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1020 Regent St
(Lower Level)
Madison, WI 53715
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Click above to send names of those to be commemorated at Liturgy. |
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Sunday, May 28, 2023
Tone 6
7th Sunday of Pascha
Holy Fathers of the First Ecumenical Council
Afterfeast of the Ascension
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The Ascension of our Lord
(OCA)
“AND ASCENDED INTO HEAVEN....”
V. Rev. George Florovsky, D.D.
“I ascend unto My Father and your Father, and to My God, and Your God” (John 20:17).
In these words the Risen Christ described to Mary Magdalene the mystery of His Resurrection. She had to carry this mysterious message to His disciples, “as they mourned and wept” (Mark 16:10). The disciples listened to these glad tidings with fear and amazement, with doubt and mistrust. It was not Thomas alone who doubted among the Eleven. On the contrary, it appears that only one of the Eleven did not doubt—Saint John, the disciple “whom Jesus loved.” He alone grasped the mystery of the empty tomb at once: “and he saw, and believed” (John 20:8). Even Peter left the sepulcher in amazement, “wondering at that which was come to pass” (Luke 24:12).
The disciples did not expect the Resurrection. The women did not, either. They were quite certain that Jesus was dead and rested in the grave, and they went to the place “where He was laid,” with the spices they had prepared, “that they might come and anoint Him.” They had but one thought: “Who shall roll away the stone from the door of the sepulcher for us?” (Mark 16:1-3; Luke 24:1). And therefore, on not finding the body, Mary Magdalene was sorrowful and complained: “They have taken away my Lord, and I know not where they have laid Him” (John 20:13). On hearing the good news from the angel, the women fled from the sepulchre in fear and trembling: “Neither said they anything to any man, for they were afraid” (Mark 16:8). And when they spoke no one believed them, in the same way as no one had believed Mary, who saw the Lord, or the disciples as they walked on their way into the country, (Mark 16:13), and who recognized Him in the breaking of bread. “And afterward He appeared unto the Eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them who had seen Him after He was risen” (Mark 16:10-14).
From whence comes this “hardness of heart” and hesitation? Why were their eyes so “holden,” why were the disciples so much afraid of the news, and why did the Easter joy so slowly, and with such difficulty, enter the Apostles’ hearts? Did not they, who were with Him from the beginning, “from the baptism of John,” see all the signs of power which He performed before the face of the whole people? The lame walked, the blind saw, the dead were raised, and all infirmities were healed. Did they not behold, only a week earlier, how He raised by His word Lazarus from the dead, who had already been in the grave for four days? Why then was it so strange to them that the Master had arisen Himself? How was it that they came to forget that which the Lord used to tell them on many occasions, that after suffering and death He would arise on the third day?
The mystery of the Apostles’ “unbelief” is partly disclosed in the narrative of the Gospel: “But we trusted that it had been He which should have redeemed Israel,” with disillusionment and complaint said the two disciples to their mysterious Companion on the way to Emmaus (Luke 24:21). They meant: He was betrayed, condemned to death and crucified. The news of the Resurrection brought by the women only “astonished” them. They still wait for an earthly triumph, for an exernal victory. The same temptation possesses their hearts, which first prevented them from accepting “the preaching of the Cross” and made them argue every time the Saviour tried to reveal His mystery to them. “Ought not Christ to have suffered these things and to enter into His glory?” (Luke 24:26). It was still difficult to understand this.
He had the power to arise, why did He allow what that had happened to take place at all? Why did He take upon Himself disgrace, blasphemy and wounds? In the eyes of all Jerusalem, amidst the vast crowds assembled for the Great Feast, He was condemned and suffered a shameful death. And now He enters not into the Holy City, neither to the people which beheld His shame and death, nor to the High Priests and elders, nor to Pilate—so that He might make their crime obvious and smite their pride. Instead, He sends His disciples away to remote Galilee and appears to them there. Even much earlier the disciples wondered, “How is it that Thou wilt manifest Thyself unto us, and not unto the world?” (John 14:22). Their wonder continues, and even on the day of His glorious Ascension the Apostles question the Lord, “Lord, wilt Thou at this time restore again the kingdom to Israel?” (Acts 1:6). They still did not comprehend the meaning of His Resurrection, they did not understand what it meant that He was “ascending” to the Father. Their eyes were opened but later, when “the promise of the Father” had been fulfilled.
