Eucharist.

 
By God’s mercy and grace, we are at a point where we can publicly gather together in person, and offer our thanksgiving to the Lord for His victory over death! A joy beyond all joys! 


By this point, many of you have received various emails from the parish council, and myself explaining our Protocols and Procedures (of which there are a few) , as well as the request to notify us of what services you would like to attend. So, as not to sound like a broken record, I won’t repeat them beyond offering my thanksgiving for everyone’s patience, flexibility, and willingness to do whatever it takes to participate in the divine banquet that is offered to us. 


The last three months have been a profound trial for us as Christians. Some of the elements that defined us, (Sunday services and the Eucharist) were no longer elements we could use to help identify us. Besides living as Christians in our daily life with joy for Christ, we are also called to worship in our Church.  We have been truly strangers in a strange world with only memories of Church life to bring comfort. Thankfully we were able to stream services on the internet (and still will be), but even this was somehow a faint image of what we had grown up around; family and friends and those who would become family and friends in Christ.  Truly a  community. 


Yet during this time of separation, we all continued on, never wavering from faith in Christ. Donations were still made, on Sunday mornings we were in our Sunday best, and gathered around computers or phones for an internet church service. You kept in contact with your other brothers and sisters in Christ, seeking to reach out and connect with church friends, and most of all prayed, and prayed for this day when the memory of what we used to do as a parish (offer the  Eucharistic- literally thanksgiving)  would be realized in the Eucharist!

We would not be here today if you had retreated to your homes and waited for something to happen like the release of a new TV episode or sequel in a book series.  We are here today, because all of our congregation never lost sight that we are the Church and never forgot your baptism into Christ. In the same way that Israel never forgot it was “a people holy to the Lord your God; the Lord your God has chosen you out of all the peoples on earth to be his people, his treasured possession” (Det. 7:6), when they were in exile, or scattered throughout the Roman Empire:  you have not forgotten that you are also “a chosen race, a royal priesthood, a holy nation, God’s own people, in order that you may proclaim the mighty acts of him who called you out of darkness into his marvelous light.” (1 Pet 2:9). 


For this, I will always joyfully offer my thanksgiving to the Lord of Glory with all my heart, soul and mind. 


As we begin this new era, let us look past the isolation and separation from friends and family, services and sacraments, but rather remember the Lord’s providential love that purified us like “silver refined in a furnace on the ground, purified seven times” (Ps. 12:6)… that made us better Christians. Glory to God!

House of God in Jerusalem, and everywhere.

The feast of the founding of the Church of the Holy Sepulcher in Jerusalem.

This Sunday (Sept. 13th) we celebrate the feast of the founding one of the most important Churches in world, the Holy Sepulcher, built over the tomb of our Lord, and the site where He was crucified. 


We commemorate this event, not simply because it is a historic milestone in the establishment of Christianity throughout the world (it was that), or because this was a magnificent building like Hagia Sophia in Constantinople or St. Peters in Rome (it certainly is), or that it was the first Church (it wasn’t). We commemorate this event, because like all our Churches, whether they are like our St. Nicholas in Narol, or like a store front mission, our commemoration manifests the Kingdom of God, the economy of salvation, and the fount of God’s grace, in the world. Every Church throughout the ages (from the house Churches in the Apostolic era, to the magnificent cathedrals of Byzantium) is modeled spiritually and dogmatically (if not architecturally) by where the Church of the Holy Sepulcher is located. The place where the Lord rose on the third day.

We hear in the reading for this feast King Solomon’s words at the founding of the temple in Jerusalem, “But will God indeed dwell on the earth? Behold, heaven and the heaven of heavens cannot contain You. How much less this temple which I have built!” (3[1] Kings 8:27). Indeed no Church is the home of God, let alone the only place in which we can encounter His saving mercy. Yet as Solomon continues to pray, “That Your eyes may be open toward this temple night and day, toward the place of which You said, ‘My name shall be there,’ that You may hear the prayer which Your servant makes toward this place. And may You hear the supplication of Your servant and of Your people Israel, when they pray toward this place. Hear in heaven Your dwelling place; and when You hear, forgive”. (3[1] Kings 8:29-30).  


