St. Athanasius Orthodox Church • Nicholasville/Lexington Kentucky

The Dormition of the Theotokos: Our Summer Pascha

Wednesday, August 1st, 2007

by Father Justin Patterson

In the Orthodox Church, the Resurrection of our Lord Jesus Christ–which we call “Pascha”–lies at the center of all that we do. It has often been said that we, as Orthodox Christians, live from Pascha to Pascha. Everything before Pascha is lived in expectation of Pascha, and everything that follows Pascha is lived in light of Pascha. Even our weekly remembrance of our Lord’s Resurrection (Sunday) is a partial partaking of the joy of the Risen Lord. The Lord’s Day becomes for Orthodox Christians a kind of “mini-Pascha!”

If we take a look at our church calendar, it becomes clear not only that the Lord’s Day is part of this Paschal remembrance, but also that every saint we commemorate on each day of the year takes us into the Mystery of Christ’s triumph over death by death. After all, each saint’s day is the remembrance of that particular saint’s death—which now, in the economy of Christ, has become that saint’s “birthday” into Christ’s Resurrection.

Chief among the saints of the New Testament is the Mother of our Lord Jesus Christ, the Theotokos and Ever-Virgin Mary. For Orthodox believers, the Theotokos is no “afterthought.” She is the very flower of the Jewish people, the true descendant of Abraham by faith. St. Paul writes movingly of the drama of Christ’s appearing when he speaks of the Spirit overshadowing the Virgin Mary in his letter to the Galatians: “But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem” us. With the Virgin Mary’s bold “yes” to God, the “time for the Lord to act” had arrived. Her body, consecrated to the Lord, would bear God Incarnate and become the fulfilment of the Ark of the Covenant. The Old Law, by her free consent, would be fulfilled by the New Law. Her womb–a finite space–would contain the infinite!

The Orthodox Church teaches that when the Virgin Mary “fell asleep” (Greek kimesis or Latin dormitio), she did, in fact, die. The Church also teaches, however, that since she literally bore God in the flesh, her Son would not allow her body to see corruption. On the third day after her repose, the Church teaches, her Son sends angels to carry her body up into heaven; and, at the same time, He whom she cradled now cradles her in perfect love.

In the arms of her Son, then, the Virgin Mary becomes the first fruit of those who will follow Jesus into the Resurrection. Her hope and glorification become now our hope and glorification! Her personal Pascha becomes the foretaste of our own Pascha, as well!

Just as we approach Pascha with reverence and prepare our hearts for that glorious celebration, so too we eagerly await this “Summer Pascha.” As we look longingly towards the Feast of Dormition, we expect to encounter Life; but before we rush headlong into Life we must first taste of Death (following Christ’s pattern). Thus, we keep a strict two-week fast which begins, appropriately, with a feast of the Cross. The Dormition Fast—within which we behold the glory of Christ’s Transfiguration on August 6th—leads us right into the Feast of the Dormition, which becomes for us the promise of the Resurrection and Life everlasting in Christ, with the Theotokos and all those who have learned to love Him.

The Apostles’ Fast: the Result of Pentecost

Saturday, June 9th, 2007

The Feast of Pentecost remains one of the most beloved feasts in Orthodox Christian piety and experience. I’ll never forget my “Pentecostal” experience in Russia. As I walked into the church for the Pentecost Kneeling Vespers on Sunday afternoon, the smell of freshly cut greenery overwhelmed my senses. I waded through cut grass that was at least a foot deep, spread out on the floor of the nave. Along the sides of the walls, dozens of small trees had been brought into the church, in full blossom. Life was in the air! Together, we Orthodox believers—crammed into that little church, were entering into the reality of the outpouring of the Holy Spirit upon the disciples.

