Saturday 28 May 2011

Instructions for the Sunday of the Blind Man

Sunday
16/29 - 6th Sunday after Pascha, of the Blind Man. Tone 5. Ven. Theodore the Sanctified (368). St.Alexander, Abp. Of Jerusalem (213-250). Martyrs Vitus, Modestus and Crescentia (c. 303). Blessed child Musa of Rome (V). Monk-martyrs of the community of St. Savva the Sanctified (610). St. George II, bishop of Mytilene (842). {Ven. Brendan the Voyager, Abbot of Clonfert (c. 577)}


Matins: G8, Jn. 20:11-18
Liturgy: Acts 16:16-34; Jn. 9:1-38

On Saturday evening the All Night Vigil is served as follows:

At Great Vespers: The beginning as on Thomas Sunday. At Lord, I have cried: 7 Stichera of the Octoechos and 3 of the Pentecostarion, Glory: of the Blind Man; Both now: the Dogmatic Theotokion In the Red Sea. Entrance. Prokeimenon — The Lord is King. At the Aposticha: the 1st Sticheron in Tone 5 — Thou, O Christ Saviour and the Paschal verses with their refrains. Glory: of the Blind man; Both now: It is the day of Resurrection. After Now Letest Thou and the Trisayion: Rejoice, O Virgin Theotokos (thrice).

At Matins: Choir — Christ is Risen (thrice) and the Reader — Glory to God in the highest: the Six Psalms. At God is the Lord: Troparion of the Resurrectional tone (twice) Glory, Both now: Rejoice, gateway of the Lord. After the Kathismas the Sessional hymns of the Tone. Resurrectional Evlogitaria. Hypakoe, Gradual hymns and Prokeimenon of the Tone. 8th Resurrectional Gospel, from St. John, per. 64. Having beheld the Resurrection of Christ (thrice - and once in Greek usage). Psalm 50. Glory: Through the prayers of the Holy Apostles and the rest, as usual. Canon of Pascha with the Theotokia and Eirmoi on 8 and of the Pentecostarion on 6; Katavasias of the Ascension — To God the Saviour. After the 3rd Ode: Kontakion of Pascha Though Thou didst descend Oikos, and Kathisma of the Pentecostarion. After the 6th Ode: Kondakion of the Pentecostarion — With blinded spiritual eyes the Oikos which follows, and (in Greek usage) the Synaxarion of the day, and the Pentecostarion. At the 9th ode we do not sing More honourable, but the 9th Ode of the Canon — Shine forth, shine forth. Exapostilarion of Pascha — Thou didst fall asleep in the flesh. Glory: of the Pentecostarion; Both now: of the Pentecostarion. At the Praises: 7 Stichera of the Tone and 1 of the Pentecostarion, Glory: of the Pentecostarion; Both now: Thou art most blessed. The Great Doxology. The Troparion: Today salvation. Litanies and dismissal. Glory, Both now; the 8th Matinal Doxasticon. Polychrnion: Our Great Lord and Father Kyril, and the 1st Hour.

On Sunday morning:

At the Hours: Troparion of the Tone, Kondakion of the Blind Man.

At the Liturgy: The beginning as on Thomas Sunday. After the Entrance, the Troparion of the Tone, Glory: kondakion of the Blind Man; Both now: KŠ¾ndakion of Pascha. Prokeimenon in Tone 8: Pray and give glory. Epistle is from Acts, per. 38. Gospel is from St. John, per. 34. Instead of It is truly meet we sing The angel cried and Shine forth, shine forth. Communion hymn: Receive the Body of Christ; and Praise the Lord. The conclusion of the Liturgy is the same as for Thomas Sunday.

Wednesday 25 May 2011

Response to Professor Taft's attack on Orthodoxy

Some of my comments and thoughts on part of Fr. Robert Taft's interview with John Allen. The interview can be split into roughly two or three sections. The first deals with Taft's observations on the Uniate Patriarchate and it's official recognition as Patriarchate by the Pope in Rome. The second and third deal with Roman Catholic injustices done to the Orthodox, and Taft's subsequent defense and justification of them. The interview itself can be read here: http://sainteliaschurch.blogspot.com/2011/04/nterview-with-jesuit-fr-robert-taft-of.html

Professor Robert Taft lifts his "Orthodox" in Union with Rome Mask and shows us his real face. The interview itself is rather old - it was given in 2004. Yet there is nothing really new about it. He simply repeats Papal political theory in a clearer and audible tone than ever before. "To hell with Moscow." That is, to hell with Orthodoxy and those people whom, after we fell away from them, proceeded to launch a vicious Crusade against them, took over their Empire, ransacked their capital which was the richest in the world, burned down Churches and Monasteries, raped nuns, and placed a whore on their Patriarchal throne....

