Ντιμίτρι Μεντβέντεφ: "Η ζωή μου άλλαξε από τότε που ασπάσθηκα την ορθοδοξία"

Ο Πρόεδρος της Ρωσικής Ομοσπονδίας κ. Ντιμίτρι Μεντβέντεφ εξέπληξε τους πάντες, όταν στο Αμερικάνικο Τηλεοπτικό δίκτυο (ABC) δήλωσε, ότι η ζωή του άλλαξε ριζικά αφότου ασπάσθηκε την Ορθοδοξία.

«Πιστεύω είναι καλό για μένα, γιατί από τότε η ζωή μου, έχει αλλάξει! Δεν μιλάς ποτέ δυνατά για κάτι τέτοιο, γιατί τα θρησκευτικά αισθήματα πρέπει να παραμένουν κάπου βαθειά μέσα σου. Όταν κάποιος επιδεικνύεται γι΄ αυτό δεν είναι ειλικρινής, το κάνει για δημόσιες σχέσεις και αυτοπροβολή».

Ερωτηθείς ο Πρόεδρος Μεντβέντεφ γιατί μπήκε μέσα στην Εκκλησία, μεταξύ άλλων τόνισε: «Ένιωσα ότι το έχω ανάγκη, ένιωσα εσωτερικά την επιθυμία να το κάνω».

Επίσης, σύμφωνα με τον Πρόεδρο της Ρωσίας κ. Μεντβέντεφ, οι άνθρωποι γιατί πηγαίνουν στην Εκκλησία; «επειδή αισθάνονται μια εσωτερική ανάγκη, εκτός αν πηγαίνουν σαν περιηγητές και τουρίστες».

Τέλος, ο ισχυρός άνδρας της Ρωσίας, τόνισε: «Εγώ στα 23 μου αισθάνθηκα ότι το είχα ανάγκη».

Μεγάλη Παρασκευή – Τα άγια πάθη του Κυρίου

Εορτάζει 2 ημέρες πριν το Άγιο Πάσχα.

Την Παρασκευή, στέλνεται ο Ιησούς δέσμιος από τον Καϊάφα στον τότε ηγεμόνα της Ιουδαίας Πόντιο Πιλάτο.
Αυτός, αφού Τον ανέκρινε με πολλούς τρόπους και αφού ομολόγησε δυο φορές ότι ο Ιησούς είναι αθώος, έπειτα, για να ευχαριστηθούν οι Ιουδαίοι, τον καταδικάζει σε θάνατο• και αφού τον μαστίγωσε σαν δραπέτη δούλο τον Δεσπότη των όλων, Τον παρέδωσε για να σταυρωθεί.
Από ’κει και πέρα ο Ιησούς, αφού παραδόθηκε στους στρατιώτες, γυμνώνεται, φοράει κόκκινη χλαμύδα, στεφανώνεται με ακάνθινο στεφάνι, κρατάει κάλαμο σα σκήπτρο, προσκυνείται χλευαστικά, φτύνεται και χτυπιέται στο πρόσωπο και στο κεφάλι.
Μετά, φορώντας πάλι τα ρούχα του και βαστάζοντας το Σταυρό, πηγαίνει προς τον Γολγοθά, τον τόπο της καταδίκης και εκεί, γύρω στην Τρίτη ώρα της ημέρας, σταυρώνεται μεταξύ δυο ληστών, βλασφημείται από αυτούς που είχαν πάει στον Γολγοθά μαζί του, μυκτηρίζεται από τους αρχιερείς, ποτίζεται από τους στρατιώτες με ξύδι ανακατεμένο με χολή. Γύρω στην ενάτη ώρα, αφού βγάζει πρώτα φωνή μεγάλη, και λέει: «Τετέλεσται», εκπνέει «ο αμνός του Θεού, ο αίρων την αμαρτίαν του κόσμου», την ώρα κατά την οποία σφάζονταν, σύμφωνα με τον νόμο, ο πασχαλινός αμνός, ο οποίος καθιερώθηκε ως έθιμο στους Ιουδαίους, προτυπώνοντας τον Εσταυρωμένο Χριστό, πρίν από 1043 χρόνια.
Το δεσποτικό αυτό θάνατο και η άψυχη κτίση, πενθώντας, τον τρέμει και αλλοιώνεται από το φόβο αλλά ο Δημιουργός της κτίσεως ακόμα και όταν είναι νεκρός, λογχίζεται την ακήρατη πλευρά Του και ρέει απ’ αυτή αίμα και νερό. Τέλος, κατά τη δύση του ηλίου, έρχεται ο Ιωσήφ από Αριμαθείας και ο Νικόδημος μαζί με αυτόν, και οι δυο κρυφοί μαθητές του Ιησού, αποκαθηλώνουν από το Σταυρό το πανάγιο του διδασκάλου σώμα, το αρωματίζουν, το τυλίγουν με καθαρό σεντόνι και αφού το έθαψαν σε καινούργιο τάφο, κυλούν στο στόμιο του μεγάλο λίθο.
Αυτά τα φρικτά και σωτήρια πάθη του Κυρίου μας Ιησού Χριστού επιτελούμε σήμερα και εις ανάμνηση αυτών παραλάβαμε από αποστολική διαταγή, τη νηστεία της Παρασκευής.

Αγιογραφίες / Φωτογραφίες

Ο Εσταυρωμένος

Ο Εσταυρωμένος

H Σταύρωση – άγνωστος ζωγράφος από τη Βόρεια Ιταλία ή τη Βενετία, δεύτερο μισό του 14ου αιώνα μ.Χ.

H Σταύρωση – Σάββας Παντζαρίδης©

Άκρα ταπείνωση – Γεωργία Δαμικούκα© (http://www.tempera.gr)

Ο Επιτάφιος του Βυζαντινού Μουσείου της Θεσσαλονίκης (περ. 1300)

Επιτάφιος

Επιτάφιος

Χαιρετισμοί εἰς τόν Τίμιον Σταυρόν

Τούς Χαιρετισμούς μποροῦμε νά τούς διαβάζουμε κάθε Παρασκευή, ἡμέρα ἀφιερωμένη στό Σταυρό, τήν Κυριακή τῆς Σταυροπροσκυνήσεως, στήν ἑορτή τῆς παγκοσμίου Ὑψώσεως τοῦ Τιμίου Σταυροῦ (14 Σεπτεμβρίου) καί τήν Μεγάλη Παρασκευή.

Κοντάκιον.

Ἦχος πλ. δ’. Τῇ ὑπερμάχῳ.