One week after this great feast of Pentecost, the Church continues Her celebration of Pentecost with the commemoration of all the “saints” —all those known and unknown who have shone forth the grace and love of the Lord. And it is on the day after this Sunday of All Saints that the Church enters into what is commonly called the Apostles’ Fast. The Apostles’ Fast, sometimes called the Fast of Ss. Peter and Paul, runs from the Monday after All Saints until the feast of Ss. Peter and Paul on June 29th.

A newcomer recently shared with me, the priest of our little mission parish in the Kentucky Bluegrass, that–while she understood why the Orthodox are so captivated by Great Lent (the forty-day fast prior to Holy Week and Pascha)—she did not understand the significance of our Apostles’ Fast. Why, she asked me, would we—coming just 2 months after the most intense ascetical time (Lent and Holy Week) in the life of our Church—undertake such an effort now?

Inwardly, I chuckled. “In case you didn’t realize it,” I reminded her, “over half the days on our Orthodox calendar for any given year are considered days of fasting and prayer!” (I have to admit that I always get a kick out of the dazed look on the faces of newcomers whenever I share this fact with them!)

I then shared with her that—in my opinion—at least two very good reasons can be put forth for why this fast developed in our Church. On one hand, there can be no doubt that the monastic fathers and mothers who played such an important role in the development of Orthodox life simply relished the times devoted to the spiritual and physical struggle, which they saw as opportunities for growth in Christ. Sanctifying a time of fasting after the exuberance of Pentecost seemed, to these monks and nuns, the most appropriate thing for them to do in the aftermath of Pentecost.

If, on that one hand, the Apostles’ Fast developed naturally from this cloistered monastic sensibility then, on the other hand, it also developed due to a sensitivity to the imperatives of Scripture. When the Lord is asked why His disciples did not fast (as did, say, the more disciplined followers of His austere cousin John), the Lord spoke words that many in the early church took as prophetic. “The days will come, ” Jesus taught, “when the bridegroom will be taken away from them, and then they will fast” (Matt.9:15).

The fathers and mothers of the Church clearly believed—as Orthodox Christians recognize today—that the Bridegroom has been taken away. Orthodox believers, due in large part to our yearly remembrance of the Ascension of Christ, are keenly aware of Christ’s being absent. We yearn for Him. We await His Second coming as we profess each Liturgy in the Creed. Yet we are even more keenly aware that the Spirit of Truth has now been poured out on all flesh. The Comforter has come. And He has come not just to bring us “comfort,” but to sanctify us and to equip us to emulate the ascetical struggles of the apostles that, in turn, reveal Christ to the world!

Following the apostles who are following Christ, empowered by the Spirit: it is in this mode that Orthodox believers “sanctify” this Fast of the Apostles. If we are serious about God—and about being His disciples—then we have no choice but to embrace the Cross. By embracing the Cross of prayer and fasting, we “train,” to borrow an image from St. Paul, for the spiritual contests ahead. At the end of the day, all of the spiritual efforts we Orthodox undertake are all about our training: that we might learn, by experience, to be the royal priesthood and holy nation that we were created to be to the glory of God.
— Fr. Justin Patterson

Christ is Risen! Indeed, He is Risen!

Monday, April 9th, 2007

Christ has risen from the dead,
trampling down death by death,
and upon those in the tombs bestowing life!
  — Troparion for Pascha

The whole creation keeps a feast, my brethren, and everything that hath breath praises the Lord, as the Psalmist says, on account of the destruction of the enemies, and our salvation. And justly indeed; for if there is joy in heaven over one sinner that repenteth, what should there not be over the abolition of sin, and the resurrection of the dead? Oh what a feast and how great the gladness in heaven! how must all its hosts joy and exult, as they rejoice and watch in our assemblies, those that are held continually, and especially those at Pascha? For they look on sinners while they repent; on those who have turned away their faces, when they become converted; on those who formerly persisted in lusts and excess, but who now humble themselves by fastings and temperance; and, finally, on the enemy who lies weakened, lifeless, bound hand and foot, so that we may mock at him; ‘Where is thy victory, O Death? where is thy sting, O Grave?’ Let us then sing unto the Lord a song of victory.
  — Saint Athanasius, Sixth Festal Letter for Pascha, 334

