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Echoing Eternity

On Ascension, I received the news that a friend of mine was very sick and didn’t anticipate living for much longer. This, of course, made me sad, but as with most things, it also caused me to reflect on old topics in new ways. So I began looking at the topic of death with an eye toward Ascension and the upcoming feast of Pentecost.

One of my favorite services in the Orthodox Church, apologies for sounding morbid, is the panikhida. We celebrate this service on the third, ninth, and fortieth days after the death of an Orthodox Christian. St. Macarius the Great tells us this is done because, “…from the third day to the ninth day after death, the departed soul is shown the mansions of Paradise; from the ninth to the fortieth day the soul is shown the torments of hell; and on the fortieth day, the soul stands before the throne of God to undergo the Particular Judgement and is assigned the place where it will await the Second Coming.” In doing these prayers, we enter a hopeful mindset that brings peace to those left behind as well as to those travelling to Judgement. This is, of course, an extremely basic primer in Orthodox ritual and practice for death and dying. What does this have to do with Ascension and Pentecost, though? The answer, that I see, is that it provides a mirror image of the death and dying cycle.

Follow along with me here. The life/death cycle breaks down to life, death, Paradise, Hell, Judgement. The temporal cycle breaks down to Paschaltide, Ascension, Sunday of the Fathers of the Nicean Council, Saturday of the Dead/Pentecost, and a random Tuesday in the middle of the week. These two paradigms provide us the classical chiasmus.

Starting at the start, so to speak, you have life and Pashcaltide, the least and most important aspects of the two paradigms. Now I am going to hedge a bit here and clarify that I am not saying life is unimportant. The choices we make, and actions we take, during our lives will have a significant impact upon the rest of the life/death cycle. Personally, though, if I were to make a list of significant events and it consisted of life, death, tour of Paradise, tour of Hell, and Judgement…well…I can’t give you a definitive ranking of my top four, but life would definitely be in the number five spot. To contrast this, the Paschaltide is the ongoing celebration of the restoration of humanity to its creator. The Resurrection, and the effects therefrom, represent the central reality of Christianity, a God that has compassion upon his people and chooses to send down his Only-begotten Son to take on our flesh, die, and then rise again so that our whole nature might be restored to the communion we had with God before the Fall.

Moving right along, then, we have death and Ascension. In both of these events we are faced with a sudden stop. When we die, the reality to which we have become accustomed is irrevocably altered. You are stuck in place while life moves on. This parallels with the Ascension where Christ goes up to heaven and the Apostles are stuck in a new reality, a reality where the Messiah they sought had fulfilled His promise to return and yet was no longer physically with them, and they needed to move on with the ministry entrusted to them and appoint a new apostle. They are forced to move on with life while awaiting the promised Comforter. We are faced with the fulfillment of our restoration. In the fall we become lesser, corruption and death enters us. In the Ascension, we see the nature of man restored to what it should be. To quote St. John Chrysostom, “Now the angels have received that for which they long waited, the archangels see that for which they 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.”

Next, we have day three. According to tradition, we have the time where the funeral is performed and the soul leaves this world and begins its tour of Paradise. Paradise is where we are in total communion with God. We sing the Liturgy with the Saints and all the Angels and stand in the presence of the Great High Priest. In the temporal paradigm, we find ourselves in the period of God’s physical absence, the period between Ascension and Pentecost, and the commemoration of the Fathers who defended God’s plan for salvation. In Nicea, the fathers defended the Orthodox dogma of the incarnation of Christ against the delusions of Arius. As the soul experiences true communion with God during this time, we commemorate the Fathers that struck out against one whose heresy denies such a thing as even possible.

With the panikihida on day nine, we send up our prayers for the soul that will spend the next ~30 days being shown the torments of Hell. It is very simple to envision Hell as a kind of torture chamber, a la Greek mythology, but that, to me, does not get at the true horror of Hell. Sin is the choice one makes to turn away from God. Hell is the result of the choice to walk away from God and not avail oneself to the constantly open road to repentance. Therefore, Hell is a place where God honors the soul’s choice and is absent from them. Flash now to the temporal paradigm, where we have the commemoration of the dead and Pentecost, and we move from a time of God’s physical absence to the period where He sends us the Comforter. Again, we see the contrast of the two paradigms.

