Holy Trinity Monastery

Standard Size Candles Produced at Holy Trinity Monastery

Sun, 31 Mar 2013 00:00:00 -0400

The following size candles are the standard sizes that we make for Holy Trinity Monastery. The diameter sizes are standard sizes that most Russian Churches use. It is quicker to fulfil orders in a timely fashion for these candles as we always stock extra boxes for these sizes.

Click here to see a detailed list of sizes.

Candles are $9 a pound

JC!B

JC3B

JC3E

JC4D

JC5D

JC6E

Bright Monday 2013

Mon, 06 May 2013 00:00:00 -0400

Pascha 2013

Sun, 05 May 2013 00:00:00 -0400

Holy Saturday 2013

Sat, 04 May 2013 00:00:00 -0400

Holy Friday 2013

Fri, 03 May 2013 00:00:00 -0400

Sermon by Archimandrite Luke

Dear Brothers and Sisters in Christ!

Our lord and Saviour came to renew, as he said, "Behold, I make all things new.” (Rev. 21:5). Renew that which was broken, united to darkness, ugly, disfigured. He came to renew, to make it what it was intended to be. To renew not just our soul but our character, our relationship to God and one an other.“I am come that they might have life, and that they might have it more abundantly.” John 10:10. By His grace the possibilities for our improvement are infinite, literarily divine.

On the other hand the enemy of Christ and our enemy the devil is determined to undo all that our Lord did for us, to manipulate the social forces around us. He distorts, disfigures, the soul, our character, our relationships, turning them into something ungodly, sinful, hellbent - to creat a new man not in the image of God but the image of Satan.

It is not necessary to describe in detail how this process is occurring. Anyone observing current events through the prism of the Gospel and a common sense Orthodox life style can clearly see this.

We have gathered here today in the grace of God not only to celebrate the greatest events in the life of our Saviour but also to recommit ourselves to Christian principles, to Christ Himself, and once again repeat our baptismal promise to renounce Satan, and all his angels, and all his works, and all his services, and all his pride. Let us imagine that we even now stand on trial before a God hating tribunal like only a few decades ago our brothers and sisters in the faith, the New Martyrs of Russia did and were forced to make a choice, to deny, compromise, or to remain faithful to Christ and His Church.

The lord said, " When I am lifted up from the earth [on the Cross] will draw all men to myself."- John 12:32 . Indeed He has drawn us to Himself, but to remain with Him daily and to the end is the struggle of our lifetime.

Once again the miracle of the myrrh streaming icon is among us. This living witness to the truth of Christ come into the world and the truth of our Orthodox Faith can either inspire and strength us or condemn us if we choose to ignore it by not taking it to heart.

With fear and trembling for our salvation let us now and in all circumstances repeat before the Cross and Tomb of our Saviour, the words of St John Chrysostomos, "I believe, O Lord, and I confess that Thou art truly the Christ, the Son of the Living God, Who camest into the world to save sinners, of whom I am chief"
amen

Holy and Great Thursday 2013

Thu, 02 May 2013 00:00:00 -0400

Sermon on Great and Holy Thursday, 2013, by Deacon Ephraim Willmarth

In the name of the Father, and of the Son, and of the Holy Spirit:

Dear brothers and sisters, today’s Gospel reading, something so important that it is recorded by all four Evangelists, opens up a window to Jerusalem two millennia ago. We stand here as witnesses of this awesome event: it occurred in history, and exists eternally. We are at this moment in time and out of time: we are here in Jordanville, and also in that upper room, partakers with the disciples, hearing the words of the Lord: “With desire I have desired to eat this Passover with you before I suffer.” (Luke 22:15) With fear of God and faith, let us draw nigh.

The Lord had been preparing his disciples for three years, leading them deeper into the mystery which the Jewish Passover had so long prefigured. Jesus had multiplied the loaves, and distributed to his disciples, feeding all those who came to hear him. He raised them up even more, to their total astonishment, when He declared Himself to be the “bread from Heaven,” (Jn 6:58) the heavenly Manna, in such stark terms, saying “I am the living bread which came down from Heaven. If any man eat of this bread, he shall live for ever: and the bread which I give is my flesh, which I shall give for the life of the world,” (Jn. 6:51) and also “except ye eat the flesh of the Son of Man and drink His blood, ye have no life in you.” (Jn. 6:53)

The bewildered disciples cannot be credited for understanding these mysteries at first. St. John reports that “many of his disciples, when they had heard this, said ‘This is an hard saying. Who can hear it?’” (Jn. 6:50) In fact, some of them left. What can be said about those who remained? Jesus asked them “will you also go away?” and Peter replied “To whom shall we go? Thou hast the words of eternal life.” (Jn. 6:67-8) They recognized the Master, even with their incomplete understanding. We can even say, they had a supremely rational view: they stood in awe and reverence of what they could not grasp with their minds. A truly rational man acknowledges the limits of his intellect. The disciples, simple men, were in fact more rational than the so-called wise. Let’s take this example: Jesus said—“Before Abraham was—I AM” (Jn. 8:58)—He identifies Himself with the Sacred Hebrew name of God—the tetragrammaton—which would be blasphemy if it came from a mere man—and in fact some reacted by wanting to kill Jesus at that moment—but not the disciples—and so their faith and recognition of Him went before their understanding. Here we are reminded of the other scripture: “except ye become as little children, in no wise shall ye enter the kingdom of God.” And in this way we can approach such an incomprehensible mystery as the bloodless sacrifice which is on the altar table right now.

