The following story may partially clarify the subject we want to discuss here. A wealthy man had two sons. The older one was gentle, industrious and obedient. The younger one, to the contrary, was lazy, thoughtless and willful. He loved to run away from home to meet with his vagrant friends. This greatly saddened his father.

Once, when the father left for a few days, the younger son decided to throw a party for his friends. The music blared and the wine poured. The friends, being aroused by the wine, started to quarrel. There ensued a bad fight, culminating in severe injuries and a fire in the house. To avoid punishment, the younger son ran away. The father, upon returning home, became very upset with his younger son. The older son, feeling sorry for his brother, went to find him. After searching for several years, he finally found him, ill and exhausted in jail in some border town. The older son paid the judge the required fine and obtained his brother's release. Then he ministered to him, got him some decent clothes and took him back to his home estate. However, the younger son, realizing his guilt, was afraid even to appear before his father. To help him, the older brother went to the father, fell on his knees and tearfully began asking him to forgive the younger son. He guaranteed that the other had changed, and offered to make good all the losses his brother had caused. The father, touched by the love of the older son, forgave the younger one and accepted him unconditionally.

The younger son, having become wiser by adversity, and especially by his brother's kindness, changed completely. For the rest of his life he remained a comfort and support to his aging father.

The similarity of this story and the Christian teaching on the salvation of mankind rests on the fact that all men, not unlike the younger brother, lived in iniquity, depriving themselves of God's favor and subjecting themselves to a multitude of afflictions. The Lord Jesus Christ, like the older brother, came to our sinful world to save us and to return us to our Father's house — Heaven. He freed us from our slavery to passions and healed our souls' ailments. Through His feat, He returned to us our Heavenly Father's favor, showed us the path to everlasting life, and with His infinite love inspired in us the will and strength to do good.

To help us better appreciate the blessings of redemption, the Holy Scriptures use vivid examples from daily life, called parables. Among those especially relevant to our topic are the parable of the lost sheep found by the good shepherd, the parable about the barren fig tree tended by the provident gardener, and the parable about the vineyard that the owner's son came to harvest (cf. Matt. 18:12-14; Lk. 13:6-9; Is. 5:1-8; Matt. 21:33-44). These picturesque stories, on the one hand, remind us that the human race became lost and spiritually barren because of sin; and, on the other, they reveal the main reason which impelled the Son of God to come to the earth — His great compassion toward us.

The more we study the Scriptures, the more we become convinced that the redeeming sufferings on the Cross were the focal point of the earthly life of the incarnate Son of God. By His sufferings, He washed away our sins and repaid our debts to God, or, in the language of Holy Scripture, "redeemed" us. On Golgotha is concealed the unfathomable mystery of God's complete justice and infinite love. The fishermen of Galilee attest with utmost simplicity that the incarnate, Only-Begotten Son of God voluntarily took upon Himself the guilt of mankind and suffered for it by a humiliating and tormented death on the Cross. He took on Himself the punishment we were supposed to receive. The Apostles do not attempt to explain why such a horrible sacrifice was required, or whether God had some other way of saving us.

Undoubtedly, the entire life, every word and deed, of our Lord Jesus Christ was salutary for us, including His incarnation, whereby He poured into our decrepit nature the powerful stream of His divine life. Also salutary were His prayers for the world, the examples of His love toward all the oppressed and weak, His unselfishness and purity, His complete obedience to His Heavenly Father, and all His actions. The salvation of man was the objective of His godly teachings regarding the way one should believe and live, and what one should strive for in order to achieve the Kingdom of Heaven. His prophecies and countless miracles confirmed the truthfulness of His words and His divine ministry. Nevertheless, it is crucial to realize that all these deeds of the Savior's do not diminish the significance of the Cross. We are taught by the Scriptures that His voluntary sufferings and death were absolutely necessary for our salvation. In other words, His death on the Cross did not occur as a result of unfavorable circumstances, nor did He accept it only to admonish us, as some explain in a simplified manner: it was the main and most important event of His redemptive mission. The Lord came to earth specifically to save us by means of His suffering!

Sadly, Christian teaching about the crucifixion of the God–Man becomes for some a "stumbling-block." This is often true for persons who have formed some kind of ideology to suit their goals. As we know from the Scriptures, to many of the Jews and Gentiles of the apostolic times the assertion that the Almighty and Eternal God came to earth in the image of a mortal man, that He voluntarily endured beating, spitting, and a disgraceful death, and that this exploit was of spiritual benefit to mankind, seemed bizarre and even scandalous.

