Announcement by the Holy and Sacred Synod
The Holy and Sacred Synod convened today, Wednesday, November 27, 2013, with His All-Holiness presiding for its regular scheduled meeting, for the purpose of examining items on its agenda.
During this session, the Holy and Sacred Synod approved the following:
a) The proposal of the Canonical Committee to enter the hieromonks Porphyrios Kafsokalyvitis and Meletios of Ypseni (Rhodes) in the registry of the Saints of the Orthodox Church.
b) The voluntary resignation of His Eminence Metropolitan Panteleimon of Belgium from the pastoring of his eparchy and, at the proposal of His All-Holiness Ecumenical Patriarch Bartholomew, the unanimous election of His Grace Athenagoras of Sinope to fill the vacancy in the Metropolis of Belgium.
From the Chief Secretariat of the Holy and Sacred Synod
Vespers of St. Meletios 2012
Divine Liturgy of St. Meletios 2012
This year the Apostle’s Fast starts on the 20th June 2011 and finishes on the 29th June.
Last year’s post gives us lots of information about the fast itself.
Paschal Greetings from around the World
+ B A R T H O L O M E W
By the Mercy of God
Archbishop of Constantinople-New Rome and Ecumenical Patriarch
To the Plenitude of the Church Grace, Peace and Mercy
From the Savior Christ Risen in Glory
Beloved children in the Lord,Once again, in a spirit of joy and peace, we address you with the delightful and hopeful greeting: “Christ is Risen!”
The occurrences and events of our time may not seem to justify the exultation of our greeting. The natural destruction caused by seismic tremors and oceanic swells, together with the lurking devastation from possible nuclear explosion, as well as the human sacrifices resulting from military conflict and terrorist action, reveal our world to be in horrible torment and anguish from the pressure of the natural and spiritual forces of evil.
Nevertheless, the Resurrection of Christ is indeed real and grants to faithful Christians the certainty – and to all humanity the possibility – of transcending the adverse consequences of natural calamity and spiritual perversity.
Nature rebels when the arrogant human mind endeavors to tame its boundless forces endowed by the Creator it its seemingly insignificant and inactive elements. In considering from a spiritual perspective the grievous natural phenomena that plague our planet repeatedly and successively in recent times, we appreciate and acknowledge the belief that these are inseparable from the spiritual and ethical deviation of humanity. The signs of this deviation – such as greed, avarice, and an insatiable desire for material wealth, alongside an indifference toward the poverty endured by so many as a result of the imbalanced affluence of the few – may not be clearly related to the natural occurrences in the eyes of scientists. Yet, for someone examining the matter spiritually, sin disturbs the harmony of spiritual and natural relations alike. For, there is a mystical connection between moral and natural evil; if we wish to be liberated from the latter, we must reject the former.
Our Risen Lord Jesus Christ, the new Adam and God, constitutes the model for the beneficial influence of a saint on the natural world. For Christ healed physical and spiritual illness, granting comfort and healing to all people, while at the same time bringing calm and peace to stormy seas, multiplying five loaves of bread to feed the five thousand, thereby combining the reconciliation of spiritual and natural harmony. If we want to exert a positive impact on the current negative natural and political conditions of our world, then we have no other alternative than faith in the Risen Christ and fulfillment of his saving commandments.
Christ has risen and given new life to the perfect ethos of humankind, which had darkened this ethos. Christ became the first-born and pioneer of the regeneration of the world and the whole of creation. The message of the Resurrection is not empty of meaning for the quality of human life and the balanced function of nature. As we completely and profoundly experience the Resurrection of Christ in the depth our heart, our existence shall favorably impact upon all humanity and the natural world. The natural sciences may not yet fully have underlined the relationship between the regeneration of humanity and the renewal of creation, but the experience of the saints – which should be the aim our own experience – confirms the experientially proven fact that, indeed, a person reborn in Christ restores the harmony of the natural world disturbed by sin. In Christ, the saint can move mountains for the good of the world, while the sinful person, who opposes the ways of God, can shake the earth and raise destructive waves.
Let us approach the sanctity of the Risen Christ in order, through His grace, to calm the natural and moral waves that trouble our world today.
May the grace of our Risen Lord Jesus Christ be with you all, beloved children in the Lord. Amen.
