New Hieromartyr Gregory, Patriarch of Constantinople (1821)

 He was born on the Peloponnese, and became Archbishop of Smyrna in 1785. He served at a time when revolutionary feeling and activity was increasing among the Greek people, and witnessed the cruel retribution that the Ottoman Turks visited on any evidence of rebellion among their subject people. Once in Smyrna, seeing that an action he had taken was causing discord in his dioceses, he came down from the hierarchical throne during a service, prostrated himself before the faithful and asked their forgiveness. 

He was elected Patriarch of Constantinople in 1797. Under the Turkokratia, the Patriarch was not only the head of the Greek churches but the secular ruler of the Greek people, bound by oath to respect the authority of the Sultan. This, combined with Gregory's personal experience of the treatment of Greek rebels, made him a staunch opponent of revolutionary activity among his people. 

Still,whenrevolutionarieson the Peloponnese declared Greek independence from Turkey on March 25, 1821, Turkish retribution washarsh: On Pascha, April 10, after serving the Paschal Liturgy, the aged Patriarch was arrested by the Turkish authorities. He was tortured in an effort to have him reveal the names of those heading the revolution, then was offered his freedom if he would convert to Islam. Gregory answered,

 'You ask in vain: the Patriarch of Christians dies a Christian.' He (along with other clergy and hierarchs) was hanged as a traitor on the gate of the patriarchal compound. An eyewitness, a British clergyman visiting Constantinople, wrote: 'His body, attenuated by abstinence and emaciated by age, had not sufficient weight to cause immediate death. He continued for a long time in pain which no friendly hand dared abridge, and the darkness of night came on before his final convulsions were over.' His body was left hanging for three days, then sold by the Turkish authorities to a Jewish mob, who mutilated the body, then weighted it about the neck with a stone and threw it into the sea.

Despite this, the body was found floating at sea by a Greek merchant ship captain. When the body was identified as that of the martyred Patriarch, it was secretly taken to Odessa, where Orthodox church leaders took it under their care. Tsar Alexander I ordered a state funeral for the holy hierarch, which was celebrated on June 17 1821 in Odessa.  In 1871 the relics were returned to Greece by Tsar Alexander III. 

They were incorrupt, though fifty years had passed since his death. Saint Gregory was officially glorified in 1921. His relics may be venerated at the Metropolitan Cathedral in Athens. 

The Passion And The Easter

A LENTEN PILGRIMAGE

Rev. Fr. K M George   The Rising

It is said that some imaginative Spanish missionaries in Latin America saw several signs of the crucifixion of Jesus when they saw the tropical flower of this vine for the first time, such as the three nails, five wounds, the crown of thorns and the lance that pierced His side. Their impressions gave rise to the name, Passion flower, which has remained to this day.

What intrigued me was the way the two flowers appeared together- the Passion and the Easter, in my humble garden. In the liturgical theology of the Orthodox Church the two are inseparable. The saving event that we commemorate and celebrate this week comprises the suffering, death and resurrection of Christ. They are one single unfathomable mystery.

In the medieval western Church's theology and spirituality, a heavy emphasis was placed on the physical pain and suffering (passion) of Christ, and so the Resurrection of Christ was relegated to the margins. The trend continued to modern times, and much of western art, literature and theatre including the much-hyped recent Mel Gibson film "The Passion of the Christ" typically represents the medieval obsession with the gruesome and macabre physical suffering of Christ. This may explain why the medieval Latin missionaries could not see in the splendid tropical flower the image of the radiant sun symbolizing the risen Christ rather than the exclusive tokens of the passion of Christ!

In the East, however, the Resurrection of Christ takes centre stage apart from those Eastern churches that came under the colonial influence of Portuguese and Spanish missionaries. Things have changed in the west after the second Vatican Council. Orthodox iconography of crucifixion and resurrection that portrays the equanimous and serene image of the crucified Jesus overcoming the horror of death has begun to influence the west. 

The liturgical tradition has kept the healthy balance. There is no glorious resurrection without suffering and death, and there is no meaningful suffering and death without the hope of resurrection. Following the apostolic witness we proclaim Christ crucified and risen.

