The current Byzantine Liturgy and the Roman usus antiquior have a point of unity in their respective observances of Pre-Lent.

In Constantinople, in either the sixth or seventh century, a week of Pre-Lent developed gradually, and was commonly called “The Week without Meat”. It is likely that this is in imitation of the Church in Palestine, which calculated Lent in forty days, Monday through Friday, over eight weeks. Byzantines did not need the extra days, since they counted the forty days continuously. So the compromise to the eight weeks of Palestine was to add a week of gradual fasting prior to the Great Fast. Now commonly known as “Cheese-Fare Week”, during this week Byzantines begin fasting from meat but continue to eat cheese and other dairy products right up until “Pure Monday”, the first day of the Fast (two days before the Roman “Ash Wednesday”).

There are four Sundays within Byzantine Pre-Lent. The “Sunday of the Publican and the Pharisee” calls us to consider our life, and to repent of our sins for repentance is the door through which we enter the Holy Forty Days Fast. The “Sunday of the Prodigal Son” calls us to “come to ourselves” and return to the Father, who eagerly awaits our return. The “Sunday of the Last Judgment” reminds us that while the Lord’s mercy is immeasurable even He does not forgive those who do not repent. And, finally, on “Forgiveness Sunday” we remember Adam’s expulsion from Paradise and the proper method of fasting (don’t put on a gloomy face).

This time of Pre-Lent is also used to ease us into fasting. The week before the “Prodigal Son” is totally fast free (we eat meat, even on Friday). The following week we fast from meat on Wednesday and Friday (the “Sunday of the Last Judgment” is also known as “Meat-Fare”). During the week just prior to the Fast (“Cheese-Fare Week”) we start our abstinence from meat, but we continue to eat cheese and other dairy products. The full fast from both meat and dairy begins with the first day of Lent.

Terror seizes me when I think of the unquenchable fire,
Of the bitter worm,
the gnashing of teeth,
and soul-destroying hell;
yet I do not turn to You with true compunction.
O Lord! Lord! Before the end strengthen Your fear within me!


-- Matins, Seventh Ode, Sunday of the Last Judgment


Teachings of Christ

“A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another. By this all people will know that you are my disciples, if you have love for one another." (John 13:34-35 ESV)

Ascension

You ascended in glory, O Christ our God, * granting joy to Your disciples by the promise of the Holy Spirit; * through this blessing they were assured * that You are the Son of God * the Redeemer of the world! (Troparion)

Glory to the Father, and to the Son, and to the Holy Spirit, now and ever and to the ages of ages. Amen.

When You fulfilled the divine plan for us * and united things on earth with things in heaven, * You ascended in glory, O Christ our God, * in no way departing from us but remaining inseparable, * and crying out to those who love You: “I am with you, and no one is against you.” (Kontakion)

Random Proverb

"Take my instruction instead of silver, and knowledge rather than choice gold, for wisdom is better than jewels, and all that you may desire cannot compare with her." (Proverbs 8:10,11 ESV)

Pray Without Ceasing

Lord Jesus Christ, Son of God, have mercy on me, a sinner.

Wisdom from the Church Fathers

Adam, before the fall ... participated in ... divine illumination and resplendence, and because he was truly clothed in a garment of glory he was not naked, nor was he unseemly by reason of his nakedness. He was far more richly adorned than those who now deck themselves out with diadems of gold and brightly sparkling jewels. St. Paul calls this divine illumination and grace our celestial dwelling when he says, 'For this we sigh, yearning to be clothed in our heavenly habitation, since clothed we will not be found naked' (2 Cor. 5:2).

St. Gregory Palamas (Topics of Natural and Theological Science no. 67, The Philokalia Vol. 4 edited by Palmer, Sherrard and Ware; Faber and Faber pg. 377)