & τέλος (in a threshold nook),
than to rest atop some ephemeral zingers.”

Introduction to the Divine Liturgy for Newcomers

2025-09-13T00:00:00+00:00

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Introduction

Brothers and Sisters, Christ is in our midst.

St Nicholas Cabasilas begins his Commentary on the Divine Liturgy with these words:

The essential act in the celebration of the holy mysteries is the transformation of the elements into the Divine Body and Blood; its aim is the sanctification of the faithful, who through these mysteries receive the remission of their sins and the inheritance of the kingdom of heaven.

I was asked to say a few words today introducing the Divine Liturgy. When I taught a series on this two years ago, I had five introductory lessons that together took about an hour and a half to deliver, but today I’ll try to compress that into 10–15 minutes. To this end, let’s focus on the basic questions we learned to ask in grade school, why, what, who, where, and when. My goal today is not to provide comprehensive answers, but to further draw you into the Mystery.

Why

Why do we gather each week to celebrate the Divine Liturgy? In St Nicholas’ quote, it is for our sanctification, to fit us for heaven. Call to mind Isaiah chapter 6, where the prophet is mystically taken up into the throne room of God.

In the year that King Uzziah died I saw the Lord sitting upon a throne, high and lifted up; and the train of his robe filled the temple. Above him stood the seraphim. Each had six wings: with two he covered his face, and with two he covered his feet, and with two he flew. And one called to another and said:

“Holy, holy, holy is the LORD of hosts;
the whole earth is full of his glory!”

And the foundations of the thresholds shook at the voice of him who called, and the house was filled with smoke. And I said: “Woe is me! I am undone; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; and my eyes have seen the King, the LORD of hosts!”

Then one of the seraphim flew to me, having in his hand a burning coal that he had taken with tongs from the altar. And he touched my mouth and said: “Behold, this has touched your lips; your guilt is taken away, and your sin atoned for.”

And I heard the voice of the Lord saying, “Whom shall I send, and who will go for us?” Then I said, “Here I am! Send me.”

When we come into the presence of God, we must be cleansed. Yet God himself provides the cleansing. The prayers, hymns, and Scripture readings of the Liturgy are the culmination of our weekly preparation. These gifts prepare us for the reception of Christ himself, in in the Great Gift of Holy and Mystical Communion. This is also why the catechumenate period is so long in the Church, for to come into the presence of the Living God is fearful and dangerous (Hebrews 10.31). Who among us can dwell with the consuming fire? (Isaiah 33.14) Yet God himself has provided a way that we can live with him, “thanks be to God through Jesus Christ our Lord (Romans 7.25)”

What and Who

So, what then is the Divine Liturgy, that God has given the Church in Christ? And who celebrates the Mystery? The climax of the Liturgy is the Thanksgiving sacrificial meal of the Eucharist. We are called to “Lay aside all earthly cares that we may receive the King of Glory.” All the prayers, hymn, and readings increasingly prepare us to partake of Christ and participate in his sacrifice.

The Eucharistic Sacrifice

To understand what sacrifice is, let us review the Scriptures. In the Scriptures, sacrifices are always meals of a people with their God. We often think of slaughter and killing, but this emphasis is a later unhelpful development. The sacrifices of the Old Testament were shared hospitality whereby Israel would commune with God. A sacrifice requires the participation of God and of his people.

Note that the elements of the Eucharist are food, bread and wine. Just as physical food essential to sustain life and strengthen those who eat of it, the Eucharist is spiritual food to sustain our Life in Christ. While grain and grapes are given by God, grown with his sunlight and rain, it takes human labor in order to transform them into bread and wine. This cooperation of humans with the Divine is especially suited for the Eucharist; it points to our whole life being offered to God as sacrifice. The transformation of grain into bread and grapes into wine involves crushing the raw material—reminding us of our sanctification and death to sin—and uniting many individual elements into one loaf or cup—reminding us of the union we have in Christ.

The Gospels rely on the image of the Passover/Pascha in describing the sacrifice of Jesus. In the Old Testament Pascha, God judges the gods of Egypt, displaying his power over them, and rescuing his people (Exodus 12.12). In anticipation and celebration of this event, the children of Israel are given a meal that defined them and their covenant with God. The prophets continued the theme and compared the return from exile in Babylon to the Exodus. Ezra ensured the returned exiles kept the Pascha. In anticipation of Jesus, the prophet Jeremiah received a vision of a new covenant between God and his people (Jeremiah 38/31.31–34).

In light of this, Jesus gave the Eucharist to his disciples before his death telling them to keep it as the sacrifice of the New Covenant. When we celebrate the feast of the Eucharist, having properly prepared, we receive Christ and are united to him in his kingdom. We participate in the one sacrifice he offered for our salvation; this is not a historical reenactment but a remembrance, a reintegration into the work of God. Just as God rescued Israel in the Old Pascha, Christ in the New Pascha defeated sin, death, and the Devil and rescued us from their grasp. He did this in a most unexpected way, through entering death on the Cross. Death could not hold the Author of Life and Christ defeated it from within. As St John Chrysostom says in his Pascal Homily,

Hades took a body, and face to face met God! It took earth and encountered heaven! It took what it saw but crumbled before what it had not seen! “O death, where is thy sting? O hades, where is thy victory?”

Where and When

Having been rescued from the realm of Death and Hades, the answer to where and when the Divine Liturgy occurs is perhaps obvious. We are in the heavens—the Kingdom of God—with Christ and his ministering angels! The is revealed in the opening words “Blessed is the Kingdom of the Father and the Son and the Holy Spirit.” And how we enter the Kingdom is unveiled in the first corresponding action: the priest makes the sign of the Cross with the Gospel Book signifying that we only approach and enter the Kingdom by the Cross. Consider the icon of Extreme Humility. The title on the Cross is “The King of Glory” reflecting St Paul’s words that the demonic powers did not know wisdom of God for had they understood it, “they would not have crucified the Lord of glory” (1 Corinthians 2.6–8) Jesus is revealed as Lord and King, not because he came in a display of power and wealth, but because he came as a poor lowly servant, identifying with his people and suffering death for them and at their hands.

We are made aware of the Cross through the preaching of the Gospel, which is God’s good news of salvation. In first century Greek, the word referred to a specific type of good news. When a king, governor, or military general would be received in a city, he had his messengers proclaim his gospels or good tidings detailing his accomplishments, the enemies he defeated, and what was expected of those now hearing these tidings. The proclamation of Christ’s Gospel shows us both what Christ accomplished and how we are to respond, in essence it shows us our great salvation. Therefore, the Gospel Book is enthroned on the altar as it proclaims Christ our Saviour.

Moreover, in the dialogue before the opening of the service, the deacon says to the priest, “It is time for the Lord to act.” This is taken from Psalm 118(119).125 where the next line is, “for they have scattered your teaching.” But God makes all things beautiful in his time, setting the longing for eternity in the hearts of humans (Ecclesiastes 3.11). In his time, God is calling us back to be refashioned in him. In the Divine Liturgy we ascend from earth to the heavens and are taken from chronological time into the eternal age. Both the time and space (after a fashion of speaking) of heaven has entered into our time and space. As Father Gabriel often says, “In the Liturgy, the there becomes here and the then becomes now.”

Conclusion

So in the Liturgy we find ourselves at the throne of God like the prophet Isaiah. When we behold the throne of Christ, we see it is the Cross upon which is written “The King of Glory”. The Eucharist flows from this vision. Our union with Christ is union into his death and resurrection. While this begins in your baptism, the fuller realization takes your entire life. In as far as are united to Christ and die to ourselves we are able to receive his kingdom and be renewed after his likeness. And at our departure from this world we are able to fully sing the funeral hymn with our mourners:

O thou who of old didst create me from nothingness, and didst honor me with thine image divine, but because I transgressed thy commandments hast returned me again unto the earth from which I was taken: Bring me back to that likeness, to be reshaped in that pristine beauty.

This is the Holy Mystery of the Eucharist, it transforms sinners into saints, sanctifying them and granting them the inheritance of Christ, making them members of his body in the Kingdom of Heaven. Let us then live our whole lives unto God as a sacrifice, participating in his actions and bringing his peace to a fallen world.

Let us conclude with the prayer of the deacon:

O Christ, great and most holy Pascha, O Wisdom, Word and Power of God: Grant that we may more perfectly partake of thee in the never-ending day of thy Kingdom.

The Dormition and our Falling Asleep

2025-08-15T00:00:00+00:00

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Introduction

A large part of the human experience is coming to realize we have an expiration date, and we do not know when it is. This is echoed in much of human literature, and the Psalms often meditate upon this. For example, Psalm 38 requests, “O Lord, make me know my end / and what is the measure of my days / let me know how fleeting I am!” Every time we participate in the Liturgy, we pray “that we may complete the remaining time of our life in peace and repentance…[for] a Christian ending to our life, painless, blameless, peaceful, and a good defense before the fearful judgement of Christ.” Right after this petition, we call to mind “our all-holy, immaculate, most blessed and glorious Lady, the Theotokos and Ever-Virgin Mary”

Our Most Blessed Lady shows us in her Dormition how to approach death. She offers us aid to die to ourselves so that our death may be a new beginning — one where we are refashioned by Christ.

The Tradition of the Dormition

Let’s start with a short account of Mary’s death, which I’ve adapted from the Dormition Matins:

That the world-saving Maiden died is no marvel,
Since, after the flesh, the world’s Maker died also.
God’s Mother liveth forever, though she died on the fifteenth.

The Archangel Gabriel appeared to Mary and revealed to her that within three days she will find rest and exit this life. She returned to her home with great joy, desiring in her heart once more to see in this life, all of the Apostles of Christ. The Lord fulfilled her wish and all of the Apostles, borne by angels in the clouds, gathered at the same time at the home of St John on Zion. After seeing them, the Theotokos peacefully gave up her soul to God without any pain or physical illness. The Apostles took the coffin with her body from which an aromatic fragrance emitted and, in the company of many Christians, bore it to the Garden of Gethsemane to the sepulcher of her parents, Saints Joachim and Anna. Only the Apostle Thomas was absent, according to God’s Providence, in order that a new and all-glorious mystery of the Holy Theotokos would again be revealed. On the third day, Thomas arrived and desired to venerate the body of the Holy All-pure one. But when the Apostles opened the sepulcher, they found only the winding sheet and the body was not in the tomb. That evening, the Theotokos appeared to the apostles surrounded by a myriad of angels and said to them: “Rejoice, I will be with you always.”

The Theotokos, Our Great Example

In her death as in her whole life, our Lady, the Theotokos is our model for steadfast faithfulness to God. The archdiocese’s theme for the conferences this summer was “let it be to me according to your word.” While this is recorded of Mary during the Annunciation, she did not only say this then, but lived her whole life according to this principle. She is full of grace, fully cooperated with God at all times from her youth to her death. Mary uniquely heard the Word of God and kept it as we hear in the Gospel reading of the feast.

At the Lamentations we sing “In a grave they laid Thee / O my Life and my Christ / and now also the Mother of Life / a strange sight both to angels and men.” Death came to her as it does for us all, as St John of Damascus sang, “If her Fruit, whom none may comprehend, on whose account she was called a Heaven, submitted of his own will to burial as a mortal, how should she, who gave Him birth without knowing a man, refuse it.” She so identified with her son, that the feast of her Dormition strongly resonates with Paschal themes. She exemplifies how to live and die, being united to Christ. The Wisdom of Sirach says remembering our death is a great aid to living righteously. As we reflect on our death, let us remember hers and strive to imitate her, for she points us to the Way which is Jesus.

The Theotokos, Our Great Protection

But to die the death we request in the Liturgy, painless, blameless and peaceful with a good defense before the fearful judgement seat of Christ, we need to truly die the death we were baptized into. We need to learn how to die to this world, and to our sinful selves. Not once, but daily, throughout our whole lives. We must learn that the comforts and pleasures sin offers us are shallow and hollow. Instead by God’s grace we need to embrace a new way of living in the Resurrection, deep and hallowed, for this is true life and Joy. We begin this new life by taking up our cross and following Christ. We can start with simple things, praying our daily prayers, reading Scripture, showing compassion, and frequent confession. A life of self-denial is crafted in moments and not obtained in one instance.

Our Lady is our indefatigable ally in our Christian life. Because Mary fully embraced Christ, she is able to help those who struggle in this life. She is able to banish the devils that impassion us and calm the passions which bedevil us. As we just sang in the paraklesis service:

Have mercy upon me, O God, according to Thy lovingkindness; according to the multitude of Thy tender mercies blot out my transgressions.

O entrust me not, I pray, to any human protection, O our Lady, holy one, but do thou accept the prayer of thy supplicant. Sorrow hath fettered me, and I am unable to endure and bear the demons’ darts; a shelter have I not, neither place to run, I, the wretched one; embattled from all sides am I, and no consolation have I but thee. Mistress of creation, protection and hope of faithful ones: turn not away when I pray to thee; do that which will profit me.

and

From thee is no one turned away ashamed and empty who doth run to thee for refuge, O pure Virgin Theotokos; but he asketh the favor and receiveth the gift from thee, unto the profit of his own request.

The transformation of the afflicted and the relief of those in sickness art thou in truth, O Virgin Theotokos; save thy people and thy flock, thou who art the peace of the embattled, and who art the calm of the storm-driven, the only protectress of those who believe.

We ask of our Lord and our Lady to ‘do that which will profit us’. But what truly profits us? I, like most people, just want comfort and to have an easy life. But this is not what the Epistles, the memoirs of the Apostles, tell us is beneficial. No, rather St Paul says in Romans 5:

Therefore, since we have been justified by faithfulness, we have peace with God through our Lord Jesus Christ. Through him we have also obtained access by faithfulness into this grace in which we stand, and we rejoice in hope of the glory of God. Not only that, but we rejoice in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not put us to shame, because God’s love has been poured into our hearts through the Holy Spirit who has been given to us.

And St James, the brother of God, opens his letter with:

Count it all joy, my brothers and sisters, when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing.

Apart from Christ, no one suffered more in this life than the Mother of God, who saw her Son nailed upon the Tree. Truly a sword pierced her heart, as St Simeon foretold. Therefore, let us ask her aid; she is close to us and invites us to seek for her as our Mother. As we struggle and suffer to participate in the works of God, we die to ourselves and come to know true joy in Christ. If we are faithful, we will find the tomb is not the end of our lives, but a transition into life. As we sing at Vespers, “O strange wonder, great and marvelous! For the fount of life is laid within a tomb; and the small tomb becomes a ladder to Heaven’s heights.”

Fr John Behr writes, “Death is no longer death in the way in which we knew of death before knowing Christ, the fate to which we are all bound from the moment we are thrown into this world, no matter how well we live our lives. Death is no longer the end, but a transition, a falling asleep to arise with Christ — a beginning.” (The Cross Stands, while the World Turns)

Conclusion

Returning to the Psalms and our services, we find solace and hope in the Lord. Psalm 38 asks,

“And now, O Lord, for what do I wait?
My hope is in you.
Deliver me from all my transgressions.
Do not make me the scorn of the fool!

Our funeral hymns echo this truth:

O thou who of old didst create me from nothingness, and didst honor me with thine image divine, but because I transgressed thy commandments hast returned me again unto the earth from which I was taken: Bring me back to that likeness, to be reshaped in that pristine beauty.

We who are in Christ, who have lived faithfully, will find by his grace our end to be a Christian ending. As we give our whole life and death over to the Living God and are dissolved back into the earth, we find ourselves ready to be refashioned by him, just as in the beginning he fashioned Adam from the dust of the ground.

Appendix: Resources for Q&A

St Ignatius to the Romans, chapter 5

Now I begin to be a disciple. And let no one, of things visible or invisible, envy me that I should attain to Jesus Christ. Let fire and the cross; let the crowds of wild beasts; let tearings, breakings, and dislocations of bones; let cutting off of members; let shatterings of the whole body; and let all the dreadful torments of the devil come upon me: only let me attain to Jesus Christ.

