Why don’t we observe the tradition of Ash Wednesday in our Orthodox Church?
By Fr. Fadi Rabbat
The answer lies in the foundation of Orthodox theology, which is fundamentally centered on the Resurrection. Our prayers and liturgical practices consistently emphasize the resurrection of our Lord. While it is true that we are formed from dust, as stated in Genesis 3:19 --“for you are dust, and to dust you shall return" — this verse highlights the reality of human mortality and our intrinsic connection to the earth. However, earlier in Genesis 2:7, we find the profound truth that "the Lord God formed man of dust from the ground and breathed into his nostrils the breath of life; and man became a living being." This divine breath signifies our creation for eternal life with God, granting us an essence that transcends death.
Thus, our existence is rooted in God, and ultimately, we are destined to return to Him not to the earth. This understanding shapes our spiritual journey, focusing not on mortality but on the hope and promise of resurrection, which is central to our orthodox faith. Rather than dwelling on the ashes that symbolize our mortality, we celebrate the life-giving power of God, reaffirming our belief in the eternal life that awaits us.
THE FIRST SUNDAY OF LENT
Why does our Orthodox Church emphasize dedicating the first Sunday of Lent, known as the Sunday of Orthodoxy, to the affirmation of true faith? By Fr. Fadi Rabbat
The reason for this focus is clear: if our beliefs are distorted or misguided, then simply refraining from food—an act of fasting—will not benefit us in any meaningful way. Sound and correct faith is the cornerstone of the Christian life; it initiates our spiritual journey, sustains it, and continues to guide us throughout our lives.
This particular observance, established in 842 AD, arose in the aftermath of the defeat of the iconoclasts, who sought to abolish the veneration of icons. On this Sunday, a significant document known as “Synodicon" is read in churches. This document formally condemns various heresies by naming the individuals and groups associated with them, underlining the Church's commitment to preserving orthodox belief.
For Eastern Orthodox Christians, openly declaring one’s faith is not just encouraged; it is seen as a fundamental theological responsibility. It is a matter of necessity, a form of testimony, and a demonstration of sincerity. This act of affirmation serves to strengthen the community of orthodox believers and reaffirms their collective commitment to the principles of their true faith.
By dedicating the Sunday of Orthodoxy to reaffirming true orthodox faith, the Church invites its members to reflect deeply on their beliefs, challenge any misconceptions, and renew their commitment to the teachings of orthodoxy. This observance is not merely a ritual marked by processions with icons; it is an opportunity to strengthen our authentic Orthodox faith and to focus on our spiritual growth and our unity within the Church, especially during this holy season of Lent.
Blessed Sunday of Orthodoxy
The Presanctified Liturgy: The "Proghiazemeni" Service During Great Lent.
By Fr. Fadi Rabbat
The "Presanctified Liturgy," commonly known as "Proghiazemeni," is one of the most distinctive liturgical services in the Orthodox Church, celebrated primarily on Wednesdays and Fridays throughout Great Lent. The term "Proghiazemeni" is Greek, meaning "what has been presanctified," reflecting the unique nature of this service.
Structure and Nature of the Service
Unlike a typical Divine Liturgy, the Presanctified Liturgy does not involve the consecration of bread and wine into the Body and Blood of Christ. Instead, it follows a structure similar to the Vesperal service and is characterized by a unique arrangement that emphasizes light. During the service, the faithful receive Holy Communion from offerings that were consecrated during the previous Saturday or Sunday liturgy, which are kept on the holy table for this purpose. This aspect is what gives the service its name, referring to the gifts that have been consecrated earlier.
The Presanctified Liturgy is typically conducted on Wednesdays and Fridays of Great Lent, as well as on Great Thursday of Repentance, and during the Monday, Tuesday, and Wednesday of Holy Week. It can also be celebrated on certain feast days of significant saints that fall on weekdays during Lent.
Historical Background
The origins of the Presanctified Liturgy are believed to date back to Antioch between the 5th and 6th centuries, during the time of Patriarch Severus (512–518 AD), before it transitioned to Constantinople. The service has deep roots in Christian tradition, as the Eucharist has always been central to the life of believers, famously stated in the Gospel: "Whoever eats my flesh and drinks my blood remains in me, and I in them" (John 6:56).
