Welcome to the Orthodox Church: A Guided Tour by Daniel Swires As you approach an Orthodox Church, you will notice that it is quite different from Western church buildings. The exterior of an Orthodox Church building will usually have one or more domes, often topped by a cupola. Unlike the pointed steeples of Western churches, which point to God far away in the Heavens, the dome is an all-embracing ceiling, revealing that in the Kingdom of God, and in the Church, “Christ unites all things in himself, things in Heaven and things on earth” (Ephesians 1:10), and that in Him we are all “filled with all the fullness of God.” (Ephesians 3:19). Over the of the building, or at times next to it, there is usually a bell tower. Different patterns of ringing the bells are used to call the faithful to prayer and to the divine services. They also used at important points during services. The sound of bells reminds us of the higher, Heavenly world. Orthodox churches generally take one of several exterior shapes that have spiritual significance. The most common shape is a rectangular shape, in the form of a ship. Just as a ship conveys people through the stormy seas to a calm harbor, so the Church, guided by Christ, carries us to the Kingdom of God. Churches are also frequently built in the form of a Cross — to proclaim that we are saved through faith in the Crucified Christ. Almost always Orthodox churches are oriented East-West, with the main entrance of the building at the West end. This symbolizes the entrance of the faithful from the darkness of sin (the West) into the light of truth (the East). The interior of the Orthodox Church building is designed to convey the unity of the universe in God. It is not simply a meeting hall for people whose life exists solely within the bounds of this earth. The Church building is patterned after the image of God’s Kingdom, as revealed in Holy Scripture: In the year that King Uzziah died, I saw the Lord sitting on a throne, high and lifted up, and the train of His robe filled the temple. Above it stood seraphim; each one had six wings: with two he covered his face, with two he covered his feet, and with two he flew. And one cried to another and said: ‘Holy, holy, holy is the LORD of hosts; The whole earth is full of His glory!’ And the posts of the door were shaken by the voice of him who cried out, and the house was filled with smoke. So I said: ‘Woe is me, for I am undone! Because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the LORD of hosts.’ Then one of the seraphim flew to me, having in his hand a live coal which he had taken with the tongs from the . And he touched my mouth with it, and said: ‘Behold, this has touched your lips; your iniquity is taken away, and your sin purged.’ (Isaiah 6:1-7) This vision of the Holy Prophet Isaiah is a vision into the Heavenly throne room of God. In this vision is revealed the eternal worship and adoration of God which takes place “at all times and in every hour.” The Orthodox Church also lives this divine revelation. St. John the Theologian also heard the same loud voice and witnessed the eternal worship that takes place in the presence of the Holy God: And from the throne proceeded lightnings, thunderings, and voices. Seven lamps of fire were burning before the throne, which are the seven Spirits of God. Before the throne there was a sea of glass, like crystal. And in the midst of the throne, and around the throne, were four living creatures full of eyes in front and in back … each having six wings,... And they do not rest day or night, saying: ‘Holy, holy, holy, Lord God Almighty, Who was and is and is to come!’ (Revelations 4:5-8) The Divine worship, prayers, services and Mysteries which are celebrated in the Holy Orthodox Church lead us into this mystic, divine and continuous Heavenly adoration of the All-holy Trinity. In a most perfect way, the Church teaches us to fulfill St. Paul’s injunction to “pray without ceasing.” St. John of Kronstadt reveals this understanding of the Church in his work, My Life in Christ: Truly the church is Heaven upon earth; for where the throne of God is, where the awful are celebrated, where the serve together with men, ceaselessly glorifying the Almighty, there is truly Heaven. And so let us enter into the house of God with the fear of God, with a pure heart, laying aside all vices and every worldly care, and let us stand in it with faith and reverence, with understanding attention, with love and peace in our hearts, so that we may come away renewed, as though made Heavenly; so that we may live in the holiness natural to Heaven, not bound by worldly desires and pleasures. (Grinsbrooke, W. J.; Spiritual Counsels of Father John of Kronstadt, p. 75). Since the Orthodox Church has always lived this mystical link between Heaven and earth, everything experienced in the Church is in response to this reality , pointing us to this reality. The Church building, the ordering of the Divine services, their actions, movements, images, smells, prayers and readings. It all acts to lead us into the throne room, granting access to the inaccessible. The at the entrance to the Church remind Orthodox Christians that Christ and the are invisibly present in this Holy Place, the Sacred space of the Church. The first thing they do upon entering this Holy Place is to make the sign of the Cross and three deep reverences. The interior of an Orthodox church is divided into three parts. The first is the Narthex (Lity in Greek; Pritvor in Slavonic). In ancient times it was a large, spacious place, where the Catechumens received instruction while preparing for Baptism, and also where Penitents who were excluded from Holy Communion stood. So, the Narthex of the Church represents this world in which mankind is called to repentance. The main body of the church is the Nave, separated from the Sanctuary (Holy Place) by an screen with doors, called the (icon stand). The walls of the Nave are decorated with icons and murals, before many of which are hanging lit lamps (lampadas). The Nave is the place of the assembled Church, which includes both the living and the departed, the people of God. The Sanctuary, which lies beyond the iconostasis, is set aside for those who have a special function within the Divine services, and normally persons not consecrated to the service of the Church are not permitted to enter. Occupying the central place in the Sanctuary is the Holy Altar, which represents the Throne of God, with the Lord Himself invisibly present there. The Holy Altar is the point of meeting and union with God in His Kingdom. As we noted, Orthodox churches vary somewhat architecturally. But, all Orthodox Churches are built to represent the universe. The ceiling represents Heaven. The opening in the ceiling (dome), within which is an icon of Christ Pantocrator, i.e., the all-ruling Christ, represents Christ looking down from Heaven upon the assembled congregation, hearing their prayers, reminding them of His presence in the whole universe. The floor of the Church, then, represents this world. The Holy Altar is uplifted from the floor by a series of steps and suspended, as it were, between Heaven and earth, because it is the meeting point, the place where our gift to God is brought in the Great Entrance, and from which comes the Grace of God in the readings and teachings of the Holy Gospel, and the Grace of the Holy Mysteries. The iconostasis or icon screen separates the Nave from the Sanctuary, just as the in the Old Testament Tabernacle and Temple. But, this veil is no longer permanently closed: it has been opened by Christ Himself. On the iconostasis are placed icons of Christ, Mary and various other Saints. All these are a visible representation of an invisible reality. They reveal the presence of Christ and of His Saints gathered around His Throne. The second row of icons on some icon screens depicts the major events in the life of our Lord from the Annunciation to His Ascension. This serves as the Gospel in pictures, revealed to the assembled faithful. Icons are much more than just beautiful art or visual aids. Icons are windows through which the faithful see into the world beyond time and space. Just as Christ manifested and communicated God to us in His material body, so the Church today continues to use material things (wood, paint, etc.) to make God known to mankind. An Orthodox icon depicts the transfiguration of the human body. It represents the ’s body transformed, transfigured by Grace in the Kingdom of God. The Saints represented in icons look straight into the eyes of their beholders, as if to say, “Here I am. I am very much alive in the presence of God.” During the services of the Orthodox Church, the deacon or censes first the icons and then the entire congregation. In so doing, the Church honors not only the angels, saints and martyrs, but also the living icon (image) of God which every faithful Christian bears. The Tabernacle is kept on the center of the Holy Altar. In the Old Testament, the tablets on which God had written the Ten Commandments were kept in the Tabernacle. In the New Testament it is the Lord Jesus Christ Himself Who dwells here. His precious Body and Blood are ever kept in the Tabernacle. The Church, then, is truly the house of God. God is ever present here in a very real way. This is why the Orthodox Christian makes the sign of the cross whenever he passes before the Holy Altar. The eternal light is the votive light that is suspended above the Tabernacle or burns before it on the altar table. It burns constantly to denote that the Lord Jesus Christ Who is the “Light of the World” is truly present. The two circular fans, which are found in most Orthodox Churches on either side of the tabernacle, are called exapteriga (six wings) in Greek, or rapidi in Slavonic. Engraved on these are the six-winged angels which, according to Isaiah’s vision of God, surround the throne of God in Heaven. They remind us that these same angels surround the throne of God on earth — the Holy Altar. The Table of Preparation is a small table to the left of the Holy Altar behind the iconostasis. Here the people’s gifts of bread and wine are prepared before the and later carried to the Holy Altar during the Great Entrance. An icon of the Nativity is usually found at the Table of Preparation to signify that just as Jesus was born in Bethlehem, so through the Holy He comes to be born and dwell in our lives today. The ’s throne is found in different places in the various traditions, but it is always set apart for the bishop who is considered to be the head of the Church and represents Jesus Christ. For this reason an icon of Christ enthroned is usually found there. The bishop occupies the throne during the Liturgy when he is not actually serving. Finally, remember that Orthodox Churches are Holy Places. One meaning of the word “holy” is “set apart.” In the case of our Churches they are set apart for God. There are rules about not entering certain areas, or touching certain objects. These rules are not so much bans or prohibitions but rather safeguards of that holiness, that being “set apart.” In our modern world, people tend always to see things subjectively and self-centerdly; they are trained from childhood to do this. So, they think of their “rights,” and when they meet something like this Orthodox practice, they find the matter odd, because their first thought is that their “rights” have been eroded. In Churches that have been set apart for God, we have no “rights,” everything that is allowed us is a mercy from God, even entering there in the first place. This is why upon entering the Church, even the Narthex, Orthodox Christians make three deep reverences, remembering their unworthiness to enter, that they have been given a blessing to enter this holy place. So, rather than speaking of prohibitions of entering an area or touching something, we would better say that we have no blessing to enter there or to touch that. Properly, although this rule is not often kept today, the non-Orthodox and catechumens should remain in the Narthex, because the Nave itself is symbolic of the Church on earth and the catechumens are not yet members of the Church. In most churches, for pastoral and missionary reasons, they are allowed into the Nave. Sometimes they are expelled to the Narthex before the beginning of the Liturgy of the Faithful. The laity stand in the Nave, and do not enter the Sanctuary. Often one hears that only men are permitted to enter the Sanctuary. More properly, only those whose ministry requires them to enter the Sanctuary, or those who have received a blessing to enter there, are permitted to enter. Even in the Nave area, the faithful should be careful not to stand on the Ambon, the raised area immediately in front of the Holy Doors. This is because this area represents the Judgment Seat and we only stand there to receive the Holy Mysteries, remembering both that in doing so we participate in the royal priesthood of all believers, and that we shall have to give an account for our reception of the Mysteries at the Judgment. Thus, if one needs to walk across, say in lighting the lamps before the icons, one comes down from the Soleas (the raised area on either side), rather than walking across the Ambon. Also, the faithful should not walk across the Church in front of the celebrant if the service requires that he be standing in the Nave—always walk around behind him. Those who are blessed to enter the Sanctuary should make a deep reverence when doing so (a prostration if it is appointed on that day). Except for the bishop, all enter through the ’ (side) Doors, unless they are required to enter through the Holy Doors during the Liturgy, while properly vested. Even then, only the and deacons (and in some practices, the ) are permitted to enter through the central doors. In crossing from one side to the other in the Sanctuary, we always go behind (to the east) of the Holy Altar itself, unless, again, the service itself requires that one of the ministers walk across in front of the Altar, such as during a censing of the Altar. Again only those who are at least subdeacons would be permitted to do this, and even they do not walk across that area or stand there unless it is required by the Liturgy. Only , priests or deacons are permitted to touch the Holy Altar or the sacred vessels (the only exception is when, in the Russian practice, the faithful kiss the base of the immediately after receiving Holy Communion). This applies at all times, both within the Divine services and at other times. Only the deacons and priests touch or carry the Antimension or the Holy Gifts themselves. No one, who is not at least a deacon, is permitted to take anything from, or place anything on, the Holy Altar, and the sacred things kept there are only touched by the faithful when they are offered for their by the priest, for instance the Gospel Book during Matins of the Resurrection on Sundays, and the Cross at the end of the Liturgy. This should draw our attention to the importance of these blessings, and we should always venerate the Gospel and Cross on these occasions with great reverence. Everything in the Orthodox Church is done with a blessing. So, sometimes a priest may give someone a particular blessing to do something that might not otherwise be generally allowed. These departures from normal practice are extraordinary and should never be taken for granted. In every situation it is proper to ask a blessing. And this is why we regard the seeming prohibitions against entering or touching things not as prohibitions but as our not having a blessing. After these things I looked, and behold, a door standing open in heaven. And the first voice which I heard was like a trumpet speaking with me, saying, ‘Come up here, and I will show you things which must take place after this.’ Immediately I was in the Spirit; and behold, a throne set in heaven, and One sat on the throne. And He who sat there was like a jasper and a sardius stone in appearance; and there was a rainbow around the throne, in appearance like an emerald. Around the throne were twenty-four thrones, and on the thrones I saw twenty-four elders sitting, clothed in white robes; and they had crowns of gold on their heads. And from the throne proceeded lightnings, thunderings, and voices. Seven lamps of fire were burning before the throne, which are the seven Spirits of God. Before the throne there was a sea of glass, like crystal. And in the midst of the throne, and around the throne, were four living creatures full of eyes in front and in back. The first living creature was like a lion, the second living creature like a calf, the third living creature had a face like a man, and the fourth living creature was like a flying eagle. The four living creatures, each having six wings, were full of eyes around and within. And they do not rest day or night, saying: ‘Holy, holy, holy, Lord God Almighty, Who was and is and is to come!’ Whenever the living creatures give glory and honor and thanks to Him who sits on the throne, who lives forever and ever, the twenty-four elders fall down before Him who sits on the throne and worship Him who lives forever and ever, and cast their crowns before the throne, saying: ‘You are worthy, O Lord, to receive glory and honor and power; for You created all things, and by Your will they exist and were created.’ (Revelations 4:1-11) Deacon Daniel Swires serves at St. Nicholas Orthodox Church in Mogadore, Oh.

