April 7 - Annunciation, Saint John of the Ladder, Saint Tikhon, Patriarch of Moscow and Enlightener of North America
As I have mentioned this week already, Sunday is a busy day - we celebrate the Feast of Annunciation, "the beginning of our salvation;" Fourth Sunday of Great Lent, which has its own commemoration - that of Saint John of the Ladder; and Saint Tikhon - an important figure in the growth of the Orthodox Christian Church on American soil. Below you will find brief description of each.
Feast of Annunciation
The Feast of the Annunciation is one of the earliest Christian feasts, and was already being celebrated in the 4th century. There is a painting of the Annunciation in the catacomb of Priscilla in Rome dating from the 2nd century.
The Greek and Slavonic names for the Feast may be translated as "good tidings," "good news," or "gospel." This, of course, refers to the Incarnation of the Son of God and the salvation He brings. The background of the Annunciation is found in the Gospel of Saint Luke (1:26-38). The troparion describes this as the “beginning of our salvation, and the revelation of the eternal mystery” because on this day the Son of God became the Son of Man, for our salvation.
There are two main components to the Annunciation: the message itself, and the response of the Virgin. The message fulfills God’s promise to send a Redeemer (Genesis 3:15): "I (God) will put enmity between you (serpent) and the woman, and between your offspring and hers, He will strike your head, and you will strike his heel." The Fathers of the Church understand “her seed” to refer to Christ. The prophets hinted at His coming, which they saw dimly, but the Archangel Gabriel now proclaims that the promise is about to be fulfilled.
We see this echoed in the Liturgy of Saint Basil, as well, where we hear, “When man disobeyed You, the only true God Who had created him, and was deceived by the guile of the serpent, becoming subject to death by his own transgressions, You, O God, in Your righteous judgment, sent him from Paradise into this world, returning him to the earth from which he was taken, yet providing for him the salvation of regeneration in Your Christ Himself.”
The Archangel Gabriel was sent by God to Nazareth in Galilee. There he spoke to the undefiled Virgin who was engaged to Joseph, “Rejoice, favored one! The Lord is with you. Blessed are you among women... And now, you will conceive in your womb and bear a Son, and you will name Him Jesus. He will be great, and will be called the Son of the Most High, and the Lord God will give to Him the throne of His ancestor David. He will reign over the house of Jacob forever, and of His Kingdom there will be no end” (Luke 1:28, 30-33).
In contrast to Eve, who was readily deceived by the serpent, the Virgin did not immediately accept the angel’s message. In her humility, she did not think she was deserving of such words, but was actually troubled by them. The fact that she asked for an explanation reveals her sobriety and prudence. She did not disbelieve the words of the angel, but could not understand how they would be fulfilled, for they spoke of something which was beyond nature.
"Then Mary said to the angel, 'How can this be, since I am a virgin?'" (Luke 1:34).
"The angel said to her, 'The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the Child to be born will be holy; He will be called Son of God. And now, your relative Elizabeth in her old age has also conceived a son; and this is the sixth month for her who was said to be barren. For nothing will be impossible with God.' Then Mary said, 'Here am I, the servant of the Lord; let it be with me according to your word.' Then the angel departed from her" (Luke 1: 35-38)
In his Sermon 23 on the day of the Annunciation, Saint Philaret of Moscow boldly stated that “the word of the creature brought the Creator down into the world.” He explains that salvation is not merely an act of God’s will, but also involves the Virgin’s free will. She could have refused, but she accepted God’s will and chose to cooperate without complaint or further questions.
The icon of the Feast shows the Archangel with a staff in his left hand, indicating his role as a messenger. Sometimes one wing is upraised, as if to show his swift descent from heaven. His right hand is stretched toward the holy Virgin as he delivers his message.
The Virgin is depicted either standing or sitting, usually holding yarn in her left hand. Sometimes she is shown holding a scroll. Her right hand may be raised to indicate her surprise at the message she is hearing. Her head is bowed, showing her consent and obedience. The descent of the Holy Spirit upon her is depicted by a ray of light issuing from a small sphere at the top of the icon, which symbolizes heaven. In a famous icon from Sinai, a white dove is shown in the ray of light.
Today is the beginning of our salvation,
the revelation of the eternal mystery.
The Son of God becomes the Son of the Virgin
as Gabriel announces the coming of Grace.
Together with him let us cry to the Theotokos:
Rejoice, O Full of Grace, the Lord is with You.
O Victorious Leader of Triumphant Hosts.
We, your servants, delivered from evil,
sing our grateful thanks to you, O Theotokos.
