Guide to Great Lent, Holy Week, & Pascha
Together, we journey to the resurrection…
GENERAL RULES OF THE LENTEN FAST
from the Antiochian Orthodox website
The Lenten Fast rules that we observe today were established within the monasteries of the Orthodox Church during the sixth through eleventh centuries. These rules are intended for all Orthodox Christians, not just monks and nuns.
The first week of Lent is especially strict. On Monday, Tuesday and Wednesday, a total fast is kept. In practice, very few people are able to do this. Some find it necessary to eat a little each day after sunset. Many Faithful do fast completely on Monday and then eat only uncooked food (bread, fruit, nuts) on Tuesday evening. On Wednesday, the fast is kept until after the Presanctified Liturgy.
From the second through the sixth weeks of Lent, the general rules for fasting are practiced. Meat, animal products (cheese, milk, butter, eggs, lard), fish (meaning fish with backbones), olive oil and wine (all alcoholic drinks) are not consumed during the weekdays of Great Lent. Octopus and shell-fish are allowed, as is vegetable oil. On weekends, olive oil and wine are permitted.
According to what was done in the monasteries, one meal a day is eaten on weekdays and two meals on weekends of Great Lent. No restriction is placed on the amount of food during the meal, though moderation is always encouraged in all areas of one's life at all times.
Fish, oil and wine are allowed on the Feast of the Annunciation (March 25) and on Palm Sunday (one week before Pascha). On other feast days, such as the First and Second Finding of the Head of Saint John the Baptist (February 24) , the Holy Forty Martyrs of Sebaste (March 9), the Forefeast of the Annunciation (March 24) and the Synaxis of the Archangel Gabriel (March 26), wine and oil are permitted.
HOLY WEEK
The week before Pascha, Holy Week, is a special time of fasting separate from Great Lent. Like the first week, a strict fast is kept. Some Orthodox Christians try to keep a total fast on Holy Monday, Holy Tuesday and Holy Wednesday. Most eat a simple Lenten meal at the end of each day before going to the evening Church services.
On Holy Thursday, wine is allowed in remembrance of the Last Supper. Holy Friday is kept as a strict fast day, as is Holy Saturday . Holy Saturday is the only Saturday in the entire year when oil is not permitted.
In short, these are the Lenten rules for fasting. Traditionally, the Church Fathers recommend that someone new to fasting begin by resolving to faithfully do as much as he or she is able during the Lenten period. Each year as one matures as a Christian, a fuller participation can be undertaken. However, it is not recommended that a person try to create their own rules for fasting, since this would not be obedient or wise. The Faithful are encouraged to consult with their priest or bishop regarding the Fast when possible.
Personal factors such as one's health and living situation need to be considered as well. For example, an isolated Orthodox Christian required to eat meals at their place of employment, school or in prison may not be able to avoid certain foods. The Church understands this and extends leniency. It is important to keep in mind that fasting is not a law for us—rather, a voluntary way of remembering to not sin and do evil, and to help keep our focus on prayer, repentance and doing acts of kindness, for we “are not under the law but under grace” (Romans 6:14).
PASCHA, BRIGHT WEEK AND THE PASCHAL SEASON
The Lenten Fast is broken following the midnight Paschal service. With the proclamation, “Christ is risen!” the time of feasting begins. The week after Pascha is called Bright Week and there is no fasting. For the next 40 days, the Church celebrates the Paschal season. Joy and thanksgiving are the fulfillment of our Lenten journey.
WEEKS & DAYS PRECEDING GREAT LENT
LAST JUDGMENT, "MEAT FARE" SUNDAY, is the last Sunday that we eat meat, as the Church begins preparing us for the Lenten effort which will begin in earnest a week later. It is called Last Judgment Sunday because the Gospel lesson for the day, Matthew 25:31-46, relates Christ's parable of the Last Judgment. When Christ comes to judge us, the criterion He will use will be: Has our faith been active—that is, faith fleshed out in love for others?