"For I delivered unto you first of all that which I also received, how Christ died for our sins according to the scriptures, and that He was buried, and that He rose again according to the scriptures.... If Christ has not been raised, our preaching is vain and your faith also is vain"

(1 Corinthians 15;3, 4, 14)

Deprived of its transcendent dimension of hope, human suffering becomes absurd. Belief in resurrection is the only way to redeem human pain from its blind meaninglessness and futility.

The 21st century so far seems to be a century of suffering for the Christian faith. The age of the triumphalist western Christianity of crusades and colonial conquests is over. The Christian east had begun to suffer much earlier. Churches in the Middle East region, the very cradle of Christianity, continue to be in the crucible of intense suffering and face the threat of total elimination. Christian martyrdom of the first centuries under severe persecution seems to be recurring under new oppressive forces in our age.

An Arab Christian friend Michel Nseir sent the following message:

"In our turbulent part of the Arab world, still holding on to hope in hopeless situations has never been more relevant to many than today. I see it as an invitation to be proactive in transfiguring our world.... Our resurrected Lord Jesus Christ was a loser in the eye of the empire, but victorious in our eyes, when we remain, like His disciples, faithful to His message of transformative love for all."

The transformative power of true Christian faith has always been its amazing humility and goodwill, on the model of its Lord Jesus Christ, to forgive, to pray for and love those who persecute it. This is the power of resurrection of light and life which overcomes the powers of darkness and evil. 

The moment has come for believing Christians all over the world and people of good will everywhere to rise to save life through their own suffering, and secure justice, peace and joy for all God's creation:

Christ is Risen! He is Risen indeed.

Little Dimitri ....

In September of a certain year, there was a great deal of turmoil observed in the Department of Oncology of the University Hospital of Rion.

 Little Dimitri was asking urgently for the Hospital's priest. He was insisting on immediately receiving Holy Communion...

He was 13. He had been in that specific clinic for about one and a half years. A minor headache had led him there. The doctors had diagnosed brain cancer. His native town was Fieri of Albania; his parents unbaptized. They had lived in Patra for several years. Shortly after his admission to the Hospital, the young boy had asked to be baptized. He had heard about Christ, and wanted to become a "child" of His. He was baptized, "in the name of the Father, and of the Son, and of the Holy Spirit" - 

Everyone in the clinic was extremely fond of him. The cancer had progressed considerably, and had by now deprived him of his sight. He was entirely unable to see, anything and anyone. But he could listen, with the utmost and amazing patience. He never complained. He would say that God loved him very much. He prayed, and would ask his parents to do the same. 

All those who visited him could perceive that there was something different in that boy. He spoke constantly about God. He was always courteous and happy. His face shone. He wanted to partake of the Precious Gifts frequently. When his mother would sometimes be in another area of the clinic, he would shout out to her: 

"Mother, come quickly! Papa is coming, with Christ! He is coming up the stairs! Come and get me ready!" 

And that was exactly what would happen: the priest would come, and he would find little Dimitri sitting upright in his bed, with his mouth wide open and crossing himself with reverence. Even though he never knew the exact time of the priest's arrival, he could "see" him coming, with his gift of insight - and despite the two closed doors that came between his room and the corridor that the priest was coming from. This has been verified by the pious Mrs. Maria Galiatsatou, who had volunteered to look after that boy. 

"Mrs. Maria, I want to tell you something", he said to her one day. "When Papa comes together with Christ, I can see him approaching as he walks up the stairs, and next to him are two tall, beautiful people with pure white gowns, who lean towards the Holy Chalice to protect it, with their arms outstretched." 

One time, when the doctor asked him: "How are you, my little Dimitri?" 

He replied: "Mister Doctor, can I tell you something privately? I am just fine. But you shouldn't worry so much because your wife went away. God will be with you, because you are a good person." 

The doctor remained frozen for an instant. No-one else knew about the grievous incident that had occurred the previous day at his place: that his wife had abandoned him, to be with another man..... 

"Now that is a child of God" was what those who had met him would say. 

The last time that he received Holy Communion, he was unable to sit up in his bed, but he did receive Christ with joy and longing as he lay there. 

"Thank you very much", he whispered and then went to sleep forever. When the priest went to the morgue the next day to read the Trisaghion Prayer over little Dimitri, he remarked: 

«It's the first time in my life that I have seen a corpse like this. His face was smiling...it was aglow.... and it had the colour of amber». 