This seeming "foolishness" of the Christian message is intended to test every person's willingness to believe and to trust his Savior. The Apostle Paul shares with his disciples the experience of preaching about salvation in his Epistle to the Corinthians:

In other words, precisely that which is conceived by some as unreasonable or ridiculous is in fact the manifestation of God's infinite wisdom and power. The message of the Savior's redeeming death and resurrection serves as the foundation of many Christian truths. For example: the gifts of the Holy Spirit and the power of the Sacraments, the goal of our temporary life, the purpose of sufferings and struggles, the acquisition of virtues, and the necessity of the final judgment and the resurrection of the dead.

The mystery of redemption is closely interwoven with several crucial spiritual and psychological factors. To grasp this mystery at least partially, one has first to understand the related factors, namely: (a) What the injury to human nature, which was caused by original sin, specifically consists of. (b) How the devil's will, because of our sinfulness, gained the ability to influence and even enslave our will. (c) How, on the other hand, the love of one person is capable of favorably influencing another person and ennobling him. In concurrence with this, if true love reveals itself predominantly as sacrificial service for a loved one, then the giving up of one's life for him, undoubtedly, is the highest expression of love. (d) Once the power of human love is comprehended, one has to rise to the understanding of God's infinite love, and understand how it penetrates into the believer's soul and, by this, heals and uplifts it. Evidently, all these topics are difficult to comprehend, and redemption will remain only partially understood. (e) Besides, there is another side to redemption which transcends our physical world. On the Cross there occurred a battle between the Incarnate Son of God and proud Lucifer (Satan). Under the image of a helpless body, Jesus Christ concealed His divine nature and by this overpowered Satan and his kingdom of darkness. The details of the spiritual battle between the Incarnate God and the rebellious angels are unknown. Even the Angels, according to the Apostle Peter, do not completely understand the truth of redemption (1 Pet. 1:12). It can be likened to the mysterious scroll that only the Lamb of God was worthy to open and read (Rev. 5:1-7).

Ultimately, the way in which a person perceives the Savior's suffering on the Cross reveals his hidden disposition — either towards good or towards evil. The righteous Simeon foretold this fact to the Virgin Mary when she brought the Blessed Infant to the temple: "Behold, this Child is destined for the fall and rising of many in Israel, and for a sign which will be spoken against … that the thoughts of many hearts may be revealed" (Lk. 2:34-35). Along with this, the redemptive death of Christ, being an event which cannot be explained with human logic, and is even "enticing for the perishing," possesses a revitalizing power, which is felt by the believing heart. Renewed and warmed by this spiritual force, even the lowest of slaves to the most powerful of kings, and the most uneducated of peasants to the the greatest of scholars, bowed with trepidation before Golgotha.

The Messiah's sufferings and redeeming death were the subject of numerous prophecies and spiritually significant events of the Old Testament. Among them are the sacrifice of Isaac, the elevation of the bronze serpent in the desert, the sacrifices performed in the temple at Jerusalem, the ritual of the scapegoat, and others (Gen. 22:1-18; Num. 21:8; Lev. 16:10). Among the prophecies regarding the suffering of the Messiah, the most vivid is that found in the 53rd chapter of the book of Isaiah:

Although this prophecy was written more then seven centuries before Christ, its language is as vivid as if it were narrated by an eyewitness standing at the foot of the Cross. Undoubtedly John the Baptist referred to this very prophecy when, pointing to Jesus Christ, he said to the Jews: "Behold, the Lamb of God, Who takes away the sins of the world."

In what follows we shall examine what our Savior and His disciples said about redemption.

The Lord Jesus Christ began to tell His Apostles about His impending suffering from the first year of His public ministry. Thus, for instance, He told His disciples that "He must go to Jerusalem, and suffer much from the elders, chief priests and scribes, be killed and be raised again on the third day." When the Apostle Peter, motivated by kind feelings, tried to dissuade Him from such a deed, the Lord decisively reprimanded him saying: "Get behind me, satan! You are an offense to Me; for you are not mindful of the things of God, but the things of men" (Matt.16:21-23). Not long afterward, explaining the purpose of His coming to earth to the Apostles, the Lord said: "The Son of man did not come to be served, but to serve, and to give His life as a ransom for many" (Matt. 20:28).