"CHEESE WEEK" SERVICES are transitional in that Wednesday and Friday are liturgically Lenten. Some of the elements of Lenten services are introduced this week, especially at Tuesday and Thursday evening Vespers, in order to ease us into Great Lent. The prayer of St. Ephraim the Syrian (4th Century) is said, with prostrations.
FORGIVENESS, "CHEESE FARE" SUNDAY, is the last Sunday that those observing a strict fast eat fish, dairy products, eggs, milk, cheese, butter or olive oil. It is called Forgiveness Sunday because before we begin the Lenten effort, our Lord said, we must seek the forgiveness of others. “If you forgive men their trespasses, your heavenly Father will also forgive you. But if you forgive not men their trespasses, neither will your Father forgive your trespasses” (Matthew 6:14, 15).
Ice Cream Social following the Divine Liturgy
No meat or poultry
A normal coffee hour will be held after the liturgy. Immediately following coffee hour a Church provided Ice Cream Social will take place.
At FORGIVENESS VESPERS we witness the transition into Lent. The service begins with the use of bright vestments, bright lights and bells. When the Prokeimenon is sung, “Turn not away your face from your child, for I am afflicted,” Lent begins. The vestments and candle holders change to dark colors, the lights dim, the incense changes, and the censor swings in silence, its bells removed. The choir begins singing in the Lenten tone as the prayer of St. Ephraim the Syrian is read, accompanied by prostrations. At the conclusion of this service the rite of forgiveness takes place, during which we all ask each other to “forgive me,” and then exchange the kiss of peace. During the rite of forgiveness Paschal hymns are sung, reminds us that the light of the Resurrection sustains us in our Lenten journey. Obligatory for everyone in our church, this service should not be missed except for very good reason.
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The FIRST WEEK OF LENT is intense, both in terms of the fast and the length of the services. A minimal number of meals are eaten during the week. There are daily services.
The GREAT COMPLINE WITH THE CANON OF ST. ANDREW OF CRETE is chanted at St. Paul on Monday, Tuesday and Thursday. This Canon, much of which is chanted in the first person, is a long penitential prayer expressing the yearnings of a guilty and penitent heart.
On the remaining Mondays of Lent the GREAT COMPLINE is served without the Canon.
In addition, the LITURGY OF THE PRESANCTIFIED GIFTS is served on Wednesday evening, during which the faithful receive the Holy Gifts presanctified at the previous Sunday's Liturgy. In preparation for the PresanctifiedService, we ideally do not eat or drink anything all day prior to the service. Should this not be possible, we minimally do not eat or drink anything after lunch.
THE LITTLE COMPLINE/AKATHIST SERVICE ( also called THE SALUTATIONS ) is served on Fridays. It is a service honoring the Theotokos and asking for her intercession.
POTLUCKS AFTER FRIDAY AKATHIST SERVICE
No meat, poultry, dairy, eggs, fish, olive oil or wine
These meals are fully Lenten, meaning no meat, poultry, fish, dairy, eggs, olive oil or wine. There will be no assigned set up or clean up crews, so everyone who participates is asked to help with set up and clean up. We would like to avoid having the clergy be the last to leave, and having the same people doing the clean up Friday after Friday. If everyone participates this will not occur. Please take your dirty dish/pot/bowl/pan home with you, to minimize the cleanup.
THE FIRST SUNDAY OF LENT is called the SUNDAY OF ORTHODOXY.
This Sunday celebrates the Triumph of Orthodoxy over Iconoclasm. On all the Sundays of Great Lent, with the exception of Palm Sunday, the longer Liturgy of St. Basil the Great replaces the usual Liturgy of St. John Chrysostom.
++We are encouraged to bring a icon to church to hold during the service.++
*FELLOWSHIP HOUR ON SUNDAYS DURING GREAT LENT*
No meat, poultry, dairy, eggs, fish or wine.
These meals are Lenten but may include olive oil. Although wine is allowed on the weekends, please do not include wine in the fellowship hour.
THE SECOND SUNDAY OF LENT is dedicated to ST. GREGORY PALAMAS.
