Monday, September 26, 2022 UTC



PROPERS: 02-20-22_Meatfare_Sunday_DL


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Reading from the “Journey Through the Great Fast” – Sunday of Meatfare: SundayofMeatfare

Reading for Sunday of Meat Fare: PRELentenReadingSundayofMeatfare


Meatfare Sunday commemorates the Sunday of the Second Coming of Christ.  On this day, focus is placed on the future judgment of all persons who will stand before the throne of God when Christ returns in His glory.

This is the last day that meat products can be eaten before the Great Fast.

Today’s Gospel is from Matthew 25: 31-46,  the Parable of The Sheep and the Goats. In the Parable , we are looking at man redeemed and saved, and man condemned and lost. The “sheep” acted charitably, giving food, drink, and clothing to the needy. The “goats” showed no charity. The core message is that God’s people will love others. Good works will result from our relationship to the Shepherd. Followers of Christ will treat others with kindness, serving them as if they were serving Christ Himself. The unregenerate live in the opposite manner. While “goats” can indeed perform acts of kindness and charity, their hearts are not right with God, and their actions are not for the right purpose – to honor and worship God.

“The Panachida: The Panachida is a memorial service for the dead, which is celebrated fairly frequently in the Byzantine Catholic Church. Like all our services for the departed, it provides an opportunity to pray for the soul of the one who has died, asking God to grant them rest and forgiveness of all their sins, and also serves to comfort and console those left behind. The name comes from the Greek pannychis, meaning an all-night vigil.

The Panachida is ordinarily celebrated:

  • Immediately after the death of a Christian, if a priest is present (the prayers for the dying, together with the panachida, make up the “Office at the Passing of the Soul”)
  • Before the body of the departed Christian is taken to the church for burial
  • After the burial, as a graveside service
  • On the 3rd, 9th, or 40th day after death, and each year thereafter. In these cases, it may immediately follow a Divine Liturgy celebrated for the departed.

The Panachida also forms the concluding part of a longer memorial service for the dead, the Parastas.

The structure of the Panachida is very simple. It consists of:

An opening blessing: “Blessed is our God….”
The usual “beginning prayers”, from “Holy God” through the Lord’s Prayer
Troparia for the dead (“With the souls of the just brought to perfection…”)
Litany for the Deceased, concluding with the prayer, “O God of spirits and of all flesh”
“Eternal memory”

The complete text of the Panachida can be found in our Divine Liturgies book on pages 432-440, where it immediately follows the hymns of the Divine Liturgy “for the faithful departed.”

For guidelines on leading the singing of this service, see Singing the Panachida. “(This information is from THE METROPOLITAN CANTOR INSTITUTE).

The season of the Great Fast is preceded by its own liturgical preparation. The first sign of the approach of the Great Fast comes five Sundays before its beginning, during which the faithful prepare themselves for the abstinence, prayer, and repentance.

“Preparation for the Great Fast

The Church seldom starts us on a path without providing some preliminary orientation and preparation; and the Great Fast is no exception. The four weeks leading up to the Fast (five Sundays, and the weekdays in between) remind us of our need for a “Lenten springime”, and of the spiritual pitfalls that can divert us from our goal of communion with God.

The pre-Fast preparations begin with the fifth Sunday before the start of the Fast, the Sunday of Zacchaeus. On this Sunday, we hear of the tax-collector Zacchaeus, his ardent desire to see Jesus, and how this desire was fulfilled beyond his expectations.

The next Sunday is the Sunday of the Publican and the Pharisee. The Sunday Gospel reminds us of the dangers of hypocrisy and the need for true humility in order to come close to God. Penitential hymns (stichera) are added at Sunday Matins, and we sing these every Sunday from now till the end of the Fast.

During the following week, there is no fasting or abstinence, even on the ordinary meatless days of Wednesday and Friday. (This is one of four such periods in the course of the year; the others are days from December 25 to January 5, and the weeks following the feasts of Pascha and Pentecost.)

The following Sunday is the Sunday of the Prodigal Son, on which we are shown a story of repentence and acceptance. The Prodigal Son is an image of each of us, as we “remember ourselves” and resolve to break with our sins, return from exile, and start a new life. On this Sunday and the two Sundays that follow, we sing Psalm 137 (“By the waters of Babylon“) at Matins. This song of the Israelite captivity expresses our situation as exiles in a foreign land. Unlike the Israelites – but like the prodigal son – we can choose to return home.

With the next Sunday, the Sunday of the Last Judgment, we are only eight days from the start of the Great Fast. At the Divine Liturgy, we hear the Gospel account of the second coming of the Lord in glory, and of the final judgment. To prepare us for the rigors of the Fast, the Church’s traditional fasting rules call on the faithful to fast from flesh-meats for the final week before the Fast. That is why the Sunday of the Last Judgment is also called the Sunday of Meat-fare (that is, the Sunday of meat-eating).

During the final week before the Fast, called Cheesefare Week, the traditional fasting rules continue to allow the eating of eggs and dairy products.

Finally, on Cheesefare Sunday, we have come to the very brink of the fast. At the Divine Liturgy, our Lord’s words in the Gospel speak of forgiveness: “If you forgive men their trespasses, then your heavenly Father will forgive you.” For this reason, the day is also called Forgiveness Sunday. The service of Vespers on this day is especially solemn, and also followed by a ceremony of mutual forgiveness between priest and people.”

From the Metropolitan Cantor Institute, Byzantine Eparchy of Pittsburgh –