by St. Theodore the Studite, Given on the Fourth Wednesday of the Great Fast
Catechesis 66: That This Pascha Is a Type of the Future and Eternal Pascha; and About Endurance and Courage.
Brethren and fathers, Lent is already galloping past and the soul rejoices at the imminence of Pascha, because by it it finds rest and is relieved of many toils. Why did this thought sound for me in advance? Because it is as if our whole life directs its reason contemplating the eternal Pascha. For this present Pascha, even though it is great and revered, is nevertheless, as our fathers explain, only a type of that Pascha to come. For this Pascha is for one day and it passes, while that Pascha has no successor. From it "pain, grief and sighing have fled away" ; there everlasting joy, gladness and rejoicing; there the sound of those who feast , a choir of those who keep festival and contemplation of eternal light; where there is the blessed breakfast of Christ and the new  drink of which Christ spoke, "I shall not drink of the fruit of this vine, until I drink it with you new in the kingdom of my Father".  Of this He spoke to his disciples when He was about to ascend to heaven, "I am going to prepare a place for you and, if I go, I will prepare a place for you. I am coming again and I will take you to myself, so that where I am you maybe also. And where I am going you know, and the way you know."  And a little further on, "On that day you will know that I am in the Father, and you are in Me, and I am in you."  And elsewhere, "Father, I wish that where I am they may be with Me also, so that they may see My glory, which You gave Me, because You loved from before the foundation of the world."  But because this concerns not only the Apostles, but also ourselves, He also said, "I do not ask this only for them, but also for those who through their word believe in Me, so that all may be one, as You, Father, are in Me and I am in You, that they may also be one in Us."  What could be more comforting than these words? What could be more appealing? What soul can they not soften? What heart not prick with compunction, even should someone say that the human heart is a nature of stone? With thoughts like these the saints bore all that they bore, considering afflictions as joys, constraints as freedoms , struggles as delights, harsh training as relaxation, deaths as lives.
by Fr. John Oliver
from Touching Heaven
The curtains fill with faint breeze and tease away from the open window, then hang still again. I cannot sleep. In several minutes the clock beside my bed will ring as I have programmed it to do. I hear no sound but the soft rustle of swaying leaves. Time has passed unnoticed. It is night-one hour before the Easter Pascha Liturgy.
I dress, then move quietly through the house. There is nothing to take to the temple but the usual-joy from the astonishing events that will unfold this night, guilt from another Lent of scattered effort, and hope of meeting Christ, who welcomes the eleventh-hour people. Somehow, though, feelings are irrelevant. Indeed, something infinitely more interesting is moving toward center stage. The dark corners in every fold of the universe rumble in anticipation as the priest readies his vestments and the choir arranges the hymns.
I pat my pockets, listening for the familiar jingle of coins and car keys. The money is needed for a meal at an all-night restaurant; the keys for transporting my hungry body there after the Liturgy. I walk through the living room, brushing with my fingertips the wall holding the icon of the Mother of God. Traveling light, I open the front door and step into a humid Florida night. Faint blue-and-white shades of television screens flicker from nearby homes. It is the only evidence of life I can see, and I imagine that they shine upon the bodies of sleeping men and women.
by Fr. Paul Lazor
Enjoy ye all the feast of faith; receive ye all the riches of loving-kindness. (Sermon of St. John Chrysostom, read at Paschal Matins)
The resurrection of Jesus Christ from the dead is the center of the Christian faith. St. Paul says that if Christ is not raised from the dead, then our preaching and faith are in vain (I Cor. 15:14). Indeed, without the resurrection there would be no Christian preaching or faith. The disciples of Christ would have remained the broken and hopeless band which the Gospel of John describes as being in hiding behind locked doors for fear of the Jews. They went nowhere and preached nothing until they met the risen Christ, the doors being shut (John 20: 19). Then they touched the wounds of the nails and the spear; they ate and drank with Him. The resurrection became the basis of everything they said and did (Acts 2-4): ". . . for a spirit has not flesh and bones as you see that I have" (Luke 24:39).
The resurrection reveals Jesus of Nazareth as not only the expected Messiah of Israel, but as the King and Lord of a new Jerusalem: a new heaven and a new earth.
Then I saw a new heaven and a new earth. . . the holy city, new Jerusalem. And I heard a great voice from the throne saying "Behold, the dwelling place of God is with men. He will dwell with them, and they shall be his people. . . He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning nor crying nor pain any more, for the former things have passed away (Rev. 21:1-4).
In His death and resurrection, Christ defeats the last enemy, death, and thereby fulfills the mandate of His Father to subject all things under His feet (I Cor. 15:24-26).
Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and glory and blessing (Rev. 5: 12)
by Fr. Alexander Schmemann
In the center of our liturgical life, in the very center of that time which we measure as year, we find the feast of Christ’s Resurrection. What is Resurrection? Resurrection is the appearance in this world, completely dominated by time and therefore by death, of a life that will have no end. The one who rose again from the dead does not die anymore. In this world of ours, not somewhere else, not in a world that we do not know at all, but in our world, there appeared one morning Someone who is beyond death and yet in our time. This meaning of Christ’s Resurrection, this great joy, is the central theme of Christianity and it has been preserved in its purity by the Orthodox Church. There is much truth expressed by those who say that the real central theme of Orthodoxy, the center of all its experience, the frame of reference of everything else, is the Resurrection of Christ.
The center, the day, that gives meaning to all days and therefore to all time, is that yearly commemoration of Christ’s Resurrection at Easter. This is always the end and the beginning. We are always living after Easter, and we are always going toward Easter.
by Maria C. Khoury, Ed. D.
from the Holy Land
Every year during Holy Saturday, for many centuries, there is a most magnificent miracle that continues to take place in Jerusalem since the time we were allowed as Christians to celebrate ceremonies in public.
Pilgrims from all over the world gather in Jerusalem to witness the greatest of all miracles--the Miracle of the Holy Fire. The miracle has turned into a glorious cultural event, but many simply cannot get anywhere near the Holy Sepulchre Church. The soldiers, the police, the large crowds, the noise, the drums of the Boys Scouts and the Girl Scouts anxiously waiting to receive the Holy Fire from the Life Giving Tomb of Christ, is a day long adventure. But it always happens at approximately 2 pm on Holy Saturday.
One year, it was a miracle in itself that finally after twenty years waiting, because of the Second Uprising and the height of the violence there was a lack of pilgrims in the Holy Land, I got inside the church myself.
It is an exciting celebration with the sound of many languages at the same time. Representatives of many churches from all over the Holy Land and beyond, come to receive the Holy Fire and carry the flame back in small lanterns to their particular churches for the Midnight Resurrection Service. Special permits must be issued for Christians from Gaza and the West Bank to enter Jerusalem. Furthermore, as an added bureaucracy, you need another ticket/pass to enter the Holy Sepulchre.
by Fr. Stephen Freeman
The phrase, “behind closed doors,” has become synonymous in English with things being done in secret – generally of an unsavory or nefarious sort. Institutions speak of an “open door policy,” and promise “transparency” to those from the outside. Closed doors have always had a sense of secrecy about them. Sometimes the secrecy hides the darkness of evil, other times it protects us from the wonder of the holy.
The stories of Christ’s resurrection are filled with closed doors. It is a common phrase in the resurrection narratives: “the doors being shut for fear of the Jews.” The disciples had lost their leader and teacher and they feared that they themselves would become victims. That fear led them to flee. It led St. Peter to deny that he even knew Christ. It led them all to hide behind closed doors.
Closed doors occur even earlier. The first doors known in the stories of Scripture are the gates of Paradise. Adam and Eve, having broken God’s only commandment to them, are forced to leave Paradise. The gates of the garden are shut and an angel is set at the gate to guard against their re-entry. More than the story of our first parents – it is the story of man.
The gates represent the brokenness of our communion with God. We exist – we have life – but our life is somehow cut off, “shut out” of its right and proper communion: we stand outside the Garden.
Later mystagogical teaching about the use of doors during an Orthodox service echo this estrangement. The priest praying before the closed doors at Vespers is sometimes said to represent Adam weeping before the closed gates of Paradise.
Our own lives are filled with closed doors – places from which we have been evicted – places into which we may not enter – places that represent secrets and broken relationships. Closed doors have gained an infamous character for good reason.
-- St. Gregory the Theologian, Easter Orations
Yesterday I was crucified with Him; today I am glorified with Him.
Yesterday I died with Him; today I am made alive with Him.
Yesterday I was buried with Him; today I am raised up with Him.
Let us offer to Him Who suffered and rose again for us ... ourselves, the possession most precious to God and most proper.
Let us become like Christ, since Christ became like us.
Let us become Divine for His sake, since for us He became Man.
He assumed the worse that He might give us the better. He became poor that by His poverty we might become rich. He accepted the form of a servant that we might win back our freedom.
He came down that we might be lifted up. He was tempted that through Him we might conquer. He was dishonored that He might glorify us. He died that He might save us. He ascended that He might draw to Himself us, who were thrown down through the fall of sin.
Let us give all, offer all, to Him who gave Himself a Ransom and Reconciliation for us.
