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Christ is Risen ! Alleluia Alleluia
He is Risen indeed ! Alleluia Alleluia Alleluia


Whilst I am still so 'high' after this Wonderfilled Day, I would like to share a few memories of Easters past and present and ask if you have the equivalent . This seems to be tying in threads from various areas.

Firstly - the actual celebrations - whilst we all have our particular Churches celebrations , can we share these ? This year our church was filled with the colours of gold and green - masses of wonderful golden daffodils [just out in time !], golden banners, even the leaflets for use at the various services were in gold ! The priests vestments were dazzling white [ and the servers' - all of 'em!], the altar linen was immaculate[ lovingly cared for by an over eighty year young lady]. The choir sang its socks off and the roof stayed in place [ but it was threatened by the way we sang] Yes, we had to think on our feet - particularly when the reader read the wrong lesson and caused a panic as our cantor hurredly searched for copies of the psalm to go with that reading [ and she found them ]- then the error was realised and the reader read the correct lesson! We had started off in total darkness and as the light spread from candle to candle the youngsters gasped. Our Congregation sang as I have never heard them sing before. Our new members were Received and made their First Communion - one was in tears. I was so filled with the Wonder that I am not too sure who was in charge of the car as I drove home.

However the next morning at 9.30 I realised that I had never seen what I have experienced in Portugal [ defreitas I look for help from you here] where the altar was decorated in white and was surrounded by beautifully decorated crosses - white flowers entwined in greenery which following Mass were taken round all the houses in the town/village and the houses were blessed. This practice does not seem to be common here in the UK but how about in the Eastern Churches ?

Then I returned for the Mass celebrated by our new Archbishop [ so did some 20 other members of the Choir !] Joy of joys - he sang it. [Our priests cannot sing ]. Again we raised the roof. The gold vestments he used added to the colour and it was a wonderful experience. No-one spotted the young server who turned a nasty shade of green and was hastily whisked away [ she's OK now - too many Easter eggs perhaps] before the inevitable happened.

Please can we share our own memories before this year's start to fade ?

Angela - still on cloud 9

[ 04-01-2002: Message edited by: Our Lady's slave of love ]

One of the things that adds to the celebration of Easter for our family is preparing the food for the dinner and taking portions of it to be blessed on Holy Saturday!

[ 04-01-2002: Message edited by: Inawe ]

Steve,
I've not come across that here , on my side of the pond, do tell about this please.

Angela

Angela, Happy Easter!

We have a special basket that is used to carry the food to the church for the blessing. There is a cloth with stitching of a cross and lamb that is used to cover the food over the foil.

A protion of the ham and kielbassa we've prepared for the Easter meal is included. Some butter, marked with an alpha and omega and a cross, cottage cheese, horseradish, pascha (a raisin egg bread), lettuce, and other components (including a part of the lamb cake) are put into the basket and taken to the church. The priest offers prayer and blesses the food. He reminds us that the blessed food eaten by family and friends is a symbol of the Eucharistic meal and the community which celebrates it.

Families look over the baskets of others and, I think kind of compare the relative merits of each with their own basket. Compliments are exchanged and we take our food home. The anticipation of Easter is heightened since we don't eat any of the foods prepared for that feast until after the liturgy.

On Easter morning or after the Celebration of the Vigil, we look forward to getting home. We eat some of the blessed food and begin the meal with a sharing of a part of a hardboiled egg with a prayer. We ask that all enjoy a healthy and a long life and that we, too, will rise again.

The custom came to our family from my Polish and Ukranian grandparents. I've seen the blessing done in predominately non slavic parishes, too.

A good thing seems to catch on!

In Easter Joy,
Steve

[ 04-01-2002: Message edited by: Inawe ]

Hey, great friend Angela -- thanks for starting this thread. It's really important.

For Greeks, there is no basket brought to church. During Great Week, Greeks actually try to do the whole fast-abstinence in a very strict way.

