TWO ENCOUNTERS WITH MARY, MOTHER OF GOD, IN RUSSIA AND ENGLAND.

The History Behind the “Kozelshchansk” Icon of the Mother of God

CATALOG OF ST ELISABETH CONVENT  3/06/2017 

The Kozelshchansk Icon of the Mother of God was glorified in the late nineteenth century, though it is older than that. This icon is of Italian origin and was brought to Russia by one of Empress Elizabeth’s (1741-1761) maids of honor, who was Italian. The owner of the icon married a records clerk of the Zaporozhsky-Cossack army, Siromakh. So, the icon went to the Ukraine with them.

During the nineteenth century it belonged to the family of Count Vladimir Kapnist, and was one of their sacred possessions. The icon was in the village of Kozelschina, Poltava governance. During Cheesefare Week in the year 1880, Maria, the daughter of V. I. Kapnist, dislocated some bones in her foot. The local doctor said the problem was not serious. Dr. Grube, a noted surgeon in Kharkov, agreed with the diagnosis, and he applied a plaster cast to Maria’s foot. He also prescribed hot baths and iron supplements. To lessen the discomfort of the foot while walking, a special shoe was made with metal bands that went around the girl’s leg. Lent passed, but the girl did not feel any relief.

After Pascha, Maria’s other foot became twisted. Then both shoulders and her left hip became dislocated, and she developed pain in her spine. The doctor advised Count Kapnist to take his daughter immediately to the Caucasus for the curative mineral waters and mountain air. The journey to the Caucasus and the curative treatments caused even greater affliction. The girl lost all feeling in her hands and feet, and did not even feel pinches.

Because of the advanced degree of the illness, and since therapy was not helping, they were compelled to return home.

In the month of October, the father journeyed with his sick daughter to Moscow. Here he consulted specialists, who declared that they could do nothing for Maria.

The parents and the sick girl began to despair. However, an unexpected opportunity for help from a foreign professor presented itself. Since it would be some while before his arrival in Moscow, the sick girl asked to return home. The Count sent her back to the village, and his wife promised to bring their daughter back to Moscow when he received news of the the professor’s arrival. On February 21, 1881, they received a telegram saying that the professor had arrived in Moscow.

On the day before the appointment, Maria’s mother suggested that she pray before the family icon of the Mother of God. She said to her daughter, “Masha [a diminutive form of Maria], tomorrow we go to Moscow. Take the icon, let us clean its cover and pray to the Most Holy Theotokos that your infirmity be cured.”

The girl, who had no confidence in earthly physicians, placed all her hope in God. This icon had long been known as wonderworking. According to Tradition, young women would pray before it to have a happy family. It was also the custom to clean the cover of the icon, and the one praying would wipe it with cotton or linen.

Pressing the holy icon to her bosom, the sick girl, with the help of her mother, cleaned it and poured out all her sorrow and despair of soul to the Mother of God. All at once, she felt the strength return to her body and she cried out loudly, “Mama! Mama! I can feel my legs! I can feel my hands!” She tore off the metal braces and bandages and began to walk about the room, while continuing to hold the icon of the Mother of God in her hands.

The parish priest was summoned at once and celebrated a service of Thanksgiving before the icon. The joyous event quickly became known throughout all the surrounding villages. The Countess and Maria went to Moscow and took with them the holy icon of the Mother of God. News of the healing quickly spread about Moscow and people began to throng to the hotel, and then to the church, where they had brought the icon.

The icon continued to work several more healings. When the family returned home to Kozelschina, people had already heard about the miracles of the Kozelschansk icon of the Mother of God in Moscow, and many came to venerate the icon. It was no longer possible to keep the icon at home, so by the order of Archbishop John of Poltava, the icon was transferred to a temporary chapel on April 23, 1881. Every day from early morning, services of Thanksgiving and Akathists were served before the icon.

In 1882 a chapel was built on the grounds of the estate, and then a church. decision of the Holy Synod on March 1, 1885 a women’s monastery was established, and on February 17, 1891 it was dedicated to the Nativity of the Most Holy Theotokos.

At present, the Kozelschansk Icon is in the Krasnogorsk Protection women’s monastery (Kiev diocese). In the lower left corner of the icon is a table with a cup and a spoon. It is believed that this symbolizes the Mother of God as a “bowl for mixing the wine of joy” (Akathist, Ikos 11). A Service and an Akathist have been composed for the Kozelschansk Icon.

Source: https://oca.org/saints/lives/2012/02/21/100578-icon-of-the-mother-of-god-kozelshchansk

OUR LADY OF WALSINGHAM

The venerated image of Our Lady of Walsingham granted a Canonical coronation by Pope Pius XII on 15 August 1954.

Our Lady of Walsingham is a title of the Blessed Virgin Mary venerated by Roman Catholics and Anglicans associated with the reputed Marian apparitions to Richeldis de Faverches, a pious English noblewoman, in 1061 in the village of Walsingham in Norfolk, England. Lady Richeldis had a building structure named "The Holy House" built in Walsingham which later became a shrine and place of pilgrimage.

In passing on his guardianship of the Holy House, Richeldis's son Geoffrey left instructions for the building of a priory in Walsingham. The priory passed into the care of the Canons Regular sometime between 1146 and 1174.

Pope Pius XII granted a canonical coronation to the Roman Catholic image via the papal nuncio, Bishop Gerald O'Hara, on 15 August 1954 with a gold crown funded by her female devotees, now venerated in the Basilica of Our Lady of Walsingham.

THE HISTORY

my source:Catholicism.org

The first account of this shrine appears in a ballad published by Richard Pynson in the late 1400’s. The story goes that in the year 1061, during the reign of St. Edward the Confessor, Our Lady appeared in a dream to Richeldis de Faverches, a wealthy young widow in the area of Norfolk , northeast of London and near the North Sea . Richeldis had prayed for guidance in her desire to honor Our Lady in some special way, and she saw the dream as the answer to her prayer. Our Blessed Lady took her in spirit to Nazareth and told her to build a replica of the Holy House in Walsingham as a memorial to the Annunciation and, thus, the Incarnation, so that “all who beseech her help shall find succor there”.

Richeldis was obviously given the dimensions of the Holy House by Our Lady. Her dilemma was where to put it on her property. She prayed for guidance, and the next morning found two areas of dry ground, the exact dimensions of the Holy House. She chose the one closest to two wells and work commenced. Try as they might, the workmen could not get the wooden walls of the little Holy House to fit. Again, Richeldis prayed for guidance. The next morning she awoke to find the house miraculously moved to the second site — some two hundred feet away — and much more soundly built than any of the local workmen could have managed! Pynson’s ballad claims many miracles “too numerous to mention” to all the faithful who visited the Holy House.

