Lenten Fasting Rules 2005

Fast free week 2005 : February 20-27: All foods allowed every day.

Meat fare week 2005 : February 28- March 6: fasting Wed. & Fri. as usual

Cheesefare Week 2005 : March 7-13: No meat allowed; dairy & eggs permitted.

GREAT LENT 2005 : Beginning the MONDAY March 14 after Forgiveness Sunday, the Lenten fasting rules apply. With only a few exceptions, this means eliminating all MEAT, DAIRY AND EGGS, and FISH.

WINE (i.e., all alcohol) and OLIVE OIL are generally permitted on weekends and certain other days for major or local saints.

FISH is permitted on the feast of ANNUNCIATION, March 25^th.

HOLY WEEK :

PALM SUNDAY : Fish is permitted

HOLY THURSDAY : Wine and oil permitted

HOLY FRIDAY : Strict Fast until sundown for all with the strength to do so. For those unable to do so; at the least they should eat as little as possible, and no meat, dairy, eggs, fish, wine or oil as on normal fast days

HOLY SATURDAY : wine but not oil permitted

N.B. FISH includes only fish with backbone. Shellfish (e.g., clams, mussels, oysters) and seafood (crab, lobster, shrimp) are PERMITTED THROUGHOUT LENT, just as they are on any other fast day.

From the Lenten Triodion, trans. By Bp. Kallistos and Mother Mary: “The following statement is extremely important to consider when we speak of fasting and fasting rules in the Church. “At all times it is essential to bear in mind that ‘you are not under the law but under grace’ (Rom.6:14), and that ‘the letter kills but the spirit gives life’ (2 Cor.3: 6). The rules of fasting, while they need to be taken seriously, are not to be interpreted with dour and pedantic legalism; ‘for the Kingdom of God is not food and drink, but righteousness and peace and joy in the Holy Spirit’ (Rom. 14:17).”

Whatever your practice at home, please respect the full strictness of the rules when bringing items to share for our post-liturgy meals, whether on Sundays or after Presanctified liturgies. Above all, beware of casting your eye critically on fellow members.

PRE-EUCHARISTIC fast on days of Presanctified Liturgy: as for any evening liturgy, a total fast is kept at least from noon on the day, longer for those with the strength.

Mystical Psalter: Index

• Introduction
• Psalm 1
• Psalm 2
• Psalm 3
• Psalm 4
• Psalm 5
• Psalm 6
• Psalm 7
• Psalm 8

Mystical Psalter: Introduction

INTRODUCTION

What is "the Mystical Psalter"? The term "mystical" is here used in the sense of the Greek word "mystikos", meaning "connected with the mysteries". And these "mysteries" are the Christian mysteries, the teaching of the Church transmitted to her children. A "mystic" therefore is someone has become initiated into the mysteries, and who knows how to interpret things according to the teaching of the Church—in other words, a Christian.

For the Psalter, (or "the Book of Psalms" as it is sometimes known) has two meanings: the historical meaning that it had for its human authors and its first readers, and also a second mystical meaning, one that is understood only by the Christians, those initiated into the mysteries. That is what St. Paul meant when he said that the entire Hebrew Scriptures were "prophetic" (Rom. 16:26)—all the Old Testament writings were "prophetic" in that they all contained this second layer of meaning, and found their final fulfilment, not in the events of their day, but in Christ.

In "the Mystical Psalter", we will be contemplating the Psalms both according to their original historical meaning, and also according to their prophetic and mystical meaning.

The text of the Psalms will be based on the Authorized (or King James) version, as revised in places by comparison with the Greek Septuagint. In the translation offered here, the musical notations have been removed (such as "Selah", and other musical terms in the preface to each psalm). These were not part of the psalms themselves, but were directions for rendering them musically in their original settings.

Also, because part of our concern is with the primary and historical meaning, the divine Name for God, "Yahweh", has been retained. Since at the least the time of the translation of the Greek Septuagint in the third century B.C., it has been the custom not to pronounce the Name of God, but instead to use the title "Lord" (Hebrew, Adonai; Greek Kyrios).

There were several reasons for this substitution. Yahweh was the Name by which the Hebrew God was worshipped by Israel, even as their pagan neighbours worshipped their gods by other names (e.g. Moloch, Chemosh). It seems that when Israel stepped onto the world stage, they thought it was more fitting that their God be known, not by a tribal name (as if He were but one god among many others), but simply by the title "Lord". In calling Him simply "Lord", they thus proclaimed that their God was not one among many, but the only God there was. The Church has continued this liturgical practice.

The Mystical Psalter, however, is not a liturgical document. The rendering of the psalms here is not for liturgical use, but simply for study and contemplation. Part of this study is the appreciation of what David and the other authors of the psalms actually wrote, and for this reason the divine Name "Yahweh" has been retained.

Finally, a brief word about format. The numbering of the Psalms is according to the Greek Septuagint, not the Hebrew Masoretic text. To avoid confusion, however, the Hebrew numbering is preserved in brackets. Thus, for example, the "shepherd psalm" is numbered as "22 (23)". Also, a translation of each psalm is offered, followed by a commentary. When referring to the words of the psalm itself, the commentary will use bold type.

Mystical Psalter: Psalm 1

THE MYSTICAL PSALTER

Psalm 1
1 Blessed the man who walks not in the counsel of the ungodly, nor stands in the way of
sinners, nor sits in the seat of the scoffers!
2 But his delight is in the Law of Yahweh; and in His Law he meditates day and night.
3 And he shall be like a tree planted by the streams of water, that brings forth its fruit in its season; his leaf also shall not wither. Whatever he does, he shall prosper.
4 The ungodly are not so, not so! But they are like the chaff which the wind drives away.
5 Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous.
6 For Yahweh knows the way of the righteous: but the way of the ungodly shall perish.