The vindication of his teaching in the 14th century is acclaimed as a renewal of the Triumph of Orthodoxy celebrated the previous Sunday.
THE THIRD SUNDAY OF LENT, called SUNDAY OF THE VENERATION OF THE CROSS, brings us to Mid-Lent.
We sing “Before Thy Cross...,” and receive encouragement to persevere in our Lenten struggles.
Note: The FEAST OF THE ANNUNCIATION falls on March 25th every year (nine months before December 25th).
It is not part of the Lenten cycle of services. On this day we have fish, wine, and olive oil to celebrate the angel Gabriel's announcement to Mary that she is to conceive and bear the Son of God.
THE FOURTH SUNDAY OF LENT is dedicated to ST. JOHN OF THE LADDER (CLIMACUS), Abbot of Sinai, who in the 6th century wrote the ascetical work The Ladder of Divine Ascent.
On most years, the following Wednesday, the SMALL COMPLINE WITH THE ENTIRE CANON OF ST. ANDREW OF CRETE will be chanted for the last time. Those who missed this service during the first week of Lent are now given a final opportunity to participate in what may be our most penitential service.
The next day, Thursday, the Liturgy of Presanctified Gifts is served. On some years the days that these services are held may differ.
THE FIFTH SUNDAY OF LENT commemorates ST. MARY OF EGYPT.
St. Mary, a harlot living in the Egyptian city of Alexandria, repented and lived the rest of her life in solitude in the Judean wilderness. She serves as a model of repentance for all Christians.
The final, or SIXTH WEEK OF LENT, is called “THE WEEK OF THE PSALMS," because during it Jesus announces the sickness, death and burial of Lazarus.
The week is centered upon the coming encounter between Christ and death, first in the person of His friend Lazarus, then soon in Christ's own death. Lent ends on Friday, when we sing at Vespers “Having fulfilled the 40 days...we ask to see the Holy Week of your passion.”
On Friday evening we wil have the service of Exorcisms and Renunciations for all Catechumens are are preparing for baptism on Lazarus Saturday, this is followed by Small Compline with the Canon of St. Lazarus and a Lenten potluck.
LAZARUS SATURDAY, the day before Palm Sunday, begins HOLY WEEK.
Together with Palm Sunday, this day forms a short and joyous prelude to the days of grief which follow. Saturday reveals the enemy, Death, and our Lord's victory over it. The final miracle of His public ministry, the raising of Lazarus, His friend, is the culmination of all the other miracles. In Lazarus, the friend of Jesus, we see ourselves. On Saturday evening, Great Vespers introduces Palm Sunday to us. Palms decorate the Church and we sing Psalms 135 & 136. These Psalms are known in Hebrew as the great Hallel, and in Greek as the Polyeleos or “many mercies.” Because of the joy of Lazarus Saturday and Palm Sunday, the Priest vests in gold.
On Lazarus Saturday we celebrate Orthros, followed by Baptisms and Divine Liturgy
Pancake Breakfast on Lazarus Saturday Provided by the parish
Following the Divine Liturgy there is a Pancake Breakfast and the folding of the palms into crosses. Prior to the Liturgy the priest may give a demonstration of the cutting of the Paschal Lamb for the communion. The Youth Group of St. Paul work together to prepare the pancake breakfast and preparations begin the night before. They prepare and cook the food, serve, and clean up.
On PALM SUNDAY we acclaim Christ as King.
We not only remember his entrance into Jerusalem to suffer, but we also welcome Him into the spiritual Jerusalem of the Church. As He comes to keep the Passover with us, we anticipate His ultimate coming to make His invisible kingdom visible. The day begins with the distribution of the Palms during Orthros, a most beautiful service, followed by the Divine Liturgy of St. John Chrysostom. Please arrive when Orthros begins to receive the Palms and participate in the special Palm Sunday Orthros Service. On this day we have a procession around the Church while singing hosanna and holding our palms of victory. Following the service, fish, wine and oil are traditionally eaten.
