Clergy Meeting

Posted on by Fr. Peter

The Leadership of the Eastern Deanery

Every so often, once or twice a year, the clergy of my diocese gather for a meeting.  Our Archdiocese is broken down into smaller administrative units called deaneries and ours covers the eastern third of the United States.  Not all of the clergy able to attend but yesterday 12 priests gathered with our 2 bishops for a day of meetings.
These meetings are always a great experience for no other reason than it gives us a chance to catch up with one another.  We see each other so infrequently it is nice to be able to see how all of the other priests in the Archdiocese are doing.
On the agenda for yesterday’s meeting was updates from our bishops of happenings around the Archdiocese as well as with the Assembly of Bishops.  We have 2 young, energetic bishops who put many miles on their cars each year as our Archdiocese covers all of North and South America (we have 3 parishes in South America).  They also sit on the Synod of the Romanian Orthodox Church and that involves several trips to Romania each year.  They never seem to stop!  I am very thankful God sent 2 Holy, and tireless men to lead our Archdiocese.
Each year the Romanian Patriarch selects a topic as a focus for the year.  Last year this topic was the Sacraments of Baptism and Holy Matrimony.  Around the Archdiocese we held symposia and other gathers around this topic and much of the writing of the clergy centered around these two topics.  Yesterday we were presented with draft copies of two booklets that have been prepared that summarizes the teaching of the Orthodox Church on these two subject as well as the practical aspects of performing both Sacraments (for example; when weddings can take place, who can serve as a sponsor for baptism etc.).  I say draft copies because our Archdiocese functions in four different languages, Romanian, English, French, and a little Spanish so everything needs to be translated and then edited.  We hope to have these booklets completed by the time our Congress meets in July.
This year the topic selected by the Patriarch is the Sacrament of Anointing.  I am pleased that this is the topic selected this year as this is an often misunderstood Sacrament in our Church.  People believe that this is only used when one is dying.  When the priest shows up the undertaker is not far behind.  This could not be further from the truth!  This is an important ministry in our Church and I am glad to see that it will be taking center stage this year.
Last month the Archdiocese hosted a Symposium at Holy Cross Greek Orthodox Seminary in Brookline, Massachusetts and the papers presented will be printed in our Annual Almanac at the end of the year.  Yesterday we were treated to a short paper on the subject and a discussion of the practical application of this in the parish.  It is a wonderful experience to sit around a room and have this kind of discussion with other clergy.  I am planning more study and writing on this subject as the year progresses.
Another very large project of the Archdiocese is the English/Romanian Divine Liturgy book.  We have been working on this for several years and it is coming to an end.  It is amazing how much work is involved in a book such as this.  It seems easy on the surface but, as my Roman Catholic brothers and sisters can attest too, translation is never easy.  The biggest problem is we do not have a common English translation of the Liturgy.  Some are fine and some are just horrible.  Some use the Olde English while others use modern English.  So many choices.  And if that in not enough just as we finished, actually the day we sent out the final draft for review, the Holy Synod in Romania released a new translation of the Liturgy in Romanian.  Back to the drawing board.
It is interesting to note that the Church in Romania has always updated the Liturgical language as the vernacular changes.  Languages evolve and change over time and the Church has changed along with this.  Some Churches use a “Church Language” like Church Slavonic and I believe that the Greek used in Liturgy is a more formal language then what is spoken on the street so to speak.  So we had to change the Romanian version of the Liturgy but we also needed to modify some of the English words to fit the Romanian usage, not many, but it still had to be done.  I can say the final draft, we hope, has now been released and we hope to put it in trial usage soon.  We are being very practical about this and we are going to give it a test drive for a few months to make sure it works.   Because we sing the Liturgy it has to flow and in some sense it needs to be poetry as well as Liturgical.
During an amazing lunch we continued our time to catch up with one another and then a few final presentations on financial matters and other items that will be on the agenda for the upcoming Congress in July.

When the meeting was first announced I was not looking forward to attending.  It is a day out of my schedule that I cannot afford to give up and it would be a rather long day.  The trip was three and half hours in each direction, but as I sit today and write this I am very happy that I attended and I look forward to the next meeting.