For no Church is truly a Church in and of itself in the same way no Christian is a Christian in and of themselves. It is only a Church (or a Christian) when the faithful are gathered together to offer worship and praise ( Latreía and Doxology) in thanksgiving (Eucharist) for the victory of the Lord, over sin and death shared with humanity, in Jesus Christ. This is unfolded for us beautifully in the Epistle read for this feast (and read at the concentration of any Orthodox Church) “Therefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our confession, Christ Jesus, who was faithful to Him who appointed Him, as Moses also was faithful in all His house. For this One has been counted worthy of more glory than Moses, inasmuch as He who built the house has more honor than the house.
For every house is built by someone, but He who built all things is God”
(Heb. 3:1-4).


Our “heavenly calling” is built upon our confession that Jesus is “the Christ, the Son of the living God.” (Mt. 16:16), and in our Churches that this confession can be made, as it is there that the Kingdom of God is present, the economy of salvation revealed, and that  the fount of God’s grace overflows. Because it is in our Churches, however big or small, beautifully adorned or humbly furnished, where the King of Glory, rose from the dead on that beautiful third day, granting life to the world. 
This feast is as much a celebration of all our Churches, as it is a celebration of the consecration of the Church of the Holy Sepulcher in Jerusalem.

Glory to God! 

The Right-Believing Pulcheria.

Today we commemorate one of my favorite Imperial saints of the Orthodox Church The Right-Believing Pulcheria, Roman/Byzantine Empress (399- 453). 


The balance between political expediency, and a faithful Christian life, is almost impossible to consider; whether it be 1500 years ago, or today in a democratic society. Yet, the witness that St. Pulcheria offered the Roman/Byzantine world, and our own time, speaks volumes to the “one thing needful” (Lk. 10:42) to those who govern, and to ourselves.


Pulcheria was the older sister of the Emperor Theodosious II  and Pulcheria ruled as regent (at about 15 years old) in the Eastern Roman Empire, and then upon the death of her brother, became Empress with her husband, the Right-Believing Marcian (450-453). She marked her reign with humility and remarkably, her desire to live in virginity (living with her husband as brother and sister). Despising the luxuries of being the Augusta of the Empire, and the social expectations of marrying and having heirs, she devoted herself to the care of the sick and needy of the Empire, to her Christian faith, and especially to the Theotokos and ever virgin Mary, who she saw as the role model of a perfect Christian. 
It could be said that she championed the importance and scriptural witness of the Theotokos in the time of Nestorius (the heretical Patriarch who claimed that Jesus was not perfect man and perfect God as His divinity was separate from His humanity, and that the ever virgin Mary was not the

Theotokos – God bearer- but was instead the Christotokos – Christ bearer). Pulcherias’ brother, Theodisous called what is now commemorated as the Third Ecumenical council, where Nestorious and his teachings were condemned. St. Pulcherias advocacy and dedication to the Theotokos, and her life of striving to follow her example of faith and compassion, lead many to proclaim at the end of the council “The virgin Mary has deposed Nestorius. Many years to Pulcheria, she is the one who has strengthened our faith”. 


The question that could be asked of our politicians today (especially those who identify as Christians), and all of us, is whether we are strengthening the faith? Do we attend to the foot of our Lord and hear the words of peace and life, or bustle about with the business of the day? Do we bear in our hearts the Incarnate Son of God, Jesus Christ, or do we bear the concerns of life, and  the anxieties of ordering our homes, work and institutions?
History has in general pictured St. Pulcheria as a single minded zealot (disregarding her principled virginity, humility, and compassion), or an overarching political opportunist. But we as faithful Christians, see a woman, who did what many women at the time could not do, what leaders throughout the ages could not do. St. Pulcheria, following the Most Holy Theotokos’ example, directed everyone to heed to the Lord as she did at the wedding in Cana. “Whatever He (the Lord)

says to you, do it.” (Jn. 2:5). In this we see the miracle of broken politics, and routine changed from tasteless water, into the sweetest wine of eternal life. 

Most holy Pulcheria, pray for us.  

A new beginning, with old problems.

With the advent of September many of us come to the end of holidays. A new school year unfolds, new cycles in at work start, and there is harvest to collect. These changes of routine are almost instinctual, and we don’t think twice about them. It is just what one does, as one has ever done.

Yet this year we are having to consider those changes in a world gripped by a pandemic that stopped everyone dead in their tracks; begging the question of how can we “begin” with the threat of sickness and death hanging over us. The old problem.

It is a challenge that we should not take lightly, especially here in Manitoba where infection rates are on the rise. As we have done since this pandemic hit, and since restrictions were eased, we are careful and mindful of ourselves and others. We do those things asked of us by our Provincial and regional health authority (physical distancing, hand washing, self monitoring, masks ect.) and we manage our behavior in such a way as not to be a scandal to others, or to be an agent of contagion (God forbid). 