On Holy Saturday morning, there is Vesper/Basil liturgy; everyone goes to communion. Liturgy may begin at 6 or 7 a.m.; after liturgy, the priest remains around for an hour or so to give communion to those who "come late". (It's a Greek thing!!!)

The church is vacant until about 11:00 p.m. when the lamentations are resumed. Shortly before midnight, the lights are extinguished and we sit in total darkness. At midnight, the priest comes out with the candle through the Royal Doors and proclaims the empty tomb. We process around the church, come back in, do Paschal Matins and then the liturgy.

During this time, people leave the church and receive a deep-red egg wrapped in gauze with a red ribbon. With the lighted candle, we get to our cars and then head home. The local police are informed that it is Orthodox Easter and that cars of folks carrying lighted candles are not drunks or nut-cases, meaning: don't stop them.

We make it from the car to the house -- at least one candle with the Paschal flame MUST make it into the house. Extinguished candles are re-lighted and placed on the table.

Those who cooked and watched over the littlest of ones then bring out the food and the family gathers around the kitchen table. (We were working class; "what's a dining room?")

The grandfather brought out Greek Brandy, poured a shot for everyone there (over 5 years of age), recited the tropar and we all drank. Then we ate.

We also had the egg-game; we'd hold the eggs and say: "Christos Anesti" and bang the eggs together. The uncracked egg won and went on to challenge the others. The ultimate winner got essentially nothing; just "I won". Then we ate and drank wine and talked, and gossiped, and had a wonderful all-family time. Then, the sun came up; the women made 'care-packages' to take home, and we all left -- and went to bed.

Yes, it was "Church". But, it was also family festival. So, screwing around with the schedule of services has a huge impact on the faithful. And, [sorry, Bishops!!!], it's the family stuff that will win out over the historical stuff.

We even woke the babies at 3 a.m. for the family 'anastasi' (resurrection). So, folks, it's the whole shootin' match. As my cousin is fond of saying: "If you don't go to Greek Church, then you shouldn't come to dinner." (He's a Prot.) It's the blood.

Christ is Risen!!! (y'all!!)

Angela,

I'd be happy to share my own memories. I'm from the Latin rite (as also you are from what I can tell of your description?). No description can be complete without some imagery to go along with it, so here is a picture of the church which the ceremonies I am about to describe took place in:

http://www.cathedral.rcec.london.on.ca/art/new_photos/loft.jpg

(If you want to see more pictures of the Cathedral, go here: http://www.cathedral.rcec.london.on.ca/gallery.html )

The setting is a Cathedral Basilica in Canada, where I regularly attend Mass and have the privilege of being an altar server. As you will see in the picture, it is a gorgeous neo-Gothic structure from the 19th century, complete with gold leaf on the ceilings (twined with vinework), traditional Western stained glass windows, rose windows, wall murals of many many saints, dark gothic woodwork, marble altars and sanctuary (with beautiful dark greens, blacks and white marbles, touched off with gold leaf highlighting). There is too much to describe to the setting.

Each service is packed (as they often are at this church). On Good Friday, the somber tones are present, but the atmosphere is most solemn with our choir singing the wonderous strains of Healey Willan (an Anglo-Catholic composer who composed in traditional polyphonic-counterpoint style, though primarily in English), William Byrd, etc. The bell tolls that slow, mourning tone.

That evening we are treated to more solemnity, to the service of Tenebrae, done in all but a bit of candlelight and dim cathedral lighting; the candles are all unbleached beeswax as part of the penitential character, and the candle holders are simple, black iron. The bishop presides from his throne. As each reading is read, and the choir sings the polyphonic response composed by Healey Willan, a candle is snuffed and a light goes out until finally, all the candles and lights are out and a loud clap is heard, proclaiming the thunder which crashed on Good Friday and the tearing of the temple veil. A single lit candle is brought back in and we silently process out, just as we did in.

