The Date of Pascha/Easter ~ a Message from Fr

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March 2021 ¨1645 Phillips Road, Tallahassee, Florida 32308 ¨ (850) 878-0747 ¨ Rev. Fr. Robert J. O’Loughlin¨ http://www.hmog.org

The Date of Pascha/Easter ~ A Message from Fr. Robert It is a typical question that we may be asked in most years is why the Orthodox Church celebrates Pascha on a different date from other Christian denominations. This year we celebrate Pascha/Easter four weeks after most other Christians. So I thought once again that we would touch upon this topic of the calculation of when we celebrate

Pascha.

Our celebration of Pascha was formed from the Jewish Passover. Initially, those Christians converted from Judaism celebrated Pascha in accordance with the Jewish calendar and on the same date of the feast of Passover. “Pascha” was celebrated the 14th of the lunar month of Nisan, regardless of the day of the week upon which it fell. The Church- es of Asia Minor followed this practice while other churches in the east and west celebrated the Feast on the Sunday following this date. By the 3rd century, all the churches were celebrating Pascha on the Sunday following the 14th of Nisan. This determined the Jewish calculation of Passover, which is on the first full moon following the vernal equinox. However, following the destruction of Jerusalem in 70 AD the Jews depended on local pagan calendars for their calculation.

So with difficulties with inadequate calendars, the issue of the date of Pascha continued. It was resolved in 325 at the First Ecumenical Council in Nicaea as the early Church Fathers determined the Pascha date to be the first Sunday after the first full moon of the spring equinox. However, despite the intervention in Nicaea, certain differences in the technicalities of regulating the date of Pascha remained thereafter. This resulted in occasional local variations until, by the 6th century, a more secure mode of calculation based on astronomical data was universally accepted. This was an alternative to calculating Pascha by the Passover and consisted in the creation of so-called "paschal cycles." Each paschal cycle corresponded to a certain number of years. In the East, a 19-year cycle was eventually adopted, whereas in the West an 84-year cycle. The use of two different paschal cycles inevitably gave way to differences between the Eastern and Western Churches regarding the observance of Pascha. According to the decree of the First Ecumenical Synod, the date of Pascha can only occur on a Sunday between March 22 and April 25. However, due to the discrepancy that exists in the Orthodox Church today because of the use of two calen•dars, the Julian (Old) and the Gregorian (New), the dates of March 22 and April 25 are superimposed on the new calendar. March 22 in the new calendar is April 3, while April 25 is May 8. This reflects the 13 day difference between the two calendars. In this way all Orthodox Christians celebrate Pascha on the same day, but not on the same date.

With the adaptation of the Gregorian calendar in 1582, which adjusted for the more accurate length of the year, differences in the celebration Pascha continued. As various Christian churches have entered into dialogue in the past century, there has been a renewed interest in resolving the issue. Again, the two main points in the Orthodox calculation of Pascha are: 1) the first Sunday after the first full moon of the spring equinox and 2) the first Sunday after the

Jewish Passover.

As far as the terms that are utilized for the Resurrection of Christ, which are Pascha and Easter, there are questions related to why there are different terms for the Feast of Feasts. Pascha is derived from the Jewish word Pesah which means "Passover". For Christians, Christ was the Paschal Lamb, the fulfillment of all that the Passover had foreshad- owed since the first Passover which celebrated the liberation of the Israelites from slavery in Egypt. We celebrate "Pascha," the New Passover; the victory of the new Paschal Lamb who shed His blood for the salvation of all people. The word Easter is derived from the word Eastra, the name of the goddess of the rising light of day and spring and the annual sacrifices associated with her. Ultimately, it led to mean that Christ, our Light, rose from the grave. In early English translations of the Bible the word Easter was substituted for the word Passover. Even though Easter may be linked to the name of a pagan goddess or ceremonies, the feast which the word describes, is Christian without question. Hence, it is appropriate for us to use the proper term, "Pascha" but as St. Paul warned believers in his day, let us not get dragged down with a dispute about mere words, as stated in 2 Timothy 2:14; "not to strive about words to no profit, to the ruin of the hearers". The important matter is the reality of the Death and Resur- rection of Christ.