A few days before His crucifixion, the Lord Jesus Christ again spoke of the great task that awaited Him, explaining to His Apostles that He had come to the earth precisely to accomplish this: "Now My soul is troubled, and what shall I say? `Father save Me from this hour'? but for this purpose I came to this hour" (Jn. 12:27). Then the Lord explained that His death would be beneficial to mankind: "The hour has come that the Son of Man should be glorified … Amen I say unto you, unless a grain of wheat falls into the ground and dies, it remains alone; but if it dies, it brings forth much grain … Now is the judgment of this world; now will the ruler of this world [the devil] be cast out. And I, if I am lifted up [the Cross] I will draw all peoples to Myself." "This, He said," adds the evangelist, "signifying by what death He should die" (Jn. 12:23–34). Only at the Last Supper, during the farewell conversation, did the Savior shed more light about the benefits of His suffering and death. In particular, the Lord explained that He must suffer for:

• the expulsion of the devil,
• the drawing of people to salvation,
• the remission of sins,
• the sending down of the Spirit Comforter, and
• the preparation of heavenly abodes.

During the Last Supper, Jesus Christ established the Sacrament of Communion and based the cleansing power of this Sacrament on His impending suffering. First, Jesus took bread, blessed and broke it, and gave it to the disciples and said: "Take, eat; this is My body which is given for you." Afterwards, pointing to the cup with wine, He said: "Drink from it all of you. For this is My blood of the New Testament, which is shed for many for the remission of sins" (Matt. 26:27-28; Lk. 22:19).

After Communion the Lord explained to the disciples in very convincing words that His suffering on the Cross was necessary for believers to receive the gifts of the Holy Spirit: "Nevertheless I tell you the truth. It is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I depart I will send Him to you" (Jn. 16:7).

The Lord further explained that He was to take upon Himself the atoning sacrifice because of His great love for mankind. Referring to the parable about the lost sheep, the Savior said to them that He is the Good Shepherd: "The good shepherd gives His life … Therefore, My Father loves Me, because I lay down my life that I might take it again. No man takes it from me, but I lay it down myself. I have power to lay it down, and I have power to take it again … Greater love has no man than this, than to lay down one's life for His friends. You are My friends if you do whatever I command you" (Jn. 10:11, 15:13-14). And, although the suffering on the Cross was to sadden greatly all of Christ's disciples, they were to be comforted by the forthcoming spiritual birth: "A woman when she is in labor has sorrow, because her hour has come; but as soon as she has given birth to the child, she no longer remembers the anguish, for joy that a human being has been born into the world" (Jn. 16:21).

As a consequence of His death on the Cross, heavenly dwelling places are prepared for believers: "And if I go and prepare a place for you [in the other world], I will come again and receive you to Myself; that where I am, there you may be also" (Jn. 14:3), i.e., in the place of His eternal glory. Although the Savior's words were so direct and unambiguous, only after the descent of the Holy Spirit did the Apostles become personally certain of the great benefits of His redeeming death and resurrection. Subsequently they used every opportunity to share their experience with their followers.

As seen in the acts of the apostles and in the other New Testament books, the message of salvation through the death and resurrection of the incarnate Son of God lies at the core of the Apostles' teachings. The Apostles used this message as the basis of all their subsequent instructions. In the coming of the Son of God to earth and His death for the redemption of mankind, the Apostles saw first of all His limitless love for mankind. The following illustrates what they often said about it:

Regarding Christ’s redemptive death, the Apostles for spoke primarily of the great blessings that it brought to the world. In particular, they taught that, with His death, Christ:

• corrected our disobedience,
• blotted out our sins,
• freed us from the devil's power,
• liberated souls from hell,
• reconciled us with God,
• laid the foundation for a New Covenant,
• sanctified and strengthened us with the Holy Spirit, and
• gave us eternal life.

Here are the Apostles' words on these topics:

Of Christ's obedience St. Paul explains that He,

And a bit further the Apostle continues: "For just as by the disobedience of one man [Adam], many were made sinners; so also one Man's [Christ's] obedience many will be made righteous" (Phil. 2:6-9; Rom. 5:19).

Of the cleansing significance of the Savior's death the apostles said the following in the most clear and vivid language:

Of the release of people from the bonds of the devil, the Apostles wrote that Christ "has made us alive together with Him, having forgiven all our trespasses, having wiped out the handwriting of requirements that was against us … He has taken it out of the way, having nailed it to the Cross. Having disarmed the principalities and powers [of darkness — demons], He made a public spectacle of them, triumphing over them" (Col. 2:13-15). Of the release of souls from Hell, we will cite the prophesy of Zechariah, quoted by Paul: "He [the Messiah] shall speak peace to the nations; His dominion shall be from sea to sea, and from the River to the end of the earth. As for you also because of the blood of your covenant I [God the Father] will set your prisoners free from the waterless pit" (Zech. 9:9-11).