In the Ascension resides the meaning and the fullness of Christ’s Resurrection.
The Lord did not rise in order to return again to the fleshly order of life, so as to live again and commune with the disciples and the multitudes by means of preaching and miracles. Now he does not even stay with them, but only “appears” to them during the forty days, from time to time, and always in a miraculous and mysterious manner. “He was not always with them now, as He was before the Resurrection,” comments Saint John Chrysostom. “He came and again disappeared, thus leading them on to higher conceptions. He no longer permitted them to continue in their former relationship toward Him, but took effectual measures to secure these two objects: That the fact of His Resurrection should be believed, and that He Himself should be ever after apprehended to be greater than man.” There was something new and unusual in His person (cf. John 21:1-14). As Saint John Chrysostom says, “It was not an open presence, but a certain testimony of the fact that He was present.” That is why the disciples were confused and frightened. Christ arose not in the same way as those who were restored to life before Him. Theirs was a resurrection for a time, and they returned to life in the same body, which was subject to death and corruption—returned to the previous mode of life. But Christ arose for ever, unto eternity. He arose in a body of glory, immortal and incorruptible. He arose, never to die, for “He clothed the mortal in the splendor of incorruption.” His glorified Body was already exempt from the fleshly order of existence. “It is sown in corruption, it is raised in incorruption. It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power. It is sown a natural body, it is raised a spiritual body” (I Cor. 15:42-44). This mysterious transformation of human bodies, of which Saint Paul was speaking in the case of our Lord, had been accomplished in three days. Christ’s work on earth was accomplished. He had suffered, was dead and buried, and now rose to a higher mode of existence. By His Resurrection He abolished and destroyed death, abolished the law of corruption, “and raised with Himself the whole race of Adam.” Christ has risen, and now “no dead are left in the grave” (cf. The Easter Sermon of Saint John Chrysostom). And now He ascends to the Father, yet He does not “go away,” but abides with the faithful for ever (cf. The Kontakion of Ascension). For He raises the very earth with Him to heaven, and even higher than any heaven. God’s power, in the phrase of Saint John Chrysostom, “manifests itself not only in the Resurrection, but in something much stronger.” For “He was received up into heaven, and sat on the right hand of God” (Mark 16:19).
And with Christ, man’s nature ascends also.
“We who seemed unworthy of the earth, are now raised to heaven,” says Saint John Chrysostom. “We who were unworthy of earthly dominion have been raised to the Kingdom on high, have ascended higher than heaven, have came to occupy the King’s throne, and the same nature from which the angels guarded Paradise, stopped not until it ascended to the throne of the Lord.” By His Ascension the Lord not only opened to man the entrance to heaven, not only appeared before the face of God on our behalf and for our sake, but likewise “transferred man” to the high places. “He honored them He loved by putting them close to the Father.” God quickened and raised us together with Christ, as Saint Paul says, “and made us sit together in heavenly places in Christ Jesus” (Ephes. 2:6). Heaven received the inhabitants of the earth. “The First fruits of them that slept” sits now on high, and in Him all creation is summed up and bound together. “The earth rejoices in mystery, and the heavens are filled with joy.”
“The terrible ascent....” Terror-stricken and trembling stand the angelic hosts, contemplating the Ascension of Christ. And trembling they ask each other, “What is this vision? One who is man in appearance ascends in His body higher than the heavens, as God.”
Thus the Office for the Feast of the Ascension depicts the mystery in a poetical language. As on the day of Christ’s Nativity the earth was astonished on beholding God in the flesh, so now the Heavens do tremble and cry out. “The Lord of Hosts, Who reigns over all, Who is Himself the head of all, Who is preeminent in all things, Who has reinstated creation in its former order—He is the King of Glory.” And the heavenly doors are opened: “Open, Oh heavenly gates, and receive God in the flesh.” It is an open allusion to Psalms 24:7-10, now prophetically interpreted. “Lift up your heads, Oh ye gates, and be lifted up, ye everlasting doors, and the King of Glory shall come in. Who is this King of glory? The Lord strong and mighty....” Saint Chrysostom says, “Now the angels have received that for which they have long waited, the archangels see that for which they have long thirsted. They have seen our nature shining on the King’s throne, glistening with glory and eternal beauty.... Therefore they descend in order to see the unusual and marvelous vision: Man appearing in heaven.”
