The Orthodox Messenger

Vol. VI, No. 12 – Sunday, March 25, 2007

Christ the Savior Greek Orthodox Church - Presentation of Christ at the Temple

The Hellenic Orthodox Mission of Hernando County, Florida–“A Pan-Orthodox Christian Community”

Ecumenical Patriarchate + Greek Orthodox Archdiocese of America + Metropolis of Atlanta

 Website: http://orthodoxhernandocountyfl.org     

From: “Pascha vs. Easter, Eggs, Bunnies & Baskets”

by Phyllis Meshel Onest, M.Div.

ascha is the Greek form of the Hebrew word, Pesach - "Passover" in English. We know that Passover is the Jewish feast commemorating the Israelites’ freedom and exodus from Egypt. After all, who doesn't have the image of Charleton Heston as Moses engraved in their mind? When I close my eyes I can see him standing on the rocky edge of the Red Sea, arms spread open in the form of a cross, and the sea parting. Thus the Israelites passed over from "death and slavery" in Egypt to "life and freedom" in the Promised Land.

   For Orthodox Christians Pascha best identifies our passover from sin's "death and slavery" to "life and freedom" through Christ's Resurrection. Christ not only fulfilled the Old Testament prophecies, but became the "Passover" Himself. What Moses, Who prefigures Christ in the Old Testament, inaugurated for the people of Israel on the temporal level, Christ inaugurated for all people on the eternal level.

   So where do the term "Easter" and the Easter Bunny come into play? According to the Venerable Bede (673-735 AD), a monk who wrote about Anglo-Saxon mythology, Pascha Sunday was called "Easter" in connection with the Anglo-Saxon goddess Eostre/Ostara. Eostre, the goddess of the spring, and was venerated at the vernal equinox. It's no surprise that she and her accompanying symbolism were incorporated into the new religion's festival, since Christianity corresponded so well to the already familiar springtime themes of rebirth, new life, new hope, and light. Although Eostre was nearly always accompanied in legend and art with a hare, it was a magical hare ("the Cadbury bunny") who could actually lay eggs. It's easy to see the connection between this myth and the story of the Easter Bunny. Since rabbits reproduce so rapidly, and are associated with fertility, the three became connected - rabbits, eggs and a goddess of Spring (a time of new life).

    Eggs, though, have a worldwide association with rebirth, new life and fertility. Most famous are the red eggs of Pascha which remind us of the blood of the risen Lord. In many Orthodox churches the red eggs are blessed by the priest and distributed at the Resurrection service. Before eating the eggs, people tap their eggs against one another's as they say "Christ is Risen! Truly He is Risen!" Cracking the egg represents breaking the seal of Christ's tomb. According to custom, the person who cracks the other's egg first will have the blessing.

   Thus, when we celebrate the resurrection of our Lord Jesus Christ, let's call it Pascha! Since the "Easter Bunny" really has nothing to do with Pascha, but has everything to do with pagan gods, let's play it down. If your child gets an "Easter basket" or "Pascha basket," rather than fill it with lots of chocolate bunnies and marshmallow chicks, consider filling it with some chocolate candies, an icon, a book about Pascha or a small toy.

   Remember! It is better to say “Pascha” when talking about Christ’s Resurrection.

 Service Hours: Sundays and Feast Days: Orthros at 9:30 a.m.; Divine Liturgy at 10:00 a.m.

Evening Services as Announced

5th   SUNDAY OF LENT- ST. MARY OF EGYPT AND

ANNUNCIATION OF THE THEOTOKOS AND EVER-VERGIN MARY

GOSPEL ENTRANCE AND OTHER HYMNS: DIVINE LITURGY OF SAINT BASIL

Following the Doxology 

   (Sing in Greek) “Simeron tis soterias”  Hymnal, 113.

2nd Antiphon  Hymnal, 18 - Save us O Son of God who was incarnate for our sake, we sing to you, Alleluia.

GOSPEL ENTRANCE

Dismissal Hymn of the Feast

   (Sing in Greek before the Entrance) ("Simeron tis soterias").Hymnal, 113.

Gospel Entrance Hymn (Priest) “From day to day show forth the salvation of our God.”

    (People Sing) Save us O Son of God who was incarnate for our sake, we sing to you,

Alleluia

Dismissal Hymn of the Resurrection - Plagal 4th  Tone

   (Sing in Greek before the Entrance) ("Ex ypsous katelthes").

   (Sing in English after the Entrance) ("From on high did you descend"). Hymnal, 89.

Dismissal Hymn of the Annunciation

    (Read) Today is the beginning of our salvation, / and the manifestation / of the mystery from the ages; for the Son of God / becomes the Son of the Virgin, / and Gabriel proclaims the grace. / Wherefore we shout with him / to the Theotokos, / Hail, O full of grace. / The Lord is with you.

Kontakion to the Theotokos

  Sing in Greek “Tee Yepermacho Stratego ta Niketeria” Hymnal, 98

  (Read) To You, the Champion Leader, / do I, Your City, / ascribe thank-offerings of victory, / for you, O Mother of God, have delivered me from terrors; / but as you have invincible power, / free me from every kind of danger, / so that to you, I may cry: / Hail, O Bride unwedded.

Turn to pp. 26-27 of the Hymnal, for “Holy God . . . .”

EPISTLE: (Annunciation) Hebrews 2:11-18

rethren, he who sanctifies and those who are sanctified have all one origin. That is why he is not ashamed to call them brethren, saying, "I will proclaim thy name to my brethren, in the midst of the congregation I will praise thee." And again, "I will put my trust in him." And again, "Here am I, and the children God has given me. Since therefore the children share in flesh and blood, he himself likewise partook of the same nature, that through death he might destroy him who has the power of death, that is, the devil, and deliver all those who through fear of death were subject to lifelong bondage. For surely it is not with angels that he is concerned but with the descendants of Abraham. Therefore he had to be made like his brethren in every