We needed an incarnate God, a God put to death, that we might live. We were put to death together with Him that we might be cleansed. We rose again with Him because we were put to death with Him. We were glorified with Him because we rose again with Him.
A few drops of Blood recreate the whole of creation!
by Fr. Thomas Hopko
from "The Orthodox Faith, Volume I, Doctrine"
And He rose again from the dead on the third day, according to the Scriptures.
Christ is risen from the dead! This is the main proclamation of the Christian faith. It forms the heart of the Church's preaching, worship and spiritual life. "... if Christ has not been raised, then our preaching is in vain and your faith is in vain" (1 Cor 15:14).
In the first sermon ever preached in the history of the Christian Church, the Apostle Peter began his proclamation:
Men of Israel, hear these words; Jesus of Nazareth, a man attended to you by God with mighty works and signs and wonders which God did to him in your midst, as you yourself know -- this Jesus delivered up according to a definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men. But God raised him up, having loosed the pains of death, because it was not possible for him to be held by it (Acts 2:22-24).
Jesus had the power to lay down his life and the power to take it up again:
For this reason the Father loves me, because I lay down my life, that I may take it again. No one takes it from me, but I lay it down of my own accord. I have the power to lay it down, and I have the power to take it again; this charge I have received from my father (Jn 10:17-18).
by Matushka Ioanna Callinicos Rhodes
There are many customs and traditions that pertain to Pascha world-wide, but the most common one is that of dyeing and decorating eggs. Whether you are from London, Jerusalem, or Moscow, this custom is universal.
Egg dyeing and decorating can be dated back to pagan times. There is evidence of the ancients coloring their eggs in the history of Egypt, Gaul, China, Rome, and Persia. The egg was cherished as a symbol of the universe and represented life as a circle, as eternal life. The golden yolk of yellow represented the Sun God, the white shell the White Goddess, and the whole egg, rebirth. Hence, it was linked to spring, a time of rebirth for the earth after a long cold winter. The earth was reborn in much the same way the egg miraculously brings forth life.
It was customary in ancient times to go and gather different colored eggs from the nests of a variety of birds. Some suggest that may be what gave rise to egg hunts and dyeing of eggs, for people were imitating the tinted eggs of wild birds, and mimicking the colors of spring with its array of pastel flowers and blossoms in bloom. During this time there were many spring festivals where eggs were dyed, using flowers, berries, and other forms of natural vegetation. The dyes came from the rebirth of nature, and it was nature that was represented in the multicolored eggs. These eggs were used as talismans and in ritual eating. During this season these special eggs were also given as gifts.
by Fr. Thomas Hopko,
from "The Orthodox Faith, Volume II, Worship"
A little before midnight on the Blessed Sabbath the Nocturne service is chanted. The celebrant goes to the tomb and removes the winding-sheet. He carries it through the royal doors and places it on the altar table where it remains for forty days until the day of Ascension.
At midnight the Easter procession begins. The people leave the church building singing: The angels in heaven, 0 Christ our Savior, sing of Thy resurrection. Make us on earth also worthy to hymn Thee with a pure heart.
The procession circles the church building and returns to the closed doors of the front of the church. This procession of the Christians on Easter night recalls the original baptismal procession from the darkness and death of this world to the night and the life of the Kingdom of God. It is the procession of the holy passover, from death unto life, from earth unto heaven, from this age to the age to come which will never end. Before the closed doors of the church building, the resurrection of Christ is announced. Sometimes the Gospel is read which tells of the empty tomb. The celebrant intones the blessing to the "holy, consubstantial, life-creating and undivided Trinity." The Easter troparion is sung for the first time, together with the verses of Psalm 68 which will begin all of the Church services during the Easter season.
Let God arise, let his enemies be scattered; let those who hate him flee from before his face!
Christ is risen from the dead, trampling down death by death, and upon those in the tombs bestowing life. (Troparion)
This is the day which the Lord has made, let us rejoice and be glad in it!
The people re-enter the church building and continue the service of Easter Matins which is entirely sung.
by Fr. Theodore E. Ziton
from The Word, April 1959
Winter is now past! The snow is gone, and the gardener prunes his trees and vines for another harvest. Nature joyfully cries out: “Stop, look and listen for spring is here!” Yes, there is a glorious resurrection in nature. STOP! or you will tread upon the tender flowers that have just risen from the dead. LOOK! and you will see that old tree whose branches in winter resembled the long arms of a ghost, but now the tree begins to bloom with fragrant apple blossoms. LISTEN! and you will hear the singing bird so full of song that it seems he will burst his little throat. The earth sounds a note of joy and gladness. Everyone picks up the melody and intones the words: “Stop, look and listen, for there is a resurrection in nature.”