Finally, at day 40 the soul will come to Judgement and at this point the soul will have its resting place until the Second Coming of Christ. Because of this, the 40th day is sometimes considered the most important of all the panikhidas to be served. On this day, we beseech the mercy of Christ before this Judgement, but we also should reflect upon our own part in the life of the departed soul. We should, as a community, reflect on our mission to raise up Saints, and whether or not we are helping or hindering that mission. The fortieth day after Ascension is then rather anti-climactic in comparison. It is a Tuesday. There is no particular celebration for that day. There is nothing that really makes it stand out like the other events we’ve looked at. It appears that we are at a point where life has just moved on. Yet, if we look at the Epistle for the day, Romans 14:9-18, we find out that the Church has tied this day to that Judgement. It reads,

9 For to this end Christ died and rose and lived again, that He might be Lord of both the dead and the living. 10 But why do you judge your brother? Or why do you show contempt for your brother? For we shall all stand before the judgment seat of Christ. 11 For it is written: “As I live, says the LORD, Every knee shall bow to Me, And every tongue shall confess to God.” 12 So then each of us shall give account of himself to God. 13 Therefore let us not judge one another anymore, but rather resolve this, not to put a stumbling block or a cause to fall in our brother’s way. 14 I know and am convinced by the Lord Jesus that there is nothing unclean of itself; but to him who considers anything to be unclean, to him it is unclean. 15 Yet if your brother is grieved because of your food, you are no longer walking in love. Do not destroy with your food the one for whom Christ died. 16 Therefore do not let your good be spoken of as evil; 17 for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit. 18 For he who serves Christ in these things is acceptable to God and approved by men.

This continues the chiasmus bringing an element of this so important Judgement into a time of relative obscurity and the Church provides an echo of eternity within our reality.

The Paschal Apocalypse

This week, as the Paschal season begins to wind down, I want to reflect a bit on the journey we have all been on for the last three months or so through Lent, Pascha, and the Afterfeast of Pascha.


My own Lenten journey was particularly fruitful this year. I had a better time with fasting than I have had in many years. I worked to actively engage God through my personal prayer life and through the many services the church provides to refresh our hearts and strengthen our spirits. I truly felt the magnificent brightness of our Lord’s resurrection on Pascha. Yet somehow, as we approach the apodosis of Pascha, I felt like I missed something and, upon reflection, I realized I missed one of the major points of the entire cycle.

The “ah-ha” moment was when I realized how interconnected the Lenten period and the Paschal afterfeast really are. There is an idea that the brightness of our Paschal celebration must match the depths of our Lenten labors and it’s true. The Resurrection, the central point of Christianity, should shine through us throughout the year, but especially after we have gone through the ‘bright sadness” of Lent. This idea of the Paschal brightness, though, blinded me to the fact that it is in the Paschal season, not during Lent, that the Church shows us the greatest challenge of Christian life over and over again.

Now, I am not going to say at this point that Lent is easy, because it isn’t. The Church also uses Lent to provide an ongoing catechesis for the faithful. Over and over we deny ourselves; less sleep, less food, more services, longer services, physical labor (I think my legs might still be sore from the Canon of St. Andrew), and in doing these things we learn what it means to deny ourselves and follow Christ. We celebrate the Triumph of Orthodoxy and the restoration of icons, giving us visual representations that show the ongoing connection of Christ’s church and affirm the iconographic nature of us all, being made in the image and likeness of God. We celebrate St. Gregory Palamas, who helped define the concept of theosis, the goal of Christian life. We celebrate the Precious and Life-Giving Cross, a reminder that “He who does not take up his cross and follow me is not worthy of Me.” (Matthew 10:38) This cross, the hinge of Lent, demonstrates the crux of Orthodox Christian life, right faith leading us into right worship. We celebrate St. John Climacus, whose work “The Ladder of Divine Ascent” shows us why we must choose to continually take up that Cross and follow Christ. We celebrate St. Mary of Egypt, one who gave in to all of her passions and actively worked to corrupt others and then gave herself up to God’s grace and actively worked to root out all of those passions. We then participate in the timeless nature of the Church as we do not merely remember the events of Palm Sunday and Holy Week, but live them up to the Pascha where we then bathe ourselves in the light of the Eternal Resurrection. This seven week period provides a kind of intensive course in what it means to be an Orthodox Christian and how one lives a normative Christian life.

