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ON THE IMPORTANCE OF ATTENDING DEVINE EVENING SERVICES

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  • Basil Yakimov
    ON THE IMPORTANCE OF ATTENDING DEVINE EVENING SERVICES by Protopresbyter Valery Lukianov Man s life is a chain of alternating links of labor and rest. There
    Message 1 of 1 , Jul 31, 2006
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      ON THE IMPORTANCE OF ATTENDING DEVINE EVENING SERVICES
      by Protopresbyter Valery Lukianov

      Man's life is a chain of alternating links of labor and rest. There are
      always more men who love repose than those who prefer labor. And, true, it
      is characteristic of human nature to strive more for consolation than for
      labor. Thus, man loves the beauty of the body; he loves beauty in art, in
      music, in fine literature; fame, honor and respect impress him. Men have a
      preference for tasty food and fine beverages, for convenience and
      sufficiency, for elegance in their attire and dwellings; they love
      celebrations and parties, getting together with friends, vacations and
      trips to new places, comfort and rest, entertainment, all sorts of
      amusements, games and spectacles; they prize good health, tranquility, good
      weather, a pleasant climate. In a word, man strives for blessedness; he
      seeks it as a natural manifestation of life, for his consciousness has
      retained the memory of his ancestors' delightful sojourn in the wondrous
      garden of paradise.

      However, in attaining to various degrees of earthly blessedness, man very
      quickly discovers that true satisfaction on earth is unattainable. The more
      man surrounds himself with comfort and momentary delights, the less
      satisfaction he derives from them, and he begins to seek out ever new
      delights. Becoming convinced that earthly good things and health are
      unstable and changeable, man begins to pine. And this pining, this
      subconscious yearning for the lost Paradise is, as it were, a link with
      heaven.

      In reviewing man's aspirations, one has to conclude that in general man is
      burdened by a long and laborious life, that he often loses patience and can
      fall into despondency. Very seldom do men find genuine satisfaction in a
      favorite type of work, laboring until exhaustion. Few individuals can be
      carried away by a profession or service to the point of self forgetfulness,
      always guided by principle and not by gain, who have a special calling, a
      feeling of duty and responsibility.

      If one were to confine oneself to these observations, one might well fall
      into pessimism and admit the hopelessness of human aspirations in general.
      Such conclusions might be justified were the human spirit limited by the
      earthly. But this is not the Christian philosophy of life, which sees the
      fulfillment of this life not only on earth, with all its vicissitudes, but
      in unshakeable eternity.

      This in no way means that Christianity loses its tie with temporal life on
      earth. On the contrary, Christianity regulates earthly life in such a way
      that it is suitable to eternal ideals, giving place both to the natural
      satisfaction of needs and to earned repose and rest. But Christianity is
      characterized first of all by inner struggle. Consolation in eternity is a
      reward for earthly struggles and afflictions, unselfishly borne solely out
      of love for God and devotion to Him. The Saviour Himself also testifies to
      this: The kingdom of heaven suffererth violence, and the violent take it by
      force (Matt. 11:12). The beauty and justification of the Christian struggle
      lies in the fact that through it the way is opened to spiritual perfection:
      Be ye therefore perfect, even as your Father which is in heaven is perfect
      (Matt. 5:48). If thou wilt be perfect, go and sell that thou hast, and give
      to the poor, and thou shalt have treasure in heaven.' and come, take up the
      cross, and follow me (Matt. 19:21; Mark 10:21).

      Ask, and it shall be given you; seek, and ye shall find; knock, and it
      shall be opened unto you" (Matt. 7:7). "But many that are first shall be
      last; and the last shall be first (Matt. 19:30).

      We see the realization of this ideal in the lives of the holy God-pleascrs.
      We are guided in life by their example, we are nourished by their
      writings,we are animated by their fervor, we are inspired by their good
      disposition, we learn patience and humility from them. Elder Silouan of
      Athos eloquently testifies of this:

      "Many people think that the saints are remote from us. But they are remote
      only from those who have removed themselves; they are very close to those
      who preserve Christ's commandments and have the grace of the Holy Spirit.
      In the heavens, everything lives and moves by the Holy Spirit. He lives in
      our Church; He lives in the Mysteries; He is in Sacred Scripture; He is in
      the souls of the faithful. The Holy Spirit unites all, and that is why the
      saints are close to us; and when we pray to them, they hear our prayers in
      the Holy Spirit, and our souls feel that they are praying for us."

      The tie between struggle and consolation is most powerfully revealed in the
      liturgical experience of the Church. By joining in the liturgical life, the
      faithful learn to engage in the struggle of prayer, so distinctly unique in
      the Eastern Church by reason of its profundity and lengthiness, and they
      find true spiritual consolation according to the Saviour's testament:
      Verily I say unto you ... where two or three are gathered together in my
      name, there am I in the midst of them (Matt. 18:19, 21).