As you possess invincible might,
set us free from every calamity
so that we may sing: Rejoice, O unwedded Bride.
Fourth Sunday of Great Lent - Saint John of the Ladder
The Monk John of the Ladder is honored by the Church as a great ascetic and author of the renown spiritual work called "The Ladder of Divine Ascent." (A free pdf version is available here).
About the origins of monk John there is almost no account preserved. Tradition suggests, that he was born about the year 570, and was the son of Saints Xenophones and Maria. At the age of 16, John arrived at the Sinai monastery. Abba Martyrios became instructor and guide of the monk. After four years of living on Sinai, Saint John was vowed into monasticism. One of those present at the taking of vows, Abba Stratigios, predicted, that he was set to become a great luminary in the Church of Christ. Over the course of 19 years monk John pursued asceticism in obedience to his spiritual father. After the death of abba Martyrios, John chose an hermit's life, settling into a wild place called Tholos, where he spent 40 years in works of silence, fasting, prayer and tears of penitence. It is not by chance that in "The Ladder," monk John says about tears of repentance, "Just as fire burns and destroys firewood, so thus do pure tears wash away all impurity, both outer and inner".
It is known that monk John nourished himself according to Christian fasting traditions, but in moderation. He did not spend the night without sleep, although he slept not much, only as much as was necessary for keeping up his strength, so that by an unceasing vigilance he would not destroy the mind. "I do not fast excessively, nor do I give myself over to intense all-night vigil, nor lay upon the ground, but restrain myself, and the Lord soon saved me."
Concealing his ascetic deeds from people, John sometimes withdrew into a cave, but accounts of his holiness spread far beyond that area. Visitors came to him of every rank and calling, wanting to hear his words of edification and salvation. At age 75, after forty years of ascetic striving in solitude, the monk was chosen as the abbot of the Sinai monastery. For about four years John governed the holy Sinai monastery. Towards the end of his life, the Lord granted the monk grace-bearing gifts of perspicacity and wonderworking.
Before his death, John resigned as abbot of the monastery and returned to the solitude of a hermitage. He died in peace around 649.
O dweller of the desert and angel in the body,
you were shown to be a wonder-worker, O God-bearing Father John.
You received heavenly gifts through fasting, vigil, and prayer:
healing the sick and the souls of those drawn to you by faith.
Glory to Him Who gave you strength.
Glory to Him who granted you a crown.
Glory to Him who through you grants healing to all.
The Lord truly set you on the heights of abstinence,
to be a guiding star, showing the way to the universe,
O our Father and Teacher John.
Saint Tikhon, Patriarch of Moscow and Enlightener of North America
Saint Tikhon, Patriarch of Moscow and Apostle to America was born as Vasily Ivanovich Belavin on January 19, 1865 into the family of Ioann Belavin, a rural priest of the Toropetz district of the Pskov diocese. His childhood and adolescence were spent in the village in direct contact with peasants and their labor. From his early years he displayed a particular religious disposition, love for the Church as well as rare meekness and humility.
From 1878 to 1883, Vasily studied at the Pskov Theological Seminary. The modest seminarian was tender and affectionate by nature. He was fair-haired and tall of stature. His fellow students liked and respected him for his piety, brilliant progress in studies, and constant readiness to help his brothers and sisters, who often turned to him for explanations of lessons, especially for help in drawing up and correcting numerous compositions. Vasily was called “bishop” and “patriarch” by his classmates.
In 1888, at the age of 23, Vasily Belavin graduated from the Saint Petersburg Theological Academy as a layman, and returned to the Pskov Seminary as an instructor of Moral and Dogmatic Theology. The whole seminary and the town of Pskov became very fond of him. He led an austere and chaste life, and in 1891, when he turned 26, he took monastic vows. Nearly the whole town gathered for the ceremony. He embarked on this new way of life consciously and deliberately, desiring to dedicate himself entirely to the service of Christ's Church. The meek and humble young man was given the name Tikhon in honor of Saint Tikhon of Zadonsk.
He was transferred from the Pskov Seminary to the Kholm Theological Seminary in 1892, and was raised to the rank of archimandrite. Archimandrite Tikhon was consecrated Bishop of Lublin on October 19, 1897, and returned to Kholm for a year as Vicar Bishop of the Kholm Diocese. Bishop Tikhon zealously devoted his energy to the establishment of the new vicariate. His attractive moral make-up won the general affection, of not only the Russian population, but also of the Lithuanians and Poles. On September 14, 1898, Bishop Tikhon was made Bishop of the Aleutians and Alaska. As head of the Orthodox Church in America, Bishop Tikhon was a zealous laborer in the Lord’s vineyard.