Fellowship Hour on Palm Sunday: No meat, poultry, dairy, eggs or wine
The fellowship hour is Lenten, and may include fish and olive oil. Again, although wine is allowed, please do not provide wine for the fellowship hour.
MONDAY, TUESDAY & WEDNESDAY OF HOLY WEEK
...are the Days of the Bridegroom, with vigilance as their theme. The expression "Days of the Bridegroom” comes from the parable of the five wise and five foolish virgins who must go to meet the Bridegroom (Matthew 24). The Troparion (theme hymn), of these days begins with the words, “Behold the Bridegroom comes at midnight, and blessed is that servant Whom He shall find watching...” In long passages from the Gospels we hear the denunciations of the leaders of Israel, Christ's words concerning the end, and His parables of judgment and vigilance. He calls each of us to vigilance, for this evil world continues to exist in us. This same world blinded the hearts of the Judas and the Jewish leaders, and still blinds us today. We are called to cast the evil of this world from our lives, so that we will be prepared to enter the bridal chamber of Christ. Throughout these days we are warned that the End and Judgment are approaching. Each of us must watch and pray!
MONDAY BRIDEGROOM ORTHROS (served on Sunday evening):
The service centers upon Matthew 21:18-43, the story of the fig tree, the symbol of Israel and the world, created to bear spiritual fruits yet failing to respond to God. At the Liturgy of the Presanctified Gifts, we read Matthew 24:3-35, the signs and announcement of the End: “Heaven and earth shall pass away, but my words shall not pass away....”
THE LITURGY OF THE PRESANCTIFIED GIFTS is held the mornings of Monday, Tuesday and Wednesday.
TUESDAY BRIDEGROOM ORTHROS (served Monday evening):
The theme of the service is condemnation of the Pharisees’ hypocritical religion, that is, those who think they are the leaders of men and the light of the world, but in fact “shut up the kingdom of heaven to men.” During the Presanctified Liturgy we read Matthew 24, the parable of the End. The reading includes the parable of five wise and five foolish virgins: “Therefore you also be ready, for in such an hour as you think not, the Son of Man will come.”
WEDNESDAY BRIDEGROOM ORTHROS (served Tuesday evening):
The theme is the rejection of Christ, the growing conflict, the ultimate warning “now is the judgment of the world....” (John 12). At the Presanctified Liturgy we hear of the woman who poured precious ointment on Jesus (Matthew 26). She is the image of love and repentance. This is our final Presanctified Liturgy, and is the last time we say the prayer of St. Ephraim the Syrian.
HOLY UNCTION (served Wednesday evening):
The Mystery or Sacrament of Holy Unction is celebrated on Holy Wednesday evening. Actually this service can be celebrated any time during the year, especially when one is ill. However, because of our need for forgiveness and spiritual healing, we offer this service during Holy Week for the remission of our sins. We should prepare for this service in a prayerful way, as we do for Holy Communion.
HOLY THURSDAY:
On Wednesday, the rejection of Christ was sealed by the contract between the leaders of Israel and Judas. On Friday, the powers of darkness do to the Lord as they will. On the day between, Thursday, the Lord acts: He offers Himself as the sacrifice of love at the last Supper, as His will and testament before leaving this world. He acts by washing the apostles' feet as the sign of love that will identify His disciple. He acts by voluntarily taking upon Himself, in Gethsemane, the sin of the world. Before the hands of evil men touch Him, He has already offered Himself in sacrifice. Holy Thursday is, above all else, the day in which we encounter Jesus as love.
VESPERAL DIVINE LITURGY OF ST. BASIL:
The first part of the service is Vespers. The three old testament readings include:
1) The story of Abraham and his near sacrifice of his son Isaac, as a type of the sacrifice of the Son of God.
2) The story of God's conversation with Job and of Job's response, “I know that you can do everything.” This speaks to us of the gift of Christ's Body and Blood.
3) The beginning of the prophecies of the suffering servant of God, from Isaiah.