Some Things To Do Try the following activities to introduce your children or godchildren to the “physical environment” of the Orthodox Church: Take a tour of your parish before or after services one day, and identify the Narthex, Nave, Sanctuary, dome, and icon screen. Ask your priest to give a “tour” of the Sanctuary (pointing out the Table of Oblation, the High Place, the Altar Table and the holy items on it, etc.), either by taking the boys into the Sanctuary or allowing boys and girls to stand in the doorway of the Deacons’ Doors. (Children love to peek through the Holy Doors and Deacons’ Doors when they open during services, but rarely get a good view!) Ask your priest or parish caretaker for a copy of the blueprints/floor plans of your parish church building, if they are available. Ask your children to label the “key areas”, and draw in the Altar Table, Table of Oblation, Bishop’s throne, and any shrines you have in your parish. (This is also a great activity for helping your child learn the icons on the icon screen; we found an old schematic of the icon screen frame when cleaning a back room, copied it, and asked our daughter to “draw” her own icons in the blank spaces on the schematic and tell us a bit about each. She had a great time “researching” who or what was depicted.) Take a trip to your local library to research “historic” buildings used for Orthodox Christian worship, for example: the Parthenon in Athens; the Church of Holy Wisdom in Istanbul; the S. Vitale and S. Apollinare in Classe baptistries in Ravenna. Compare the floor plans of these buildings to your own parish’s floor plan. Discuss the similarities and differences among the buildings of your parish and other Orthodox parishes in your area/that you visit while traveling. (With older children, you may also include non-Orthodox Christian churches or Jewish synagogues you may have visited for various occasions, like a friend’s wedding or bar/bat mitzvah. Just be prepared to discuss differences in theology, too!) by Nichola T. Krause

© 2001 by Orthodox Family Life and the original author(s). URL: http://www.theologic.com/oflweb. This web site is donated and maintained by TheoLogic Systems, which provides software and information tools for Orthodox Christians and parishes world wide. ------

Embracing Love by Nicholas P. Papas The “More Spacious than the Heavens” icon is very prominent in an Orthodox church., perhaps because it expresses some of our Faith’s core beliefs, principally the willingness of our Mother, the Church, to receive us with her outstretched and waiting arms. This icon often know by its Greek name of Platytera Ton Ouranon, or simply, Platytera. It is found in most Orthodox churches in an amazingly prominent position — high in the apse — and is often of such a scale that it overwhelms and overshadows in emphasis all other icons. This can present a rather odd first impression especially to a non-Orthodox visitor. Even to Orthodox it may present a bit of a dilemma. How is it that in a Christian church, a place where life centers around Christ, an image of His mother Mary would appear to have dominance? In reality there is an image of Christ, as Almighty, in a place of preeminence, in the honored position of the ceiling [or the dome, if the church building has one]. Secondly, Christ is found in the Platytera at bull’s eye center on Mary’s lap. This shows a balance in the historical Church’s view of the place and role of Mary. She is essential and significant by her relationship to Christ. Christ could not have been born without her free consent. She is made significant by the One she bore. She provides the throne. She is in the background. These characteristics reveal her humility, and oddly enough the icon in its way glorifies her because of it. She is significant to us as an example of the potential outcome of free-will submission to God’s goodness. She is indispensable because without her Christ’s birth could not have taken place. The architectural placement of the Platytera powerfully teaches that she is the person through whom heaven and earth are united, since this mural is where ceiling and floor meet. Her icon “unites” Christ’s ceiling icon with those of us standing on the ground. With the coming of the at Pentecost a remarkable thing happened: God revealed to mankind that everyone could have God dwelling in them. This was a radically different concept to the Jews of that day who saw God’s throne as a physical structure, the Temple in Jerusalem. Now, all believers could be like Mary — the first and most excellent example of the idea that the physical body of any believer “is a temple of the Holy Spirit” (1 Corinthians 6:19). Since Mary is this prime and perfect example of being “a temple,” the wisdom of the Platytera’s placement is reconfirmed. In the same way Pentecost made people rethink their beliefs about where exactly it is that God dwells, in a literal way we are faced with pondering how it is that God lives in us believers. In this icon Mary’s hands are open and outstretched. This is a position of prayer. We can plainly see that she is always praying for us, like the good mother that she is. At the same time her open arms can be seen as a willing and eager invitation for us to be hugged. Spiritually, no one can provide a more perfect “hug” than her. With Mary being an image of “The Church,” we can see how this “hug” is given. Like any good mother, our Mother the Church cares for all our needs. And with the Church, our deepest and truest needs are finally cared for. She feeds us with the “Bread of Life” “(John 6:35), dresses us with a “garment of incorruption” and a “robe of righteousness” (Isaiah 61:10), washes us of our sins (Acts 22:16) with “the laver of regeneration,” gives us drink from “The Fountain of Life,” shelters us “under the shadow” of Her wings (Psalm 17:8), and gives us a place to find “rest for our souls.” Our good and unconditionally loving Mother is always ready and waiting for us. Being ready to embrace us is how She is depicted in the sublime image of the Platytera. It is an accurate, true image that shows the marvelous mystery of God’s eager but patient willingness to give unconditional love . In the depiction of Mary in the Platytera we can find a simple message: Come and be embraced by perfect love. Iconographer Nicholas P. Papas, his wife Patty, and their three really cool children are parishioners at St. Michael Antiochian Orthodox Church in Greensburg, Pa.