The Doubt of Thomas

Posted on by Fr. Peter
The Second Sunday after Pascha in the Orthodox Church is dedicated to the Doubt of St. Thomas. I find it interesting that we would set aside a Sunday, after we just celebrated the Feast of Feats, to the doubt of one of the closest followers of Jesus. I find great consolation in the fact that the Apostles were real people with real faults and doubts.
Many years ago when I was about to enter the novitiate in the Benedictine Monastery I had to choose a name that would be given to me by the abbot. I could have used my given name, and my mother would have been pleased if I had by the way, that name is Michael. But I wanted to have a new name to go along with the new person I was going to become in the monastery, so I chose Peter.
I had to justify my choice of names and so I wrote in my letter to the abbot that I chose Peter for several reasons. One was that the feast day of St. Peter is the same day and my birthday and therefore it would be easy to remember and the second was that Peter always seems to catch on just a little after the others and he was always putting his foot in his mouth. Just like me! So, here I am today, as Peter.
Thomas was just like the rest of them. He was chosen by Jesus to be one of his closest friends and would go on, as tradition tells us, to found the Church in India. But Thomas had doubts. He was not present when Jesus appeared the first time and when he heard the story he was skeptical like many of us would be. He was a real person and he needed real proof of what was going on. His world had really changed in the last few days and he was scared.
So Jesus returned and told Thomas to touch him and place his hand in the wound in his side. Scripture does not tell us what Thomas did with the exception of crying out, “My Lord and My God!” In an instant Thomas was converted.
We all have doubts. In this world we live in it is hard to have faith in anything. We have lost faith in people, we have lost faith in the government, and many people have lost faith in the Church. Jesus told us that the world would hate us and we are seeing His words come to pass. It is not easy to have faith when attacks are coming from all corners and the very ground under us is shifting. We need stability and I pray that the Church can be that place!
Doubt that leads to understanding is, in many ways, the doubt that Thomas had. He did not write off what the others were telling him he was just skeptical of it. He needed more information and his doubts lead him to seek that information and understanding. We need do the same thing. If we have doubts we need to ask questions. We need to seek out those who can give us the straight answers and not some watered down politically correct version of the truth. The world today needs a clear voice that will clear up the doubts and uncertainty that we all have. That voice needs to be the Church.
Thomas had doubts, but that doubt was turned into great faith and that faith was used to change the world. Where is your faith? What are your doubts and concerns? Where are you turning for answers?
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Red Eggs at Pascha

Posted on by Fr. Peter
If you have been following these pages for the last few months you know that in the fall I acquired a flock of chickens, seven to be exact. During that time I have learned a lot about chickens and their eggs I find all of the absolutely fascinating. However the tradition of the Red Eggs at Pascha (that’s the word we Orthodox use for Easter) in even more fascinating.

It is a tradition in many Byzantine Churches, not so much in the Slavic Church, that the faithful will bring red dyed chicken eggs to Church on Holy Saturday night. These eggs are blessed at the conclusion of the service and then distributed to the people. The eggs are crack, one on another, whilst exclaiming “Christ is Risen.” There is sort of a contest involved to see who can last the longest cracking their egg.

As with everything that we do in the Church there is a tradition behind all aspects of the egg. I say tradition because there is very little theological meaning behind it but tradition is important as well.

The eggs are dyed red to symbolize the blood of Jesus Christ that has been shed for the life and salvation of the world. The hard shell of the egg represents the tomb of Jesus where He was placed after the Crucifixion. And the cracking of the eggs represents the Resurrection of Jesus from the dead.

There are of course many legends of how this all began. Some of it involves the fasting that we Orthodox partake in during Great Lent. If you follow the fast as prescribed by the Church you will not eat meat or dairy products for the 40 days. However, as I have found out, Chickens do not follow the fast and they continue to lay eggs. So as not to let the eggs spoil, and therefore wasting food, people would hard cook them and preserve them. They would then bring them to Church on Pascha to be eaten.

One of my favorite legends involves Mary Magdalene, actually there are several that involve her and many think that the tradition of the Red Eggs came from her. The story goes that on the day of Resurrection, Mary Magdalene was bringing as basket of eggs to share with the other women who had gone to the tomb to prepare the body of Jesus. If you recall the story they buried him in haste and returned the next day to complete the process of burial. When she saw the risen Christ, the eggs in her basket turned red. Hence the egg became associated with the stone that was placed in front of the tomb.