Ὦ τρισμακάριστε Σταυρέ καί πανσεβάσμιε, σέ προσκυνοῦμεν οἱ πιστοί καί μεγαλύνομεν, ἀγαλλόμενοι τῇ θείᾳ σου ἀνυψώσει. Ἀλλ’ ὡς τρόπαιον καί ὅπλον ἀπροσμάχητον, περιφρούρει τε καί σκέπε τῇ σῇ χάριτι, τούς σοί κράζοντας· χαῖρε, Ξύλον μακάριον.

Οἱ ΚΔ’ (24) Οἶκοι

Ἄγγελοι οὐρανόθεν ἀοράτως κυκλοῦσι, Σταυρόν τόν ζωηφόρον ἐν φόβῳ (τρίς)καί φωτοπάροχον χάριν λαμπρῶς παρεχόμενον, νῦν τοῖς πιστοῖς βλέποντες, ἐξίστανται καί ἵστανται βοῶντες πρός αὐτόν τοιαῦτα·

Χαῖρε Σταυρέ, οἰκουμένης φύλαξ·
χαῖρε, ἡ δόξα τῆς Ἐκκλησίας.

Χαῖρε, ὁ πηγάζων ἀφθόνως ἰάματα·
χαῖρε, ὁ φωτίζων τοῦ κόσμου τά πέρατα.

Χαῖρε, ξύλον ζωομύριστον, καί θαυμάτων θησαυρέ·
χαῖρε, συνθετοτρισόλβιε, καί χαρίτων παροχεῦ.

Χαῖρε, ὅτι ὑπάρχεις ὑποπόδιον θεῖον·
χαῖρε, ὅτι ἐτέθης εἰς προσκύνησιν πάντων.

Χαῖρε κρατήρ τοῦ νέκταρος ἔμπλεως·
χαῖρε, λαμπτήρ τῆς ἄνω λαμπρότητος.

Χαῖρε, δι’ οὗ εὐλογεῖται ἡ κτίσις·
χαῖρε, δι’ οὗ προσκυνεῖται ὁ Κτίστης.

Χαῖρε, Ξύλον μακάριον.

Βλέπουσα ἡ Ἑλένη ἑαυτήν ἐν ἐφέσει, φησί τῷ Βασιλεῖ θαρσαλέως· Τό παμπόθητόν σου τῆς ψυχῆς εὐχερέστατόν μου τῇ σπουδῇ φαίνεται· ζητοῦσα γοῦν τό κράτιστόν σοι τρόπαιον, ὡς λέγεις, κράζω·

Ἀλληλούϊα.

Γνῶσιν ἄγνωστον πρώην ἡ Βασίλισσα γνοῦσα, ἐβόησε πρός τούς ὑπουργοῦντας· Ἐκ λαγόνων τῆς γῆς εὑρεῖν ἐν τάχει, καί δοῦναι τόν Σταυρόν σπεύσατε, πρός ὅν ἰδοῦσα ἔφησεν ἐν φόβῳ, πλήν κράζουσα οὕτω·

Χαῖρε, χαρᾶς τῆς ὄντως σημεῖον·
χαῖρε, ἀρᾶς τῆς ἀρχαίας λύτρον.

Χαῖρε, θησαυρός ἐν τῇ γῇ φθόνῳ κρυπτόμενος·
χαῖρε, ὁ φανείς ἐν τοῖς ἄστροις τυπούμενος.

Χαῖρε, τετρακτινοπύρσευτε καί πυρίμορφε Σταυρέ·
χαῖρε, κλῖμαξ ὑψοστήρικτε, προοραθεῖσά ποτε.

Χαῖρε, τό τῶν Ἀγγέλων γαληνόμορφον θαῦμα·
χαῖρε, τό τῶν δαιμόνων πολυστένακτον τραῦμα.

Χαῖρε, τερπνόν τοῦ Λόγου κειμήλιον·
χαῖρε, πυρός τῆς πλάνης σβεστήριον.

Χαῖρε, Σταυρέ, ἀπορούντων προστάτα·
χαῖρε, στερρέ εὐδρομούντων ἀλεῖπτα.

Χαῖρε, Ξύλον μακάριον.

Δύναμις ἡ τοῦ Ξύλου, ἐπιδέδεικται τότε, πρός πίστωσιν ἀληθῆ τοῖς πᾶσι· καί τήν ἄφωνόν τε καί νεκράν πρός ζωήν ἀνέστησε, φρικτόν θέαμα τοῖς μέλλουσι καρποῦσθαι σωτηρίαν, ἐν τῷ μέλπειν οὕτως·

Ἀλληλούϊα.

Ἔχουσα ἡ Ἑλένη, τὸ ἀήττητον ὅπλον, ἀνέδραμε πρός τόν ταύτης γόνον· ὁ δέ, μέγα σκιρτήσας εὐθύς, ἐπιγνούς τόν μέγιστον Σταυρόν ἔχαιρε, καί ἅλμασιν ὡς ᾄσμασιν, ἐβόα πρός αὐτόν τοιαῦτα·

Χαῖρε Σταυρέ, τοῦ φωτός δοχεῖον·
χαῖρε, Σταυρέ, τῆς ζωῆς ταμεῖον.

Χαῖρε, ὁ δοτήρ χαρισμάτων τοῦ Πνεύματος·
χαῖρε, ὁ λιμήν ποντοπόρων ἀχείμαστος.

Χαῖρε, τράπεζα, βαστάζουσα ὥσπερ θῦμα τόν Χριστόν·
χαῖρε, κλῆμα, βότρυν πέπειρον φέρον οἶνον μυστικόν.

Χαῖρε, ὅτι τά σκῆπτρα τῶν ἀνάκτων φυλάττεις·
χαῖρε, ὅτι τάς κάρας τῶν δρακόντων συνθλάττεις.

Χαῖρε, λαμπρόν τῆς πίστεως γνώρισμα·
χαῖρε, παντός τοῦ κόσμου διάσωσμα.

Χαῖρε, Θεοῦ πρός θνητούς εὐλογία·
χαῖρε, θνητῶν πρός Θεόν μεσιτεία.

Χαῖρε, Ξύλον μακάριον.

Ζῆλον ἔνδοθεν θεῖον, ἡ Ἑλένη λαβοῦσα, ἐζήτησε καί εὗρε σπουδαίως, τόν ἐν γῇ κρυπτόμενον Σταυρόν, καί δεικνύμενον ἐν οὐρανῷ Ἄνακτι· ὅν ὕψωσε· καί βλέπων τό πολίτευμα, ἐν πίστει ἔφη·

Ἀλληλούϊα.

Ἡλιόμορφος ὤφθη, ὁ Σταυρός ἐν τῷ κόσμῳ, καί πάντες φωτισμοῦ ἐμπλησθέντες, καί δραμόντες ὡς πρός ἀστέρα, θεωροῦσι τοῦτον ὡς καλῶν αἴτιον, ἐν ταῖς χερσί ταῖς θείαις ὑψωθέντα· ὅν ὑμνοῦντες εἶπον·

Χαῖρε, αὐγή νοητοῦ Ἡλίου·
χαῖρε, πηγή ἀκενώτου μύρου.