Need I recall all the Latin heretics did to us in 1204 when they took over Constantinople? Need I tell you how "Christians" going to rescue the Holy Land from the "Islamic Horde" took a brief stop in New Rome to butcher babies, women, and children? Need I describe to you how they broke into some of the most ancient Churches in the world, threw the Holy Mysteries into the sewers, threw Holy relics of the Saints on the streets, burned icons, and even stole the gold from the walls and the marble tiles from the floor? As the Apostle Paul says "The time fails me to recount..." All that the treasures you see when you go to museums and cathedrals in Western Europe - everything - they stole it all from us in 1204.

I expected Fr. Taft to defend the Unia. He himself is a child of the Unia, a faithful son of the Vatican. I did not expect him to defend the 4th Crusade. I did not expect him to defend the 4th Crusade in 2004 when, supposedly, Pope John Paul II apologized for it. Well, this just proves that the Jews would have gotten a sincerer apology from Hitler for the Holocaust then we would have from the Pope for the 4th Crusade.

In case you don't know what the Unia is, it's when the Kingdom of Poland - Lithuania took over the western part of little Russia - what is now called Ukraine - thereby enslaving the local Russian Orthodox population not only politically, but also religiously. Roman Catholicism is Christianity which has replaced God with the Pope. If you want to know what Christianity is without God, convert to the Latin heresy.

Getting back to our topic, it is all politics. You keep your Orthodox faith, you keep your married priests, you keep your rites, and you keep your fancy vestments and your icons, but you just kiss the Pope's feet. Many Orthodox Bishops submitted to this false Union, and thus Gallicia was plunged into chaos and darkness from then till now. You can read more here: http://en.wikipedia.org/wiki/Union_of_Brest

The interview up until the question: "What is it that bothers the Orthodox so much about the idea of a Ukrainian Patriarchate?" does not tell us anything that we don't know. We know that the Pope doesn't want to give them official Patriarchate status less he burn his bridges with us. We know that they tried to erect a Coptic Patriarchate sometime in the 1700s or 1800s to suck in the Copts, and as Taft himself says, they could fit all it's current members into one room. Folks, we know Rome's political motto is: Kiss the Pope's feet, give us your money, and give us your lives.

In the above stated question, Taft begins to show his true and vibrant Papal zeal. Firstly, he concedes that we are right. He admits that these people, half of little Russia was "won away, coaxed away." The problems Ukraine has today - Ukraine's identity crisis one could say - is due to them. The Poles told the Ruthenians or Ukrainian "Catholics" or little Russians, "look at you, "Russian", no way! You're Ukrainian, tak? Of course tak! Not da, wash your mouth out with soap!" And I'm not going into the bloodshed they initiated in their attempt to make Rome's earthly Empire larger. In a nut shell, this is what this is about: Rome's thirst for earthly glory and power at all costs. Taft is simply trying to save the Vatican bureaucracy's face.

And then he proceeds to ramble on giving us examples that would justify the continuation of the Unia's existence, namely, black people in the Southern States and Anglicans. Again, he simplifies history. He simplifies the racial conflict that took place in the South in recent memory. Anyways, that's after he tells you that you don't need to learn about the 4th Crusade. Do you know what Sir Steven Runciman says about the 4th Crusade? "There never was a greater crime against humanity than the Fourth Crusade of 1204 - when the Latins took Constantinople." Sir Steven goes on to argue that the very history of the world and most historical events which we take for granted today: The America's discovery, the Renaissance, the Reformation, the Industrial Revolution, the Napoleonic Wars, and the two Great Wars - with all the history that follows them to the present might have never happened, or might have happened in a tremendously alternated form. The world would literally have been a different place. And what does Fr. Taft tell you to do? "Well, kindly forget that we hijacked history and destroyed a whole civilization. And by the way, don't forget to express your love and loyalty to Rome by buying an indulgence for grandma."

Folks, the Vatican has been lying to you to get your money to build her earthly Empire of glory, with the Pope as Caesar. Heck, check out the man's title for crying out loud. Plain and simple.