Another legend involving Mary Magdalene has her traveling to Rome. She stands before the Emperor Tiberius and presents him with an egg and says, “Christ is Risen.” Tiberius responds that if this is true this egg will turn red. Guess what? The egg turned red.

The last legend that I will share involves the Virgin Mary, mother of Jesus. The legend states that the Theotokos brought a basket of hard cooked eggs to the soldiers that were to Crucify her son. She brought them in the hopes that they would treat Him well during the task that they had to complete. As she presented the basket of eggs to one of the soldiers her tears fell on the eggs and they turned red.

So, as you can see, there are many different legends and practices involving the Red Eggs at Pascha. These are all fun traditions but should not, and cannot replace the joy of the Resurrection of Christ.

Christ is Risen! Indeed He is Risen!

Holy Thursday ~ Washing of the Feet

Posted on by Fr. Peter
Many Orthodox have never seen this service as it has been suppressed in many parishes.  The proper place of this service is on Holy Thursday.  At present it is served mainly in monasteries and some cathedrals.  Watch this video from Jerusalem to see how it is done.

http://www.reuters.com/resources_v2/flash/video_embed.swf?videoId=205547556&edition=BETAUS

The Awesomeness of the Priesthood

Posted on by Fr. Peter
On Lazarus Saturday, April 7th, I had the great honor of participating in the ordination of one of my spiritual children. Subdeacon Michael became Fr. Deacon Michael in an amazing liturgical celebration. Every Liturgical celebration in the Orthodox Church is an amazing thing but this one was very special.
During the ordination, 2 priests escort the man to be ordained to the bishop who stands at the Royal Gate. As the candidate bows three times, the sponsoring priests sing, “Command” and then present the candidate to the bishop who blesses him. He is then lead into the Holy Place, through the Royal Gate, and led around the altar three times, each time his kisses the corners of the altar and the bishops hand.
After the third time around the altar the candidate kneels at the altar whilst the bishop reads the prayer of ordination. Kneeling behind him, listening to that prayer once again, was a reminder of my own ordination almost 8 years ago. We all need little reminders from time to time.
During communion, there were more priests present then needed for communion; we had a little discussion about how nervous we all were during our own ordinations. One priest related a story that since he is left handed, we usually distribute communion with our right hands, he was shaking so much he was afraid he was going to drop the sacred body and blood.
We started talking about how we lose that fear and how sometimes serving at the altar becomes just something that we do. That is not really the right way to put it but somehow we lose that “awe” that is a better word, the awe of standing there doing what we do!
It is an awesome privilege to be a priest in God’s Holy Church and to serve His people. To stand at the altar and offer the mystical sacrifice not only for myself but for all those that God has entrusted to me is an awesome responsibility and one that we constantly need to be reminded of. I sometimes lose sight of this and I am glad I was reminded of this at the ordination.
Tonight we will serve the Unction Service and anoint all of those present with oil for healing of ailments of body, soul, and mind. This is another reminder of the awesome responsibility of the priesthood. Usually this service is served by seven priests, but during Holy Week in Byzantine Churches and some Slavic ones, the service is done by a single priest, the father of the community.
The service is part of the Matins of Holy Thursday and consists of seven Epistle Readings, Seven Gospel readings, and Seven prayers over the oil and the people. For me the most poignant prayer and the one that reminds me of this awesome job I have is the fifth of the seven prayers. Right in the middle of the prayer I will read these words:
“Even me, Your lowly, sinful and unworthy servant, caught up in a welter of transgressions, and wallowing in unseemly thoughts, You have called to the sacred and lofty order of the priesthood, enabling me to enter beyond the inner veil, into the Holy of Holies, where the holy angels long to look and hear the covenant voice of the Lord God, and behold with their own eyes the presence of the holy oblation, and delight in the divine and sacred Liturgy.
You have judged me worthy to mediate Your heavenly mysteries, to bear gifts and offerings for my own sins and for the failings of the people, to intercede for Your spiritual flock, that through Your great and ineffable love You might blot out their iniquities. Will you, most gracious King, hear my prayer at this hour and on this holy day, and in every time and place and give heed to the voice of my supplication.”

Each year when I pray this prayer during this service I cannot help but get a little choked up by these words. A great reminder of why we do what we do! The priest is to “intercede for Your spiritual flock”
To all my brother priests who might be reading this I pray that together we never lose the sense of the awesomeness of what we do!