The Psalter begins with a blessing (Greek makarios), and this is significant, for it reveals God’s desire to bless His people. But this blessedness, this happiness, cannot rest upon us unless we shun the paths of darkness and follow His Law. Thus the man whom God will bless with happiness in this age and in the age to come walks not in the counsel of the ungodly. He refuses to follow the advice of those whose hearts are not set on God, however persuasive their counsel may sound. He will not stand in the way with those sinners and impious, "hanging out" with them (as we would say), taking them for his closest friends. He will not sit in the seat of those scoffers, those worldly cynics to whom religion and all things holy are a joke. We are all weak, and inevitably become like our friends. It is for this reason that St. Paul warns, "Do not be deceived: bad company ruins good morals" (1 Cor. 15:33). Instead, the man who aspires to God’s blessing takes his delight in the Law of Yahweh, and in His Law he meditates day and night.

In David’s day, there were those who were prepared to do whatever it took to get ahead, just as there are today. Such men did not care what Yahweh said in His Law about mercy, generosity to the poor, love to neighbour, or honesty. They were only out for themselves.

But there were others who, like David, delighted in God. They really cared about what God had commanded in His Law, and strove to fulfil it. The image of meditating day and night is one of constant preoccupation with what God wants. The word rendered meditate is the Hebrew hagah, to murmur, to mutter, to ponder. The righteous man therefore is so taken up with God’s will that he repeats it to himself, over and over, as his constant preoccupation. (Thus the Desert Fathers used to literally repeat passages of Scripture under their breath, as their constant meditation.)

The one who delights in doing God’s will shall be like a tree planted by streams of water, having a close and unfailing water source. That tree will bring forth its fruit in its season, a delight to those who planted it. God Himself has planted us as "plants of truth in His holy catholic and apostolic Church" (according to the prayer for those being baptized), and we are live for His delight and pleasure, bearing fruit for His glory. In this way, whatever we do, we shall prosper and know the warmth of His Presence.

The ungodly, those who spurn the way of righteousness, are not so, emphatically not so! Though they boast of big plans, they are insubstantial and worthless as the chaff which the wind drives away when wheat is winnowed. David affirmed that when the judgment of God comes (through disease, famine, or other earthly disaster), these impious will not be spared. They will not stand upright. Instead, they will be blown flat, prostrate before the wind of His fury, struck down by those earthly disasters.

For us in the Church, we can see this reference to not standing in the judgment as prophetic of their overthrow before the dread Judgment Seat of Christ on the Last Day. When Christ returns at the Second Coming, all the righteous will be gathered to Him and glorified (2 Thess. 1:10). The ungodly will find no place in that glorious congregation. Yahweh knows and approves of the way of the righteous; He preserves them, so that Christians will stand uncondemned before that awesome Throne. But the way of the ungodly shall perish, and they shall be cast headlong forever.

The duality of this psalm therefore reveals the duality of the fates awaiting all the children of men. The grey twilight of this age will end, and light will be once again divided from darkness (compare Gen. 1:4). The sun of righteousness, Jesus Christ, will rise with healing in His wings (Mal. 4:2) and flood the Age to Come with His light, illumining all whose delight is in God. On that Day, all the ungodly will be swept into the darkness, which will cover them forever. All people in the world are hurtling towards one of these two fates.

Mystical Psalter: Psalm 2

Psalm 2
1 Why do the nations rage, and the people plan vain things?
2 The kings of the earth set themselves, and the rulers take counsel together, against Yahweh, and
against His Christ, saying,
3 "Let us burst their bonds asunder, and cast away their yoke from us!"
4 He who sits in the heavens shall laugh: Yahweh shall have them in derision.
5 Then shall He speak to them in His wrath, and vex them in His fury.
6 But I was established king by Him upon Zion, His holy hill
7 by declaring the decree of Yahweh. He has said to me, "You are My Son; today have I begotten you.
8 "Ask of Me, and I shall give you the nations for your inheritance, and the uttermost parts of the earth for your possession.
9 ‘You shall shepherd them with a rod of iron; you shall dash them in pieces like a potter's vessel."
10 Be wise now therefore, O kings: be instructed, O judges of the earth.
11 Serve Yahweh with fear, and rejoice in Him with trembling. 12 Seize upon instruction, lest He be angry, and you perish from the way, when His wrath is kindled but a little. Blessed are all they that trust in Him!

This psalm is one of the so-called "Royal Psalms", celebrating the royal House of David and the glorious destiny God had promised it (see 2 Sam. 7). In its original context, it pictures all the pagan nations of the earth united against the rule of the Davidic king of Israel, intent on throwing off the yoke of submission to it. The Psalmist pictures the nations of the earth subject to the rule of Israel, just as they would later be subjected to the (more tyrannical) rule of Assyria and Babylon. They chafe under Israel’s yoke, however, and rage against it, entering into a grand alliance to overthrow Israel.

In those days, it was understood that a nation’s victories came ultimately as a gift from their god (see Judges 11:24), and so Israel’s international supremacy was understood as the work of their God Yahweh. The nations imagined that, supported by their own gods, they could burst the bonds imposed by Yahweh and His Anointed King (Hebrew: mashiah; Greek: Christos, English: Christ) and cast away their yoke.
Such a hope was futile. Yahweh was the One who sits in the heavens, sovereign not only over Israel, but over all the earth. He laughs contemptuously at the thought of such imagined folly, and then speaks to the nations in His wrath, to vex them in His fury. This divine anger is manifested on earth through the victories of Israel’s King, as the Lord’s Anointed triumphs over his foes on the field of battle.