His parents came to love Christ very much, and they now want to be baptized also.... 

 One of the signs that Orthodoxy acknowledges in a reposed saintly person is also the colour of the skin, which takes on a translucent amber appearance.

'Aninus, The Lord Is Calling You. Get Up And Come With Us.'...

 St Ananias (Aninus) the Wonderworker  

 "Born in Chalcedon, he was little of stature, like Zaccheus, but great in spirit and faith. He denied himself to the world at the age of fifteen and settled near the River Euphrates in a little hut, where he atoned for his sins, and prayed to God, at first with his teacher Mayum and then, after Mayum's death, alone.

 

 By the power of his prayers he filled an empty well with water, healed the sick of various pains and tamed wild beasts. 

There was a tamed lion with him as his servant. He had insight into distant happenings. When robbers attacked a stylite, Pionius, at some distance from him, and beat him up to such an extent that he decided to come down from his pillar and go to complain to the judges,

 St Aninus saw his intention in his soul and sent him a letter by means of his lion, telling him to set aside his intention, to forgive his assaulters and to continue in his asceticism.

 

 He was inexpressibly generous. The bishop of Neo-Caesarea made a gift to him of a donkey, to ease his carrying of water from the river, but he gave this donkey to some poor man who had complained to him of his poverty. The bishop gave him a second donkey, but he gave that away. Then the bishop gave him a third donkey, not for his own but only to serve as a water-carrier, to be kept and returned.

 

 At the time of his death, he saw Moses, Aaron and Or coming to him and calling:

'Aninus, the Lord is calling you. Get up and come with us.'

This he revealed to his disciples, and gave his spirit to the Lord whom he had served so faithfully.

 

Aninus was 110 years old when he finished his earthly course."

The Meaning of Church Colors by Dennis Bratcher

	Royal Blue Royal Blue is the color of royalty to welcome the coming of a King.  It can also symbolize the night sky in which the star appeared to announce the birth of Jesus. While purple has traditionally been the liturgical color for Advent, Royal Blue is increasingly used for Advent, especially in Protestant churches, to distinguish it from Lent. Some traditions still use Purple or Blue Violet for Advent
	Bright Blue Bright Blue symbolizes the sky or heaven, where heralds proclaimed Jesus' birth. In Roman Catholic tradition, it symbolizes Mary, who is known as "the Queen of Heaven." It can also symbolize the waters of Genesis 1, the beginning of a new creation.  It is increasingly used for Advent in Protestant churches to distinguish this season from Lent.
	Blue Violet Blue Violet is the color of royalty to welcome the coming of a King.  It also evokes pain and suffering. It is sometimes used as the traditional purple for Advent to symbolize both the impending birth of Jesus yet also foreshadowing his death.
	Pink Pink symbolizes joy and happiness. In various churches it is used either for the Third or Fourth Sunday of Advent, the Sunday of Joy at the impending birth of Jesus.
	Rose Rose also is used to symbolize joy and happiness, and is an alternate color for the Third or Fourth Sunday of Advent.
	White White symbolizes purity, holiness, and virtue, as well as respect and reverence. White is used for all high Holy Days and festival days of the Church Year, especially the seasons of Christmas and Easter, as well as for baptism, marriage, dedications, and in some traditions for the ordination of ministers. It is also used for funerals as a symbol of the resurrection.
	Silver Because of its brightness, metallic silver is sometimes used as an alternate color for white.
	Gold Gold symbolizes what is precious and valuable, and so symbolizes majesty, joy, and celebration. Because of its brightness metallic gold also symbolizes the presence of God. It is most often used with white for high Holy Days and festival days of the Church Year, especially the seasons of Christmas and Easter. It is also sometimes used as a secondary color for other seasons.
	Yellow Yellow symbolizes light which in turn is a symbol of the presence of God. It is also symbolic of renewal and hope, especially in the resurrection of Jesus. It is often used as an alternate color for gold when white is used as a sanctuary color. It is sometimes used with white for Easter.
	Green Green symbolizes the renewal of vegetation and generally of living things and the promise of new life. It is used for the Season of Epiphany between Transfiguration Sunday and the beginning of Lent, and for Ordinary Time between Trinity Sunday (first Sunday afterPentecost) and the beginning of Advent.
	Light Green Light Green is sometimes used as an alternate color for Green during Ordinary Time.  Some churches use Light Green before Lent (Season of Epiphany) and Green after Pentecost.
	Purple Purple can symbolize pain, suffering, and therefore mourning and penitence.  It is the liturgical color for the Season of Lent.  It is also the color of royalty, so traditionally has also been used for Advent and is still used in Catholic churches, although Blue Violet is also used. However, Blue is replacing purple for Advent in many Protestant churches.
	Red Violet Red Violet or Violet is also a symbol for pain and suffering, and is used as an alternate color for the Season of Lent.
	Gray Gray is the color of ashes, and therefore a biblical symbol of mourning and repentance. It can be used on Ash Wednesday, during Lent, or on special days of fasting and prayer.
	Black Black represents death and mourning. It is used only on Good Friday and Holy Saturdaybefore the Easter Vigil, with no other decorations or colors. Sometimes black is used to cover other sanctuary symbols or to drape the sanctuary cross and altar on Good Friday.
	Red Red is the color of fire and so symbolizes the presence of God. It is the liturgical color for Pentecost.  It is considered the color of the Church, since red can also symbolize the blood of martyrs. It is sometimes used for Maundy Thursday and during Eastertide. In Roman Catholic tradition it is used for Palm Sunday in anticipation of the death of Jesus. In some traditions it is used to commemorate special days for martyrs or saints, or for the ordination of priests/ministers.
	Olive Olive is sometimes used as a Church color during Ordinary Time.
	Aqua Aqua is sometimes used as a Church color during Ordinary Time.