But not all of Jesus’ disciples arrived at this blessed and holy simplicity. In fact, all of them were in some way spiritually immature with such an example as we heard in the Matins Gospel, that a dispute arose among them as to who would be the greatest! (Luke 22:24) But the Longsuffering Lord taught them in this moment about true Godly greatness with such an example—to perform for them the duties of a slave. In that sublime moment of preparation for the Passover, one in which the disciples must have sensed the gravity of the moment, following Jesus’ triumphant entry into Jerusalem, and his references to his imminent suffering, their master, their mighty prophet, their hope for deliverance and blessedness, did not ask them to bow to him or kiss his hand, but He wrapped a towel around Himself and washed their feet. We heard last night: “He who wrapped the heavens with the clouds wrapped himself with a towel,” (Matins canon, Ode 5, Glory…) and washed their feet as a slave would do.

And so they were humbled, instructed and even illumined! We pray in the troparion:

“The glorious disciples were illumined at the Supper during the washing of the feet, but ungodly Judas was darkened by the disease of avarice, and he delivered Thee, the righteous Judge to lawless judges. See, O lover of money, how for money’s sake he hanged himself. Flee from the greed which made him dare to do such things against his Master. O Lord, who art good towards all men, glory to Thee.” (Lenten Triodion, tr. Kallistos Ware and Mother Mary)

One among the disciples who had been with them from the beginning, who had witnessed the mighty miracles, heard words of life from the mouth of God, was so possessed by love of money, that he was entirely unmoved by love and humility. Please listen to St. John the Golden-mouthed speak of such betrayal:

…he acted more grievously than any, not stoning indeed, nor insulting Him, but betraying and giving Him up, observe in how friendly sort He receiveth this man, washing his feet; for even in this way He desired to restrain him from that wickedness. Yet it was in His power, had He willed it, to have withered him like the fig-tree, to have cut him in two as He rent the rocks, to have cleft him asunder like the veil; but He would not lead him away from his design by compulsion, but by choice. Wherefore He washed his feet; and not even by this was that wretched and miserable man shamed. (Homily LXX on the Gospel of St. John, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, P. Schaff, Eerdmans Publishing Co., p.385)

Judas served Jesus only outwardly. In secret, he served another master. St. John tells us he was a thief, and took money out of the disciples’ money bag which he held. “Whosover commits sin is a slave of sin” (Jn 8:34). We are slaves of sin when we steal.

All the disciples heard “Take, eat, this is my body,” and “Drink ye all of it, for this is my blood of the new Testament, which is shed for many for the remission of sins.” (Mt. 26:26-28)The eleven were sincerely repenting, but the one was still in bondage to his sin. And so what was grace and illumination to the eleven, was condemnation to the one. St. John the Evangelist reveals that Satan entered into his heart at that point, rose and went to betray the One Who made him.

Brothers and sisters, let us earnestly accept the invitation of the Lord to partake, let us return his desire to commune with us, and so leave behind our former ways, approach in sincere repentance, having confessed and prepared to receive the Divine Gifts, and so strengthened, we shall travel tomorrow by way of Golgotha and the Cross, to witness the Holy Resurrection of our Lord Jesus Christ, in hope of an eternal Pascha together with God the Father and the Most Holy Spirit. Amen.

Synaxarion for Holy and Great Thursday

On this day, Holy and Great Thursday, according to the order which our Holy Fathers inherited from the Holy Apostles, and the Holy Gospels, we celebrate four events: the Holy Washing of the Disciples' feet, the Mystical Supper (the institution of the Holy Mystery of the Eucharist, which we celebrate to this day), the Lord's Agony in the Garden, and His Betrayal.

On the morrow, Friday, the Passover sacrifice of the Hebrews was intended to take place, namely the slaughter of the lamb reared for this purpose. On that same Friday, the Truth was intended to follow the old type. For it was intended that the true Passover would be sacrificed, the Lamb of God the Father, who takes away the sin of the world - our Lord Jesus Christ, who was prefigured by the paschal lamb which was sacrificed each year by the Hebrews. On the evening of this day - which was the day of unleavened bread, the eve of the Passover of the Old Law, March 22, the fifth day of the week - Jesus observed the Passover and dined in the city with the Twelve Disciples. The Lord did this on the evening of the fifth day (Thursday), since among the Hebrews the "night-day" reckoning begins with the evening of the present day and is called the evening of the following day. In other words, according to Jewish tradition "Friday evening" was that time period that began after sundown on Thursday. (For example: as in the Orthodox Church today, the "liturgical evening" of a feast day would be that time after Vespers.) Zebedee (the father of the Holy Apostles James and John) prepared the Passover, since he was the one who carried the earthenware jar of water, as St. Athanasius the Great says and others also say exceptional things about Zebedee.

Afterwards, Jesus revealed more perfect and sublime teaching to His Disciples, and when night fully came, in the Upper Room He handed over the Mystery of our Passover. Thus, it is said that He reclined at supper with the Twelve. Notice that this was not the Passover of the Old Law, because He both reclined and gave a supper of bread and drink. Under the Old Law, the Jews stood, with girded loins and walking staffs in hand during the meal. There all things crumbled away through Fire, including the use of unleavened bread. Before He began to eat (thus says the divine Chrysostom), He rose from supper, laid aside His garments, and poured water into a basin in preparation for the Washing of the feet. He did these things both to shame Judas and to remind the other Disciples that it is not right to seek the first place. Similarly, after the washing, He exhorted them by saying that he who wishes to be first must be last of all, showing Himself as an example. It seems that Christ first of all washed Judas, who most presumptuously sat first in line, and last He came to Peter. Since Peter was more high-spirited than the others, he prevented the Teacher, but when at the same time he heard from the Lord that if Christ did not wash his feet he would have no part with the Lord, he yielded quite readily.