But even with these precautions, and the changes to everything that are put in place to insure our health, the new beginning that is the fall, is one saddled with the age old problem of insuring our safety and health.

On the surface, the beginning of a Ecclesiastical (Church) new year does not promise us the safety and security, the bounty and the rewards that we have become accustomed to with the new beginnings of anything (that sense of starting over with a clean slate). but if we look deeper, we find in this beginning, the manifestation of the Lord’s love for humanity. We hear from the Gospel of this feast, “The Spirit of the LORD is upon Me, because He has anointed Me to preach the gospel to the poor; He has sent Me to heal the brokenhearted, to proclaim liberty to the captives and recovery of sight to the blind, to set at liberty those who are oppressed; to proclaim the acceptable year of the LORD… And He began to say to them, “Today this Scripture is fulfilled in your hearing.” (Lk 4:18-19, 21). 

It is not as if those in Israel did not have to worry about the challenges of life after their encounter with the Lord in the Synagogue (challenges that make the Covid-19 pandemic seem like a common cold), nor did those in the Roman (Byzantine) empire, in hearing those words, not have to worry about the challenges of their day (not much better than those in Israel in Christ’s time). Of course they all had to do those things that safeguarded their families and welfare; but the Lord was proclaiming to them, as to us today, something much greater.

As it was for those who heard Christ on that day in the Synagogue, and for those in Constantinople who heard this Gospel in the Great Church, this proclamation speaks to us. It is a beginning that doesn’t necessarily speak about  the liberation from the challenges of life (like this pandemic); but more profoundly speaks about the liberation from a cycle of sin and death.

The beginning of the Ecclesiastical (Church) new year, is like the beginning of any year, month, week, day, or moment, where the “Good news” of the Lord’s victory over sin and death is shared with even the poorest soul, bringing hope that death can not vanquish. Where our broken hearts are healed with a divine love, and not the fleeting love this world offers. Where we are set free from the captivity of shame and fear, by our Lord and God, who takes on our nature, to free it eternally. Where we see what real love looks like in the person of the Incarnate Son of God Jesus Christ, and not just an abstracted philosophy or idea. Where we are exalted by His life and not by empty promises.  Indeed this is “acceptable year of the Lord” that even in the midst of the chaos of this pandemic, promises a new beginning, and the hope of a resolution with Him eternally. 

I can think of no better way to start the Church new year, school year, cycle at work, a harvest, or even a day. May the Lord bless and strengthen us in this. 

The 50th Anniversary of the Glorification of St. Herman of Alaska.

As many might be aware, this year is the 50th anniversary of the granting of Autocephaly to the Orthodox Church in America by the Moscow Patriarchate in 1970. Although there were many reasons and justifications in the request for autonomy and self governance, the desire to enrol in the ranks of the saints, the monk Herman of Alaska was listed as a reason.  As I was reading over the many documents related to the OCA’s Autocephaly, this struck me initially as a “red herring”, especially in the context of all the other weighty ecclesiastical issues that were listed. But upon further reflection, the importance of this request was absolutely justified; and then realized in the first official act of this very young Church 50 years ago this Sunday.

One can not behold a mighty tree, its broad roots, and vast canopy, without considering that it started out as a tiny seed. In like manner, the Orthodox Church in America could not offer the world and this continent its heritage and mission work in this new land, without considering (and offering thanksgiving to God) that this all started out as a seed of faith planted in the wilds of Alaska, in the person of the Monk Herman. 


We don’t know much about St. Herman (we don’t even know his last name),  yet it is providential that the first Orthodox missionary in North America, and the first glorified Orthodox saint in North America, was in the eyes of this world, a nobody. He did not have vast resources in which to evangelize, or elaborate and systematic programs and mission plans in which to address the immense challenges and opposition, in the establishment of Christianity in a strange land. All he had was faith that this new world, its peoples, its land, were all under the Lord’s protection, and that it was for them that the Lord came and offered Himself on the Cross, that we might be free from sin and death.

From his little hermitage on Spruce Island, his life and prayer sought protection for his Aleut brothers and sisters from the at times abusive colonial powers. His prayers, in time, included those who like him, had become orphaned in a new world, often the prey of forces that sought to exploit and abuse; and his prayers now protect those who strive to find real life in Jesus Christ through the Orthodox Church.