Good strength in your upcoming Lenten journey, Fr. Robert Page 2

If an emergency or special need Our next ECHO Sundays are March 7th and April 4th. Please drop off your non- should arise, please contact Fr. Rob perishable food donations into the bins located immediately at 850-559-8184. in the Hellenic Center and Patmos Hall.

Daylight Saving Time Begins Sunday, March 14, 2021 at 2:00 am remember to reset your clocks to spring forward an hour!

My Beloved Ones, I greet you with love and joy as we are blessed to begin Triodion, where each week prepares us for Great Lent. The Epistle for this Sunday of the Publican and the Pharisee shows Paul instructing his disciple Timothy (the son of a pagan father and a Christian mother) to hold fast to his faith, even in a time of persecution. St. Paul reminds Timothy that the young man not only witnessed “…my teaching, my conduct, my aim in life, my faith, my patience, my love, my steadfastness” but also, “my persecutions, my sufferings, what befell me at Antioch, at Iconium, and at Lystra…” (II Timothy 3:10-11). In Antioch, there was the controversy over whether Gentiles must submit to circumcision; in Inconium, Paul and Barnabas’s ministry stirred up anger; but traveling to Lystra, Paul was stoned, but survived. Truly, Paul seeks to show Timothy—and us—that being a Christian is not always easy, or pleasant. Following Christ means that non-believers may see us as strange, or even suspicious. Paul confirms this when he tells Timothy, “Indeed all who desire to live a godly life in Christ Jesus will be persecuted, while evil men and impostors will go on from bad to worse, deceivers and deceived” (II Timothy 3:12-13). Think of the boastful and judgmental Pharisee, respected by all, compared to the sinful, repentant tax collector, judged by the Pharisee and his neighbors. As we consider the importance of humbling ourselves like the Publican, we cannot lose sight of the fact that the exalting of which our Lord speaks in His Parable is not the exaltation of the world. The humble will be exalted in the Kingdom of Heaven, but we must first be willing, like St. Paul, to suffer the judgements of this world, with a broken and contrite spirit, clinging forever to our Rock, which is Christ, and the Teachings and Traditions of His Holy Church. +ALEXIOS Metropolitan of Atlanta

The Parish St John Chrysostom Oratorical Festival will take place Wednesday, March 24th, after Divine Liturgy. The District festival will take place on Saturday, April 3rd at St. Demetrios in Daytona Beach.

Religious Education… Church school classes continue outside each Sunday. Many thanks to all the teachers who so generously volunteer their time to this important ministry.

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Greece 2021: Bicentennial of the 1821 Greek War of Independence