The Psalmist then brings that Davidic King to the fore. The King says, "I was established king by Him upon Zion, His holy hill, by declaring the decree of Yahweh. He has said to me, ‘You are My Son; today have I begotten you. Ask of Me, and I shall give you the nations for your inheritance’". That is, the King declares that Yahweh has adopted him as His Son ("begotten" him), even as kings in those days were often poetically regarded as the adopted sons of the national god. (The "today" refers to the day of the King’s anointing as King, when he was "crowned", as we would say, as leader of God’s people.) The King boasts that victory over the nations and even over the uttermost parts of the earth was God’s gift to him as King. Thus all resistance to him was futile.

The Psalmist therefore exhorts all the kings, those judges of the earth, to be wise. Let them acknowledge that rebellion against the House of David was futile, and serve Yahweh (i.e. Yahweh’s Anointed King) with fear, and rejoice in Him with trembling, gratefully serving Him with humility. Let them seize upon and keep this wise instruction, lest Yahweh be angry at their rebellion and they perish. Blessed are they that trust in Yahweh—let the nations learn this trust and know the joy of serving Him!

For Christians, the prophesied Davidic King in whom all God’s glorious promises to David would be fulfilled was Jesus of Nazareth. He was the Meshiah, the Messiah, the Christ, and the glory spoken of in the royal psalms belonged to Him. The Kingdom, however, was not of this world (Jn. 18:36), and so had nothing to do with politics or nationalisms. The nationalistic tinge in these royal psalms (as in the Old Testament prophecies of the Kingdom generally) were simply part of the poetic back-drop, the poetic packaging of the true and essential message. For these prophecies were not ultimately about Israel’s glory, but about the glory of the Messiah.

Thus the Church saw that the prophesied alliance of the kings of the earth and its rulers was fulfilled not in any international coalition, but in the alliance of Pontius Pilate (and the Gentile Romans) with Herod (and some of the Jewish people)—see Acts 4:25-28. These had set themselves in opposition and taken counsel together against the Lord God and against His Christ, Jesus. But this too was all in vain, for God had decreed victory for His Christ, and He would raise Him from the dead and exalt Him to His right hand in heaven. From there, He would rule over all the nations (Greek ethne; the Gentiles), even to the uttermost parts of the earth.

This psalm therefore declares the glory of Jesus, the Christ of God, who rules from His heavenly Zion over all the world. Our wisdom is serve Him with joy, rejoicing with humble fear and trembling. He is the Fullness of the Father, and we are blessed when we trust in Him.

Mystical Psalter: Psalm 3

Psalm 3
1 Lord, how are they increased that trouble me! Many are rising up against me.
2 Many are saying of my soul, "There is no help for him in God."
3 But You, Yahweh, are a shield for me; my glory, and the lifter of my head.
4 I cried to Yahweh with my voice, and He heard me from His holy hill.
5 I laid down and slept; I woke again; for Yahweh sustained me.
6 I will not be afraid of ten thousands of people, that have set themselves against me round about.
7 Arise, Yahweh; save me, O my God: for You have smitten all my enemies upon the cheek; You have broken the teeth of the ungodly.
8 Salvation belongs to Yahweh! Your blessing be upon Your people!

The Hebrew heading of this psalm indicates that it was occasioned by David’s flight from his son Absalom, when he fled to save his life (see 2 Sam. 15:13). At that time, those who troubled him and sought to kill him had increased in number. Wherever David looked, there were many rising up against him, many saying of his soul and life, "There is no help for him in God! God has abandoned him—now is the time for us to act!" Humanly speaking, the situation seemed hopeless.

But David did not cower in fear. Even as he fled, he declared in his heart that Yahweh was a shield for him, and would be his defender. Yahweh was his glory, his boast; He was the lifter of his head, the One who would grant final victory. He cried aloud to Yahweh in prayer, and was confident that He heard him from His holy hill of Zion. It was because of this confidence that he laid down and slept in peace. He would not be assassinated in his sleep. He woke again, for Yahweh sustained him, and guarded his life. Indeed, David would not be afraid even if ten thousands of people set themselves against him round about. Even if he were surrounded on every side by great armies of men, he would emerge safely.

In this confidence he asked Yahweh to arise in judgment, and save him. God had time and time again smitten all his enemies upon the cheek, giving them a deadly blow right in the face, and had broken the teeth of the ungodly, so that they were unable any longer to eat up their innocent prey. David asks Yahweh to do the same for him now. The psalm ends on this note of triumph, as David cries out that salvation and rescue belongs to Yahweh—He is the only One on whom His people should depend for help. Idols were a vain hope. It was through Yahweh that blessing, prosperity and life would come to Israel.

This psalm is one of the Six Psalms of Matins, recited at this morning service because of its reference to lying down in sleep and waking again (v. 5). David had serene confidence in God, even in his darkest hour, and we also can trust in the Lord. Nothing can separate us from the love of God (Rom. 8:35). Whatever disasters befall us, whatever stresses threaten to consume our peace, we can find our rest in Him, rising confidently every morning to face the day with joy.

This psalm is also a prophecy of Christ, the Son of David. Many in Israel were rising up against Him too, saying that there was no salvation for Him in God. His foes thought that God had abandoned Him, when they arrested Him and had Him crucified. Christ also laid down and slept—not in slumber but in death, when He was laid in the tomb. Three days later, He woke again, for God indeed sustained Him, and did not allow His flesh to see corruption (Acts 2:31). God lifted up His head in triumph, and exalted Him to His right hand in heaven. It is through Him that Yahweh’s salvation and blessing come to His people.