The Epistle reading is St. Paul's account of the Last Supper and the meaning of Communion. The Gospel reading, the longest of the year, details the full story of the Last Supper, the betrayal of Judas, and Christ's arrest in the garden. There is no kiss of peace today, because Judas betrayed Jesus with a kiss. The words of the prayer before communion, “Of Thy Mystical Supper, O Son of God, accept me today as a communicant,” replace the cherubic hymn and the hymn of communion.
THE RITE OF THE WASHING OF THE FEET
This begins at the conclusion of the service. The Priest washes the feet of twelve men of the parish, demonstrating the humble love of our Lord, who washed the feet of His disciples.
Following the Liturgy we share a common meal. This is a fast day potluck (oil and wine permitted), similar to those held on the eves of Christmas and Epiphany.
Potluck on Great and Holy Thursday
No meat, poultry, dairy, eggs, or fish
Meant to be our last meal until Holy Saturday evening, this meal reminds us of the Passover Meal. The horseradish causes us to tear, reminding us that we have all been slaves “in Egypt,” slaves to sin. We are to eat soberly and without unnecessary talk. Writings of the Church Fathers will be read. This meal is Lenten (please, no meat, poultry, fish, dairy, or eggs); however olive oil is allowed. There will be a warming oven for keeping foods warm and the two refrigerators for keeping foods cold. The kitchen will not be available for food preparation. Please bring all foods ready to eat. There is a set-up crew and a clean-up crew. Following the potluck is the reading of the Passion Gospels.
After the Last Supper, Jesus went to His agony and betrayal. He begged His disciples to stay awake and watch with Him: “Could you not watch one hour with me?” Likewise the Church, after celebrating the Liturgy and eating, does not simply go to sleep this night. We keep vigil, listening to the Gospel readings of His words to the apostles following the supper and during His agony, betrayal, arrest and trial. At this service we again sing the majestic Znamenny chant, considered by many to be Orthodoxy's most moving chant. We hold candles during this service, called the VIGIL OF GOOD FRIDAY, or the 12 PASSION GOSPELS SERVICE, which lasts about two and half hours. Following the reading of the 5th Gospel, as the choir sings, “Today He who hung the earth upon the waters is hung on the tree,” the priest carries the cross in procession and places the corpus of Christ on it.
A Slavic tradition is to bring the candles home following the service, and mark (scorch) a cross above the front door entry to the house, a reminder of the blood of the sacrificial lamb that was placed upon the doorway during the Biblical Passover. When the angel of death saw the cross of blood upon the doorway, he “passed over.”
THE THREE DAY PASSOVER OF OUR LORD JESUS CHRIST:
Good Friday, Holy Saturday, and Paschal Sunday. On these days the members of the Body of Christ, by completely laying aside the routine of life, by ceaseless prayer, and by the observance on Good Friday and Holy Saturday of the total Paschal fast, “pass over” with Christ from this world to His Kingdom. On Good Friday this world died—inasmuch as it will never become the Kingdom. Christ passed from this world, and in His Rising, did not return to it. Instead, He brought the new world, the new life. This is forever the mystery of the Christian life: being in this world but not of it. “You are dead, and your life is hidden with Christ in God.” This is the life into which we are baptized. During these blessed days, we partake invisibly of the Kingdom that will become fully visible at the end of the age.
THE CROSS: Holy Friday.
THE BURIAL: The Holy Sabbath on which Christ rested in the tomb, and by entering death destroyed its power from within. He descends into Hades/Hell (I Peter 3:19-20, 4:6; Eph. 4:8-10), delivering from Hades the souls of the reposed righteous.
THE RESURRECTION: Paschal Sunday, First Day, Eighth Day, Day of the Kingdom.
All three days are celebrated as one undivided act of God in the Church—the Three Day Passover.