The Ascension is the token of Pentecost, the sign of its coming, “The Lord has ascended to heaven and will send the Comforter to the world”
For the Holy Spirit was not yet in the world, until Jesus was glorified. And the Lord Himself told the disciples, “If I go not away, the Comforter will not come unto you” (John 16:7). The gifts of the Spirit are “gifts of reconciliation,” a seal of an accomplished salvation and of the ultimate reunion of the world with God. And this was accomplished only in the Ascension. “And one saw miracles follow miracles,” says Saint John Chrysostom, “ten days prior to this our nature ascended to the King’s throne, while today the Holy Ghost has descended on to our nature.” The joy of the Ascension lies in the promise of the Spirit. “Thou didst give joy to Thy disciples by a promise of the Holy Spirit.” The victory of Christ is wrought in us by the power of the Holy Spirit.
“On high is His body, here below with us is His Spirit. And so we have His token on high, that is His body, which He received from us, and here below we have His Spirit with us. Heaven received the Holy Body, and the earth accepted the Holy Spirit. Christ came and sent the Spirit. He ascended, and with Him our body ascended also” (Saint John Chrysostom). The revelation of the Holy Trinity was completed. Now the Spirit Comforter is poured forth on all flesh. “Hence comes foreknowledge of the future, understanding of mysteries, apprehension of what is hidden, distribution of good gifts, the heavenly citizenship, a place in the chorus of angels, joy without end, abiding in God, the being made like to God, and, highest of all, the being made God!” (Saint Basil, On the Holy Spirit, IX). Beginning with the Apostles, and through communion with them—by an unbroken succession—Grace is spread to all believers. Through renewal and glorification in the Ascended Christ, man’s nature became receptive of the spirit. “And unto the world He gives quickening forces through His human body,” says Bishop Theophanes. “He holds it completely in Himself and penetrates it with His strength, out of Himself; and He likewise draws the angels to Himself through the spirit of man, giving them space for action and thus making them blessed.” All this is done through the Church, which is “the Body of Christ;” that is, His “fullness” (Ephesians 1:23). “The Church is the fulfillment of Christ,” continues Bishop Theophanes, “perhaps in the same way as the tree is the fulfillment of the seed. That which is contained in the seed in a contracted form receives its development in the tree.”
The very existence of the Church is the fruit of the Ascension. It is in the Church that man’s nature is truly ascended to the Divine heights. “And gave Him to be Head over all things” (Ephesians 1:22). Saint John Chrysostom comments: “Amazing! Look again, whither He has raised the Church. As though He were lifting it up by some engine, He has raised it up to a vast height, and set it on yonder throne; for where the Head is, there is the body also. There is no interval of separation between the Head and the body; for were there a separation, then would the one no longer be a body, nor would the other any longer be a Head.” The whole race of men is to follow Christ, even in His ultimate exaltation, “to follow in His train.” Within the Church, through an acquisition of the Spirit in the fellowship of Sacraments, the Ascension continues still, and will continue until the measure is full. “Only then shall the Head be filled up, when the body is rendered perfect, when we are knit together and united,” concludes Saint John Chrysostom.
The Ascension is a sign and token of the Second Coming.
“This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen Him go into heaven” (Acts 1:11).
The mystery of God’s Providence will be accomplished in the Return of the Risen Lord. In the fulfillment of time, Christ’s kingly power will be revealed and spread over the whole of faithful mankind. Christ bequeathes the Kingdom to the whole of the faithful. “And I appoint unto you a Kingdom as My Father has appointed unto me. That ye may eat and drink at My table in My Kingdom, and sit on thrones judging the twelve tribes of Israel” (Luke 22:29-30). Those who followed Him faithfully will sit with Him on their thrones on the day of His coming. “To him that overcomes will I grant to sit with Me in My throne, even as I also overcame, and am set down with My Father in His throne” (Rev. 3:21). Salvation will be consummated in the Glory. “Conceive to yourself the throne, the royal throne, conceive the immensity of the privilege. This, at least if we chose, might more avail to startle us, yea, even than hell itself” (Saint John Chrysostom).
We should tremble more at the thought of that abundant Glory which is appointed unto the redeemed, than at the thought of the eternal darkness. “Think near Whom Thy Head is seated....” Or rather, Who is the Head. In very truth, “wondrous and terrible is Thy divine ascension from the mountain, O Giver of Life.” A terrible and wondrous height is the King’s throne. In face of this height all flesh stands silent, in awe and trembling. “He has Himself descended to the lowest depths of humiliation, and raised up man to the height of exaltation.”