      The apotheosis of spiritual consolation in the life of the Church is the
      Divine Eucharist -- the real and mystical union of man with God. But it is
      unthinkable to enter at once into the spirit of this most sublime
      consolation, without due preparation, without bridling the turbulent
      worldly spirit, without the development of spiritual compunction. Really,
      how can one take part in the Supper made in remembrance of the Lord Jesus
      Christ Himself, and in accordance with His promise, without due
      preparation: without clothing one's soul in the proper garment, without
      reconciling the conscience, without a consciousness of one's unworthiness,
      or a feeling of the great benefit of this saying mystery? Can a musical
      instrument make a beautiful and pure sound without prior tuning?!
      Remembering that, in the biblical and New Testament Tradition, days are
      calculated from the evening, the holy Church enjoins the faithful to enter
      into the spirit of the eucharistic sacrifice through a preparatory service
      in the evening, on the eve of the Liturgy. It is in this evening service
      that genuine life in God and with God is revealed in all its spiritual
      beauty, when those who are praying "become attuned," with trembling
      anticipation, to union with the Lord through communion of the Holy Body and
      Blood of Christ. Even if a man does not commune at the Liturgy, this in no
      wise excuses him from joining in the eucharistic spirit, from thankfully
      experiencing Jesus Christ's whole saving exploit. After all, the Liturgy is
      the moving commemoration and the co-suffering experiencing of the life of
      the Lord and Saviour -- from the Bethlehem manger, through the death on the
      Cross on Golgotha, the resurrection from the dead and the ascension into
      heaven, to the descent of the Holy Spirit on the Apostles, and through them
      on all the faithful in the bosom of Christ's Church. From Apostolic times,
      the faithful have been called to participation in the "little Pasera,' to
      the eucharistic banquet each Sunday.

      The best of these "participants" not only compiled the orders of the
      liturgies, but they became strugglers for holiness and were ready to
      undergo sufferings and even martyrdom, preserving faithfulness to Christ.
      They prayed all night, and already with the rising of the sun -- the image
      of light and warmth -- they received the Holy Body and Blood of Christ. It
      is not surprising, therefore, that the present-day evening Divine service
      is also filled with the prayerful remembrance of the struggle of the
      saints, and also, of course, with the commemoration of the great events
      from the life of Christ and the Mother of God. Desiring to help her
      faithful children remain in the circle of this on-going sanctity, the holy
      Church carefully and in advance, from the evening, leads them into the
      spirit of piety, uncovering before their spiritual gaze the life, labors,
      testaments, struggles and fervor of the holy God-pleasers who have ascended
      to God's eternal glory. What beauty, what mercy it is to have the good
      opportunity to join one's rebellious and turbulent spirit to the peaceful
      Spirit of God's saints, to find repose in Him! What joy it is to learn from
      the saints goodness, patience, and hope in God's help! What happiness it is
      to hear, as it were, from their mouths the sweet-sounding words of life in
      God! And just think -- this joy is but a shadow of that great consolation
      which Christ has prepared for them that love Him.

      Today's Christians who reject the path of struggle and strive only for
      consolation, are robbing themselves, depriving themselves of grace. It is
      good that our people fill the churches on Sundays and feast days for the
      Divine Liturgy,. And we rejoice in this. But the heart bleeds on seeing how
      Orthodox Christians of today completely neglect participation in the
      struggle of the saints, they have abandoned attending church for the
      All-night Vigils on the eve of Sundays and feast days. Excuses of
      tiredness, weak health or difficulty with transportation are not
      convincing, considering that parishioners gather in great numbers for
      dancing parties and concerts on Saturday nights. Not a few Orthodox people
      come to panikhidas in the evening hours. But here again, at the tolling of
      the bell for the All-night Vigil, those who had filled the church for the
      requiem service turn around and leave. And only the same few -the habitues
      -- remain. This is shameful! It is insulting!

      Let us admit that the cool attitude of today's church people toward the
      evening services is nothing other than a wounding of Christian
      consciousness; it reflects a loss of the spirit of piety and the sense of
      God, an effectual loss of churchliness. There can be no genuine consolation
      without struggle, no real joy without preparation -- just as there can be
      no smoke without fire, no shadow without light. One may add that the
      evening is also the proper place for confession, not before the Liturgy or,
      what is altogether inadmissible, immediately before Communion.

      Orthodox Christian! Reflect well on what has been said here. Does not your
      heart ache to see our churches empty at the evening services? Ask yourself
      - - how must the priests feel, who serve in these empty churches? And those
      few who do pray at these services, imagine their feeling of abandonment
      Where is our brotherhood in Christ? Truly, man is foolishly preoccupied
      with earthly things; he loves rest and pleasure more than anything, and has
      little desire to gain a true consciousness of the need to save his soul, to
      save it by works of piety, by a prayerful disposition, and by struggle!

      May the Lord God deliver Christians who are zealous for their salvation
      from their neglect of the divine services, so widespread now, and vouchsafe
      them, in a surge of thankfulness for the redeeming sacrifice of Christ, to
      start on the path of prayerful plenitude, in order to be vouchsafed the
      higher and eternal consolation of hearing the desired voice of the Lord:
      Well done, thou good and faithful servant: thou hast been faithful over a
      few things, I will make thee ruler over many things: enter thou into the
      joy of thy lord (Matt, 21:21).

      Translated by Daniel Olson from Dushe Moya, Vozstani, by Archpriest Valery
      Lukianov, Jordanville, 1993. taken from Orthodox America
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