GREAT AND HOLY FRIDAY:
From the light of Holy Thursday we enter into the darkness of Friday, the day of Christ's Passion, Death and Burial. In the early Church this day was called "Pascha of the Cross." This is the only day of the year when no Eucharistic Liturgy is celebrated. It is a day of darkness, sin and evil, in which the Church directs us to their awful reality and power in this world. For sin and evil have not disappeared, but, on the contrary are still active in our lives. On Great and Holy Friday the true nature of the world is revealed: a world which preferred then, and still prefers, darkness to light, evil to good, and death to life.
Having condemned Christ to death, this world has condemned itself to death. But this day of evil is also the day of Redemption. The death of Christ is revealed to us as the saving death for us, and for our salvation. It is a saving death because it destroys the very source of death: Evil. The evil can do nothing against Christ, for it cannot make Christ accept evil as truth. And so the death of Christ is itself the destruction of death. His death tramples down death. "Hell shuddered when it beheld Thee...its bonds were broken, its gates were smashed, the tombs were opened, the dead arose.”
THE READING OF THE HOURS AT 9AM, NOON, & 2:30PM: We accompany Jesus as He is placed on trial, is scourged, is crowned with thorns, bears His cross and is crucified. We sing, "Glory to Your Passion, O Lord. Glory to your Long Suffering, O Lord." And, "Today He who hung the earth upon the waters is hung on the tree. The King of the Angels is decked with a crown of thorns. He who wraps the heavens in clouds is wrapped in purple of mockery... We worship your Passion, O Christ...show us also you glorious resurrection."
VESPERS OF THE BURIAL OF CHRIST: At the singing of "Joseph of Arimathea took you down from the tree," the body of Christ is removed from the cross and placed in a white cloth. The Burial Shroud or epitaphion (an icon of the reposed Christ) is then processed to the tomb which is prepared in the middle of the Church and is decked with flowers. The procession to the Tomb with Holy Burial Shroud is done as we sing "The Noble Joseph, when he had taken down your most pure body from the tree, wrapped it in fine linen and anointed it with spices, and placed it in a new tomb." We then venerate the Holy Shroud.
Friday evening is the LAMENTATIONS SERVICE of Orthros of Holy Saturday. This service is one of the most beautiful and melancholy services in Orthodoxy. The service begins as a Funeral Service at the Tomb of the Lord during which we sing the moving Lamentations. They are divided into three long sections or stasis, each with its own distinct musical character. The second half of this Orthros service contains truly majestic music sung as sorrow and joy struggle against one another, and now joy begins to win. “This is the most blessed Sabbath on which Christ has fallen asleep to arise on the third day.” On the Saturday Sabbath, the Creator rests from all His work. “The Life sleeps and Hell trembles.” The Tomb is now revealed to us as the Life-Giving Tomb. “The Lord has descended into Hades and has destroyed the reign of death.” “Oh, how great the joy, how full the gladness, that You have brought to Hades' prisoners, like lightning flashing in its gloomy depths.”
Life enters the Kingdom of death. “Wishing to save Adam, you did come down to earth. Not finding him on earth O Master, you did descend to Hades seeking Him.” During the service we have a procession with the Holy Shroud, but this is not a funeral procession. It is the Son of God: The Holy Immortal, Who proceeds through the darkness of Hades, announcing that the dead shall arise. The service concludes with scripture readings which include the reading of Ezekiel's “The Dry Bones”. Now Hades is destroyed and the theme of the Resurrection appears. The prokeimenon before the Gospel Readings is “Arise, O Lord, and help us!”
THE ALL NIGHT VIGIL follows this service, in which a vigil of prayer before the tomb is kept throughout the night.
This is an ancient tradition in the Orthodox Church, based upon the account of Mary Magdalene and the other f, who sat near the Tomb watching as their Lord was buried. The Holy Friday Vigil at Christ's Tomb is our opportunity to help keep watch over our Lord's body as He descends into Hades to loosen the bonds of death. A sign-up sheet will be provided for all who wish to keep an hour of prayer. This will enable us to watch the Tomb throughout the night. Those participating in the Vigil will read Psalms. The Vigil will end at 10AM with the PASCHA VIGIL
THE PASCHAL VIGIL begins Saturday morning.