Philippians 3:7–21

But whatever gain I had, I counted as loss for the sake of Christ. Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith—that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death, that by any means possible I may attain the resurrection from the dead.

Not that I have already obtained this or am already perfect, but I press on to make it my own, because Christ Jesus has made me his own. Brothers, I do not consider that I have made it my own. But one thing I do: forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus. Let those of us who are mature think this way, and if in anything you think otherwise, God will reveal that also to you. Only let us hold true to what we have attained.

Brothers, join in imitating me, and keep your eyes on those who walk according to the example you have in us. For many, of whom I have often told you and now tell you even with tears, walk as enemies of the cross of Christ. Their end is destruction, their god is their belly, and they glory in their shame, with minds set on earthly things. But our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ, who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself. (ESV)

Oikos of the funeral service.

Thou art immortal, who hast created and fashioned man. For out of the earth shall we return again, as thou didst command when thou didst fashion me, saying unto me: Earth thou art, and unto earth shalt thou return. Whither, also all mortals wend our way, making our funeral dirge the song: Alleluia.

Transfiguration and Metamorphosis

2025-08-06T00:00:00+00:00

Thou hast been transfigured, O Saviour, on Mount Tabor, indicating the transformation of mankind which shall take place at Thy dreadful Second Coming.
—From the Kathismata of the Transfiguration sung in Orthros

The Greek word for transfiguration is metamorphosis, as seen on the inscription of the icon. Both words mean a change in form. The transfiguration of Christ shows both his divinity and his humanity. We who are united to Christ, enveloped with the Holy Spirit, are restored to the divine image in Christ’s humanity. This restorative transformation unfolds throughout our Christian journey in this life and will be completed at his dread Second Coming.

To better understand the transfiguration in Christ, let us first contrast it with the metamorphosis the world offers. Franz Kafka’s short story Metamorphosis tells the tale of modern man. Gregor Samsa wakes up to find that he has become a loathsome insect. His family reacts in horror and disgust, increasing his isolation and despair. Even his sister, who initially cared for him, comes to despise him. She herself undergoes a bleak metamorphosis. Through this story, Kafka relates that modern life, especially our fractured relationships exacerbated by industrialization, deforms us from humans into monstrous vermin.

The culmination of this worldly metamorphosis—death and dehumanization—was starkly shown on August 6, 1945. The first nuclear weapon was dropped, plunging the world into the Atomic Age. That terrifying nuclear flash briefly outshone the sun. It mocked divine transfiguration by destroying human lives and fracturing cities; the mushroom cloud spread radiation causing illness and disfigurement. Yet God is not mocked (Galatians 6.7). To those with eyes to see, it unveiled the powers of the fallen world, lucidly illuminating St Paul’s words that this evil age is ruled by cosmic powers of darkness (Ephesians 6.11–13).

But thanks be to God, Christ offers us a better metamorphosis. For the faithful have been transferred from the domain of darkness into his own kingdom (Colossians 1.13). Whereas we once walked in darkness, enslaved to our passions and the devils, Christ raised us up with him in his Resurrection, and seated us with him in the heavenly places in his Ascension. He is creating us anew, showing us the path of righteousness and inviting us to participate with him in the restoration of ourselves and the world (Ephesians 2.1–10, 2 Corinthians 6.1, 1 Thessalonians 3.2).

Having been set free from the powers of darkness, let us not return to enslavement to them. Rather by God’s grace, let us ascend Mount Tabor walking in the Holy Spirit, by doing good works, loving all with our actions. To the extent that we do so, we shall see Christ shining with the uncreated light in as far as we are able to receive it. We shall be drawn into the cloud and hear the Father speaking. We ourselves will be transfigured in God’s glory.

Thou hast smitten me with yearning, O Christ, and by Thy divine love hast Thou changed me. But with Thine immaterial fire, consume my sins and count me worthy to be filled with delight in Thee, that leaping for joy, O Good One, I may magnify Thy two comings.
—From the Ninth Ode of the Second Transfiguration Canon sung in Orthros

O Son of God, Who wast transfigured on Mount Tabor, save us who sing unto Thee. Alleluia!

On the Transfiguration of Our Lord Jesus Christ

2025-07-20T00:00:00+00:00

by St Anastasius I, Patriarch of Antioch

Our benefactor Jesus,^[1] the good teacher who appeared in the world although he is also God, said to his disciples, “If anyone wants to come after me, let him deny himself, and lift up his cross, and follow me. For whoever would wish to save his life will lose it; but whoever loses his life for my sake will find it. For how will a person profit, if he gains the whole world, but loses his soul? Or what will a person give in exchange for his soul? For the Son of Man will come in the glory of his Father with his holy angels; then he will repay each one according to his works.”^[2]

“If anyone wishes to come after me, let him deny himself.” That means: let him deny every human concern; and not only that, but, like me, “Let him take up his cross, and follow me.” We understand from his own words that Paul did this; not only was he “crucified to the world, and crucified the world to himself,”^[3] but he changed the very form of his life, no longer living as himself, moving and acting as a private agent. Rather, he had Christ living and acting in himself. He disregarded himself completely, and putting his own will to death, he subjected himself completely to the will of God. So that, if I might apply titles boldly, Paul would rather be said to be Christ than to be a living being; for “his life was Christ.”^[4] So it is necessary that those who want to belong to Christ walk behind him, and follow him. But since most of the time two opposing wills exist in us, the godly and the human, and it is impossible to live without them—or at least without one of them—it is clear that the person who is attached to one of them is distant from the other, and vice versa. Anyone, then who wishes to make his way behind the Lord will hate all human forms of willing; changing the former way of life he practiced, let him follow [Christ] in this way, leaving himself behind, in a certain sense, and transforming all his soul’s powers. For if a person truly wants to find his own soul, when it has been wandering among attractions to the foolish things of life and the dream-like fantasies it promotes, he should first lose it, with regard to the life by which he was involved in these things,^[5] and he will then find it as a wonderful discovery. To the degree that he has an inclination towards the material world, however, he will not be able to recognize the destructive state in which he exists.

Clearly, he will not need to seek that soul that has been lost, nor will he find it. For as there are two forms of life, there are also two forms of death: one conformed to God, the other conformed to the world. Paul says this clearly, speaking of “living for sin” and “living for righteousness.”^[6] So there are two ways to lose one’s life: one that is reprehensible, the other praiseworthy. And as the person who lives for sin is dead as regards righteousness, so the opposite is true: the one who lives for righteousness is dead towards sin. So the person who follows the inclinations of the flesh walks in the way of flesh, and is lost as far as walking the way of the Lord is concerned. But the one who hates the flesh—the life which is really destruction—and who says powerfully, “I shall walk behind my God!” has turned from the way of destruction, gaining the praiseworthy life in place of what is reprehensible. For to be lost as far as the world is concerned is to be found for God, and to be found for the world is to be lost for God.

And what a foolish plan it is to find or gain the whole world, and to have it as one’s own possession, but to forfeit or lose one’s soul! For what can one give in exchange for one’s soul? Or what will a person give as a price to ransom it?^[7] No material thing is of equal value with the soul. Only the soul can be considered of equal value with itself—nothing else can ever be thought so. “For the Son is going to come,” receiving the power of judgment from the Father, “to give to each person recompense according to his works.”^[8] Then none of the circumstances of our lives will be able to do us any good; for we will all stand naked before the seat of judgment, deserted by what does not belong to us (and none of what surrounds us here is properly ours!). Books will then be opened to document the investigation, making clear, from what has been imprinted in our consciences, which it is that each of us has preferred to follow: the flesh or the spirit, Christ or the world—and also which form of losing our life we have chosen: that which comes from God, or that which comes from the world.

And when that dreadful, exact investigation takes place, “the one who receives authority to hold judgment because he is Son of Man,”^[9] will give appropriate recompense to everyone. “For he will come in the glory of his Father with the holy angels,”^[10] the spirits who minister to him; he will no longer be “without form or beauty,”^[11] as he now appears in the world, but “more beautiful in appearance than other men,”^[12] having changed his own body into a state of incorruptibility, and revealing it as substantially transformed into a spiritual and heavenly body at the time of resurrection. In this we already have a pledge of our own transformation, and of the reshaping of our own bodies. And that we might hold firmly to this invisible hope, he wishes to reveal even now, to a select group of disciples, the transformation that will then occur, “in a moment,” as Paul says, “and in the twinkling of an eye!”^[13] Therefore he says, “Amen, I say to you: there are some of those standing here who will not taste death until they see the Son of Man coming in his royal power.”^[14] And how this will happen, we learn from what follows.

“And it happened that, after six days, Jesus took Peter and James, and John his brother, and led them up a high mountain by themselves; and Jesus was transfigured before them. His face shone like the sun, and his garments became white as snow. And behold Moses and Elijah appeared, speaking with him.”^[15] This should not be heard in a frivolous way, nor should the story be taken simply in what its words tell us, as if it revealed its meaning simply by its language; on the contrary, it signifies a carefully articulated introduction to the Mysteries,^[16] and a taste of the blessings that are going to exist for us after this life—or rather, not for us, but for the saints. Therefore, six days after making the promise, he fulfills what he had proclaimed to the disciples. The promise was that “there are some among those standing here, who will not taste death until they see the royal power of God,”^[17] the power destined to be revealed after the consummation of this coarse material world. Therefore it was “after six days” that he took those who were to know the divine mysteries of the Kingdom before tasting death. After the six days comes the seventh, the holy day of rest, in which it is not possible to work, since God created heaven and earth in six days, and rested on the seventh, and made it holy.^[18] So that the promise was made on the first day, and the fulfillment of promise was realized, once again, on the first day.^[19] The number six, then, corresponds to this coarse present world, which is put together and made complete from its own days; [the number] is a sign of the process of birth, and has in itself male and female, whose combination brings about bodily birth.^[20] But after them comes the seventh day, in due order, “in which they neither marry nor arrange marriage, but are like God’s angels in heaven.”^[21] Therefore the number seven is said to be virginal, like the Sabbath: holy, putting an end to all servile labor, and making everyone remain where they are, each in his own place.

After that day had come, he therefore took with him his three chosen disciples. It would not have made sense, after all, that Judas should become a visual sharer in these mysteries. Nor would it, on the other hand, have been right if he alone was left out of the vision, that this might not serve him as a justification of his betrayal, if he were to judge that the others had been chosen before him.^[22] Therefore, taking along only the three, “he led them up a high mountain.”^[23] But what is higher than his glory? And he led them “by themselves.”^[24] The life apart from material things is a solitary one. And “he led them” upwards from below; this is said not so much in a spatial sense, as in divine one: that is, he made them able to receive the shining of his light in a way far above their powers.^[25] Then “he was transfigured before them.”^[26] Once before, Jesus the Savior was transfigured, not before human beings but before his own Father, when “the one who was in the form of God did not consider being equal to God something to cling to, and he emptied himself, taking on the form of a servant.”^[27] At that time, then, he concealed the divine form, being changed by the form of a servant; but now he restores the form of the servant to its natural appearance—not putting aside the substance of the servant, but making it radiant with divine characteristics. “He was transfigured before them,” then, showing them that in this way “he will someday transfigure the body of our lowliness, making it conform to the body of his glory.”^[28] “And his face shone,” it says, “like the sun. And his garments became white as snow.” This is written, not because he is to be compared with the sun or with snow—for how can the incomparable be compared?—but because among material things nothing is more brilliant than the sun, or whiter than snow; so the author, wishing to establish, in a modest way, the matchless quality of his light and his whiteness, made this comparison by means of things familiar to us. And the radiance of his garments reveals the change that will take place in our bodies. For we became a covering for him, when he wrapped himself in our flesh Perhaps the phrase “his face shone like the sun” hints, in a symbolic way, at the body that belonged peculiarly to him; but “his garments were as white as snow” refers to those who have been purified through him, by his transforming and life-altering power. For this reason, his spiritual garment is likened to snow, since snow itself is something transformed and vaporized–it becomes snow from water. And [to realize] that our nature will be, in the end, what his garment became, let us listen to Isaiah speaking to him by God’s inspiration: “I am alive, says the Lord; for you will clothe yourself in all of them, and wrap them around you like a bride’s veil.”^[29]

“He was transfigured,” then, “and his face shone like the sun, and his garments became white as snow. And there appeared to them Moses and Elijah, speaking with him.”^[30] The Apostles became more clear-sighted, since they had been led with Jesus up the mountain, and gradually recognized that Moses and Elijah were then talking with Jesus, having been transfigured along with him. For if they had not been transfigured with him, they would not be talking to him. But “they were speaking with Jesus,” according to Luke, “about the exodus that he was to accomplish in Jerusalem.”^[31] And the disciples heard from them things that they had failed to understand, when Jesus had formerly told them—as when Peter, thinking in a human way, rebuked Jesus for saying that he was going to be killed by men, and on the third day be raised from the dead. Moses and Elijah, then, as I have said, were speaking with Jesus: that is, the Law and the Prophets! When their words come to be transfigured, and the shadows of the Law are removed, then Moses will be believed as the faithful servant who wrote all of this about Christ, and he will present [Christ’s] exodus clearly on the basis of his own words—the exodus that he was to fulfill in Jerusalem. But that some people inquire on what grounds, or how and from what signs, the disciples recognized the prophets,^[32] does not seem to me to be an appropriate question, or one worthy of investigation. For if they had advanced to such a height as to be thought worthy of a vision like this—a vision that the one who revealed himself to them, transfigured with the prophets, called the Kingdom of heaven—how could they be unable to recognize those who shared that Kingdom with him? Surely, too, the Apostles were prophets; and when prophets associate with prophets, they share one and the same knowledge—especially when Jesus is there, and enlightens the guiding core of their intellects, and forms their minds according to his own divine form.

“And Peter answered Jesus, and said, ‘Lord, it is good for us to be here. If you will, let us make three tabernacles here—one for you, and one for Moses, and one for Elijah.’”^[33] Peter perceived what a difference lies between intelligible and sensible things, and he chose the better over the worse. Still, his knowledge of what he saw had not yet become perfect; otherwise he would not have thought about tabernacles in the intelligible world. And perhaps he was still worrying about his teacher, because of the death he had predicted, and the fact that those who had appeared were speaking about it with Jesus. For with one voice they spoke of that “exodus that was to occur in Jerusalem.”^[34] Perhaps for this reason, [Peter] begged the teacher to remain there instead, and never to give himself to the Pharisees and Scribes who harbored envious thoughts against him. For perhaps he thought that no one who was plotting against him would come up to them on the mountain, and in any case it was impossible to be both in Jerusalem and somewhere else. “It is good, then, for us to be here with Moses and Elijah, rather than to go towards the unholy priests, the murderers of God.” But that he was unaware that by sparing the master he would become a block for the salvation of the world, Luke recognizes when he says, “He did not know what he was saying.”^[35] And Mark says, “For he did not know what he was saying,”^[36] nor what he was thinking. Those who had gone up with Jesus took their stand in that high place.^[37]

“And while he was still speaking, behold, a luminous cloud overshadowed them, and a voice came out of the cloud, saying, ‘This is my Son, the Beloved, in whom I am well pleased. Listen to him.’ And when the disciples heard, they fell on their face and were much afraid. And Jesus came forward and touched them, saying, ‘Awake, and do not be afraid.’ And when they opened their eyes, they saw no one, except only Jesus.”^[38] While Peter was still speaking words of affection towards his teacher, a luminous cloud from above overshadowed them, and a voice came out of the cloud, correcting Peter, and perhaps also his fellow disciples, who wanted the same thing as he did, and were asking to remain on the mountain, that they might not think any thoughts opposed to the beloved Son, but might listen to him and follow his will. For that is what works the salvation of all people. But we must investigate from similar sayings in Scripture how we must understand this cloud. For we find Moses, too, entering into the cloud, when it covered the mountain in the desert of Horeb; and it is attested that he entered into the darkness where God was.^[39] Then also, at various times, when the cloud again covered the tent of meeting, God was heard speaking to Moses also there. And further, a pillar of cloud went ahead of the people, dewy by day and lit by fire at night. Isaiah, too, prophesies that the Lord would come to Egypt on a light cloud.^[40] Again, we hear also of Solomon that when he had built the temple and consecrated it, a cloud filled the building, and the priests were unable to enter and carry out their sacred ministries, because of the appearance of the cloud.^[41] It is possible to gather these texts and more from the whole Scripture, to establish and clarify this idea before us, and to know what the cloud was that overshadowed those who had appeared, along with the visionaries, when the voice was heard that said, “This is my Son, the Beloved, in whom I am well pleased. Listen to him!”

