Eastern Rite ~ Feasts of 2 April AM 7534

Today is Great and Holy Thursday & the Feast of Our Venerable Father Titus the Wonderworker and the Commemoration of the Passing into Eternal Life (1959) of Blessed Hieromartyr Mykola (Nicholas) Charnetsky, Exarch of Volhynia.

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Two events shape the liturgy of Great and Holy Thursday: the Last Supper of Christ with His disciples, and the betrayal of Judas. The meaning of both is in love. The Last Supper is the ultimate revelation of God’s redeeming love for man, of love as the very essence of salvation. And the betrayal of Judas reveals that sin, death and self-destruction are also due to love, but to deviated and distorted love, love directed at that which does not deserve love. Here is the mystery of this unique day, and its liturgy, where light and darkness, joy and sorrow are so strangely mixed, challenges us with the choice on which depends the eternal destiny of each one of us. “Now before the feast of the Passover, when Jesus knew that His hour was come... having loved His own which were in the world, He loved them unto the end...” (John 13:1). To understand the meaning of the Last Supper we must see it as the very end of the great movement of Divine Love which began with the creation of the world and is now to be consummated in the death and resurrection of Christ.

God is Love (1 John 4:8). And the first gift of Love was life. The meaning, the content of life was communion. To be alive man was to eat and to drink, to partake of the world. The world was thus Divine love made food, made Body of man. And being alive, i.e. partaking of the world, man was to be in communion with God, to have God as the meaning, the content and the end of his life. Communion with the God-given world was indeed communion with God. Man received his food from God and making it his body and his life, he offered the whole world to God, transformed it into life in God and with God. The love of God gave life to man, the love of man for God transformed this life into communion with God. This was paradise. Life in it was, indeed, eucharistic. Through man and his love for God the whole creation was to be sanctified and transformed into one all-embracing sacrament of Divine Presence and man was the priest of this sacrament.

But in sin man lost this eucharistic life. He lost it because he ceased to see the world as a means of Communion with God and his life as eucharist, as adoration and thanksgiving. . . He loves himself and the world for their own sake; he made himself the content and the end of his life. He thought that his hunger and thirst, i.e. his dependence of his life on the world—can be satisfied by the world as such, by food as such. But world and food, once they are deprived of their initial sacramental meaning—as means of communion with God, once they are not received for God’s sake and filled with hunger and thirst for God, once, in other words, God is no longer their real “content,” can give no life, satisfy no hunger, for they have no life in themselves... And thus by putting his love in them, man deviated his love from the only object of all love, of all hunger, of all desires. And he died. For death is the inescapable “decomposition” of life cut from its only source and content. Man thought to find life in the world and in food, but he found death. His life became communion with death, for instead of transforming the world by faith, love, and adoration into communion with God, he submitted himself entirely to the world, he ceased to be its priest and became its slave. And by his sin the whole world was made a cemetery, where people condemned to death partook of death and “sat in the region and shadow of death” (Matt. 4:16).

But if man betrayed, God remained faithful to man. He did not “turn Himself away forever from His creature whom He had made, neither did He forget the works of His hands, but He visited him in diverse manners, through the tender compassion of His mercy” (Liturgy of Saint Basil). A new Divine work began, that of redemption and salvation. And it was fulfilled in Christ, the Son of God Who in order to restore man to his pristine beauty and to restore life as communion with God, became Man, took upon Himself our nature, with its thirst and hunger, with its desire for and love of, life. And in Him life was revealed, given, accepted and fulfilled as total and perfect Eucharist, as total and perfect communion with God. He rejected the basic human temptation: to live “by bread alone”; He revealed that God and His kingdom are the real food, the real life of man. And this perfect eucharistic Life, filled with God, and, therefore Divine and immortal, He gave to all those who would believe in Him, i,e. find in Him the meaning and the content of their lives. Such is the wonderful meaning of the Last Supper. He offered Himself as the true food of man, because the Life revealed in Him is the true Life. And thus the movement of Divine Love which began in paradise with a Divine “take, eat. ..” (for eating is life for man) comes now “unto the end” with the Divine “take, eat, this is My Body...” (for God is life of man). The Last Supper is the restoration of the paradise of bliss, of life as Eucharist and Communion.