The Paschaltide then continues this timeless aspect as we read through the Acts of the Apostles and we celebrate the miracles of the risen Christ. We celebrate Bright Week where we re-serve the Paschal feast over and over as a foretaste of Paradise, we join Thomas in his beautiful disbelief crying out the glory of the risen Christ, we shout with the Myrrh-bearers the joy of the of the empty tomb, we embrace the healing of the Paralytic as we ourselves embrace the healing of human nature, we drink deeply of living water as the Samaritan woman, and we walk renewed like the Blind Man as we see the light hidden by humanity’s fall. Hidden in all this brightness, though, is the greatest challenge of all. Will we, as we are released from the communal rigors of Lent, follow the example of Thomas, the Myrrh-bearers, the Paralytic, the Samaritan Woman, and the Blind Man, and choose Christ?

That is why I think that perhaps I had it wrong all along. Lent is difficult, but the expectations are pretty clear. The intensity of these draws us together as a community and that makes it easier to work through the rigors of Lent. We draw strength from each other as we struggle to mediate our salvation. When all of that is suddenly gone, though, it becomes much more difficult to maintain that focus. All of the sudden the expectations are not as clear, everyone is doing something different, and the lines of the struggle are not written so clearly on all of our faces. This is the time of year, when our feasting and freedom insulate us, that the church calls us over and over to live the lessons of Lent. Choose Christ. Choose Christ. Choose Christ.

P.S. It strikes me that Paschal Apocalypse would be an excellent name for a Christian Heavy Metal band, so if anyone chooses to make use of it…you’re welcome.

Small 2 x 3″ Russian Icons Returning

Guardian Angel 1 Christ the Teacher 20th Chr 1 Kazan Mother of God 20th Chr 1

After almost 3 years of waiting for the return of our 2″ x 3″ Russian Icons, we finally have a large selection on its way to the bookstore!  Retail Price:  only $7!  Stay tuned for updates.

Turn, Turn, Turn (To Everything there is a Season)


Autumn: the leaves are changing, the harvest is coming, and we are given the opportunity to be thankful to God for his many blessings.

As I ponder God’s incredible love and support, I am reminded of a song by the Byrds, entitled “Turn, Turn, Turn (To Everything there is a Season).” The lyrics actually come from the third chapter of Ecclesiastes, an Old Testament book of the Bible:

To every thing there is a season, and a time to every purpose under the heaven:
A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted;
A time to kill, and a time to heal; a time to break down, and a time to build up;
A time to weep, and a time to laugh; a time to mourn, and a time to dance;
A time to cast away stones, and a time to gather stones together; a time to embrace, and a time to refrain from embracing;
A time to get, and a time to lose; a time to keep, and a time to cast away;
A time to rend, and a time to sew; a time to keep silence, and a time to speak;
A time to love, and a time to hate; a time of war, and a time of peace.


From the time of Ecclesiastes to now, these words continue to resound in all societies. At a time when we have the means to save life, and even to communicate instantaneously from one end of the world to the other, we hear the rumblings of persecution, war, and even hatred and people acting out on that hatred with the idea that taking a life can be justified. As the fathers and mothers pray in monasteries throughout the world , we as Orthodox Christians should join them in praying for peace, love, and understanding.

My prayer is that we will all join and all pray for God’s blessing upon those suffering throughout the world, and that we will take the time to not only bring in the harvest that God has given us, but will also be inclined to share that harvest through generous service and donations to help those who are less fortunate.