What then should we do? “If thou art the body of Christ, bear the Cross, for He bore it” (Saint John Chrysostom).
“With the power of Thy Cross, Oh Christ, establish my thoughts, so that I may sing and glorify Thy saving Ascension.”
Originally published in Saint Vladimir’s Seminary Quarterly, Vol. 2 # 3, 1954. |
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Equal of the Apostles and Emperor Constantine with his Mother Helen
(OCA) The Church calls Saint Constantine (306-337) “the Equal of the Apostles,” and historians call him “the Great.” He was the son of the Caesar Constantius Chlorus (305-306), who governed the lands of Gaul and Britain. His mother was Saint Helen, a Christian of humble birth.
At this time the immense Roman Empire was divided into Western and Eastern halves, governed by two independent emperors and their corulers called “Caesars.” Constantius Chlorus was Caesar in the Western Roman Empire. Saint Constantine was born in 274, possibly at Nish in Serbia. In 294, Constantius divorced Helen in order to further his political ambition by marrying a woman of noble rank. After he became emperor, Constantine showed his mother great honor and respect, granting her the imperial title “Augusta.”
Constantine, the future ruler of all the whole Roman Empire, was raised to respect Christianity. His father did not persecute Christians in the lands he governed. This was at a time when Christians were persecuted throughout the Roman Empire by the emperors Diocletian (284-305) and his corulers Maximian Galerius (305-311) in the East, and the emperor Maximian Hercules (284-305) in the West.
After the death of Constantius Chlorus in 306, Constantine was acclaimed by the army at York as emperor of Gaul and Britain. The first act of the new emperor was to grant the freedom to practice Christianity in the lands subject to him. The pagan Maximian Galerius in the East and the fierce tyrant Maxentius in the West hated Constantine and they plotted to overthrow and kill him, but Constantine bested them in a series of battles, defeating his opponents with the help of God. He prayed to God to give him a sign which would inspire his army to fight valiantly, and the Lord showed him a radiant Sign of the Cross in the heavens with the inscription “In this Sign, conquer.”
After Constantine became the sole ruler of the Western Roman Empire, he issued the Edict of Milan in 313 which guaranteed religious tolerance for Christians. Saint Helen, who was a Christian, may have influenced him in this decision. In 323, when he became the sole ruler of the entire Roman Empire, he extended the provisions of the Edict of Milan to the Eastern half of the Empire. After three hundred years of persecution, Christians could finally practice their faith without fear.
Renouncing paganism, the Emperor did not let his capital remain in ancient Rome, the former center of the pagan realm. He transferred his capital to the East, to the city of Byzantium, which was renamed Constantinople, the city of Constantine (May 11). Constantine was deeply convinced that only Christianity could unify the immense Roman Empire with its diverse peoples. He supported the Church in every way. He recalled Christian confessors from banishment, he built churches, and he showed concern for the clergy.
The emperor deeply revered the victory-bearing Sign of the Cross of the Lord, and also wanted to find the actual Cross upon which our Lord Jesus Christ was crucified. For this purpose he sent his own mother, the holy Empress Helen, to Jerusalem, granting her both power and money. Patriarch Macarius of Jerusalem and Saint Helen began the search, and through the will of God, the Life-Creating Cross was miraculously discovered in 326. (The account of the finding of the Cross of the Lord is found under the Feast of the Exaltation of the Cross, September 14). The Orthodox Church commemorates the Uncovering of the Precious Cross and the Precious Nails by the Holy Empress Helen on March 6.
While in Palestine, the holy empress did much of benefit for the Church. She ordered that all places connected with the earthly life of the Lord and His All-Pure Mother, should be freed of all traces of paganism, and she commanded that churches should be built at these places.
The emperor Constantine ordered a magnificent church in honor of Christ’s Resurrection to be built over His tomb. Saint Helen gave the Life-Creating Cross to the Patriarch for safe-keeping, and took part of the Cross with her for the emperor. After distributing generous alms at Jerusalem and feeding the needy (at times she even served them herself), the holy Empress Helen returned to Constantinople, where she died in the year 327.