Given the impossibility of Christians abstaining from the sacred elements, the Church devised a system during Lent to consecrate the offerings during the Saturday or Sunday liturgies and reserve them for the faithful to receive in the following week. This arrangement reflects the understanding that Lent is a time for repentance and self-reflection, in contrast to the joy and celebration associated with the Divine Liturgy.
Canonical Regulations
The Holy Canons of the Orthodox Church prohibit the celebration of the Divine Liturgy from Monday to Friday during Lent. Canon 49 from the local council of Laodicea (4th century) states, "The bread (i.e., the Divine Liturgy) must not be offered during Great Lent except on Saturdays and the Lord's Day (Sunday)." Similarly, Canon 52 from the Fifth-Sixth Ecumenical Council (Council of Trullo) in 691 AD specifies that the Presanctified Gifts should be celebrated on all days of Great Lent, except Saturdays, Sundays, and the Feast of the Annunciation.
The rationale behind this prohibition is that Lent is characterized by repentance, humility, and mourning, while the Divine Liturgy conveys joy and celebration. The Eucharist signifies the risen Christ's joyful presence, as articulated in the Gospel: "Can you make the children of the bridegroom fast while the bridegroom is with them?" (Luke 5:34-35).
Preparation and Structure of the Liturgy
The offerings for the Presanctified Liturgy are prepared and consecrated during the Sunday or Saturday liturgy of the preceding week. During the Divine Liturgy, after the priest cuts the portion known as the "Lamb" for consecration, he may also prepare additional portions for the coming week. The remaining portions are reserved for the Presanctified Liturgy.
The structure of the Presanctified Liturgy is similar to that of the Liturgy of Saint Basil the Great, with the transfer of the offerings occurring in two stages. The first stage involves moving the presanctified offerings from the table to the altar after the Great Litany. The second stage occurs after the petitions, when the offerings are moved back to the holy table.
During the service, readings from the Book of Genesis and the Book of Proverbs are included, focusing on God's creation and salvation of humanity. These readings are part of the instruction for those preparing for baptism on Holy Saturday.
Significance of Light in the Service
The early Christians traditionally brought lamps to prayer gatherings held at sunset. As the time for lighting the lamps approached, the chief deacon would lead the procession to light the lamps in the church, proclaiming, "The light of Christ shines for everyone." This practice has evolved, and today, the priest stands before the holy table with a lit candle, inviting the congregation to recognize Christ as "the light of the world."
Conclusion
The Presanctified Liturgy serves as a vital means for the faithful to receive the Eucharist during the solemnity of Great Lent, embodying both reverence for the sacred and anticipation of the resurrection. This unique service highlights the balance between the penitential nature of the Lenten season and the joy of the sacramental life in the Church, making it an essential aspect of Orthodox Christian worship.
Why does the priest cover his head and face while carrying the Holy Gifts during the Presanctified Liturgy?
By Fr. Fadi Rabbat
The act of the priest covering his head and face is reminiscent of two significant events from the Old Testament that involved profound encounters with the presence of God.
The first event is the Lord's appearance to Moses in the burning bush, during which God spoke to him. In response to this divine revelation, Moses covered his face, showing reverence and awe at the presence of God. As the scripture states, "And Moses hid his face, for he was afraid to look at God" (Exodus 3:6).
The second event involves the prophet Elijah on Mount Horeb, when the Lord appeared and spoke to him. Similarly, Elijah demonstrated reverence by covering his face: "When Elijah heard it, he wrapped his face in his cloak and went out and stood at the entrance of the cave..." (1 Kings 19:13).
In this context, the priest’s act of covering his face expresses deep reverence toward the presence of the Lord, embodied in the Holy Gifts. It is a visible sign of awe and respect for the sacred moment when God reveals His glory through His Body and Blood.
Just as Moses and Elijah encountered manifestations of God—whether through the burning bush or the gentle breeze—the Eucharist is understood as an even greater manifestation of God’s presence among His people. Through the Eucharist, the faithful are cleansed, enlightened, sanctified, and transformed, preparing them for eternal life.