Mystical Psalter: Psalm 4

Psalm 4

1 Hear me when I call, O God of my righteousness: You have given me room when I was in distress; have mercy upon me, and hear my prayer.
2 O sons of men, how long will you turn my glory into shame? How long will you love vanity, and seek after falsehood?
3 But know that Yahweh has set apart him that is godly for Himself: Yahweh will hear when I call to Him.
4 Be angry, and sin not: commune with your own heart upon your bed, and be still.
5 Offer the sacrifices of righteousness, and put your trust in Yahweh.
6 There be many that say, "Who will show us any good?" Yahweh, the light of Your countenance has been signed upon us!
7 You have put gladness in my heart, more than in the time that their grain and their wine increased.
8 I will both lie down in peace, and sleep: for You, Yahweh, only make me dwell in safety.

In this psalm, David again calls upon the God of his righteousness—that is, the God who vindicates him. In the past, God had given him room when he was in distress. When he was in a tight spot (such as the times he was pursued by Saul; compare 1 Sam. 26) God had enlarged him, He had given him room to move, and saved him. Now David asks that God again have mercy on him, and hear his prayer for help.

Trusting in God, David turns on his foes, who are mere sons of men. Ironically, he asks them how long will they turn his glory into shame, paying him dishonour instead of honour, persisting in such a futile course. How long will they love vanity, and seek after falsehood, repeating slanders about him? It is all a waste of their time, for Yahweh has set apart and chosen him that is godly for Himself. God will protect His righteous devotee, so their schemes are all useless. Yahweh will hear David when he calls to Him, and protect him from their schemes.

David addresses all those who are righteous, but who are, like him, under attack. He tells them that they may indeed be angry at their foes, but they should still sin not, never despairing of God’s help. Let them commune with their own heart upon their beds, re-thinking their situation, and be still, waiting for God’s rescue. Let them offer the sacrifices of righteousness, and not turn to evil, giving up their integrity. God will save them in due time. Let them put their trust in Yahweh.

It was true that there were many that say, "Who will show us any good?" Cynics abounded, those who said that one must fight fire with fire, and adopt the ways of the world in order to survive. David does not argue with them. Rather, he turns to God in prayer, and cries, "Yahweh, the light of Your countenance has been signed upon us! You have lifted up Your countenance upon us and marked us for blessing (compare Num. 6:26)—bless us still and prove these cynics wrong!

The psalm ends on a note of peace. God has put gladness into David’s heart, more than men have in the time that their grain and their wine increased. The proverbial joy of harvest is nothing compared to the joy that God gives. David trusts in that bounty, and declares that he will both lie down in peace and sleep at once, without any worry or restless tossing, for Yahweh only makes him dwell in safety.

In the Church’s liturgy, this psalm serves for feasts of the Cross. Though verse 6 in the Hebrew reads, "Lift up the light of Your countenance upon us", the Greek translation (followed here) reads, "the light of Your countenance has been signed upon us". This "sign" is the sign of the Cross, signed upon us by the priest in baptism and chrismation, and retraced upon our brow each day when we bless ourselves and make the sign of the Cross in our prayers. Read in this way, the psalm teaches us that the light of God’s presence comes to us through the Cross. It is through the power of Christ’s Cross that we find safety and salvation in this age. Each night, before we lie down to sleep, we sign ourselves with the Cross, entrusting ourselves and our souls to God. He is the One who makes us dwell in safety, both in this age, and also in the age to come. Though men and demons assail us, we take refuge in the Cross of our Saviour, and Christ, the God of our righteousness, will vindicate and save us.

Mystical Psalter: Psalm 5

Psalm 5

1 Give ear to my words, Yahweh, consider my meditation.
2 Hearken to the voice of my cry, my King, and my God: for to You will I pray.
3 My voice shall You hear in the morning, Yahweh; in the morning will I present to You, and will look up.
4 For You are not a God that has pleasure in wickedness: neither shall evil dwell with You.
5 The foolish shall not stand in Your sight: You hate all workers of iniquity.
6 You shall destroy them that speak falsehood: Yahweh abhors the bloodthirsty and deceitful man.
7 But as for me, I will come into Your House in the multitude of Your mercy: and in Your fear will I worship toward Your holy temple.
8 Lead me, Yahweh, in Your righteousness because of my enemies; make Your way straight before my face.
9 For there is no faithfulness in their mouth; their inward part is destruction; their throat is an open sepulchre; they flatter with their tongue.
10 Judge them, O God; let them fall by their own counsels; cast them out in the multitude of their transgressions; for they have rebelled against You.
11 But let all those that put their trust in You rejoice: let them ever shout for joy, because You will tabernacle among them: let them also that love Your Name be joyful in You.
12 For You, Yahweh, will bless the righteous; with favour will You compass him as with a shield.

This psalm is David’s meditation offered during a night of prayer for help, to be crowned with the offering of sacrifice when the morning comes (v. 3). (It is this reference to early morning which led to the psalm’s inclusion in the office of the First Hour, prayed at 7.00 a.m.) David was surrounded by his foes, and he denounces them to God as he asks for His help against them. Whatever curses his foes might invoke on him—let God not hear them, but instead let Him grant to David the defence he needs!

David has been troubled by threats of his enemies, which have been the subject of his meditation (v. 1). This meditation was not a devotional exercise, but rather David’s constant murmuring, his constant half-audible complaint. (The Hebrew word here is related to the word hagah, used for the low moaning of a dove in Is. 38:14.) The picture is of David haunted and obsessed by this threat, and his continual muttering about it.