Because of her great services to the Church and her efforts in finding the Life-Creating Cross, the empress Helen is called “the Equal of the Apostles.”
The peaceful state of the Christian Church was disturbed by quarrels, dissensions and heresies which had appeared within the Church. Already at the beginning of Saint Constantine’s reign the heresies of the Donatists and the Novatians had arisen in the West. They demanded a second baptism for those who lapsed during the persecutions against Christians. These heresies, repudiated by two local Church councils, were finally condemned at the Council of Milan in 316.
Particularly ruinous for the Church was the rise of the Arian heresy in the East, which denied the Divine Nature of the Son of God, and taught that Jesus Christ was a mere creature. By order of the emperor, the First Ecumenical Council was convened in the city of Nicea in 325.
318 bishops attended this Council. Among its participants were confessor-bishops from the period of the persecutions and many other luminaries of the Church, among whom was Saint Nicholas of Myra in Lycia. (The account about the Council is found under May 29). The emperor was present at the sessions of the Council. The heresy of Arius was condemned and a Symbol of Faith (Creed) composed, in which was included the term “consubstantial with the Father,” at the insistence of the Emperor, confirming the truth of the divinity of Jesus Christ, Who assumed human nature for the redemption of all the human race.
After the Council of Nicea, Saint Constantine continued with his active role in the welfare of the Church. He accepted holy Baptism on his deathbed, having prepared for it all his whole life. Saint Constantine died on the day of Pentecost in the year 337 and was buried in the church of the Holy Apostles, in a crypt he had prepared for himself. |
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Glory to Jesus Christ!
Interested in learning how to work with youth? If so, look below!
Thursday, May 25 is the feast of the Ascension of Our Lord. We'll have Vespers (with Lita) at 6 pm, Wednesday, May 24. Divine Liturgy will be celebrated at 7 am, Thursday, May 25.
Next Sunday (June 4) is Pentecost. If you can, please consider donating greens to decorate the church.
Also, Saturday (June 3) is a memorial Saturday. We'll celebrate Liturgy that morning at 9:30 with a memorial service immediately after. Please submit the names of your deceased family and friends here.
You can read Mtka Mary & Mtka Tia thank you notes to the parish below.
In Christ,
Fr Gregory |
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Thank you again for making Mother's Day a sweet one. The flowers have graced our table all week long, the card is in my memory box, and I look forward to doing some planting very soon. Each and every one of you are such a blessing!
Love,
Matushka Mary |
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Thank you all so much for the unexpected gift on Mother’s Day! I feel so blessed to be a part of such a thoughtful community. The beautiful flowers are on our table and have brought us joy all week and I’m looking forward to having some time to relax and enjoy the gift card! You all made my Mother’s Day extra special.
In Christ,
Matushka Tia |
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St Sophia Seminary is offering courses leading toward a Youth Ministry Certification. The courses are taught by our youth director Natalie Kapeluck and me. The program is composed of four courses over two semesters:
• Basic Orthodox Theology for Youth Workers (Jensen - 1st Semester)
• Youth Ministry: Fundamentals of Approach & Ideology (Kapeluck - 1st Semester)
• Youth Ministry Practicum (Kapeluck - 2nd Semester)
• Contemporary Social Issues and Teenagers (Jensen - 2nd Semester)
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This Week at Ss Cyril & Methodius
Wednesday, May 24 (Leavetaking of Pascha)
- 4:00-6:00 PM: Office Hours/Confessions
- 6:00 PM: Vespers & Litia
Thursday, May 25 (Feast of the Ascension)
Saturday, May 27
- 3:30-4:30 PM: Inquirers' Class
- 5:00 PM: Great Vespers
- 6:00 PM: Confessions
Sunday, May 28 (Sunday of the Fathers of the First Ecumenical Council)
- 9:00 AM: Hours/Pre-Communion Prayers
- 9:30 AM: Divine Liturgy followed by Memorial Service for deceased military men and women
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Looking Ahead
Wednesday, May 31
- 11:00 AM-3:00 PM: Office Hours/Confessions
Thursday, June 1
- 2:00 PM-6:00 PM: Office Hours/Confessions
Saturday, June 3 (Soul Saturday)
- 9:30 AM: Divine Liturgy
- 5:00 PM: Great Vespers with Litia
- 6:00 PM: Confessions
Sunday, June 4 (Holy Pentecost)
- 9:00 AM: Hours/Pre-Communion Prayers
- 9:30 AM: Divine Liturgy
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Hymns After the Small Entrance
Tone 6 Troparion (Resurrection)
The Angelic Powers were at Thy tomb;
the guards became as dead men.