In 1145, Richeldis’ son, Geoffrey de Faverches, was preparing to go on the second Crusade. Before doing so, he willed the Holy House and grounds, along with the parish Church of All Saints, to his chaplain, Edwin. The Augustinian Cannons were brought in by Edwin to help conduct the affairs of the shrine. It is believed that by the time the Augustinains took over, Walsingham had become a popular place of pilgrimage with the English faithful. About 1150 the Cannons build a priory and ministered to the local population as well as to visiting pilgrims. The shrine obviously increased in popularity because we know that two hundred years later, they erected a much larger priory. It must have been a very impressive complex, being 250 feet in length, eighty feet in width and made of stone brought in by sea from another part of England . The central tower had four gilded spires. In addition to the Priory church, there was a small chapel to St. Laurence, in which was kept a relic of St. Peter’s finger. This latter fascinating fact we know from — of all people — Erasmus, who came to Walsingham on pilgrimage in 1514. Erasmus was so impressed with the shrine that he composed a pilgrim’s prayer which is still in use today.


Because of the increasing numbers of pilgrims to the shrine, in the mid-fourteenth century the Chapel of Our Lady was erected to encase and protect the original Holy House. At the time, it was referred to as the “Novum Opus” or “New Work”. About the same time a statue of Our Lady was introduced into the Holy House next to the altar. What the appearance of this image of Our Lady of Walsingham was we can only guess. Erasmus referred to it as a “little image, remarkable neither for size, material or execution” … “in the dark at the right side of the altar.” Prior John Snoring was responsible for this expenditure of funds, which got him in trouble with the other canons for spending too much money. He was dismissed for this reason. It sad today that the only part of the Priory remaining is the magnificent East Window; so whether the good Prior overspent or not, we must thank him for giving us this hint of the magnificence of the destroyed shrine. The fate of the Holy House, the relics and the statue we shall discover shortly.

As pilgrim shrines gained in importance, it was common for smaller chapels, shrines and stone crosses to mark the pilgrims’ way to their goal. Of course, the faithful came on foot, their journey lasting many months, sometimes years; so these markers encouraged them to continue on their way. So was built the Slipper Chapel in the mid to late 1300’s. This lovely little Gothic-style (also called “perpendicular”) chapel is just a little larger than dimensions of the Holy House — 28’6” x 12’5”. It marks the last stop on the way to Walsingham being exactly one mile from the priory. Most historians believe that it is called the Slipper Chapel from the habit of the pilgrims removing their shoes at this stop and walking the last mile barefoot. It could also come from the Old English word “slype” meaning “something in between” as it was between Walsingham and the outside world. The Slipper Chapel is dedicated to St. Catherine of Alexandria , patroness of pilgrims. Interestingly, the chapel was oriented so that on her feast day, November 25th, the sun rises directly behind the altar. Another interesting fact is that there is a chapel of St. Catherine one mile outside Nazareth which was maintained by the Knights of St. Catherine. No wonder Walsingham is called “England ’s Nazareth ”!

Of course, all was destroyed at the Reformation except the mediaeval parish church and the "Slipper Chapel".

THE ANGLICAN SHRINE

In the early 20th century the vicar of Walsingham, Father Hope Patten, re-established the tradition of pilgrimage to Walsingham. Soon thousands of Anglican pilgrims visited the site each year and its popularity continues to grow. Between 1931 and 1937, opposite the Knights Gate, was built the new Anglican Shrine that contains a modern interpretation of the original Holy House, Holy Well and statue of Our Lady. Although Father Hope Patten believed the site to be that of the original Holy House, a myth that continues to this day, the area it covers is now known to have once been an Almonry for the medieval Priory. In addition local legend states that, when excavated, the Holy Well contained within the building was discovered to be a typical medieval domestic well that contained many items of a distinctly non-religious nature.

The modern Anglican shrine is home to a host of medieval traditions that are seldom found within the modern Anglican church. The building contains fifteen side chapels, said to represent the mysteries of the rosary, many of which contain medieval ‘style’ wall paintings.

A detail of the wall paintings within one of the side chapels within the Anglican shrine. For many of the Anglican visitors the shrine, with its incense, paintings and statues, is the first glimpse they have ever had of how a medieval English church would have looked, smelt and felt. For some the experience is overpowering.

The inside of the Holy House as seen through the ‘squint’ in the rear wall. The priest celebrates mass before the crowned and robed statue of the Virgin. (Warning; the use of flash photography in the Holy House during the elevation of the Host can lead to accidental spillages).

The style of this Anglican shrine is of an extreme Anglo-Catholic kind, but the ecumenical movement has had its influence within the Anglican fold, and pilgrims come who are of more varied backgrounds.    The Archbishop of Canterbury, Justin Welby, led a youth pilgrimage there, and he has an evangelical background.

THE CATHOLIC SHRINE
my source: The Basilica of Our Lady of Walsingham

the interior of the Slipper Chapel

• Pope Leo XIII issued a Papal decree from Rome blessing the Marian image for public veneration on 6 February 1897. 
• Pope Pius XII granted a canonical coronation to the Roman Catholic image via the Papal Nuncio, Bishop Gerald O'Hara, on 15 August 1954 with a gold crown funded by her female devotees, now venerated in the Slipper Chapel. 
• Pope John Paul II venerated the image for Pentecost at the Wembley Stadium on 29 May 1982 during an open-air Holy Mass. 
• Pope Francis raised her sanctuary to the status of a minor basilica on 27 December 2015 through an apostolic decree from the Congregation for Divine Worship and the Discipline of the Sacraments.

Slipper Chapel

In 1340, the Slipper Chapel was built at Houghton St Giles, a mile outside Walsingham. This was the final "station" chapel on the way to Walsingham. It was here that pilgrims would remove their shoes to walk the final "Holy Mile" to the shrine barefoot.
In 1896, Charlotte Pearson Boyd purchased the 14th-century Slipper Chapel, which had seen centuries of secular use, and set about its restoration. The statue of the Mother and Child was carved at Oberammergau and based on the design of the original statue - a design found on the medieval seal of Walsingham Priory.

In 1897, Pope Leo XIII re-established the restored 14th-century Slipper Chapel as a Roman Catholic shrine, now the centre of the National Shrine of Our Lady of Walsingham.