In any case, Fr. Taft tells us to forget about the Fourth Crusade and the Unia, giving us the analogy of black people in the South and Anglicans. Well, Mr. Taft, had you not taken and rapped Constantinople ten times over, maybe millions of African's wouldn't have been kidnapped from their native lands to be shackled and chained and taken across an ocean in conditions I doubt you or I would be able to survive, in order to pick cotton in some fat European's plantation. I doubt any of that would have taken place. Because fundamentally, Orthodoxy with her Hellenic roots and Roman Imperial outlook does not conquer people and enslave them, on the contrary, we share the Gospel and our civilization with them. In fact, to be more exact, we marry our civilization to theirs. This is why 5,000 Africans are being baptized each week. This is why most native Alaskans are still proudly Orthodox.

So no, we will not play stupid and forget. Just because you fly twenty Bishops around the world to conferences at fancy resorts where you make fancy statements about "unity and love," well it doesn't mean you have the rest of us fooled. In the end if you want to sink Orthodoxy which has been your goal and objective since your founding in 1054 you'll have to get through an army of yiayias and babas. An army of zealous monks and nuns, pious village priests who can't read, and holy hierarchs from the Congo to the Altai. You'll have to get through all of us, and may God save you from our wrath.

In the last part of the interview, Taft justifies the existence of Catholic Bishops in Russia by pointing to the existence of the Metropolitan of Vienna as an example. Why should he exist and why shouldn't the Catholic Archbishop of Moscow exist. To put it plainly, there is only one Holy Catholic and Apostolic Church, with one hierarchy. You aren't it. So we aren't placing a Hierarch in an occupied see by having a Bishop in Vienna. As far as the comments on the Monastery in Calabria go, anyone who reads a little will see how Hellenized (and by this of course, I mean Romanized: a true Roman is an Orthodox Christian, subject of the true Roman Emperor in New Rome, Constantinople) southern Italy was, what a bastion of Orthodoxy it was, and how you tore it away and Latinized it. The Roman Catholics who are converting back to the Orthodox faith are simply returning to their roots. We don't proselytize your flock as you say we do: as Dostoyevsky says, you are responsible for atheism and the moral degeneration of society, therefore those who search after Truth naturally come to the Orthodox Faith. As far as achieving Communion goes, it'll happen when you convert to Orthodoxy.

As far as your statement: "To Hell with Moscow." We thank you for your kindness, and assure you of our love.

We earnestly await your repentance and return!

Saturday 21 May 2011

Instructions for the Sunday of the Samaritan Woman

Sunday
9/22 - 5th Sunday after Pascha, Sunday of the Samaritan Woman. Tone 4. E Translation of the Relics of St. Nicolas the Wonderworker from Myra in Lycea to Bari (1087). Prophet Isaiah (c. 765 B.C.). Martyr Christopher of Lycia (249) and with him Martys Callinica and Aquilina. St. Shio of Mgvime, monk, of Georgia (VI).

Matins: G7, Jn. 20:1-10
Liturgy: Acts 11:19-26,29,30;Jn. 4:5-42;

On Saturday evening, the All Night Vigil is served as follows:

At Great Vespers: The beginning as on Thomas Sunday. At Lord, I have cried: 4 Stichera of the Octoechos, 3 for Midpentecost, and 3 for the Samaritan Woman. Glory: of the Samaritan Woman, Both now: the Dogmatic Theotokion David the Prophet. Entrance. Prokeimen — The Lord is King. At the Aposticha: the 1st Sticheron in  Tone 4 — O Lord, Who ascended the Cross and the Paschal verses with their refrains. Glory: of the Samaritan Woman; Both now: from the Pentecostarion, and Christ is Risen (once). After Now Letest Thou and the Trisayion: Rejoice, O Virgin Theotokos (thrice).