Holy Pascha 2011
+ Bartholomew of Constantinople
Fervent supplicant for all
before the Risen Christ
On the afternoon or evening of Great and Holy Wednesday, the Sacrament or Mystery of Holy Unction is conducted in Orthodox parishes. The Sacrament of Holy Unction is offered for the healing of soul and body and for forgiveness of sins. At the conclusion of the service of the Sacrament, the body is anointed with oil, and the grace of God, which heals infirmities of soul and body, is called down upon each person. The Sacrament is performed by a gathering of priests, ideally seven in number, however, it can be performed by a lesser number and even by a single priest.
The Institution of the Eucharist
When one is ill and in pain, this can very often be a time of life when one feels alone and isolated. The Sacrament of the Anointing of the Sick, or Holy Unction as it is also known, reminds us that when we are ion pain, either physical, emotional, or spiritual, Christ is present with us through the ministry of His Church. He is among us to offer strength to meet the challenges of life, and even the approach of death.
As with Chrismation, oil is also used in this Sacrament as a sign of God’s presence, strength, and forgiveness. After the reading of seven Epistle lessons, seven Gospel lessons and the offering of seven prayers, which are all devoted to healing, the priest anoints the body with the Holy Oil. Orthodoxy does not view this Sacrament as available only to those who are near death. It is offered to all who are sick in body, mind, or spirit.
Christ came to the world to “bear our infirmities.” One of the signs of His divine Messiahship was to heal the sick. The power of healing remains in the Church since Christ himself remains in the Church through the Holy Spirit.
The Sacrament of the Unction of the sick is the Church’s specific prayer for healing. If the faith of the believers is strong enough, and if it is the will of God, there is every reason to believe that the Lord can heal those who are diseased.
The biblical basis for the Sacrament is found in James 5:14-16:
Is any among you sick, let him call for the presbyters of the church, and let them pray over him, anointing him with oil in the name of the Lord; and the prayer of faith will save the sick man, and the Lord will raise him up; and if he has committed sins, he will be forgiven. Therefore, confess your sins to one another and pray for one another, that you may be healed.
In ancient Christian literature one may find indirect testimonies of the Mystery of Unction in Saint Irenaeus of Lyons and in Origen. Later there are clear testimonies of it in Saints Basil the Great and John Chrysostom, who have left prayers for the healing of the infirm which entered later into the rite of Unction; and likewise in Saint Cyril of Alexandria. In the fifth century, Pope Innocent I answered a series of questions concerning the Mystery of Unction, indicating in his answers that a) it should be performed “upon believers who are sick”; b) it may be performed also by a bishop, since one should not see in the words of the Apostle, let him call for the presbyters, any prohibition for a bishop to participate in the sacred action; c) this anointment may not be performed “on those undergoing ecclesiastical penance,’ because it is a “Mystery,’ and to those who are forbidden the other Mysteries, how can one allow only one?
The express purpose of the Sacrament of Holy Unction is healing and forgiveness. Since it is not always the will of God that there should be physical healing, the prayer of Christ that God’s will be done always remains as the proper context of the Sacrament. In addition, it is the clear intention of the Sacrament that through the anointing of the sick body the sufferings of the person should be sanctified and united to the sufferings of Christ. In this way, the wounds of the flesh are consecrated, and strength is given that the suffering of the diseased person may not be unto the death of his soul, but for eternal salvation in the resurrection and life of the Kingdom of God.
It is indeed the case that death inevitably comes. All must die, even those who in this life are given a reprieve through healing in order to have more time on the earth. Thus, the healing of the sick is not itself a final goal, but is merely “instrumental” in that it is given by God as a sign of his mercy and as a grace for the further opportunity of man to live for him and for others in the life of this world.
In the case where a person is obviously in the final moments of his earthly life, the Church has special prayers for the “separation of soul and body.” Thus, it is clear that the Sacrament of Holy Unction is for the sick-both the physically and mentally sick-and is not reserved for the moment of death. The Sacrament of Unction is not the “last rites” as is sometimes thought; the ritual of the anointing itself in no way indicates that it should be administered merely in “extreme” cases. Holy Unction is the Sacrament of the spiritual, physical, and mental healing of a sick person whatever the nature or the gravity of the illness may be.