Greek Independence Day is a national holiday celebrated annually on March 25. It commemorates the start of the War of Greek Independence in 1821. It also coincides with the Greek Orthodox Church’s celebration of the Annunciation of the Theotokos, when the Archangel Gabriel appeared to Mary and told her that she would bear the son of God The motto “Freedom or death” celebrates its bicentennial this year. There were even those who believed in the cause that helped in other ways. There were six “American Phil- hellenes” from the United States who contributed greatly to Greece’s efforts to gain independence from Otto- man Turkey beginning in 1821. They were, Congressman Daniel Webster, Congressman Henry Clay, George Jarvis, Captain Jonathan Miller, William Townshend Washington and Dr. Samuel Gridley Howe. As the 200th Anniversary of the Greek War for Independence arrives, it is of paramount importance to exam- ine the lives of a Philhellenes who so selflessly dedicated themselves to that noble cause. They exhibited altruism and selflessness; and dedicated their life to the betterment of others Many Philhellenes worked for the cause of Greece in America. Some raised and repeatedly sent money and help, and others actively participated in the Greek war of independence. Notably, Lord Byron was a wealthy aristocrat who decided to take up arms to help the cause of Greek independence and fell at the battle of Messolonghi. Other countries also aided in helping ensure the Greek Revolution was successful, such as a fleet of ships form the United Kingdom, France, and Russia helping destroy and Ottoman fleet in the Battle of Navarino. While under Ottoman rule, the Greeks worked to preserve their language and Orthodox culture through “kryfo scholeio” or “secret school”. All these efforts combined helped the Greeks to become the first Ottoman sub- jects to gain independence and become a sovereign power. History aside, Greek Independence Day is a momentous occasion. It is a commemoration of the survival of all the achievements of the Greek people. Those achievements can range from Scientific and Mathematical to Lit- erary and even Culinary. It can be something as groundbreaking as Democritus developing his atomic theory in the fifth century BC or Sophocles writing Antigone, and beyond even that. Either way, the number of contributions that Greek people have made are numerous. Which is partly what makes Greek Independence important. Whether one was born in Greece or one’s family moved to the United States from Greece several generations ago does not matter. It should be a day where someone feel proud of their cultural roots and what your people achieved before you. Moreover, it is even a celebration for non-Greeks at that. After all, the Philhellenes and other countries aided in the revolutionary efforts too. Greek Independence Day is a celebration for all people who value or appreciate Greek culture and its historical contributions to the world. https://youtu.be/W2KUxkA9JFw Stelios Manias President AHEPA Chapter 317 Page 5 And Then They Will Fast Excerpts from an article at http://lent.goarch.org/articles/lent_they_will_fast.asp by: His Eminence Metropolitan Isaiah of Denver

Christian fasting is the most effective weapon one can have next to prayer. The two together in the name of Jesus can do wonders. One day His disciples asked Jesus why they could not heal a boy by expelling a demon from within him. They asked, "Why could we not cast it out?" The Lord's reply was, "This kind does not go out except by prayer and fasting." In the Gospels Jesus instructs us to fast in secret. Why? Obviously, faith is an inner power; the real power of a person is in his spirit. This spiritual power is developed by the heart and the mind, which work in concert to strengthen the inner man. Man is energized and renewed by God esoterically, through his inner being and his inner heart. Anyone can have this kind of spiritual strength and power if he practices the Christian discipline of prayer and fasting. It is important to remember that many of God's most devout servants, who had the power of healing others because of their inner strength, were themselves physically infirm, such as Saint Paul the Apostle. Fasting, moreover, makes one realize that he is dependent on God, even if he may have no infirmi- ties. He knows that without God he can do nothing. Increased prayer and fasting are encouraged by the Church during Great Lent as a means to purification and preparation. Both physical and spiritual purification are stressed so that the believer may feel prepared to experience a spectacular event, the event of the Lord's return. His Bride, the Church is always in anticipation of the glorious return of Her Bridegroom. This anticipation is brought into focus during the first Divine Liturgy of Holy Week, the Liturgy of the Presanctified Gifts, which is celebrated on Holy Monday morning. The Gos- pel reading of the Liturgy, which is taken from Saint Matthew's Gospel (24:3-35) speaks of the disciples of the Lord asking Him when His return will take place, as well as the end of the world. Fasting and prayer, therefore, during this time of the year is not simply because it is Great Lent but because the Church is await- ing the return of Her Bridegroom.

What is prayer?

Department of Religious Education

Prayer is doxology, praise, thanksgiving, confession, supplication and intercession to God. "When I prayed I was new," wrote a great theologian of Christian antiquity, "but when I stopped praying I became old." Prayer is the way to renewal and spiritual life. Prayer is aliveness to God. Prayer is strength, refreshment, and joy. Through the grace of God and our disciplined efforts prayer lifts us up from our isolation to a conscious, lov- ing communion with God in which everything is experienced in a new light. Prayer becomes a personal dialogue with God, a spiritual breathing of the soul, a foretaste of the bliss of God's kingdom.