The fact that the OCA, and this Archdiocese exist today (and is growing), and that, there are healthy Orthodox Bishops, Priests, Deacons, parishes, and faithful in every shape, size, and colour, regardless of what language they speak, or calendar they serve on, or what bishop (foreign or domestic)  they remember, is a direct result of this first witness of Orthodoxy in North America, even if many of them do not know who he was, or what he did.

St. Herman’s faith and work was in the eyes of the world the size of a mustard seed (especially when you consider what one man in the middle of nowhere Alaska could offer) planted at the furthest edge of North America. Yet it was such, that he was able to take a mountain (Mt. 17:23) of unbelief, oppression, violence, sickness, fear and self doubt and throw it into the sea, leaving a plain in which the Church, the “faith once delivered to the saints” (Jude 1:3) was firmly built upon.  


How could those Bishops, Priests, Deacons, men and women, who helped found our Church, not have made the Glorification of this venerable missionary a priority? 


For, in many respects we are like St. Herman; nobodies in the eyes of the world; and regardless if we have heavy foreign accents, or walk around with a copy of the “Orthodox Church” in one hand and a fresh copy of the Orthodox Study Bible in the other, we have been planted on this Continent like the littlest mustard, with the potential, and vocation, that by faith, (even the tiniest bit of it) we can effect healing and change. 


Simply living the words spoke by St. Herman “that from this day, from this hour, from this minute we shall strive to love God above all else and to fulfill His holy will”, we can cast the mountain of disorganization, pride, politics, and prejudices into the sea, making a smooth a plain in which make manifest the Kingdom of Heaven in Christ, the Church His Body. On this continent, in this country, this province or state, municipality, village or city.


Fifty years ago, our Church put forward his memory that we now consider on this blessed anniversary. St. Herman’s vocation and witness proclaimed the love of Jesus Christ for humanity, and His Victory over Sin and Death shared without cost or measure. Regardless of who we are, where we are from, and even who we commemorate in our services, we, with thanksgiving to God, are called to manifest this proclamation. Even if we are nobodies in the eyes of the world. The world (and this Continent) through our witness can encounter the love of  Jesus Christ and be saved.

By the prayers of St. Herman may we offer even the smallest faith.

Faithful decisions.

This Thursday we celebrate the feast day of two very blessed saints, whose contribution to our lives today in 21st century North America, can never be overlooked. That of Sts Constantine and his mother Helen. 


Had it not been for Constantine’s courage to even consider Christianity (let alone fight for the Roman Empire under the sign of the cross), and to allow it to be practiced freely, would we be serving and praying here some 1700 years latter? Had it not been for the faith and encouragement of Constantine’s mother Helen, Would the future Emperor and Saint, have ever known that Christianity was more than a threat to the imperial cult, and Roman Empire (like every one of his predecessors- just look at the list of martyrs)? Who knows, yet here we are. Glory to God. 


There are many (far too many) people who would say that Constantine and Helen were only opportunistic in accepting Christianity. Yet history is full of men and women who when presented with an opportunity to do the right thing, the most successful, or even the only thing, have instead fallen away- out of fear, pride, and selfishness.  Not Sts. Constantine and Helen; and the fact we celebrate their memory bears witness to that! 

May each decision we make however big or small, bear witness to the Love of the Lord manifested even years if not centuries later.

St. Constantine and Helen pray to God for us! 

A North American Joseph and Nicodemus.

This week we have the joy of commemorating two profound and wonderful saints who labored here in North America as missionaries, St. Vasily Martysz (Monday May 4th- the 75th anniversary of his martyrdom) and St. Alexis Toth (Thursday May 7th).


Although most people know about St. Alexis, whose conviction that faith of his ancestors, was that of Orthodox Christianity and not Roman Catholicism, manifested the return of millions of Eastern Catholics to Orthodoxy over a hundred years ago. Although the founders of St. Nicholas might not have known of St. Alexis, they certainly followed his example in returning to Orthodoxy from Ukrainian Catholicism when they settled in Narol just over a hundred years ago.  

St. Aleixs Toth

Not as many people know about St. Vasily Martysz, whose service in the Orthodox Church, extended through Alaska, Pennsylvania, Alberta, Russia, and back to his home in Poland. He even served for a time as the Dean of Alberta, Saskatchewan, and Manitoba (in which he would have being an active element in facilitating the founding of our parish in 1911). I encourage everyone  to follow the links and read (or re-read) about their lives and witness. 