Instead of simply worrying over it though, David brings his fears to God. He asks Him to hearken to the voice of his cry, and to answer him. Though David was King over Israel, he addresses God as his own King and God, acknowledging that God was the true King of Israel, and that David’s own authority was simply a trust given to him. David tells God that he will pray all through the night, so that God will hear David’s voice in the morning dawn, for in the morning David will present his sacrifice to God at the altar and will look up expectantly for help. (The word rendered here present is the Hebrew arak, used for the arranging of a sacrifice on the altar.)

David is confident of God’s help, for his foes are evil and unscrupulous men. They are full of wickedness and evil, and Yahweh is not a God that has pleasure in wickedness. He does not tolerate that in His devotees. Evil men may not dwell or sojourn with Him. The morally foolish and degenerate shall not stand in His sight, but will collapse before His scrutiny, for He hates and rejects all workers of iniquity. Indeed, Yahweh abhors the bloodthirsty and deceitful man who comes before Him with hypocritical prayers, and He will destroy them that speak falsehood.

Despite God’s rejection of the guilty, David knows that he may come into God’s House, and with holy fear and piety, will be accepted as he worships towards God’s holy Temple. (The word rendered Temple is the Hebrew hekal; it is used of the Tent in Shiloh in 1 Sam. 1:9; at the time of this psalm, Solomon’s temple had not yet been built.) Though God in His righteousness will not let the evil draw near to receive blessing, David knows that he is innocent, and that his cause is just. His sacrifice, and his plea, will be accepted. He prays that God may lead him to safety, making His way straight to a place of vindication.

In making his case before God, David denounces his enemies. There was no faithfulness in their mouth, he says, nothing they said could be trusted. Their heart was destruction itself, and their throat was an open sepulchre, waiting for the innocent to fall into it to his death. Let God judge them, let Him pronounce the sentence of doom upon them! Let all their plans to destroy the innocent backfire, so that they would fall by their own counsels and plans. They had not merely schemed to hurt men, they had rebelled against God as well by their evil designs—let them be cast out from God’s presence in the land of Israel, thrust out of the light of life.

But let all those that put their trust in God (like David) rejoice in His help. Let all who love Yahweh’s Name, and invoke His power be joyful when He vindicates them. For God will tabernacle among them (the Greek Septuagint translation reads kataskenoseis), pitching His tent in their midst, protecting them with His presence. His favour will compass and surround them as with a shield; He will watch over the righteous man to save him from his mighty adversaries.

Portions of this psalm (v. 7ff) are recited as parts of the priest’s entrance prayers when he enters the church temple. This is a reminder that we come to Church, the place where God pitches His tent and manifests His presence, to receive His blessing and help. But in order to receive this blessing, we must come with clean and penitent hearts. If we harbour sin in our inward parts, so that our weekday living gives the lie to what we say in our Sunday prayers, God will not hear us. God is not mocked, and He cannot be conned by a false show of piety. He requires a commitment to righteousness from those who would experience His power and blessing.

Mystical Psalter: Psalm 6

Psalm 6

1 O Yahweh, rebuke me not in Your anger, neither chasten me in Your displeasure.
2 Have mercy upon me, O Yahweh, for I am weak; O Yahweh, heal me, for my bones are troubled.
3 My soul is also very troubled, but You, O Yahweh, how long?
4 Return, O Yahweh, deliver my soul, save me for Your mercies’ sake.
5 For in death there is no remembrance of You; in Sheol who will give You thanks?
6 I am weary with my groaning. All the night I make my bed to swim; I water my couch with my tears.
7 My eye is consumed because of grief; it grows old because of all my enemies.
8 Depart from me, all you workers of iniquity, for Yahweh has heard the voice of my weeping!
9 Yahweh has heard my supplication! Yahweh will receive my prayer!
10 All my enemies shall be ashamed and very troubled; they shall turn back and be ashamed suddenly.

The Psalmist here prays to God out of great distress. He is sick and in danger of death—a prospect that fills his enemies with delight. He knows that he has sinned, and he accepts his sickness as God’s judgment for it—for, like all the ancients, he knew that sickness and death were God’s general judgments on a sinful world.

Nevertheless, he trusts in God’s love and mercy, and so he prays that Yahweh would not rebuke him in His anger against the children of men, nor chasten him with worsening sickness. Rather, he entreats Yahweh to have mercy upon him, and to heal him. He was weak and his bones (that is, his interior health) were troubled and were failing. More than that, his very soul (that is, his life) was very troubled, and death was approaching. He looked to Yahweh for help, but there was no response. Now he cried out in panic: Yahweh, how long would it be before He came to his rescue? Yahweh seemingly had abandoned him, and gone away. Let Yahweh return to him, let Him deliver his soul, let Him rescue his life.

For why should God let him die? For in death there is no remembrance of Him, no rehearsing of His mighty deeds in adoring worship. In Sheol, the land of the dead, who will give Him thanks in grateful sacrifice? If God should let him perish, all such worship would cease.

The psalmist pours out his suffering to God—he is exhausted, weary with his groaning and suffering. His pain will not let him rest, and all the night he makes his bed to swim as he waters his couch with his tears. He has cried so much that his eye, he says, is consumed because of his grief, and he can no longer see. When he thinks of his enemies, and how they gloat over his plight, he cries even more—his eye grows old and dim, worn out with weeping. The situation is desperate.