 There is frequently an ecumenical dimension to pilgrimages to Walsingham, with many pilgrims arriving at the Slipper Chapel and then walking to the Holy House at the Anglican shrine. Student Cross is the longest continuous walking pilgrimage in Britain to Walsingham which takes place over Holy Week and Easter.
In the United States the National Shrine to Our Lady of Walsingham for the Episcopal Church is located in Grace Church, Sheboygan, Wisconsin, and for the Catholic Church at Saint Bede's Church, Williamsburg, Virginia. Our Lady of Walsingham is remembered by Roman Catholics on 24 September and by Anglicans on 15 October. The personal ordinariate established for former Anglicans in England and Wales is named for of Our Lady of Walsingham. The cathedral of the Personal Ordinariate of the Chair of St. Peter in Houston, Texas, is named for Our Lady of Walsingham. A Western Rite Antiochian Orthodox parish named for Our Lady of Walsingham is in Mesquite, Texas.
In addition, some people are invested into the Scapular of Our Lady of Walsingham while the Personal Ordinariate of Our Lady of Walsingham is named in her honor.

THE CHAPEL OF OUR LADY OF RECONCILIATION

The building of this Chapel of Our Lady of Reconciliation began in September 1980 to replace an open-air altar. The Chapel was blessed by Cardinal Hume in 1981 at the National Pilgrimage and it was consecrated by Bishop Alan Clark of East Anglia on May 22nd 1982.

A TYPICAL NORFOLK BARN

THE STYLE OF THIS CHAPEL IS TAKEN FROM A TYPICAL NORFOLK BARN. TOGETHER WITH THE CLOISTER, THE INTENTION WAS TO BLEND WITH THE SIMPLICITY OF LOCAL FARMS AROUND THE SHRINE.

THE ALTAR

The Altar is the focal point of every Catholic Church. Here the Eucharistic Sacrifice is offered. It is made of polished Aberdeen granite, and was a gift of the Union of Catholic Mothers.

During the consecration of the Chapel, the relics of Saint Laurence of Rome (martyred 258), Saint Thomas Becket (martyred 1170), and Saint Thomas More (martyred 1535) were sealed in the altar.

NOON MASS

The 12.00 noon Mass is the focal point of the Liturgy at the Shrine each day; and each afternoon, there is a period of adoration before the Blessed Sacrament exposed on the altar in the Chapel of Reconciliation. This is a blessed time at the Shrine when people can appreciate the peace of Walsingham, for everyone is invited here by Mary who directs them towards Jesus her Son in the Eucharist.

The Chapel of Reconciliation at Walsingham reminds us of the church at Taize with its title and is similar in purpose to the huge underground basilica in Lourdes and the smaller one at the shrine of St John Mary Vianney in Ars, but, I think, it is more beautiful than all of them.
Nevertheless, I think it could do with improvement.  Like so many post-Vatican II churches, it was designed by Catholics who discovered the joy of their solidarity in Christ but forgot to emphasise other aspects of what a church should be.  It looks as though the horizontal dimension of liturgy is all that there is: it could be a parliament building, as though the Church only belongs to this life.
Yet Sacorsanctum Concilium tells us that the liturgy of the Church is a participation in the liturgy of heaven. What is there to remind us that we celebrate Mass with the angels and the saints and that, at the consecration, the sanctuary is full of angels in adoration? Where in the church is the reminder that both Jesus and Mary are in heaven and that at Mass heaven and earth become one?   We are approaching the heavenly Jerusalem with myriads of angels, with the saints and the whole company of heaven, and are to be introduced into the presence of the Father through the veil which is the flesh and blood of Christ, as the Letter to the Hebrews teaches us.  Where can I get even a hint of this in this chapel? 

I am not suggesting pulling down the church and building another one.  For one thing, it is a very fine building, very fit for purpose; but,by itself, it concentrates too much on the horizontal and too little on our vertical relationship with God.  I suggest nothing radical.  Let us begin with what we have got.  What about the saints whose relics are in the altar stone?   Why not put their statues in the church, perhaps with a light before each to draw attention to them.  Another suggestion is some carefully chosen icons.  If when we celebrate the Eucharist, we are united by the Holy Spirit to the angels and the saints in their heavenly liturgy so that they are present among us - the Spirit abolishing anything that separates them from us. then their images, blessed by the Church for this purpose, manifest their presence to us.  (I learned that, not from Orthodox but from South American peasants.)  The modern basilica of Our Lady of Guardalupe does not need reminders of the union between heaven and earth in the liturgy because of the presence and devotion to the miraculous image of Our Lady of Guadalupe on the tilma of Juan Diego. Taize also uses icons.  Especially in France, home of the ressourcement theology that contributed so much to Vatican II and is behind the theology of the "new eucharistic prayers", religious communities like Bethlehem, Jerusalem, St John and Chemin Neuf, use icons to good effect.

I am sure that artists, architects and liturgists can work together to redress the emphasis in favour of liturgy as entering a new relationship with God in Christ, a relationship with God that is the foundation of our relationship with each other.

Talking of icons, it seems we are already on the same wavelength:

THE MOTHER OF GOD OF WALSINGHAM

As part of the Golden Jubilee Celebrations of 1984, the icon of "The Mother of God of Walsingham" was commissioned by the Director Fr Clive Birch sm.

NOON MASS

It was painted by Archimandrite David, of the Russian Orthodox community of St. Seraphim, Walsingham. In reminding us of the Eastern tradition, this icon is a call to unity between East and West. Unity between all Christians is the constant prayer of the Shrines in Walsingham.


At the end of the morning procession from the village, the pilgrims gather at the Icon and recite a prayer of dedication written by the late Holy Father. After Benediction in the afternoon, the celebrant moves over to the Icon and it becomes the focus of our prayers for our country when the Prayer for England is recited and the Marian Anthem proper to the liturgical season is sung.

Personal Ordinariate of Our Lady of Walsingham

under the patronage of Blessed John Henry Newman

The Personal Ordinariate of Our Lady of Walsingham was established in 2011 by Pope Benedict XVI to allow Anglicans to enter into the full communion of the Catholic Church whilst retaining much of their heritage and traditions. It now has the full support and blessing of Pope Francis.


We exist to promote the unity of all Christians with the Apostolic See, and faithfully to proclaim the Gospel of Jesus Christ through the rich treasures of our traditions. You are welcome - come and find out more.

