Newsletter March & April 2018

THE MOSAIC A Monthly Newsletter of Holy Apostles Orthodox Church

March & April 2018 Rose Boykas Fell Asleep in the Lord Rose Boykas was a friend of the parish who often volunteered at the bake sales and will be missed.

Buy Grocery Cards and Support Your Church 5% of all Grocery Card Sales goes to Holy Apostles and you get 100% of what you purchase to go towards groceries at either Stop & Shop or Shop Rite.

Stop by the candle desk on your way out of church or contact Sandra Stefanik to order by mail: sands105@gmail.com 1

Rose Key Boykas of Rochelle Park, formerly Wood-Ridge and Clifton passed away on Monday, February 5, 2018, at the age of 85. Born and raised in Clifton, she had an idyllic childhood with her loving parents Michael and Eva (Trush) Key, and her siblings John, Stephen and Olga, as well as her lifelong childhood friends Bubbles and Claire. She received her nursing degree from Passaic General Hospital Nursing School and held degrees from Rutgers and Jersey City State College. Her husband, the late John Boykas Sr., was an accountant and Rose spent their early years of marriage as a homemaker and mother to John Jr. of Kinnelon and Paul of Alexandria VA. With her husband's death, Rose resumed her nursing career, serving as a school nurse in the Wood-Ridge school system for 30 years. She loved her interactions with the teachers and helping the students. She also worked on Labor and Delivery at Passaic General Hospital in the summer, enjoying learning from the doctors and bringing new life into the world. She was a devout Eastern Orthodox Christian ‌ As "Auntie Rose," "Nurse Rose" or "Mama B" she was always up for a new adventure, whether riding the parachute ride at Coney Island or dancing with her husband's family at the annual Novogodny Ball. Her kindness, good will and thoughtfulness will be missed.

REFLECTIONS BY SISTER VASSA

This Issue

AND GOD SAW THAT IT WAS GOOD A Reflection on the a Reading from the 1st Week of Lent

Parish News & Events Calendar History of Christmas Fasting & Photos History of Halloween World News Sophia & Practicing the Faith Spotlight on DDB

“And God said, ‘Let there be lights in the firmament of the heavens to separate the day from the night; and let them be for signs and for seasons and for days and years, and let them be lights in the firmament of the heavens to give light upon the earth.’ And it was so. And God made the two great lights, the greater light to rule the day, and the lesser light to rule the night; he made the stars also. And God set them in the firmament of the heavens to give light upon the earth, to rule over the day and over the night, and to separate the light from the darkness. And God saw that it was good.” (Gen 1: 14-18) On Lenten weekdays, we have three Scriptural readings daily, not from the New Testament, but one fom each of the three types of books of the Old Testament. At Vespers, there is one reading from the “historical” books, namely, Genesis, and another from the books of “Wisdom,” namely, Proverbs. And the third reading is at the service of the Sixth Hour, from the Prophets, usually from Isaiah. So we are “exiled” back into the reality of the Old Testament, before the time of fulfilment, of the coming of Christ, that we may re-discover the beginnings of God’s relationship or communion with us. Quoted above is part of the Genesis-reading for today, which takes me back to God’s initial creation, when He decided to share His “being” with others, “letting” us and the rest of creation also “be.” And He saw that it was “good.”

Thank You, God, for the “good” changeability of this world, from night to day, from season to season, and from year to year. It’s not monotonous, but rather inviting, for us to make ever-new beginnings. This morning, as I observe night changing to day outside my window, on a snowy winter morning in Vienna, I gratefully “let” You “be” in my heart, asking for Your guidance and help on this second day of Lent. “O Lord and Master of my life, grant me not a spirit of idleness, despondency, love of power, and idle talk.” Amen!

Don't miss the all-NEW episode of the Coffee with Sr. Vassa Podcast, in which Sister covers the liturgical highlights of this 1st week of Lent, e.g., the readings from the beginning of the Book of Genesis, the Great Canon of St. Andrew of Crete, and several texts from the Liturgy of Presanctified Gifts (to be celebrated for the first time this Wednesday). Visit and subscribe to Coffee with Sister Vasa on Youtube to tune in, live each week.

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PARISH NEWS

From the Deacon’s Desk Deacon John Holoduek

In January the parish celebrated the feast of Theophany complete with the blessing of water. Again this year on the Sunday after Theophany parishioners went down to the banks of the Saddle River and blessed the river. The ceremony was covered by the local TV station. Father Matthew was also busy blessing homes in January and February. The feast of the Meeting of the Lord was celebrated with the blessing of candles and some of the boys from the parish went with Father Matthew to the Altar Servers Retreat which is held every year by the Diocese.