We are to understand that these clouds mentioned in Scripture are related to each other—or rather, we must not hesitate to say that they are all one thing. We should not think that the cloud is some vaporous exhalation from the earth, or an evaporation of water, or some condensation from the air, or anything airy at all, which is produced from bodily substance; rather, we should think of it as a knowledge of the divine nature, made accessible to us and reaching down to us, which it is more appropriate to call, as David does, [God’s] “splendor.”^[42] For since a grasp of the divine substance is beyond the power of those creatures who come to be and decay, it appears to us in ways that are possible, and in things that are less than divine but are close to it, just as God has spoken to us also through the prophets. So when we hear^[43] a man saying, “I am the Lord your God,” we do not believe that the man—let us say, Isaiah—is God, but that the one speaking in him is God. Therefore, even if the voice, when it was heard, was the sound of a cloud, still it is clear that it was principally the Father’s voice, who was bearing witness to [Jesus’] sonship, through a rational nature that was close to him, and that had sounded out like thunder.^[44] For there are also clouds of a lower kind, which put forth a sound and are willing speakers of the Word, as in the text, “The clouds gave forth a voice.”^[45] And they are enjoined not to pour rain down on the vines bearing clusters of grapes—the bodily house of Israel.^[46] I say these clouds are the prophets, who rain down the word, and who water those who need something to drink. But this cloud surpasses all of them, and puts them all in its shadow—we might almost say, it takes provident care of them all.

“This,” then, the voice says, “is my Son, the Beloved, in whom I am well pleased. Listen to him!” It does not say, “my Son, who is well loved,”^[47] but rather: “the Beloved.”^[48] The one who is the Beloved is also loved; for the Beloved, surely, is this way by nature, but what is [simply] loved, is not so by nature, it seems, but in virtue of someone’s good pleasure.^[49] The Son, then, being one individual, is both: Beloved Son and (if I may put it this way) a son loved by good pleasure, since he took on himself something of a different substance from what he was, and that which was not of the same substance was taken up in order to reveal a single hypostasis. The Father, then, revealed the otherness of the Son to us in his testimony: not separating what had been united (for how shall what God has unified be split apart?), but teaching the union of things that are different in nature, and pointing to him who is composed into one from these—his Son Christ the Lord, one Beloved Son, whom all creation finds pleasure in worshipping, and to whom [it delights] to listen.

When the Apostles heard this magnificent sound, “they fell on their faces,” submitting to the voice that had sounded from on high, “and they were extremely afraid.”^[50] Perhaps it was because of their previous unbelief, when they realized that they were thinking in a way opposed to the good pleasure of the Father, by trying to prevent the death of the Son, through which salvation was being prepared for all people, according to the ancient plan of the Father. But when they had become terrified, and were lying on the ground, “Jesus drew near, touched them, and said: ‘Get up, and do not be afraid.’”^[51] For it belonged to no one else to put that panic and fear to flight, but only to the Son, who always commands those who draw near to him to take courage.

In obedience to his word, they raised their eyes, which had been bleared, perhaps, by fear. “And raising their eyes, they saw only Jesus.”^[52] This was as far as the mysterious revelation of the Kingdom of Heaven had advanced. “And as they were coming down the mountain, Jesus commanded them, saying, ‘Do not tell the vision to anyone, until the Son of Man has risen.’”^[53] But why did he prevent them from disclosing what they had seen, and tell them not to reveal the mystery of the resurrection to anyone? Because it was necessary, first, that “the firstborn from the dead”^[54] should rise, making the resurrection credible by his action; after that, the common resurrection of all would be made known through witnesses. For who would have believed what was said, if those recognized as Apostles did not believe it? Peter, after all, thought what was being said about the death of the Savior to be blasphemy, until he heard the voice sounding from above, bearing witness to the “Beloved Son” and commanding obedience to him. For the voice said “Listen to him”—consider everything said by him to be a firm law! It was necessary, then, for him to command the disciples to keep what they had seen to themselves, until the time when he should go ahead of them to defeat death in hand-to-hand combat, so that those who heard might not form a habit of disbelieving what was told them [by the Apostles]. For after the resurrection of the first-born [from the dead], they spoke out boldly, making public the resurrection of all people, and their transformation from clumsy bodies into spiritual ones: teaching everyone that just as “Christ, risen from the dead, will not die again, and death has no power over him,”^[55] so he will configure us to his glory, and transform our bodies into something spiritual and incorruptible.^[56] And if “we walk in newness of life,”^[57] “we shall be taken up in the clouds to meet the Lord in the air; and thus we shall always be with the Lord,”^[58] to whom be glory and strength, unto the ages of ages. Amen.

Anastasius I of Antioch

This homily (CPG 6947) is one of several attributed to “Saint Anastasius,” who today is understood by most scholars to be Patriarch Anastasius I of Antioch. Originally from Palestine, he is said in some ancient sources to have been a monk of Sinai—probably through confusion with Anastasius of Sinai, the Chalcedonian theologian who lived half a century and more later. After having served as ambassador (apocrisiarius) of the Church of Alexandria in Antioch, he was appointed Patriarch of the latter Church by Justinian I in 558 or early 559, a time of political and military tension in Western Syria. Throughout his long reign, Justinian had promoted official adherence to the Christological decree of Chalcedon, but had sought for avenues of rapprochement with those who opposed it and clung to what seemed to be the more clearly unitive formulas of Cyril of Alexandria. Anastasius was a defender of the Chalcedonian synthesis proposed by the Council of Constantinople in 553, but was clearly uncomfortable with the position taken by Justinian towards the end of his life in his “Edict to the Romans,” in which he seemed to endorse the view that the human nature of Jesus was the perfect nature of Adam before the fall, free from both moral and physical corruptibility: the so-called “aphthartist” position, which prominent Chalcedonians and anti-Chalcedonians alike had rejected.

In 570, however, five years after Justinian’s death, Anastasius was deposed by Emperor Justin II because of his suspected opposition to the Emperor’s policy of seeking reunion with those who rejected Chalcedonian Christology, and was brought to live in Constantinople. For a few years, he was not permitted access to any books, even to his own earlier writings. Things gradually eased for him, however, and, thanks to the intervention of the future Pope Gregory the Great, whom he came to know personally during the ensuing decade in the imperial capital when Gregory was the papal legate there, Anastasius was restored to his see in 593, and died in Antioch, still Patriarch, in 598. An opponent also of the tritheism of the Alexandrian John Philoponus, Anastasius is the probable author of a number of short treatises and fragments. (See the account of his life and works by Stergios N. Sakkos, Περὶ Ἀναστασίων Σιναϊτῶν [Thessaloniki: University Press, 1964] 44–86.) He also is the author of a number of festal homilies, some still unedited, which probably were given during one of his periods of patriarchal residency in Antioch. Although his authorship of this sermon (CPG 6947) has been questioned, G. Weiss, who has carefully studied the works attributed to Anastasius, concludes that he can find no conclusive argument against his authorship (Studia Anastasiana 1 [Munich, 1965] 91–94).

The homily on the Transfiguration is a straightforward piece of moral and narrative reflection on the Gospel passage in Matthew; there is little in it by way of rhetorical flourish or figural exegesis, and no reference to a festal liturgy celebrating the Transfiguration. It does, however, emphasize a classic Chalcedonian understanding of Christ in its exegesis of the words, “This is my Son, the Beloved, (c. 8). It also suggests that the resurrection of the body is, for all human beings, the fulfillment of God’s original plan of creation. The homily follows the text of Matthew’s account of the incident closely, generally giving simple explanations for the Gospel’s words. For an analysis of Anastasius’ understanding of the glorified human body in this sermon, see Dirk Krausmüller, “The Real and the Individual: Byzantine Concepts of the Resurrection (1),” Golden Horn 5.1 (1997).^[59]

The Greek text on which this translation is based, along with its chapter divisions, is that of the French Dominican, François Combéfis (1605–1679), as reprinted in PG 89.1361–1376. ↩
Matt 16.24–27. ↩
Gal 6.14. ↩
See Phil 1.21. ↩
The Greek text of this phrase seems to be slightly incomplete. ↩
See Rom 6.2. ↩
See Matt 16.26. ↩
Matt 16.27. ↩
John 5.27. ↩
Matt 16.27. ↩
Is 53.2 (LXX). ↩
Ps 44 (45).3 (LXX). ↩
I Cor 15.52. ↩
Matt 16.28. ↩
Matt 17.1–3. ↩
The Greek word here is mystagogia. ↩
Matt 16.28. ↩
See Gen 2.3. ↩
Anastasius seems to mean that the fulfillment of God’s promise of life, made at the beginning of creation, was realized in the resurrection of Christ, which took place on the first day of the week, and was the beginning of a new creation. ↩
It is unclear how Anastasius finds a symbolic allusion to the differentiation of the sexes and to procreation in the number six. ↩
Matt 22.30. ↩
For this same argument justifying the choice of Peter, James, and John to be the sole witnesses of the transfiguration, see the homilies of Proclus of Constantinople, pp. 90–91, and Leontius the Presbyter of Constantinople, p. 125. ↩
Matt 17.1. ↩
Ibid. ↩
The vocabulary in this sentence reminds the reader of the Pseudo-Dionysius. ↩
Matt 17.2. ↩
Phil 2.6–7. ↩
Phil 3.21. ↩
Is 49.18 (LXX). ↩
Matt 17.2–3. ↩
Luke 9.31. ↩
One preacher who raises precisely this question is Timothy of Antioch, in the homily also translated in this collection. If Anastasius is thinking of Timothy here, this would be the only piece of strong evidence we have for dating Timothy to the mid-sixth century. See Krausmüller (n.1) 1–2 and n.3. ↩
Matt 17.4. ↩
Luke 9.31. ↩
Luke 9.33. ↩
Mark 9.6 (Anastasius uses the word eipen here; the Gospel manuscripts give a number of alternatives, but do not employ this word.) ↩
Reading hypsēloterō, rather than hypsēloteron, as in the printed text. It is hard to understand what Anastasius intends to add to the narrative by this sentence, unless he means “they took their stand” in a moral or psychological sense: they refused to move with Jesus towards the cross. ↩
Matt 17.5–8. ↩
Exod 24.18; Num 16.43–45. ↩
Is 19.1 (LXX). ↩
II Chron 5.13–14. ↩
E.g., Ps 144.3f. The word here is parallel to “glory”. ↩
Along with the original editor, Combéfis, we read here akouontes, “hearing,” for akouontos, which would have to be taken as modifying “a man saying.” ↩
Anastasius’ idea seems to be that God had spoken here, testifying to Jesus’ sonship, by the medium of an angel, who was himself using the cloud as a material instrument. This same idea is proposed by St Augustine in De Trinitate III to explain the theophanies of the Old Testament. ↩
Ps 76.18 (LXX). ↩
Is 5.6. ↩
Greek: ēgapēmenon: “one who is loved.” ↩
Greek: agapēton: “one who is loveable”—i.e., who should be loved, the Beloved one. ↩
I.e., the one who loves another takes pleasure in that person, whether or not that pleasure is justly derived. Anastasius is playing here on the distinction between the quality of being “loveable” or “dear,” which is signified by the same Greek word—agapētos—as the English word “Beloved,” and the fact of being the object of someone’s choice. This distinction is not easily captured in modern English. ↩
Matt 17.6. ↩
Matt 17.7. ↩
Matt 17.8. ↩
Matt 17.9. ↩
Col 1.18. ↩
Rom 6.9. ↩
See Phil 3.21. ↩
Rom 6.4. ↩
I Thess 4.16. ↩
This Biography and sermon text are taken from: Daley, Brian E.: Light on the Mountain: Greek Patristic and Byzantine Homilies on the Transfiguration of the Lord (Popular Patristics Series Book 48) (pp. 113-125). Kindle Edition. ↩

Menaion Notes

2025-07-20T00:00:00+00:00

This document shares some highlights from the Festal Menaion compiled by Met. Kallistos Ware and Mother Mary. The menaion is the service book covering the fixed monthly cycle of feasts.

Apolytikion

Thou wast transfigured upon the mountain, O Christ our God, showing Thy glory to Thy disciples as far as they were able to bear it. At the intercessions of the Theotokos, make Thine everlasting light shine forth also upon us sinners. O Giver of light, glory to Thee.

Kontakion

Thou wast transfigured upon the mountain, and Thy disciples beheld Thy glory, O Christ our God, as far as they were able so to do: that when they saw Thee crucified, they might know that Thy suffering was voluntary, and might proclaim unto the world that Thou art truly the Brightness of the Father.

Oikos

Awake ye sluggards, lie not for ever on the ground; and ye thoughts that draw my soul towards the earth, arise and go up to the high slope of the divine ascent. Let us run to join Peter and the sons of Zebedee, and go with them to Mount Tabor, that with them we may see the glory of our God and hear the voice they heard from heaven; and they proclaimed that this is the Brightness of the Father.

Small Vespers

Come, let us rejoice, mounting up from the earth to the highest contemplation of the virtues: let us be transformed this day into a better state and direct our minds to heavenly things, being shaped anew in piety according to the form of Christ. For in His mercy the Saviour of our souls has transfigured disfigured man and made him shine with light upon Mount Tabor.

O let us who love to see and hear things past understanding, mystically behold Christ shine as lightning with the rays of divine splendour; and let us make the Father’s voice resound, who proclaimed Him as His well-beloved Son. On Mount Tabor He makes bright the weakness of man and bestows enlightenment upon our souls.

Let the assembly of all on earth and in the world above be moved to praise Christ our God, Lord both of the living and the dead. For when He was divinely transfigured on Tabor, the Saviour of our souls was pleased to have at His side the leaders and the preachers of both the Law and Grace.

The shining cloud of the Transfiguration has taken the place of the darkness of the Law. Moses and Elijah were counted worthy of this glory brighter than light and, taken up within it, they said unto God: ‘Thou art our God, the King of the ages.’

Today Christ on Mount Tabor has changed the darkened nature of Adam, and filling it with brightness He has made it godlike.

Shining forth with the light of the virtues, let us set foot on the holy mountain that we may gaze upon the divine Transfiguration of the Lord.

The sun which makes the earth bright sets once more; but Christ has shone as lightning with glory upon the mountain and has filled the world with light.

Great Vespers

Before Thy Crucifixion, O Lord, the mountain became as heaven and a cloud spread itself out to form a tabernacle. When Thou wast transfigured and the Father testified unto Thee, Peter with James and John were there, who were to be present with Thee also at the time of Thy betrayal: that, having beheld Thy wonders, they should not be afraid before Thy suffering. Grant in Thy great mercy that we too may be counted worthy to venerate these Thy sufferings in peace.

Before Thy Crucifixion, O Lord, taking the disciples up into a high mountain, Thou wast transfigured before them, shining upon them with the bright beams of Thy power: from love of mankind and in Thy sovereign might, Thy desire it was to show them the splendour of the Resurrection. Grant that we too in peace may be counted worthy of this splendour, O God, for Thou art merciful and lovest mankind

When Thou wast transfigured, O Saviour, upon a high mountain, having with Thee the chief disciples, Thou hast shone forth in glorious majesty, proving thereby that those who surpass in the height of their virtues shall be counted worthy of the divine glory. Talking with Christ, Moses and Elijah showed that He is Lord of both the living and the dead, the God who spake of old through the Law and the prophets. And the voice of the Father testified to Him from the cloud of light saying, ‘Hear ye Him, who through His Cross harrows hell and gives the dead eternal life.’