 St Seraphim, Little Walsingham

towards the iconostasis

This beautiful building is a chapel of ease within the Russian Orthodox Parish of the Holy Transfiguration, Great Walsingham. The Orthodox presence in Walsingham dates back to 1966, when the Anglican shrine dedicated one of its upstairs chapels to Orthodox worship. This ecumenical move needs to be seen in the light of the fact that at this time the state of relations between the Catholic and Anglican shrines was one of rivalry rather than co-operation, and in fact the chapel was not really suited to regular Orthodox worship. The following year, the Russian Orthodox Priest assigned to the Anglican shrine, along with three companions, set up residence here in the former railway station, establishing a religious community dedicated to the great 19th century Russian mystic, St Seraphim. The building is at the highest point in the village of Little Walsingham.

The building's former use is still readily obvious, but it has been enhanced by a dome and a cross, and an icon of Christ in majesty above the main entrance. The residential building of the community have been built on the fomer platform, which judging by its appearance must have been rebuilt very soon before the station closed in the 1960s. Also on the platform is an icon workshop, icon-making forming the main business of the community here. Behind the building, the station yard is now the monastery garden, the vegetable patch stalked by noisy hens. It reminds me very much of small monasteries I have seen in Russia.

You enter a porch, and then step into the former waiting room, which forms the nave of the church. The interior is typically Orthodox, feeling at once timeless and ancient. The iconostasis screens the holy end from the main body of the interior, beautiful icons representing mystical windows. A lectern bears the icon of St Seraphim, and the icon of the day on high feast days. As with all Orthodox churches, the interior is relatively bare, with a single bench at the back for those unable to stand through the long Orthodox liturgies.
St Seraphim is no longer used for regular Sunday worship - that now happens at the Orthodox Parish church in Great Walsingham, consecrated in 1986 - but it still hosts the Liturgy on St Seraphim's feast day, and on other special holy days. However, it remains open every day, a witness for visitors to the other great Christian tradition of the world, a tradition that will always remain foreign to western eyes, but which seems perfectly at home among these remote, high-hedged Norfolk lanes.

MARCH 5th, 2015: 1ST SUNDAY IN LENT

A LENTEN TALK GIVEN BY DOM DAVID

(with thanks for the idea to Bishop Robert Barron)

The traditional Gospel text for the beginning of Lent is the Temptations in the Desert. Jesus has been commissioned by his Father and anointed by the Spirit at his Baptism in the Jordan to begin his public ministry, and now he goes off to the desert to be tempted by the devil. Why does he do this? Because, by seeing through and rejecting each of the three temptations, he is able to discern God’s will for him. You who are seminarians, preparing to embark on your own public ministries, by paying attention to these temptations, may well uncover how you can truly fulfil your  own vocation authentically and without distortion.

In all his tempting, the devil has but one object, to divert our attention from serving the one, true God in any meaningful way. If the devil can persuade us to serve him while believing all the time that we are serving God, all the better.   These three temptations of Christ are aimed at destroying his role as Saviour, and they will destroy our vocations too if we give them the chance.

There are three temptations, one about the stones on the desert floor, one taking place on the pinnacle of the Temple in Jerusalem, and the third on the top of the highest mountain.

 And the tempter came and said to him, “If you are the Son of God, command these stones to become loaves of bread.”

Jesus was hungry because he had been fasting for forty days in the desert.   This temptation is to use his powers in order to satisfy his own needs.  Before his Baptism, he worked as a carpenter to support his household.  This is a worthy motive for most people and one that Christ blessed by doing it himself.   However, his Baptism made a radical difference, even though he and his disciples were supported by those who came to listen to him.

I have known priests who, forced to choose by sheer numbers of people what necessary pastoral tasks they are going to do and  what they are going to leave undone, concentrate on those that bring in the most money.  I have known priests in parishes who never visit the sick and the dying who contribute little or nothing.  However, I am not all that innocent!  I remember being very happy when someone gave me a large stipend for a task I have fulfilled, and being disappointed after receiving little or nothing.  I know it is very easy, little by little, to lose my pastoral zeal and to celebrate Mass for the stipend and administer the sacraments for gain, at least, sometimes. What a terrible lack of faith!!   Think of the priest who works long and hard in his parish, who dies and comes before his Maker, who says, “You have had your reward.”

Then the devil took him to the holy city and set him on the pinnacle of the temple  6“If You are the Son of God,” he said, “throw Yourself down. For it is written: ‘He will command His angels concerning You, and they will lift You up in their hands, so that You will not strike Your foot against a stone.’”

This is a more exalted temptation, not the common or garden temptation to earn one’s own living, not so blatantly worldly and, in different circumstances, not so honourable.  One may even fall for this one for what seem to be all the right reasons.

Jesus is taken up to the pinnacle of the Temple.  Down below is the main market place, bustling with activity.   What would have happened if Jesus had obeyed the devil and jumped down into the market full of people?   His fame for doing wonderful things would have spread like wildfire.  It was just the right kind of publicity.  It would have attracted many people to his cause.  It would have confirmed his claim to be the messiah in a spectacular way, but he would have become a different kind of messiah. Christ would not have had to be crucified.  God would not have been revealed as kenotic Love and the kingdom that Christ came to establish through his death, resurrection and ascension would not have come into being.  What seems to be just right turns out to be quite wrong.

How often have people approached Holy Communion only because they don’t want to be the odd man out or to sustain their reputation as ‘good catholics’?   How many have striven to keep the reputation of the Catholic Church unsullied, even at the expense of justice or the protection of children?  We all try to protect our good name for the best of motives, but who of us have never done anything Christian for the sole purpose of causing people to think well of us?  Some of us may believe that giving the Church a good name is the best way to advance the cause of Christ.  By rejecting this temptation Christ is teaching us that the only way to evangelise is to discover what God wants us to do, and to do it, whatever the consequences.

Again, the devil took Him to a very high mountain and showed Him all the kingdoms of the world and their glory. 9“All this I will give You,” he said, “if You will fall down and worship me.”…

In the ancient world authority went to those who had the power to enforce it.  The “pax romana” became a nostalgic memory for people long after it had ceased to exist, but it only held sway as long as there was an army to conquer all who would disturb it.   Lined up against it was Christ’s “kingdom of God” whose only authority is that of service and whose only power is that of the Cross, as Pope Francis would say.