Church School was changed to a new time. It is now held shortly following coffee hour rather than prior to the Liturgy. A new adult bible study has begun and is held at the same time as Church School on Sundays. They are studying the book of James. The parish has also begun holding general confession on the last Saturday of every month following Vespers. A Maslenitsa was held on Forgiveness Sunday after the service. It included music, delicious food (including a French Toast dish made by Peter Eagler that everyone devoured), and great conversation.

Father Matthew also began meeting again with the college students from the Montclair OCF.

SEASON OF THE EUCHARIST

Many of you have heard my references to The Days of Great Lent and Pascha as a Season of the Eucharist. Recalling Our Orthodox Traditions, this is very clear. During Great Lent, Holy Church strengthens us with the addition of the Liturgy of the Presanctified Gifts…a Rite of Holy Communion (from the Eucharist confected on Sunday) added to Solemn Vespers. This is truly the reception of the Holy Eucharist: The most pure body and precious blood of Christ. Extreme Reverence Should Be Shown By ALL.

[Orthodox Church], many are under the impression that these Sacraments are inseparably bound—if you have ;confessed then you must receive Communion; and the reverse, it is categorically forbidden to receive Communion without confession.

Too many times, we come to holy communion unprepared and trusting too much in God’s mercy: We say: “God Is Love” (1 John 4:8) and “He will forgive my sins!” But, St. John goes further in Verse 16: “Whoever abides in love abides in God, and God in him.

Then, we want to have Our Loving God In Us! We Would Additionally, many parishes celebrate a Divine Litur- Ask God’s Forgiveness Through the Ministry of the Church, gy on Saturdays and we alter our Sunday Liturgy In Holy Confession…Hearing the Words of Forgiveness!” from that of St. John Chrysostom to that of St. Basil the Great. During Holy Week, we recall the Institu- In this holy time of remembering these great mystertion of the Holy Eucharist on Great Thursday and ies (…all those things which have come to pass for Great and Holy Saturday (Harrowing of Hell) with us ), let us return to the ways of our church and anthe Divine Liturgy. And, From the Pascha, the Resur- cestors: A journey through a holy lenten season, celrection of Christ, through Pentecost, our weekly ebrate the great paschal mysteries…the cross, the Breaking of the Bread (Luke 24:35) focuses on The tomb, the resurrection on the third day, the ascension Center of Our Orthodox Faith: Christ Is Risen from into heaven, the sitting at the right hand, and the secthe Dead, trampling down death by death, and upon ond and glorious coming. Let us return to the sacrathose in the tombs bestowing Life. ments of Life, especially through fasting, holy confession and a worthy reception of holy communion.

As in all receptions of holy communion, fasting and prayer is necessary, namely keeping the Eucharistic fast, pre-communion prayers, and holy confession. In ___________________________ the Prayer before Holy Communion, we ask that our The Liturgy of St. John Chrysostom, p. 76, St. Tikhon’s Press, (3rd Ed.) Receiving “Be not for my judgment or condemnation.” This 2008. is similar in gravity to the admonition of the Priest in The Rite of Holy Confession, A Small Book of Needs, St. Tikhon’s Press, the Order of Holy Confession: “If thou hide anything 2012. thou shalt have the greater sin.”

Like fasting, holy confession is clearly united to holy Eucharist:

UPCOMING EVENTS ❖ ANNUAL MEETING, March 4th after the Liturgy ❖ Pysanky Class, Saturday March 10th, 10 AM to 12 PM ❖ Kids Pysanky Class, March 11th, Sunday after Liturgy ❖ Annunciation: Vespers on Sat. the 24th at 5 PM and Liturgy on Sun. the 25th at 10 AM

From an Article of Anastasia Rahlina, spoke with Bishop Pachomy (Bruskov), 2013

The Liturgy of St. John Chrysostom, p. 64, St. Tikhon’s Press, (3rd Ed.) 2008

Due to the practice that has taken shape with us 3

❖ Easter Egg Hunt after Agape Vespers on Sun. the 8th at 3 PM ❖ Grave Blessings after coffee hour on St. Thomas Sunday and following Sundays in Paschatide. ❖ Visit by the Archbishop on Myrrhbearers Sunday ❖ Bake Sale: March 25th after the Liturgy. ❖ Teen Lenten Retreat: March 16 -18, St Basil’s Academy, Garrison, NY