The mountain that was once gloomy and veiled in smoke has now become venerable and holy, since Thy feet, O Lord, have stood upon it. For thy dread Transfiguration, the mystery hidden before the ages, has been made manifest in the last times to Peter, John, and James. Unable to endure the shining of Thy countenance and the brightness of Thy garments, they fell to the ground upon their faces. Seized with astonishment and wonder, they saw Moses and Elijah talking with Thee of the things that should befall Thee; and a voice in testimony came from the Father, saying: ‘This is my beloved Son in whom I am well-pleased: hear ye Him. He it is who grants the world great mercy.’

Prefiguring, O Christ our God, Thy Resurrection, Thou hast taken with Thee in Thy ascent upon Mount Tabor Thy three disciples, Peter, James, and John. When Thou wast transfigured, O Saviour, Mount Tabor was covered with light. Thy disciples, O Word, cast themselves down upon the ground, unable to gaze upon the Form that none may see. The angels ministered in fear and trembling, the heavens shook and the earth quaked, as they beheld upon earth the Lord of glory.

O Christ our God, who wast transfigured in glory on Mount Tabor, showing to Thy disciples the splendour of Thy Godhead, do Thou enlighten us also with the light of Thy knowledge and guide us in the path of Thy commandments, for Thou alone art good and lovest man.

Christ, the Light that shone before the sun, who in the body went about the earth, having fulfilled before His Crucifixion, as befitted His divine majesty, all things pertaining to His fearful dispensation, this day has mystically made known upon Mount Tabor the image of the Trinity. For taking apart the three disciples He had expressly chosen, Peter, James, and John, He led them up into the mountain by themselves; and for a short time He concealed the flesh He had assumed, and was transfigured before them, making manifest the excellence of the original beauty, though not in its full perfection. For while giving them full assurance He also spared them, lest perchance at the sight they should lose their lives: yet they saw as much as their bodily eyes were able to receive. He likewise called before Him the chief prophets Moses and Elijah, who testified to His divinity, that He is indeed the true brightness of the essence of the Father, the Ruler of the living and the dead. Wherefore a cloud wrapped them round like a tent; and out of the cloud from above loudly sounded the voice of the Father, testifying and saying: ‘This is my beloved Son, whom I have begotten without change from the womb before the morning star: Him have I sent to save those who are baptized in the Name of Father, Son, and Holy Spirit, and who confess with faith that the One Power of the Godhead is indivisible. Hear ye Him.’ And do thou Thyself, O Christ our God, supreme in goodness, who lovest mankind, shine upon us with the light of Thy glory that no man can approach and make us worthy to inherit Thy never-ending Kingdom.

Come, let us ascend into the mountain of the Lord, even to the house of our God, and behold the glory of His Transfiguration, glory as of the Only-begotten of the Father.’ Let us receive light from His Light, and with uplifted spirits let us for ever sing the praises of the consubstantial Trinity.

David the ancestor of God, foreseeing in spirit from afar the sojourn with men of the Only-begotten Son in the flesh, called the creation together to rejoice with him, and prophetically lifted up his voice to cry: ‘Tabor and Hermon shall rejoice in Thy name.’ For having gone up, O Christ, with Thy disciples into Mount Tabor, Thou wast transfigured, and hast made the nature that had grown dark in Adam to shine again as lightning, transforming it into the glory and splendour of Thine own divinity. Therefore we cry aloud unto Thee: O Lord and Creator of all things, glory to Thee.

When the chosen apostles beheld upon the mountain of the Transfiguration the overwhelming flood of Thy light, O Christ who hast no beginning, and Thy divinity unto which no man may approach, they were caught up into a divine trance. The cloud of light shone around them on every side, and they heard the voice of the Father confirming the mystery of Thine Incarnation: for even after taking flesh Thou dost remain the Only-begotten Son and the Saviour of the world.

He who once spoke through symbols to Moses on Mount Sinai, saying, ‘I am He who is’ was transfigured today upon Mount Tabor before the disciples; and in His own person He showed them the nature of man, arrayed in the original beauty of the Image. Calling Moses and Elijah to be witnesses of this exceeding grace, He made them sharers in His joy, foretelling His decease through the Cross and His saving Resurrection.

Matins

Thou wast transfigured upon Mount Tabor, showing the transformation mortal men will make with Thy glory at Thy second and fearful coming, O Saviour. Elijah and Moses talked with Thee, and Thou hast called the three disciples to be with Thee. As they gazed upon Thy glory, O Master, they were struck with wonder at Thy blinding brightness. Do Thou who then hast shone upon them with Thy light, give light now to our souls.

Enlightening the disciples that were with Thee, O Christ our Benefactor, Thou hast shown them upon the holy mountain the hidden and blinding light of Thy nature and of Thy divine beauty beneath the flesh; and they, understanding that Thy glory could not be borne, loudly cried out, Holy art Thou. For Thou art He whom no man may approach, yet wast Thou seen in the flesh by the world, O Thou who alone lovest mankind.

Having uncovered, O Saviour, a little of the light of Thy divinity to those who went up with Thee into the mountain, Thou hast made them lovers of Thy heavenly glory. Therefore they cried in awe: ‘It is good for us to be here.’ With them we also sing unto Thee, O Saviour Christ who wast transfigured.

Today on Tabor in the manifestation of Thy Light, O Word, Thou unaltered Light from the Light of the unbegotten Father, we have seen the Father as Light and the Spirit as Light, guiding with light the whole creation

Before Thy precious Cross and Thy Passion, taking with Thee those among Thy holy disciples that Thou hadst specially chosen, Thou hast gone up, O Master, into Mount Tabor, wishing to show them Thy glory. And when they saw Thee transfigured and shining more brightly than the sun, falling upon their faces, they were smitten with wonder at Thy power, and cried aloud: ‘O Christ, Thou art the timeless Light and Brightness of the Father yet of Thine own will without changing Thou art made manifest in the flesh.’

O Thou who from all eternity art God the Word, who coverest Thyself with light as with a garment, Thou wast transfigured before Thy disciples, shining more brightly than the sun. Moses and Elijah stood by Thy side, making it plain that Thou art Lord both of the dead and of the living: they glorified Thine ineffable dispensation, Thy compassion and Thy great condescension, whereby Thou hast saved the world lost utterly in sin.

Odes

Canon 1 by St Cosmas

Ode 1: The Song of Moses (Exodus 15.1-19)

The choirs of Israel passed dry-shod across the Red Sea and the watery deep; and beholding the riders and captains of the enemy swallowed by the waters, they cried out for joy: ‘Let us sing unto our God, for He has been glorified.’

Delivering to His friends words of life concerning the Kingdom of God, Christ said to them: ‘When I shall shine forth with unapproachable light, ye shall know that the Father is in Me, and shall cry out for joy: ‘Let us sing unto our God, for He has been glorified.’

‘O my disciples and friends, ye shall eat the strength of the Gentiles and their riches shall be your boast: for when I shall appear shining brighter than the sun, ye shall be filled with glory and cry out for joy: ‘Let us sing unto our God, for He has been glorified.’

Today as He has promised Christ, shining on Mount Tabor, dimly disclosed to His disciples the image and reflection of the divine brightness; and filled with godlike and light-bearing splendour, they cried out for joy: ‘Let us sing unto our God for He has been glorified.’

Ode 3: The Prayer of Hannah (1 Samuel 2:1-10)

The bow of the mighty has waxed feeble and the weak have girded themselves with strength: therefore is my heart established in the Lord.

Thou hast put Adam on entire, O Christ, and changing the nature grown dark in past times, Thou hast filled it with glory and made it godlike by the alteration of Thy form.

In the past Christ led Israel in the wilderness with the pillar of fire and the cloud; and today ineffably He has shone forth in light upon Mount Tabor.

Ode 4: The Prayer of Habakkuk (Habakkuk 3:1-19)

I have heard of Thy glorious Dispensation, O Christ our God: how Thou wast born of the Virgin, that so Thou mightest deliver from error those who cry aloud to Thee: Glory to Thy power, O Lord.

Thou, O Christ our God, hast delivered the written Law upon Mount Sinai, and hast appeared there riding upon the cloud, in the midst of fire and darkness and tempest. Glory to Thy power, O Lord.

As a pledge of Thy glorious dispensation, Thou hast ineffably shone forth on Tabor, O Christ our God, who wast before the ages and whose chariot is the clouds.

Those with whom Thou hast conversed of old in fiery vapour, in darkness and the lightest of winds, stood before Thee in the manner of servants, O Christ our Master, and talked with Thee. Glory to Thy power, O Lord.

Moses who in past times foresaw Thee in the fire of the burning bush, and Elijah who was taken up in a chariot of fire were present on Tabor and made known there Thy decease upon the Cross.

Ode 5: The Prayer of Isaiah (Isaiah 26:9-20)

Thou hast parted the light from the original chaos, that Thy works might celebrate Thee in light, O Christ, as their Creator: do Thou direct our paths in Thy light.

The seasons bowed down before Thy face: for at Thy feet the sun laid its light and its bright rays which fill the heavens, when Thou, O Christ, vouchsafed to change Thy mortal form.

‘Behold the Saviour’, cried Moses and Elijah on Tabor the Holy Mountain, and their words rang in the ears of the disciples. ‘Lo, here is Christ whom we in ancient times proclaimed as God.’

The nature that knows no change, being mingled with the mortal nature, shone forth ineffably, unveiling in some small measure to the apostles the light of the immaterial Godhead. When they saw Thee, O Christ the eternal Light, shining forth in the glory of the Father, the disciples cried aloud to Thee: ‘Direct our paths in Thy light.’

Ode 6: The Prayer of Jonah (Jonah 2:2-9)

In my affliction I cried unto the Lord, and the God of my salvation heard me.

The Saviour Christ, Light shining forth on Tabor more brightly than the brilliance of the sun, has enlightened us.

Going up into Mount Tabor Thou wast transfigured, O Christ, and darkening all error Thou hast made Thy Light shine forth.

On Tabor, O Christ, the glorious apostles recognized Thee as God and bent their knees before Thee in their amazement.

Ode 7: The Prayer of the Three Holy Children (Daniel 3:26-56)

In Babylon the Children, sons of Abraham, once trampled upon the flame of the fiery furnace, and they sang this song of praise: ‘O God of our fathers, blessed art Thou.’

On Mount Tabor, O Christ, the apostles, bathed in the light of Thine unapproachable glory, cried aloud: ‘O God of our fathers, blessed art Thou.’

The apostles delighted in the whirlwind of the divine voice, in the cloud that shed dew, and in Thy shining majesty, O Christ; and they sang: ‘O God of our fathers, blessed art Thou.’

As Peter looked upon Thee, O Christ, shining forth on Mount Tabor in unapproachable light, he cried aloud: ‘O God of our fathers, blessed art Thou.’

The children of Zebedee were with Christ, the Prince of life, when light went forth from His Person, and they thundered out: ‘O God of our fathers, blessed art Thou.’

Ode 8: The Song of the Three Holy Children (Daniel 3:57-88)

In Babylon the Children, burning with zeal for God, bravely trampled upon the threat of the tyrant and the fire; thrown into the midst of the flames but refreshed with dew, they sang: ‘O all ye works of the Lord, bless ye the Lord.’

Thou, who dost uphold all things by Thy will, hast gone up with Thine undefiled feet into Mount Tabor. There Thy face shone with a splendour brighter than the light of the sun, and in its radiance stood the elect of the Law and of Grace, singing: ‘O all ye works of the Lord, bless ye the Lord.’

When the infinite Light that knows no evening, even the brightness of the Father that gives splendour to creation, ineffably appeared in unapproachable glory on Mount Tabor, it made men godlike as they sang: ‘O all ye works of the Lord, bless ye the Lord.’

Standing in reverence on Mount Tabor, Moses and Elijah clearly beheld the express images of the divine Person, even Christ, shining forth as lightning with the glory of the Father, and they sang: ‘O all ye works of the Lord, bless ye the Lord.’

The face of Moses once shone with glory because of the divine voice he heard in the darkness; but Christ covers Himself with light and glory as with a garment, for He, who is by nature Himself the Author of light, shines upon those who sing: ‘O all ye works of the Lord, bless ye the Lord.’

The disciples, looking on Mount Tabor upon Christ wrapped in a cloud of light, fell on their faces to the ground, and with their minds enlightened they sang this hymn of praise to Him, and to the Father and the Spirit: ‘O all ye works of the Lord, bless ye the Lord.’

Ode 9: The Song of the Theotokos (the Magnificat, Luke 1:46-55)

Magnify, O my soul, the Lord who was transfigured on Tabor.

Thy birthgiving was undefiled: God came forth from thy womb, and He appeared upon earth wearing flesh and made His dwelling among men; therefore we all magnify thee, O Theotokos.

The disciples, struck with fear and illuminated with the sudden stream of strange light, looked at one another and fell face downwards upon the ground, worshipping Thee the Master of all.

A divine voice came forth from the cloud confirming the wonder. For the Father of lights called to the apostles: ‘This is My beloved Son. Hear ye Him.’

On Tabor the ministers of the Word looked upon strange and marvellous wonders, and hearing the voice of the Father, they cried out: ‘This is the imprint of the archetype, even our Saviour.’

O unchanged Image of the One Who Is, O Seal that cannot be removed or altered, Son and Word, Wisdom and Arm, Right Hand and Strength of the Most High, Thee do we sing with the Father and the Spirit.

Canon 2 by St John of Damascus

Ode 1: The Song of Moses (Exodus 15.1-19)

Having crossed the water as though it were dry land, and escaped from the wickedness of Egypt, the children of Israel shouted aloud: ‘Let us sing unto our Deliverer and our God.’

In times past, Moses saw prophetically the glory of the Lord by the Red Sea in the cloud and the pillar of fire,’ and he shouted aloud: ‘Let us sing unto our Deliverer and our God.’

Protected by a godlike body as by a rock and seeing Him who is invisible, Moses who beheld God shouted aloud: ‘Let us sing unto our Deliverer and our God.’

Thou hast appeared to Moses both on the Mountain of the Law and on Tabor: of old in darkness, but now in the unapproachable light of the Godhead.

Ode 3: The Prayer of Hannah (1 Samuel 2:1-10)

O Lord, Thou Builder of the vault of heaven and Founder of the Church, do Thou confirm me in Thy love: for Thou art our supreme desire and the support of the faithful, O Thou who alone lovest mankind.

The Glory that once overshadowed the tabernacle and spake with Thy servant Moses, O Master, was a figure of Thy Transfiguration that ineffably shone forth as lightning upon Tabor.

The leaders of the apostles went up with Thee into Mount Tabor, O Only-begotten Word most high, and Moses and Elijah were both present with Thee as attendants of God, O Thou who alone lovest mankind.

Being complete God, Thou hast become complete man, bringing together manhood and the complete Godhead in Thy Person which Moses and Elijah saw on Mount Tabor in the two natures.

Ode 4: The Prayer of Habakkuk (Habakkuk 3:1-19)

Lightning flashes of divinity proceeded forth from Thy flesh: therefore the chosen prophets and apostles sang and cried aloud: Glory to Thy power, O Lord.

Thou hast preserved the bush unharmed, O Master, though it was united with fire, and Thou hast shown to Moses Thy flesh shining with divine brightness, while he sang: ‘Glory to Thy power, O Lord.’

The visible sun was eclipsed by the rays of Thy divinity, when it saw Thee transfigured on Mount Tabor, O my Jesus. Glory to Thy power, O Lord.

Thou wast revealed as an immaterial fire that burns not the material substance of the body, when Thou hast appeared to Moses and the apostles and Elijah, O Master who art one in two natures and both of them perfect.