This tone is replaced by the joy of the Easter Vigil, again started in darkness. The bishop lights and incenses the Paschal candle and it leads the solemn procession, stopping three times and being held high aloft by the priest carrying it as the bishop chants "Christ our Light" and the people chant in response "Thanks be to God". Gradually, the church still in darkness but for the light of the Paschal candle, is filled with the warm glow of candlelight and all the faithful hold their candles high as the Paschal candle is again incensed in the sanctuary and the Exultet is sung.

But let me skip ahead to Easter Sunday. On both the Vigil and Easter Sunday morning, the church is decorated with gold and white banners on all the pillars. The sanctuary is packed with white lillies and golden yellow flowers. Around the altar have returned the large, gothic, brass high altar candlesticks and the Paschal candle is surrounded by a mountain of flowers. A full array of priests are on hand, and there are probably a dozen servers in white albs. Three of us are wearing copes and acting as bishops attendants; the crucifer too wears a cope. We all process in to the thunderous organ which plays and the congregation (which not only fills the pews but lines up all at the back, in the narthex and down the sides of the aisles) sings loudly. The sweet smell of the rose incense can be smelt throughout the entire cathedral as the bishop incenses the altar, cross and paschal candle; a deacon solemnly follows him around the altar; this is repeated again later as the gifts and altar are once again incensed, the gospel, the consecration, etc,. The choir sings beautifully, in polyphonic counterpoint, the Greek Kyrie and Latin Gloria, and as the bishop goes out with the Aspergillium to sprinkle the congregation with holy water (as a renewal of our baptismal vows) a single, but strong, male voice, chants out a solemn Gregorian chant. The gospel procession becomes more triumphal these days as it goes outside the sanctuary and winds it way back to the gospel lectern, and as always, accompanied by two acolytes with lit candles and the thurifer and boat leading the procession. The bishop chants the preface to the Canon of the Mass and all respond in chant in kind. After communion the rites begin to come to a close, and the recessional is made to the organ, trumpets and choir as they sing Handel's Alleluia chorus.

These, for me, are the highlights on the Holy Triduum as I experienced it this year.

Some time, I should like to experience it according to the traditions of the East.

SR,
I echo your desire to experience the joy of an Eastern Pascha. Would that it were possible for me.

However thanks for your description. Tenebrae unfortunately we do not celebrate - I have heard of it and think I would enjoy the solemnity of it - the gradual darkening of the Church must be wonderful to behold - and will certainly remind us about the darkness that descended at Christ's death.

I have to admit that the most memorable Easter was the one I experienced in Geneva in 1959 which started at 11.30 in total darkness - even for the organist [ a Russian Orthodox ] and the choir and then the church burst into light at midnight - incredible - and I can still remember it !

Angela

Dear Friends,

Just a note about why Byzantine Catholics celebrate the Western Paschalion.

Orthodox Churches have adopted the Reformed Julian Calendar and I can understand that.

But keeping the Orthodox Paschalion is a separate issue.

What justification, according to Eastern spirituality and canons, do we find for adopting the Western Paschalion and so separating ourselves from our Orthodox brethren - and the many Eastern Catholics who all follow the rule set down by the First Ecumenical Council?

Isn't that a serious "Latinization?"

Just wondering . . .

Alex

I've also got a question about this.

It's my understanding that while the Western date for Easter is determined as being the first Sunday after the first day of spring, that the Orthodox date is determined as being the first Sunday after the first day of spring AFTER Passover. If I'm wrong, let me know, but I will base my question on this assumption anyway until otherwise corrected.

If this is so, doesn't it stand to reason that the more accurate date, as far as the actual chronology of the events goes, is the Gregorian date? I mean, Christ was crucified during the Passover, and the seven day feast wasn't over by the time that He rose from the dead. As far as I can tell, both events happened during Passover. So isn't the Western date more accurate chronologically speaking?

Dear Catholicos,

I would like to call on Brendan on this one!

BRENDANNN - COME QUICK!!