Χαῖρε, τοῦ Ἀδάμ καί τῆς Εὔας ἀνάκλησις·
χαῖρε, τῶν ἀρχόντων τοῦ ᾅδου ἡ νέκρωσις.

Χαῖρε, ὅτι ἀνυψούμενος, συνανυψοῖς νῦν ἡμᾶς·
χαῖρε, ὅτι προσκυνούμενος, καθαγιάζεις τάς ψυχάς.

Χαῖρε, τῶν Ἀποστόλων κοσμοκήρυκτον κλέος·
χαῖρε, τῶν ἀθλοφόρων εὐμενέστατον σθένος.

Χαῖρε Σταυρέ, Ἑβραίων ὁ ἔλεγχος·
χαῖρε, πιστῶν ἀνθρώπων ὁ ἔπαινος.

Χαῖρε, δι’ οὗ κατεβλήθη ὁ ᾅδης·
χαῖρε, δι’ οὗ ἀνατέταλκε χάρις.

Χαῖρε, Ξύλον μακάριον.

Θεοβράβευτον Ξύλον, θεωρήσαντες πάντες, τῇ τούτου νῦν προσέλθωμεν σκέπῃ· καί ὡς ὅπλον κρατοῦντες αὐτό, δι’ αὐτοῦ τροποῦμεν τῶν ἐχθρῶν φάλαγγας, καί ψαύοντες τόν ἄψαυστον, τοῖς χείλεσιν αὐτῷ βοῶμεν·

Ἀλληλούϊα.

Ἴδε φῶς οὐρανόθεν, Κωνσταντῖνος ὁ Μέγας, δεικνύμενον Σταυροῦ τό σημεῖον, δι’ ἀστέρων, ἐν ᾧ καί νικᾶν πολεμίων πληθύν, ἔσπευσε τό Ξύλον φανερῶσαι, καί βοῆσαι πρός αὐτό τοιαῦτα·

Χαῖρε, βουλῆς τῆς ἀρρήτου πέρας·
χαῖρε, λαοῦ εὐσεβοῦντος κέρας.

Χαῖρε, πολεμίων ὁ τρέπων τάς φάλαγγας·
χαῖρε, φλόξ καθάπερ φλέγων τούς δαίμονας.

Χαῖρε, σκῆπτρον ἐπουράνιον τοῦ Βασιλέως τοῦ στρατοῦ·
χαῖρε, τρόπαιον ἀήττητον τοῦ φιλοχρίστου στρατοῦ.

Χαῖρε, ὁ τῶν βαρβάρων τήν ὀφρύν καταβάλλων·
χαῖρε, ὁ τῶν ἀνθρώπων τάς ψυχάς περιέπων.

Χαῖρε, κακῶν πολλῶν ἀμυντήριον·
χαῖρε, καλῶν πολλῶν βραβευτήριον.

Χαῖρε, δι’ οὗ Χριστοφόροι σκιρτῶσι·
χαῖρε, δι’ οὗ Ἰουδαῖοι θρηνοῦσι.

Χαῖρε, Ξύλον μακάριον.

Κλῖμαξ οὐρανομήκης, ὁ Σταυρός τοῦ Κυρίου ἐγένετο, τούς πάντας ἀνάγων, ἀπό γῆς πρός ὕψος οὐρανοῦ, τοῦ χοροῖς Ἀγγέλων συνοικεῖν πάντοτε, ἀφέντας τά νῦν ὄντα ὡς μή ὄντα, καί εἰδότας ψάλλειν·

Ἀλληλούϊα.

Λάμψας φῶς ἐπί πᾶσιν, ὁ Σωτήρ τοῖς ἐν ᾅδη, ἐφώτισας τούς κάτω κειμένους· πυλωροί δέ ᾅδου τήν αὐγήν μή ἐνέγκαντές σου, ὡς νεκροί πεπτώκασιν· οἱ τούτων δέ ρυσθέντες, νῦν ὁρῶντες τόν Σταυρόν βοῶσι·

Χαῖρε, ἀνάστασις τεθνεώτων·
χαῖρε, παράκλησις τῶν πενθούντων.

Χαῖρε, τῶν ταμείων τοῦ ᾅδου ἡ κένωσις·
χαῖρε, Παραδείσου τρυφῆς ἡ ἀπόλαυσις.

Χαῖρε, ράβδος ἡ ποντίσασα τόν Αἱγύπτιον στρατόν·
χαῖρε, αὖθις, ἡ ποτίσασα Ἰσραηλίτην λαόν.

Χαῖρε, ἔμψυχον Ξύλον, τοῦ Λῃστοῦ σωτηρία·
χαῖρε, εὔοσμον ρόδον, εὐσεβῶν εὐωδία.

Χαῖρε, τροφή πεινώντων ἐν πνεύματι·
χαῖρε, σφραγίς, ἥν ἔλαβον ἄνθρωποι.

Χαῖρε Σταυρέ, μυστηρίων ἡ θύρα·
χαῖρε, ἐξ οὗ ρεῖθρα χέονται θεῖα.

Χαῖρε, Ξύλον μακάριον.

Μέλλοντος Μωϋσέως, τό πολύμοχθον γένος λυτρώσασθαι ἐκ τοῦ λυμεῶνος, ἐπεδόθης ὡς ράβδος αὐτῷ, ἀλλ’ ἐγνώσθης τούτῳ καί Θεοῦ σύμβολον· διόπερ κατεπλάγη σου Σταυρέ, τήν δυναστείαν κράζων·

Ἀλληλούϊα.

Νόμον ὁ ἐν Σιναίῳ, τῷ Θεόπτῃ δούς πάλαι, Σταυρῷ ἐθελοντί προσηλοῦται, ὑπέρ ἀνόμων ἀνόμως ἀνδρῶν, καί κατάραν νόμου παλαιάν ἔλυσεν, ἵνα Σταυροῦ τήν δύναμιν ὁρῶντες, ἅπαντες νῦν βοῶμεν·

Χαῖρε, ἀνόρθωσις πεπτωκότων·
χαῖρε, κατάπτωσις κοσμολάτρων.

Χαῖρε, Ἀναστάσεως Χριστοῦ τό ἐγκαίνισμα·
χαῖρε, μοναζόντων τό θεῖον ἐντρύφημα.

Χαῖρε, δένδρον εὐσκιόφυλλον, ὑφ’ οὗ σκέπονται πιστοί·
χαῖρε, Ξύλον προφητόφθεγκτον, πεφυτευμένον ἐν γῇ.