Thanksgiving, Sorrow, and Joy

Thursday, December 7th, 2006

With much joy, St. Athanasius Orthodox Mission welcomed their beloved archbishop, his eminence, Dmitri, for an archpastoral visit the weekend of December 2-3, 2006. We were also blessed by the presence of Father Stephen Freeman, who is the dean of our Appalachian Deanery and priest-in-charge at St. Anne Orthodox Church, Oak Ridge, TN. During the Divine Liturgy on Sunday, Christopher Gregory Kies, David Bibeau, and Simeon Siskar were tonsured as readers, and Simeon was then named a sub-deacon. Reader Kevin Rigdon from St. Anne Orthodox Church was ordained to the diaconate at the hands of Archbishop Dmitri. We give thanks as we recognize and name what God is doing in the lives of these people.

At the same service, with tears we said goodbye to our founding priest, Father David Rucker. Father David and his family are moving to Saint Augustine, FL to serve the Orthodox Christian Mission Center (OCMC). We welcome our new priest, Father Justin Patterson, his wife, Tamara, and their son. The Pattersons had previously served at St. Anne Orthodox Church.

It was a tremendous weekend and a blessed time with his eminence. We give thanks to God for his goodness and love for us and we praise him as we are reminded to by Saint Athanasius:

The faithful and true servants of the Lord, knowing that the Lord loves the thankful, never cease to praise Him, ever giving thanks unto the Lord. And whether the time is one of ease or of affliction, they offer up praise to God with thanksgiving, not reckoning these things of time, but worshipping the Lord, the God of times. Thus of old time, Job, who possessed fortitude above all men, thought of these things when in prosperity; and when in adversity, he patiently endured, and when he suffered, gave thanks. As also the humble David, in the very time of affliction sang praises and said, ‘I will bless the Lord at all times [Ps. 34:1].’ And the blessed Paul, in all his Epistles, so to say, ceased not to thank God. In times of ease, he failed not, and in afflictions he gloried, knowing that ‘tribulation worketh patience, and patience experience, and experience hope, and that hope maketh not ashamed [Rom. 5:3-5].’ Let us, being followers of such men, pass no season without thanksgiving.
— St. Athanasius the Great, Letter III for Pascha 331A.D.

A season to receive Catechumens

Wednesday, July 26th, 2006

During the next few months of summer and early fall we will occasionally receive new Catechumens before the Divine Liturgy begins on Sunday mornings. In the Greek language, a “Catechumen” means someone who is learning to listen and to hear. Becoming a Catechumen in the Orthodox Church is like becoming engaged to be married. Based on what a person knows, they have decided this is what they really want, and they prepare for “marriage.” This time of preparation, like engagement, is different for everyone, according to their needs. It is a time of intense and rich spiritual formation. A new Catechism class will begin in September.

While the material digested in Catechism Classes is standardized according to the ancient teaching of classical Christianity in all its fullness (dogmatic theology), these classes are only one part of being a Catechumen. Catechism includes learning to pray together (every service throughout the entire Church year); It includes learning to work together (formal workdays/nights and beginning to be responsible for the financial and physical needs of others through tithing and doing things that need to be done); And also learning to play together (common meals, picnics, feasts, recreation times). The classes are actually a reflection time about all one is experiencing in these three contexts above. This is a natural process in our life together, for “We pray what we believe and we believe what we pray.”