© 2001 by Orthodox Family Life and the original author(s). URL: http://www.theologic.com/oflweb. This web site is donated and maintained by TheoLogic Systems, which provides software and information tools for Orthodox Christians and parishes world wide. ------The Orthodox Liturgy Part 2: The Liturgy of the Word by Archimandrite Alexander Cutler In the world of the Roman Empire, the Greek word liturgy meant ‘any public work’ or ‘work done for the common good’. Thus the freemen stood in the forum, voted, and took part in the liturgy or public work of the Roman state. The assembly of Christians, free and slave, who stood in the church building and prayed, was a work done for the spiritual welfare and well-being of all, and was called the Divine Liturgy. The prayers of the Orthodox Church’s Liturgy are believed to uphold the whole world! The Church’s Liturgy is divided into three parts: the preparation, the Liturgy of the Word (or Liturgy of the Catechumens), and the Liturgy of the Eucharist (or the Liturgy of the Faithful). The preparation is that part of the Liturgy when the bread and wine are prepared for the Eucharistic service. The Liturgy of the Word is much like the Jewish synagogue service, which consists of prayers, and hymns, scripture readings, and a sermon. Catechumens [those preparing to enter the Body of Christ, the Church] were allowed to attend the Liturgy of the Word. Fulfilling the Lord’s commandment, the Liturgy of the Eucharist imitates what Christ did at the Last (Mystical) Supper, and by the power of the Holy Spirit changes bread and wine into the Body and Blood of the Lord. This Liturgy of the Faithful is closed to the catechumens. Only initiated Orthodox Christians are allowed to attend and receive the Eucharist. The Liturgy of the Word begins with the words, “Blessed is the Kingdom of the father, and of the Son, and of the Holy Spirit…” With these words, those participating in the Liturgy enter into a different dimension of time — the dimension of the eternal “now” of God. We also enter into a gathering of the angelic ranks (invisible creation) and are joined to those united in and enlivened by the Body of Christ — living on earth, living in paradise, and yet to be born (visible creation). In the Liturgy, we will experience a foretaste of the Kingdom of Heaven here and now, and of its eternal banquet! (Later in the Liturgy of the Faithful, we will be reminded to “lay aside all earthly cares.” In the Eucharistic Liturgy, we will feast on the Body and Blood of Christ.) The deacon, if one is serving, or the priest then prays the Great Litany of Peace. It is called the ‘Litany of Peace’ because the first three petitions all concern peace: “In peace let us pray to the Lord,” “For the peace from above…,” and “For the peace of the whole world….” The petitions of this litany address the basic and general needs of every community and its members. In the prayer of the litany, the priest asks, “O Master, impart the riches of Your mercy and Your compassion to us and to those who pray with us.” In the first part of the Liturgy, we find the litanies and prayers followed by a Psalm, a Psalm and a hymn, Scripture verses and hymns, or Psalm verses and refrains. After the Great Litany and prayer, for example, Psalm 102 is sung. Some parishes sing a few verses of that Psalm, while some monasteries and some parishes will sing the whole Psalm. The Second Antiphon, which follows a little litany, is Psalm 145 and then the hymn, “Only-begotten Son and immortal Word of God…”. The third Antiphon is verses of the Beatitudes with hymns from the tone of the week or feast day sung toward the end of the Beatitudes between the verses of the Beatitudes. During festal Liturgies and certain daily Liturgies, the First Antiphon may not be Psalm 102, but selected Psalm verses with a refrain such as, “Through the prayers of the , O Savior save us.” Depending on the calendar and what the Church is celebrating, the Second antiphon might be selected Psalm verses with the refrain, “Through the prayers of the saints, O Savior save us,” or, for example, from the Ascension, “O Son of God, Who ascended in glory, save us who sing to You: Alleluia!” The Third Antiphon might be Psalm verses with the troparion of a feast or of Sunday, or the refrain of Sunday, “O Son of God, Who rose from the dead, save us who sing to You: Alleluia!” or on weekdays, “O Son of God, Who is wondrous in His saints, save us who sing to You: Alleluia!” Because of the way the “hymns” after these first three litanies are supposed to be sung, they are called antiphon. To sing antiphonically means that two choirs or cantors chant the lines of the Psalms alternately. If, for example, the choir or cantor on the south side of the church chants the first line, then the choir or cantor on the north side chants the second line. Thus, they chant the verses back and forth until they have finished. The practice of singing antiphonically during the services is a practice of the early Church known from the 4th century onwards. The Psalms especially lend themselves to antiphonal singing. The Psalms are Hebrew poetry whose characteristic is that the lines of the verses respond to one another. In other words, what the first line says, the second line often repeats or further develops using different words — for example, “I will visit their sins with the rod, and their iniquities with the scourge” (Psalm 88:33). At the conclusion of the Antiphons, the Gospel Book is brought from the altar area into the main body of the temple. This is called the Little Entrance. Unless there is a deacon, the priest carries the holy Gospel. The Gospel is preceded by a candle that symbolizes Christ, the Light of the World. The candle also denotes the sanctity of the Gospel. In the early centuries of the Church, this was the procession of the Bishop and his clergy into the temple to begin the Liturgy. After the deacon called all to attention, “Wisdom! Let us attend!” Then the clergy called all to prayer, “Come let us worship and fall down before Christ…” As the clergy processed through the temple and into the altar area, the hymns (theme songs — troparion and kontakion) of the day and feast were sung. After a prayer at the Holy Table and the blessing of the Bishop and all the priests went to sit on either side of the Bishop in a raised area of the apse (the rounded, eastern wall of the altar area)., called the “high place” for the Scripture readings. Today, after the choir sings the hymns of the day, they then sing the “Holy God.” There is a legend that this hymn was introduced into the Liturgy following a tornado in Constantinople. A young boy was picked up by a funnel cloud and disappeared, and was later found some distance away. The people asked what he had heard and seen when he was “taken up to heaven.” The boy replied that he had heard the angels singing: “Holy God, Holy Mighty, Holy Immortal, have mercy on us!” Following this hymn, the priest goes to the high place to give his blessing for the beginning of the Scripture readings. These readings are usually from the New Testament, although during Vesperal Liturgies — Liturgies immediately preceded by Vespers — there are also Old Testament readings. As an introduction to the first reading, a Psalm verse (Prokimenon) is sung as a refrain, with other Psalm verses. The then reads a designated portion from an Epistle (letter by an Apostle) or the Acts of the Apostles (a short history of the Church in Jerusalem after Christ’s Resurrection). Before the Gospel is read, it is preceded by the refrain “Alleluia” sung three times along with selected Psalm verses. During the Alleluia, the altar, icons, temple, and people are incensed in preparation for hearing the holy Gospel and to remind us of God’s presence through His Word — Jesus Christ — in the Gospel. The deacon, if one is present, or a priest then reads the appointed Gospel of the day. The Gospel is the Word of God given to us as food and nourishment for our souls. This is followed by a sermon or time of instruction on what we have just heard in the Scriptures or on some other theme. Although some jurisdictions in America begin the “Cherubim Hymn” right after the Gospel or sermon, the Liturgy actually continues with a litany that is very much like the Great Litany, and whose petitions are answered by a threefold “Lord, have mercy.” This litany allows the local community to add names and special petitions that address the specific needs of individuals in the community, as well as for the particular needs of the community as a whole. Then there is a litany for those departed this life — members of our family and community, who have “fallen asleep” in the Lord. The Liturgy of the Word, or the Liturgy of the Synagogue, or the Liturgy of the Catechumens ends following the Litany of the Catechumens. This litany prays for those who are being instructed in the Faith and who are preparing fro Baptism and admission into the Church. At the end of this litany, those who are not yet baptized members of the Church are dismissed. Only the faithful, who have been initiated into the Church through Baptism, Chrismation, and ultimately the Holy Eucharist, are allowed to remain for the Liturgy of the Faithful. Two little litanies with prayers for the faithful, begin the Liturgy of the Faithful and bring us to the “Cherubim Hymn”. Some parishes omit the Litany of the Catechumens and its , especially if they have no one currently preparing for entrance into the holy Orthodox Church of Christ (a condition which is hopefully a rarity). Today, throughout the world in Africa, Asia, and Eastern Europe, there are many people who are catechumens preparing for Baptism. They need our prayers, and the prayers of this litany. If nothing else, this litany reminds us again and again that we are to be a missionary and evangelizing Church — that is, a Church bringing the good news of the Gospel to those who have not come to believe in Christ and who are not members of His Body, the Holy Orthodox Church. This series of articles, introducing children and their parents to the theology, symbolism, and historical development of the Liturgy will continue in the next issue of OFL. Fr. Alexander Cutler, who “narrates” the Liturgy for children at rallies and youth meetings and instructs Late Vocations candidates in liturgics, is the abbot of the Orthodox Monastery of St. John the Theologian in Hiram, Ohio.