He did much to promote the spread of Orthodoxy, and to improve his vast diocese. He reorganized the diocesan structure, and changed its name from “Diocese of the Aleutians and Alaska” to “Diocese of the Aleutians and North America” in 1900. Both clergy and laity loved their archpastor, and held him in such esteem that the Americans made Archbishop Tikhon an honorary citizen of the United States.
On May 22, 1901, he blessed the cornerstone for Saint Nicholas Cathedral in New York, and was also involved in establishing other churches. On November 9, 1902, he consecrated the church of Saint Nicholas in Brooklyn for the Syrian Orthodox immigrants.
In 1905, the American Mission was made an Archdiocese, and Saint Tikhon was elevated to the rank of Archbishop. He had two vicar bishops: Bishop Innocent (Pustynsky) in Alaska, and Saint Raphael (Hawaweeny) in Brooklyn to assist him in administering his large, ethnically diverse diocese. In June of 1905, Saint Tikhon gave his blessing for the establishment of Saint Tikhon’s Monastery.
In 1907, he returned to Russia, and was appointed to Yaroslavl, where he quickly won the affection of his flock. They came to love him as a friendly, communicative, and wise archpastor. He spoke simply to his subordinates, never resorting to a peremptory or overbearing tone. When he had to reprimand someone, he did so in a good-natured, sometimes joking manner, which encouraged the person to correct his mistakes.
When Saint Tikhon was transferred to Lithuania on December 22, 1913, the people of Yaroslavl voted him an honorary citizen of their town. After his transfer to Vilna, he did much in terms of material support for various charitable institutions. There too, his generous soul and love of people clearly manifested themselves. World War I broke out when His Eminence was in Vilna. He spared no effort to help the poor residents of the Vilna region who were left without a roof over their heads or means of subsistence as a result of the war with the Germans, and who flocked to their archpastor in droves.
After the February Revolution and formation of a new Church Synod, Saint Tikhon became one of its members. On June 21, 1917, the Moscow Diocesan Congress of clergy and laity elected him as their ruling bishop. He was a zealous and educated archpastor, widely known even outside his country.
On August 15, 1917, a local council was opened in Moscow, and Archbishop Tikhon was raised to the dignity of Metropolitan, and then elected as chairman of the council. The council had as its aim to restore the life of Russian Orthodox Church on strictly canonical principles, and its primary concern was the restoration of the Patriarchate (which was abolished in 1700 by Peter the Great). All council members would select three candidates, and then a lot would reveal the will of God. The council members chose three candidates: Archbishop Anthony of Kharkov, who was called the wisest, Archbishop Arseny of Novgorod, who was called the strictest, and Metropolitan Tikhon of Moscow, who was called the kindest of the Russian hierarchs.
On November 5, following the Divine Liturgy and a Moleben in the Cathedral of Christ the Savior, a monk removed one of the three ballots from the ballot box. Metropolitan Vladimir of Kiev announced Metropolitan Tikhon as the newly elected Patriarch. Saint Tikhon did not change after becoming the primate of the Russian Orthodox Church. In accepting the will of the council, Patriarch Tikhon referred to the scroll that the Prophet Ezekiel had to eat, on which was written, “Lamentations, mourning, and woe” (Ezekiel 2:10). He foresaw that his ministry would be filled with affliction and tears, but through all his suffering, he remained the same accessible, unassuming, and kindly person.
All who met Saint Tikhon were surprised by his accessibility, simplicity and modesty. His gentle disposition did not prevent him from showing firmness in Church matters, however, particularly when he had to defend the Church from her enemies, namely the Communists. He bore a very heavy cross. He had to administer and direct the Church amidst wholesale church disorganization, without auxiliary administrative bodies, in conditions of internal schisms and upheavals by various adherents of the Living Church, renovationists, and autocephalists.
The situation was complicated by external circumstances: the change of the political system, by the accession to power of the godless regime, by hunger, and civil war. This was a time when Church property was being confiscated, when clergy were subjected to court trials and persecutions, and Christ’s Church endured repression. News of this came to the Patriarch from all ends of Russia. His exceptionally high moral and religious authority helped him to unite the scattered and enfeebled flock. At a crucial time for the church, his unblemished name was a bright beacon pointing the way to the truth of Orthodoxy. In his messages, he called on people to fulfill the commandments of Christ, and to attain spiritual rebirth through repentance. His irreproachable life was an example to all.