But, despite his sins, the psalmist trusts in Yahweh’s love and care, and the psalm ends on a note of relief and victory. God indeed intervened, and brought healing. Let David’s enemies, those workers of iniquity, depart from him! They had all crowded around him, eager to see him breathe his last—let them back off, and slink away! David crows triumphantly, exulting in God. Yahweh has heard the voice of his weeping! Yahweh has heard his supplication! Yahweh will receive his prayer and bring healing. All his enemies shall be ashamed and very troubled, utterly dismayed and deprived of their hope. They shall turn back, for God Himself will send them packing.

This psalm expresses the conviction that, whatever suffering we may have to endure, God will not abandon us, even if our situation seems hopeless. In the prophetic application of this psalm to Jesus, the sinless Son of David, we see how God vindicated Him and brought Him up from Sheol, the land of dead, raising Him on the third day, even after His plight seemed hopeless and He Himself seemed to be utterly defeated. When He arose victoriously from the dead, His enemies were suddenly ashamed. The sudden reversal of fortune celebrated in this psalm found final fulfillment in Christ. That is why Christ makes His own the psalmist’s cry of triumph, "Depart from me, all you workers of iniquity" (v. 8). For on the Last Day, Christ will utter these words to God’s foes, turning them back to their final doom (see Mt. 7:23, Lk. 13:27).

Mystical Psalter: Psalm 7

Psalm 7

1 O Yahweh my God, in You do I put my trust: save me from all them that pursue me, and deliver me,
2 lest he tear my soul like a lion, rending it in pieces, while there is none to deliver.
3 O Yahweh my God, if I have done this, if there be iniquity in my hands,
4 if I have rewarded evil to him that was at peace with me (yes, I have delivered him that without cause is my enemy!)
5 let the enemy pursue my soul, and overtake it. Yes, let him tread down my life upon the earth, and lay my honour in the dust.
6 Arise, O Yahweh, in Your anger, lift up Yourself because of the rage of my enemies, and awake for me to the judgment that You have commanded.
7 So shall the assembly of the peoples compass You about, and over it return on high.
8 Yahweh shall judge the peoples; judge me, O Yahweh, according to my righteousness, and according to my integrity that is in me.
9 Oh, let the wickedness of the wicked come to an end, but establish the righteous, for the righteous God tries the hearts and minds.
10 My defense is from God, who saves the upright in heart.
11 God is a righteous judge, and God is angry with the wicked every day.
12 If he turn not, He will sharpen His sword; He has bent His bow and made it ready.
13 He has also prepared for him the instruments of death; He ordains His arrows against the persecutors.
14 Behold, he travails with iniquity, and has conceived mischief, and brought forth falsehood.
15 He made a pit and dug it out—and is fallen into the ditch which he made.
16 His mischief shall return upon his own head, and his violent dealing shall come down upon his own pate.
17 I will praise Yahweh according to His righteousness, and will sing praise to the Name of Yahweh most high.

The Hebrew heading of this psalm says that it is "concerning Cush, a Benjamite". This Cush was probably one of Saul’s warriors (Saul of the tribe of Benjamin), who had plotted to assassinate David on Saul’s orders. The psalm was occasioned by this threat.

David compares his foes to wild beasts who pursue him. He can feel them closing in for the kill, ready to tear his soul, his life, like a lion, rending it in pieces, far away from any who might deliver and save him. David’s foes felt themselves justified in their attempts to kill him. Saul considered David to be a threat to his throne and his life, and felt that his dynasty would never be secure while David lived (see 1 Sam. 20:31). As far as David’s enemies were concerned, David was guilty and deserved to die.

When David asks Yahweh to save him from all them that pursue him, he insists that he is utterly innocent of their charges. Indeed, if he has done this evil, as his foes alleged, if there be iniquity and guilt in his hands, if he had truly rewarded evil to him that that was at peace with him, then let God not save him from his enemy! Rather, let his enemy overtake him and tread down his life upon the earth and lay his honour in the very dust, striking him down ignominiously. David is not afraid of this, for he knows he is innocent. He protests indignantly that, rather than rewarding evil to Saul, he had actually delivered him that without cause was now his enemy! He had not hurt Saul when he had the chance, but let him go (see 1 Sam. 24).

Against the murderous rage of his enemies, David asks Yahweh to arise in anger of His own at this injustice. It was as if God had been sleeping, and taking no thought for David. Let God now awake for David and put into effect the judgment that He had commanded for the innocent. God was judge of all the world—let Him call an assembly of all the peoples of the earth to help judge David’s cause, and over it return on high as universal judge. Yahweh, as the only God, shall judge all the peoples of the earth—let Him now judge David and hear his case, deciding according to David’s righteousness and innocence.

David enlarges his concern, thinking not just of the injustice done to him, but the injustice done to all the innocent and helpless ones of the earth. He cries out, "Oh, let the wickedness of the wicked come to an end, but establish the righteous!" God Himself is righteous, and He tries the hearts and the minds, the inner motivations. He is the defender of the helpless, the One who saves the upright in heart. The oppressed poor will not be forgotten forever.

Even now the judgment of God speeds along, to strike down the unjust oppressor. God is angry with the wicked every day, so that at length He will strike him down. If the wicked oppressor turn not and repent, God will sharpen His sword to cut him down. Even now He has bent His bow and made it ready, and is taking aim at the persecutors of the powerless. The persecutor may think he holds all the winning cards, and that his schemes are going well. The wicked man travails with iniquity, and has conceived mischief, having an evil plot within him, just as a pregnant woman has a child within her. Just as the woman eventually brings forth her child, so the wicked man has brought forth falsehood, giving birth to lies, slanders and evil schemes. He thinks he will successfully carry them out. He made a pit and dug it out—waiting for his prey to fall into it. But the would-be oppressor has fallen into the ditch which he made himself, so that his mischief and evil shall return upon his own head.