So our Lord Jesus Christ washed the feet of the Disciples and showed a paradoxical exaltation through humility. He took His garments again and leaned back and exhorted and entreated them that they love one another and not seek the first place. While they were eating, He brought up the main point concerning His Betrayal. Since the Disciples were confused about His saying, Jesus said quietly to John alone, "It is he to whom I shall give a piece of bread when I have dipped it" (John 13:26). He spoke in this way because if Peter, being more high-spirited than the others, had known the truth, he would have taken it upon himself to strike a blow against Judas. Jesus said again, "He who dipped his hand with Me in the dish will betray Me" (Matt. 26:23). When both these events had occurred, after a little silence He took the bread and said, "Take, eat; this is My Body" (Matt. 26:26; Mark 14:22), and likewise the Cup, "Drink from it, all of you. For this is My Blood of the New Covenant, which is shed for many for the remission of sins" (Matt. 26:27-28; Mark 14:24). "Do this in memory of Me" (Luke 22:19). He performed these deeds and ate and drank with them. Notice that He calls His Body bread - not unleavened bread. Sol let those who offer the unleavened sacrifice be ashamed. After Judas tasted the bread, Satan entered into him, because when he first tempted him he already ruled over him completely. Then he withdrew and proceeded to the High Priests, in order that he might hand Christ over to them for thirty pieces of silver.

After the Supper, the Lord went out with the Disciples to the Mount of Olives, to a certain place called Gethsemane. Then Jesus said to them, "All of you will be made to stumble because of Me this night, for it is written, I will strike the Shepherd, and the sheep will be scattered. But after I have been raised, I will go before you to Galilee" (Matt. 26:31-32; Mark 14:27).

Peter said to Him, "Even if all are made to stumble, yet I will not be."Jesus said to him, "Assuredly, I say to you that today, even this night, before the cock crows twice, you will deny Me three times" (Mark 14:28-30). He said "before the cock crows twice," because customarily the cock crows not once but even two or three times, and accordingly it so happened. Immeasurable grief, signifying the weakness of human nature, overtook Peter because of this saying of the Lord. The Lord withdrew in order that this might take place - after He handed over the whole world to Himself - so that of Himself He might make known the fickleness of human nature and grant pardon to sinners.
Nevertheless, on a higher level, the threefold denial of Peter depicted the sins of all men against God. These are the following: first is the transgression of the commandment which God gave to Adam, second is the transgression of the written Law, and third is the rejection of the Gospel proclamation. But when Peter repented, the Lord healed his denial and said three times, "Simon, son of Jonah, do you love Me?" (John 21:17). Thereafter, Jesus wished to show to the Disciples how fearful death is for all men, and He said, "My soul is exceedingly sorrowful, even to death. Stay here and watch with Me." He went a little farther and fell on His face and prayed, saying, "O My Father, if it is possible, let this cup pass from Me; nevertheless, not as I will but as You will" (Matt. 26:38-39). He said these things as a man in order to cleverly deceive the devil, so that he might think that Christ, although appearing as a man, feared death. He did this, while knowing the truth, so He might not forsake the Mystery of the Cross.

After this first prayer, the Lord returned to the Disciples and found them deep in sleep. Then the Lord addressed Peter and said, "What? Could you not watch with Me one hour? Watch and pray, lest you enter into temptation. The spirit indeed is willing, but the flesh is weak" (Matt. 26:40-41). He said these things to Peter so that he would clearly understand that He meant, "You say that you wish to struggle until death, so you doze in this manner with the rest?" Again, a second time, He went away and prayed, saying, "O My Father, if this cup cannot pass away from Me unless I drink it, Your will be done." And He came and found them asleep again, for their eyes were heavy. So He left them, went away again, and prayed the third time, saying the same words (Matt. 26:42-44). Then an angel appeared to Him from Heaven, strengthening Him. And being in agony, He prayed more earnestly. His sweat became like great drops of blood falling down to the ground (Luke 22:43-44). Then He came to His Disciples and said to them, "Are you still sleeping and resting? Behold, the hour is at hand, and the Son of Man is being betrayed into the hands of sinners. Rise, let us be going. See, My betrayer is at hand" (Matt. 26:45-46). Then He went beyond the brook of Kidron, where there was a garden that He entered with His Disciples. The Lord regularly frequented the garden, and so Judas was well acquainted with the place. Judas then took some of the band of soldiers, with a crowd following, and came upon Jesus, giving them the signal of the false kiss. He arranged it in this way because many times when the Lord was seized He passed out of their midst unseen. Yet the Lord came forward and said to them, "Whom are you seeking?" (John 18:4,7). Since it was still night, they did not recognize Him. Therefore they looked upon Him with lighted lanterns and torches, and with fear they slowly withdrew. When they returned, He made all things known.

When Judas gave the signal, Christ said, "Friend, why have you come?" (Matt.26:50). That is to say, "It is well timed, Judas, that you came." And again He said, "Have you come out, as against a robber, with swords and clubs to take Me? I sat daily with you, teaching in the Temple, and you did not seize Me" (Matt. 26:55). They came at night so that some kind of riot might not be provoked by the crowd. Then the very high-spirited Peter drew back a sword and rushed at Malchus, the servant of the High Priest, cutting off his right ear - the implication being that the High Priest neither heard nor taught the Law correctly. Then Christ reproved Peter, saying that it is not good that a spiritual man is known to make use of a sword, and He healed the ear of Malchus. They arrested Jesus and brought Him bound to the courtyard of the former High Priest, who was the father-in-law of Caiaphas. There all the Pharisees and Scribes who held sentiments against Christ had been assembled.