Of the reconciliation with God, we read: "For if, when we were enemies, we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life." In another place, the Apostle writes to former gentiles: "You who were once alienated and enemies in your mind by wicked works, yet now He has reconciled in the body of His flesh through death, to present you holy and blameless, and irreproachable in His sight" (Rom. 5:10; 2 Corinthians 5:18-19; Col. 1:20-22).

Of the establishment of the New Testament [or covenant] the Apostle Paul reminds the Jews of Jeremiah's prophesy:

In speaking about the sanctification of believers the Apostle Paul compares Christ's ordeal to the sacrifices carried out in the Old Testament temple:

Because of the redemptive death of the Messiah, the Heavenly Father sends to believers the grace of the Holy Spirit. From now on the divine power helps the Christian to struggle against sin and live righteously. The Apostle calls this divine help "The Law of the Spirit," in contrast to the powerless and stern law of the Old Testament:

Finally, reminding Christians of the most joyous outcome of Christ's atonement — the victory over death and the universal resurrection of the dead — St. Paul comforts them, saying:

Note: Also of interest are the following comparisons occasionally made by Fathers of the Church, which show a close relationship between Adam's sin and Christ's ordeal on the Cross: the tree of knowledge in Eden and the tree of the Cross on Golgotha; the rebellion of Adam and the utmost obedience of Christ; a proud pretension to become king and a crown of thorns; the sweetness of forbidden fruit and the bitterness of vinegar; impudent hands reaching towards the tree and hands helplessly nailed to the Cross.

As we have seen, the apostles taught that all the blessings of this life and in the life to come are the direct result of the suffering on the Cross of the incarnate Son of God. These blessings extend not only to mankind but also to all of nature and even the entire universe, which will be renewed on the day of the general resurrection.

For us the most important blessing of the redemptive death and resurrection of Christ is the gift of a new life in Christ — the ability to live spiritually, to perfect oneself and become likened to God. All this is referred to in the Scriptures as becoming a new man or new creation. Before Christ, man was unable to lead a true spiritual life and was a prisoner of his corporal, often sinful desires. The blessings of redemption inspire new thoughts, a new outlook on life. Redemption exposes the emptiness and vanity of our earthly existence and reveals how joyful and wonderful is the life to come. The grace of the Holy Spirit constantly helps us on the way to our ultimate goal. It replaces the feeling of oppression and bitterness with lightness and inner peace; the thirst for vile pleasures with the sweetness of a relationship with God; sickly self-love with a noble desire to do good.

Of course, any kind of growth and perfection demands personal effort as well. God leads and helps us and gives us all the tools to succeed, but constancy and struggle are necessary ingredients to become virtuous. These difficulties, both outer and inner, are called personal "crosses." Every Christian has to carry his personal cross if he wants to participate in his victory over evil. Salvation consists of two parts: the objective part already accomplished by Jesus Christ on the Cross, and the subjective part which consists of a personal effort to become a true Christian. About this second aspect of salvation, Jesus says: "He who follows after Me [wants to be My disciple] but does not take his cross, is not worthy of Me" (Matt. 10:38). There is nothing bleak in this carrying of one's personal cross. The Apostles, in talking about a Christian's struggle, comforted themselves and others with the words: "The sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us" (Rom. 8:17). And the more a Christian shares in Christ's sufferings, the more he will share in His glory.

A few words about the sign of the cross. Before Christ, the cross was an instrument of the cruellest punishment, and a symbol of horror. After His sufferings, it became the sign of the victory of good over evil and of life over death; it became the reminder of the limitless love of God and a source of happiness. The incarnate Son of God sanctified the cross with His blood and made it the carrier of His blessings and holiness. Because of these properties, the sign of the cross became an essential component of Christian life since apostolic times, used in all Church services and private prayers. For instance, water is blessed and becomes holy with the sign of the cross, and bread and wine are transformed into the Body and Blood of Christ; in summary, all Sacraments acquire their spiritual power through the sign of the cross. As flies cannot tolerate flame, so demons cannot stand the presence of the cross. The sign of the cross protects a Christian from accidents and misfortunes and attracts God's help to him. That is why Orthodox Christians revere the cross so much, bless themselves with the sign of the cross, wear a cross on their chest and adorn their homes and churches with crosses.

Comment:

All Wednesdays and Fridays are dedicated to the redemptive passion of Jesus Christ on the Cross, as well as the following holidays: the Exaltation of the Holy Cross (September 14, old style; September 27, new style), the Sunday of the Veneration of the Cross (the third Sunday of Lent), and Passion Week.

Scripture readings at services dedicated to the cross: at Great Vespers: Exod. 15:22–16:1; Prov. 3:11-18; Isaiah 60:11-16. At Matins: Jn. 12:28–36. At the Liturgy: 1 Cor. 1:18–24; Jn. 19:6–35. In place of the Trisagion the choir sings: "We venerate Thy cross, O Master, and we glorify Thy holy resurrection."