"Nadha Tey Sthuthiyum Maanam ''

The Syriac version of "Nadha Tey Sthuthiyum Maanam.." song and lyrics attached. If you get time please listen to it.

Lokhmor – TheshBuhatho W-labookh Eeyqoro Wal-ru Hod Qudsho Segatho – Wrumo Roumo Wa-Layin Hatoye Rahme – Wahnono Wneth fath – Hone Tarraye D(uri-)Ooreesh-lem Dala yel Wneelone – Slawothaan Qdom Beem - Dam Sheeho Shubho Lokh Moran Shubho – Lokh Moran Shubho Lokh Sabran’l Olam – Barekhmor ! 






Meaning of the Words 

This hymn is part of the qawmo of the Holy Week.. the word for word translation is:

Lok - To you
Mor - My Lord
thesbutho - Praise
w-labook - and to your father (abo is father, abook is your father)
eeqoro - honor
wal - and to
ruho d-qudsho - holy spirit
segdtho - adoration
w - rumromo - and exaltation
wa-'layn - and upon us
hathoye - sinners
rahme - mercies
wa - hnono - and compassion
w-nethfathhon - ftah means open; neth-ftah-hon is the plural third person feminine future tense form of ftah
thar'e - gates
d-ooreeshlem - of jerusalem
da-lel - that is above
w-ne'lon - al means enter; ne-'l-on is the plural third person feminine future tense form of 'al
slawothan - our prayers
qdom - before
beem - throne / judgement seat
da-msheeho - of the messiah
shubho - glory
lok - to you
moran - our lord
sabran - our hope
l-'olam - forever.

barekmor - bless my lord. 

ലൊക്മോർ..... തെശ്ബുഹത്തോ 
ലാബൂക് ഈക്കോറോ
വല്റൂ ...... ഹൊദ് കുദിശോ സെഗ്ത്തോ ഉ റുമ്റോെമൊ
വാലായ്ൻ ഹാത്തോയെ റഹമ്മെ വഹനോനൊ 
നെസ്ഫാ സഹൂൻ തറ ഐ ഊറ് ശ് ലേം ദല ഏൽ
നേലോൻ സ് ലാവോസാൻ 
ക് ദൊം ബിം ദംശീഹൊ
ശുബ്ഹോ ലൊക് മോറാൻ 
ശുബ്ഹോ ലൊക് മോറാൻ
ശുബ്ഹോ ലൊക് സബറൻല് ഓലം - ബാറക്മോർ