Also, as the night passed on, there occurred the conversation between Peter and the servant girl during which he denied the Lord three times as the cock crowed twice. When Peter remembered the Lord's prophecy, he wept bitterly (see Mark 14:66-72).
When day arrived, they brought Christ from Annas to the High Priest Caiaphas, where He accepted both the spitters and the false witnesses who were summoned. When the day was already advanced, Caiaphas sent Him to Pilate. Those who brought Him did not enter into the Praetorium. so that they might not be defiled and might eat the Passover. For it appears that it was fitting that they eat the Passover then, especially from the many things Christ said before the Supper on Thursday evening when He ate it and afterwards handed over the more superb and exalted teachings. For, as we have said before, it was fitting that the Truth was to follow what was typified in the Law. As St. John the Theologian says, all these events came together before the feast of the Passover during the night of Thursday and on into Friday. For this reason we keep the feast, properly remembering these awesome and ineffable works and deeds.
Through Your ineffable compassion, O Christ our God, have mercy on us and save us. Amen.

Troparion, Tone 8
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!

Kontakion, Tone 2
Having taken the bread in his hands, the traitor stretches out those hands in secret to receive the price of Him who with his hands created man. And Judas the slave and deceiver still repented not.

Ikos: Having all approached the mystical supper in fear, let receive the bread in purity of soul and remain with the Master, that we may behold how He washes the feet of His disciples. And let us do as we have seen Him do, submitting one to another and washing each other's feet. For so Christ commanded His disciples. But Judas the slave and deceiver took no heed.

The Exapostilarion (The Hymn of Light)
Thy bridal chamber, O my Savior, I see adorned, and I have no raiment with which to enter therein. Enlighten the garment of my soul, O Giver of Light, and save me.Behold, O Priest!

Source: http://www.synaxis.info

Holy and Great Wednesday - Presanctified Liturgy 2013 - Photo Report

Wed, 01 May 2013 00:00:00 -0400

Holy Unction Service - Great Tuesday 2013 - Photo Report

Tue, 30 Apr 2013 00:00:00 -0400

The Mystery of Healing and Forgiveness
Holy Unction

So they (the Apostles) went out and preached that people should repent. And they cast out many demons, and anointed with oil many who were sick, and healed them (Mark 6: 12–13).

Is anyone among you sick? Let him call for the presbyters of the church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith will save the sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven (James 5: 14–15).

Christ as Saviour and Healer
Christ came into the world for the salvation of all. One of the signs of His divine ministry was the healing of the sick. He healed those who were blind, paralysed, possessed, crippled, deaf and dumb, and, in general, all types of physical infirmities. The power of healing remains in the Church since Christ Himself remains in the Church through the Holy Spirit. The power of healing was given to the Holy Apostles and through them to the bishops and priests. One of the ways that healing was done was through the anointing of the sick with blessed oil.

The Purpose of Holy Unction
The Mystery of Holy Unction is a service of the anointing of the sick with blessed oil. It is the Church’s specific prayer for the spiritual, physical, and mental healing of a sick person, whatever the nature or seriousness of the illness may be–and there is not one of us who does not need healing for some physical, mental or spiritual illness. However, not only is Holy Unction for healing, but, as Saint James says in his Epistle, it is also for the forgiveness of our sins.

Holy Unction and Confession
Orthodox Christians who confess on a regular basis and are struggling for their salvation are able to participate in the Mystery of Holy Unction. The proper order is:

1.    Repentance and Confession
2.    Holy Communion
3.    Holy Unction - anointing with Holy Oil

Holy Unction and Fasting
In general, one does not need to fast when receiving Holy Unction.

Homily On the Mystery of Holy Unction

By Saint Nikolai Velimirovich

‘... and anointed with oil many who were sick, and healed them’ (Mark 6:13)

The Holy Apostles did this, and we are commanded to do likewise. The Apostle James wrote for us: ‘Is anyone among you sick? Let him call for the presbyters of the church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith will save the sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven’ (James 5: 14–15). One must call no-one but the priest, the elders of the Church, and they must anoint him in no-one’s name (so that it be not diabolical) but that of the Lord. No-one but the Lord will raise him, neither can anyone but the Lord forgive him his sins. But why with oil, and not by some other means? Because it is so commanded; and it is for us simply to show our obedience and faith. Why is it commanded that we be baptised with water, chrismated with myrrh and communicated with bread and wine? These things are God’s choice and God’s business, and it is for us to be obedient and to believe. The elements used in the various Mysteries differ, but the grace is one even as the Lord is one, and everything is from the Lord. Why does the Lord use material means to pour His grace upon us? The Lord does not need these material things, but rather we, as long as we are material, need them. In condescension to our weakness, the Lord makes use of matter. To the immaterial angels, He gives grace by immaterial means.

Of itself, the oil is powerless, as is every material thing on its own, but God’s grace is all-powerful. God gives His grace through the oil, and it heals the sick, raises the weak and restores the insane to sanity.

Oh, my brethren, how ineffable is God’s goodness! What has the Lord not done for us? What more could we desire? He has foreseen all our needs and provided medicine for them in advance. He only seeks from us that we believe in Him and fulfil His commandments. Is it not blind of us, and shameful, that we often carry out the directions of doctors, mortal men like ourselves, more carefully and conscientiously than we do those of God immortal?