Orthodox World News

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Edited by Sub-Deacon Peter Eagler

Orthodox Masterpieces Series Launched On Saturday, February 10, 2018, St. Vladimir’s Seminary Chorale commenced its “Orthodox Masterpieces” series, a musical endeavor that invites the public to hear beautifully composed hymns in their proper setting: communal worship. To inaugurate the series, the Chorale sang Great Vespers in Three Hierarchs Chapel, featuring select compositions by Alumnus Archpriest Sergei Glagolev. Robin Freeman, director of Music at the Seminary, conducted the singers, and Archpriest Alexander Rentel, chapel ecclesiarch, presided at the service, assisted by seminarians Dn. Larry Soper and Dn. Herman Fields.

Sat 3 Memorial & Vespers 5 PM

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Gregory Palamas Liturgy 10 AM ANNUAL MEETING

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St John of Ladder Liturgy 10 AM Church School & Bible Study 12 PM

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14 Presanctified Archbishop Michael 7 PM Christ Saviour, Paramus

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Pysanky Class 10 AM to 12 PM

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“Father Sergei's music dwells in the tension between innovation and tradition, and between complexity and simplicity,” noted Mr. Russin, “a tension that reflects the American Orthodox experience.

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“His music is at the same time fresh and genuinely Orthodox,” he continued, “and that combination has fueled the vision of what music in the Orthodox Church in America—and in every Orthodox jurisdiction— can be."

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Presanctified Liturgy 6:30 PM Holy Apostles, Saddle Brook

Lenten Vespers 4 PM

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Presanctified Liturgy 6:30 PM St Johns, Passaic

Lenten Vespers 4 PM

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Following the vespers service, fellow worshippers listened to an educational talk by Harrison Russin, lecturer in Liturgical Music at the Seminary, and enjoyed a light reception. In his talk, Mr. Russin noted Fr. Sergei’s enormous contribution to North American church hymnography: the creation of English-language musical compositions with a uniquely American sound and the introduction of those pieces into Orthodox Christian parishes.

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Mrs. Freeman, commenting on her passion for singing high quality church music in the context of worship, said, “The Church has always employed music to convey her sacred theology in the liturgy; therefore, our program teaches seminarians both the traditional tonal systems of Russian, Byzantine, and other Orthodox music, as well as fundamentals such as reading musical notation, vocal production, and conducting technique.

24 Festal Vespers 5 PM

“We aim to synthesize all that we learn within the liturgy,” she explained, “producing beautiful tone and clear diction, harmonious choral blending, and seamless exchanges between clergy, choir, readers, and the people.”

31 Lazarus Saturday Liturgy 9 AM

View and listen to the entire Great Vespers service by logging onto St Vladimir’s website and then click on Orthodox Masterpieces article. At very end of the article click on the play button to listen to the Great Vespers Service. Those who can please play the service while visiting the sick and the home bound this Lenten season

Vespers & General Confession 5 PM

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Pascha in Dachau

F EBRUARY 2017

by Gleb Alexandrovitch Rahr in IN COMMUNION, Spring 2011 Dachau, April 27, 1945: The last transport of prisoners arrives from Buchenwald. Of the 5,000 originally destined for Dachau, I was among the 1,300 who survived the trip. Many were shot, some starved to death, others died of typhus. April 28: I and my fellow prisoners can hear the bombardment of Munich taking place. As the sound of artillery approaches ever nearer, orders are given proscribing prisoners from leaving their barracks. SS-soldiers patrol the camp on motorcycles as machine guns are directed at us from the watchtowers. April 29: The booming sound of artillery has been joined by the staccato bursts of machine gun fire. Shells whistle over the camp from all directions.

Suddenly white flags appear on the towers, a sign that the SS would surrender rather than shoot all prisoners and fight to the last man. At about 6:00 p.m., a strange sound can be detected emanating from somewhere near the camp gate which swiftly increases in volume. Finally all 32,600 prisoners join in the cry as the first American soldiers appear just behind the wire fence of the camp.