© 2001 by Orthodox Family Life and the original author(s). URL: http://www.theologic.com/oflweb. This web site is donated and maintained by TheoLogic Systems, which provides software and information tools for Orthodox Christians and parishes world wide. ------Candy-cane Lore

The stockings that I found as a child next to my bedroom door on the morning of December 6th — St. Nicholas’ feast day — and tucked under the tree on Christmas morning were always overflowing with goodies: oranges and apples, walnuts and pecans still in the shell, and candy, candy, candy! But each candy meant something: There were always gum-drop bells in the stocking to represent the songs the angels sang to the shepherds about Christ’s birth, and chocolate coins for the bundles of gold coins Bishop Nicholas left for the poor family with three daughters. Finally, the big candy cane slipped over the cuff of the stocking was a symbol of the staff that Bishop Nicholas carried: every bishop carries one just like it, too, because the bishops are responsible for watching over the Lord’s flock. My mother taught me to say an extra prayer for “my” bishop whenever I crunched into a candy cane, or hung one on a wreath or tree branch, so he’d do his job well. I just knew him as a kind, older man with a long white beard and bright purple “cape” who visited our parish several times a year; I had no other understanding of his duties. Now, as an adult, I know how much “my” bishop travels so that he can watch over, teach, and reassure ‘the flock” — building and strengthening the Church — and I know why my mother told me what she did! (Candy-cane season doesn’t seem like enough any more, so I’ve extended this personal tradition to be applied for all types of mints. Silly, I know, but a great reminder to pray…) Here is another bite of “modern” candy-cane lore you might enjoy sharing with your children, adapted from ACSI Ohio River Valley Regional News, November/December 2000: Many years ago, a pious old candy maker decided to make a special candy for Christmas, to remind people how important this holiday was and what it really meant. He started with pure white mint candy, to remind those who tasted it of the sinless nature of Christ and the way He came into the world: born of a pure virgin. He made the candy hard, so those who broke off pieces would remember the “rock” on which Christ built His Church, the statement of the Apostle Peter that He was indeed the only Son of God. The candy maker shaped the stick of candy into a crook, to remind those who saw it that Jesus Christ is the both Good Shepherd and the of God. When He hears even one stray sheep calling, He will find him and return him to the flock, and He offered Himself as a sacrifice to bring salvation to all mankind. Thinking that his candy creation was very plain, for all it symbolized, the candy maker added a thick red stripe to it, for the Blood that He shed on the Cross, along with three thin stripes, for the scourging and humiliation He suffered on our behalf. The candy cane tells the story of our Lord and Savior, Jesus Christ! by Nichola T. Krause

© 2001 by Orthodox Family Life and the original author(s). URL: http://www.theologic.com/oflweb. This web site is donated and maintained by TheoLogic Systems, which provides software and information tools for Orthodox Christians and parishes world wide. ------4 Preparatory Sundays

Every year, the Church spends a whole month teaching us about and preparing us for the Great Fast — why we need it, how we should and must approach it, what it will “do” for us in our spiritual struggles — through the passages read from Holy Scripture during services. In fact, the four Sundays preceding Forgiveness Sunday and the start of the Great Fast are known by their Gospel themes. You can use these four preparatory Sundays as a guide to introduce your children to the Orthodox understanding of the right desire to love and follow God, of repentance and forgiveness, and of humility and the “right mind” for spiritual struggle. The Sunday of Zacchaeus (Luke 19: 1-10) January 28th in 2001 Zacchaeus was the chief tax-collector appointed by the Romans, hated by his own people — the Jews — because he collected money not only for the Empire, but also for himself. He was fabulously wealthy but friendless, and considered the most despicable of sinners. The Gospel tells us that Zacchaeus was very short — in fact, he “fell short” of God’s image! — and had to scramble up into a tree to see the Lord as he passed by in the street. The Lord saw Zacchaeus in the tree, his dignity forgotten in his desire to see Him and repent of his evil, and called out to him by name, saying that He would come to Zacchaeus’ house. The crowds murmured that He was disgracing Himself, socializing with sinners… but the Lord goes to those who need Him, like a Physician to the ill and dying! The Sunday of the Publican and the Pharisee (Luke 18:10-14) February 4th in 2001 At the time of Christ, there were three Jewish sects: the Pharisees, who thought themselves very righteous because of their “superior” religious knowledge and rigorous observance of Jewish law; the Sadducees, who did not believe in the existence of angels or resurrection from the dead; and the Essenes, who led a very strict ascetic life in the desert. The Lord called the Pharisees hypocrites, because they made a great outward show of holiness in their daily lives, but did not truly repent of their sins. They looked down their noses at others, especially “sinners” like tax-collectors and Jewish agents of the Roman Empire (called Publicans) who did not strictly follow Jewish law. The Lord told a story (called a parable) about a self-righteous Publican and a contrite Publican praying in the Temple to demonstrate that no one should be prideful, even if he commits acts of kindness and righteousness, but should be humble and beg God’s favor with all his soul. Even if he has fallen into the worst evils, he should never lose hope or courage, because he is never far from salvation. The Sunday of the Prodigal Son (Luke 15:11-32) February 11th in 2001 In this parable told by the Lord, the son of a wealthy landowner takes his inheritance and wastes it. When his wealth is gone and he is “down and out”, he recognizes his error and returns to his father, hoping for a position as the lowest of servants in his father’s house. The father greets him with joy, and welcomes him without reservation: he is give his old position — a son of the manor! The elder son, who had never gone away and had always done as his father asked, is resentful… The father lovingly sets him straight: “You are always with Me, and it is fitting to be glad and to rejoice with your Father. For this son of Mine was dead in sin, and he has been revived by repenting over what he committed….” The Sunday of the Last Judgment (Matthew 25:31-36) February 18th in 2001 The Lord came to earth physically at His nativity, quietly and without glory. At the Second Coming, “He will come from heaven with supernatural wonders and manifest brightness. He will come with His body, so that He will be recognized as the One who has come before and freed the human race, and will come again to judge whether it has well-preserved what it has been given. “No one knows exactly when the Lord’s Second Coming will occur. The Lord kept this hidden even from the Apostles, but He did allow for some visible signs to take place in the meantime. Some of the saints have expanded on the description of these signs. In any case, it is said that it will occur after the passage of seven thousand years of human history. Prior to the Lord’s reappearance, the Antichrist will come. He will be born, as St. Hippolytus of Rome says, of a defiled woman who will appear to be a virgin and will be from the Jewish race, from the tribe of Dan, one of Jacob’s sons. He will live a life imitating that of Christ. He will perform miracles, such as the ones Christ did, and will even raise the dead. Yet, all that he shall do will be an illusion: his birth, his flesh, and so on, as the Apostle Paul says: ‘The coming of the lawless one is according to the works of Satan, with all powers, signs, and lying wonders, and with all unrighteous deception among those who perish, because they did not receive the love of the truth, that they might be saved’ (II Thessalonians 2:9-10). But, as St. John of Damascus says, Satan will not himself be transformed into flesh, but a man born of fornication will accept into himself all the activity of Satan. He will suddenly rise up in rebellion. Then he will appear to be kind and accommodating to all. There will be a great famine and he will supply the people with food. He will study the Holy Scriptures and practice fasting. Forced by the people, he will be proclaimed king. He will greatly love the Jewish race, restore them to Jerusalem, and build their temple. “According to the Holy prophet Daniel, seven years before the end, St. Enoch and St. Elijah will come preaching to the people not to accept the Antichrist. He will imprison them, torture them, then behead them. Those people who choose to live piously, keeping their true religion, will flee far away. Finding them in the mountains, the Antichrist will tempt them by means of demons, but those seven years will be shortened for the sake of the elect. There will be a great famine, with all the elements undergoing a change, such that almost all living creatures will be obliterated. “After this, suddenly, like lightning from heaven, the Lord will appear, preceded by His precious Cross. A boiling river of fire will go before Him, purifying all the earth of its defilements. The Antichrist will immediately be captured , together with those who have server him, and will be delivered to the eternal fire. “When the angels have sounded the trumpets, then the entire human race will at once come together from the ends of the earth and from all the elements to Jerusalem — for Jerusalem is the center of the center of the world. Here thrones will have been set up for judgment. Yet each person will be with his own body and soul, all of which will have been transfigured and made incorruptible, and all will have one appearance. The elements themselves will have undergone an alteration for the better. “With a single word, the Lord will separate the righteous from the sinners. The workers for good will go to receive eternal life and the sinners eternal torment. We ought to know that when He comes again, Christ will not require fasting or miracles, though these are good, but rather works of mercy and compassion, which are far better. According to the Gospel of St. Matthew, both the righteous and the sinners will be judged according to six requirements: giving food to the hungry, providing drink to the thirsty, showing hospitality to the stranger, clothing the naked, visiting the sick, and visiting prisoners. By rendering these acts of compassion to the least of our brothers, we perform them for Christ Himself. Since these six requirements can be carried out by everyone, and where on earth, it can be understood why His judgment shall be a just one. Through this realization that God is manifested in love, every tongue shall confess that Jesus Christ is Lord, to the glory of the Father.” Taken from the Synaxarion of the Lenten Triodion and Pentecostarion, edited by Fr. David Kidd and Mother Gabriella Ursache, Rives Junction, Mi.: HDM Press, 1999., pp. 35-37.