Mary stood by Thy grave,
seeking Thy most pure body.
Thou didst capture hell not being tempted by it.
Thou didst come to the Virgin, granting life.
O Lord, Who didst rise from the dead,//
glory to Thee.
Tone 4 Troparion (Ascension)
Thou didst ascend in glory, O Christ our God,
granting joy to Thy Disciples by the promise of the Holy Spirit.
Through the blessing, they were assured
that Thou art the Son of God,//
the Redeemer of the world!
Tone 8 Troparion (Fathers)
Thou art most glorious, O Christ our God,
Who hast established the Holy Fathers as lights on the earth.
Through them Thou hast guided us to the True Faith.//
O greatly compassionate One, glory to Thee!
Glory to the Father, and to the Son, and to the Holy Spirit,
Tone 8 Kontakion (Fathers)
The Apostles’ preaching and the Fathers’ doctrines have established one Faith for the Church.
Adorned with the robe of truth, woven from heavenly theology,//
It defines and glorifies the great mystery of piety.
now and ever, and unto ages of ages. Amen.
Tone 6 Kontakion
When Thou hadst fulfilled the dispensation for our sake,
and united earth to heaven,
Thou didst ascend in glory, O Christ our God,
not being parted from those who love Thee,
but remaining with them and crying://
“I am with you, and there is no one against you!” |
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Epistle: Acts 20:16-18, 28-36
In those days, For Paul had decided to sail past Ephesus, so that he would not have to spend time in Asia; for he was hurrying to be at Jerusalem, if possible, on the Day of Pentecost.
From Miletus he sent to Ephesus and called for the elders of the church. And when they had come to him, he said to them: “You know, from the first day that I came to Asia, in what manner I always lived among you.
Therefore take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood. For I know this, that after my departure savage wolves will come in among you, not sparing the flock. Also from among yourselves men will rise up, speaking perverse things, to draw away the disciples after themselves. Therefore watch, and remember that for three years I did not cease to warn everyone night and day with tears.
“So now, brethren, I commend you to God and to the word of His grace, which is able to build you up and give you an inheritance among all those who are sanctified. I have coveted no one’s silver or gold or apparel. Yes, you yourselves know that these hands have provided for my necessities, and for those who were with me. I have shown you in every way, by laboring like this, that you must support the weak. And remember the words of the Lord Jesus, that He said, ‘It is more blessed to give than to receive.’ ”
And when he had said these things, he knelt down and prayed with them all.
Gospel: John 17:1-13
Jesus spoke these words, lifted up His eyes to heaven, and said: “Father, the hour has come. Glorify Your Son, that Your Son also may glorify You, as You have given Him authority over all flesh, that He should give eternal life to as many as You have given Him. And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent. I have glorified You on the earth. I have finished the work which You have given Me to do. And now, O Father, glorify Me together with Yourself, with the glory which I had with You before the world was.
“I have manifested Your name to the men whom You have given Me out of the world. They were Yours, You gave them to Me, and they have kept Your word. Now they have known that all things which You have given Me are from You. For I have given to them the words which You have given Me; and they have received them, and have known surely that I came forth from You; and they have believed that You sent Me.
“I pray for them. I do not pray for the world but for those whom You have given Me, for they are Yours. And all Mine are Yours, and Yours are Mine, and I am glorified in them. Now I am no longer in the world, but these are in the world, and I come to You. Holy Father, keep through Your name those whom You have given Me, that they may be one as We are. While I was with them in the world, I kept them in Your name. Those whom You gave Me I have kept; and none of them is lost except the son of perdition, that the Scripture might be fulfilled. But now I come to You, and these things I speak in the world, that they may have My joy fulfilled in themselves. |
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(Instead of “It is truly meet…,” we sing:)
The Angel cried to the Lady, full of grace:
“Rejoice, O pure Virgin! Again, I say: Rejoice,
thy Son is risen from His three days in the tomb!
With Himself He has raised all the dead.”
Rejoice, O ye people!
Shine, shine, O new Jerusalem!
The glory of the Lord has shone on thee.
Exult now, and be glad, O Zion!