Supreme Ruler and Lord of Heaven and earth, seeing Thee, the Immortal King, hanging on the Cross, all creation was changed, Heaven was horrified, and the foundations of the earth were shaken. But we, unworthy as we are, offer Thee thankful adoration for Thy Passion in our behalf, and with the robber we cry to Thee:

In completing the choirs of angels, Thou dist not take on the angelic nature, but being the Eternal God, for my sake Thou becamest man, and Thou didst restore to life men who were dead through sin with Thy Life-giving Body and Blood. Therefore, in gratitude for Thine amazing love, we humbly cry to Thee:

Seeing Thee in the Garden of Gethsemane struggling in prayer till Thou didst sweat blood, an angel appeared and strengthened Thee when our sins weighed upon Thee like a heavy burden. For, having taken lost Adam on Thy shoulders, Thou didst bring him to the Father by bending Thy knees and praying. For this I sing to Thee with faith and love: Alleluia!

The Jews did not know the incredible truth of Thy voluntary Passion. Therefore, when Thou didst say to those who were seeking Thee at night with lanterns: I AM HE, even though they fell to the ground, yet afterwards they bound Thee and led Thee to the judgment hall. But we fall down before Thee on the Way of the Cross and cry with love:

By the power of Thy divinity Thou didst foretell to Thy disciple his threefold denial. But even though after this he denied Thee with an oath, yet when he saw Thee, His Lord and Master, in the high priest's court his heart was touched, and he went out and wept bitterly. Look, then, also upon me, O Lord, and strike my hard heart, that with my tears I may wash away my sins and sing to Thee: Alleluia!

Having true power as High Priest for ever, after the order of Melchizedek, Thou didst stand before the criminal high priest Caiaphas. O Lord and Master of all, Who didst accept torture from Thy slaves, accept from us these prayers and praises:

Breathing a storm of murderous thoughts, the Jews having listened to the voice of the father of lies and manslayer from time immemorial, the devil, rejected Thee, the right Way, the Truth, and the Life. But we confess Thee to be Christ, the power of God, in Whom are hidden all the treasures of wisdom and knowledge, and we cry: Alleluia!

Having heard Thy meek and gentle words, Pilate delivered Thee up to be crucified as deserving death, even though he himself bore witness that he had found not a single fault in Thee. Then he washed his hands, but defiled his heart. And wondering at the mystery of Thy voluntary Passion, with compunction we cry to Thee:

Thou wast all arrayed in Thy divine blood, O Thou Who coverest Thyself with light as with a garment. I know, indeed I know with the Prophet why Thy garments are purple. I, Lord, it is I who wounded Thee with my sins. So to thee Who was wounded for my sake I thankfully cry: Alleluia!

Foreseeing Thee in spirit covered with shame and wounds, the divinely inspired Isaiah cried in horror: We have seen Him, and He had no form or beauty. And we, seeing thee on the Cross, with faith and amazement cry:

Thou wast a spectacle and marvel to men and angels, and to Pilate who said of Thee: Behold the Man! Come, then, let us worship Jesus Who suffered abuse for our sake, as we cry:

Wishing to deliver mankind from slavery to the enemy, Thou didst humble Thyself before Thine enemies, O Jesus, and like a lamb that is dumb Thou wast led to the slaughter, and didst endure wounds all over, that having healed the whole man, he might cry: Alleluia!

Wonderful patience didst Thou show when, after the sentence of the unjust judge, the soldiers reviled Thee and inflicted cruel wounds on Thy Most-pure Body, so that it was purple with blood from head to foot. Therefore with tears we cry to Thee:

Strange and wonderful it was when Moses and Elijah appeared to Thee on Tabor and spoke of Thy death which Thou wast about to accomplish in Jerusalem, that having beheld Thy glory there and seen our salvation here, they might cry: Alleluia!

Everywhere persecuted by the Jews on account of the great multitude of my sins, Thou didst endure my shame and torment. For some say that Thou art opposed to Caesar, others accuse Thee of being a criminal while some cry: Take Him, take Him, and crucify Him. So to Thee, our Lord, condemned by all and led to crucifixion, from the depth of our souls we say:

All nature was confounded at the sight of Thee hanging on the Cross: in the heavens the sun hid his rays, the earth quaked, the veil of the Temple was torn, the rocks split, and hell gave up her dead. But we worship on the place where Thy most pure feet stood, crying: Alleluia!