7 April ~ St. Tikhon of Moscow, Enlightener of North America

Posted on by Fr. Peter
Our father among the saints Tikhon of Moscow (1865–1925), Enlightener of North America, was Patriarch of Moscow and All Russia (1917–1925).
While in America, he established his cathedral in New York City, and presided over a vast archdiocese, encouraging and authorizing many publications in the English language. Among these, he encouraged the translation of the Eastern liturgy into English by Isabel Florence Hapgood, and he wrote an extensive catechism based on the Nicene Creed and the Our Father. His feast day is celebrated on April 7 by New Calendar churches, on March 25 by Old Calendar churches; his glorification is celebrated on September 26, and he is also commemorated on the feast of the New Martyrs and Confessors of Russia, celebrated on the Sunday nearest to January 25, which was the date of the martyrdom of Metropolitan Vladimir of Kiev, the first Bishop of the new martyrs.

St. Tikhon was born on January 19, 1865. His father was Ioann Belavin, a rural priest of the Toropetz district of the Pskov diocese. “From his early years he displayed a particular religious disposition, love for the Church as well as rare meekness and humility. … From 1878 to 1883, Vasily studied at the Pskov Theological Seminary. … His fellow students liked and respected him for his piety, brilliant progress in studies, and constant readiness to help comrades, who often turned to him for explanations of lessons, especially for help in drawing up and correcting numerous compositions. Vasily was called ‘bishop’ and ‘patriarch’ by his classmates.”

“Following graduation from the Pskov Seminary and St Petersburg Theological Academy, he becomes an instructor first at Pskov Seminary (1888-91), then Kholm Seminary (1891-97), where he quickly became Rector. Just prior to his transfer to Kholm he was tonsured a monk with the name Tikhon and ordained.”

One of the first Orthodox bishops to do major work in North America, St. Tikhon went on to establish the “Diocese of the Aleutians and North America” after converting many people on the continent. Deemed an honorary citizen of the United States, he consecrated Orthodox Churches in America during the early 20th Century. The saint was also the primary founder of St. Tikhon’s Orthodox Monastery (South Canaan, Pennsylvania), naming it for his heavenly patron, St. Tikhon of Zadonsk.

After returning to Russia in 1907, he continued to win the affection of thousands with his humble piety and loving affection. During World War I, he charitably aided displaced citizens, who flocked to him. He was also honored on November 5, 1917 by being elected Patriarch of the Russian Orthodox Church. St. Tikhon had to overcome much disunity within the Church.
St. Tikhon of MoscowWhen the ungodly Bolshevik regime took control of the country, Church property was confiscated and the Russian Orthodox Church had to endure much repression. St. Tikhon openly condemned the killings of Czar’s family in 1918 and protested against violent attacks by the Bolsheviks on the Church. At this time, he called Russian Orthodox Christians to unite and strengthen their practices. To avoid further persecution, he issued a message that clergy were not to make any political statements.
From 1922 to 1923, Patriarch Tikhon was imprisoned in Donskoy Monastery after he openly opposed the government’s decree of being able to confiscate Church property. Thousands of Russian believers were shot. Upon being released, he assured the regime of his loyalty in an apparent attempt to relieve the harsh pressures on the Church. Despite his declaration of loyalty, he continued to enjoy the trust of the Orthodox community in Russia.
As persecution continued, he began to feel overwhelmed, and his strength and health declined. On Sunday April 5, 1925 he served his last Liturgy. He died giving the Sign of the Cross, saying, “Glory to Thee, O Lord, glory to Thee.” He only crossed himself two times, dying before he could complete the third. After his death, he was considered a martyr for the faith.
In 1989, Patriarch Tikhon was glorified by the Church of Russia. This process is generally considered an example of the thaw in Church-Soviet relations in the Glasnost era.

Source

Saturday of Lazarus

Posted on by Fr. Peter
Lazarus Saturday is the day before Palm Sunday (the feast of Christ’s triumphal entry into Jerusalem). This Saturday and Sunday are the connection between Great Lent and Holy Week. On the eve of the celebration of the Resurrection of Lazarus, the forty days of Great Lent are formally brought to an end at Vespers. These two days are the unique and paradoxical days before the Lord’s Passion.

