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  • Nina Tkachuk Dimas
    http://www.schmemann.org/byhim/lazarussaturday.html Protopresbyter Alexander Schmemann Saturday of Lazarus The joy that permeates and enlightens the service of
    Message 1 of 1 , Apr 26, 2013
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      Protopresbyter Alexander Schmemann
      Saturday of Lazarus
      The joy that permeates and enlightens the service of Lazarus Saturday
      stresses one major theme: the forthcoming victory of Christ over Hades. "Hades"
      is the Biblical term for Death and its universal power, for inescapable darkness
      that swallows all life and with its shadow poisons the whole world. But now —
      with Lazarus’resurrection — "death begins to tremble." A decisive
      duel between Life and Death begins giving us the key to the entire liturgical
      mystery of Pascha. Already in the fourth century Lazarus’ Saturday was called
      the "announcement of Pascha." For, indeed, it announces and anticipates the
      wonderful light and peace of the next — The Great — Saturday, the day of
      life-giving Tomb.
      Lazarus, the friend of Jesus, personifies the whole of mankind and
      also each man, as Bethany — the home of Lazarus, — stands for the whole world —
      the home of man. For each man was created as a friend of God and was called to
      this friendship: the knowledge of God, the communion with Him, the sharing of
      life with Him: "in Him was Life and the Life was the light of men" (John 1:4).
      And yet this Friend, whom Jesus loves, whom He has created in love, is
      destroyed, annihilated by a power which God has not created: death. In His own
      world, the fruit of His love, wisdom and beauty, God encounters a power that
      destroys His work and annihilates His design. The world is but lamentation and
      sorrow, complaint and revolt. How is this possible? How did this happen? These
      are the questions implied in John’s slow and detailed narrative of Jesus’
      progression towards the grave of His friend. And once there, Jesus wept, says
      the Gospel (John 11:35). Why did He weep if He knew that moments later He would
      call Lazarus back to life? Byzantine hymnographers fail to grasp the true
      meaning of these tears. "As man Thou weepest, and as God Thou raisest the one in
      the grave..." They arrange the actions of Christ according to His two natures:
      the Divine and the human. But the Orthodox Church teaches that all the actions
      of Christ are both Divine and human, are actions of the one and same person, the
      Incarnate Son of God. He who weeps is not only man but also God, and He who
      calls Lazarus out of the grave is not God alone but also man. And He weeps
      because He contemplates the miserable state of the world, created by God, and
      the miserable state of man, the king of creation... "It stinketh," say the Jews
      trying to prevent Jesus from approaching the corps, and this "it stinketh" can
      be applied to the whole of creation. God is Life and He called the man into this
      Divine reality of life and "he stinketh." At the grave of Lazarus Jesus
      encounters Death — the power of sin and destruction, of hatred and despair. He
      meets the enemy of God. And we who follow Him are now introduced into the very
      heart of this hour of Jesus, the hour, which He so often mentioned. The
      forthcoming darkness of the Cross, its necessity, its universal meaning, all
      this is given in the shortest verse of the Gospel — "and Jesus wept."

      We understand now that it is because He wept, i.e., loved His friend Lazarus
      and had pity on him, that He had the power of restoring life to him. The power
      of Resurrection is not a Divine "power in itself’," but the power of love, or
      rather, love as power. God is Love, and it is love that creates life; it is love
      that weeps at the grave and it is, therefore, love that restores life... This is
      the meaning of these Divine tears. They are tears of love and, therefore, in
      them is the power of life. Love, which is the foundation of life and its source,
      is at work again recreating, redeeming, restoring the darkened life of man:
      "Lazarus, come forth!" And this is why Lazarus Saturday is the real beginning of
      both: the Cross, as the supreme sacrifice of love, and the Common Resurrection,
      as the ultimate triumph of love.

      "Christ — the Joy, Truth, Light and the Life of all and the resurrection of
      the world, in His love appeared to those on earth and was the image of
      Resurrection, granting to all Divine forgiveness."
      Archpriest Alexander SchmemannThe Christian Way
      , 1961

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