Alex

[I mean, Christ was crucified during the Passover, and the seven day feast wasn't over by the time that He rose from the dead. As far as I can tell, both events happened during Passover. So isn't the Western date more accurate chronologically speaking?]

But if you look to past celebrations of Easter in the west you will find that there have been times where Western Easter has fallen BEFORE the jewish Passover.

One of the reasons that we Orthodox Catholics are so adament about the fact that Pascha cannot fall BEFORE or COINCIDE WITH Passover (as it did this year) is because to us because the Feast of the Resurection is also considered as the CHRISTIAN PASSOVER. It is the Passover from the old religion to the new religion, the fulfillment of the Prophecies. Therefore, it must follow the normal progression of the chain of events - The passover from Egypt to the 'promised land' and the passover from the old to the new religion. That's why the council of Nicea also stipulates that Pascha must never coincide with Jewish Passover.

OrthoMan

Dear OrthoMan,

Sounds reasonable...

I guess my thing is that Pascha is the one holiday, along with those directly associated with it, that we have clues about as to when they occurred. I would think that we'd want it to be as close to the actual date as possible.

As for Western Easter happening before the Passover, I remember that happening once or twice, and didn't really understand it. Oh well. Our Church, though Eastern, celebrates according to the Western date, much like Finland, I hear, so it's the Western date for now.

I think what we can all agree on is that we need that common date, and soon. This silliness about two Easters has gone on long enough.

I would appreciate it if you could elabourate more on the following point: "It is the Passover from the old religion to the new religion, the fulfillment of the Prophecies. Therefore, it must follow the normal progression of the chain of events - The passover from Egypt to the 'promised land' and the passover from the old to the new religion."

Thanks!

Dear Catholicos,

Orthoman has the rites of it.

There was a group of Christians of the Church of Ephesus dating from the time of St John the Theologian that celebrated Easter on the first day of Passover, which is the 14th day of Nisan.

They were, as you know, the "Quartodecimans" and St Polycarp of Smyrna was one of them. Pope St Victor I wanted to excommunicate them, but St Ireneaus and others in the West stayed his hand.

The Celts also had a different way of calculating Easter that was often "off" from the rest of the Church.

The rule we Orthodox Catholics follow (how are you, Orthoman?) is based on the calculation set down by the First Council (that you recognize too!) and the Passover issue is only one that went into that calculation.

Again, the question stands, how can any Church change the Paschalion calculation from that set down by an Ecumenical Council?

Finland and Estonia follow the Western Paschalion, since they are "small fish in a Lutheran sea."

Alex

We are small fish in a Hindu sea...

And yeah, what is the reason the West gives for using a different calculation for Easter than the one given by Nicaea?

Dear Catholicos,

Even before the "temper tantrum" of 1054, Rome began introducing changes that went against the directives of the teaching of the Ecumenical Councils - that annoyed the Greeks no end.

Even though fasting was forbidden by the Councils on Saturdays, except, of course, Holy Saturday, Rome approved a local custom of Saturday fasting.

In a sense, this reflected a battle, often fought within Western circles, over the issue of who is greater, the Pope or the Ecumenical Council?

The East saw the Pope and the other Patriarchs as constituent parts of an Ecumenical Council and this issue never really arose.

It did play a significant part when it came to the issue of papal jurisdiction, something that was foreign to Eastern ecclesiology as a result.

When Pope Gregory changed the Julian Calendar, he also changed the Paschalion.

By his time and before, the Pope was seen as having power over Ecumenical Councils to be sure, something that allowed for the introduction by Rome of the Filioque clause into the universal Creed that was proclaimed by Ecumenical Council, and which Council decreed that no one had the right to alter.

So if the Pope was to ask me for some of my recommendations in this respect (and that hasn't happened yet - perhaps when he is here for World Youth Day ), I would say that going back to the decrees established by the Councils or at least allowing for a future Council alone to change them would be high on the list.

Alex