Lazarus Saturday is a paschal celebration. The liturgy of Lazarus Saturday glorifies Christ as the Resurrection and the Life who, by raising Lazarus, has confirmed the universal resurrection of mankind, even before his own suffering and death. This liturgy is the only time in the Church year that the resurrectional service of Sunday is celebrated on another day.

Lazarus Saturday was once among the few great baptismal days in the ecclesiastical year. At the Divine Liturgy of Lazarus Saturday the baptismal verse from Galatians: As many as have been baptized into Christ have put on Christ (Galatians 3:27) replaces the Thrice-Holy Hymn.

Because of the resurrection of Lazarus from his four-day-long death, Christ was hailed as the long-expected messiah, the King of Israel.

In fulfillment of the prophecies of the Old Testament, he entered Jerusalem, the city of the king, riding on the colt of an ass (Zech 9:9; John 12:12). Crowds greeted him. They had branches in their hands and called out to him with shouts of praise: Hosanna! Blessed is he who comes in the name of the Lord! The Son of David! The King of Israel! Because of this glorification by the people, the priests and scribes were finally driven to destroy him, to put him to death (Luke 19:47; John 11:53, 12:10).

Source

Be Not Conformed

Posted on by Fr. Peter
Editor:  I have to say this hit home with me.  Each and every Orthodox Christian should read this article and take it to heart!

And be not conformed to this world; but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God. (Rom. 12:2)

Some time ago I accepted a parish that had many third- and fourth-generation émigrés: Just as had their fathers and grandfathers, these parishioners devoted a good deal of energy and money to the growth of their church, building an impressive modern-style edifice in a prosperous section of their city. They organized many social and profit-making events, kept their finances with a bookkeeping system that could have matched that of any reputable business, and in general seemed a model enterprise. Having spent all my years as a priest in relatively poor and small communities, I expected to welcome the material change.
Very soon, however, the contradictions between form and content began to appear. No one came to vespers and matins services on Saturday nights, children were taken away for religious lessons from the Sunday Liturgy itself, and the bulletin’s persistent “did you light a candle for, someone today?” began to sound more like a demand for money rather than a suggestion to remember the faithful in one’s prayers. Our whole family began to feel part of an actor’s troupe, coming out for performances at the scheduled times. The secular world of drama, however, can prove surprisingly moving on occasion, but religion here did not appear to offer even this satisfaction. Growing increasingly dismayed at the dearth of genuine spiritual life, I began to search for an answer.
I did not have to look long. The members of the General Committee approached me themselves with what they, too, perceived as a problem. Just as I worried over their overlooking the forms of Orthodoxy–attending services, privately praying, keeping the fasts–so they felt concern over my preserving the forms. They wanted someone who could continue to lead the parish along the course it had developed for itself in isolation over the decades: integrating with modern society around it to satisfaction, it was a community of already well-established and upwardly mobile businessmen, both full of ambition and the desire to succeed, wanting a pastor and parish commensurate with the status they desired. And so they approached me, a man admittedly poorly versed in the’ ways of the corporate world, with a specific request. Could I cut my hair and beard, wear a dark suit and collar instead of black robes? My appearance as an Orthodox priest struck too much of a jarring note; it did not fit in with their image of a proper leader. The classic ideal of an Orthodox pastor walking within those living on the earth as a reminder of the other world only disconcerted them as an awkward anachronism. I went home that night to think about my obligations both as their parish priest and as a servant of the Orthodox Faith, about form and essence, and realized several things.
Why am I the way I am, I wondered. It is not because I am stubborn. It is possible that the modern way would even be more convenient for me. But I am Orthodox. It was my personal decision during World War II to serve God as an Orthodox priest, and appearance is an integral part of this.
If we study Church history and the lives of our martyrs, we find that they often gave up their lives for Orthodoxy, even though sometimes nothing special was asked of them–only some incense · in front of an idol, for example. They could have done that and remained orthodox at heart, going on to many good deeds. For some reason, however, they preferred to give up their lives so that generations to come would have an example of how to cherish this Orthodox Faith. Our faith is interwoven with traditions and customs, like a beautiful design. When one takes something out, it loses its completeness. And yet, if we look back over time, we will notice that instead of preserving Orthodoxy, we keep adjusting it to the times.
In the time of St. John Chrysostom, the saint was concerned that people came to church, but did not take part in Holy Communion. Through the centuries, however, people grew used to this, and now they consider it odd if someone goes to Holy Communion· very often. As the years went by, people started breaking the fast on Wednesdays and Fridays and other prescribed fasts. Later it became too much for them to attend services in the evening, so in many parishes they are omitted entirely. Later some decided that it was too hard to stand through the one service they did attend, so they have the pews. Sometimes people are ashamed to cross themselves in public, so they avoid it. In some parishes they have even changed the calendar, and who knows what other changes the times will demand. Future generations coming into a modern Orthodox church will well wonder what the difference is between the Orthodox Church and the Western churches, and why bother going to the Orthodox Church if it is like the one next door.
We must be very careful. Do we want to be Orthodox in name only, or Orthodox in faith? Calling oneself Eastern Orthodox and feeling Orthodox within cannot be separated from being Orthodox in our actions as well. Our faith is many things, but it is above all a light illuminating all aspects of our life. It is both a miracle and the most natural thing in the world . The earth’s ephemera will always flit past to catch our fancy, but it can only underscore the eternity of our faith. We can love the life Christ redeemed through His Resurrection, and we can love the life to come still more.· As long as we are soul and body, creatures of both matter and spirit, we need-to fulfill Orthodoxy’s instructions on both. Let us rejoice in our unity within the Eastern Church, try to unite form and spirit, and “commit ourselves and one another and all our lives unto Christ, our God.” Amen.
Fr. Boris Kizenko
Holy Trinity Russian Orthodox Church
Vineland, New Jersey