Some Things To Do Read the Gospel for each Sunday at home as a family during the preceding week. Ask younger children to color a copy of the icon, or write their own to illustrate the story, to help them remember the events and people. Ask children to recall events for their own lives when they behaved like the people discussed in each Gospel and share them. For example, did they try to change a habit only to be ridiculed, or look down on someone else for doing the same thing they did (or still do)? Did they whine or become defensive when affection or acknowledgement was given to a sibling or classmate who made a special effort? Choose a family project for the next year that allows you to perform some act of mercy together. You might consider working at (or starting) a community hot meal program, writing to your parish shut-in and hospitalized parishioners every week, etc. by Nichola T. Krause

© 2001 by Orthodox Family Life and the original author(s). URL: http://www.theologic.com/oflweb. This web site is donated and maintained by TheoLogic Systems, which provides software and information tools for Orthodox Christians and parishes world wide. ------Expecting?

Today’s American families usually prepare for the birth of a child financially and physically: We put aside money for room additions and begin education accounts. We take out insurance policies. Dad wallpapers the nursery and sets up a crib, while Mom buys Huggies by the case. But what do we do spiritually to prepare to welcome God’s gift? According to Holy Tradition, Mary spent almost all of her childhood in the Temple preparing to become the Mother of our God, the Theotokos. She “soaked in” the holiness of her surroundings, and was taught and cared for by the angels of the Lord. She learned what she would need to do to nurture her Son, the Son of God. As a young woman, the Theotokos was approached by the Archangel Gabriel for her consent before the conception of our Lord, so she was able to begin preparations for His arrival immediately… through fasting and prayer, with the support of her relatives. We Orthodox Christian families can prepare spiritually for the birth of a child, too — a child who will someday be part of the Church, and there “work out” his or her salvation. We can start before birth to give our children the tools and skills and mindset they’ll need to achieve that goal: Thank God for the gift He has given you. New life is precious, especially in our fallen world, and it is completely impossible without God! Consider asking your priest to offer a molieben (short service of thanksgiving) when you discover your family is expecting a new child. For couples who have prayed for God’s help and struggled to conceive, this is a natural response, but for couples (or single mothers) taken by surprise, giving thanks may not be the first reaction. Remember that, planned or not, life is miraculous! Pray for the health of the child and mother throughout the pregnancy. Preparing for a new child is physically, mentally, emotionally, and spiritually stressful, even under the best of circumstances. Family and friends can join together to pray with the expectant mother, as well as for them both. Expectant mothers (and fathers) may need extra prayers and support if they encounter problems along the way, such as severe morning sickness, gestational diabetes, or toxemia in the mother, or defects in the unborn child. (Remember, too, that every Orthodox Christian has a guardian … Based on personal experience, I think they’re “on duty” before a child is born, even though we parents and godparents don’t actually ask God for one to be sent until the exorcism before Holy Baptism. An extra prayer asking for the future angel’s intercession couldn’t hurt!) Pray for “great” godparents to be lifted up for the child. Don’t underestimate the importance of sponsors in the spiritual life of a child: they help the child’s parents teach him or her about God, and through their example, how to properly love and serve God. Expectant parents may find wonderful candidates to be the child’s godparents among those who prayed with and for them throughout the pregnancy. This was definitely true for our family, when routine blood test results indicated that our new baby could have serious defects. For four days, we lived on the prayers and love of several families close to us while we waited for our appointment for an ultrasound and amniocentesis. (Thank God, the initial test results were wrong, because doctors had underestimated the age of the baby.) Deal with the stresses of pregnancy with more frequent participation in the sacraments of Confession and Holy Communion and increased scripture study, not less. In the face of fatigue and just feeling crummy, many expectant mothers cut back their efforts in many areas, hoping for some rest. Let the housework slide —it’s not important in the long run! — but keep spiritual efforts going. Whatever the expectant mother and her family do to come closer to God — by going to Church services, praying regularly, continuing ministry efforts, etc. — improves the “environment” in which the child grows both before and after birth. Pregnancy is also a time ripe for sins, including doubt of God and His gift, apprehension and despair, sometimes even anger. The healing Body and Blood of Christ removes the weight of sin and gives much-needed strength to the expectant family — and It nourishes the baby through his or her mother even before birth. Consider names for the child by studying the lives of the saints, especially those commemorated around the time the child was conceived (that is, his or her “real” birthday) or when he or she will be baptized and chrismated. Our family chose ‘Mitchell John’ for St. , because based on the original due-date the doctor gave us, the finding of the saint’s head was near the baby’s conception and his synaxis was near when the baby would be baptized. The ‘Mitchell’ (a form of Michael) turned out to be appropriate, too, because our baby was born near the Synaxis of the Archangels. Include icons for the child’s room on your “layette” list. An icon of Jesus Christ and/or a guardian angel to hang over the child’s crib make wonderful baby shower presents. You have to know the name of the child before an icon of his or her patron saint can be purchased, though. We called friend & iconographer Nick Papas the day our daughter came home from the hospital to give him the news and the name — Kathryn for St. Catherine. We’ve already warned him about Mitchell John, too! Plan ahead for the Prayers of the Naming of a Child and his or her Baptism. There are many lovely ethnic traditions surrounding both of these joyous, thankful services. The whole parish family can look forward to celebrating a new arrival. (See OFL, vol. 5 iss. 2, for more on the naming.)

Fasting Tips for the Expectant Mother Most doctors/obstetricians will advise their patients not to fast at all during pregnancy, stressing the fact that the expectant mother needs more calories and better nutrition than normal. And every priest with whom I shared our family’s good news has made a point of telling me that the Church does not require expectant mothers to fast or abstain. Our family’s blessing was a surprise, so we had an extra wrinkle in the fasting/maternal nutrition department: We went through all of the Great Fast without knowing I was expecting. No meat, no fish, minimal dairy (a concession to our 5- year-old’s love of Kraft macaroni & cheese), a light snack and one meal a day… I was dizzy throughout the Great Fast and actually fell over several times (mostly on Wednesday evenings when we were at Presanctified, during the Prayer of St. Ephraim), but my doctor and I both blamed the problem on a stubborn sinus and inner ear infection. When we discovered that I was expecting on Lazarus Saturday, toward the end of the first trimester, my first concern was for the baby’s health: had I unknowingly starved this child, caused brain damage, or stunted his growth? My doctor reassured me that many, many women who follow strict vegan diets have healthy babies every day… they increase their caloric intake, and add more peanut butter and bean/rice combinations for protein, etc. The babies are fine, as long as the mothers balance their diet carefully, and eat often. A monk from the Midwest offered me this comforting thought when I was struggling with the issue of having fasted for so long, and continuing some type of effort for the upcoming Holy Week: Fasting will never hurt you or the child, who God loves and gave to you; fasting hurts the devil... the baby will be fine, because your body protected and nurtured him... now go eat something! Thank God, we were all taking vitamins and eating spinach salads to “keep healthy” during the fast. We were using real recipes from the Taste and See cookbook, too, instead of eating just pasta (our former fasting-food staple). If I had been eating more, more often, I probably wouldn’t have had any dizziness problems at all, and not discovered I was expecting until I actually got kicked. But every woman is different: some women can’t stand the sight or smell of food, or certain foods (like our neighbor, Susie; the only thing she could keep down for the first six months was plain chicken breast). Some experience serious gas and bloat problems eating vegetables of any type, or horrible heartburn that is only helped with yogurt or milk. The bottom line is, if you want to fast while expecting — or feel you need to fast — talk to both your doctor and your priest about alternatives. Fasting is a vital spiritual tool, and doesn’t need to be abandoned completely. Here are some things you might be able to try for fast days: During a longer fasting season, limit the kinds of foods you eat — without limiting quantity or skipping meals — only on certain days (e.g., no meat or fish on Mondays, Wednesdays, and Fridays, but keep the dairy). Make the foods you eat simple. Use simple cooking methods, and stay away from dressings or spices to make food taste good. Avoid the things you “crave”. In my case, late in pregnancy, I craved KitKats; no argument can be made for the nutritional value of these fat-laden, chocolate-covered sugar bars, so they’re a good candidate for “pregnancy fasting”. Finally, you may want to talk to your priest if you have difficulty abstaining before Holy Communion on Sundays and feast days during your pregnancy. Many women become light-headed if they don’t eat something in the morning, and your priest may advise you that you may eat a small amount “for medicinal purposes”. Remember to keep what you eat simple and light: juice and whole-grain cereal, for example, rather than a western omelet with hash browns, bacon, and toast (save that for after Liturgy!). by Nichola T. Krause

© 2001 by Orthodox Family Life and the original author(s). URL: http://www.theologic.com/oflweb. This web site is donated and maintained by TheoLogic Systems, which provides software and information tools for Orthodox Christians and parishes world wide. ------The Tale of a Lazy Parent