Be radiant, O pure Theotokos,
in the Resurrection of thy Son!
Communion Hymn
Praise the Lord, O Jerusalem! Praise thy God, O Zion!
The righteous shall be in everlasting remembrance! He shall not fear evil tidings
Alleluia, Alleluia, Alleluia!
Priest: “In the fear of God…”
Choir: “Blessed is He that comes in the Name of the Lord… “
Priest: “O God, save Thy people… “
Choir: “Christ is risen from the dead… “ (sung once, instead of “We have seen the True Light…)
Priest: “Always, now and ever…”
Choir: “Let our mouths be filled…”
At the Dismissal, the Priest says: “Glory to Thee, O Christ…” and the choir sings “Christ is risen from the dead…” (thrice).
And unto us He has given eternal life.
Let us worship His Resurrection on the third day! |
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| Language |
Greeting |
Response |
| Aleut: |
Khristus anahgrecum! |
Alhecum anahgrecum! |
| Aleut: |
Khris-tusax agla-gikux! |
Agangu-lakan agla-gikux! |
| Albanian: |
Krishti U Ngjall! |
Vertet U Ngjall! |
| Alutuq: |
Khris-tusaq ung-uixtuq! |
Pijii-nuq ung-uixtuq! |
| Amharic: |
Kristos tenestwal! |
Bergit tenestwal! |
| Anglo-Saxon: |
Crist aras! |
Crist sodhlice aras! |
| Arabic: |
El Messieh kahm! |
Hakken kahm! |
| Armenian: |
Kristos haryav ee merelotz! |
Orhnial eh harootyunuh kristosee! |
| Athabascan: |
Xristosi banuytashtch'ey! |
Gheli banuytashtch'ey! |
| Bulgarian: |
Hristos voskrese! |
Vo istina voskrese! |
| Byelorussian: |
Khrystos uvaskros! |
Saprawdy uvaskros! |
| Chinese: |
Helisituosi fuhuole! |
Queshi fuhuole! |
| Coptic: |
Pchristos aftooun! |
Alethos aftooun! |
| Czech: |
Vstal z mrtvých Kristus! |
Vpravdě vstal z mrtvých! |
| Danish: |
Kristus er opstanden! |
Ja, sandelig opstanden! |
| Dutch: |
Christus is opgestaan! |
Ja, hij is waarlijk opgestaan! |
| English: |
Christ is risen! |
Indeed He is risen! |
| Eritrean-Tigre: |
Christos tensiou! |
Bahake tensiou! |
| Esperanto: |
Kristo levigis! |
Vere levigis! |
| Estonian: |
Kristus on üles tõusnud! |
Ta on tõesti üles tõusnud! |
| Ethiopian: |
Christos t'ensah em' muhtan! |
Exai' ab-her eokala! |
| Finnish: |
Kristus nousi kuolleista! |
Totisesti nousi! |
| French: |
Le Christ est réssuscité! |
En verite il est réssuscité! |
| Gaelic: |
Taw creest ereen! |
Taw shay ereen guhdyne! |
| Georgian: |
Kriste aghsdga! |
Cheshmaritad aghsdga! |
| German: |
Christus ist auferstanden! |
Wahrlich Er ist auferstanden! |
| Greek: |
Christos anesti! |
Alithos anesti! |
| Hawaiian: |
Ua ala hou 'o Kristo! |
Ua ala 'I 'o no 'oia! |
| Hebrew: |
Ha Masheeha houh quam! |
Be emet quam! |
| Hungarian: |
Krisztus feltamadt! |
Valoban feltamadt! |
| Ibo ( Nigeria): |
Jesu Kristi ebiliwo! |
Ezia o' biliwo! |
| Indian (Malayalam): |
Christu uyirthezhunnettu! |
Theerchayayum uyirthezhunnettu! |
| Indonesian: |
Kristus telah bangkit! |
Benar dia telah bangkit! |
| Italian: |
Cristo e' risorto! |
Veramente e' risorto! |
| Japanese: |
Harisutos Fukkatsu! |
Jitsu ni Fukkatsu! |
| Javanese: |
Kristus sampun wungu! |
Tuhu sampun wungu! |
| Korean: |
Kristo gesso! |
Buhar ha sho nay! |
| Latin: |
Christus resurrexit! |
Vere resurrexit! |
| Latvian: |
Kristus ir augsham sales! |
Teyasham ir augsham sales vinsch! |
| Lugandan: |
Kristo ajukkide! |
Amajim ajukkide! |
| Norwegian: |
Christus er oppstanden! |
Sandelig han er oppstanden! |
| Polish: |
Khristus zmartwyckwstal! |
Zaprawde zmartwyckwstal! |
| Portuguese: |
Cristo ressuscitou! |
Em verdade ressuscitou! |
| Romanian: |
Hristos a inviat! |
Adevărat a înviat! |
| Russian: |
Khristos voskrese! |
Voistinu voskrese! |
| Sanskrit: |
Kristo'pastitaha! |
Satvam upastitaha! |
| Serbian: |
Hristos vaskrse! |
Vaistunu vaskrse! |
| Slovak: |
Christos vstal z mŕtvych! |
Vpravde vstal z mŕtvych! |
| Spanish: |
Cristo ha resucitado! |
En verdad ha resucitado! |
| Swahili: |
Kristo amefufukka! |
Kweli amefufukka! |
| Swedish: |