O all-gracious Lord, shatter the stone of our hearts with the power of Thy grace; that we may, before our last hour, show Thee the gratitude we owe Thee, O our gracious and most wise God. To Thee be glory and praise for ever. Amen.

The Prologue from Ochrid by Saint Nikolai Velimirovich

Palm Sunday 2013

Sun, 28 Apr 2013 00:00:00 -0400

Homily on the Entry of the Lord into Jerusalem (Palm Sunday) by Saint Nikolai Velimirovich

One of the most miraculous details of our Savior’s life was foreseen by the Prophet Zacharias through the dark glass of time, and described thus: Rejoice greatly, O daughter of Sion; proclaim it aloud, O daughter of Jerusalem; behold, the King is coming to thee, just, and a Saviour; he is meek and riding on an ass, and a young foal And when he had thus spoken, he went before, ascending up to Jerusalem. And it came to pass, when he was come nigh to Bethphage and Bethany, at the mount called the mount of Olives, he sent two of his disciples, saying, Go ye into the village over against you; in the which at your entering ye shall find a colt tied, whereon yet never man sat: loose him, and bring him hither. And if any man ask you, Why do ye loose him? thus shall ye say unto him, Because the Lord hath need of him.(Zach. 9:9). The Apostle Luke, an eyewitness, describes this event:

And they that were sent went their way, and found even as he had said unto them. And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt? And they said, The Lord hath need of him. And they brought him to Jesus: and they cast their garments upon the colt, and they set Jesus thereon. And as he went, they spread their clothes in the way. And when he was come nigh, even now at the descent of the mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen; saying, Blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest.
And some of the Pharisees from among the multitude said unto him, Master, rebuke thy disciples. And he answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out. saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation. And when he was come near, he beheld the city, and wept over it, and he went into the temple, and began to cast out them that sold therein, and them that bought; saying unto them, It is written, My house is the house of prayer: but ye have made it a den of thieves. And he taught daily in the temple. But the chief priests and the scribes and the chief of the people sought to destroy him, and could not find what they might do: for all the people were very attentive to hear him (Lk. 19:28–48).

This is the description of an historical event that took place twenty centuries ago, as related by an eyewitness. But this event has more than historical significance; it also has a spiritual meaning, and therefore also a moral meaning for every modern-day Christian. According to the spiritual meaning, Jerusalem signifies the human soul, and the entry of the Lord into Jerusalem signifies the entrance of God into the soul.
The multitudes of people, crowded and pushing one against another, joyfully awaiting and greeting Christ, symbolize the noble sentiments and exalted thoughts of a person who joyfully greets God, his Savior and Deliverer. The leaders of the crowd of people, who hate Christ and want to kill Him, personify the lower desires and earthbound thoughts, which take the upper hand over man’s noble nature and oppress it. Now this lower human nature rebels against God’s entry into the soul, for when God is enthroned there, the lower nature will inevitably be destroyed.

The Temple in Jerusalem symbolizes the holy of holies of the human soul—that sacred place where the Holy Spirit has if only a miniscule haven even in the greatest sinner. But earthly passions penetrate there also, and lower human nature has used even it to achieve its base aims.

Christ heals the soul of those sick ones who fall down before Him with faith, and this means that certain impulses of the soul, although sick, thirst for unity with God and seek for Him, the only true Doctor in the world. Christ’s prophecy of Jerusalem’s destruction symbolizes the destruction of any soul that God rejects, lays low, and spews forth from Himself.

No one in this world is happy unless he has opened wide the gates of his spiritual Jerusalem—his soul—and received God into himself. A godless man feels lonely to despair. The society of others does not make his loneliness go away, but only increases it. However he who has taken God into his soul will never feel lonely even in a desert. No one dies an eternal death other than one in whom God has died.

Lazarus Saturday - Tonsure into Riassophor Monk

Sun, 28 Apr 2013 00:00:00 -0400

On Friday April 26 2013 after the Matins service for Lazarus Saturday, Archimnadrite Luke tonsured Novice Alexander to a Riassophor Monk. Father Alexander makes church candles as his obedience. Archimandrite Luke said that the candle is a symbol of Christ and a symbol of prayer and wished the newly tonsured monastic that his life be with Christ always doing the Jesus Prayer.

Saturday of the Akathist 2013

Fri, 19 Apr 2013 00:00:00 -0400

On Friday April19, Archbishop Gabriel of Montreal and Canada led the service of the Akathist to the Mother of God during the matins service. Following the Matins service Novice Victor Gregory was tonsured a riassophore monk. Archimandrite Luke wished the newly tonsured monk patience and perseverance in his monastic struggles.

Great Canon of Saint Andrew 2013 - Photo Report

Fri, 19 Apr 2013 00:00:00 -0400

Presanctified Liturgy of the Apostle James

Fri, 12 Apr 2013 00:00:00 -0400

On Friday Aril 12, 2013 the Presanctified Liturgy of the Apostle James was served for the first time at Holy Trinity Monastery.

A short History of the Presanctified Liturgy of the Apostle James by Bishop Jerome of Manhattan

The Presanctified Liturgy of St. James was the traditional form of the Presanctified, as celebrated by the Church of Jerusalem in the Holy Sepulchre. The oldest Greek text was published in 1896 and subsequent editions of Brightman's "Liturgies Eastern and Western", Vol. I: Eastern Liturgies, on pp. 494-501. This edition contains only the litanies, exclamations and some rubrics, but not the inaudible prayers of the celebrant. It is found complete, in the "Liturgicon of Jerusalem" (also entirely in Greek), published some years ago by the Jerusalem Patriarchate.