Hiromartyr Vasily Martysz


Nonetheless, like all the saints who have manifested the mercy and love of the Lord throughout the ages, both saints, through their service and labours preserved what was given to them in their role as missionaries. They also insured that we would have an inheritance richer than anything we could ever imagine; that of Orthodox Christianity. As I was thinking about them, and their work, it dawned on me how they both manifested the witness of Joseph of Arimathia and Nicodemus (whom we commemorated this past Sunday)  in their lives and labours here in North America. 

As both Joseph (Mk. 15:43) and Nicodemus (Jn. 3:1-21) sought out the Lord, both Sts. Alexis and Vasily sought out the Lord, searching for him even if it meant traveling around the world to encounter Him from the woods of Alaska to the rolling hills of Pennsylvania, to the expansive prairies of Canada. As both Joseph and Nicodemus left the security and status of the Jewish Sanhedrin and leadership in following Christ, so too did Sts. Alexis and Vasily in forsaking the security of homelands or denomination, loosing everything to gain Christ.  


As both Joseph and Nicodemus did not abandon the Lord, even in death and failure, but in boldness, served Him out of love and thanksgiving taking him down from the Cross, wrapping and anointing Him, and placing Him in a new tomb, so too did Sts. Alexis and Vasily faithfully serve the Chruch, serve the Lord. They did not abandon the small and disjointed Orthodox communities scattered throughout this continent, bruised and beat down by sectarian strife, racism, pressures to assimilate both culturally and spiritually as Americans or Canadians. Rather like Joseph and Nicodemus in the face of unimaginable odds and against unimaginable challenges, offered their love as shepherds for their flocks without care for their own lives. 


I suppose you could make this comparison with almost any saint. Yet the connection offered by them to a historical Eastern Orthodoxy manifested in a new world in circumstances that were very familiar to the founders of our Church (even within in our grandparents lives), reveals their work as something close and personal; and by extension, it reveals the witness of Sts. Joseph and Nicodemus equally as something close and personal.
The challenge for us today is to preserve what has been given us, by Sts. Alexis and Vasily, and insure for future generations, an inheritance richer than anything one could ever imagine; that of Orthodox Christianity.

By the prayers of St. Joseph and Nicodemus, and of St. Alexis and Vasily, may we be inspired to serve the Lord and neighbor with the same love they manifested. 

The next step is the closest one (Sunday of St. John Climacus – the Ladder)

We are made to see the Love of God in the midst of this catastrophe. For some, turning our hearts towards God can be difficult in the best of times (when we think we are doing so well), and now impossible in times like this, when we would rather think about just caring for ourselves. Yet here we are, remarkably aware that Christ is with us, in the same way that Christ was close to Peter. As He was close enough to Peter to grasp his  hands as he sank in the raging waters of fear and anxiety (Mt. 14:30), the Lord is close to each one of us. Alas we can’t see Christ through our own broken hearts and sinful passions. 


This closeness is measured in love and not anxiety; in repentance and not regret, in steps and not kilometers (or miles), and it is something to consider as we head into the second half of Great Lent with the Sunday of St. John of the Ladder. St. John called his work THE LADDER (or the Ladder of Divine Ascent), for the book is “a fixed ladder leading from earthly things to the Holy of Holies….” It has been a fixture in the lives of Orthodox Christians since 7th century, associated with the fourth Sunday in Lent. 


No ladder is practical, useful, or safe if the steps are spaced too far apart. Equally our faith is unpractical, useless and even dangerous if we believe that God is distant from us. It is a temptation that undermines the reality of a loving Lord. Do we think that we need superhuman faith to be “saved” from drowning by crying  for help from a distant ship? Do we think we need to take giant leaps of faith in order to rise above the brokenness?
 No. The Lord is WITH us.  As close as he was to Peter in the Sea of Galilee; as close as that next rung on a ladder, and closer than  our next breath.

Our love for God, in thanksgiving for his saving mercy, is a step away from the uncertainty and anxiety of this virus, for He says to us “take courage; I have conquered the world!” I have conquered this virus. 


Our movement of repentance from self centered sin, is a step away from inaction and despair. For Christ has forgiven us from the cross, and given us a hope that “does not disappoint us, because God’s love has been poured into our hearts through the Holy Spirit that has been given to us” (Rm. 5:5). 