Ode 5: The Prayer of Isaiah (Isaiah 26:9-20)

O Light that never sets, why hast Thou cast me from Thy face? And why has the alien darkness covered me in my wretchedness? But I entreat Thee, cause me to return and direct my paths towards the light of Thy commandments.

No tongue, however eloquent, can declare Thy mighty works. For Thou who art Lord of life and Master of death hast called Moses and Elijah before Thee on Mount Tabor, to bear witness to Thy divinity.

Thou, O Christ, with invisible hands hast fashioned man in Thine image; and Thou hast now displayed the original beauty in this same human body formed by Thee, revealing it, not as in an image, but as Thou art in Thine own self according to Thine essence, being both God and man.

In a union without confusion, Thou hast shown us on Mount Tabor the live coal of the Godhead that consumes sins while it enlighten souls, and Thou hast caught up in ecstasy Moses and Elijah and the chief disciples.

Ode 6: The Prayer of Jonah (Jonah 2:2-9)

Be merciful to me, O Saviour, for many are my transgressions, and lead me up, I beseech Thee, from the abyss of evil, for unto Thee have I cried: Hearken unto me, O God of my salvation.

How mighty and fearful is the vision that was seen today! The visible sun shone from heaven, but from the earth there shone upon Mount Tabor the spiritual Sun of Righteousness, past all compare.

‘The shadow of the Law has grown exceeding weak and passed away, and Christ the Truth has plainly come’, cried Moses as he looked upon Thy Godhead on Tabor.

The pillar of fire plainly showed to Moses Christ transfigured, and the cloud pointed clearly to the grace of the Spirit that overshadowed Mount Tabor.

Ode 7: The Prayer of the Three Holy Children (Daniel 3:26-56)

The Hebrew Children in the furnace boldly trampled upon the flame, and they changed the fire to dew as they cried aloud: ‘Blessed art Thou, O Lord our God, for evermore.’

Now the invisible has become visible to the apostles: on Mount Tabor the Godhead has shone forth before them in the flesh, and they cried aloud: ‘Blessed art Thou, O Lord our God, for evermore.’

On Mount Tabor the apostles, struck with wonder, trembled with fear before the beauty of the divine Kingdom, and they cried aloud: ‘Blessed art Thou, O Lord our God, for evermore.’

Now the unheard of has been heard. For the Son who came forth without father from the Virgin, receives glorious testimony from His Father’s voice, that He is both God and man for evermore.

Not by adoption hast Thou become the beloved Son of the Most High, but Thou wast such by essence before the world began; and without changing Thou hast come to dwell with us who cry to Thee: ‘Blessed art Thou, O Lord our God, for evermore.’

Ode 8: The Song of the Three Holy Children (Daniel 3:57-88)

The tyrant of the Chaldeans ordered the furnace to be heated seven times more for the three Children who were filled with reverent fear of God: but seeing them saved by a greater power, he cried: ‘O ye children, bless ye the Creator and Deliverer; O ye priests, sing His praises; O ye people, exalt Him above all for ever.’

The disciples, O Master, heard the testimony of the Father; and unable to bear the sight of Thy Face whose lightning brightness was too fierce for the eyes of man, they fell to the ground in awe, singing: ‘O ye priests, bless ye Christ; O ye people, exalt Him above all for ever.’

O blessed Master, Thou art by nature the fairest King of all Kings and blessed Lord of all Lords, and Thou dwellest in unapproachable light. To Thee the disciples, struck with wonder, cried: ‘O ye children, bless ye Christ; O ye priests, sing His praises; O ye people, exalt Him above all for ever.’

Because Thou art Master of heaven and Lord of the earth, and hast dominion over the things under the earth, there stood beside Thee, O Christ, the apostles from the earth, and Elijah the Tishbite as if from heaven, and Moses from the dead, singing with one accord: ‘O ye people, exalt Christ above all for ever.’

Thy chosen apostles left all idle cares behind them upon earth, and followed Thee who lovest mankind to the divine way of life that is high above this world. So they were accounted worthy to receive the vision of Thy Godhead, and they sang: ‘O ye people, exalt Christ above all for ever.’

Ode 9: The Song of the Theotokos (the Magnificat, Luke 1:46-55)

Magnify, O my soul, the Lord who was transfigured on Tabor.

Every ear trembled with fear at hearing of the ineffable condescension of God: how the Most High of His own will came down even unto the flesh and was made man from a virgin womb. Therefore we the faithful magnify the undefiled Theotokos.

To show plainly how, at Thy mysterious second coming, Thou wilt appear as the Most High God standing in the midst of gods, on Mount Tabor Thou hast shone in fashion past words upon the apostles and upon Moses and Elijah. Therefore we all magnify Thee, O Christ.

Come and hearken unto me, O ye peoples: going up into the holy and heavenly mountain, let us stand in spirit in the city of the living God, and let us gaze with our minds at the spiritual Godhead of the Father and the Spirit, shining forth in the Only-begotten Son.

Thou hast taken me captive with longing for Thee, O Christ, and hast transformed me with Thy divine love. Burn up my sins with the fire of the Spirit, and count me worthy to take my fill of delight in Thee, that dancing with joy I may magnify both Thy Comings, O Lord who art good.

Katavasiae (from the Feast of the Exaltation of the Cross)

Ode 1: The Song of Moses (Exodus 15.1-19)

Inscribing the invincible weapon of the Cross upon the waters, Moses marked a straight line before him with his staff and divided the Red Sea, opening a path for Israel who went over dry-shod. Then he marked a second line across the waters and united them in one, overwhelming the chariots of Pharaoh. Therefore let us sing to Christ our God, for He has been glorified.

Ode 3: The Prayer of Hannah (1 Samuel 2:1-10)

The rod of Aaron is an image of this mystery, when it budded it showed who should be priest. So in the Church, that once was barren, the wood of the Cross has now put forth flower, filling her with strength and steadfastness.

Ode 4: The Prayer of Habakkuk (Habakkuk 3:1-19)

O Lord, I have heard the mystery of Thy dispensation: I have considered Thy works, and I have glorified Thy Godhead.

Ode 5: The Prayer of Isaiah (Isaiah 26:9-20)

O thrice-blessed Tree, on which Christ the King and Lord was stretched! Through thee the beguiler fell, who tempted mankind with the tree. He was caught in the trap set by God, who was crucified upon thee in the flesh, granting peace unto our souls.

Ode 6: The Prayer of Jonah (Jonah 2:2-9)

Jonah stretched out his hands in the form of a cross within the belly of the sea monster, plainly prefiguring the redeeming Passion. Cast out from thence after three days, he foreshadowed the marvellous Resurrection of Christ our God, who was crucified in the flesh and enlightened the world by His Rising on the third day.

Ode 7: The Prayer of the Three Holy Children (Daniel 3:26-56)

The senseless decree of the wicked tyrant, breathing forth threats and blasphemy hateful to God, confused the people. Yet neither the fury of wild beasts nor the roaring of the fire could frighten the three Children: but standing together in the flame, fanned by the wind that brought refreshment as the dew, they sang: ‘Blessed art Thou and praised above all, O our God and the God of our fathers.’

Ode 8: The Song of the Three Holy Children (Daniel 3:57-88)

O ye Children, equal in number to the Trinity, bless ye God the Father and Creator; sing ye the praises of the Word who descended and changed the fire to dew; and exalt ye above all for ever the most Holy Spirit, who gives life to all.

Ode 9: The Song of the Theotokos (the Magnificat, Luke 1:46-55)

O Theotokos, thou art a mystical Paradise, who untilled hast brought forth Christ. He has planted upon earth the life-giving Tree of the Cross: therefore at its Exaltation on this day, we worship Him and thee do we magnify

Today the death that came to man through eating of the tree, is made of no effect through the Cross, For the curse of our mother Eve that fell on all mankind is destroyed by the fruit of the pure Mother of God, whom all the powers of heaven magnify.

Recordings

2025-07-20T00:00:00+00:00

Recording Week 1

Recording Week 2

Transfiguration Scripture Readings with Notes

2025-07-20T00:00:00+00:00

Vespers

Exodus 24 (italics read in service)^[1]

¹And he said to Moses, “Come up to the Lord, you and Aaron, Nadab and Abihu, and seventy of the elders of Israel, and they will worship the Lord from a distance. ²And Moses alone will draw near to God, but they will not draw near, and the people will not come up with them.” ³And Moses went and reported in detail to the people all the words of God and the ordinances. All the people answered with one voice, saying, “We will do all the words that the Lord said, and we will obey!” ⁴And Moses wrote all the words of the Lord. And Moses, rising early in the morning, constructed an altar at the bottom of the mountain and twelve stones into the twelve tribes of Israel. ⁵And he sent young men out from among the sons of Israel, and they brought whole burnt offerings and slaughtered little calves as sacrifices of well-being to God. ⁶And Moses, taking half of the blood, poured it into basins, and he poured half of the blood out against the altar. ⁷And then, taking the book of the covenant, he read in the hearing of the people, [Literally: into the ears of the people] and they said, “We will do everything that the Lord has said, and we will obey!” ⁸And Moses, taking the blood, sprinkled it over the people and said, “Look, the blood of the covenant, which the Lord established with you concerning all these matters.”

⁹And Moses and Aaron, Nadab and Abihu, and seventy of the elders of Israel went up. ¹⁰And they saw the place where the God of Israel stood and what was under his feet just like brickwork of lapis lazuli, and like the appearance of the firmament of the heavens in purity. ¹¹And not even one of the chosen leaders of Israel was missing, and they appeared in the place of God, and they ate and drank.

[Or from Hebrew: ⁹And Moses and Aaron, Nadab and Abihu, and seventy from the elders of Israel went up. ¹⁰And they saw the God of Israel, and what was under his feet was like sapphire tile work and like the very heavens for clearness. ¹¹And toward the leaders of the children of Israel he did not stretch out his hand, and they beheld God, and they ate, and they drank.]

¹²And the Lord said to Moses, “Come up to me into the mountain and be there, and I will give you the stone tablets, the law, and the commandments that I wrote to instruct them.” ¹³And, arising, Moses and Joshua his assistant went up into the mountain of God. ¹⁴And they said to the elders, “Stay right here until we return to you. And look, Aaron and Hur are with you, and if a pressing matter happens to someone, let them go on to them.” ¹⁵And Moses [Greek adds: and Joshua/Jesus] went up into the mountain, and the cloud covered the mountain. ¹⁶And the glory of God came down on Mount Sinai, and the cloud covered it for six days, and on the seventh day the Lord called Moses from the middle of the cloud. ¹⁷And the appearance of the glory of the Lord was just like flaming fire on the top of the mountain, before the sons of Israel.

¹⁸And Moses entered the middle of the cloud and went up into the mountain and was there in the mountain for forty days and forty nights.

Exodus repeatedly describes Moses’ ascents onto the mountain of the Lord to meet with God. This is in the context of God giving the Teaching (Torah, traditionally translated “Law”). We see in the first half of this chapter that the people pledge to do all the words of the Lord (which they already fail to do by chapter 32). When Moses ascends alone into the mountain we see it covered with “fire, the gloom, thick darkness, and storm” (Deuteronomy 5.22) and trembled greatly (Exodus 20.18, Hebrews 12.18). Some of this imagery is repeated, but transformed in the Gospel accounts of the Transfiguration.

Exodus 33.7–34.10 (italics read in service)

⁷And Moses, taking his tent, pitched it outside the camp, a long distance from the camp, and it was called “tent of testimony [Hebrew: assembly].” And it happened anyone seeking the Lord would go out to the tent, which was outside the camp. ⁸And whenever Moses went out to the tent outside the camp, all the people would stand watching, each one beside the doors of his tent, and observe intently from the time Moses departed until he entered into the tent. ⁹And whenever Moses entered into the tent, the pillar of cloud came down and stood at the door of the tent, and it spoke with Moses. ¹⁰And all the people were watching the pillar of cloud standing at the door of the tent. And after standing, all the people bowed down, each one from the door of his tent. ¹¹And the Lord spoke with Moses face to face, just as when a person talks with his own friend. And he would return to the encampment, but the attendant, Joshua, son of Nun, a young man, did not go out of the tent.

¹²And Moses said to the Lord, “Look, you yourself say to me, ‘Lead this people up,’ but you yourself have not made known to me whom you will send along with me! Yet you said to me, ‘I know you more than any other, and indeed you have favor before me.’ ¹³If, therefore, I have found favor before you, show yourself to me, that I may see you clearly, so that I might find favor before you, and that I might know that this great nation is your people.” ¹⁴And he responded, “I myself will go along with you, and I will put you at ease.” ¹⁵And he responded to him, “If you yourself do not go along, do not lead me up from here. ¹⁶And how will it really be known that I have found grace before you, both I and your people, except if you go along together with us? And I will be honored, both I and your people, from all the peoples that are upon the earth.”

¹⁷And the Lord said to Moses, “Indeed, I will do this thing for you, which you have said, for you have found grace before me, and I know you more than any other person.” ¹⁸And Moses said, “Show me your glory!” ¹⁹And God said, “I myself will pass by in front of you in my glory, and I will speak on my name, the Lord [Hebrew: YHWH], before you, and I will have mercy upon whomever I will have mercy, and I will have compassion upon whomever I will have compassion.” ²⁰And he said, “You cannot see my face, for a human cannot see my face and live.” ²¹And the Lord said, “Look, a place beside me! Stand on this rock. ²²And when my glory passes by, then I will put you into a cleft of the rock, and I will shelter you with my hand over you until I have passed by. ²³And then I will take my hand away, and then you will see my back parts, but my face will not appear to you.”

^34.1^And the Lord said to Moses, “Carve out for yourself two tablets of stone just like the first ones and come up to me on the mountain, and I will engrave on the tablets the words that were on the first tablets that you shattered. ²And get ready for the morning and ascend Mount Sinai and stand there with me on the top of the mountain. ³And no one should come up with you or appear in all the mountain. And flocks and oxen should not graze next to that mountain.” ⁴And he hewed out two tablets of stone just like the first set. And rising early, Moses went up to Mount Sinai, just as the Lord had charged him. And Moses took the two stone tablets along. ⁵And the Lord descended in a cloud and stood near him there, and he called out in the name of the Lord. ⁶And the Lord passed by right before him, and he called out, “The Lord God, compassionate and merciful, long-suffering and full of mercy and trustworthy, ⁷and maintaining righteousness and mercy to thousands, forgiving iniquity and injustices and sin, and he does not acquit the guilty, bringing the iniquity of the fathers upon the children and upon the children of the children, down to the third and fourth generation.” ⁸And acting quickly, Moses, bending down to the earth, worshipped. ⁹And he said, “If I have found favor before you, may my Lord go along with us! For the people is stiff-necked, and you yourself take away our sins and our iniquity, and we will be yours!” And the Lord announced to Moses, “Look, I am setting a covenant in place for you. I will perform wonders in the presence of all your people, which have not occurred anywhere in the earth or among any nations. And all the people among whom you yourself live will see the actions of the Lord, because the things that I myself will perform on your behalf are marvelous.