At Matins: Choir — Christ is Risen (thrice) and the Reader — Glory to God in the highest: the Six Psalms. At God is the Lord: Troparion of the Resurrectional Tone (twice) Glory: of Midpentecost. Both now: Theotokion of Tone 4, The mystery hidden from before the ages. After the Kathismas the Sessional Hymns of the Pentecostarion. Resurrectional Evlogitaria. Ipakoe of Tone 4, Gradual Hymns and Prokeimen of the Tone. 7th Resurrectional Gospel, from St. John, per. 63. Having beheld the Resurrection of Christ: (thrice -  and once in Greek usage). Psalm 50. Glory: Through the prayers of the Holy Apostles and the rest, as usual. Canon of Pascha with the Theotokia and Irmoi on 6, 2nd Canon of Midpentecost on 6, and the Samaritan Woman on 6; Irmoi and Katavasia It is the day of Resurrection. After the 3rd Ode: Kondakion and Oikos of Midpentecost, sessional hymns of the Samaritan Woman. After the 6th Ode: Kondakion Approching with faith, the Oikos which follows, and (in Greek usage) the Synaxarion of the day, and the Pentecostarion. At the 9th Ode we do not sing More honourable, but the 9th Ode of the canon — Shine forth, shine forth. Exapostilarion of Pascha — Thou didst fall asleep in the flesh and of the Pentecostarion. At the Praises: 8 Stichera of the Tone. Glory: of the Pentecostarion; Both now: Thou art most blessed. The Great Doxology. The troparion: Having risen from the tomb. Litanies and dismissal. The 7th Matinal Doxasticon. Polychrnion: Our Great Lord and Father Kyril, and the 1st Hour.

At the Hours: Troparion of the Tone, Glory: of Midpentecost. Kondakion of the Samaritan Woman  and Midpentecost alternating.

At the Liturgy: The beginning as on Thomas Sunday. After the entrance, the Troparion of the Tone, Troparion of the Midpentecost, Glory: of Midpentecost; Both now: Kondakion of the Samaritan Woman. Prokeimen in Tone 3: Sing to our God, Sing. Epistle is from Acts, per. 28. Alleluia of the Sunday. Gospel is from St. John, per. 12. Instead of It is truly meet we sing The angel cried and Shine forth, shine forth. Communion hymn: Receive the Body of Christ; and Praise the Lord. The conclusion of the Liturgy is the same as for Thomas Sunday.

Saturday 14 May 2011

Instructions for the Sunday of the Paralytic

Sunday
2/15 - 4th Sunday after Pascha, of the Paralytic. Tone 3. St. Athanasius the Great, Abp. of Alexandria (373). Translation of Relics of the Holy Princes Passion-bearers Boris and Gleb, in baptism Roman and David (1072 and 1115). St. Athanasius, Pa triarch of Constantinople, Wonderworker of Lublin (1654). Martyrs Hesperus, Zoe, and their sons Cyriacus and Theodulus, at Attalia (II). Blessed Prince Boris-Michael of Bulgaria (907). Ven. Tabitha (I) (movable feast falling on the 4th Sunday after Pascha).

Matins: G4, Lk. 24:1-12
Liturgy: Acts 9:32-42; Jn. 5:1-15

On Saturday evening, the All Night Vigil is served as follows:

At Great Vespers: The beginning as on Thomas Sunday. At Lord, I have cried: 4 Stichira in Tone 3 from the Oktoechos, 3 from the Pentecostarion, and 3 for the Saint; Glory: The Paralytic, Both now: How can we not marvel. Entrance. Prokeimen — The Lord is King. At the Aposticha: the 1st Stichiron in Tone 3 — O Christ, Who by Thy passion and the Paschal verses with their refrains. Glory: In Solomon’s porch. Both now: It is the day of Resurrection and Christ is Risen (once). After Now Letest Thou and the Trisayion: Rejoice, O Virgin Theotokos (thrice).

At Matins: Choir — Christ is Risen (thrice) and the Reader — Glory to God in the highest: the Six Psalms. At God is the Lord: Troparion of the Resurrectional Tone Let the Heavens be glad (twice) Glory:
Of the Saint, Both now. The Mystery from before the ages. After the Kathismas the Sessional hymns of the Pentecostarion. Sessional hymns of the Saint. The Resurrectional Evlogitaria. Hypakoe. Sessional hymns, and Prokeimenon of the Tone. 4th Resurrectional Gospel, from St. Luke, per. 112. Having beheld the Resurrection of Christ (thrice -  and once in Greek usage). Psalm 50. Glory: Through the prayers of the Holy Apostles and the rest, as usual. Canon of Pascha with the Theotokia and Irmoi on 8, the Paralytic on 6; and the Saint on 4. Katavasia - Irmoi of Pascha: It is the day of Resurrection. After the 3rd Ode: Kontakion of Pascha Thou didst descend, Oikos, Kontakion and Oikos of Saint, Kathisma of Saint, and Paralytic. After the 6th Ode: the Kondakion of the Paralytic As of old, the Oikos which follows, and (in Greek usage) the Synaxarion of the day, and the Pentecostarion. At the 9th Ode we do not sing More honourable, but the 9th Ode of the Canon — Shine forth, shine forth. Exapostilarion of Pascha — Thou didst fall asleep in the flesh: Glory: Of the Saint, Both now: The Sovereign man-befriending. At the Praises: 5 Stichira of the Tone, 3 for the Saint. Glory: O Lord, not the pool: Both now: Thou art most blessed. Great Doxology. The Troparion Today salvation, Litanies, and Dismissal. The 4th Matinal Doxasticon. Polychrnion: Our Great Lord and Father Kyril, and the 1st Hour.