Judging by the text in Brightman, this Liturgy was at first celebrated, not in conjunction with Vespers, but together with the Typica. Therefore the Litanies said "Let us complete our prayer unto the Lord", and not "...our *evening* prayer unto the Lord". This also explains several other peculiarities of the text. The earlier form of the Liturgy began with a procession from one chapel to another in the church of the Holy Sepulchre, which is why it substitutes the "Tropar of the day" for "O Gladsome Light" at the Entrance.

The Presanctified Liturgy of St. James includes the Creed, the prayer "Vouchsafe O Lord", and other material not normally found in the Presanctified. A translation into modern Serbian was published by Bishop Chrysostom of the Banat diocese, where it is celebrated on specific days in Lent. However, the Jerusalem edition says this Liturgy can be celebrated on any Lenten weekday.

Sunday of the Holy Cross and Annunciation - Photo and Video Report

Sun, 07 Apr 2013 00:00:00 -0400

The Northern Clergy Retreat concluded with the Hierarchal Presanctified Liturgy

Wed, 03 Apr 2013 00:00:00 -0400

Wednesday, April 3, marked the final day of the Northern Lenten Retreat for clergy of the Eastern American Diocese and the Patriarchal Parishes in the USA at Holy Trinity Monastery in Jordanville, NY. The retreat concluded with the Liturgy of the Presanctified Gifts, led by the First Hierarch of the Russian Church Abroad, His Eminence, Metropolitan Hilarion. The First Hierarch was concelebrated by His Grace, Bishop George, and retreat participants. During the Little Entrance, Priest Job Watts (rector of St. Nektarios Church in Lenoir City, TN) was awarded the kamilavka.

The Liturgy was an expression of the spiritual unity that has dwelt among the clergy, and is characteristic of past lenten retreats in the Diocese. "Our unity as the Body of Christ is manifested when we partake of the one Holy Bread," said Fr. Job. "That unity is the basis from which everything else flows. Roundtable discussions and lectures will bring us no benefit if we are not mystically tied together through the Holy Bread."

Archpriest Mark Shinn (rector of St. Andrew’s Patriarchal Cathedral in Philadelphia, PA) echoed his sentiments: "Love reigns at the altar table. Prior to communing, we embrace one another with the words, ‘Christ is in our midst – He is and ever shall be.’ One cannot imagine the Church without this understanding of love and unity, centered on the Holy Eucharist. It is the living incarnation of what it means to be the Church."

After the Liturgy, a farewell luncheon was held in the monastery refectory, followed by an akathist in the main cathedral to St. Luke, the Surgeon of Simferopol, before a piece of his holy relics. The Northern Clergy Retreat thus concluded, and participants departed to their home parishes, spiritually energized for the remainder of the Fast.

Source : http://www.eadiocese.org

Northern Lenten Retreat at Holy Trinity Monastery

Tue, 02 Apr 2013 00:00:00 -0400

On Tuesday, April 2, the Northern Lenten Retreat for clergy of the Eastern American Diocese and the Patriarchal Parishes in the USA officially commenced at Holy Trinity Monastery in Jordanville, NY. On the eve of the retreat, many clerics began to arrive in Jordanville, traveling great distances to be with one another in these sacred days of Great Lent. Over 85 clerics and matushkas are participating in the Northern Retreat, in addition to all of the seminarians of Holy Trinity Seminary.

Before the beginning of the Great Compline, the First Hierarch of the Russian Church Abroad, His Eminence Hilarion, Metropolitan of Eastern America & New York, together with His Grace, Eastern American Diocesan vicar Bishop George of Mayfield, and gathered clergy, greeted the holy relics of the Holy Hierarch St. Luke of Simferopol in Holy Trinity Cathedral. The relics have been traveling across the East Coast with the blessing of the Administrator of the Patriarchal Parishes in the USA, His Eminence Justinian, Archbishop of Naro-Fominsk, and will remain in Holy Trinity Monastery for the duration of the conference.

On Tuesday morning, upon completion of the appointed lenten services, retreat participants assembled in the seminary hall for a moleben before the beginning of any good work. Metropolitan Hilarion then welcomed the participants, wishing them God’s aid for a fruitful retreat. Monastery abbot Archimandrite Luke (Murianka) also welcomed the clergy and noted the pleasant effect that the unexpected snowstorm had on the penitential spirit of the retreat. "The holy fathers of our monastery have always maintained that snow and wintery weather during Great Lent, help us to focus more intently on prayer," said Fr. Luke.

On Tuesday, April 2, marked the first full day of the Northern Lenten Retreat for clergy of the Eastern American Diocese and the Patriarchal Parishes in the USA at Holy Trinity Monastery in Jordanville, NY. The day included a full schedule of lectures on the lives of the saints, the history of the Diocese, and exciting missionary activity abroad.

The first lecture was "One who came to love suffering," by Archpriest Victor Potapov (dean of the South and rector of St. John the Baptist Cathedral in Washington, DC), who spoke on the life of St. Luke, Surgeon of Simferopol. This was followed by two video lectures by Protopresbyter Valery Lukianov (dean of New Jersey and rector of St. Alexander Nevsky Cathedral in Howell, NJ) on the lives Archbishops Averky (Taushev) and Nikon (Rklitsky), touching on personal recollections and remarks by the senior-most cleric of the Eastern American Diocese (who unfortunately could not attend due to illness, and recorded the lectures in conjunction with the diocesan Media Office).