Thus God works to judge the wicked, to vindicate the innocent! In exuberance, David cries out that he will praise Yahweh according to His righteousness, glorifying Him for justly judging his foes.

In this psalm, David looks forward to the time the assembly of the peoples will surround God, and He acts as judge over all. This will be fulfilled in Christ, for the Father gives all judgment to the Son (Jn. 5:22). On the Last Day, Christ (who was Himself unjustly judged and pursued to the death) will sit to judge all the nations. That is why the prophetic psalmist bids the divine Judge, "return on high" (v. 7). For how can God "return" to heaven on high, unless He first descended from heaven to earth? (Compare Eph. 4:8-10.)

In this poetry, we discern a prophetic foreshadowing of Christ’s incarnation and ascension, for He both descended to the earth in His incarnation, and returned to heaven at His ascension. Thus St. Augustine the Great writes of this "return" that Christ "is understood to have done this by His resurrection and ascension to heaven" (Commentary on the Psalms, 7,6).

As God vindicated David, so Christ will vindicate us also on the Last Day, who put our trust in Him to save us (v. 1).

Mystical Psalter: Psalm 8

Psalm 8

1 O Yahweh our Lord, how excellent is Your Name in all the earth!—You who have set Your glory above the heavens.
2 Out of the mouth of babes and infants You have prepared praise because of Your enemies, that You might still the enemy and the avenger.
3 When I consider the Your heavens, the work of Your fingers, the moon and the stars which You have ordained,
4 what is man that You are mindful of him, and the son of man, that You visit him?
5 For You have made him a little lower than the angels, and have crowned him with glory and honour.
6 You made him to have dominion over the works of Your hands; You have put all things under his feet,
7 all sheep and oxen, yes, and the beasts of the field,
8 the fowl of the air, and the fish of the sea, and whatever passes through the paths of the seas.
9 O Yahweh our Lord, how excellent is Your Name in all the earth!

In this psalm, David praises Yahweh for the great care He lavishes upon man, the crown of His creation. Yahweh, Israel’s covenant God, is great in all the earth, and His Name—His acknowledged power—is praised to the ends of the world. His glory, His fame, is set above the heavens, where it may be seen by all the world.

What is this great work that Yahweh has done? He has rescued the poorest and most defenseless of His people, the babes and infants; He has overthrown His enemies and has stilled the enemy and the avenger. It was David’s great prayer that God would prove Himself the helper of the orphan and break the arm of the wicked oppressor (see Ps. 9 (10):15-14). God has done that, and thus prepared praise for Himself out of the mouths of those He has rescued. This is expressed in the Hebrew of v. 2, which says that out of the mouths of babes, God has "established a bulwark"—He has set the helpless in the safety for which they long (see Ps. 11(12):5).

David is humbled at such divine care. When he looks up into the night sky and sees God’s heavens, the very work of His fingers, the moon and the stars which He made, he is struck by God’s condescension. God is great enough to make these marvels in the heavens—what is man on earth that He should be mindful of him and visit him with such care? Indeed, God has exalted man to a place a little lower than the heights of heaven itself, the abode of the angels (Hebrew elohim, "God" or "gods"). He has crowned him with glory and honour, making him superior to all the other creatures on the earth. All others on earth God has put under his feet—not just domesticated animals, but even the wild beasts of the field, the untamed fowl of the air, and the fish of the sea, which swim beyond the reach of land-bound man.

Truly, Yahweh, God and Lord of Israel, the Maker of all the earth, is to be praised! Truly His Name is to be magnified in all the earth!

The Church has always read this psalm as revealing the glory of the Messiah. In the centuries before Christ, the term "Son of Man" (meaning originally simply "a human being") came to be used as a title for the Messiah. This reading of the psalm as referring to Christ is quite consistent with its deeper meaning. When David referred to "the son of man" in v. 4, he referred primarily to man as a race. David was struck with wonder that God should care for mankind and lavish His love upon him. But Jesus, as Messiah, is the King of mankind, the embodiment of the human race. He is, in fact, the New Adam (see 1 Cor. 15:45f), in that He is the Head and source of the new race of redeemed mankind, even as Adam was the head and source of fallen mankind. In describing the glory of man, David is also describing the glory of Jesus, the Messiah and King of men.

Thus, when the writer of the Epistle to the Hebrews applies this psalm to Jesus (in Heb. 2:5-10), he is not misinterpreting it, but revealing its deeper meaning. The glory and authority of Man that David celebrates (given by God when Adam and Eve were first created; see Gen. 1:26-28) finds its fulfillment in Christ. God exalted Man to rule in His Name as King over all the cosmos, making him only a little lower than the very heights of heaven. But this is not our experience. In this age, Man does not rule, but is himself ruled and tyrannized by sin, disease, wild animals, the forces of nature, and death. Far from reigning in serene and untroubled power, he cowers in fear, waiting for the end.

It is only Christ who stands erect and omnipotent over all creation. He alone does not cower, but rules in God’s Name, stilling the stormy power of nature with a word, as its sovereign King (see Mk. 4:35-39). The authority over all creation which God gave to man, and which David here celebrates, is now seen only in Christ. It is true that as Messiah, by grace He shares this authority with us. But the royal authority over the works of God’s hands is Christ’s alone by right. He alone truly and fully reveals what God intended for Man, and all people find their humanity fulfilled only when they share in His glory.