On Sunday morning:

At the Hours: Troparion of the 3rd Tone, Glory: of the Saint. Kondakion of the Paralytic — As of old. 
At the Liturgy: The beginning as on Thomas Sunday. After the entrance, Let the heavens rejoice, Troparion of the Saint. Glory: As of old. Both now: Thou didst descend. Prokeimenon in Tone 1: Let Thy mercy, O Lord. Epistle is from Acts, per. 23. Gospel is from St. John, per. 14. Instead of It is truly worthy we sing The angel cried and Shine forth, shine forth. Communion hymn: Receive the Body of Christ; and Praise the Lord. The conclusion of the Liturgy is the same as for Thomas Sunday.









Saturday 7 May 2011

Instructions for the Sunday of the Myrrhbearing Women

Sunday
25/8.V 3rd Sunday after Pascha, of the Holy Myrrhbearing Women. Tone 2.
Holy Myrrhbearing Women: Mary Magdalene, Mary the wife of Cleopas, Joanna, Salome the mother of the Sons of Zebedee, Susana and Mary and Martha the sisters of Lazarus; Righteous Joseph of Arimathea and Nicodemus (movable feast falling on the third Sunday after Pascha).

Holy Apostle and Evangelist Mark (63). St. Macedonius, Patriarch of Constantinople (516).
St. Tamara, Queen of Georgia (movable feast falling on the Sunday of the Holy Myrrhbearers).

Matins: G3, Mk. 16:9-20
Liturgy: Acts 6:1-7; Mk. 15:43-16:8; Apostle: I Peter 5:6-14; Mk. 6:7-13

On Saturday evening, the All Night Vigil is served as follows:

At Great Vespers: The beginning as on Thomas Sunday. At Lord, I have cried: 7 Sithera inTone 2 from the Oktoechos and 3 from the Pentecostarion; Glory: The Myrrhbearing women. Both now: The shadow of the law. Entrance. Prokeimen — The Lord is King. At the Aposticha: Thy resurrection, O Christ Saviour; and the Paschal verses with their refrains. Glory: Thou, Who clothest Thyself with light. Both now: It is the day of Resurrection and Christ is Risen (once). After Now Letest Thou and the Trisayion: Rejoice, O Virgin Theotokos (thrice).

At Matins: Choir— Christ is Risen (thrice) and the Reader — Glory to God in the highest: and the Six Psalms. At God is the Lord: When Thou didst descend, twice. Glory: Noble Joseph; Both now: The Myrrhbearing women. After the Kathismas the sessional hymns of the Pentecostarion. The Resurrectional Evlogitaria. Hypakoe, Sessional hymns and prokeimen of Tone 2. 3rd Resurrectional Gospel, from St. Mark, per. 71. Having beheld the Resurrection of Christ (thrice - and once in Greek usage). Psalm 50. Glory: Through the prayers of the Holy Apostles and the rest, as usual. Canon of Pascha with the Theotokia and Irmoi on 6 and the myrrhbearers on 8; Katavasias — It is the day of Resurrection. After the 3rd Ode: Thou didst descend and the sessional hymn of the Pentecostarion. After the 6th Ode: the Kondakion Thou didst command the Myrrhbearers, the Oikos which follows, and (in Greek usage) the Synaxarion of the day, and the Pentecostarion. At the 9th Ode we do not sing More honourable, but the 9th Ode of the Canon — Shine forth, shine forth. Exapostilarion: Thou didst fall asleep in the flesh: Glory: Praise the women; Both now: the same. At the Praises: 8 Stihira of Tone 2; Glory: 2nd Matinal Doxasticon; Both now: Thou art most blessed. Great Doxology. Troparion: Having risen from the tomb. Litanies and dismissal. 1st hour.  