This passage comes after the children of Israel worshipping the Golden Calf in the desert (Exodus 32), thus immediately breaking the Second Commandment (Exodus 20.4–6, 31.18, 32.19). Moses goes to intercede for the children of Israel, petitioning for the Lord to come with them into the Promised Land. As a sign of this, he asks the Lord to show him his glory. Interestingly, God says no one can see his face and live (v. 20) whereas a few verses earlier, the text states Moses spoke to the Lord “face to face” as one speaks to a friend. The Evangelist John sheds some light on this passage, “For the law was given through Moses; grace and truth came about through Jesus Christ. No one has seen God at any time; the only-begotten Son [or: God]\footnote{A fascinating and lengthy digression could be explored here on the textual history and commentary of this verse, but it’s outside the scope of this series. In summary, both readings are correct; there is an emphasis in the Orthodox Church on the reception of Scripture, finding the “original text” to the exclusion of all variants is an unproductive pursuit, inspired by certain versions of the Protestant doctrine of “Scripture Alone”.}, the one who is in the bosom of the Father, he has made him known.“ (1.17–18) What is the glory of God? It is his name (33.18) which is intimately connected with his mercy and compassion. He is the friend/lover of humanity as we say in the services, long-suffering, not willing that any should perish. In 33.15 and 34.9–10 we see Moses desires the Lord himself to go with the people, for the Lord is mighty to save. “Who is so great as our God, he is the God who does wonders.” Psalm 76.14–15 (77.13–14)

3 Kingdoms (1 Kings) 19.1–16

¹Ahab told Jezebel his wife all that Elijah had done and how he killed the prophets [of Baal] with the sword. ²Jezebel sent to Elijah and said, “If you are Elijah and I am Jezebel, may God do this to me, and may he do more than this if at this time tomorrow I do not make your life like the life of one of these.” ³Elijah was afraid. He arose and departed after his life. He came to Beersheba in the land of Judah and left his servant there. ⁴Elijah went into the desert on the road for a day, and he came and sat under a juniper tree. Then he asked for his life to die and said, “It is enough. Now take my life from me, O Lord, because I am not better than my fathers.” ⁵And he fell asleep and slept there under the tree; and look, someone touched him and said to him, “Rise and eat!” ⁶And Elijah looked and look, by his head was a loaf of barley and a flask of water. He arose and ate and drank and returned to sleep. ⁷The angel of the Lord returned for a second time and touched him and said to him, “Arise, eat, because the way is difficult for you.”⁸He arose and ate and drank. He went in the strength of that food for forty days and forty nights until he arrived at Mount Horeb [Hebrew adds: the mountain of God].

⁹He entered there into the cave and lodged there. Look, the word of the Lord came to him and said, “Why are you here, Elijah?” ¹⁰Elijah said, “Being zealous, I am zealous for the Lord Almighty because the sons of Israel have rejected you; they have broken down your altars; they have killed your prophets with a sword; and I alone remain. And they seek my life to take it.” ¹¹He said, “Go out tomorrow and stand before the Lord on the mountain. Look, the Lord will pass by.” A very mighty wind broke up the mountains and crushed rocks before the Lord but the Lord was not in the wind. After the wind was an earthquake, but the Lord was not in the earthquake. ¹²After the earthquake was a fire, but the Lord was not in the fire. After the fire was a sound of a small breeze; and the Lord was there. ¹³It happened when Elijah heard, he covered his face with his own goatskin, and he went out and stood at the cave. Look, a voice said to him, “What are you doing here, Elijah?” ¹⁴Elijah said, “Being zealous, I am zealous for the Lord Almighty because the sons of Israel have rejected you; your covenant and your altar they have broken down, and they have killed your prophets with a sword. I alone remain, and they seek my life to take it.” ¹⁵The Lord said to him, “Go! Return on your way. You will come on the way of the desert of Damascus, and you shall come, and you shall anoint Hazael as king of Aram. ¹⁶You shall anoint Jehu son of Nimshi as king over Israel, and you shall anoint Elisha son of Shaphat from Abel-meholah as prophet in place of you. ¹⁷It will be that the one who is saved from the sword of Hazael, Jehu will kill; and the one who is saved from the sword of Jehu, Elisha will kill. ¹⁸You [Hebrew: I] will leave in Israel seven thousand men, all the knees who have not kneeled a knee to Baal and every mouth that has not worshiped [Hebrew: kissed] him.”

After the confrontation with the prophets of Baal (chapter 18), Jezebel threatened to kill Elijah who departs to preserve his life. Just as the Law/Teaching was given by angels (Acts 7.53), so we see angels ministering to Elijah here, to prepare him to meet the Lord on his holy mountain. Again forty days is mentioned as in the first passage. Forty is a number of preparation (40 days of Christ fasting, 40 years of the children of Israel in the wilderness, 40 days of Lent, etc.), and the Church calendar, Transfiguration is 40 days before the Feast of the Elevation of the Cross.

To comfort Elijah, the Lord appears to him not in the dramatic displays of the wind, earthquake, and the fire, but in the gentle breeze. For indeed, he is compassionate, and this prefigures Christ who is meek and lowly and gives rest. (Matthew 11.28-30)

Orthros

Luke 9.18–48

¹⁸And it happened that while he was praying alone, the disciples were with him. And he asked them, saying, “Who do the crowds say that I am?” ¹⁹And they answered and said, “John the Baptist, but others, Elijah, and others, that one of the ancient prophets has risen.” ²⁰And he said to them, “But who do you say that I am?” And Peter answered and said, “The Christ of God.”

²¹But he warned and commanded them to tell this to no one, ²²saying, “It is necessary for the Son of Man to suffer many things and to be rejected by the elders and chief priests and scribes, and to be killed, and to be raised on the third day.”

²³And he said to them all, “If anyone wants to come after me, he must deny himself and take up his cross every day and follow me. ²⁴For whoever wants to save his life will lose it, but whoever loses his life on account of me, this person will save it. ²⁵For what is a person benefited if he gains the whole world but loses or forfeits himself? ²⁶For whoever is ashamed of me and my words, the Son of Man will be ashamed of this person when he comes in his glory and the glory of the Father and of the holy angels. ²⁷But I tell you truly, there are some of those standing here who will never experience death until they see the kingdom of God.”

²⁸Now it happened that about eight days after these words, he took along Peter and John and James and went up on the mountain to pray. ²⁹And as he was praying, the appearance of his face was altered, and his clothing became white, gleaming like lightning [or: dazzling white]. ³⁰And behold, two men were talking with him, who were Moses and Elijah, ³¹who appeared in glory and were speaking about his departure [literally: exodus] which he was about to fulfill in Jerusalem.

³²Now Peter and those with him were burdened with sleep but when they became fully awake, they saw his glory and the two men who were standing with him. ³³And it happened that as they were going away from him, Peter said to Jesus, “Master, it is good for us to be here. And let us make three shelters, one for you and one for Moses and one for Elijah,” not knowing what he was saying. ³⁴And while he was saying these things, a cloud came and overshadowed them, and they were afraid as they entered into the cloud. ³⁵And a voice came from the cloud, saying, “This is my Son, my Chosen One. Listen to him!” ³⁶And after the voice had occurred, Jesus was found alone. And they kept silent and told no one in those days anything of what they had seen.

³⁷Now it happened that on the next day, when they had come down from the mountain, a large crowd met him. ³⁸And behold, a man from the crowd cried out, saying, “Teacher, I beg you to look with concern on my son, because he is my only son! ³⁹And behold, a spirit seizes him and suddenly he screams, and it convulses him with foam and rarely withdraws from him, battering him severely. ⁴⁰And I begged your disciples that they would expel it, and they were not able to do so.” ⁴¹So Jesus answered and said, “O unbelieving and perverted generation! How long will I be with you and put up with you? Bring your son here!” ⁴²And while he was still approaching, the demon threw him down and convulsed him. But Jesus rebuked the unclean spirit and healed the boy, and gave him back to his father. ⁴³And they were all astounded at the mighty power of God.

But while they were all marveling at all the things that he was doing, he said to his disciples, ⁴⁴“Let these words sink into your ears: the Son of Man is about to be betrayed into the hands of men.” ⁴⁵But they did not> understand this statement, and it was concealed from them so that they could not understand it. And they were afraid to ask him about this statement.

⁴⁶And an argument developed among them as to who of them might be greatest. ⁴⁷But Jesus, because he knew the thoughts of their hearts, took hold of a child and had him stand beside him ⁴⁸and said to them, “Whoever welcomes this child in my name welcomes me, and whoever welcomes me welcomes the one who sent me. For the one who is least among you all — this one is great.”

We include such long passages to give context for the Transfiguration. St Peter confesses that Jesus is the Christ, the awaited Messiah. Jesus subverts the disciples’ expectation by saying he must suffer and be killed; moreover his disciples too must take up their own crosses. Christ was crucified and died, not so we wouldn’t have to suffer, but so that we could endure it; in Christ we are enabled to take up our crosses, following the Crucified one, and we find now that death is no longer a curse, but a transformation, and entrance into the Kingdom of God.

Christ concludes this discourse by stating some of those listening to him will see the Kingdom of God before their deaths, and St Luke immediately relates the account of the Transfiguration. The Transfiguration occurred eight days after this discourse. While the whole episode prefigures Christ’s Resurrection, a detail which speaks to this is the eight day. For in six days God created the heavens and the earth, and rested upon the seventh. But transcending the pattern of creation, Christ rises on the eighth day and inaugurated a new creation (2 Corinthians 5.17).

The disciples who ascended the mountain with Christ and engaged in prayer are shown his glory in as far as they were able to receive it, as our hymns say. He becomes dazzling white as lightening and outshines the sun. Moses and Elijah appear with Christ signifying that he is the Lord of the Law and the Prophets, and the Living and the Dead. (For Moses died outside of the Promised Land and God buried him, while Elijah was taken up into heaven alive into heaven on a fiery chariot.) Additionally, while Moses saw the back parts of God and Elijah heard only the small whisper, in Christ the fullness of Divinity was revealed (Colossians 2.9, John 1.14–18, Hebrews 1.1–3).

The two Old Testament figures discuss Christ’s exodus, where by departing this life he would free the dead from the tyranny of Death and Devil; a new exodus and Passover. The line that the three “were burdened with sleep” brings to mind to the Garden of Gethsemane where the disciples are asleep as Jesus is praying before his crucifixion. Not knowing that Jesus is to die for the sins of world is to be asleep, yet when one is fully awake he sees the glory of the Lord. Upon seeing Moses and Elijah with Christ, St Peter exclaims “It is good to be here,” yet St Luke states he did not know what he was saying. While indeed it is good to behold the glory of the Lord, the Transfiguration on Mt Tabor was intended to be a comfort for the disciples when they saw Christ lifted upon the Cross on Mt Golgotha, which he did voluntarily for our sakes. The revelation on Mt Tabor was a preview of the glory of the Resurrected Christ who suffered the Passion and Crucifixion first. By wishing to dwell on Mt Tabor in booths, Peter would prevent Christ’s passion. Yet God graciously corrects the three disciples by proclaiming Jesus as his beloved Son, and to listen to him. Jesus alone appeared after this declaration, leaving no doubt as to who God the Father was speaking about.

After the transfiguration, Jesus and the disciples come down the mountain and find a boy oppressed by demons. Christ heals the boy with only a word, rebuking the unclean spirit. He who was transfigured upon the mountain shows forth the power of God in healing the boy.

After this, Jesus again foretells his death. He who was transfigured and healed the demon possessed underwent his Passion willingly. He was not carried along by events, but was the Master of them. This he did for our salvation, freeing us from demonic slavery. Yet the disciples still do not understand, as indicated by the next paragraph where they are arguing about who is the greatest in the Kingdom.

Divine Liturgy

2 Peter 1.1–21

¹Simeon Peter, a slave and apostle of Jesus Christ, to those who have obtained a faith equal in value to ours by the righteousness of our God and Savior Jesus Christ. ²May grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord, ³because his divine power has bestowed on us all things that are necessary for life and godliness, through the knowledge of the one who called us by his own glory and excellence of character, ⁴through which things he has bestowed on us his precious and very great promises, so that through these you may become sharers of the divine nature after escaping from the corruption that is in the world because of evil desire, ⁵and for this same reason, and by applying all diligence, supply with your faith excellence of character, and with excellence of character, knowledge, ⁶and with knowledge, self-control, and with self-control, patient endurance, and with patient endurance, godliness, ⁷and with godliness, brotherly affection, and with brotherly affection, love.

⁸For if these things are yours and are increasing, this does not make you useless or unproductive in the knowledge of our Lord Jesus Christ. ⁹For the one for whom these things are not present is blind, being nearsighted, having forgotten the cleansing of his former sins. ¹⁰Therefore, brothers, be zealous even more to make your calling and election secure, because if you do these things, you will never ever stumble. ¹¹For in this way entrance into the eternal kingdom of our Lord and Savior Jesus Christ will be richly supplied for you.

¹²Therefore I intend to remind you continually concerning these things, although you know them and are established in the truth that you have. ¹³But I consider it right, for as long as I am in this habitation, to stir you up by a reminder, ¹⁴because I know that the removal of my habitation is imminent, as indeed our Lord Jesus Christ made clear to me. ¹⁵And I will also make every effort that you are able at any time, after my departure, to recall these things to mind.

¹⁶For we did not make known to you the power and coming of our Lord Jesus Christ by following ingeniously concocted myths, but by being eyewitnesses of that one’s majesty. ¹⁷For he received honor and glory from God the Father when a voice such as this was brought to him by the Majestic Glory, “This is my beloved Son, in whom I am well pleased.” ¹⁸And we ourselves heard this voice brought from heaven when we were with him on the holy mountain, ¹⁹and we possess as more reliable the prophetic word, to which you do well if you pay attention to it as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts, ²⁰recognizing this above all, that every prophecy of scripture does not come about from one’s own interpretation, ²¹for no prophecy was ever produced by the will of man, but men carried along by the Holy Spirit spoke from God.

To tie this passage into the Gospel reading in the Divine Liturgy: The confession of St Peter before the Transfiguration — that Jesus is the Christ, the Son of God — was revealed by God the Father. It is not human knowledge, indeed all we know about Christ is revealed to us; we did not devise clever myths or sublime reasoning. Truth was revealed, not as propositions, but as a Person desiring a relationship with us, seeking communion with us and to free us from the ancient delusion. How should we respond to the bedrock revelation that Jesus is the Christ? By ascending with the virtues so that the glory of God would be revealed to us. Let us keep watch with the small lamp we have until the Day dawns, for through our faithfulness to the promises of God, we may become partakers of the divine nature.

Matthew 16.13–17.23

¹³Now when Jesus came to the region of Caesarea Philippi, he began asking his disciples, saying, “Who do people say that the Son of Man is?” ¹⁴And they said, “Some say John the Baptist, but others Elijah, and others Jeremiah or one of the prophets.” ¹⁵He said to them, “But who do you say that I am?” ¹⁶And Simon Peter answered and said, “You are the Christ, the Son of the living God!” ¹⁷And Jesus answered and said to him, “Blessed are you, Simon son of Jonah, because flesh and blood did not reveal this to you, but my Father who is in heaven. ¹⁸And I also say to you that you are Peter, and on this rock I will build my church, and the gates of Hades will not overpower it! ¹⁹I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you release on earth will be released in heaven.” ²⁰Then he commanded the disciples that they should tell no one that he was the Christ.

²¹From that time on Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and be raised on the third day. ²²And Peter took him aside and began to rebuke him, saying, “God forbid, Lord! This will never happen to you!” ²³But he turned around and said to Peter, “Get behind me, Satan! You are a cause for stumbling to me, because you are not intent on the things of God, but the things of people!”

²⁴Then Jesus said to his disciples, “If anyone wants to come after me, let him deny himself and take up his cross and follow me. ²⁵For whoever wants to save his life will lose it, but whoever loses his life on account of me will find it. ²⁶For what will a person be benefited if he gains the whole world but forfeits his life? Or what will a person give in exchange for his life? ²⁷For the Son of Man is going to come in the glory of his Father with his angels, and at that time he will reward each one according to what he has done. ²⁸Truly I say to you, that there are some of those standing here who will never experience death until they see the Son of Man coming in his kingdom.”

^17.1^ And after six days Jesus took along Peter and James and John his brother, and led them up on a high mountain by themselves. ²And he was transfigured before them, and his face shone like the sun, and his clothing became bright as the light. ³And behold, Moses and Elijah appeared to them, talking with him. ⁴So Peter answered and said to Jesus, “Lord, it is good that we are here! If you want, I will make here three shelters, one for you and one for Moses and one for Elijah.” ⁵While he was still speaking, behold, a bright cloud overshadowed them, and behold, a voice from the cloud said, “This is my beloved Son, with whom I am well pleased. Listen to him!” ⁶And when the disciples heard this, they fell down on their faces and were extremely frightened. ⁷And Jesus came and touched them and said, “Get up and do not be afraid.” ⁸And when they lifted up their eyes they saw no one except him — Jesus alone.

