{"id":161223,"date":"2026-04-07T00:00:12","date_gmt":"2026-04-06T21:00:12","guid":{"rendered":"http:\/\/basilica.ro\/?p=161223\/"},"modified":"2026-04-03T08:55:59","modified_gmt":"2026-04-03T05:55:59","slug":"orthodox-calendar-april-7","status":"publish","type":"post","link":"https:\/\/basilica.ro\/en\/orthodox-calendar-april-7\/","title":{"rendered":"Great and Holy Tuesday (Matins); Martyr Calliopius; St. George the Confessor the Bishop of Mytilene"},"content":{"rendered":"

Orthodox Calendar, April 7<\/h1>\n

Great and Holy Tuesday<\/h1>\n

Great and Holy Tuesday<\/h2>\n

Monday, Tuesday, Wednesday \u2013 these three days, which the Church calls Great and Holy have within the liturgical development of the Holy Week a very definite purpose. They place all its celebrations in the perspective of End Times; they remind us of the eschatological meaning of Pascha.<\/p>\n

So often Holy Week is considered one of the \u201cbeautiful traditions\u201d or \u201ccustoms,\u201d a self-evident \u201cpart\u201d of our calendar. We take it for granted and enjoy it as a cherished annual event which we have \u201cobserved\u201d since childhood, we admire the beauty of its services, the pageantry of its rites and, last but not least, we like the fuss about the Paschal table. And then, when all this is done we resume our normal life. But do we understand that when the world rejected its Savior, when \u201cJesus began to be sorrowful and very heavy\u2026 and his soul was exceedingly sorrowful even unto death,\u201d when He died on the Cross, \u201cnormal life\u201d came to its end and is no longer possible. For there were \u201cnormal\u201d men who shouted \u201cCrucify Him\u201d who spat at Him and nailed Him to the Cross.<\/p>\n

And they hated and killed Him precisely because He was troubling their normal life. It was indeed a perfectly \u201cnormal\u201d world which preferred darkness and death to light and life\u2026. By the death of Jesus the \u201cnormal\u201d world, and \u201cnormal\u201d life were irrevocably condemned. Or rather they revealed their true and abnormal inability to receive the Light, the terrible power of evil in them. \u201cNow is the Judgment of this world\u201d (John 12:31). The Pascha of Jesus signified its end to \u201cthis world\u201d and it has been at its end since then. This end can last for hundreds of centuries, but this does not alter the nature of time in which we live as the \u201clast time.\u201d \u201cThe fashion of this world passeth away\u2026\u201d (I Cor. 7:31).<\/p>\n

Pascha means passover, passage. The feast of Passover was for the Jews the annual commemoration of their whole history as salvation, and of salvation as passage from the slavery of Egypt into freedom, from exile into the promised land. It was also the anticipation of the ultimate passage\u2014into the Kingdom of God. And Christ was the fulfillment of Pascha. He performed the ultimate passage: from death into life, from this \u201cold world\u201d into the new world into the new time of the Kingdom. And he opened the possibility of this passage to us. Living in \u201cthis world\u201d we can already be \u201cnot of this world,\u201d i.e. be free from slavery to death and sin, partakers of the \u201cworld to come.\u201d<\/p>\n

But for this we must also perform our own passage, we must condemn the old Adam in us, we must put on Christ in the baptismal death and have our true life hidden in God with Christ, in the \u201cworld to come\u2026.\u201d<\/p>\n

And thus Easter is not an annual commemoration, solemn and beautiful, of a past event. It is this Event itself shown, given to us, as always efficient, always revealing our world, our time, our life as being at their end, and announcing the Beginning of the new life\u2026. And the function of the three first days of Holy Week is precisely to challenge us with this ultimate meaning of Pascha and to prepare us to the understanding and acceptance of it.<\/p>\n

1. This eschatological (which means ultimate, decisive, final) challenge is revealed, first, in the common troparion of these days:<\/p>\n

Troparion\u2014Tone 8<\/p>\n

Behold the Bridegroom comes at midnight,
\nAnd blessed is the servant whom He shall find watching,
\nAnd again unworthy is the servant whom He shall find heedless.
\nBeware, therefore, O my soul, do not be weighed down with sleep,
\nLest you be given up to death and lest you be shut out of the Kingdom.
\nBut rouse yourself crying: Holy, Holy, Holy, are You, O our God!
\nThrough the Theotokos have mercy on us!<\/p><\/blockquote>\n