After a luncheon, the retreat broke for free time, resuming with a talk by Priest Peter Jackson (rector of Sts. Theodore Church in Buffalo, NY) on his visit to Guatemala and the 50,000 recent Maya Orthodox converts. Archpriest Gregory Naumenko (rector of the Protection of the Mother of God Church in Rochester, NY) then led a group discussion with the assembled priests and hierarchs. During Compline and Matins, retreat participants’ confessions were heard by Metropolitan Hilarion and Bishop George.

Source: http://www.eadiocese.org/

First Week of Great Lent 2013

Sun, 24 Mar 2013 00:00:00 -0400

The first week of Great Lent was observed at Holy Trinity Monastery with customary solemnity. There were no classes at the seminary that week, so the seminarians, the monks, and the local Orthodox community all joined in prayer at the divine services.

Every day the services began early in the morning, before dawn. The semantron woke the monastery and seminary communities and called them to prayer. The full liturgical cycle was followed each day, with Midnight Office, Matins, the Hours, Typika, and Vespers. On Wednesday and Friday, the Liturgy of the Presanctified Gifts was served at Vespers. The services took over seven hours with readings from the Holy Fathers, and ended after noon, when the only meal of the day was served without oil. After a rest, at six o’clock in the evening all gathered again in the monastery church for Great Compline. Archimandrite Luke read the Great Canon of St. Andrew from Monday to Thursday. On Friday we read the canons for Holy Communion. Everyone in the community prepared to receive Communion on Saturday morning, which this year commemorated both St. Theodore the Tyro and the Forty Martyrs of Sebaste.

On Sunday, which celebrates the Triumph of Orthodoxy, His Grace Bishop Jerome of Manhattan came to celebrate the Divine Liturgy with the monastery clergy. At the end of the Liturgy, the Anathema Service began. Protodeacon Joseph Jarostchuk intoned the anathemas. This year, another anathema was added to the service taken from from the Pan-Orthodox Council of 1583 anathematizing all who, “[do] not confess with heart and mouth that the Holy Spirit proceeds out of only the Father, essentially and hypostatically, as Christ says in the Gospel.”

Sunday of Orthodoxy 2013 - Photo Report

Sun, 24 Mar 2013 00:00:00 -0400

Fifth Anniversary since the Repose of Metropolitan Laurus

Sat, 16 Mar 2013 00:00:00 -0400

Saturday March 16, 2013 marked the fifth anniversary since the repose of Metropolitan Laurus. A hierarchical liturgy was served at 6 am presided by Metropolitan Hilarion and accompanied by many clergy. At the end of the service a pannykhida was served for the reposed of Metropolitan Hilarion. May God grant rest to his soul and his example serve for us a reminder of our calling to strive to fulfill Christ's commandments in all aspects of our life as did Vladyka Laurus throughout his life.

Talk by Metropolitan Hilarion to the Brotherhood of Holy Trinity Monastery

Fri, 15 Mar 2013 00:00:00 -0400

On Friday March 15 2013 his Eminence Metropolitan Hilarion gave a talk to the fathers of Holy Trinity Monastery about his recollections of the various holy monastics that lived in Jordanville. He talked about the virtues of the founders of the monastery, Fr Panetelimon and Fr. Joseph, about Fr Germogen the gardener, Fr Vladimir, Fr Prokopy the cook, Archbishop Averky, Archbishop Vitaly and about the life of Metropolitan Laurus, his monastic beginnings in Vladimirona and the virtues that characterised him namely his love, purity and simplicity. The Metropolitan then gave practical advice to the monastic about cultivating prayers, good thoughts, not relying on our own judgement and discernment which often lead one astray and on cultivating humility and obedience in our monastics duties. He also shared from his own experience that there are no perfect monastic situations. He concluded by saying that he believes that many of the fathers who struggled in our monastery and are now in the cemetery attained sanctity.

More talks by Archimandrite Luke at Parishes in Texas

Fri, 01 Mar 2013 00:00:00 -0500

On Monday March 1 2013, Archimandrite Luke was invited to conduct a conference with the women of the parish of St. Jonah. A moleben was served, followed by two hours of questions and answers concerning spiritual life, social issues, Scripture and iconography.

On Tuesday he was asked to speak to the adult Scripture class at St. Joseph's Antiochian Church in Houston. Questions and answers concerning the role of monasteries in Church life, apocalyptic times and Scripture were presented.

An Exhibition of Russian Icons From 18th and 19th Centuries and a Celebration of Orthodox Christian Liturgical Music

Fri, 01 Mar 2013 00:00:00 -0500

St. Jonah Orthodox Church, a parish of the Russian Church Outside of Russia, Diocese of Chicago and Mid-America, sponsored an exhibit of historic Russian icons and a Liturgical Choral Concert in the English language, March 1-3, 2013 in Spring, Texas. Guest speakers were the Archimandrite Luke (Murianka), Dean of Holy Trinity Seminary and Abbot of Holy Trinity Monastery, along with Dr. Kurt Sander, composer of Orthodox Liturgical Music and Associate Professor of Music Theory and Composition and Music Department Chair at Northern Kentucky University. Many of you may recognize Kurt as both a graduate and resident theory professor at the Summer School of Liturgical Music at the Holy Trinity Orthodox Monastery in Jordanville, New York, and currently music director at St. George Russian Orthodox Church in Cincinnati, Ohio. With us also was Larissa Sander, Chairperson of the Diocese of Chicago and Mid-America Liturgical Music Committee.