In order to save thousands of lives and to improve the general position of the church, the Patriarch took measures to prevent clergy from making purely political statements. On September 25, 1919, when the civil war was at its height, he issued a message to the clergy urging them to stay away from political struggle.
The summer of 1921 brought a severe famine to the Volga region. In August, Patriarch Tikhon issued a message to the Russian people and to the people of the world, calling them to help famine victims. He gave his blessing for voluntary donations of church valuables, which were not directly used in liturgical services. However, on February 23, 1922, the All-Russian Central Executive Committee published a decree making all valuables subject to confiscation.
According to the 73rd Apostolic Canon, such actions were regarded as sacrilege, and the Patriarch could not approve such total confiscation, especially since many doubted that the valuables would be used to combat famine. This forcible confiscation aroused popular indignation everywhere. Nearly two thousand trials were staged all over Russia, and more than ten thousand believers were shot. The Patriarch’s message was viewed as sabotage, for which he was imprisoned from April 1922 until June 1923.
His Holiness Tikhon did much on behalf of the Russian Orthodox Church during the crucial time of the so-called Renovationist schism. He showed himself to be a faithful servant and custodian of the undistorted precepts of the true Orthodox Church. He was the living embodiment of Orthodoxy, which was unconsciously recognized even by enemies of the church, who called its members “Tikhonites.”
When Renovationist priests and hierarchs repented and returned to the church, they were met with tenderness and love by Saint Tikhon. This, however, did not represent any deviation from his strictly Orthodox policy. “I ask you to believe me that I will not come to agreement or make concessions which could lead to the loss of the purity and strength of Orthodoxy,” the Patriarch said in 1924.
Being a good pastor, who devoted himself entirely to the church’s cause, he called upon the clergy to do the same, “Devote all your energy to preaching the word of God and the truth of Christ, especially today, when unbelief and atheism are audaciously attacking the Church of Christ. May the God of peace and love be with all of you!”
It was extremely painful and hard for the Patriarch’s loving, responsive heart to endure all the Church’s misfortunes. Upheavals in and outside the church, the Renovationist schism, his primatial labors, his concern for the organization and tranquility of Church life, sleepless nights and heavy thoughts, his confinement that lasted more than a year, the spiteful and wicked baiting of his enemies, and the unrelenting criticism sometimes even from the Orthodox, combined to undermine his strength and health.
In 1924, Patriarch Tikhon began to feel unwell. He checked into a hospital, but would leave it on Sundays and Feast Days in order to conduct services. On Sunday, April 5, 1925, he served his last Liturgy, and died two days later. On April 7, 1925 the Patriarch received Metropolitan Peter and had a long talk with him. In the evening, the Patriarch slept a little, then he woke up and asked what time it was. When he was told it was 11:45pm, he made the sign of the Cross twice and said, “Glory to You, O Lord, glory to You.” He did not have time to cross himself a third time.
Almost a million people came to say farewell to the Patriarch. The large cathedral of the Donskoy Monastery in Moscow could not contain the crowd, which overflowed the monastery property into the square and adjacent streets. Saint Tikhon, the eleventh Patriarch of Moscow, was primate of the Russian Church for seven and a half years.
On October 9, 1989, the Council of Bishops of the Russian Orthodox Church glorified Patriarch Tikhon and numbered him among the saints. For nearly seventy years, Saint Tikhon’s relics were believed lost, but in February 1992, they were discovered in a concealed place in the Donskoy Monastery.
It would be difficult to imagine the Russian Orthodox Church without Patriarch Tikhon during those years. Perhaps the saint’s own words can best sum up his life, “May God teach every one of us to strive for His truth, and for the good of the Holy Church, rather than something for our own sake.”
Let us praise Tikhon, the patriarch of all Russia,
and enlightener of North America.
An ardent follower of the Apostolic traditions,
and good pastor of the Church of Christ.
Who was elected by divine providence,
and laid down his life for his sheep.
Let us sing to him with faith and hope,
and ask for his hierarchical intercessions:
Keep the church in Russia in tranquility,
and the church in North America in peace.
Gather her scattered children into one flock,
bring to repentance those who have renounced the True Faith,
preserve our lands from civil strife,
and entreat God’s peace for all people.
Today the assembly of New Martyrs
stands together with us in the Church,
and together we raise a festive song,
celebrating the uncovering of the relics of our Hierarch Father Tikhon,
who defeated the enemy and preserved the Faith,
while protecting the flock entrusted to him.
For he always prays for us all
that we may never be deprived of the love of God.
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