Midnight is the moment when the old day comes to its end and a new day begins. It is thus the symbol of the time in which we live as Christians. For, on the one hand, the Church is still in this world, sharing in its weaknesses and tragedies. Yet, on the other hand, her true being is not of this world, for she is the Bride of Christ and her mission is to announce and to reveal the coming of the Kingdom and of the new day. Her life is a perpetual watching and expectation, a vigil pointed at the dawn of this new day. But we know how strong is still our attachment to the \u201cold day,\u201d to the world with its passions and sins. We know how deeply we still belong to \u201cthis world.\u201d We have seen the light, we know Christ, we have heard about the peace and joy of the new life in Him, and yet the world holds us in its slavery. This weakness, this constant betrayal of Christ, this incapacity to give the totality of our love to the only true object of love are wonderfully expressed in the exapostilarion of these three days:<\/p>\n

\u201cThy Bridal Chamber I see adorned, O my Savior
\nAnd I have no wedding garment that I may enter,
\nO Giver of life, enlighten the vesture of my soul
\nAnd save me.\u201d<\/p>\n

2. The same theme develops further in the Gospel readings of these days. First of all, the entire text of the four Gospels (up to John 13: 31) is read at the Hours (1, 3, 6 and 9). This recapitulation shows that the Cross is the climax of the whole life and ministry of Jesus, the Key to their proper understanding. Everything in the Gospel leads to this ultimate hour of Jesus and everything is to be understood in its light. Then, each service has its special Gospel lesson :<\/p>\n

On Monday:<\/p>\n

At Matins: Matthew 21: 18-43\u2014the story of the fig tree, the symbol of the world created to bear spiritual fruits and failing in its response to God.<\/p>\n

At the Liturgy of the Presanctified Gifts: Matthew 24: 3-35: the great eschatological discourse of Jesus. The signs and announcement of the End. \u201cHeaven and earth shall pass away, but my words shall not pass away\u2026.\u201d<\/p>\n

\u201cWhen the Lord was going to His voluntary Passion,
\nHe said to His Apostles on the way:
\nBehold, we go up to Jerusalem,
\nAnd the Son of Man shall be delivered up
\nAs it is written of Him.
\nCome, therefore, and let us accompany Him,
\nWith minds purified from the pleasures of this life,
\nAnd let us be crucified and die with Him,
\nThat we may live with Him,
\nAnd that we may hear Him say to us:
\nI go now, not to the earthly Jerusalem to suffer,
\nBut unto My Father and your Father
\nAnd My God and your God,
\nAnd I will gather you up into the heavenly Jerusalem,
\nInto the Kingdom of Heaven\u2026.\u201d
\n(Monday Matins)<\/p>\n

(by: The Very Reverend Alexander Schmemann)<\/p>\n

Saint George, Metropolitan of Mytilene<\/h2>\n

Saint George, Metropolitan of Mytilene, from his youth he led a monastic life, and was especially accomplished in the virtue of humility. In the reign of Leo the Isaurian (716-741) the saint underwent persecution from the iconoclasts and became a Confessor.<\/p>\n

During the reign of the emperor Constantine Porphyrogenitos (780-797) Saint George was elevated to the archbishopal cathedra of the city of Mytilene on the island of Lesbos. His life was radiant with prudence and purity and resembled the life of angels.<\/p>\n

He possessed a gift of wonderworking, cast out unclean spirits and healed incurable diseases. The saint distinguished himself by his compassion, and he helped all the needy.<\/p>\n

In 815, during the reign of the iconoclast Leo the Armenian (813-820), the holy archpastor was banished and sent to Cherson, where he died after the year 820.<\/p>\n

At the hour of his death a bright star shone in the heavens over the city of Mytilene.<\/p>\n

\n

Troparion, tone 3:<\/strong><\/em>
\nLike a meadow planted by God you were fruitful with the grace of the Spirit, O holy Archpastor of the Mysteries. You cultivated the souls of the faithful refreshing them with living water. O righteous Father George, pray Christ our God to grant us great mercy!<\/p><\/blockquote>\n

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Orthodox Calendar, April 7 Great and Holy Tuesday Great and Holy Tuesday Monday, Tuesday, Wednesday \u2013 these three days, which the Church calls Great and Holy have within the liturgical development of the Holy Week a very definite purpose. 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