It is thus through Christ that God stilled the enemy and the avenger (v. 2), and rescued the weakest of His people. Therefore babes and infants rightly praise Him—as the children did during Christ’s triumphal entry into Jerusalem on the first Palm Sunday (Mt. 21), and as we are called to do now. May the children’s praise echo in our mouths also, and may we also praise Jesus, the Messiah and Son and Man, through whom God’s glory has been set above the heavens.

Axios! Axios! Axios!

Our beloved Dn. Christopher (aka Dn. Ignatius) is now Fr. Christopher, as most of you know already. More photos of his ordination can be found on the St. Vladimir's Seminary website.

Along similar lines, our beloved Dn. Richard René is also to be ordained to the holy priesthood soon: March 6th, at his new home parish of St. Peter the Aleut in Calgary, to be exact. Be sure to keep Dn. Richard and his family in your prayers!

Newsletter: February 2005

On the Care and Feeding of Our New Bishop

As you will know by now, our Bishop SERAPHIM, after consulting with the Archdiocese and after praying to the Lord and casting lots, has chosen Protodeacon Cyprian Hutcheon as his candidate for Auxiliary Bishop for Canada . Bishop SERAPHIM will, of course, continue as our ruling Bishop, but his Auxiliary Bishop will be consecrated by the Holy Synod to help him in his episcopal duties.

Part of our commending Bishop-elect Cyprian to the Holy Synod is our convincing assertion that we, as an Archdiocese, can take care of him. The Holy Synod, being responsible to God for their fellow-bishops, naturally does not want to consecrate someone a bishop unless that person is going to be cared for. That is why the Archdiocese is raising funds for Bishop-elect Cyprian, and why we, as a Parish, are doing our part.

Our Parish Council has already decided to give $1000 from our budget towards this worthy goal. But Bishop SERAPHIM has asked that each person and family in the Archdiocese also be given the opportunity to give, and so, in obedience to our Bishop, we are making a collection among the faithful as well.

I know Cyprian personally. He is a retired medical doctor, the founder (I believe) of a children’s palliative care unit, and a man of great compassion and warmth. He is also a very humble man (aworthy assistant to our own beloved SERAPHIM), and one who would much rather not have been chosen as bishop. (That is, of course, exactly why he is a good candidate for the job!) This collection, as well as meeting the practical need of supporting him, will also be a tangible way of showing our love and support to someone who very much needs our encouragement. He let his name stand for election only because he thinks the Lord might have been calling him to this task. Let us give, and in so doing confirm his heart in this task to which the Lord has called him. Please therefore pray about what God would have you give, and respond accordingly. You can place your contribution in the offering basket in an envelope marked clearly "Auxiliary Bishop", or give it to Sava Duran.

Be your donation large or small, it is ultimately not about money, but about coming together as an Archdiocesan family to show our love and support for Bishop-elect Cyprian.

All my love in the Lord,

Fr. Lawrence

FOR YOUR PRAYERS :

The marriage of Deanna Waldron and Peter Chattaway will be celebrated at 4 p.m., Sunday February 13^th at Holy Resurrection Church .

Many Years!

REMEMBER IN PRAYER and REJOICE with our St. Herman's "alumni" and their families:

Dn. Christopher Ignatius Rigden-Briscall is to be ordained priest on Feb. 2 at St. Vladimir's Seminary.

Dn. Richard René is to be ordained priest on Sun. Mar. 6 at St. Peter the Aleut Calgary.

Community Announcements

1. Sat. Vespers at 7. PM. – Feb 5, 12, 19, 26

2. Wed. Vespers and Study at 7 PM Feb 16, 23

3. Meeting of our Lord Vesperal Liturgy and Candle Blessing – Wed. Feb 2 at 7 PM. Fast for Communion but bring festal food for the meal afterward (meat allowed)

4. Fast Free week begins Sun. Feb. 20

Join the "Fabric" of St. Herman's!

Sat. Feb 5th 4:30-6:30 PM will mark the beginning of ST. HERMAN's TEXTILE etc. COLLECTIVE Come join others in our community as we share weaving, knitting, sewing, needlepoint, quilting, crocheting, fabric book binding, calligraphy on fabric, wood and stone carving and other quiet creative processes, for the couple of hours preceding Great Vespers. We'll hope to meet the first Saturday of each month. Men, Women & Supervised Children are Warmly Welcomed! Call if you have any questions! Or speak with Susan, Cheryl or Rhiannon. Hope to see many of you there, Kimberley (604) 730 9945

Fasting Rules

All Wednesdays and Fridays this month we abstain as usual from meat, fish and dairy except in the final week, which is the Pre-Lenten Fast-Free week beginning on Sunday February 20^th.

Worship Notes

On February 2^nd we celebrate “The Presentation of the Lord in the Temple ” (or “The Feast of the Meeting”), which commemorates Jesus being brought to the Temple as a 40 day old infant to be blessed. This event is recorded by St. Luke in his Gospel. It is from this event that we received one of Christianity’s earliest hymns, “St. Simeon’s Prayer” which was the prayer St. Simeon prayed after receiving the long-awaited Christ Child in his arms. It is a fitting time for the choir to be learning a different setting to this hymn which is sung or chanted at every Vespers service. This is also the feast at which we bless candles, lamp oil, charcoal and incense, so please bring your own to be blessed for use at your home icon corner.

As you probably noticed, the choir is standing in a new formation which will better enable us to sing as one voice as we lead the assembly. A bonus is that we take up less room in the nave this way.

Any comments or questions about choir and/or Church music? Please talk to me, phone 591-6326, or e-mail me davidcolin{at}telus.net (replace "{at}" with "@").

Andrea Folster,
Choir Director