If you are interested in becoming a Catechumen in this parish, make an appointment to talk with the priest. However, it is important to note that it is not our custom to rush or push our guests toward this step. Like all of the Holy Mysteries (sacraments), one becomes a Catechumen because that is who they really are in this parish. They are manifesting what is Real and True about them in relation to God and others. Therefore, we respect and value our guests and encourage them to spend at least a year experiencing the cycle of services and building relationships with others in the parish before being received as Catechumens. The best things in life should not be rushed, but each stage savored. St. Isaac of Syria said, “This life is given to us for repentance (i.e., our healing). Do not waste it in vain pursuits.” Being a guest or “seeker,” as people were called in the early centuries, is an important stage of spiritual growth and should not be rushed. In the words of Tolkien, “All who wander are not lost.” Pray for our Catechumens and Catechumens-to-be daily.

The Gift of the Holy Spirit

Wednesday, June 14th, 2006

Blessed art You O Christ Our God
You have revealed the fishermen as most wise
By sending down upon them the Holy Spirit
Through them You drew the world into Your net
O Lover of Man, Glory to You!
  — Troparion for Pentecost, Tone 8

When the most High came down and confused the tongues,
He divided the nations;
But when he distributed the tongues of fire
He called all to unity.
Therefore, with one voice, we glorify the All-holy Spirit!
  — Kontakion for Pentecost, Tone 8

O Heavenly King, the Comforter, the Spirit of Truth, Who art everywhere and fillest all things; Treasury of Blessings, and Giver of Life - come and abide in us, and cleanse us from every impurity, and save our souls, O Good One.

The Glorious Ascension of Christ

Wednesday, May 31st, 2006

O Christ God, thou hast ascended in Glory, granting joy to thy disciples by the promise of the Holy Spirit. Through thy blessing they were assured that thou art the son of God, the Redeemer of the world!
  — Troparion for the Ascension

The Lord himself gave us a sign… A virgin conceived and bore a son, “God with us.” He descended into the depths of the earth to seek the lost sheep, His own handiwork, which He Himself had made. Then He ascended into the heights above, to offer and submit to His Father this humanity which had been found, becoming Himself the first-fruits of man’s resurrection.
  — Saint Irenaeus of Lyon, Against Heresies (III.19.3)

Christ is Risen! Indeed, He is Risen!

Sunday, April 23rd, 2006

Christ has risen from the dead,
trampling down death by death,
and upon those in the tombs bestowing life!
  — Troparion for Pascha

It is manifest, and let none presume to doubt it, that the Savior has raised his own body, and that he is very Son of God, having his being from God as from a Father, whose word and wisdom and whose power he is. He it is who in these latter days assumed a body for the salvation of us all, and taught the world concerning the Father. He it is who has destroyed death and freely graced us all with incorruption through the promise of the resurrection, having raised his own body as its first-fruits, and displayed it by the sign of the cross as the monument to his victory over death and its corruption.
  — Saint Athanasius, On the Incarnation, Chapter 5: The Resurrection

Holy Week and Pascha

Wednesday, April 19th, 2006

The schedule of services for Holy Week and Pascha have been posted. The best way to prepare for Pascha is to participate in the services of Holy Week: Bridegroom Matins; Presanctified; Holy Unction; Holy Thursday’s Liturgy & 12 Gospels; Holy Friday’s Royal Hours, Taking Down from the Cross, & Lamentations; Holy Saturday’s Vesperal Liturgy. Depending on the ages of your children, attend as many as possible, especially Holy Friday.

Prayers begin on our land

Friday, August 26th, 2005

In preparation for the development of our property at 2500 Chrisman Mill Road and the building of our future temple, Friday morning prayers will be held on the top of the hill, whenever weather permits. Prayers will begin at 8:15 AM each Friday, September - November, 2005. All are invited to attend. If the weather is poor, we will meet just inside the south gate (the second entrance gate going south on Chrisman Mill Road). Please be careful driving on this back road, and entering and exiting from the property. These roads will be expanded and improved in the coming years as we build, but for now use caution. If the roads are snowy or icy we will not meet on the hill, but rather at the chapel in Nicholasville, at 926 S. Main Street.

Pictures and directions.