The trouble is that Caesar’s authority looks so much more efficient than Christ’s.   It gets things done.   What could Jesus do to conquer the world?   There was the world’s way or the way of the Cross.   How often has the Church itself fallen into this temptation!   How often do we ourselves fall: whenever we come to believe that the kingdom of God will only advance when we or some people like us are in control.  The kingdom of God advances through our humility, and our pride is the greatest obstacle to success.   Its secret is that it is God who rules, not us, and the kingdom advances only when we are in synergy with the Holy Spirit's enabling power, making our own the words of Our Lady,  “Behold, I am the servant of the Lord; let it be to me according to your word.”   With regard to Russia, like Christ in his temptations we have a choice, Fatima or NATO? Prayer and penance or armed force?  Like the last three popes, I put my money on Fatima, especially as I know that there are Russians too who are praying and fasting and God hears us all; and nobody is getting killed!!

 PRACTICE DURING LENT 

by Dom Prosper Gueranger O.S.B.

After having spent the three weeks of Septuagesima in meditating upon our spiritual infirmities, and upon the wounds caused in us by sin, - we should be ready to enter upon the penitential season, which the Church has now begun. We have now a clearer knowledge of the justice and holiness of God, and of the dangers that await an impenitent soul; and, that our repentance might be earnest and lasting, we have bade farewell to the vain joys and baubles of the world. Our pride has been humbled by the prophecy, that these bodies would soon be like the ashes that wrote the memento of death upon our foreheads.

During these Forty Days of penance, which seem so long to our poor nature, we shall not be deprived of the company of our Jesus. He seemed to have withdrawn from us during those weeks of Septuagesima, when everything spoke to us of his maledictions upon sinful man;- but this absence has done us good. It has taught us how to tremble at the voice of God’s anger. The fear of the Lord is the beginning of Wisdom [Ps. c x. 10.]; we have found it to be so;- the spirit of penance is now active within us, because we have feared.

And now, let us look at the divine object that is before us. It is our Emmanuel; the same Jesus, but not under the form of the sweet Babe whom we adored in his Crib. He is grown to the fulness of the age of man, and wears the semblance of a Sinner, trembling and humbling himself before the Sovereign Majesty of his Father, whom we have offended, and to whom he now offers himself as the Victim of propitiation. He loves us with a Brother’s love; and seeing that the season for our doing penance has begun, he comes to cheer us on by his presence and his own example. We are going to spend Forty Days in fasting and abstinence:- Jesus, who is innocence itself, goes through the same penance. We have separated ourselves, for a time, from the pleasures and vanities of the world:- Jesus withdraws from the company and sight of men. We intend to assist at the Divine Services more assiduously, and pray more fervently, than at other times: - Jesus spends forty days and forty nights in praying, like the humblest suppliant; and all this for us. We are going to think over our past sins, and bewail them in bitter grief :- Jesus suffers for them and weeps over them in the silence of the desert, as though He himself had committed them.

No sooner had he received Baptism from the hands of St. John, than the Holy Ghost led him to the Desert. The time had come for his showing himself to the world; he would begin by teaching us a lesson of immense importance. He leaves the saintly Precursor and the admiring multitude, that had seen the divine Spirit descend upon him, and heard the Father’s voice proclaiming him to be his Beloved Son; he leaves them, and goes into the Desert. Not far from the Jordan, there rises a rugged mountain, which has received, in after ages, the name of Quarantana. It commands a view of the fertile plain of Jericho, the Jordan, and the Dead Sea. It is within a cave of this wild rock that the Son of God now enters, his only companions being the dumb animals who have chosen this same for their own shelter. He has no food wherewith to satisfy the pangs of hunger; the barren rock can yield him no drink; his only bed must be of stone. Here he is to spend Forty Days; after which, he will permit the Angels to visit him and bring him food.

Thus does our Saviour go before us on the holy path of Lent. He has borne all its fatigues and hardships, that so we, when called upon to tread the narrow way of our Lenten Penance, might have His example wherewith to silence the excuses, and sophisms, and repugnances, of self-love and pride. The lesson is here too plainly given not to be understood; the law of doing penance for sin is here too clearly shown, and we cannot plead ignorance;- let us honestly accept the teaching and practise it. Jesus leaves the Desert where he had spent the Forty Days, and begins his preaching with these words, which he addresses to all men: Do penance, for the Kingdom of heaven is at hand [St. Matth. iv. 17]. Let us not harden our hearts to this invitation, lest there be fulfilled in us the terrible threat contained in those other words of our Redeemer: Unless ye shall do penance, ye shall perish [St. Luke, xiii. 3].

Now, Penance consists in contrition of the soul, and in mortification of the body; these two parts are essential to it. The soul has willed the sin; the body has frequently co-operated in its commission. Moreover, man is composed of both Soul and Body; both, then, should pay homage to their Creator. The Body is to share with the Soul, either the delights of heaven, or the torments of hell; there cannot, therefore, be any thorough Christian life, or any earnest penance, where the Body does not take part, in both, with the Soul.

But it is the Soul which gives reality to Penance. The Gospel teaches this by the examples it holds out to us of the Prodigal Son, of Magdalene, of Zacheus, and of St. Peter. The Soul, then, must be resolved to give up every sin; she must heartily grieve over those she has committed; she must hate sin ; she must shun the occasions of sin. The Sacred Scriptures have a word for this inward disposition, which has been adopted by the Christian world, and admirably expresses the state of the Soul that has turned away from her sins: this word is, Conversion. The Christian should, therefore, during Lent, study to excite himself to this repentance of heart, and look upon it as the essential foundation of all his Lenten exercises. Nevertheless, he must remember that this spiritual penance would be a mere delusion, were he not to practise mortification of the Body. Let him study the example given him by his Saviour, who grieves, indeed, and weeps over our sins; but he also expiates them by his bodily sufferings. Hence it is, that the Church, - the infallible interpreter of her Divine Master’s will, - tells us, that the repentance of our heart will not be accepted by God, unless it be accompanied by fasting and abstinence.

How great, then, is the illusion of those Christians, who forget their past sins, or compare themselves with others whose lives they take to have been worse than their own; and thus satisfied with themselves, can see no harm or danger in the easy life they intend to pass for the rest of their days! They will tell you, that there can be no need of their thinking of their past sins, for they have made a good Confession! Is not the life they have led since that time a sufficient proof of their solid piety? And why should any one speak to them about God’s Justice and Mortification? - Accordingly, as soon as Lent approaches, they must get all manner of Dispensations. Abstinence is an inconvenience: Fasting has an effect upon their health, it would interfere with their occupations, it is such a change from their ordinary way of living: besides, there are so many people who are better than themselves, and yet who never fast or abstain:- and, as the idea never enters their minds of supplying for the penances prescribed by the Church with other penitential exercises, such persons as these, gradually and unsuspectingly, lose the Christian spirit.