h/t Sobornost

Spy Wednesday

Posted on by Fr. Peter
** I am reposting this from last year. **

In the Orthodox Church we do not call the Wednesday of Holy Week Spy Wednesday but we do, commemorate is not really the right word, remember how Judas conspired with the Sanhedrin to betray Jesus before His Crucifixion.

Over the Royal Doors in our Church here in Southbridge we have an icon of the Last Supper.  Jesus is in the middle and his Apostles are spread out on each side.  They all have the golden halo of saints around their heads save one, the wily Judas.  He sits at the end of the table looking out toward the congregation whilst the rest are look at Jesus.  I love this icon, the portrait of Judas is classic.  He is sitting there looking out at everyone as if to say, “What are you looking at?”  He has attitude, the attitude of pride. and it is a helpful reminder of what he was about to do.  He was present at that first Eucharist, but was so filled with pride he betrayed Jesus.  He had too, he was part of the plan from the start.

I often think about Jesus choosing His Apostles and think why did you choose Judas?  He chose Judas because Jesus knew that Judas was weak and would do what had to be done to fulfill the Scriptures.  So Judas did what he had to do and sold Jesus for 30 pieces of silver, the same amount Joseph’s brothers got for him when the sold him to the servant of Pharaoh of Egypt.  After he knew what he did was wrong and tried to return the money, but the die had been cast.  Judas, filled with remorse, took his own life.  I wonder what would have happened if he came to Jesus as asked His forgiveness?

The Hymns of the evening service tells the story:

The deceitful Judas, in his love for money, set out cunningly to betray You, O Lord, the Treasure of Life.  Therefore in his folly he hastened to the Judeans, saying to the lawless: “What will you give me, and I will deliver Him to you, that He may be crucified?” (Kathismata 4th Tone)

Showing himself ungrateful, envious, and cunning, Judas calculates the Godworthy Gift, by which a debt of sins was forgiven; and as a knave he exploited the Divine favor.  Spare our souls, O Christ our God, and save us.

Going to the lawless rulers, he says: What will you give me, and I will deliver to you the Christ, whom you want and seek?”  From the closest bond with Christ, Judas is drawn away by gold.  Spare our souls, O Christ our God, and save us.

O blind and implacable avarice!  How is it that you forgot what You have been taught, that you are a soul, whose worth the world does not equal?  For you, O betrayer, in despair hanged yourself by the neck.  Spare our souls, O Christ our God, and save us. (Troparions of Great and Holy Wednesday Matins)

O misery of Judas!  He saw the harlot kissing the feet, and with guile he meditated the kiss of betrayal.  She unloosed her tresses, and he bound himself with fury, bringing instead of myrrh, his foul wickedness; for envy knows not to appreciate even its own advantage.  O wretchedness of Judas!  From this, O God, deliver our souls. (Idiomela Hymns)

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