Χαῖρε, τῆς Βασιλείας κατ’ ἐχθρῶν συμμαχία·
χαῖρε, τῆς πολιτείας κραταιά προστασία.

Χαῖρε, Κριτοῦ δικαίου φανέρωσις·
χαῖρε, βροτῶν πταιόντων κατάκρισις.

Χαῖρε Σταυρέ, ὀρφανῶν ἀντιλῆπτορ·
χαῖρε Σταυρέ, πλουτιστά τῶν πενήτων.

Χαῖρε, Ξύλον μακάριον.

Ξένον θαῦμα ἰδόντες, ξένον βίον βιῶμεν, τόν νοῦν εἰς οὐρανόν ἀνυψοῦντες· διά τούτο γάρ ἐν τῷ Σταυρῷ ὁ Χριστός ἐπάγη, καί σαρκί πέπονθε, βουλόμενος ἑλκῦσαι πρός τό ὕψος, τούς αὐτῷ βοῶντας·

Ἀλληλούϊα.

Ὅλος ἦλθεν ἐξ ὕψους, τήν Θεότητα ἔχων, ὁ μόνος προαιώνιος Λόγος· καί τεχθείς ἐκ Παρθένου Μητρός, καί φανείς τῷ κόσμῳ ταπεινός ἄνθρωπος, Σταυρόν καταδεξάμενος, ἐζώωσε τούς αὐτῷ βοῶντας.

Χαῖρε Σταυρέ, τῆς εἰρήνης ὅπλον·
χαῖρε, βαλβίς τῶν ὁδοιπορούντων.

Χαῖρε, σωζομένων σοφία καί στήριγμα·
χαῖρε, ἀπολλυμένων μωρία καί σύντριμμα.

Χαῖρε, εὔκαρπον, ἀθάνατον καί ζωηφόρον φυτόν·
χαῖρε ἄνθος, ὅπερ ἤνθησε τήν σωτηρίαν ἡμῶν.

Χαῖρε, ὅτι συνάπτεις τά ἐν γῇ σύν τοῖς ἄνω·
χαῖρε, ὅτι φωτίζεις τάς καρδίας τῶν κάτω.

Χαῖρε δι’ οὗ φθορά ἐξωστράκισται·
χαῖρε, δι’ οὗ ἡ λύπη ἠφάνισται.

Χαῖρε, καλῶν μυριάριθμος ὄλβος·
χαῖρε, πιστῶν μυριώνυμος εὖχος.

Χαῖρε, Ξύλον μακάριον.

Πέπτωκε τῶν δαιμόνων ἡ παμβέβηλος φάλαγξ, καί γένος τῶν Ἑβραίων ᾐσχύνθη, προσκυνούμενον τόν Σταυρόν παρά πάντων, μετά πόθου βλέποντες, ἀεί δέ ἀναβλύζοντα ἰάματα τοῖς ἐκβοῶσιν·

Ἀλληλούϊα.

Ρεύματα συνεστάλη, λογισμῶν κακοδόξων παγέντος σου Χριστέ ἐπί ξύλου· ἀποροῦσι γάρ ὄντως τό, Πῶς καί Σταυρόν ὑπέστης, καί φθοράν πέφευγας· ἡμεῖς δέ τήν Ἀνάστασιν δοξάζοντες ἀναβοῶμεν.

Χαῖρε, σοφίας Θεοῦ τό ὕψος·
χαῖρε, προνοίας Αὐτοῦ τό βάθος.

Χαῖρε, μωρολόγων ἀλόγων ἡ ἄγνοια·
χαῖρε, μαντιπόλων ἀφρόνων ἀπώλεια.

Χαῖρε, ὅτι τήν Ἀνάστασιν ἐμφανίζεις τοῦ Χριστοῦ·
χαῖρε, ὅτι τά παθήματα ἀνακαινίζεις Αὐτοῦ.

Χαῖρε, τῶν πρωτοπλάστων τήν παράβασιν λύσας·
χαῖρε, τοῦ Παραδείσου τάς εἰσόδους ἀνοίξας.

Χαῖρε Σταυρέ, τοῖς πᾶσι σεβάσμιε·
χαῖρε, ἐθνῶν ἀπίστων ἀντίπαλε.

Χαῖρε Σταυρέ, ἰατρέ τῶν νοσούντων·
χαῖρε, ἀεί βοηθέ τῶν βοώντων·

Χαῖρε, Ξύλον μακάριον.

Σῶσαι θέλων τόν κόσμον, ὁ τοῦ κόσμου κοσμήτωρ, κατῆλθε πρός αὐτόν ἀπορρήτως· καί Σταυρόν ὑπέστη, Θεός ὤν, δι’ ἡμᾶς, τά πάντα καθ’ ἡμᾶς δέχεται· διό καί λυτρωσάμενος ἡμᾶς, ἀκούει παρά πάντων·

Ἀλληλούϊα.

Τεῖχος τῆς οἰκουμένης, ὦ Σταυρέ ζωηφόρε, ἀπόρθητον καί θεῖον νοοῦμεν· ὁ γάρ τοῦ οὐρανοῦ καί τῆς γῆς, κατασκευάσας σέ Ποιητής τάννυσι τάς χεῖρας, ξένον ἄκουσμα· καί ἅπαντας ἐκφωνεῖν διδάσκει.

Χαῖρε, ἡ βάσις τῆς εὐσεβείας·
χαῖρε, τό νῖκος τῆς κληρουχίας.

Χαῖρε, Ἀμαλήκ νοητόν ὁ τροπούμενος·
χαῖρε, Ἰακώβ ταῖς χερσί προτυπούμενος.

Χαῖρε, σύ γάρ ἀνεμόρφωσας τάς παλαιτάτας σκιάς·
χαῖρε, σύ γάρ ἀνεπλήρωσας προφητοφθέγκτους φωνάς.

Χαῖρε, ὁ τόν Σωτῆρα τῶν ἀπάντων βαστάσας·
χαῖρε, ὁ τόν φθορέα τῶν ψυχῶν καταργήσας.

Χαῖρε, δι’ οὗ Ἀγγέλοις ἡνώθημεν·
χαῖρε, δι’ οὗ φωτί κατηυγάσθημεν.

Χαῖρε, σέ γάρ προσκυνοῦμεν τιμῶντες·
χαῖρε, σοί γάρ προσφωνοῦμεν, βοῶντες·

Χαῖρε, Ξύλον μακάριον.

Ὕμνος ἅπας μειοῦται, συνακολουθεῖν θέλων, τῷ πλήθει τῶν πολλῶν σου θαυμάτων· ἐγκωμίων πληθύν καί γάρ ἄν προσάξωμέν σοι, ὦ Σταυρέ τίμιε, οὐδέν τελοῦμεν ἄξιον, ὧν δέδωκας ἡμῖν· ἀλλ’ οὖν βοῶμεν·

Ἀλληλούϊα.