But this hour of ultimate love is also that of the ultimate betrayal. Judas leaves the light of the Upper Room and goes into darkness. “And it was night” (John 13:30). Why does he leave? Because he loves, answers the Gospel, and his fateful love is stressed again and again in the hymns of Holy Thursday. It does not matter indeed, that he loves the “silver.” Money stands here for all the deviated and distorted love which leads man into betraying God. It is, indeed, love stolen from God and Judas, therefore, is the Thief. When he does not love God and in God, man still loves and desires, for he was created to love and love is his nature, but it is then a dark and self-destroying passion and death is at its end. And each year, as we immerse ourselves into the unfathomable light and depth of Holy Thursday, the same decisive question is addressed to each one of us: do I respond to Christ’s love and accept it as my life, do I follow Judas into the darkness of his night?

The liturgy of Holy Thursday includes: a) Matins, b) Vespers and, following Vespers, the Liturgy of Saint Basil the Great. In the Cathedral Churches the special service of the Washing of Feet takes place after the Liturgy; while the deacon reads the Gospel, the Bishop washes the feet of twelve priests, reminding us that Christ’s love is the foundation of life in the Church and shapes all relations within it. It is also on Holy Thursday that Holy Chrism is consecrated by the primates of autocephalous Churches, and this also means that the new love of Christ is the gift we receive from the Holy Spirit on the day of our entrance into the Church.

At Matins the Troparion sets the theme of the day: the opposition between the love of Christ and the “insatiable desire” of Judas.

“When the glorious disciples were illumined by washing at the Supper,
Then was the impious Judas darkened with the love of silver
And to the unjust judges does he betray Thee, the just Judge.
Consider, 0 Lover of money, him who hanged himself because of it.
Do not follow the insatiable desire which dared this against the Master,
0 Lord, good to all, glory to Thee.”

After the Gospel reading (Luke 12:1-40) we are given the contemplation, the mystical and eternal meaning of the Last Supper in the beautiful canon of Saint Cosmas. Its last “irmos,” (Ninth Ode) invites us to share in the hospitality of the Lord’s banquet:

“Come, 0 ye faithful
Let us enjoy the hospitality of the Lord and the banquet of immortality
In the upper chamber with minds uplifted....”

At Vespers, the stichira on “Lord, I have cried” stress the spiritual anticlimax of Holy Thursday, the betrayal of Judas:

“Judas the slave and Knave,
The disciple and traitor,
The friend and fiend,
Was proved by his deeds,
For, as he followed the Master,
Within himself he contemplated His betrayal....”

After the Entrance, three lessons from the Old Testament:

1) Exodus 19: 10-19. God’s descent from Mount Sinai to His people as the image of God’s coming in the Eucharist.

2) Job 38:1-23, 42:1-5, God’s conversation with Job and Job’s answer: “who will utter to me what I understand not? Things too great and wonderful for me, which I knew not...”—and these “great and wonderful things” are fulfilled in the gift of Christ’s Body and Blood.

3) Isaiah 50:4-11. The beginning of the prophecies on the suffering servant of God,

The Epistle reading is from I Corinthians 11:23-32: Saint Paul’s account of the Last Supper and the meaning of communion.

The Gospel reading (the longest of the year is taken from all four Gospels and is the full story of the Last Supper, the betrayal of Judas and Christ’s arrest in the garden.

The Cherubic hymn and the hymn of Communion are replaced by the words of the prayer before Communion:

“Of Thy Mystical Supper, O Son of God, accept me today as a communicant,
For I will not speak of Thy Mystery to Thine enemies,
Neither like Judas will I give Thee a kiss;
But like the thief will I confess Thee:
Remember me, O Lord, in Thy Kingdom.”

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Saint Titus the Wonderworker displayed zeal for the monastic life from his youth. He pursued asceticism in the ninth century at the Studion monastery near Constantinople. By his deeds of fasting, purity of life and mild disposition, Saint Titus gained the love of the brethren, and at their request, he was ordained priest.