How is one to pray? Only the Holy Spirit can guide us to pray as we should. Just as a child learns to walk by walking, one can best learn to pray by praying, trusting in the help of God. Put your whole soul into your prayer. Think about the meaning of every word you pray. Make it your own personal prayer. Be persistent in prayer. Do not yield to carelessness or neglect. Strengthen your prayer through a lively faith in the Lord, a spirit of forgiveness toward others, and genuine Christian living.

As we pray deeply within our hearts we grow in prayer. By the grace of God we suddenly catch a glimpse of the miracle of the presence of the Holy Spirit working within us. At first it is only a spark but later it becomes a flame freeing and energizing our whole being, provided we do nothing to grieve the Holy Spirit; and if we do sin we repent of our sin immediately and ask for God's forgiveness. To experience the fire of God's holy love, to give it space within us to do its cleansing and healing work as a breath of the Holy Spirit, and to use it as light and power for daily living -- such are the goals as well as the fruits of true prayer. Copyright: Holy Pascha, April 14, 1985 - Greek Orthodox Archdiocese of America

Source: My Orthodox Prayer Book Page 6

Next Meeting: April and elections in May Philoptochos Virtual Spiritual Retreat March 19th and 20th (atlmetropolis.org) Please contact Nia Parmer at 850-294-7169 if you would like to purchase frozen Spanakopites, Pastry Samplers or Almond Cookies.

Annunciation of the Theotokos

Celebrated on March 25th

Six months after John the Forerunner's conception, the Archangel Gabriel was sent by God to Nazareth, a town of Galilee, unto Mary the Virgin, who had come forth from the Temple a mature maiden (see Nov. 21). According to the tradition handed down by the Fathers, she had been betrothed to Joseph four months. On coming to Joseph's house, the Archangel declared: "Rejoice, thou Full of Grace, the Lord is with thee: blessed art thou among women." After some consideration, and turmoil of soul, and fear because of this greeting, the Virgin, when she had finally obtained full assurance concerning God's un- searchable condescension and the ineffable dispensation that was to take place through her, and believ- ing that all things are possible to the Most High, answered in humility: "Behold the handmaid of the Lord; be it unto me according to thy word." And at this, the Holy Spirit came upon her, and the power of the Most High overshadowed her all-blameless womb, and the Son and Word of God, Who existed before the ages, was conceived past speech and understanding, and became flesh in her immaculate body (Luke 1:26-38). Bearing in her womb the Uncontainable One, the blessed Virgin went with haste from Nazareth to the hill country of Judea, where Zacharias had his dwelling; for she desired to find Elizabeth her kinswoman and rejoice together with her, because, as she had learned from the Archangel, Elizabeth had conceived in her old age. Furthermore, she wished to tell her of the great things that the Mighty One had been well-pleased to bring to pass in her, and she greeted Elizabeth and drew nigh to her. When Elizabeth heard Mary's greeting, she felt her six-month-old babe, Saint John the Baptist, proph- esied of the dawning of the spiritual Sun. Immediately, the aged Elizabeth was filled with the Holy Spirit and recognized her as the Mother of her Lord, and with a great voice blessed her and the Fruit that she held within herself. The Virgin also, moved by a supernatural rejoicing in the spirit, glorified her God and Savior, saying: "My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour," and the rest, as the divine Luke hath recorded (1:39-55).