Orthodox Christian Celebration of the Sacrament of Holy unction
The Sacrament itself calls for seven priests, seven readings from the Epistles and Gospels, seven prayers and seven anointings with oil specifically blessed during the service. Although it is not always possible to perform the sacrament in this way, the normal procedure is still to gather together as many priests and people as possible.
At the end of the service the priest anoints the faithful as he makes the sign of the cross on the forehead and top and palms of the hands saying, “For the healing of soul and body.”
Order of the Service
- Introductory Prayers and Psalms 143 & 51In these Psalms we confess our sinfulness before God and ask Him to cleanse us and make a “new and right spirit within us” (Psalm 51:10).
- CanonIn this series of verses that are read or sung, we ask God to show mercy upon us and cleanse our souls, to drive away all evil powers, to grant salvation to those who are sick or suffering, and to grant us the healing of our souls and bodies. At the end of several sets of verses, we ask God to renew our lives so that we may bless, thank and glorify Him forever.
- Short Prayers or Troparia to the SaintsWe pray to the saints – especially those who have helped the sick and suffering, and to those who have been martyred for the glory of God – and to the Mother of God to intercede for us for the salvation of our souls.
- Epistle and Gospel Lessons and Prayer
There are seven sets of Epistle and Gospel readings and prayers.
Hymns and Prayers of the Sacrament of Holy Unction
Exapostelarion of the Sacrament
In mercy, O Good One, cast Thine eyes upon the petitions of us who today are come together in Thy Holy Temple, to anoint Thy sick servants with Thine oil divine.
Troparion (Tone Fourth)
Thou who alone art a speedy succor, O Christ, manifest Thy speedy visitation from on high upon Thy sick servants; deliver them from their infirmities, and cruel pain; and raise them up again to sing praises unto Thee, and without ceasing, to glorify Thee; through the prayers of the Birth-Giver of God, O Thou who alone lovest mankind.
Prayer of the Oil
O Lord who, in thy mercies and bounties, healest the disorders of our souls and bodies, do Thou, the same Master, sanctify this Oil, that it may be effectual for those who shall be anointed therewith, unto healing, and unto relief from every passion, every malady of the flesh and of the spirit, and every ill; and that therein may be glorified Thy most Holy Name, of the Father, and of the Son, and of the Holy Spirit, now and ever, and to the ages of ages. Amen.
Prayer of Anointing
O Holy Father, Physician of souls and bodies, Who didst send Thine only-begotten Son, our Lord Jesus Christ, to heal every infirmity and deliver from death: Heal Thou, also, Thy servants from the ills of the body and soul which do hinder them, and quicken them, by the Grace of Thy Christ; through the prayers of our most Holy Lady, the Birth-Giver of God and Ever Virgin Mary; through the intercession of the honorable bodiless Powers of Heaven; through the power of the Precious and Life-Giving Cross; through the protection of the honorable, glorious, Prophet and Forerunner John the Baptist; of the holy, glorious and righteous Martyrs; of our righteous and Godbearing Fathers; of the holy and healing unmercenaries Cosmas and Damian, Cyrus and John, Thaleleus and Tryfon, Panteleimon and Hermolaus, Samson and Diomidis, Mokius and Aniketos; of the holy and righteous ancestors of God, Joachim and Anna; and of all the Saints. For Thou art the Fountain of healing, O God, our God, and unto Thee do we ascribe glory, to the Father, and to the Son, and to the Holy Spirit, now and ever, and to the ages of ages. Amen.
The Lenten Triodion. translated by Mother Mary and Kallistos Ware (South Canaan, PA: St. TikhonÕs Seminary Press, 1994), pp. 60-61, 548-564.
Calivas, Alkiviadis C. Great Week and Pascha in the Greek Orthodox Church (Brookline: Holy Cross Press, 1992), pp. 51-62.
Farley, Donna. Seasons of Grace: Reflections on the Orthodox Church Year (Ben Lomond, CA: Conciliar Press, 2002), pp. 133-136.
Wybrew, Hugh. Orthodox Lent, Holy Week and Easter: Liturgical Texts with Commentary (Crestwood, NY: St. Vladimir’s Seminary Press, 1997), pp. 101-104.