Fervent of faith, the saint stood up for the Catholic veneration of icons during the Iconoclast persecution. Because of his virtuous life, God granted him the gift of wonderworking. The saint was translated to the Lord in his old age.

Troparion — Tone 4

Dedicated to the Lord from childhood, / you lived in the world like an angel; / you received grace from God to work miracles; / you were a guide of monks and a wise steward, O Titus. / Fervently pray to Christ our God for the world.

Troparion — Tone 4

You forsook the tumult of life; / you lived your life in tranquillity, O wise one. / You have passed over to God, / venerable wonderworker, Titus our father.

Kontakion — Tone 8

You purified yourself through prayer and abstinence. / You were radiant with grace and virtue. / You bring joy to us who sing: / Rejoice, O Titus, / Adornment of the fathers!

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Blessed Mykola (Nicholas) Charnetsky was born to a large and pious peasant family on the 14th of December 1884 in the Western Ukrainian village of Semakivka. Mykola was the eldest of nine children. He received his primary education in the village of Tovmach and then entered St. Nicolas gymnasium (grammar school) in Stanislaviv (now Ivano-Frankivsk).

Charnetsky discovered his vocation to the priesthood at a young age and soon declared his intention of becoming a priest. In 1903 bishop Hryhoriy Khomyshyn sent him to Rome for studies. During Charnetsky’s short visit to Ukraine, Bishop Hryhoriy Khomyshyn ordained him a priest on the 2nd of October 1909. Fr. Mykolay then returned to Rome to continue his studies and received the degree of Doctor of theology.

From the autumn of 1910 Fr. Charnetsky was the Professor of Philosophy and Dogmatic theology at the Stanislaviv seminary. He was also the Spiritual Director in the same seminary. Deep in his heart, however, Fr. Mykolay longed for the monastic life. Hence, in October 1919 he joined the Redemptorist novitiate in Zboiska near Lviv, and one year later, on the 16th of October 1920, he professed his vows as a Redemptorist.

Filled with eagerness to work for the reconciliation of Christians and to convert the spiritually abandoned people, in 1926 the Redemptorists of the Lviv Province founded a missionary centre at Kovel in the Volyn region. Fr. Charnetsky, being an ardent missionary, was sent there. Very soon he gained the utmost respect of the local people and even that of the Orthodox clergy. Having opened a monastery and a church in Kovel, Fr. Mykolay did his best to preserve the purity of the Eastern Liturgical rite. In 1931, taking into account Fr. Charnetsky’s devoted work, Pope Pius XI appointed him titular bishop of Lebed and an Apostolic Visitor for the Ukrainian Catholics in the Volyn and Pidliashsha regions. These regions became the field of Charnetsky’s activity – first as a missionary, then as a bishop – for almost 14 years.

As the first Ukrainian Redemptorist Bishop, he experienced persecution from the very outset of his activity. During the Soviet occupation of Western Ukraine in 1939 the Redemptorists were forced to leave the Volyn region, and bishop Charnetsky moved to Lviv, to a Redemptorist monastery in Zyblykevycha (now Ivana-Franka) Street.

After the revival of the Lviv Theological Academy in 1941, Bishop Mykolay Charnetsky joined the faculty of the Academy as a professor of Philosophy, Psychology, and Moral Theology. His calmness, based on a strong and unshakable faith, his spirit of obedience and prayer gave his students good reason to consider their professor a saint. Bishop Mykolay Charnetsky was for them an exemplary figure of both a monk and a virtuous person.

In 1944 the Soviet troops entered Galicia for the second time. This marked the beginning of bishop Charnetsky’s Via Dolorosa. He was arrested on 11 April 1945. He was held in the prison of the Soviet secret police in Lonskoho street. There, the bishop suffered many afflictions: interrogations in the middle of the night, cruel beating and torture. Later Bishop Charnetsky was transferred to Kyiv, where he spent another year of suffering – until his case was taken to court. Bishop Mykolay Charnetsky was sentenced to ten years of imprisonment for the crime of being a “Vatican agent”. He served this term together with the Metropolitan Josyf Slipyj first in the town of Mariinsk in the Kemeroc region (Siberia), then later at a number of other prison sites as well.