Φωτοπάροχον αἴγλην, τοῖς ἐν σκότει δωρεῖται, Σταυρός ὁ ζωοδώρητος οὗτος· τό γάρ ἄϋλον δέδεικται φῶς, καί πρός γνῶσιν θείαν δᾳδουχεῖ ἅπαντας· ὑψοῖ δέ νῦν ὑψούμενος τόν νοῦν ἡμῶν, ἀναμέλπειν ταύτα·

Χαῖρε, φωστήρ, τοῖς ἐν σκότει φαίνων·
χαῖρε, ἀστήρ, τόν κόσμον αὐγάζων.

Χαῖρε, ἀστραπή, χριστοκτόνους ἀμβλύνουσα·
χαῖρε, ἡ βροντή τούς ἀπίστους ἐκπλήττουσα.

Χαῖρε, ὅτι κατελάμπρυνας Ὀρθοδόξων τούς χορούς·
χαῖρε, ὅτι κατηδάφισας τῶν εἰδώλων τούς βωμούς.

Χαῖρε, οὗπερ ὁ τύπος οὐρανόθεν ἐφάνη·
χαῖρε, οὗπερ ἡ χάρις πονηρίας ἐλαύνει.

Χαῖρε, σαρκός σημαίνων τήν νέκρωσιν·
χαῖρε, παθῶν ὁ κτείνων ἐπέγερσιν.

Χαῖρε, ἐν ᾧ ὁ Χριστός ἐσταυρώθη·
χαῖρε, δι’ οὗ πᾶς ὁ κόσμος ἐσώθη.

Χαῖρε, Ξύλον μακάριον.

Χάριν δοῦναι θελήσας, ὁ Χριστός τοῖς ἀνθρώποις, τάς χεῖρας ἐπί Ξύλου ἐκτείνει, καί τά ἔθνη πάντα συγκαλεῖ, καί βασιλείαν πᾶσιν οὐρανῶν δίδωσι, τοῖς μέλπουσι τόν ὕμνον ἐπαξίως, καί πιστῶς βοῶσιν·

Ἀλληλούϊα.

Ψάλλοντές σου τόν ὕμνον, εὐφημοῦμεν ἐκ πόθου, ὡς ἔμψυχον Κυρίου σε Ξύλον· ἐπί σοί γάρ παγείς ἐν σαρκί, ὁ δεσπόζων τῶν δυνάμεων, ἡγίασεν, ἐδόξασεν, ἐδίδαξε βοᾶν σοι ταῦτα·

Χαῖρε Σταυρέ, νοητή ρομφαία·
χαῖρε, Ἁγίων ἅγιον βλέμμα.

Χαῖρε, Προφητῶν καί Δικαίων προκήρυγμα·
χαῖρε, τοῦ Χριστοῦ λαμπροφόρον στρατήγημα.

Χαῖρε, κάλλος καί διάδημα βασιλέων εὐσεβῶν·
χαῖρε, κράτος καί ὀχύρωμα ἱερέων εὐλαβῶν.

Χαῖρε, τῆς ἀληθείας εὐκλεέστατος κόσμος·
χαῖρε, τῆς σωτηρίας εὐτυχέστατος ὅρμος.

Χαῖρε, φαιδρόν ἁπάντων ἀγλάϊσμα·
χαῖρε, υἱῶν τῆς Ἄγαρ φυγάδευμα.

Χαῖρε, φωτός ἀκηράτου λυχνία·
χαῖρε, ψυχῆς τῆς ἐμῆς θυμηδία.

Χαῖρε, Ξύλον μακάριον.

Ὦ πανύμνητον Ξύλον, τό βαστάσαν τόν πάντων ἁγίων, Ἁγιώτατον Λόγον (τρίς)· δεδεγμένον ἡμῶν τάς λιτάς, ἀπό πάσης ρῦσαι συμφορᾶς ἅπαντας καί αἰωνίου λύτρωσαι κολάσεως τούς σοί βοῶντας·

Ἀλληλούϊα.

Προσευχητάριον ὑπέρ τῶν κεκοιμημένων
Ἀρχιμανδρίτου Παύλου Κ. Ντανᾶ

Ἐκδόσεις «Ἄθως»
Ἀθήνα 2005

http://vatopaidi.wordpress.com/

Holy Friday Lamentations-ΜΕΓΑΛΗΣ ΠΑΡΑΣΚΕΥΗΣ-ΤΑ ΕΓΚΩΜΙΑ

HOLY FRIDAY 12th Antiphon-ΜΕΓΑΛΗ ΠΑΡΑΣΚΕΥΗ Άντίφωνο ιβ

St. John Chrysostom on the Holy Cross

"The Cross of the Lord is unpleasant and sorrowful to the ear, but it consists of joy and gladness. It is the originator not so much of suffering as much as of passionlessness. For Jews the Cross is temptation, for pagans it is madness, but for us believers it reminds us of our salvation. When in church one reads about the Cross and one is reminded of the sufferings on the Cross, the faithful are indignant at the Cross and let out a plaintive wail and murmur not at the Cross but at the crucifiers and unbelievers. For the Cross is the salvation of the Church, the Cross is the praise of those who hope on it. The Cross has released us from the evil that possessed us and is the beginning of the blessings received by us. The Cross is the reconcilement of His enemies with God, the promise of sinners to Christ. For by the Cross we were freed from enmity and through the Cross we have become amiable to God. The Cross delivered us from the authority of the devil, the Cross saved us from death and destruction. The Cross changed human nature to the angelic, having released it from all that is corruptible, and have found lives worthy of immortality."




"How great is the power of the Cross! How great is the change made by it in the human race! How from the deep darkness it has led us to the boundless light, from death it has restored us to eternal life, from corruption it has transferred us to incorruption. What good is not accomplished for us by means of the Cross? Through the Cross we learned piety and learned the properties of the Divine essence. Through the Cross we learn the truth about God, through the Cross we who were far from Him are united to Christ, and we become worthy of the grace of the Holy Spirit. Through the Cross we learn the power of love and we are taught to die for others. Through the Cross we are scorned and all what we do is not temporal, we search the blessings of the future and we accept the invisible as if seen. The Cross is preached, and the faith in God is confessed, His truth is spread throughout the universe. The Cross is preached, and the faith in the resurrection, the life and the kingdom of heaven is made without a doubt. What is more precious than the Cross and what is more saving for the soul? The Cross is the triumph over demons, the armor against sin and the sword with which the Lord has struck the snake. The Cross is the will of the Father, the glory of the Only-begotten, the joy of the Holy Spirit, the ornament of angels, the protection of the Church, the praise of St. Paul, the protection of the Saints, the lamp of all the world."