Anticipating the events of Holy Pascha, Vespers begins as a dark service and concludes in light. We hear many Old Testament readings, each of which directs us to Christ. This is followed by the Divine Liturgy of Saint Basil the Great. The Priest changes into white and scatters flower petals and laurel leaves as a bright hymn is sung prior to the reading of the Gospel. These leaves remain on the floor throughout the Paschal season. The Gospel reading is our first encounter with the account of the Resurrection. Holy Saturday has announced Holy Pascha, but in an undertone. The concluding blessing does not mention the Resurrection, for the message of the Resurrection still has a secret quality about it. Following the Vigil, a potluck meal of bread, wine and fruit will be eaten to sustain us until the morning. It is suggested that those who come from a distance arrange to stay on Holy Saturday night in the house of someone living nearby.
Breaking of the Fast on Great and Holy Saturday after the Divine Liturgy
No meat, poultry, dairy, eggs, or olive oil; no desserts
All who participate are invited to bring bread, fruit, and wine but no olive oil. Although the food is not placed on the buffet table but rather spread around the room, please bring extra for sharing with guests and other parish members. Fruit juice is provided.
Please note: The kitchen will not be available for food preparation. Please bring fruit already prepared for serving and bread easily cut or already cut into serving pieces. No desserts are eaten at this time. There is a set-up crew and a clean-up crew. The clean up crew will also set up for the service Pascha morning.
HOLY PASCHA (EASTER):
The Feasts of Feasts, the King and Lord of Days!
Please place your Pascha baskets (see below ) on the tables in the tent before entering the church. Keep your coat on, as we will be processing outside (weather permitting) soon after the beginning of the service.
When you enter the Nave of the church it will be dark.
Remember to pick up candles prior to entering the nave. You should not light your candle at this time. Lighting of the candles is part of the services and the priest will begin with lighting the Paschal candle and then everyone will come up and have his/her candle lit from the Paschal candle that the priest is holding. In lighting the candles be careful to hold the already lit candle upright as your neighbor tilts his or her unlit candle into your flame. This helps to keep wax from dripping onto the floor and hair from catching fire.
We assemble "before the dawn,” as did the Myrrh-Bearing Women at the Tomb. As Paschal Orthros begins, we light our candles as we sing:
Come receive the Light, not overcome by night,
Come, Glorify Christ, who is risen from the dead.
We then process outside and circle the Church, as we sing:
Your Resurrection, O Christ Our Savior,
The angels in heaven sing.
Enable us on earth to Glorify you in Purity of Heart.
Then we sing
Christ is Risen from the dead,
Trampling down death by death,
And upon those in the tombs bestowing life!
The Priest knocks on the door three times with the cross, crying out “Lift up your gates...” The people re-enter the Church, which is now brilliantly lit. The Glorious Paschal Canon, attributed to St. John of Damascus, 7th century, is sung. We hear the Paschal Homily of St. John Chrysostom, and then celebrate the Divine Liturgy of St. John Chrysostom. At the conclusion of the service, we receive the traditional red eggs.
Following the service, the Blessing of the Paschal/Easter Baskets takes place. Each household should prepare a “Pascha basket,” customarily containing meat, dairy products, cheese, eggs, butter, bread, and anything else you like. The baskets will be blessed, and together we will share Paschal breakfast. Following our light meal together, we typically return to our homes to perhaps take a nap and prepare for the afternoon Paschal Feast.
Pascha Morning
All foods acceptable
Parishioners should bring a Paschal basket for their family. This may includes meat, cheese, poultry, fish, dairy, eggs and sweets that we now enjoy for the first time since Meat Fare or Cheese Fare Sunday. Bring your favorites!
Traditionally, a lit candle is in the basket at the time it is blessed, usually stuck into a loaf of bread. Have the candle ready to light when the baskets are blessed. There is also the tradition at St. Paul of bringing a bit extra to share with guests, as well as to share with many our church family members, as we visit each other’s tables and greet each in celebration of our Lord’s Resurrection. There is no buffet table and people bring only what they put in their baskets, not their baskets plus something for the table. There is a clean-up crew who will also set up for the Paschal Feast, which follows the Paschal Vespers later in the day.