⁹And as they were coming down from the mountain, Jesus commanded them saying, “Tell no one the vision until the Son of Man is raised from the dead.” ¹⁰And the disciples asked him, saying, “Then why do the scribes say that Elijah must come first?” ¹¹And he answered and said, “Elijah indeed is coming, and will restore all things. ¹²But I say to you that Elijah has already come, and they did not recognize him, but did with him whatever they wanted. In the same way also the Son of Man is going to suffer at their hands.” ¹³Then the disciples understood that he had spoken to them about John the Baptist.

¹⁴And when they came to the crowd, a man approached him, kneeling down before him ¹⁵and saying, “Lord, have mercy on my son, because he has seizures and suffers severely, for often he falls into the fire and often into the water. ¹⁶And I brought him to your disciples, and they were not able to heal him.” ¹⁷And Jesus answered and said, “O unbelieving and perverse generation! How long will I be with you? How long must I put up with you? Bring him here to me!” ¹⁸And Jesus rebuked him, and the demon came out of him and the boy was healed from that hour.

¹⁹Then the disciples approached Jesus privately and said, “Why were we not able to expel it?” ²⁰And he said to them, “Because of your little faith. For truly I say to you, if you have faith like a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move, and nothing will be impossible for you. [²¹But this kind does not go out except by prayer and fasting.”]

²²Now as they were gathering in Galilee, Jesus said to them, “The Son of Man is going to be betrayed into the hands of men, ²³and they will kill him, and on the third day he will be raised.” And they were extremely distressed.

As we covered much of this in the Lukan passage, let’s focus on some of the different emphases found in St Matthew’s account. St Peter opposes Christ going to Jerusalem, in his mind for the Christ to die would mean his mission has failed. But Christ rebukes him, calling him Satan, for it opposes the things of God. In order for the world to be renewed, the Christ must go to Jerusalem and suffer many things.

St Matthew states the Transfiguration occurred six days after this conversation, but St Luke gives eight. Both the six and the eight reference the same thing, on the literal level St Luke was using inclusive counting and Ss Mathew and Mark exclusive counting (where the first and last days are not counted), moreover both evoke the creation week and our need to ascend above the things of this world to see the revelation of God.

In several passages (16.20, 17.9) in the Synoptic Gospels, Jesus forbids his disciples to tell others that he is the Christ. Likewise he commands his disciples to not tell of the Transfiguration until after the Resurrection. As the people had an idea that the Christ would overthrow the Roman government and politically liberate Judah. Jesus is revealed as Christ in the Resurrection from the dead, shown forth by miracles and the breaking of Satan’s rule over humanity.

Cross References in Jonah

2025-03-23T00:00:00+00:00

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Notes on Jonah

2025-03-23T00:00:00+00:00

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Outline for Jonah

2025-03-23T00:00:00+00:00

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The Death of the Mother of Life

2024-08-15T00:00:00+00:00

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The Nativity and Dormition of Our Lady

2022-09-08T00:00:00+00:00

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Bridegroom Orthros: the Wedding Garment of Humility

2022-04-17T00:00:00+00:00

Originally written for HROC newsletter Q2 2020

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The Scroll whereon the Finger of God Inscribed His Word

2022-01-15T00:00:00+00:00

Thank you Father and Brothers for inviting me to speak this evening. When Phil asked me to give this talk two topics came into my head. Ultimately though, I decided against the title Exploring the Dog-Headed Icon of St Christopher as it would probably appeal to too small a niche, especially for those not named Christopher.

Now, at these dinners, as you know, Father Gabriel has a custom where he asks us all to answer a particular question. I suppose if the question were asked of me, “What is your favorite Marian title?” (And this is why asking icebreaking questions is better left to Father than me.) But if someone were to ask me that, after demurring a bit and quoting the words of the Archangel Gabriel from the hymn ( Awed by the Beauty ), “By what name shall I call her? I am lost and bewildered.” I would probably tell you The Scroll whereon the Finger of God Inscribed His Word.

These words come from the Friday Lenten service. In the 7th Ode of the Akathist Canon we hear:

The ends of the earth do praise and bless thee, and cry out unto thee: Hail, pure Maiden, scroll on which the finger of God did inscribe His Word; do thou now implore Him, O Theotokos, to write down thy servants in the Book of Life.

When I first heard these words, they struck me profoundly, and I’ve meditated upon them since. Now, as an aside, I have to tell this story about ‘meditation’. Some years ago I was working as a claims adjuster for an auto insurance company. If you called in to report a claim on your car, I was the first person you talked to (assuming you properly navigated through the labyrinthine voice prompts). At one point I was working second shift, and many of the calls that came in after 9 o’clock in the evening were rather interesting. One night, a young man called in who seemed a bit spaced out. He reported that he found his car was broken into and his backpack was missing. I inquired about the value of the backpack and contents and he told me. “I don’t know, I told the police maybe $100.” After a pause, “Y’know if I think about it, maybe $200.” A little while later in the call as I was collecting other information, he circled back to the value of the stolen contents. “Man, that bag’s possibly worth over $300, if I meditate upon it.” At this I was all ears; I wanted him to teach me the secret of this meditation where I could triple the value of my possessions. Alas, for him those valuables were gone. But for us, we have such a wealth in the hymns and services of the Church that we can easily triple their value to us if we spend some time in meditation upon them.

In the Church, everything we say about the Virgin Mary is in relation to her Son, Jesus. Indeed the first praise of the Theotokos was by St Elizabeth who pronounced “blessed are you among women, and blessed is the fruit of your womb” and called her “the mother of my Lord” (Lk 1.42-43). Our icons show her pointing to Christ and our Theotokia (hymns to the Blessed Virgin) sing about Christ.

For example, from the Theotokia for the Resurrection, in the Vespers service:

Tone 4
David the Prophet who became through thee, O Theotokos, the grandparent of God, before time sang of thee in praise, and shouted to Him who worked wonders through thee, saying, The queen did rise on Thy right; for God hath shown thee to be a Mother bringing forth life, in that He was willing to appear incarnate from thee without father, renewing the creation of His likeness, corrupt with suffering, in order to find the sheep lost in the hills, and carry it on His shoulders, and offer it to the Father, and add it, through His will, to the heavenly hosts, and to save the whole world; for He is the reigning Christ, Possessor of rich and Great Mercy.

Tone 6
Who shall not beatify thee, most holy Virgin? Who shall not praise thy birth-giving, free of travailing and pain? For the only Son rising timelessly from the Father, Himself did become incarnate from thee in an inexplicable way. He, Who while God by nature, became for our sakes Man by nature, not divided into two persons, but known by two natures without mixture or confusion. To Him, O noble and most blessed one, plead for the salvation of our souls.

Tone 8
Verily, the King of heaven, for His love to mankind, did appear on earth; and with men did He deal; for He took unto Himself a body from the pure Virgin. And from her did He issue in the adopted body, He being one Son, dual in Nature, not dual in Person. Wherefore, do we confess, preaching the truth that Christ our God is perfect God and perfect Man. Therefore, O Mother who hast no groom, beseech thou Him to have mercy upon our souls.

Let us now consider the Scroll. What were scrolls made from?

Parchment, and were does parchment come from?

Animal skins, which brings to mind the garments of skin God gave Adam and Eve when he expelled them from Paradise. As with every Biblical theme, this one begins in Genesis. Some of the Fathers (St Gregory of Nyssa) explain the garments of skin as our mortality. Humanity was expelled from Paradise lest we eat of the Tree of Life, and be like the demons confirmed in death, unable to repent. This mortal flesh, God the Son took in the incarnation, the enfleshing, from the Virgin. For, as the Letter to the Hebrews tells us, the Son was made like us in every respect, in order become a merciful and faithful high priest (Heb 2.17).

Yet parchment is not merely an animal skin; it must be transformed in order to receive writing. Before cellphones were common, many of us remember making notes on our hands, which was prone to smearing and even in the best of circumstances washed away in a few days. In antiquity, making parchment from skins was a long involved process. The skins were soaked in fermented vegetable solutions to remove the hair from the pelt; this took a few days and the skins would need be frequently agitated or stirred so the solution would fully penetrate the pelts. Then the material was stretched out in a frame and worked over with a sharp knife to remove any remaining imperfections such as spots with hair or oil that might imped the absorption of the ink. In this process, the structure of the material is changed from animal skin to parchment which allows it to receive and bond with the ink.

So for several thousand years, God worked with humanity’s garments of skin by giving the Torah and the Prophets, appointing guardian angels, and leading us back to him by the works of the saints. Through God’s work, in the fullness of time, he formed the Theotokos, the Scroll which could be inscribed with God’s own Word. But the Blessed Virgin Mary is also our Great Example, for she shows us what we can become in Christ through Great Mercy. We also are to receive the Word of God; indeed St Paul calls us the body of Christ (1 Cor 12.27, Eph 4.12, etc.). Our Brotherhood is named after St Joseph of Arimathea who cared for the body of Christ. God is working within us so that we too would receive his Word. Remember also that our Lord elevated human nature in his Incarnation, particularly his Passion, where he was given vinegar to drink and stretched out upon the Cross.

Being transformed is admittedly, a long, rather difficult process. But there is no salvation without struggling against our passions. If anyone tells you of a shortcut to holiness, they are either clueless, dishonest, selling you something, or some combination of the three. When we ask God to bestow a virtue or remove a vice, he does not magically grant the virtue to us or whisk the vice away from us, but gives us opportunities to learn. Met. Anthony Bloom tells the story of St Philip Neri. Philip was easily irritated and often quarreled with his brothers. One day he was distraught over this and went to church and fell down at the icon of Christ and implored him to remove his anger. With hope, he walked out of the church. But he immediately met one of his brothers, who had never angered him before, but this time said a cross word to Philip. Philip told him off, but the next person Philip met was another man who had always been kind to him and ‘a source of consolation’ to him. Yet even this man spoke gruffly to Philip. At this Philip ran back to the church agitated and cast himself before Christ and prayed ‘O Lord, have I not asked you to free me from this anger?’ And he heard the Lord answer, ‘Yes, Philip, and for this reason I am multiplying the occasions for you to learn.’

Let us now turn to the phrase, ‘The finger of God.’ Where do we see that phrase in the Scriptures?

In Exodus, the Ten Commandments were written with God’s own finger. The Prophets point to a new covenant which will be internal and not external to God’s people. For example, the Prophet Jeremiah says,

“Behold, the days are coming, declares the LORD, when I will make a new covenant with the house of Israel and the house of Judah, not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt, my covenant that they broke, though I was their husband, declares the LORD. For this is the covenant that I will make with the house of Israel after those days, declares the LORD: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people.” (Jeremiah 31:31–33 ESV)

When we think of the handwriting on the wall in the Prophecy of Daniel, we think rightly of judgement. What is the purpose of judgement?

The Apostle gives a similar analogy of God as a Craftsman, when he discusses the Potter having the right to make the clay into what he desires: “But who are you, O man, to answer back to God? Will what is molded say to its molder, ‘Why have you made me like this?’ Has the potter no right over the clay, to make out of the same lump one vessel for honorable use and another for dishonorable use?” (Rom 9.20-21). In this he references the several passages in the Prophet Isaiah and a rather lengthy one from Jeremiah.

The word that came to Jeremiah from the LORD: “Arise, and go down to the potter’s house, and there I will let you hear my words.” So I went down to the potter’s house, and there he was working at his wheel. And the vessel he was making of clay was spoiled in the potter’s hand, and he reworked it into another vessel, as it seemed good to the potter to do.

Then the word of the LORD came to me: “O house of Israel, can I not do with you as this potter has done? declares the LORD. Behold, like the clay in the potter’s hand, so are you in my hand, O house of Israel. If at any time I declare concerning a nation or a kingdom, that I will pluck up and break down and destroy it, and if that nation, concerning which I have spoken, turns from its evil, I will relent of the disaster that I intended to do to it. And if at any time I declare concerning a nation or a kingdom that I will build and plant it, and if it does evil in my sight, not listening to my voice, then I will relent of the good that I had intended to do to it. Now, therefore, say to the men of Judah and the inhabitants of Jerusalem: ‘Thus says the LORD, Behold, I am shaping disaster against you and devising a plan against you. Return, every one from his evil way, and amend your ways and your deeds.’

“But they say, ‘That is in vain! We will follow our own plans, and will every one act according to the stubbornness of his evil heart.’” (Jeremiah 18.1–12 ESV)

The analogy of the Potter making clay into pottery is not to teach some notion of predestination or so we can scrutinize the mind of God. (As if we do that as creatures!) No, in this passage we see that if the Lord shapes disaster or hardship against a people it is meant to lead them to repentance. If the people turn from their evil and repent, God will not bring them to destruction. God works all things for the salvation of those in Christ, leading us to repentance and life.

So let us now turn to the end of the stanza. What is the result of receiving, being written on with the Word of God? What do we ask the Blessed Theotokos for? We ask her to implore God to write us in the Book of Life. We are written on with God’s Word to be written in the Book of Life. To be in the Book of Life, then, is to have the Word written upon us; it is nothing else than to be in Christ. In the flesh received from the Virgin, Christ renewed human nature, and he is still renewing it in his body today. As St Paul says,

From now on, therefore, we regard no one according to the flesh. Even though we once regarded Christ according to the flesh, we regard him thus no longer. Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come. All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation; that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation. Therefore, we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be reconciled to God. For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God. (2 Corinthians 5.16 ESV)

So then, how do we allow God to craft our garments of skin into parchment to receive his Word and be written in the Book of Life? In a word: repentance. We need to be in the Scriptures. The Church provides us with readings for each day of the year. Likewise we need to be in prayer. And we need to be in the Church services. Our text tonight comes from the Friday Lenten service. And I don’t know if you’ve peeked ahead at the next page on your calendars, but the Triodion starts on Feb 13. We have a great opportunity in Lent to become saturated in the Scriptures, prayer, and the services and thereby be stretched. By this we are being prepared to receive the Word of God. (As you know, Preparation is a major theme in the Church. We are given Lent to prepare for the Truth of Pascha. And we are given the Triodion to prepare for Lent. Likewise, to receive Christ in the Eucharist, we have Orthros before the Divine Liturgy, and Vespers the evening before that.) Furthermore, do these things with intention and meditate on the words you are reading, saying, and hearing. And lastly, in this light perform acts of mercy and almsgiving. For God has given us the riches of his grace in Christ, having lavished them upon us, in order to unite all in him, whether in heaven or on the earth (Eph 1.3–14). Let us lay aside all earthly care: that we may receive the King of all. Alleluia.

The Circumcision of our Lord

2022-01-01T00:00:00+00:00

When the Savior condescended for the sake of mankind, He was willing to be wrapped in swaddling clothes, and He Who was eight days old on the side of His Mother, and eternal on the side of His Father did not disdain the circumcision of the flesh. Wherefore, let us cry to Him, O believers, Thou art our God; have mercy upon us.

The all-good God did not disdain to be circumcised by the circumcision of the flesh; but offered Himself a Sign and an Exemplar of salvation to all, for the Maker of the law doth fulfill the precepts of the law, and the preaching of the Prophets concerning Him. Wherefore, O Thou Who dost contain all in Thy grasp, O Thou Who wast wrapped in swaddling clothes, O Lord, glory to Thee.

— Doxasticon For The Circumcision

And at the end of eight days, when he was circumcised, he was called Jesus, the name given by the angel before he was conceived in the womb. (Luke 2.21 ESV)

“Eight days old on the side of His Mother, and eternal on the side of His Father” what incomprehensible Truth is contained in these few words! Nestled between the Feasts of Nativity and Theophany is the Feast of the Circumcision of our Lord on January 1. In this phrase, we learn our Lord is both True Man and True God yet united in one person.