Eloquent orators, even if they speak much, cannot render sufficient gratitude for Thy Divine Passion, O Lover of mankind. But our souls and bodies, our hearts and all our members with compunction cry to Thee:

Desiring to save the world, Thou didst heal the blind, the lame, the lepers, the deaf and the dumb, and didst drive out evil spirits. But the foolish Jews, breathing envy and malice, nailed Thee to the Cross, not knowing how to sing: Alleluia!

Jesus Eternal King, Thou sufferest in every limb for my intemperance and incontinence, that Thou mightest make the whole of me pure, giving us a pattern in everything that we might follow in Thy steps and cry:

Tenderest songs did Thine immaculate Mother offer to Thee, saying: Even though Thou sufferest on the Cross, yet I know Thee from the womb to be begotten of the Father before the morning star, for I see that all creation is suffering with Thee. Thou surrenderest Thy spirit to the Father. Receive also my spirit and forsake me not as I cry: Alleluia!

Like a light-receiving lamp the immaculate Virgin stood at Thy Cross burning with love and torn with a mother's sorrow for Thee, the true Sun of Righteousness that was setting in the grave, and with Her accept these prayers of our heart:

Grant me Thy Grace, O Jesus my God. Receive me as Thou didst receive Joseph and Nicodemus, that I may offer to Thee my soul like a clean shroud, may anoint Thy most pure body with the fragrant spices of virtue, and may have Thee in my heart as in a tomb, as I cry: Alleluia!

Praising Thy voluntary Crucifixion, we worship Thy Passion, O Christ. We believe with the centurion that Thou art truly the Son of God Who art coming on the clouds with power and great glory. Put us not then to shame, who are redeemed by Thy blood, and thus cry aloud:

O Jesus Christ, Lamb of God, Who takest away the sins of the world, accept this small act of thanksgiving offered to Thee with all our soul, and heal us by Thy saving Passion from all sickness of soul and body. Protect us by Thy Cross from enemies visible and invisible, and forsake us not at the end of our life, that saved by Thy death from eternal death, we may unceasingly cry to Thee: Alleluia!

In completing the choirs of angels, Thou dist not take on the angelic nature, but being the Eternal God, for my sake Thou becamest man, and Thou didst restore to life men who were dead through sin with Thy Life-giving Body and Blood. Therefore, in gratitude for Thine amazing love, we humbly cry to Three:

Supreme Ruler and Lord of Heaven and earth, seeing Thee, the Immortal King, hanging on the Cross, all creation was changed, Heaven was horrified, and the foundations of the earth were shaken. But we, unworthy as we are, offer Thee thankful adoration for Thy Passion in our behalf, and with the robber we cry to Thee:

Jesus, Son of God, remember us when Thou

comest in Thy Kingdom!

Lord Jesus Christ, Son of the Living God,

Creator of Heaven and earth, Saviour of the world,

Behold I who am unworthy and of all men most sinful,

humbly bow the knee of my heart before

the glory of Thy majesty and praise Thy Cross and Passion,

and offer thanksgiving to Thee, the King and God of all,

that Thou wast pleased to bear as man all labours and hardships,

all temptations and tortures,

that Thou mightest be our Fellow-sufferer and Helper,

and a Saviour to all of us in all our sorrows, needs, and sufferings.

I know, O all-powerful Lord, that all these things

were not necessary for Thee,

but for us men and for our salvation Thou dist endure Thy Cross and Passion

that Thou mightest redeem us from all cruel bondage to the enemy.

What, then, shall I give in return to Thee, O Lover of mankind,

for all that Thou hast suffered for me, a sinner?

I cannot say, for soul and body and all blessings come from Thee,

and all that I have is Thine, and I am Thine.

Yet I know that love is repaid only by love.

Teach me, then, to love and praise Thee.

Trusting solely in Thine infinite compassion and mercy, O Lord,

I praise Thine unspeakable patience,

I magnify Thine unutterable exhaustion,

I glorify Thy boundless mercy,

I adore Thy purest Passion,

and most lovingly kissing Thy wounds, I cry:

Have mercy on me a sinner,

and cause that Thy holy Cross may not be fruitless in me,

that I may participate here with faith in Thy sufferings

and be vouchsafed to behold also the glory of Thy Kingdom in Heaven.

Eirmos: When Israel walked on the sea as on dry land, on seeing their pursuer Pharaoh drowned, they cried: Let us sing to God a song of victory.

Have mercy on me, O God, have mercy on me.

Troparion: Now I, a burdened sinner, approach Thee, my Lord and God. But I dare not raise my eyes to Heaven. I only pray, saying: Give me, O Lord, the sense to weep bitterly over my deeds.