Our steps towards the Lord and His Kingdom are small movements of heart that reveal the Lord’s love for us “though he was in the form of God, did not regard equality with God as something to be exploited, but emptied himself, taking the form of a slave, being born in human likeness. And being found in human form, he humbled himself and became obedient to the point of death— even death on a cross.” (Philp. 2:6-8). 


And this is the mystery that confounds the world around us. For as we step higher towards the Kingdom and the Lord we love, He has in absolute love  stepped down to our broken, sick and mortal humanity. How much closer can the Lord be with us even now?

Remember we are Christians. (Having some perspective on the Covid-19 pandemic)

Most of us spend our lives completely oblivious about death, and especially our own death.

Death is an almost mythic circumstance or result that happens in movies, video games, and on TV. Even in our own lives, death is sanitized and swept under the carpet as to seem like someone has gone on a once in a lifetime cruise. Thus “celebration of life” has replaced the funeral. But that doesn’t change the reality, we all will die, Lord have mercy! 

The tragedy of our fallen nature is that we are born mortal. It lies dormant in our DNA, it is around the corner, it faces us with those who are angry and insane, abusive, and evil. No one knows when we will die. The thing about the scale and global impact of this virus, is that it shatters the illusion that we will one day ride into the sunset. Sadly not true for any of us. 

Christians have to remember, remember and remember, that we have died to this world, to its power, pride, riches, and glory (none of which will save us from death). If we have died to this world in baptism, the words of St. Paul (who knew a thing or two about life and death) ring loud and true.

“For I consider that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. For the earnest expectation of the creation eagerly waits for the revealing of the sons of God. For the creation was subjected to futility, not willingly, but because of Him who subjected it in hope; because the creation itself also will be delivered from the bondage of corruption into the glorious liberty of the children of God.(Rm. 8:18-21). And  “Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written:“For Your sake we are killed all day long; We are accounted as sheep for the slaughter.” Yet in all these things we are more than conquerors through Him who loved us. For I am persuaded that neither death nor life, nor angels nor principalities nor powers, nor things present nor things to come, nor height nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord”. (Rm. 8:35-39)

It is Christ who lies sick with those afflicted with the Covid 19 virus. It is Christ who works with those caring for them. It is Christ who has conquered death by His death, and has shared that victory with those who have cast their hope on him saying, “Lord save me” (Mt. 14:10).

This virus, if anything, should thrust us to His saving love, and highlight our affirmation in His words “These things I have spoken to you, that in Me you may have peace. In the world you will have tribulation; but be of good cheer, I have overcome the world.” (Jn. 16:33)


May the Lord bless our caution and actions, and bring about the end of this sickness, and profoundly, His Kingdom promised to us without cost or measure. 

Clean week.

 

The first week of Great Lent is generally known as clean week, it is a chance for each of us to start anew; with a clean slate so to speak.  In this we are given the opportunity to “clean ourselves” by dedicating our consciences,  homes, and  habits to Christ through prayer, work, fasting, humility, and confession. It starts on the Sunday by asking each others forgiveness, and likewise forgive those who ask us. It continues on Monday and throughout the week, and ultimately to Pascha.

The readings for Monday speak of a dedication, and new beginnings as we start the fast. “…Wash yourselves, make yourselves clean; put away the evil of your doings from before My eyes. Cease to do evil, learn to do good; seek justice, rebuke the oppressor; defend the fatherless, plead for the widow. “Come now, and let us reason together,” says the Lord, “Though your sins are like scarlet, they shall be as white as snow; though they are red like crimson, they shall be as wool. If you are willing and obedient, you shall eat the good of the land…” (Is. 1:16-19, read at the 6th hour) and “In the beginning God created the heavens and the earth…” (Gen. 1:1 read at Vespers). 

Clean week helps us form those habits which reveal not our will but the “Lords will”  manifested in mercy love and forgiveness. It is the “Lord’s will” that contrasted with our own will that is highlighted in the the services of clean week, specifically in the  Canon of  St. Andrew of Crete. This service  is a dialog between St. Andrew and his soul (and by extension our own souls). We are exhorted to choose the “Lord’s will” as exemplified through the righteous men and women of scripture, contrasted with our own will and sinfulness witnessed in the faithlessness of those charterers  in scripture that rejected the Lord’s love.

St. Andrew’s service, offers us a chance to “Imitate the God-loving deeds of the righteous and shun the sins of the wicked” (Tuesday: Ode 8), so that  proclamation of “Christ is Risen” with is made with clean hearts and consciences that recognize that it is the Lord’s will, not our will that brings a peace and joy that not even death can take away.