This teaching was codified at the Council of Chalcedon in 451 and is expressed in many of our Theotokia (hymns to the Blessed Virgin) such as the 8th tone Resurrectional Theotokion.

Verily, the King of heaven, for His love to mankind, did appear on earth; and with men did He deal; for He took unto Himself a body from the pure Virgin. And from her did He issue in the adopted body, He being one Son, dual in Nature, not dual in Person. Wherefore, do we confess, preaching the truth that Christ our God is perfect God and perfect Man. Therefore, O Mother who hast no groom, beseech thou Him to have mercy upon our souls.

The Son of God entered into the human condition; the Lawgiver fulfills the Law and the Word of God fulfills the preaching of the Prophets. Hebrews says Christ became True Man in order to be a merciful and faithful high priest. He was made like us in every respect and was tempted like us, (but unlike Adam he withstood temptation) to be able to help those who are being tempted (Hebrews 2.17–18). In this decent Christ elevated humanity and is making us children of God (John 1.12).

Since Christ is True God, he renewed his creation fallen into sin. “From now on, therefore, we regard no one according to the flesh. Even though we once regarded Christ according to the flesh, we regard him thus no longer. Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come. All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation; that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation.” (2 Corinthians 5.16-19)

Who is so great a god like our God? He is the God who works wonders!

O Son of God, Who wast circumcised in the flesh, save us who sing to Thee. Alleluia. In his circumcision, the Lawgiver fulfilled the precepts of the Law.

St Raphael

2021-11-06T00:00:00+00:00

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The Naming of Ezras*

2021-10-20T00:42:34+00:00

Naming the books Ezra is a difficult matter,
it isn’t just one of your casual games;
You may think I’m mad as a hatter
when I tell you, an Ezra must have five different names.

First of all, there’s the name for the Orthodox,
Following the order in Septuagint.
Which inverted chronology, this shocks,
So later is A and earlier B in this print.

Second, there’s the name in Roman use,
such as Jerome, who omitted the first in the Vulgate.
So the first is renumbered the third I deduce,
I know, confusion this works to promulgate.

Along arrived the Hebrew-only Protestants,
taking Ezra and Esdras twain as Jacob and James,
left Ezra alone in the canon in confidence
and left outside are the 1 and 2 Esdras names.

But I tell you, scholars need names that’re particular,
names that’re peculiar, and more dignified.
Else how can they keep up their spine perpendicular,
or spread out its leaves, or cherish their pride?

For names of this kind, they use the language of origin,
such as Greek Esdras and Hebrew Ezra, yet affix
a device spectacular for Slavonic, in recension Latin
it’s numbered in trine: Five, four and six.

But above and beyond there’s still one name left over,
and that is the name that you never will guess;
The name that no human research can discover —
What’s it? you ask: Ne’er mind, eh.

* With apologies to the greatest poet of the 20th century. I am a hollow man, headpiece filled with straw. Alas!

The Elevation of the Cross

2021-09-14T00:00:00+00:00

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The Transfiguration and the Second Coming

2021-08-06T00:00:00+00:00

Thou hast been transfigured, O Savior, on Mount Tabor, indicating the transformation of mankind which shall take place at Thy dreadful Second Coming.
—From the Kathismata of the Transfiguration sung in Orthros

That Thou mightest clearly demonstrate Thine ineffable second coming, how Thou, the Most High God, shalt be seen standing in the midst of gods, Thou shonest ineffably upon the Apostles and Moses and Elias upon Mount Tabor. Wherefore, we all magnify Thee, O Christ.
—From the Ninth Ode of the Second Transfiguration Canon sung in Orthros

In the icon of the Transfiguration, Christ is surrounded by a whole-body radiance of light. The use of this indicates that what is depicted is beyond time and space. This is what we experience in this event; the hymns tell us that the image of the dreadful Second Coming is given to us now.

The writings of the Apostles often distinguish between two ages: this present evil age and the blessed age which is to come (Luke 18.30, Ephesians 1.21). This present evil age began with the Fall of Mankind (Genesis 3) where by Man’s disobedience we bound in slavery to the powers of this age: to sin, Death, and the Devil. The blessed age to come shall see the realization of Christ’s rule (Ephesians 1.21).

The Gospel accounts of the Transfiguration are introduced with an account of the Second Coming where “the Son of Man is going to come with his angels in the glory of his Father… Truly, I say to you, there are some standing here who will not taste death until they see the Son of Man coming in his kingdom.” (Matthew 16.27-28 ESV) At the close of the account, the three disciples keep silence until after Christ’s resurrection.

The Transfiguration is set before the Passion on Christ in the Gospels so that we may know the end from the beginning and the path to follow (and is 40 days before the Feast of the Exaltation of the Cross in the calendar). Because of Christ’s life, death, resurrection, and ascension, the age which is to come has broken into this current age (cf Hebrews 12). We in the Church are living in the Light of the Second Coming. As an example, the white baptismal garment shows we are robed in the light of divine glory (A. Schmemann, Of Water & the Spirit cf. St Ambrose, On the Mysteries), revealed to us in the Transfiguration.

For most of us, the end of the age is our death. As has oft been repeated, the Church is to prepare us for this end, the dissolution of soul and body. If we are faithful in Christ, then we shall be ushered into the age to come, and will experience the transformation of mankind at Christ’s Second Coming. By God’s grace, let us run with endurance the race set before us, taking up our own cross, while looking to Jesus (Hebrews 12.1-2) so we may delight in him, magnify both his First and Second Comings, and share in his glory.

O Son of God, Who wast transfigured on Mount Tabor, save us who sing unto Thee. Alleluia!

[This article was originally written for the HROC newsletter for the Feast of the Transfiguration 2021.]

Ascension: Our Lord is with Us

2021-06-10T00:00:00+00:00

The Lord ascended to the heavens to send the Comforter into the world. Wherefore, the heavens made ready His throne, and the clouds His mount. The angels wonder as they see a man more exalted than they. The Father receiveth into His bosom Him Who is eternally with Him. The Holy Spirit commandeth all the angels, Lift your heads, O princes, and all ye nations, clap your hands; for Christ hath ascended whither He was before.
— From the Vesperal Stichera for the Feast

The Lord says to my Lord: “Sit at my right hand, until I make your enemies your footstool.” (Psalm 109.1 [110.1])

“Christ is in our midst.” “He is and ever shall be.” It is peculiar that these words are first spoken at the Liturgy of the Ascension replacing the Paschal greeting. It is in the midst of us celebrating Christ ascent into heaven to take up his power and reign (Revelation 11.17), that we proclaim he is with us, in our midst.

Our Scripture, hymns, and iconography depict our Lord’s Ascension as his enthronement at the right hand of God the Father. The Letter to the Hebrews says, “After making purification for sins, he sat down at the right hand of the Majesty on high” (1.3). The icon shows Christ seated upon a throne upheld by angels (see Ezekiel 1) who, the hymns tell us, are amazed to see a Man seated on the throne of God.

Yet, like much Christ’s ministry, while this was celebrated and wondered at by the angels, it was obscure upon the earth. Only his mother and disciples were present at the Ascension. Likewise his birth was celebrated by a band of shepherds and magi, but not widely known. Jesus’ transfiguration was seen by just three disciples. Even in his crucifixion, which was public, he was only recognized as the Son of God by a Roman centurion and a repentant thief. How is a Man enthroned in the heavens? Only through humility. Christ humbled himself even to an ignominious death, and God the Father exalts him by giving him the greatest name and putting all things under his authority (Phillipians 2.1-11).

Because Christ humbled himself and became human, humanity is exalted into the heavens. In the Incarnation, Christ forever united himself with us by taking on our nature, and the Incarnation is fulfilled in the Ascension. As the Doxasticon of the second day of the Ascension proclaims, “…the cherubic throne took Thee up in the flesh. O Lord, glory be to Thee.” Because we are united to Christ in Baptism, we are with him in the heavens.

As we ascend the steps of the church, we participate in Christ’s Ascension. The Letter to the Hebrews states we are come to the true Mount Zion and worship with the angels and the saints gone on before us (chapter 12). We are united to Christ in the heavens and partake of the heavenly food, his flesh and blood. As we are thus united, let us unite ourselves to Christ. Indeed, “Christ is in our midst.” “He is and ever shall be.”

O Son of God, Who didst rise from us in glory to the heavens, save us who sing to Thee. Alleluia

[This article was originally written for the HROC newsletter for the Feast of the Ascension 2021.]

Breaking the Head of the Dragons in the Water

2021-01-06T00:00:00+00:00

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The Nativity of the Theotokos

2020-09-08T00:00:00+00:00

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The Falling Asleep of our Lady

2020-08-15T00:00:00+00:00

Originally written for HROC newsletter Q3 2020

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On the Apostles Fast

2020-06-29T00:00:00+00:00

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A New Pascha

2020-04-19T00:00:00+00:00

Let God arise, and let his enemies be scattered and let them who hate him flee from before his face.
[Psalm 67.2 LXX]

Today Christ, our saving Pascha, hath been revealed to us; a noble Pascha; the Pascha new and holy; the mystical Pascha; the Pascha all august; the blameless Pascha; the great Pascha; the Pascha of the faithful; the Pascha which openeth to us the gates of paradise; the Pascha which sanctifieth the faithful —The Paschal Verses

While there is much to unpack in the above Paschal verse, let us focus on the word ‘new’. Often we hear that Pascha is the Greek word for Passover. St John the Evangelist witnesses to the early celebration of Pascha by thrice distinguishing the Jewish Passover from it (πάσχα τῶν Ἰουδαίων in John 2.13 & 11.55 with similar wording in 6.4). The theme of Pascha is throughout the Scriptures. So before we can understand the New Pascha, we must first understand the Old Pascha.

Pascha in the Exodus — the Original Pascha

Much of Scripture is written as a polemic against pagan practices and deities. One of the clearest instances of this is in the Exodus story; each of the Ten Plagues was directed at an Egyptian god. For example, the Nile was revered as the bringer of life to Egypt. When Moses turned the Nile into blood (Exodus 7.14 ff.) he made the source of life into a source of death so that the fish died and the Egyptians could not drink of it.

In the final plague, God struck down the first-born of Egypt including Pharaoh’s son (Pharaoh was worshipped as a god) and freed Israel from Egyptian bondage. He instituted the Pascha to celebrate (and for later generations to participate in) that great act. As an indicator of its importance, the preface to the Ten Commandments states, “I am the Lord your God, who brought you out of Egypt, out of the house of bondage.” (Exodus 20.2 OSB) Truly God had conquered the powers of evil to redeem his people.

Pascha in the Exile — Pascha Revisited

The Scriptures point us to Pascha in how the restoration of Israel from captivity in Babylon is described. Indeed, one of the first things the returned exiles did was celebrate Pascha (2 Ezra/ Ezra 2.19). Daniel describes the destruction of the Babylonians as an act of God with a supernatural hand writing out prophecy on the wall of the palace (ch 5). The second portion of Isaiah (ch 40–66) is largely taken up with the theme of the restoration of the Exile. God’s liberation in the return from the Exile will be greater than the redemption from Egypt. Whereas God provided water in the wilderness in the Exodus, in the Return the wilderness will be turned into pools of water (Isaiah 41.18).

Pascha Exalted — the New Pascha

Christ fulfilled — in the sense of filling to the fullest — the Law and the Prophets. The theme of Pascha is expanded and filled full. St Matthew applies to Jesus the words “Out of Egypt I called my son” (Matthew 2.15 quoting Hosea 11.1). The next chapter connects the ministry of St John the Forerunner “The voice of one crying in the wilderness…” with Isaiah’s depiction of the Return from Exile (ch. 40).

St John shows Christ as the true Paschal Lamb from the beginning of his Gospel where St John the Forerunner states Jesus is “the Lamb of God, who takes away the sin of the world” (1.29 ESV) to the crucifixion where Jesus is raised on the cross as the paschal lambs are being slaughtered (19.14).

In this great New Pascha the enemies that are defeated are not Pharaoh or the Babylonians but the Devil and Death. Indeed we find that these great enemies were behind the lesser enemies all along (Ephesians 6.12). We are liberated from the Devil and Death, brought up from the tombs and given life, and the gates of Paradise which have been shut against us from Adam’s rebellion are opened again and we are invited in. Can we conclude in any other way than by chanting:

Christ is risen from the dead,
trampling down death by death,
and upon those in the tombs,
bestowing life!

Theophany

2020-01-06T00:00:00+00:00

PDF Version

The Transfiguration: The Fulfillment of the Law and the Prophets

2019-08-06T00:00:00+00:00

Thou wast transfigured on the mount, and thy disciples, in so far as they were able, beheld thy glory, O Christ our God; so that, when they should see thee crucified, they would remember that thy suffering was voluntary, and could declare to all the world that thou art truly the effulgent Splendour of the Father.

—Kontakion of the Transfiguration

When I first heard these words sung, I marveled at the graciousness of our Saviour toward us in revealing his glory, as far as we are able to bear it. Let us touch upon three topics of Christ’s transfiguration: he is God dwelling with us, he fulfills the Law and Prophets, and he brings a new age.

Christ Dwells with us as God

The Transfiguration is connected to the Old Testament Feast of Booths/Tents as shown by St Peter’s statement, ‘I will make three tents here …’ (Mathew 17.4 ESV). The festival of booths celebrated God’s dwelling with Israel in the Tabernacle in the wilderness (Leviticus 23.33). And in his prologue, the Evangelist John states, ‘And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the father, full of grace and truth’ (John 1.14 ESV). How great is this, that the dwelling place of God is with man (Revelation 21.3)!

Christ Fulfills the Law and Prophets

Moses and Elijah represent the Law and the Prophets, as Moses wrote the books of the Law (Genesis through Deuteronomy), while Elijah was chief among the prophets proclaiming God’s word to Israel (3 Kingdoms 17 – 4 Kingdoms 2 [1 Kings 17 – 2 Kings 2]). Our Lord said while journeying to Emmaus that all the Law and Prophets point to him (Luke 24.13ff), therefore when we read Scripture, we should see him on every page. He is the fullness of the revelation of God (Hebrews 1).

Christ Brings a New Age

The New Testament speaks of history as consisting of two ages: this present evil age and the age which is to come (e.g., Matthew 12.32, Mark 10.30, Luke 18.30, Ephesians 1.21). Since the Fall, we’ve been in slavery to our passions, death, and the Devil. In his Transfiguration, Jesus reveals his Divine Glory to show that he suffers voluntarily in his upcoming crucifixion, not being carried along by events but orchestrating them. In this, the age to come has broken into this present age (e.g., Ephesians 1, Hebrews 12, Revelation 21); Satan, the ruler of this age, has been bound (Luke 11.20-22) and cast out of heaven (Luke 10.17-20). Let us then, take courage that although we live in this present evil age, if we are in Christ, we are citizens of the age to come and shall conquer with him.

Conclusion

In light of Christ’s Transfiguration, let us live accordingly, for God dwells with us, Christ is the full revelation of God, and makes of citizens of heaven in the new age. Let us then lay aside every weight and run with endurance the race set before us, looking to our transfigured Lord (Hebrews 12.1-2).

O Son of God, Who wast transfigured on Mount Tabor, save us who sing unto Thee. Alleluia!

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On the Victory of the Cross

Prelude 1

Prelude 2

Prelude 3

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2

3

4

5

6

7

8

9

10

11

12

13

14

15

16

17

18

The Odes of the Consecration of a Temple Service

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Fun Fact

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The Recursive Grift: A Short, Honest Guide to Writing AI Books About Writing AI Books

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Chapter 1: Why You’re Actually Doing This

Chapter 2: The Niche Is the Only Decision That Matters

Chapter 3: The Actual Pipeline

Chapter 4: Covers, Blurbs, and the Machinery of Being Found

Chapter 5: The Ethics, Stated Plainly

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On Reinventing the Wheel

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Digital Memory Palaces, or, Personal Knowledge Management

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Kontakion of the Ascension

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Kontakion of the Ascension

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Prelude 2

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11