After the electric power is turned off, the gates open and the American GIs make their entrance. As they stare wide-eyed at our lot, half-starved and suffering from typhus and dysentery, they appear more like fifteen-year-old boys than battle-weary soldiers… An international committee of prisoners is formed to take over the administration of the camp. Food from SS-stores is put at the disposal of the camp kitchen. A US military unit also contributes provisions – my first taste of American corn. By order of an American officer, radio receivers are confiscated from “prominent Nazis” in the town and distributed to the prisoners. The news comes in: Hitler has committed suicide, the Russians have taken Berlin, and German troops have surrendered in the South and in the North. Naturally, I was ever cognizant of the fact that these momentous events were unfolding during Holy Week. But how could we mark it other than through our silent, individual prayers? A fellow prisoner and chief interpreter of the international prisoner’s committee, Boris F., paid a visit to my typhus-infested barracks, Block 27 to inform me that efforts were underway, in conjunction with the Yugoslav and Greek National Prisoner’s Committees, to arrange an Orthodox service for Easter, May 6th.

Sun 1 Palm Sunday Liturgy 10 AM Church School & Bible Study 12 PM

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PASCHA

Agape Vespers 3 PM With Easter Egg Hunt

Among the prisoners there were Orthodox priests, deacons and monks from Mount Athos. But there were no vestments, no books, no icons, no candles, no prosphoras, no wine. Efforts to acquire all these items from the Russian parish in Munich failed, as the Americans could not locate anyone from that parish in the devastated city. Nevertheless, some of the problems could be solved.

The approximately 400 Catholic priests detained in Dachau had been allowed to remain together in one barrack and say mass every morning before going to work. They offered us Orthodox the use of their prayer room in Block 26. The chapel was bare, save for a wooden table and an icon of the Theotokos hanging above the table.

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A creative solution to the problem of the vestments was also found. New linen towels were taken from the hospital of our former SS-guards. When sewn together lengthwise, two towels formed an epitrachilion and when sewn together at the ends they became an orarion. Red crosses, originally intended to be worn by the medical personnel of the SS-guards, were put on the towel-vestments.

On Easter Sunday, May 6, Serbs, Greeks and Russians gathered at the Catholic priests’ barrack. Although Russians comprised about 40 percent of the Dachau inmates, only a few managed to attend the service. By then “repatriation officers” of the special “Smersh” units had arrived in Dachau by American military planes, and began the process of erecting new lines of barbed wire for the purpose of isolating Soviet citizens from the rest of the prisoners – the first step in preparing them for their eventual forced repatriation.

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In the entire history of the Orthodox Church there has probably never been an Easter service like the one at Dachau in 1945.

Greek and Serbian priests together with a Serbian deacon wore the make-shift vestments over their blue and gray-striped prisoners uniforms. Then they began to chant, changing from Greek to Slavonic, then back to Greek. The Easter Canon, the Easter Sticheras – everything was recited from memory. The Gospel – “In the beginning was the Word” – also from memory. The Homily of St. John Chrysostom also from memory. A young Greek monk from the Holy Mountain stood up in front of us and recited it with such infectious enthusiasm that we shall never forget him as long as we live. St. John Chrysostomos himself seemed to speak through him to us and to the rest of the world as well! Eighteen Orthodox priests and a deacon, most of them Serbs, participated in this unforgettable service. Like the sick man who had been lowered through the roof of a house and placed in front of the feet of Christ the Savior, the Greek Archimandrite Meletios was carried on a stretcher into the chapel, where he remained prostrate throughout the service. The priests who participated in the 1945 Dachau Easter service are commemorated at every Divine Service held in the Dachau Russian Orthodox Memorial Chapel, along with all Orthodox Christians who lost their lives “at this place, or at another place of torture.” Within the Dachau Resurrection Chapel is a large icon depicting angels opening the gates of the Dachau concentration camp and Christ Himself leading the prisoners to freedom. Should you ever come to Germany, be sure to visit our 5 Russian chapel at Dachau and pray for all those who died “at this place, or at another place of torture.”

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St Thomas Liturgy 10 AM Church School & Bible Study 12 PM Blessing of Graves Myrrhbearers Liturgy 10 AM Visitation of Archbishop Michael 29

The Paralytic Liturgy 10 AM Church School & Bible Study 12 PM

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4 5 6 Holy Unction Vesperal Laying of the 2 PM Liturgy 10 AM Shroud 2 PM

Bridegroom Matins 6:30 PM

Presanctified Liturgy 6:30 PM

Passion Gospels 6:30 PM

Jerusalem Matins 7 PM

Pascha 11:30 PM

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Bring Monday Liturgy 9 AM St Johns, Passaic

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The Meaning of the Great Fast

The Rules of Fasting: Most Orthodox authorities agree on the following rulesI.) During the week between the Sunday of the Publican and the Pharisee and that of the Prodigal Son, there is a general dispensation from all fasting. Meat and animal products may be eaten even on Wednesday and Friday.