The Church sees this frightful decay of supernatural energy; but she cherishes what is still left, by making her Lenten observances easier, year after year. With the hope of maintaining that little, and of seeing it strengthen for some better future, she leaves to the Justice of God her children who hearken not to her, when she teaches them how they might, even now, propitiate his anger. Alas! these her children, of whom we are speaking, are quite satisfied that things should be as they are, and never think of judging their own conduct by the examples of Jesus and his Saints, or by the undeviating rules of Christian penance.

It is true, there are exceptions; but how rare they are, especially in our large towns! Groundless prejudices, idle excuses, bad example, - all tend to lead men from the observance of Lent. Is it not sad to hear people giving such a reason as this for their not fasting or abstaining, - because they feel them ? Surely, they forget that the very aim of fasting and abstinence is to make these bodies of sin [Rom. vi. 6] suffer and feel. And what will they answer on the Day of Judgment, when our Saviour shall show them how the very Turks, who were the disciples of a gross and sensual religion, had the courage to practise, every year, the forty days’ austerities of their Ramadan?

But their own conduct will be their loudest accuser. These very persons, who persuade themselves that they have not strength enough to bear the abstinence and fasting of Lent, even in their present mitigated form, think nothing of going through incomparably greater fatigues for the sake of temporal gains or worldly enjoyments. Constitutions, which have broken down in the pursuit of pleasures, - which, to say the least, are frivolous, and always dangerous, - would have kept up all their vigour, had the laws of God and his Church, and not the desire to please the world, been the guide of their conduct. But such is the indifference, wherewith this non-observance of Lent is treated, that it never excites the slightest trouble or remorse of conscience; and they who are guilty of it will argue with you, that people who lived in the Middle Ages may perhaps have been able to keep Lent, but that now-a-days it is out of the question: and they can coolly say this in the face of all that the Church has done to adapt her Lenten discipline to the physical and moral weakness of the present generation! How comes it, that whilst these men have been trained in, or converted to, the Faith of their Fathers, they can forget that the observance of Lent is an essential mark of Catholicity; and that when the Protestants undertook to Reform her, in the 16th century, one of their chief grievances was that she insisted on her children mortifying themselves by Fasting and Abstinence!

But, it will be asked, - are there, then, no lawful Dispensations? - We answer, that there are; and that they are more needed now than in former ages, owing to the general weakness of our constitutions. Still, there is great danger of our deceiving ourselves. If we have strength to go through great fatigues, when our own self-love is gratified by them, - how is it we are too weak to observe Abstinence? If a slight inconvenience deter us from doing this penance, how shall we ever make expiation for our sins, for expiation is essentially painful to nature? The opinion of our physician, that Fasting will weaken us, may be false, or it may be correct; - but is not this mortification of the flesh the very object that the Church aims at, knowing that our soul will profit by the body being brought into subjection? But let us suppose the dispensation to be necessary: that our health would be impaired, and the duties of our state of life neglected, if we were to observe the law of Lent to the letter:- do we, in such case, endeavour, by other works of penance, to supply for those, which our health does not allow us to observe:- Are we grieved and humbled to find ourselves thus unable to join with the rest of the Faithful Children of the Church, in bearing the yoke of Lenten discipline? Do we ask of our Lord to grant us the grace, next year, of sharing in the merits of our fellow-Christians, and of observing those holy practices, which give the soul an assurance of mercy and pardon? If we do, the dispensation will not be detrimental to our spiritual interests; and when the Feast of Easter comes, inviting the Faithful to partake of its grand joys, we may confidently take our place side by side with those who have fasted; for though our bodily weakness has not permitted us to keep pace with them exteriorly, our heart has been faithful to the spirit of Lent.

How long a list of proofs we could still give of the negligence, into which the modern spirit of self-indulgence leads so many among us, in regard of Fasting and Abstinence! Thus, there are Catholics to be found in every part of the world who make their Easter Communion, and profess themselves to be Children of the Catholic Church, who yet have no idea of the obligations of Lent. Their very notion of Fasting and Abstinence is so vague, that they are not aware that these two practices are quite distinct one from the other; and that the dispensation from one does not, in any way, include a dispensation from the other. If they have, lawfully, or unlawfully, obtained exemption from Abstinence, it never so much as enters into their minds, that the obligation of fasting is still binding upon them, during the whole Forty Days; or if they have had granted to them a dispensation from Fasting, they conclude that they may eat any kind of food they wish. Such ignorance as this is the natural result of the indifference wherewith the commandments and traditions of the Church are treated.

So far, we have been speaking of the non-observance of Lent in its relation to individuals and Catholics; let us now say a few words upon the influence which that same non-observance has upon a whole people or nation. There are but few social questions which have not been ably and spiritedly treated of by the public writers of the age, who have devoted their talents to the study of what is called Political Economy; and it has often been a matter of surprise to us, that they should have overlooked a subject of such deep interest as this, - the results produced on society by the abolition of Lent, that is to say, of an institution, which, more than any other, keeps up in the public mind a keen sentiment of moral right and wrong, inasmuch as it imposes on a nation an annual expiation for sin. No shrewd penetration is needed to see the difference between two nations, one of which observes, each year, a forty-days’ penance in reparation of the violations committed against the Law of God, and another, whose very principles reject all such solemn reparation. And looking at the subject from another point of view, is it not to be feared that the excessive use of animal food tends to weaken, rather than to strengthen, the constitution?  We are convinced of it, - the time will come, when a greater proportion of vegetable, and less of animal, diet, will be considered as an essential means for maintaining the strength of the human frame.

Let, then, the Children of the Church courageously observe the Lenten practices of penance. Peace of conscience is essential to Christian life; and yet it is promised to none but truly penitent souls. Lost innocence is to be regained by the humble confession of the sin, when it is accompanied by the absolution of the Priest; but let the Faithful be on their guard against the dangerous error, which would persuade them that they have nothing to do when once pardoned. Let them remember the solemn warning given them by the Holy Ghost in the sacred scriptures: Be not without fear about sin forgiven! [Ecclus. v. 5]. Our confidence of our having been forgiven should be in proportion to the change or conversion of our heart the greater our present detestation of our past sins, and the more earnest our desire to do penance for them for the rest of our lives, the better founded is our confidence that they have been pardoned. Man knoweth not, as the same holy Volume assures us, whether he be worthy of love or hatred [Eccles. ix. 1]; but he that keeps up within him the spirit of penance, has every reason to hope that God loves him.