"See, however desired and deservedly amiable the Cross is made today, it was the most terrible and shameful sign of the cruelest execution in antiquity! And the Cross makes the best ornament on the imperial crown, the most precious in all the world. The image of the Cross is now found on you, both masters and servants, both wives and husbands, both maidens and married, both slaves and free. All place the sign of the Cross on the noblest part of their body, daily carrying this sign on their forehead, as on a depicted pillar. It shines on a sacred meal, on the clothes of the priest and together with the Lord's body at the mystical supper. You see it lifted everywhere: on houses, in market-places, in the deserts, on the paths, on mountains and hills, on the sea, on ships, on islands, on boxes, on clothes, on armor, in the halls, on golden and silver vessels, in pictures, on the bodies of sick animals, on the bodies of the demon-possessed, in war, in the world, in the afternoon, at night, in festal assemblies and in the cells of the ascetics. Already no one is ashamed and does not blush at the thought that the Cross is a sign of a shameful death. To the contrary, all of us honor this as an adornment for ourselves, which has surpassed crowns and diadems and precious stones. Let us not run, let us not be frightened, but let us kiss and honor it as an invaluable treasure."

The Pain of the Mother of God

by Saint Silouan the Athonite

When the soul abides in the love of God - how good and gracious and festive all things are! But even with God's love sorrows continue, and the greater the love the greater the sorrow. Never by a single thought did the Mother of God sin, nor did she ever lose grace, yet vast were her sorrows; when she stood at the foot of the Cross her grief was as boundless as the ocean and her soul knew torment incomparably worse than Adam's when he was driven from Paradise, in that the measure of her love was beyond compare greater than the love which Adam felt when he was in Paradise. That she remained alive was only because the Lord's might sustained her, for it was His desire that she should behold His Resurrection, and live on after His Ascension to be the comfort and joy of the Apostles and the new Christian peoples.

We cannot attain to the full the love of the Mother of God, so we cannot thoroughly comprehend the grief. Her love was complete. She had an illimitable love for God and her Son, but she loved the people too with great love. What, then, must she have felt when those same people whom she loved so dearly, and whose salvation she desired with all her being, crucified her beloved Son?

We cannot fathom such things, since there is little love in us for God and man.

Just as the love of the Mother of God is boundless and passes our understanding, so is her grief boundless and beyond our understanding.


O holy Virgin Mary, tell us, thy children, of thy love on earth for thy Son and God. Tell us how thy spirit rejoiced in God thy Savior. Tell us of how thou didst look upon His fair countenance, and reflect that this was He whom all the heavenly hosts wait upon in awe and love. Tell us what thy soul felt when thou didst bear the wondrous Babe in thine arms. Tell us of how thou didst rear Him, how, sick at heart, thou and Joseph sought Him three long days in Jerusalem. Tell us of thine agony when the Lord was delivered up to be crucified, and lay dying on the Cross. Tell us what joy was thine over the Resurrection. Tell us how thy soul languished after the Lord's Ascension. We long to know of thy life on earth with the Lord, but wast not minded to commit all these things to writing, and didst veil thy secret heart in silence.


http://www.johnsanidopoulos.com/2010/04/pain-of-mother-of-god.html

Synaxarion For Holy and Great Friday

By Nikephoros Kallistos Xanthopoulos

GREAT FRIDAY

On this day, Holy and Great Friday, we celebrate the awesome, holy, and saving Passion of our Lord and God and Savior Jesus Christ - the spitting, the blows with the palm of the hand, the buffeting, the mockery, the reviling, the wearing of the purple robe, the reed, the sponge, the vinegar, the nailing, the lance, and above all, the Crucifixion and Death which He condescended to endure willingly for our sakes - and also the saving confession of the grateful thief upon the cross.

Verse for the Crucifixion

Thou art a living God, even though Thou wast lifeless on the Wood. O naked corpse, Thou art the Word of the living God.

Verse for the Penitent Thief

The thief opened the locked gates of Eden with the key, "Remember me".


Synaxarion

After our Lord Jesus Christ was sold for thirty pieces of silver and was betrayed by a friend and disciple, He was led to Annas the High Priest. Annas again sent the Lord to Caiaphas, where He was spat upon and at the same time mocked and laughed at. He heard them saying to Him, "Prophesy to us, Christ! Who is the one that struck you?" (Matt. 26:68). Then many false witnesses and accusers arrived, perhaps because He said, "Destroy this temple, and in three days I will raise it up" (John 2:19) and because He said about Himself, "I am the Son of God" (Matt. 27:43), or because He said, "Nevertheless, I say to you, hereafter you will see the Son of Man sitting at the right hand of the Power and coming on the clouds of heaven" (Matt. 26:64). At that point, the High Priest tore his own garment, saying, "He has spoken blasphemy! What further need do we have of witnesses? Look, now you have heard His blasphemy!" (Matt. 26:65). And when morning came, Jesus was led into the Praetorium to Pilate, and "they did not enter," as they said, "lest they should be defiled, but that they might eat the Passover" (John 18:28).

Then when Pilate came, he asked them about Jesus, saying, "What accusation do you bring against this Man?" (John 18:29). Since he did not find any reasonable cause for the accusation, he sent Him to Caiaphas, since he was the one who was seeking His execution, and Caiaphas sent Him back again to Pilate. Then Pilate said to them, "You take Him and judge Him according your Law." Therefore the Jewish leaders said to him, "It is not lawful for us to put anyone to death" (John 18:31). They said this so Pilate would pronounce the judgment of death on the cross. Pilate asked Jesus whether He was the King of the Jews, and Jesus acknowledged this and said that His Kingdom is eternal and not of this world (John 18:36). Pilate wished to release Jesus and first told the crowd that he did not find any serious accusation against Him. Then he reminded the Jews of their custom of releasing a prisoner of their choice on the feast of Passover. The crowd named Barabbas the robber as acceptable choice but not Christ. Pilate then sought to placate the crowd, but with no success. Leading Him out through the soldiers, he first had Jesus scourged. Then clothing Him with a purple cloak, the soldiers forced a crown of thorns upon His most pure head and placed a reed in His right hand as though it were a royal scepter. All this time, the soldiers were mockingly sneering and shouting a parody of their salute to Caesar, "Hail, King of the Jews" (Matt. 27:29; Mark 15:18; John 19:3). Clearly, this public humiliation and torment was for the gratification of the mob, for Pilate showed that he was acting against his conscience by saying again, "I find no fault in this Man" (John 18:38; John 19:6; Luke 23:4). The Jewish leaders answered him, "We have a law, and according to our law He ought to die, because He made Himself the Son of God" (John 19:7).