According to credible sources, during the period of his imprisonment (from his arrest in Lviv in April 1945 until his release in 1956), Bishop Charnetsky spent altogether 600 hours under torture and interrogation, and at different times was imprisoned in 30 prisons and prison camps. Despite all these sufferings, the bishop always managed to find a word of consolation for his fellow prisoners. He supported them morally and he knew all of them by name. It is no wonder that bishop Charnetsky was very popular among the prisoners, as he was the only source of consolation for them.

Bishop Mykolay Charnetsky spent the last years of his imprisonment in a prison hospital in Mordovia. In 1956 his health declined to the extent that the doctors did not have any hope as regards his survival. A special robe, in which the prisoners were buried, had already been sewn for bishop Charnetsky. Taking into account the hopeless condition of the bishop and that the Soviet regime could avoid the blame of causing the bishop’s death, the prison administration decided to release him and send him to Lviv. After his return to Lviv in 1956 and due to his contracting hepatitis and a number of other diseases, Bishop Mykolay Charnetsky was immediately hospitalized. Everybody was sure that Bishop Charnetsky would soon die. But, the Lord had a different plan: He decided to prolong the life of a man whose faith and work was so valued and needed by the Ukrainian Church. Soon the bishop recovered and moved to an apartment in number 7 Vechirnia Street together with Br. Klymentiy, C.Ss.R. There, Bishop Charnetsky continued his apostolate of endurance and prayer. He spent most of his time praying and reading. Those who visited the bishop in that period witnessed to have often found him in a state of ecstasy. During his stay in Lviv, Bishop Charnetsky remained faithful to his mission of a Good Shepherd: he supported his confreres spiritually, prepared candidates for the priesthood and ordained more than ten priests.

Unfortunately, Bishop Charnetsky’s “miraculous” recovery did not last long. On the 2nd of April 1959, the bishop died in a state of holiness. His last words were a cry calling on the aid of Our Mother of Perpetual Help. The funeral of Bishop Mykolay Charnetsky took place on the 4th of April 1959. The description of the funeral kept in the archive of Yorkton Province of CSsR (Canada) ends with the following words: “We all think that the day of his canonization will come – for he was indeed a saintly bishop”.

Everybody who knew Bishop Mykolay Charnetsky gave a unanimous testimony of his sainthood. It was no surprise then that immediately after his death many people started addressing their prayers to Bishop Charnetsky. One finds this impression of sainthood and of a powerful intercession before God during prayers at the bishop’s tomb in the Lychakiv cemetery. Numerous people visit the place of Bishop Charnetsky’s burial to obtain his intercession when praying to God for various favours. One woman, whose arm was about to be amputated, applied soil from the bishop’s grave to her arm, which resulted in complete healing. Since then, people have been taking soil from his grave to remedy various diseases.

Taking into account the testimonies of Bishop Mykolay Charnetsky’s virtuous life, and particularly his endurance, courage and faithfulness to Christ’s Church during the period of persecution, the beatification process was started in 1960. On 2 March 2001, the process was completed on the level of the eparchy, and the case was handed over to the Apostolic See. On 6 April 2001 the theological committee recognized the fact of Bishop Charnetsky’s martyrdom, on 23 April his martyrdom was verified by the Assembly of Cardinals, and on 24 April 2001 Most Holy Father John Paul II signed a decree of the beatification of Bishop Mykola Charnetsky, a blessed martyr of Christian faith.

Troparion

In life and death, Blessed Bishop Martyr Mykola, you exemplified the words of Our Lord, “A good shepherd lays down his life for the sheep.” Through your virtuous life and heroic death, you have attained the martyr’s crown of glory in the Heavenly Kingdom. O Healer of Souls, we beseech you, hear our prayers and intercede for our needs. Heal our physical and spiritual infirmities through your intercession with Our Lord and Savior Jesus Christ, the Supreme Physician of our bodies and souls.