But the courageous observance of the Church’s precept of Fasting and Abstaining during Lent must be accompanied by those two other eminently good works, to which God so frequently urges us in the Scripture: Prayer and Alms-deeds. Just as under the term Fasting the Church comprises all kinds of mortification; so under the word Prayer, she includes all those exercises of piety whereby the soul holds intercourse with her God. More frequent attendance at the services of the Church, assisting daily at Mass, spiritual reading, meditation upon eternal truths and the Passion, hearing sermons, and, above all, the approaching the Sacraments of Penance and the Holy Eucharist, - these are the chief means whereby the Faithful should offer to God the homage of Prayer, during this holy Season.

Almsdeeds comprise all the works of mercy to our neighbour, and are unanimously recommended by the Holy Doctors of the Church, as being the necessary complement of Fasting and Prayer during Lent. God has made it a law, to which he has graciously bound himself, - that charity shown towards our fellow-creatures, with the intention of pleasing our Creator, shall be rewarded as though it were done to Himself. How vividly this brings before us the reality and sacredness of the tie, which he would have to exist between all men! Such, indeed, is its necessity, that our Heavenly Father will not accept the love of any heart that refuses to show mercy: but, on the other hand, he accepts, as genuine and as done to himself, the charity of every Christian, who, by a work of mercy shown to a fellow-man, is really acknowledging and honouring that sublime union, which makes all men to be one family, with God as its Father. Hence it is, that Alms-deeds, done with this intention, are not merely acts of human kindness, but are raised to the dignity of acts of religion, which have God for their direct object, and have the power of appeasing his Divine Justice.

Let us remember the counsel given by the Arch angel Raphael to Tobias. He was on the point of taking leave of this holy family, and returning to heaven; and these were his words: Prayer is good with fasting and alms, more than to lay up treasures of gold: for alms delivereth from death, and the same is that which purgeth away sins, and maketh to find mercy and life everlasting [Tob. xii, 8, 9]. Equally strong is the recommendation given to this virtue by the Book of Ecclesiasticus: Water quencheth a flaming fire, and alms resisteth sins [Ecclus. iii. 33]. And again: Shut up alms in the heart the poor, and it shall obtain help for thee against all evil [Ibid. xxix. 15]. The Christian should keep these consoling promises ever before his mind, but more especially during the season of Lent. The rich man should show the poor. whose whole year is a fast, that there is a time when even he has his self-imposed privations. The faithful observance of Lent naturally produces a saving; let that saving be given to Lazarus. Nothing, surely, could be more opposed to the spirit of this holy Season, than the keeping up a table, as richly and delicately provided, as at other periods of the year, when God permits us to use all the comforts compatible with the means he has given us. But how thoroughly Christian is it, that during these days of penance and charity, the life of the poor man should be made more comfortable, in proportion as that of the rich shares in the hardships and privations of his suffering brethren throughout the world! Poor and rich would then present themselves, with all the beauty of fraternal love upon them, at the Divine Banquet of the Paschal Feast, to which our Risen Jesus will invite us after these forty days are over.

There is one means more whereby we are to secure to ourselves the grand graces of Lent; it is the spirit of retirement and separation from the world. Our ordinary life, that is, such as it is during the rest of the year, should all be made to pay tribute to the holy Season of penance; otherwise, the salutary impression produced on us by the holy ceremony of Ash Wednesday will soon be effaced. The Christian ought, therefore, to forbid himself, during Lent, all the vain amusements, entertainments, and parties, of the world he lives in. As regards Theatres and Balls, which are the World in the very height of its power to do harm, no one that calls himself a disciple of Christ should ever be present at them, unless necessity, or the position he holds in society, oblige him to it: but if, from his own free choice, he throw himself amidst such dangers during the present holy Season of penance and recollection, he offers an insult to his character, and must needs cease to believe that he has sins to atone for, and a God to propitiate. The world, (we mean that part of it which is Christian,) has thrown off all those external indications of mourning and penance, which we read of as being so religiously observed in the Ages of Faith; let that pass: but there is one thing which can never change: God’s Justice, and man’s obligation to appease that Justice. The world may rebel as much as it will against the sentence, but the sentence is irrevocable: Unless ye do penance, ye shall all perish [St. Luke, xiii. 3]. It is God’s own word. Say, if you will, that few now-a-days give ear to it; but, for that very reason many are lost. They, too, who hear this word, must not forget the warnings given them by our Divine Saviour himself, in the Gospel read to us on Sexagesima Sunday. He told us, how some of the Seed is trodden down by the passers-by, or eaten by the fowls of the air; how some falls on rocky soil, and gets parched; and how, again, some is choked by thorns. Let us be wise, and spare no pains to become that good ground, which not only receives the Divine Seed, but brings forth a hundred-fold for the Easter harvest which is at hand.

An unavoidable feeling will arise in the minds of some of our readers, as they peruse these pages, in which we have endeavoured to embody the spirit of the Church, such as it is expressed, not only in the Liturgy, but also in the decrees of Councils and in the writings of the holy Fathers. The feeling we allude to, is one of regret at not finding, during this period of the Liturgical Year, the touching and exquisite poetry, which gave such a charm to the forty days of our Christmas solemnity. First came Septuagesima, throwing its gloomy shade over those enchanting visions of the Mystery of Bethlehem; and now we have got into a desert land, with thorns at every step, and no springs of water to refresh us. Let us not complain, however; Holy Church knows our true wants, and is intent on supplying them. Neither must we he surprised at her insisting on a severer preparation for Easter, than for Christmas. At Christmas, we were to approach our Jesus as an Infant; all she put us through then, were the Advent exercises, for the Mysteries of our Redemption were but beginning.

And of those who went to Jesus’ crib, there were many who, like the poor Shepherds of Bethlehem, might be called simple, at least in this sense, - that they did not sufficiently realise, either the holiness of their Incarnate God, or the misery and guilt of their own conscience. But now that this Son of the Eternal God has entered the path of penance; now that we are about to see him a victim to every humiliation, and suffering even a death upon a Cross; - the Church does not spare us; she rouses us from our ignorance and our self-satisfaction. She bids us strike our breasts, have compunction in our souls, mortify our bodies, - because we are sinners. Our whole life ought to be one of penance; fervent souls are ever doing penance; could anything be more just or necessary, than that we should do some penance during these days, when our Jesus is fasting in the desert, and is to die on Calvary? There is a sentence of this our Redeemer, which he spoke to the daughters of Jerusalem, on the day of his Passion; let us apply it to ourselves: If in the green wood they do these things, what shall be done in the dry? [St. Luke, xxiii. 31]. Oh! what a revelation is here! and yet, by the mercy of the Jesus who speaks it, the dry wood may become the green, and so, not be burned.