PASCHAL AGAPE VESPERS is a bright and short afternoon service, including the Reading of the Gospel in Many Languages. If you would like to read in the language of your choice, let the Priest know.
THE PASCHA/EASTER FEAST follows the Paschal Vespers. It includes feasting, games, dancing and a Pascha egg hunt. This is it! This is the time to rejoice, to truly and totally celebrate the Resurrection of Christ!
It is our teaching that he who does not truly celebrate has not truly completed the Fast! Therefore, with fervor, we cry out:
CHRIST IS RISEN! INDEED HE IS RISEN!
Greek: Christos anesti! Alithos anesti!
Russian: Christos voskrese! Vo istinu voskrese!
Arabic: AI Masseeh kam! Hakkan kam!
The children’s Pascha Egg Hunt begins immediately after Vespers. Children up to grade 6 are invited to participate. Parents are asked to provide 12 plastic eggs (per child), which should be filled with stickers, candy, coins, or small toys. Each child will also need his or her own basket.
While the children’s activities occur, the kitchen crew and set up crew will be getting things ready for the feast.
There will be no kitchen space available for food preparation. There will be a warming oven for keeping foods hot during the service and until the feast is ready to be served and two refrigerators to keep foods cold that need to be kept cold.
BRIGHT WEEK AND PASCHAL TIME:
The 50 days of rejoicing from Pascha to Pentecost are the oldest liturgical season of the Church Year—older even than Great Lent or Holy Week! That is because rejoicing in the Lord's rising to new life is the most essential dimension of the Christian understanding of time. The number "50” in the Old Testament is called a "jubilee," a time of unbounded rejoicing. The Church experiences in these 50 days a foretaste of the release, rest, and gladness of the Kingdom of God. For this reason some Orthodox Christians do not fast during this time, and there is no kneeling during this season.
In the Old Testament, the seven weeks from Passover to Pentecost were celebrated as the period of the wheat harvest; at Passover, the first sheaf of the new wheat was offered, and then during the 50 days the harvest was completed. Likewise, in the New Covenant, at Pascha we celebrate the Lord's rising as the "first fruits" of those who have fallen asleep, and during the 50 days of the Paschal season, concluding at Pentecost, we rejoice and anticipate ourselves as the final and ultimate harvest of the Kingdom.
BRIGHT WEEK is the first week of the Paschal season and is kept by the Church with great joy. Bright Week does not mean that having celebrated Pascha we "take a break from Church" and stop worshiping. If we have truly entered into the struggles of Lent and Holy Week we will naturally want to extend the Paschal Celebration! The daily services of Bright Week remind us to keep our celebrations God-centered and not to "pagan out." Let us extend our celebration by worshiping together and extending hospitality to one another. These eight days are experienced as an icon in time, for "8" is the number beyond the seven weekly days of worldly time, and the Lord's Rising brings us a life new and uncontainable by this world. After all the hours of worship during Holy Week, it is a tragedy if this life of worship comes to a halt on Pascha morning. Bright Week balances Holy Week. Its light and joyful services complete the length and effort of Holy Week. Following the Resurrection of the Lord, the apostles were continually in the temple, praising and blessing Him (Luke 24). During the short, bright evening Vespers Service of Bright Week, we sing resurrection hymns that were sung on Pascha. You are strongly encouraged to participate in as many of the Bright Week services as is possible.
We must not limit the feasting to one day only! Let us make every attempt to extend the Paschal Feasting into Bright Week. For this reason, we are encouraged to take Bright Monday off from work.
BRIGHT MONDAY:
In the morning we celebrate the Divine Liturgy of St. John Chrysostom. Following the service we share a potluck lunch and continue our Paschal celebrations.
BRIGHT WEEK VESPERS:
During this week we have short, bright Vespers Services at which Paschal hymns are sung.