My husband and I made what I consider in hindsight to be a major mistake in introducing our daughter Katie, now five, to the life of the Church. When she was a toddler, we brought children’s picture prayer books, Bible story books, and religious coloring books with us to services, and encouraged her to sit quietly looking at the pictures or coloring. This allowed us parents to pray and participate in the services, and kept her relatively quiet so those around us weren’t disturbed… she was in Church very regularly, soaking in the smells and sounds of worship, and “learned” about Jesus with materials “appropriate” for her age. These were good things, the right things to do — or so we thought! Unfortunately, we gave Katie a completely incorrect notion of what we Christians actually do in Church, and we have spent the past two years “unteaching” our mistake. It has been a very, very frustrating process! What are we supposed to do in Church? The word ‘liturgy’ means work! Everyone — men and women, adults and children — works together in Church to praise God and ask for His mercy and help, led by the priest and deacons. This work of worship is hard, and there are no shortcuts. The services of the Church are also where we learn about God — the Father, Son, and Holy Spirit — by learning and then participating in the living Tradition of the Church. We do what the Apostles did, because they taught their parish families what Jesus and the Holy Spirit revealed to them, and those early Christians taught their children, and those children taught their children… The Faith we Orthodox Christians live is the Faith of the Apostles, “deposited” with us through the Church. Teaching a child to be an Orthodox Christian — and what that means every day — takes a huge commitment and constant effort on the part of the parents and godparents. Here are some of the things we learned the hard way, or were shown to us by people much wiser… Age by Age, Stage by Stage Before Birth — Before your child is born, you can “set the stage” for his or her introduction into the life of the Church. Choose godparents for your child from your own “home parish” who attend services regularly and participate with joy, and who make a great effort to live the Faith in their everyday lives. Ask your priest for his advice about people you are considering asking to be your child’s godparents: he may recommend someone you had not considered, or warn you that someone you were considering is overburdened or struggling, and not a good choice at this time. Ultimately, your child’s godparents will share the burden of teaching your child about the Faith… pick a good teacher and role model! Infants & Toddlers — Make a point to hold your child up so that he can see what is going on around the Church during services. During a recent monastery visit, I watched dumbfounded as the Abbess scooped up a toddler in a hug as Vigil began, then moved slowly around the nave with the little girl (and her doll) during the service. She touched everything she could reach, she sang as Mother sang, and two hours later she fell asleep in Mother’s embrace. Wow! I thought, that’s how to introduce a child to the kingdom of God! Point out the censing of the Church and the clouds of smoke, the gleaming icons, the flickering candles, the music, and the entrances (or ‘parades’) to keep his attention focused on the worship. Keep up a whispering commentary if you can (even if he is too young for explanation, say the names of things, and that they are “for God” and “beautiful”). Don’t be afraid to move around the back and sides of the nave with your child so that he can touch the icon of St. Herman, or pick up an unlit candle, or breathe in the incense, or see the view right up the center aisle. Let him “explore” this holy environment with you as a guide… the side benefit of this is that your child will probably be too fascinated to fuss during services, and he’ll learn to be completely welcome in the house of God. Does this mean that toddlers, or even older children, should be allowed to wander around on their own, explore under the pews, hide behind baptismal font at the back of the nave, or roll on the floor in the center aisle during the sermon? No, absolutely not! Children still need to show proper respect for the holy place where they are, the house of God. And the parents and godparents need to be at their side to explain what they’re supposed to be doing, and illustrate both proper behavior and attitude by example. (Fr. David Barr’s wonderful article on Church etiquette, “Some Things You Should Know while in Church,” appeared in the Summer 1997 issue of OFL, and is available on the internet on at least 5 different sites, including www.theologic.com/oflweb.) Pre-Schoolers — Encourage your child to sing softly with you during the litanies and hymns, and work with him at home to learn the Our Father as soon as he is able to understand what he’s asked to repeat. Remind him to make the sign of the cross or bow toward the priest or deacon when it’s appropriate, and praise him when he does these things by himself at the right times. Repeat over and over that it’s his job to pray, too, so that God can “hear” him and “see” him… he’s part of the “team” and can “play” just like the adults and older kids. You may even want to give him a picture prayer book so he can follow along with the main points of the service (matching the picture in the book to what he sees), and do what mom, dad, and the other adults are doing (turning pages together as the service progresses). Eventually, you’ll have to “stay put” during services rather than wander together exploring, usually when a child is too heavy to hold comfortably for a long period. Choose a place to stand in the nave as close to the front as possible (or comfortable, if you still need to make occasional mid-service exits with younger children) and on the center aisle, so that your child can stand on his own and be able to see. Don’t worry if you child “sticks out” in the aisle a bit; our daughter sometimes “blends in” with the altar boys holding candles during the gospel (which is read in the center of the nave in our parish, since we have a deacon), but she can see and hear everything that goes on. This age is also when the “deep theological questions” usually start: What is Father doing with that funny candlestick? Why is he washing his hands? Why is he holding up that piece of bread? For the parent, this is when the “real” work of teaching the Faith begins! Encourage your child to ask you, your spouse, and his godparents questions quietly during the service, and whisper an answer as he’s watching the service progress, if possible. If you don’t know an answer, make a point to say, “I don’t know. We’ll ask Father at coffee hour. You remind me, okay?” As a parent, you’ll need to be prepared for a non-stop deluge of questions. Read up on the history and symbolism of the services your parish offers regularly: the Divine Liturgy at minimum, and Vespers, Matins, Hours, the wedding service, and Baptism/Chrismation as you are able. Take a few minutes to look up the events being celebrated in an upcoming feast, and look at the icon as a “story book” before going to the church. There are many excellent resources for these, including articles in your parish bulletin and OFL. Kindergarteners — As soon as your child is able to recognize words on a page (even by memory, instead of actually reading), have him follow along with the service in your parish’s adult service book. Ask him to keep track of the “Lord, have mercy”s for you as he sings, and to let you know when it’s time for the Gospel or Our Father. This is a wonderful way to keep him involved and interested, and to really illustrate the point that we are all working together in the services: we all follow the same “script”, just like our grandparents, and their grandparents, and even St. Nicholas (or his/her patron saint) did! Encouraging questions has worked for our family, I’m happy to say: our daughter Katie now points out changes in color (along with her theory as to what the new color means), and offers her explanation of why something is happening if she hasn’t seen it before (in her memory). For example, on Holy Friday she told me as the plaschanitsa (or ‘winding sheet’) was taken on procession, “See, Father is carrying Jesus around and around, and putting Him in Joseph’s tomb,” and when we approached to venerate His body, “There’s a cloth over His face now. Don’t lift it, because He’s dead. That’s his mummy-cloth.” She has been listening! The most difficult “unlearning” task we faced personally (and are still working on) was teaching our daughter how to stand for prayer. She was used to sitting while we stood, because we allowed her to as a toddler, and praised her when she was still and quiet. We started teaching her to stand last year by reminding her to stand during entrances, the Gospel, the Cherubic Hymn, the Creed and Our Father, and the Anaphora, and then encouraged her to stand “with the big people” for more and more of the service. Occasionally, she will stand for a whole service now, but most of the time she gets tired and sits for a few minutes at a time. We don’t force her, but continue to remind her when a “time to stand” comes along. Sometimes, she gets right up without missing a beat, but other times it’s, “Oh, Mom!” I just know I’ll be happy when she stands all the time, because I get light-headed turning around and bending over to answer her questions! Back on the Right Track We’ve gotten back on the right track, I think, in teaching our daughter that the Church’s services are for worship and learning about God together, not for reading and drawing on your own. It is a gradual process, and we still suffer setbacks from time to time: standing with a good friend, socializing is more appealing than praying; near a group of younger children, coloring or “babysitting” are enticing. But we keep reminding… Don’t give up on your own efforts to draw your child — whatever his or her age — into the worshipping community of the Church. It is worth it! by Nichola T. Krause

© 2000 by Orthodox Family Life and the original author(s). URL: http://www.theologic.com/oflweb. This web site is donated and maintained by TheoLogic Systems, which provides software and information tools for Orthodox Christians and parishes world wide. ------Prayer for a Child’s Enlightenment

O Lord, our God and Creator, Who honor man in Your own image; Who teach Your elect, so that those who heed Your teaching become wise; Who reveal wisdom to babes: open the heart, the mind, and the lips of your child and servant, that he/she may receive the power of Your law, and understand what will be taught to him/her, to the glory of Your all-holy Name and the building-up of Your holy Church. Grant that he/she may comprehend Your Will, and fulfill Your commandments. Deliver him/her from every oppression, evil thought, and desire. Amen. Adapted from A Pocket Prayer Book for Orthodox Christians, Englewood, N.J.: Antiochian Orthodox Christian Archdiocese, 1980, p,121-122.