Additionally, the priest's behavior mirrors the six-winged seraphim described in the vision of the prophet Isaiah. In that vision, Isaiah saw the Lord seated on a throne in the temple, surrounded by the seraphim who chanted, "Holy, holy, holy is the Lord of hosts; the whole earth is full of His glory" (Isaiah 6:1-3). These seraphim covered their faces with two of their wings as an act of reverence before God's divine majesty. Similarly, as the priest carries the Holy Gifts—Christ’s Body and Blood—from the altar to the holy table, passing through the congregation, he imitates the reverence of the seraphim by covering his face.
This act underscores the profound honor and respect due to the presence of the Lord in the sacred mystery of the Eucharist.
Have a blessed Lent.
Why Does the Orthodox Church Permit Fish Consumption on Annunciation and Palm Sunday?
By Fr. Fadi Rabbat
During Great Lent, the Orthodox Church typically prohibits the consumption of fish, meat, eggs, dairy, and their derivatives. However, fish is allowed on the feasts of Annunciation and Palm Sunday, which are two of the twelve major liturgical celebrations. This leniency arises because these feasts occur within the Lenten period, and the Church adopts a more compassionate fasting approach during these significant occasions. Given the multiple fasts observed in the Eastern Orthodox tradition, the Church recognizes that a fasting individual may need animal protein, which fish can provide. Therefore, this allowance reflects the Church's understanding and kindness, celebrating the joy of these feasts.
The relaxation of fasting rules during major liturgical feasts stems from their nature as days of joy, such as Annunciation and Palm Sunday, which are both pivotal for salvation.
The Annunciation, in particular, is the first feast in the sequence leading to the birth of Jesus Christ; without it, the subsequent feasts would not exist. For this reason, it is often referred to as the "Head of the Feasts," "Source of the Feasts," or "Fountain of the Feasts." We chant, "Today is the Head of our Salvation," signifying that the Incarnation marks the beginning of our salvation, akin to tasting the promise of salvation fulfilled through the Cross, which we anticipate during Holy Week.
Reasons for Consuming Fish on These Feasts
The rationale for consuming fish on these occasions is rooted in ancient beliefs that fish is considered bloodless and a form of "white food." Historically, fish was a staple for the poor, as those who struggled to afford food could catch fish from the sea at no cost. Although classified as a type of meat, fish connects us to the less fortunate as we navigate our fast toward encountering Christ, who chose poverty to enrich our lives.
Fish also carry profound symbolism for Christians:
Baptism: Fish are born in water, paralleling how Christians are reborn through the waters of Holy Baptism.
Spiritual Birth: The way fish multiply in water without traditional mating symbolizes a virgin birth, reflecting our spiritual rebirth by water and spirit during Baptism.
Instincts: Unlike other animals, fish lack the instincts that provoke base desires, making their consumption less likely to disturb a fasting person's spiritual focus.
Survival: The flood during Noah's time destroyed all land creatures, but fish survived, symbolizing that eternal death does not prevail over believers.
Miracles of Christ: Jesus performed miracles using fish and bread, demonstrating how He blesses even the smallest offerings in our spiritual journeys (Mark 6, Matthew 15).
Resurrection: After His resurrection, Christ ate grilled fish and honeycomb, reinforcing fish as a symbol of new life (Luke 24:42).
Endurance: Fish symbolize life, thriving in turbulent waters without taking in more than they need.
Temperance: As cold-blooded creatures, fish do not incite anger or other passions.
Early Christian Symbol: Fish served as a secret sign among early Christians, akin to the cross today.
In the early Christian community, Christians used the fish as a secret symbol, and it was engraved on the doors of their homes to identify each other's houses. We find mosaic representations of it in some museums.
The word for fish in Greek consists of five letters (ΙΧΘΥΣ)... If we take each letter individually, we find that each letter is the first letter of a phrase: "Jesus Christ, Son of God, Savior."
ΙΧΘΥΣ - Fish
Ι - The first letter is Jesus (Ιησούς)
Χ - The second letter is Christ (Χριστός)
Θ - The third letter is "God" (Θεού)
Υ - The fourth letter is Son (Υιός)
Σ - The last letter means Savior.
Each of these letters forms the beginning of five words that create a meaningful sentence (Ιησούς Χριστός Θεού Υιός Σωτήρ) (Jesus Christ, Son of God, Savior).
In summary, the allowance of fish on Annunciation and Palm Sunday reflects both the joy of these significant feasts and the Church's understanding of the spiritual needs of the faithful.