The goal of the weekend was to impart a two-fold understanding about Orthodox Liturgical Worship and its components part- Word of God, icon and music. The first was to awaken ‘cradle’ Orthodox believers to the factors that appeal to one joining the Church- her inner life. The second was to share the Church’s self-understanding. The component parts of worship do not exist independently from each other, as if things unto themselves. Their artful expression is generated by and understood within the life of the Church. No other criterion outside her reveals the true meaning of their artfulness and aesthetic. The Word of God, icon, and music are each ‘Sacrament’, each unified with the other in the power, operation, and descent of the Holy Spirit to help lead our lives into redemption. Finally the liturgical arts have as their point of reference the revelation of God in the Old and New Testaments, not as afterthoughts but as the continuous movement to God toward man, through the divine energies of God at work in iconography and church music.

Archimandrite Luke spoke on the topic, “The Knowledge of Icons that Leads to God.” Kurt Sander spoke on the topic, “Ineffable Beauty: An Introduction to the Aesthetics of Orthodox Liturgical Art and Music.” Both linked the foundation of iconography to the creation of church music in a profound, engaging and thoughtful way unheard of before especially with regard to Orthodox Church Music.

The topics led us to conclude with the celebration of the Saturday evening All-night Vigil and Sunday morning Divine Liturgy. Fr. Luke as the main celebrant concelebrated with Fr. John Whiteford, rector of St. Jonah Church and resident Deacon David Companik, who was the master of ceremonies for the weekend. Other guest clergy included the Sunday homilist, the Hieromonk Innokenty (Reichert) from SS. Sergius and Herman Church in Houghton, MI, and Deacon and Mrs. Alexander Petrovsky, member of the Diocese of Chicago and Mid-America Liturgical Music Committee, from St. Innocent Church in Carol Stream, IL.

The choir of St. Jonah Church, under the direction of Ms. Demetra Short, sang a selection of hymns dedicated to the feast days of the Mother of God. The singing was complemented with commentary by Kurt Sander on the musical selections and text, and Iconographer John Lickwar on the corresponding icon. The choral presentation filled the church to capacity with one hundred and fifty plus and additional attendees having to stand outside. The choral concert work of Nicholas Kotar, now student at Holy Trinity Seminary, inspired the format of our choral presentation. We express our gratitude to his ground breaking work.

Our Concert Program Booklet included a letter from Fr. John Whiteford welcoming visitors and sharing information about the parish. He says, “Please keep in mind that by attending this weekend’s events, you will have walked into the first Orthodox Church in the world dedicated to the Holy hierarch Jonah of Manchuria. The year 2025 will mark his repose, October 20, 1925 (N.S.), and by that time it is our hope that we will have finished building a Temple and complex suitable to celebrate the occasion, and host the pilgrims that will come to join in that celebration.”

St. Jonah Orthodox Church was especially pleased to host the experience provided by this weekend for two reasons. First, here in Texas, we have joined with Ancient Faith Radio to provide to the world the unique opportunity of rediscovering Holy Trinity Orthodox Monastery and Seminary as the spiritual centers they have always been in the Orthodox world. Ancient Faith Radio was present to record and make each presentation available to a world-wide audience reaching one hundred and thirty countries with as many as six hundred thousand hits a month. Second, the program was not an academic event. It was intended as we said in the beginning, to connect people in part to the integrity of the Church through understanding the component parts of her liturgical worship.

“I’m personally more excited about events that might bring in more un-churched or Protestants and expose them to Orthodoxy…Not being artistically inclined I wouldn’t have thought the concert would have been a great vehicle for that either, but I’m glad I was wrong.”

Mr. James Hall, Attorney Warden, St. Jonah Orthodox Church

“Last Sunday, after an alert from a friend, I attended the Liturgy at St. Jonah’s about an hour north of Houston. It was a singularly joyous experience, due largely to the beauty of the choir….The great credit, of course, is due to its Choral Conductor, Demetra Short. She encompasses all of the qualities needed: gentle leadership combined with a thorough knowledge and love of the music…I’ve chosen my words carefully…As I left the program, I said to the crowd collected outside: There is BEAUTY, there is WONDER inside!”

Ms. Olga Bennett Orthodox Christian and Visitor to St. Jonah’s

Glory to God for All Things!

Thank you for your Support of Holy Trinity Monastery

Fri, 01 Mar 2013 00:00:00 -0500

We are grateful!

We pray that God will mercifully bless and reward all the kind donors, the laborers of the Fund for Assistance, and the Eastern American Diocesan Council who generously support Holy Trinity Monastery. Your continued assistance will help us maintain the many buildings of Holy Trinity Monastery which is the home for our Monastic Brotherhood, our seminarians, the alumni among all ranks of our clergy, and the thousands of pilgrims who visit us throughout the year. We are deeply grateful for the love and attention you have shown us.

Love in Christ,

Archimandrite Luke

and the Brotherhood of Holy Trinity Monastery

Appeal of Metropolitan Hilarion

Sat, 05 Jan 2013 00:00:00 -0500

Dear in the Lord reverend Fathers, brothers, and sisters, Whenever we are in need or in sorrow, we turn our prayers to our Lord, His Mother, and the holy saints. At the same time, our Orthodox monastics are in constant prayer for us and for the entire world every day of their lives. It is in our best interests, as well as being our solemn duty as Orthodox Christians, to support the life of our monks and nuns.

Urgent Meeting at Jordanville

Tue, 18 Dec 2012 00:00:00 -0500

The First Hierarch of ROCOR, His Eminence Hilarion, Metropolitan of Eastern America & New York, expressed his deep concern over the critical condition in which Holy Trinity Monastery in Jordanville, NY – the oldest monastery in the Russian Church Abroad – finds itself. Holy Trinity Monastery is facing serious financial difficulties as a result of necessary renovations to the property, which will cost the monastery an estimated three million dollars.