Have mercy on me, O God, have mercy on me.

O woe is me, a sinner! Wretched am I above all men. There is no penitence in me. Give me, O Lord, tears to weep bitterly over my deeds.

Glory to the Father, and to the Son, and to the Holy Spirit:

Foolish, wretched man, you are wasting your time in idleness! Think of your life and turn to the Lord God, and weep bitterly over your deeds.

Now and ever, and to the ages of ages. Amen.

Theotokion: Most pure Mother of God, look upon me, a sinner, and deliver me from the snares of the devil, and guide me to repentance, that I may weep over my deeds.

Eirmos: There is none holy as Thou, O Lord my God, Who has exalted the power of Thy faithful, O Good One, and strengthened us on the rock of Thy confession.

Have mercy on me, O God, have mercy on me.

Troparion: When the thrones are set at the dread judgment, then deeds of men will be exposed. Then alas for the sinners sent to torment! And knowing that, my soul, repent of your evil deeds.

Have mercy on me, O God, have mercy on me.

The righteous will rejoice, but the sinners will weep. Then no one will be able to help us, but our deeds will condemn us. Therefore, before the end dawns, repent of your evil deeds.

Glory to the Father, and to the Son, and to the Holy Spirit:

Woe is me, a great sinner, who has defiled myself by my deeds and thoughts. Not a tear-drop do I have, because of my hard-heartedness. Now raise yourself from the earth, my soul, and repent of your evil deeds.

Now and ever, and to the ages of ages. Amen.

Theotokion: Lo, thy Son calls, O Lady, and teaches us what is good. But, sinful as I am, I always flee from the good. But do thou, O merciful one, have mercy on me, that I may repent of my evil deeds.

Lord, have mercy (Thrice).

I think of the awful day and weep over my evil deeds. How shall I answer the Immortal King? How shall I, a prodigal, dare to look at the Judge? O gracious Father, Only-Begotten Son, and Holy Spirit, have mercy on me.

Glory to the Father, and to the Son, and to the Holy Spirit, now and ever, and to the ages of ages. Amen.

Theotokion: Bound now with many chains of sins, and inhabited by cruel passions, I have recourse to thee, my salvation, and cry: Help me, O Virgin, Mother of God.

Eirmos: Christ is my power, my God and my Lord, the holy Church divinely sings, crying with a pure mind, keeping festival in the Lord.

Have mercy on me, O God, have mercy on me.

Troparion: Broad is the way here and conducive to indulging in pleasures, but how bitter it will be on the last day when the soul is separated from the body! Beware of pleasures, man, for the sake of the Kingdom of God.

Have mercy on me, O God, have mercy on me.

Why do you wrong the poor? Why do you withhold the wage of the hired servant? Why do you not love your brother? Why do you run after pride and lust? And so, stop these things, my soul, and repent for the sake of the Kingdom of God.

Glory to the Father, and to the Son, and to the Holy Spirit:

O thoughtless man! How long will you busy yourself like a bee, accumulating your fortune? For it will perish like dust and ashes soon. But seek rather the Kingdom of God.

Now and ever, and to the ages of ages. Amen.

Theotokion: O Lady, Mother of God, have mercy on me, a sinner. Strengthen me in the virtues and keep me safe, lest sudden death take me by surprise. And bring me, O Virgin, to the Kingdom of God.

Eirmos: Illumine with Thy divine light, I pray, O Good One, the soul of those who with love rise early to pray to Thee, that they may know Thee, O Word of God, as the true God, Who recalls us from the darkness of sin.

Have mercy on me, O God, have mercy on me.

Troparion: Remember, wretched man, how you are enslaved to lies, calumnies, theft, infirmities, wild beasts and fears, on account of your sins. O my sinful soul, is that what you have desired?

Have mercy on me, O God, have mercy on me.

My members tremble, for with all of them I have sinned: with my eyes in looking, with my ears in hearing, with my tongue in speaking evil, and by surrendering the whole of myself to hell. O my sinful soul, is that what you have desired?

Glory to the Father, and to the Son, and to the Holy Spirit:

Thou didst receive the prodigal and the robber who repented, O Savior, and I alone have succumbed to sinful sloth and have become enslaved to evil deeds. O my sinful soul, is this what you have desired?

Now and ever, and to the ages of ages. Amen.

Theotokion: Wonderful and speedy helper of all men, help me, Mother of God, unworthy as I am, for my sinful soul desires that.

Eirmos: Beholding the sea of life surging with the flood of temptations, I run to Thy calm haven, and cry to Thee: Raise up my life from corruption, O Most Merciful One.