© 2000 by Orthodox Family Life and the original author(s). URL: http://www.theologic.com/oflweb. This web site is donated and maintained by TheoLogic Systems, which provides software and information tools for Orthodox Christians and parishes world wide. ------The Orthodox Liturgy Part 1: The Preparation by Archimandrite Alexander Cutler In the world of the Roman Empire, the Greek word liturgy meant ‘any public work’ or ‘work done for the common good’. Thus the freemen stood in the forum, voted, and took part in the liturgy or public work of the Roman state. The assembly of Christians, free and slave, who stood in the church building and prayed, was a work done for the spiritual welfare and well-being of all, and was called the Divine Liturgy. The prayers of the Orthodox Church’s Liturgy are believed to uphold the whole world. The Church’s Liturgy is divided into three parts: the preparation, the Liturgy of the Word (or Liturgy of the Catechumens), and the Liturgy of the Eucharist (or the Liturgy of the Faithful). The preparation is that part of the Liturgy when the bread and wine are prepared for the Eucharistic service. The Liturgy of the Word is much like the Jewish synagogue service, which consists of prayers, psalms and hymns, scripture readings, and a sermon. Catechumens [those preparing to enter the Body of Christ, the Church] were allowed to attend the Liturgy of the Word. Fulfilling the Lord’s commandment, the Liturgy of the Eucharist imitates what Christ did at the Last (Mystical) Supper, and by the power of the Holy Spirit changes bread and wine into the Body and Blood of the Lord. This Liturgy of the Faithful is closed to the catechumens. Only initiated Orthodox Christians are allowed to attend and receive the Eucharist. Before the priest begins the preparatory part of the Liturgy, he goes before the and prays. In his prayer, he asks for God’s forgiveness, and His help to perform the Liturgy worthily and to offer the unbloody sacrifice. After bowing to the people for whom and in whose name he will serve, the priest enters the altar area (also called the sanctuary) praying the last half of Psalm 5: “I will enter Your house…” After bowing down and kissing the Holy Altar, he removes his outer garment and begins to vest, or put on the garments of the priesthood. Each vestment is put on with a prayer or a Psalm verse. Before he begins the preparation service, the priest washes his hands, praying the last part of Psalm 25: “I will wash my hands in innocence…” In front of the priest on the table of oblation (or the table of offering) — in the Russian practice — are five round loaves of leavened bread called or offering bread. Before baking, each of the loaves is sealed or impressed with a mark on the top surface. The usual mark is a Cross with letters that proclaim that Jesus Christ conquers. Sometimes the breads may be marked with an image of the Mother of God or of other saints. The first and best of the breads, with the clearest mark of the Cross, will become the “lamb” or the offering bread chosen to consecrated the Body of Christ. It is called the “lamb” because Christ is the “Lamb of God, Who takes away the sins of the world” (John 1:29). The second bread, which may have the image of Mary, will be used in her honor. The third loaf will be in honor of holy ones, the saints. The fourth loaf will be used to remember the living, and the fifth loaf to remember the departed. In the Byzantine practice, one large offering loaf (although more than one may also be used) is used in exactly the same way as the five smaller breads. The priest begins the preparation service by cutting out a cube of bread for the “lamb”. All crust is removed from this cube, except for the crust on the top with the impression of the Cross. He then “sacrifices” the “lamb” with a special knife called a lance. He cuts from the center top to bottom and from the middle side to side, in the form of a Cross, quartering the cube but not cutting into the crust or seal on the top. He then puts the quartered cube of bread n the discos (or plate) and thrusts the lance into the right side of the “lamb”, immediately pouring wine and water into the chalice (or cup). This is what the priest says, and what we read in the Gospel: “And one of the soldiers pierced His side with a and at once there came out blood and water” (John 19:34). The priest then cuts out a triangle or particle in honor of Mary, the Theotokos. This particle is placed next to the “lamb” on its right side. In Psalm 45:9 we read: “…the queen stood on the right side clothed in gold of Ophir….” (In monasteries, another portion is cut out at this time, too, and saved for a service to the Mother of God that takes place in the monastery dining room after the Liturgy.) Then the priest cuts out nine particles in honor of the saints. In the Russian practice, the first particle is for the holy Prophet and Forerunner, St. John the Baptist. In Byzantine practice, the first particle is for the holy angels. The second particle is for the holy prophets. The third particle is for the holy Apostles. The fourth particle is for sainted bishops. The fifth particle is for the holy martyrs. The sixth particle is for monks and nuns who are saints. The seventh particle is for holy physicians who healed people for free. [These saints are called unmercenaries.] The eighth particle is for the patron saint of the parish or monastery, the saints who are “equal to the Apostles” because they converted a nation or people, and the saint or saints commemorated for the day. The ninth particle is for the saint whose Liturgy we are celebrating: St. John Chrysostom or St. Basil the Great. All of these particles are placed on the left side of the “lamb” in rows of three. In the space below the “lamb”, the priest placed particles for the living and the departed. Triangles are cut for the patriarch, metropolitan, or archbishop and for the presiding diocesan bishop. Another triangle is cut out for the civil authorities. Smaller particles are cut out for the names of each living person remembered. After the living have been remembered, the priest cuts out a triangle for the bishops, priests, monastics, and founders of the parish or monastery. Smaller particles are the placed on the plate to remember individuals who have fallen asleep in the Lord. Finally, the priest takes out a particle for himself and places it with the rest of the particles for the living. When all this is completed, we see the “lamb” – which will become the Body of Christ during the Eucharistic Liturgy – enthroned on the plate surrounded by particles representing the Mother of God and all the saints, and all the living and the departed. The “lamb” now takes on the image of the lamb enthroned and surrounded by the saints as described in the Apocalypse (or Book or Revelation), chapter 7:9-17. The preparation service continues with the offering of incense and the covering of the bread and wine with or coverings. The priest prays, “We offer incense to You, Christ our God.” Incense is made of resins that come from special trees, which are mixed with fragrant oils. It is then placed on a hot coal, which burns the incense and makes a sweet- smelling smoke. Because incense is expensive, when we burn it, it is an offering made to God. The burning of the incense symbolizes our prayer rising up to God. St. Simeon of Thessalonika says that the temple filled with the smoke of incense reminds us that God is present; for in the Old Testament, when the Temple of Solomon was dedicated in Jerusalem, the presence of God filled the temple with so much “smoke” that the priests were forced to go outside! After the incense is offered, the bread and win covered, then our gifts are also offered by the priest, who prays, “Bless this offering and accept it on Your heavenly altar. Remember those who offered it and those for whom it was offered.” Bread and wine are our particularly human offerings. Unlike wheat and grapes, fruits and vegetables, or birds and animals that are found naturally in the world around us, bread and wine must be made by man. The wheat must be ground into flour, then mixed with water and yeast, then baked to become bread. The grapes must be crushed, the juice extracted and fermented, and the wine bottled. In the Great Church of the Holy Wisdom in Constantinople, the preparation service took place in a separate, circular building on the northeast end of the temple. This building was called the skeuphylakion or ‘place where the sacred vessels [were] kept’. To this sacristy, the faithful brought their personal offerings of bread, wheat, wine, and oil. From these offerings, the deacons chose the best breads and wine to use for the Liturgy. The wheat was used to make flour for more bread, and the oil was burned in the temple’s lamps – illuminating the house of God. Anything left over was available to the clergy and distributed to the needy. This service — which takes place today most often with the table of oblation in the northeastern corner of the sanctuary (behind the iconastas or wall of icons) or in a special and separate room also off the northeast side of the altar area — concludes with its own dismissal like other services. Usually the only people who see this service being performed are the deacons and the altar servers, who are in the sanctuary. In most parishes, the service takes place during the reading of the Third and Sixth Hours, right before the Liturgy begins. As soon as this service concludes, the priest or deacon(s) cense the altar area, the iconastas, the people (because they are all made in the image or icon of God), and the whole church. The bells are rung. All is now ready for the beginning of the Liturgy of the Word. This series of articles, introducing children and their parents to the theology, symbolism, and historical development of the Liturgy will continue in the next two issues of OFL. Fr. Alexander Cutler, who “narrates” the Liturgy for children at altar server rallies and youth meetings and instructs adult Late Vocations candidates in liturgics, is the Abbot of the Orthodox Monastery of St. John the Theologian in Hiram, Ohio.

Some Things To Do Attend a “teaching Liturgy” as a family at your own parish or a neighboring parish. (In our parish, Fr. Stephen performs the Liturgy of Preparation on a folding table in the center aisle of the nave a couple of times a year, so that all the children can see what goes on. The high point is always when Father prays and takes out a particle for each boy and girl present by name, so they can hear it. You can hear them saying, “I think I got my piece!” after receiving Communion.) Visit a local living-history museum in your area (or while on summer vacation) to see how wheat is harvested and ground into flour “the old fashioned way” using a water- or ox-driven millstone. It’s hard work! Take a morning field trip to a local bakery to see how bread is made commercially. (Our family has visited both a “specialty bread” bakery in our area and the enormous Schwebel’s Bread & Buns plant. Katie was awed by the tanker- trucks full of flour and the huge conveyor-belt ovens!) Ask your parish priest for permission to watch as he prepares the prosphora for Liturgy, if he bakes it himself, or ask him to arrange for you to visit the ‘designated baker’ in your parish. Discuss how the baking of offering bread differs from commercial baking: prayers are said throughout the process; the loaves are imprinted with the Cross or an icon; the bowls, bread board, and other utensils used to prepare the bread are not used for anything else. Visit a local winery several times over the summer so you can see the vines being tended, the harvest process, and the “squashing” of the grapes in preparation for fermentation. After your visits, discuss the many steps required over a long time to make grapes into wine. (You may be able to find schedules for formal tours/seminars at area wineries on the internet, though most wineries are open daily to visitors for “drop in” visits. Mom and Dad may want to bring a sample bottle home, too!) Go on a scavenger hunt through the Bible to find examples of the offerings made to God before the crucifixion of our Lord Jesus Christ, and make a list. What do they have in common? (Check out Cain and Abel, Abraham, Moses and Aaron, the priests of the Temple, etc.) by Nichola T. Krause