The Church hopes, nay her whole energy is labouring, that this may be; therefore, she bids us bear the yoke; she gives us a Lent. Let us only courageously tread the way of penance, and the Light will gradually beam upon us. If we are now far off from our God by the sins that are upon us, this holy Season will be to us what the Saints call the Purgative Life, and will give us that purity, which will enable us to see our Lord in the glory of his victory over death. If, on the contrary, we are already living the Illuminative Life; if, during the three weeks of Septuagesima, we have bravely sounded the depth of our miseries, our Lent will give us a clearer view of Him who is our Light; and if we could acknowledge Him as our God when we saw him as the Babe of Bethlehem, our soul’s eye will not fail to recognize him in the divine Penitent of the Desert, or in the bleeding Victim of Calvary.

One of the best Lenten recordings of all: 

Ash Wednesday 2017

HOMILY ON ASH WEDNESDAY

by Dom Paul, Abbot of Belmont (U.K.)

St Michael, patron of Belmont Abbey            

In a few moments, ashes will be blessed and placed on our heads as a sign of repentance and conversion. It is the traditional way in which we begin Lent in the Western Church. The prayer of blessing takes its theme from the well-known words of the Prophet Ezequiel, “Have I any pleasure in the death of the wicked, says the Lord God, and not that he should turn from his ways and live?” (Ez. 18:23) God has no wish for sinners to die, but that we repent and live. It is strange how some Christians seem to hate sinners and fail to recognise that they too are sinners, though our sins may differ. Jesus said, “God so loved the world that he gave his only Son, so that everyone who believes in him should not perish but have everlasting life.” (Jn 3:16) Lent is a time, “a favourable time”, for us to take stock of our sinfulness and, through God’s mercy, find the healing remedy that will bring us to new life in Christ, as we prepare to celebrate the events of our salvation at Easter.

            The prayer also speaks of “a steadfast observance of Lent”. We don’t need reminding that we give up too easily on our Lenten observances: it doesn’t take long before we forget what we had promised to do. Not only that, but we tend to think negatively about what we want to give up rather than positively about what we should take on. St Bernard’s advice is helpful. “Sorrow for sin is indeed necessary, but it should not involve endless self-preoccupation. You should dwell also on the glad remembrance of the loving kindness of God.” Lent is not only a time for repentance; it is also a time to give thanks to God for his mercy and love.

On the First Sunday of Lent, St Jerome had this to say to his congregation, “If you have fasted for two days, do not for this reason think yourself better than those who have not. You fast and perhaps become angry; another eats, but perhaps exercises kindness.” We all need to keep our passions in check, and Lent is a good time to begin. Fasting in the Christian tradition, of course, was meant to do just that. The purpose of fasting was not to become obsessive about food, even less about losing weight, but rather it was meant to help us control our passions and vices: pride, envy, wrath, sloth, greed, gluttony, lust, and, above all, anger. Fasting should encourage and strengthen in us the God-like virtues, above all, kindness. Nor should we forget that fasting goes hand in hand with almsgiving and prayer.

            As we begin Lent, we ask God to pardon our sins and grant us newness of life, to create his image anew within us that we might grow into the likeness of Christ. May the good Lord be pleased to bless us all this Lent with the abundance of his grace. Amen.

 
The Liturgy of the Presanctified Gifts

CATALOG OF ST ELISABETH CONVENT  2/27/2017 

As we already have seen, the eucharistic Divine Liturgy is not celebrated in the Orthodox Church on lenten weekdays. In order for the faithful to sustain their lenten effort by participation in Holy Communion, the Liturgy of the Presanctified Gifts is served. The service is an ancient one in the Orthodox Church. We officially hear about it in the canons of the seventh century, which obviously indicates its development at a much earlier date.

On all days of the holy fast of Lent, except on the Sabbath, the Lord’s Day, and the holy day of the Annunciation, the Liturgy of the Presanctified is to be served (Canon 52, Quinisext, 692). The Liturgy of the Presanctified Gifts is an evening service. It is the solemn lenten Vespers with the administration of Holy Communion added to it. There is no consecration of the eucharistic gifts at the presanctified liturgy. Holy Communion is given from the eucharistic gifts sanctified on the previous Sunday at the celebration of the Divine Liturgy, unless, of course, the feast of the Annunciation should intervene; hence its name of “presanctified.”

The Liturgy of the Presanctified Gifts is served on Wednesday and Friday evenings, although some churches may celebrate it only on one of these days. It comes in the evening after a day of spiritual preparation and total abstinence. The faithful who are unable to make the effort of total fasting because of weakness or work, however, normally eat a light lenten meal in the early morning.

During the psalms of Vespers, the presanctified gifts are prepared for communion. They are transferred from the altar table where they have been reserved since the Divine Liturgy, and are placed on the table of oblation. After the evening hymn, the Old Testamental scriptures of Genesis and Proverbs are read, between which the celebrant blesses the kneeling congregation with a lighted candle and the words: “The Light of Christ illumines all,” indicating that all wisdom is given by Christ in the Church through the scriptures and sacraments. This blessing was originally directed primarily to the catechumens—those preparing to be baptized on Easter—who attended the service only to the time of the communion of the faithful.

After the readings, the evening Psalm 141 is solemnly sung once again with the offering of incense. Then, after the litanies of intercession and those at which the catechumens were dismissed in former days, the presanctified eucharistic gifts are brought to the altar in a solemn, silent procession. The song of the entrance calls the faithful to communion.

Now the heavenly powers [i.e., the angels] do minister invisibly with us. For behold the King of Glory enters. Behold the mystical sacrifice, all fulfilled, is ushered in. Let us with faith and love draw near that we may be partakers of everlasting life. Alleluia. Alleluia. Alleluia.

After the litany and prayers, the Our Father is sung and the faithful receive Holy Communion to the chanting of the verse from Psalm 34: “O taste and see how good is the Lord. Alleluia.” The post-communion hymns are sung and the faithful depart with a prayer to God who “has brought us to these all-holy days for the cleansing of carnal passions,” that he will bless us “to fight the good fight, to accomplish the course of the fast, and to attain unto and to adore the holy resurrection” of Christ.

The Liturgy of the Presanctified Gifts is traditionally considered to be the work of the sixth-century pope, Saint Gregory of Rome. The present service, however, is obviously the inspired liturgical creation of Christian Byzantium.

Source: https://oca.org/orthodoxy/the-orthodox-faith/worship/the-church-year/liturgy-of-the-presanctified-gifts