Have mercy on me, O God, have mercy on me.

Troparion: I have lived my life wantonly on earth and have delivered my soul to darkness. But now I implore Thee, O merciful Lord, free me from this work of the enemy and give me the knowledge to do Thy will.

Have mercy on me, O God, have mercy on me.

Who does such things as I do? For just like a swine lying in the mud, so I serve sin. But do Thou, O Lord, pull me out of this vileness and give me the heart to do Thy commandments.

Glory to the Father, and to the Son, and to the Holy Spirit:

Rise, wretched man, to God and, remembering your sins, fall down before your Creator, weeping and groaning, for He is merciful and will grant you to know His will.

Now and ever, and to the ages of ages. Amen.

Virgin Mother of God, protect me from evil visible and invisible, O immaculate one, and accept my prayers and convey them to thy Son, that He may grant me the sense to do His will.

Lord have mercy (thrice).

Glory to the Father, and to the Son, and to the Holy Spirit, now and ever, and to the ages of ages. Amen.

Kontakion: O my soul, why do you become rich in sins? Why do you do the will of the devil? On what do you set your hope? Stop these things and turn to God with tears, and cry: O Merciful Lord, have mercy on me, a sinner.

Oikos: Think, my soul, of the bitter hour of death and the awful judgment of your God and Creator. For terrible Angels will seize you, my soul, and will lead you into the eternal fire. And so, before your death, repent and cry: O Lord, have mercy on me, a sinner.

Eirmos: An Angel made the furnace throw dew on the holy Children. But the command of God consumed the Chaldeans and prevailed upon the tyrant to cry: Blessed art Thou, O God of our fathers.

Have mercy on me, O God, have mercy on me.

Troparion: Do not hope, my soul, for corruptible wealth, and for what is unjustly collected. For you do not know to whom you will leave it all. But cry: O Christ our God, have mercy on me, who am unworthy.

Have mercy on me, O God, have mercy on me.

Do not trust, my soul, in your physical health, and in your quickly-passing beauty. For you see that the strong and the young die. But say: O Christ our God, have mercy on me, who am unworthy.

Glory to the Father, and to the Son, and to the Holy Spirit:

Remember, my soul, eternal life and the Heavenly Kingdom prepared for the saints, and the outer darkness and the wrath of God for the evil, and cry: O Christ our God, have mercy on me, who am unworthy.

Now and ever, and to the ages of ages. Amen.

Theotokion: Fall down, my soul, before the Mother of God, and pray to her; for she is quick to help those who repent. She prays to Christ, her Son and our God and has mercy on me who am unworthy.

Eirmos: Thou didst make flame sprinkle the sacrifice of a righteous man with water. For Thou alone, O Christ, doest all as Thou willest. Thee we exalt throughout all ages.

Have mercy on me, O God, have mercy on me.

Troparion: How can I not weep when I think of death? For I have seen my brother lying in his coffin, inglorious and hideous. What, then, do I expect? And what do I hope for? Only grant me, O Lord, repentance before my end (twice).

Glory to the Father, and to the Son, and to the Holy Spirit:

I believe that Thou wilt come to judge the living and the dead, and all will stand in order, old and young, lords and princes, priests and virgins. Where shall I find myself? Therefore I cry: grant me, O Lord, repentance before my end.

Now and ever, and to the ages of ages. Amen.

Theotokion: Most pure Mother of God, accept my unworthy prayer and preserve me from sudden death; and grant me repentance before my end.

Eirmos: It is impossible for men to see God, upon Whom the orders of Angels dare not gaze. But through Thee, O all-pure one, did the Word incarnate appear to men, and with the Heavenly Hosts we magnify Him, and Thee we call blessed.

Have mercy on me, O God, have mercy on me.

Troparion: I now have recourse to you, holy Angels, Archangels, and all the Heavenly Hosts Who stand at the throne of God: pray to your Creator that He may save me from eternal torment.

Have mercy on me, O God, have mercy on me.

Now I turn to you with tears, holy patriarchs, kings and prophets, apostles and holy prelates, and all Christ's elect: help me at the judgment, that He may save my soul from the power of the enemy.

Glory to the Father, and to the Son, and to the Holy Spirit:

Now I lift my hands to you, holy martyrs, hermits, virgins, righteous and all the saints, who pray to the Lord for the whole world, that He may have mercy on me at the hour of my death.

Now and ever, and to the ages of ages. Amen.

Theotokion: O Mother of God, help me who have strong hope in thee; implore thy Son that He may place me on His right hand, unworthy as I am, when He sits to judge the living and the dead. Amen.

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(cross.doc 04-01-2004)