II.) In the following week, often termed the 'Week of Carnival', the usual fast is kept on Wed. and Fri. Otherwise there is no special fasting.

III.) In the Week before Lent, meat is forbidden, but eggs, cheese and other dairy products may be eaten on all days, including Wed. and Fri. IV.) On weekdays during the seven weeks of Lent, there are restrictions both on the number of meals taken daily and on the types of food permitted; but when a meal is allowed, there is no fixed limitation on the quantity of food to be eaten.

An Excerpt from The Lenten Triodion by Mother Mary and Kallistos Ware, 1977, pp.13-37 The True Nature of Fasting: A balance must be kept between the outward and the inward. On the outward level fasting involves physical abstinence from food and drink, and without such exterior abstinence, a full and true fast cannot be kept. Yet, the rules about eating and drinking must never be treated as an end in themselves. Neither should we over -emphasize the external rules about food, nor should we scorn these rules as outdated. We are a unity of body and soul.

But some, because of their heretical attitude towards human nature, create a false 'spiritualism' which rejects or ignores the body and view man solely in terms of his reasoning brain. This has caused a general decline in fasting. As to the argument that fasting rules are to difficult to follow in today's world, it can be said that fasting traditionally practiced in the Church has always been difficult and always involved hardship.

The primary aim of fasting is to make us conscious of our dependence upon God. The purpose of its difficulty and hardship is to lead us into a sense of inward brokeness and contrition. On the other hand, abstinence/fasting leads us to a sense of lightness, wakefulness, freedom and joy. Even though it might be debilitating at first, afterwards we find that it enables us to sleep less, to think more clearly, and to work more decisively. Prayer, fasting and almsgiving are central to the Lenten season. Divorced from prayer and from the reception of the holy sacraments, unaccompanied by acts of compassion, our fasting becomes pharisaical or even demonic. Fasting, then, is valueless or even harmful when not combined with prayer. In the Gospels the devil is cast out, not by fasting alone, but by "prayer and fasting" (Matt.

17.21; Mark 9.29). Prayer and fasting should in turn be accompanied by almsgiving- the love for others expressed in practical form, by works of compassion and forgiveness.

a.) On weekdays of the first week, fasting is particularly severe.

According to the strict observance, in the course of the five initial days of Lent, only two meals are eaten, one on Wednesday and the other on Friday, in both cases after the Presanctified Liturgy. On the other three days, those who have the strength are encouraged to keep an absolute fast; those for whom this proves impracticable may eat on Tuesday and Thursday (but not, if possible, on Monday), in the evening after Vespers, when they may take bread and water, or perhaps tea or fruit-juice, but not a cooked meal. It should be added at once that in practice today these rules are commonly relaxed. At the meals on Wednesday and Friday xerophagy is prescribed. Literally this means 'dry eating'. Strictly interpreted, it signifies that we may eat only vegetables cooked with water and salt, and also such things as fruit, nuts, bread and honey. In practice, octopus and shell-fish are also allowed on days of xerophagy; likewise vegetable margarine and corn or other vegetable oil, not made from olives. but the following categories of food are definitely excluded: i) meat; ii) animal products (cheese, milk, butter, eggs, lard, dripping); iii) fish w/ backbones; iv) vegetable oil and wine (i.e. all alcoholic drinks).

Five misconceptions answered: 1) The Lenten fast is not intended only for monks and nuns, but is enjoined by all Orthodox Christians. 2) The Triodion should not be misconstrued in a Pelagian sense. Our progress in the fast does not depend solely upon the exertion of our own will. On the contrary, whatever we achieve is to be regarded as a free gift of God. 3) Our fasting should not be self-willed but obedient. Do not try to invent special rules for fasting, we should follow as faithfully as possible the accepted pattern set before us by Holy Tradition. If our fasting becomes willful and proud, it may assume a diabolical character, bringing us not closer to God, but to Satan. This is because fasting renders us sensitive to the realities of a spiritual world which can be dangerously ambivalent- for there are evil spirits as well as good. 4) Lent is a time for joyfulness, not gloom. John Climacus says it can bring us a "joy-creating sorrow." The season of Lent falls not in midwinter when the countryside is frozen and dead, but in spring when all things are returning to life. The English word "Lent" originally had the meaning "springtime." 5) Lenten abstinence does not imply a rejection of God's creation. During the fast we deny our bodily impulses- for example, our spontaneous appetite for food and drink- not because these impulses are in themselves evil, but because they have been disordered by sin and require purification through self-discipline.