Forgiveness Sunday March 14th The Sunday of Forgiveness, the last of the preparatory Sundays before Great Lent, has two themes: it commemorates Adam’s expulsion from Paradise, and it accentuates our need for forgiveness. There are obvious reasons why these two things should be brought to our attention as we stand on the threshold of Great Lent. One of the primary images in the Triodion is that of the return to Paradise. Lent is a time when we weep with Adam and Eve before the closed gate of Eden, repenting with them for the sins that have deprived us of our free communion with God. But Lent is also a time when we are preparing to celebrate the saving event of Christ’s death and rising, which has reopened Paradise to us once more (Luke 23:43). So sor- row for our exile in sin is tempered by hope of our re-entry into Paradise. The second theme, that of forgiveness, is emphasized in the Gospel reading for this Sunday (Matthew 6:14-21) and in the special ceremony of mutual forgiveness at the end of the Vespers on Sunday evening. Before we enter the Lenten fast, we are reminded that there can be no true fast, no genuine repentance, no reconciliation with God, unless we are at the same time reconciled with one another. A fast without mutual love is the fast of demons. We do not travel the road of Lent as iso- lated individuals but as members of a family. Our asceticism and fasting should not separate us from others, but should link us to them with ever-stronger bonds. The Sunday of Forgiveness also directs us to see that Great Lent is a journey of liberation from our enslavement to sin. The Gospel lesson sets the conditions for this liberation. The first one is fasting—the refusal to accept the desires and urges of our fallen nature as normal, the effort to free ourselves from the dictatorship of the flesh and matter over the spirit. To be effective, however, our fast must not be hypocritical, a “showing off.” We must “appear not unto men to fast but to our Fa- ther who is in secret” (vv. 16-18). The second condition is forgiveness—“If you forgive men their trespasses, your Heavenly Father will also forgive you” (vv. 14-15). The triumph of sin, the main sign of its rule over the world, is division, opposition, separation, hatred. Therefore, the first break through this fortress of sin is forgiveness—the return to unity, solidarity, love. To forgive is to put between me and my “enemy” the radiant forgiveness of God Himself. To forgive is to reject the hopeless “dead-ends” of human relations and to refer them to Christ. Forgiveness is truly a “breakthrough” of the Kingdom into this sinful and fallen world. Page 7 The Akathist Hymn to the Most Holy Theotokos Introduction "Rejoice, unfading rose. Rejoice, the only one who budded forth the unfading ap- ple. Rejoice, birth-giver of the aromatic balm of the King of all. Rejoice, O Bride unwedded, the world's salvation."

The Akathist Hymn is a profound, devotional poem, which sings the praises of the Holy Mother and Ever- Virgin Mary. It is one of the most beloved services in the Orthodox Church. It was composed in the imperial city of Constantinople, "the city of the Virgin," by St. Roma- nos the Melodist, who reposed in the year 556. The Akathist Hymn has proven so popular in the liturgical life of the Church that many other hymns have been written following its format. These include Akathists to Our Lord Jesus Christ, to the Cross, and to many Saints.

The Akathist hymn consists of praises directed to the Mother of God, beginning with the salutation of the Archangel Gabriel: "Rejoice." As the hymn is chanted all of the events related to our Lord's Incarnation pass before us for our contemplation. The Archangel Gabriel marvels at the Divine self-emptying and the renewal of creation which will occur when Christ comes to dwell in the Virgin's womb. The unborn John the Baptist prophetically rejoices. The shepherds recognize Christ as a blameless Lamb, and rejoice that in the Virgin "the things of earth join chorus with the heavens." The pagan Magi following the light of the star, praise Her for revealing the light of the world.

The word "akathistos" means "not sitting," i.e., standing; normally all participants stand while it is being prayed. The hymn is comprised of 24 stanzas, arranged in an acrostic following the Greek alphabet. The stanzas alternate between long and short. Each short stanza is written in prose and ends with the singing of "Alleluia." Each longer stanza ends with the refrain: "Rejoice, O Bride Unwedded."

The first part of the hymn is about the Annunciation to the Virgin Mary by the Angel. It describes Mary’s surprise at the news, her visit to her mother and Joseph’s doubts as to her inno- cence. The second part is about the birth of Christ, the worship of the Shepherds and Magi, the flight to Egypt and the visit to Saint Simeon in the Temple. In the third part the hymn directs our attention to the renewal of the world by Christ’s coming, and the amazement of the Angels and the wise men at the sight of the Incarnation of God’s Son. The fourth and the last part is once more a lyric and rhetorical appraisal of Virgin Mary, whom the poet adorns with the most beautiful of adjectives asking her to accept his poetical offering and to intercede for the salvation of human race from the earthly sin. Great Lent, Holy Week, and Pascha

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