On Sunday morning:

At the Hours: Troparion: When Thou didst descend; Glory: Noble Joseph. Kondakion: Thou didst command the Myrrhbearers.
 

At the Liturgy: The beginning as on Thomas Sunday. After the entrance, When Thou didst descend: and — Noble Joseph; Glory: Thou didst command the Myrrhbearers; Both now: Thou didst descend. Prokeimen in Tone 6: O Lord, save Thy people. Epistle from Acts, per. 16. Gospel from St. Mark, per. 69. Instead of It is truly meet we sing The angel cried and Shine forth, shine forth. Commtunion hymn: Receive the Body of Christ; and Praise the Lord from the heavens. The conclusion of the Liturgy is the same as for Thomas Sunday.

A Manual of the Orthodox Church's Divine Services

I came upon the wonderful book "A Manual of the Orthodox Church's Divine Services" on CCEL. I bought this book from a Monastery many years ago, but unfortunately I have lost it since. Needless to say, I'm overjoyed in discovering that it is fully available online. This book expands on the Temple's layout, the Divine Services themselves, items, and vestments used for the services by the clergy in a thorough, yet simple and precise manner. All Orthodox Christians - not only clergy and monastics - but also laity should familiarize themselves with this book, and should strive to learn its contents.

A Manual of the Orthodox Church's Divine Services - CCEL

Thursday 5 May 2011

Christ is Risen! And Welcome!

Welcome to my blog, Summer and Spring: Orthodoxy through the Seasons. Before introducing my blog, I'd like to introduce myself. My name is Ioannis, and I am a Reader in the Russian Orthodox Church. I'm fully Greek however, and have grown up within the Greek tradition of Orthodoxy. I'm also majoring in History, and as you'd suspect, I'm interested in History in the very broad sense of the word. 

While I will occasionally write articles centered around historical topics, the main focus of this blog will be the Divine Services of the Orthodox Church, how they have developed throughout the ages, how they were served in the past, and how they are served today. 

The title of the blog itself is a hint at the liturgical year of the Orthodox Church, and it is taken from the Synodikon of the 7th Ecumenical Council which proclaimed Orthodoxy victorious over the heresy of Iconoclasm. The Synodikon, in brief, likens the heresy of Iconoclasm - which not only forbade the veneration of Icons - but also condemned the veneration of Saints, hymns composed to the Saints, and divine services served in their honour. The Fathers liken the heresy of Iconoclasm to a noetic winter which came upon the Church. Indeed, this heresy had spread throughout the Eastern Roman Empire at a time when defeats at the hands of Islamic Persia had been seen as a result of Orthodoxy's Iconophilsm, one of the main tenants of Islam being Iconoclasm. A fierce battle was waged within the Empire over the Icons, and many Saints such as John of Damascus fought and suffered for the veneration of Icons, as well as, for the composition of Divine Services in the honour of Holy men and women who had contested for the True Faith. And from this period of strife great works were born: the Octoechos, the Triodion, Pentecostarion, and Menea all came about more or less as a retaliation to the Iconoclasts. Or, perhaps more percisly, as an outflowing of the zeal and love of God and the Kingdom of Heaven which came about due to the persecution.

God did not abandon His Church, and after a long and terrible winter, finally the triumph of Orthodoxy came on the 1st Sunday of Great Lent in 787 at Nicea, henceforth to this day honoured as "The Sunday of the Triumph of Orthodoxy." Not only were the Holy Icons restored to their proper place, but also the Fathers of that Council instructed that the Saints are to be honoured as faithful imitators of Christ, with Churches dedicated to their honour, with hymns written and sung to their glory, and with other acts of piety. 

By now, summer and spring had dawned on the Orthodox Church. About the winter which came, and the spring and summer which followed, the Fathers say the following:

There are the words of the Lord, which are to be taken prophetically: "It was," He said, "the feast of the dedication in Jerusalem, and it was winter." By winter is signified, either the spiritual winter, according to which the nation of the Jews stirred up storms of bloodthirstiness and trouble against the Saviour of us all, or that which affects the bodily senses when the air changes to being icy-cold.

For there was a winter with us — along hard winter, and not just a fleeting season — one of great wickedness, spewing out savagery, but now there has blossomed forth for us the first of seasons, the spring of the graces of God, in which we have gathered together to make a thank-offering to God, a harvest of good works; or, to express it rather in the words of the psalm: "Summer and spring, Thou hast made them, remember this."