b.) On weekdays in the second, third, fourth, fifth and sixth weeks, one meal a day is permitted, to be taken in the afternoon following Vespers, and at this one meal xerophagy is to be observed.

c.) Holy Week. On the first three days there is one meal each day, with xerophagy; but some try to keep a complete fast on these days, or else they eat only uncooked food, as on the opening days of the first week. On Holy Thursday one meal is eaten, with wine and oil. On Great Friday those who have the strength follow the practice of the early Church and keep the total fast. Those unable to do this may eat bread, with a little water, tea or fruit-juice, but not until sunset, or at any rate not until after the veneration of the Epitaphion at Vespers. On Holy Saturday there is in principle no meal, since according to the ancient practice after the end of the Liturgy of St. Basil the faithful remained in church for the reading of the Acts of the Apostles, and for their sustenance were given a little bread and dried fruit, with a cup of wine. If, as usually happens now, they return home for a meal, they may use wine but not oil; for on this one Saturday, alone among the Saturdays of the year, olive oil is not permitted.

The Historical Development of the Great Fast: Three main components to the Great Fast- 1) Holy and Great Week - preceded by the Saturday of Lazarus and Palm Sunday. Started in the 2nd and 3rd centuries by observing a brief fast of one or two days before Easter. By middle 3rd cent. the Paschal fast had in many places extended to embrace the entire week prior to Easter. The developed Holy Week ritual which we have today is not found until the late 4th cent.

2) The Forty Days of the Great Fast- beginning on Monday in the first week. No evidence of this in the pre-Nicean period. First evidence is from Canon 5 of the Council of Nicea (325) which probably recognized an existing practice. By the end of the 4th cent. the 40 Day Fast had become standard practice. Evidence strongly suggests that the 40 Day fast originated in the practice of the final preparation of catechumens for the sacrament of Baptism or 'illumination.' Candidates underwent intensive training and instruction, and existing members of the church community were encouraged to share in their prayer and abstinence, thus renewing their own baptismal dedication to Christ. Why choose Easter as the time for baptizing catechumens? This sacrament is precisely an initiation into the Lord's Cross and His Resurrection (see Rom. 6.3-4). Biblical precedents for a 40 day fast: People of Israel in wilderness for 40 years (Ex. 16.35); Moses remained fasting forty days on Mt. Sinai (Ex. 34.28); Elijah abstained from all food for 40 days as he journeyed to Mt. Horeb (3 Kings 19.8); Most important of all, Christ fasted for forty days and forty nights in the wilderness tempted by the devil (Matt. 4.1).

Conclusion: It has always been held that these rules of fasting should be relaxed in the case of anyone elderly or in poor health. In present-day practice, even for those in good health, the full strictness of the fast is usually mitigated. Only a few Orthodox today attempt to keep a total fast on Monday, Tuesday and Thursday in the first week, or on the first three days of Holy Week. On weekdays- except perhaps during the first week or Holy Week- it is now common to eat two cooked meals daily instead of one. From the second until the sixth week, many Orthodox use wine, and perhaps oil also, on Tuesdays and Thursdays, and less commonly on Mondays as well. Permission is often given to eat fish in these weeks.

Personal factors need to be taken into account, as for example the situation isolated Orthodox living in the same household as non-Orthodox, or obliged to take factory or school canteen. In cases of uncertainty each should seek the advice of his or her spiritual father. At all times it is essential to bear in mind that 'you are not under the law but under grace' (Rom. 6.14), and that 'the letter kills, but the spirit gives life' (2Cor. 3.6) The rules of fasting, while they need to be taken seriously, are not to be interpreted with dour and pedantic legalism; 'for the kingdom of God is not food and drink, but righteousness and peace and joy in the Holy Spirit' (Rom. 14.17).

3) Pre-Lenten Period- During the 6th - 11th centuries, the season of Pre-Lenten preparation was expanded to include three other Sundays (besides Cheese Week- Sunday of Forgiveness). These preparatory Sundays are: Publican and the Pharisee, Prodigal Son, and Last Judgment. They are followed by a preliminary week of partial fasting, ending with the Sunday of Forgiveness.

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