While these things were being said, Jesus was silent. But the crowd cried out to Pilate, "Crucify Him, crucify Him" (John 19:6). Thus they wished to destroy Him through an inglorious and shameful death, so that they might destroy the noble fame that Jesus possessed. Pilate incited their ethnic pride and said, "Shall I crucify your King?" The chief priests answered, "We have no king but Caesar!" (John 19:15). Since they could not get their way by any other means, they uttered this blasphemy because Jesus clearly called Himself the Son of God, and they wanted Caesar to stand in His place so that their madness would be satisfied. Therefore they said, "Whoever makes himself a king speaks against Caesar" (John 19:12).

While these events were taking place, Pilate's wife - Procula Claudia (comm. Oct. 27), sent a message to him that she was troubled by a fearful dream, and she said, "Have nothing to do with that just Man, for I have suffered many things today in a dream because of Him" (Matt. 27:19). Then Pilate washed his hands and clearly rejected the responsibility for the blood of the Righteous One. But the people cried out, "His blood be upon us and upon our children" (Matt. 27:25). If you let this Man go, you are not Caesar's friend" (John 19:12). Even though Pilate surely knew that Jesus was not guilty, he feared Caesar and thus confirmed the Lord's condemnation to death on the Cross, and he released Barabbas. When Judas beheld this, he threw away the silver coins and went out and hanged himself from a tree.


The soldiers mocked Jesus, hitting His head with a reed, and they placed the Cross on Him to bear. Then they coerced Simon of Cyrene, obliging him to carry the Cross. About the third hour, they reached the Place of the Skull, and they crucified Him there. On the right and on the left they suspended two thieves so that Jesus would appear to be an evildoer. In a spirit of greed, the soldiers divided His garments, but they cast lots for His seamless tunic. They performed each deed with excessive animosity, as if they were drunk. They not only did these things, but they also feigned ignorance, saying ironically to Jesus on the Cross, "Aha! You who destroy the temple and build it in three days, save Yourself, and come down from the Cross!" (Mark 15:29-30). And they continued, "Let the Christ, the King of Israel, descend now from the Cross, that we may see and believe" (Mark 15:32). However, if they had reflected and understood correctly, they would have wished to have recourse to Him without hesitation, because He proved Himself to be not only King of Israel, but even of all the world.

For what other meaning was there when the sun was darken during the Crucifixion of Christ at the third hour, in the middle of the day, but that the Lord's Passion would be revealed to all men? Likewise, when the earth shook and the rocks were rent asunder, did this not reprove the stony-heartedness of the chief priests? And when many bodies arose for the acknowledgment of the common resurrection, did it not provide the evidence that the power of the Suffering One might appear? Moreover, when the curtain of the temple was split in twain, did it not mean that the temple was certainly angered, because the One who was glorified in it was suffering, thereby revealing these things which were not apparent to the multitudes? Therefore, at the third hour, Christ was crucified, as says the divine Mark; from the sixth hour until the ninth there was darkness over the whole land (Mark 15:33). The Centurion Longinus (comm. Oct. 16), seeing these marvelous events and especially the darkening of the sun, cried out with a mighty voice, "Truly this Man was the Son of God" (Matt. 27:54; Mark 15:39). Of the two thieves, one reviled Jesus, but the other reproached him, most profoundly reproving him, and confessed Christ to be the Son of God. Because of his confession, the Savior rewarded his faith and promised that he would be with Him in Paradise that very day. The "good thief" is commemorated on October 12.


When every sort of abuse had been hurled at the Lord Jesus, Pilate wrote out His title, which read, "JESUS OF NAZARETH, THE KING OF THE JEWS", and placed it on the Cross. (See John 19:19.) Therefore, the chief priests said to Pilate, "Do not write, The King of the Jews, but He said, 'I am the King of the Jews'." Pilate answered, "What I have written, I have written" (John 19:21-22). And when the Savior said, "I thirst" (John 19:28), they put vinegar on hyssop and brought it to Him. After saying, "It is finished" (John 19:30), He inclined His head and gave up the spirit. He was crucified on the day when the moon was full and at the hour when, according to the old Law, the Passover lamb was to be slain (See Exod. 12). When all had fled away, His Mother alone kept vigil at the Holy Cross with her sister Mary, the wife of Cleopas (the one, some say, Joachim begot in accordance with the Mosaic Law since his brother Cleopas died childless, but this assertion is false), Mary Magdalene, and John, the Disciple beloved by Him. (See John 19:25.) Then the ungrateful people, not being able to tolerate seeing the bodies on the crosses, since it was the great day of the Passover, asked Pilate that the legs of the condemned might be broken so that death might come more quickly. They broke the legs of the thieves, since they were still alive and, coming upon Jesus, as soon as they saw that He was already dead, they refrained from breaking His legs. One of the soldiers, doing a favor for the ungrateful ones, took his spear and pierced the right side of Christ, and immediately there flowed forth blood and water. On the one hand, the outpouring was as from a man, and on the other hand on behalf of mankind; that is, the blood, for the sake of the Holy Communion of the divine sanctified elements, and the water, for the sake of Holy Baptism. In fact, this two-fold fountain constitutes the foundation of the Holy Mysteries for us.


Also, St. John the Theologian saw and bore witness to these events, and his witness is true, because he was present at all these happenings, and after he saw them he recorded them. For if they were false, clearly he would not have written them, for such things would have appeared as a dishonor to the Teacher. It is said that when he was present at that time, he collected in some kind of vessel the Divine and All-holy Blood from the Life-giving side. Moreover, while these extraordinary events were being accomplished, when night approached, Joseph of Arimathea arrived (he was a disciple from the beginning, as the others, but secretly). He then went to Pilate with boldness since he was clearly known by him, asked for the Body of Jesus, and was given permission to take It. Then he immediately took the divine Body down from the Holy Cross with all reverence. And when night came, Nicodemus arrived, bearing a certain mixture of myrrh and aloes, which had been prepared for the special purpose of anointing, and he wrapped the Holy Body in a winding cloth, as was the regular custom of the Jews. They then entombed the Body of the Lord nearby in the garden tomb of Joseph of Arimathea, which had been cut into a rock, rolling a great stone over the entrance. In this tomb, no one had been buried before, so that when Christ arose the chief priests might not attribute the Resurrection to another person. The mixture of aloes and myrrh strongly cemented the winding cloth to the Body of Christ, so that when the winding cloth and the face cloth would be seen folded up in the Tomb, no one would suppose that His Body had been stolen away. How would it have been possible that anyone could have detached the linen so firmly glued to the flesh? However, those foolish men who shaped this falsehood did not know that in accordance with the economy of God, all these proofs remained inside the Tomb for the censuring of their slander. All these events marvelously happened on Friday. Accordingly, the God-bearing Fathers decreed that we should commemorate all these events with a compunctious and contrite heart. Furthermore, the Church, as received from the time of the Holy Apostles, has given the commandment that every Friday is to be observed as a fast day in remembrance of Christ's Holy Passion and Life-giving Death.