© 2000 by Orthodox Family Life and the original author(s). URL: http://www.theologic.com/oflweb. This web site is donated and maintained by TheoLogic Systems, which provides software and information tools for Orthodox Christians and parishes world wide. ------Summer Camp + You = A Lifetime of Memories! by Lori A. Kochan and Reader Basil Kochan Over the years many people have written articles of their experiences of summer camp with many coming to the same conclusion, “What would we do without our camp friends and memories?” Now is the time for you as parents to plan so that your children can have those fun-filled memories too! The first time I (Lori) went to camp was when I was 9 years old. I couldn’t wait to get to the campgrounds but I also was very apprehensive. This was the first time I was going to be away from my family and friends. I went to camp not knowing anyone! When my family and I arrived at the camp I registered immediately. I received my cabin and group assignment with which I would be doing activities with for the week. After all the paper work was done, we started to unload our car with the help of a few counselors. They showed me to my “Butternut” cabin! (All of the cabins were named after trees.) I was really surprised to find out that the cabin wasn’t too bad. There were single beds, mirrors, and plenty of windows for those hot, steamy nights. I was feeling slightly more comfortable at this point. My mom helped me make my bed and put everything in a place where it would be easy to find. My counselors were talking with us about some of the activities that were scheduled for the week. I became more excited to hear that we would be swimming, canoeing, crafting, dancing, playing games, baseball and hiking. Not to mention having prayer services, flag raising, campfires, and as they said, “the famous end of the week BBQ chicken dinner”. I was looking forward to being involved in these activities. As the counselors were telling us about the schedule, other campers were unpacking their belongings. I got to meet them and we were all beginning to become excited. Soon it would be time for my family to leave, which at that point I was ready to become a camper. All of these memories came back to me as my husband and I packed up our daughter for her first full week of summer camp just a few short years ago. The apprehension wasn’t gone; now it was just as a parent. Here was our little girl traveling nearly eight hours away to a church camp where she really didn’t know any kids. We pretty much followed the same procedure as my parents did when I was a child, and Sarah had a wonderful first camp. Since that time, both Sarah and her brother Andrew have been regulars at the Ohio District FOCA sponsored St. Vladimir’s Camp for the past few years. What we as parents learned from these experiences are important for all to manage as the camp season is now upon us. As a kid, it was great that parents were trusting me to go somewhere by myself. As parents, we have to trust the adults in charge of the camp to provide all the nurturing of home while fostering a greater sense of interdependence on others. Check out all of the activities that your camp has to offer. Most camps have many physical and spiritual activities for kids of all ages. Again, trust that the adults in charge have taken a great deal of time in planning a balance of learning and fun. Just like you, they have learned to be flexible. After you’ve reviewed the daily plans, you will be surprised that your child could possibly keep that busy schedule if they were home! As well, be prepared for the call home about “how boring it is” or “how bad the food is” or “I don’t feel good”. Perhaps the best thing to do is listen attentively and give a few words of advice then talk to an adult. Many times, a camper can have difficulty in making adjustments to people, schedule, or a wealth of different things. Camps are designed to handle all kinds of problems with kids. Let the adults have a chance to make the experience a positive one for your child. If you don’t know about a specific camp, don’t hesitate to talk to your parish priest about finding information. Ask the camp directors if they can tell you of others in the area that have brought their kids and speak with those parents. You may feel one can never have enough references but be reasonable. There must be some reason that the camp is still open. Prepare your camper to follow the rules. Once again, the adults of the camp have taken great care in designing fair policies for all campers because there are frequently so many different ages with so many different backgrounds. Some of the best advice given may be “Listen to the adults”. Prepare your camper to have fun. Undoubtedly, there will be some free time at camp. Encourage them to make new friends and include others into their free time activities. Some kids are exceptional at including the left-out kids and can change someone’s life in a positive way forever. Try to check ahead for the weather and send the appropriate clothes. Balance the packing with the fact that they’re not moving in for a few months, just a few days. Send a few extra clothes and a big garbage bag usually works great for all that dirty laundry. (Hint: Tell them to make sure the clothes are dry before they put them in the bag!) If welcome, come out to the camp on the Parent Night or Skit Night. It means a lot to the kids to see their parents from the outside world. They will love to see you even if it seems that they are quickly ignoring you. Even with all of these tips, trust us, you’ll forget something. Talk it over with other parents and they will help you fill in the blanks. And don’t forget the bug spray! Lori A. Kochan serves as church school director at St. Nicholas Orthodox Church in Mogadore, Ohio. Reader Basil Kochan serves the Church as choir director and cantor. Lori & Basil are involved with the St. Vladimir Camp and Retreat Center in Ohio.

Some Things To Do In addition to the normal camping equipment – clothes, sleeping bags, rain gear, mosquito repellant – be sure to pack you child’s Bible, prayer book, and an icon of his or her patron saint. (You might even make a project of mounting and polyurethaning a paper icon; laminating works well, too, especially for tent campers or canoe/raft trips!) Encourage your campers to keep in touch with other young Orthodox Christians they meet at camp. Tent-mates and table-mates can become life-long friends (or even future spouses). If you have been looking for a ‘low resistance’ way to introduce more prayer into your family life, use Church camp as your opening. At most camps, priests, counselors, and campers have regular morning and evening prayers as a group, and pray both before and after meals. Ask your returned campers what they did, then ask them to teach the whole family the ‘camp prayers’. by Nichola T. Krause

© 2000 by Orthodox Family Life and the original author(s). URL: http://www.theologic.com/oflweb. This web site is donated and maintained by TheoLogic Systems, which provides software and information tools for Orthodox Christians and parishes world wide. ------Summer Fare by Angela Hays After we first started attending an Orthodox church, but before we converted, I tried to prove my husband wrong. He had firmly come to believe that Orthodoxy was the continuation of early Christianity. At the time, he was attending Regent University, an evangelical graduate school founded by Pat Robertson. I went to the school’s library to do some research on early Christian writings. There were hundreds of books on church history. By the grace of God, I soon ran across The Didache in a compilation of early Christian works. The Didache, also known as The Teaching of the Lord to the Gentiles by the Twelve Apostles, was written between 120 and 180 AD as a practical Church manual. For centuries it was highly respected by Church leaders and St. Athanasius strongly recommended new converts read it. (The Apostolic Fathers, ed. Jack N. Sparks, Light and Life Publishing Company, 1978, page 305.) Upon reading it, I was amazed. Not only did it quote the scriptures continuously, but it also gave very practical teaching on such topics as the Eucharist, Baptism, prayer, fasting, abortion, tithing, and even hospitality towards traveling Christians. I was amazed at how similar the Christian life in this document was to what I had learned about Orthodoxy. I almost dropped the book when I read “But do not let your fasts fall on the same days as ‘the hypocrites’, who fast on Monday and Thursday. Rather, you should fast on Wednesday and Friday…” (8:1). I knew my new Orthodox friends fasted from meat and dairy on Wednesdays and Fridays, but I had no idea why until I read The Didache. For me, fasting during the Great Fast (aka, Lent) is much easier than fasting the rest of the year. During Lent, we have all the extra services, we’ve cleaned our homes of non-fasting foods, and we have the support of our parish. We all go through it together. Even society at large is familiar with the idea of giving up something for Lent. The fasts during the rest of the year, I find, are much more challenging. The summer fasts, the Apostles Fast and the Dormition Fast, are frequently overlooked. The Apostles Fast starts on the Monday after All Saints Day (eight days after Pentecost) and continues until the eve of the Feast of Saints Peter and Paul on June 29. Since this fast is marked by a moveable feast on one end (Pentecost) and a fixed feast on the other (Ss. Peter & Paul), the length of this fast can vary from a few days (like this year) to six weeks. The Dormition Fast, however, is a set length: two weeks, from August 1 to August 14, just prior to the feast of the Dormition (sometimes called ‘the Assumption’) of the Holy Theotokos on August 15. The Wednesday, Friday and summer fasts present the challenge of “learning discipline and humility in the face of bounty”, as a friend once told me. It’s much harder to discipline ourselves when we have a lot than when we have very little. All that God has given us is His, not ours. We rejoice in what he has given us, but must learn to give it back to Him. It’s also very hard to fast when our culture is not geared toward it. Summer is a time for cookouts and beach parties, not spiritual discipline. Once again we are reminded of the “narrow” way we must take (Matthew 7:13-14). We were never told the Christian life would be easy. To aid in our support, some parishes add special week-day services during these fasting periods. Another problem that people encounter is that many of our “lenten” foods (vegetable soup, vegetarian chili, meatless stews) are better suited for colder weather. The summer, however, does provide us with many fast-friendly foods like fresh garden vegetables, fruits, and salads. There are also many alternatives that you can take to cookouts, including veggie burgers (I usually get the Morningstar Farms brand in the frozen food section of my grocery store), vegetarian baked beans (on the same shelf as the pork & beans variety), bean salad, and potato salad (see recipes with this article). More important than the food we eat, however, is the attitude we have. Don’t forget the words of the Fathers who encourage us to combine fasting with prayer and almsgiving to combat all our sinful desires: “There are three things, my brethren, by which faith stands firm, devotion remains constant, and virtue endures. They are prayer, fasting and mercy. Prayer knocks at the door; fasting obtains; mercy receives. Prayer, fasting and mercy-- these three are one, and they give life to each other.” — Peter Chrysologus, Bishop of Ravenna (+450 AD). “While fasting, let us purify our hearts, sanctify our souls and trample down all vices.” —St. Theodore the Studite (+826 AD)

© 2000 by Orthodox Family Life and the original author(s). URL: http://www.theologic.com/oflweb. This web site is donated and maintained by TheoLogic Systems, which provides software and information tools for Orthodox Christians and parishes world wide. ------