Kristus är uppstånden! |
Han är sannerligen uppstånden! |
| Syriac: |
M'shee ho dkom! |
Ha koo qam! |
| Tlingit: |
Krisdos kux̱ wudigút! |
X’éiga kux̱ wudigút! |
| Turkish: |
Hristos diril - di! |
Hakikaten diril - di! |
| Ugandan: |
Kristo ajukkide! |
Kweli ajukkide! |
| Ukrainian: |
Khristos voskres! |
Voistinu voskres! |
| Welsh: |
Atgyfododd Crist! |
Atgyfododd yn wir! |
| Yupik: |
Xris-tusaq Ung-uixtuq! |
Iluumun Ung-uixtuq! |
| Zulu: |
UKristu uvukile! |
Ngempela uvukile! |
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Women's Monastery Trip
Hello ladies,
There is a change of plan regarding our visit to the monastery of St. John Chrysostom at Kenosha! Our sisters at St. Ignatius will not be able to join on the 6th because their bishop is coming to visit and there is also a wedding of one of the parish members at that weekend. For that reason we have decided to move the date of the trip one week after, on Saturday May 13. I hope this does not bring any inconvenience to your plans. As far as I have checked, most women who signed up for the 6th can also come on the 13th.
The plan of the trip is the following: we will meet at the Assumption church at 8:30 am on Saturday May 13, and estimate to arrive in Kenosha around 11 am. We will first visit the church and venerate the relics they have, and then will have a talk with abess Melanie (maybe fr Lukas too). Lunch will be offered by the monastery afterwards and then we will have the time to do some shopping from the store of the monastery. There are a variety of religious books in English and Greek, many icons, incense etc . There is also fresh food that we can buy, tyropita, spanakopita, koulourakia, honey and plenty of other delicacies. All food has been made from organic plants from their gardens, eggs and yogurt has been made from their animals etc The plan is to leave from the monastery around 2:30 pm.
One option is travelling by bus and we need to know the number of the people coming in order to get an offer. We will be responsible for our bus fare. However there is a great possibility that this will not work out (very busy season, there wasn't any availability for the 6th from Badger bus company), so we might go by car as we always did before, meaning that we need drivers. I will keep you informed as long as we have the final number of participants.
Looking forward to this pilgrimage trip.
Take care!
Peli |
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By the age of 25, about 60% of those baptized as infants will no longer consider themselves members of the Orthodox Church. A parish on a university campus is an important witness not only to the surrounding community but also to high school age and younger parishioner. Establishing a parish on the campus of the University of Wisconsin-Madison helps remind young people that graduating high school doesn't mean "graduating" from the Church. Please consider joining those who have committed their time, treasure and talent in establishing an Orthodox community on the Isthmus. Help us reach your children and grandchildren with the Gospel of Jesus Christ. |
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By the age of 25, about 60% of those baptized as infants will no longer consider themselves members of the Orthodox Church. A parish on a university campus is an important witness not only to the surrounding community but also to high school age and younger parishioner. Establishing a parish on the campus of the University of Wisconsin-Madison helps remind young people that graduating high school doesn't mean "graduating" from the Church. Please consider joining those who have committed their time, treasure and talent in establishing an Orthodox community on the Isthmus. Help us reach your children and grandchildren with the Gospel of Jesus Christ. |
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