In the Songs of Songs we read: “Arise, my dove and come: Winter is now past, the rain is over and gone. The flowers appear on the earth.” (2: 10-12). Yes, the winter of Calvary is past; the storm of sorrow is gone, and Jesus the Nazarene, whose very title in Hebrew means the Flower, has appeared in glory today. Beautiful was that Flower when it took its roots in the dark cave of Bethlehem. Fragrant was that Flower when it was bruised and pinned to the Cross which became its vase: but glorious is that Flower today, for It now fully blooms never to wither away again.
by C. G. Pallas
from The Word, May 1962
If the celebration of Easter were a mere poetical remembrance of Our Lord’s Passion and triumph over death, we would find Holy Week in the Church a somewhat theatrical procedure, a sentimental pageant of song and ritual that could well be replaced by a simple reading from the Scriptures appropriate to the occasion. That it is not, however, encourages us to consider the Church’s deep understanding of the miracle of the Resurrection and her ability, nourished by nearly 2,000 years of experience, to coordinate and combine her doctrine and her liturgical function into that supreme form of prayer which we know as worship.
Anyone who has witnessed the Holy Week services of the Orthodox Church cannot come away without at least a minimal insight into the Church’s genius in expressing, through her worship, her innermost feelings and her deep love for Jesus Christ. A simple reading of the services themselves is a veritable lesson in theology, but it is a theology stripped of the complex eloquence that invariably surrounds doctrinal thought, a theology which the layman learns unconsciously, either by listening to a hymn or by singing it.
by Fr. Don Hock
from The Word, April 1996
This powerful Paschal greeting contains the entire essence, depth and meaning of our Christian faith. "Christ is risen, and our sins are forgiven! Christ is risen, and death is destroyed! Christ is risen, and life is transfigured!" We exult and rejoice in these great truths, but do they make a difference in our lives? Is there a way to live personally as families, and as a parish in the light of Christ’s Holy Resurrection?
The Orthodox Church answers these questions with a thunderous and resounding "YES"! For we believe and cling to the fact that this unheard of victory over death actually changed every thing in the world - it transforms all of creation and makes it new. The early Christians called their faith not a religion, but the Good News, because they knew and believed that this resurrection of Christ was the source of powerful and transfigured lives. Likewise, we who rejoice and celebrate today in this Paschal season experience the reality of the living Christ Who has and is making us to be alive in Him. All the work that we are accomplishing, sharing the faith, celebrating the Mysteries of Salvation, baptizing and chrismating new Orthodox Christians, working together in various projects, sharing life with each other as one family in Christ .......this is the proof of the Resurrection in every healthy and active Orthodox Christian community throughout the world. The living resurrected Christ in our midst continues to transform us as individuals, as families, and as a network of families (our parish community) to become in even greater fullness what we already are — His Body here on earth, the extension of His Incarnation in the flesh.
by Frederica Mathewes-Green
Jesus is standing on the broken doors of hell. The massive portals lie crossed under his feet, a reminder of the Cross that won this triumph. He stands braced and striding, like a superhero, using his mighty outstretched arms to lift a great weight. That weight is Adam and Eve themselves, our father and mother in the fallen flesh. Jesus grasps Adam's wrist with his right hand and Eve's with his left, as he pulls them forcibly up, out of the carved marble boxes that are their graves.
By Douglas Cramer, Editor, Antiochian.org
I've recently been spending time with an old college roommate, a man dying of cancer in his 30’s. He’s not Christian, not married, has no children. We spend a lot of time talking about death. “What do you believe happens when we die?”, my friend asked unprompted one afternoon as we sat outside his home. “You know I’m a Christian,” I answered. “This is what I believe.” And I talked about the Resurrection, about how I believe the truth is that we are created for life, body and soul. That death is not the end. That we are called to live, to live the life of the New Man.
This is what I believe. This is what I know. Death is not our end. I know that this is true. In the Gospel of John, we read Jesus Christ’s words to Pontius Pilate before His crucifixion: “For this cause I have come into the world, that I should bear witness to the truth. Everyone who is of the truth hears My voice.” And Pilate answers: “What is truth?”
What is truth? What is falsehood? These are the questions we all need to ask. What do you believe to be true? If a dying man with no knowledge of God asked you what you believe about death, what would you say? God wants us to have an answer. He wants us to know that there is Truth. “Everyone who is of the truth hears My voice,” Christ teaches.
We should strive to be “of the truth.” Truth comes to us not as a sterile solution, as an answer to the question “What is truth?” Truth comes to us as life – the life of Christ. Truth is not a “what.” Truth is a “Who”.