It is fitting to understand that on the sixth day of the week, Friday, the Lord was crucified because on the sixth day of the week during Creation, Adam, the first man, was formed. Furthermore, at the sixth hour of the day, He was suspended on the Holy Cross because at the sixth hour, tradition tells us, Adam stretched out his hands toward the forbidden tree to eat the fruit and inherited death. Therefore it was fitting that at the same shattering hour the Old Adam would be created anew. The Lord's Crucifixion was in a garden because Adam was deceived in a garden in Paradise. The bitter drink which the Lord tasted on the Cross healed the tasting of Adam. The Holy Cross replaced the tree in Paradise. The slap on the Face signified our awakening from the stupor of sin. The spitting and the dishonorable behavior toward the Lord makes manifest the value He places on us. The crown of thorns relieved us from the curse surrounding the head of Adam and Eve. The purple cloak replaced the garment of skin and symbolized the royal garment with which He covers us. The nails indicated our total immobility in our sins. The pierced Side of the Lord, from which our salvation came forth, represented the side of Adam, from which Eve came forth and out of whom the transgression occurred. The spear removed the fiery sword which guarded Paradise after the disobedience. The water from the Side was an image of Holy Baptism. The blood and the reed were the means through which the Savior, as though writing in imperial red ink, decreed, as a King from on high, the restoration of the ancient homeland.

It is said that the skull of Adam lay where Christ, as the Head of all, was Crucified, and Adam was "baptized" through the Blood of Christ, which flowed from Him and down onto Adam's skull. It is called the Place of the Skull because during the Flood the earth expelled the skull of Adam, which rolled around by itself in a circle, and this was viewed as a fearsome sign. The Holy Prophet and King Solomon, out of respect toward the Forefather, covered it up with many stones. Moreover, the eminent saints say, as is the tradition, that Adam was buried there by an angel. Therefore, where Adam's corpse lay, there Christ stood as the everlasting King, the New Adam, healing by the wood of the Holy Cross the Old Adam who had fallen by the wood of the tree.

It should be noted that on this day there is no celebration of the Divine Liturgy, nor of the Liturgy of the Presanctified Gifts. On this day of the Holy Crucifixion we neither eat nor drink anything according to the words which the Lord spoke to the Pharisees: "But the days will come when the Bridegroom will be taken away from them, and then they will fast" (Matt. 9:15). Yet, if anyone is weak or old and cannot keep the fast, let him be given bread and water after sunset.

Wherefore, O Christ our God, through Your boundless compassion for our sakes,
have mercy on us and save us. Amen.


Apolytikion in Plagal of the Fourth Tone
When the glorious disciples at the supper were illumined by the washing of the feet, then was the impious Judas darkened by the disease of avarice. And he betrays Thee, the Righteous Judge, to the lawless judges. See, O lover of possessions, how for money's sake he hanged himself! Flee from that insatiate soul, which dared such things against His Master. O Lord, who art good towards all men, glory to Thee!

Antiphon Six in Plagal of the Third Tone
Coming to Thy voluntary Passion, O Lord, Thou didst cry out to Thy disciples, "If ye were not able to watch one hour with Me, how could ye promise to die for My sake? Behold how Judas does not sleep, but hastens to betray Me to lawless men. Arise and pray that no one deny Me when he sees Me on the Cross." O longsuffering Lord, glory to Thee!

Antiphon Fifteen in Plagal of the Second Tone
He who hung the earth upon the waters hangs today upon the Cross.
He who is King of the Angels is arrayed in a crown of thorns.
He who wraps the heavens in clouds is wrapped in the purple of mockery.
He who in the Jordan set Adam free receives blows upon His face.
The Bridegroom of the Church is transfixed with nails.
The Son of the Virgin is pierced with a spear.
We worship Thy Passion, O Christ.
We worship Thy Passion, O Christ.
We worship Thy Passion, O Christ.
Show us also Thy glorious Resurrection.

Kontakion in Plagal of the Fourth Tone
Come, let us all praise Him who was crucified for us, for when Mary beheld Him on the Cross, she cried, "Though Thou sufferest on the Cross Thou art my Son and my God!"

Ikos
Seeing her own Lamb led to slaughter, Mary let down her hair in grief and followed Him with the other women, crying thus: "Where goest Thou, my Child? Why dost Thou run so swiftly? Perhaps there is another wedding in Cana of Galilee, and Thou dost make haste now to go there and change their water into wine? Shall I go with Thee, O my Child, or shall I wait for Thee? Grant me some word, O Word, and pass me not by in silence, O Thou who hast preserved me in virginity. For Thou art my Son and my God.

Exapostilarion
The wise thief at that same hour, O Lord, Thou didst deem worthy of Paradise. Enlighten me as well by Thy Cross, and save me.

Apolytikion in the Fourth Tone
Thou hast redeemed us from the curse of the Law by Thy precious Blood. Nailed to the Cross and pierced by the spear, Thou hast poured forth immortality upon mankind. O our Saviour, glory to Thee!

http://www.johnsanidopoulos.com/2011/04/holy-week-resource-page.html

Πόσο ευτυχισμένοι είμαστε οι ορθόδοξοι

Πόσο ευτυχισμένοι είμαστε εμείς οι ορθόδοξοι χριστιανοί! Τι Θεό έχουμε! Είναι αξιολύπητοι όσοι δεν γνώρισαν το Θεό. Αυτοί δεν βλέπουν το αιώνιο φως, και μετά το θάνατο πορεύονται στο αιώνιο σκοτάδι. Αυτό το ξέρουμε, γιατί το Άγιο Πνεύμα πληροφορεί μέσα στην Εκκλησία τους αγίους για το τι υπάρχει στον ουρανό και τι στον άδη.


Ω, πόσο αξιολύπητοι είναι οι πλανεμένοι άνθρωποι! Αυτοί δεν μπορούν να ξέρουν τι είναι η αληθινή χαρά. Μερικές φορές διασκεδάζουν και γελούν, αλλά το γέλιο και η απόλαυση, που δοκιμάζουν, θα μεταβληθούν σε θρήνο και θλίψη. Δική μας χαρά είναι ο Χριστός. Με τα πάθη Του μας έγραψε στο βιβλίο της ζωής, και στη βασιλεία των ουρανών θα είμαστε αιώνια με το Θεό και θα βλέπουμε τη δόξα Του και θα ευφραινόμαστε μαζί Του. Η χαρά μας είναι το Άγιο Πνεύμα. Είναι τόσο γλυκό και ευχάριστο! Αυτό μαρτυρεί στην ψυχή για τη σωτηρία.


Όσιος Σιλουανός Αθωνίτης