Paschal Epistle of Archbishop Kyrill

Paschal Homily of Saint John Chrysostom

The Harrowing of Hell

The Lord’s Descent into Hades

Condemned to Immortality

Pascha in Jerusalem, 375 AD

Pascha in Dachau, 1945

Bright Week

Why Easter Eggs?

Christ is risen from the dead, trampling down death by death, and upon those in the tombs bestowing life!

On the Sunday before the Feast of Great and Holy Pascha and at the beginning of Holy Week, the Orthodox Church celebrates one of its most joyous feasts of the year. Palm Sunday is the commemoration of the Entrance of our Lord into Jerusalem following His glorious miracle of raising Lazarus from the dead. Having anticipated His arrival and having heard of the miracle, the people when out to meet the Lord and welcomed Him with displays of honor and shouts of praise. On this day, we receive and worship Christ in this same manner, acknowledging Him as our King and Lord.

The Scriptural Account

The biblical account of Palm Sunday is recorded in all four of the Gospels (Matthew 21:1-11; Mark 11:1-10; Luke 19:28-38; and John 12:12-18). Five days before the Passover, Jesus came from Bethany to Jerusalem. Having sent two of His disciples to bring Him a colt of a donkey, Jesus sat upon it and entered the city.

People had gathered in Jerusalem for the Passover and were looking for Jesus, both because of His great works and teaching and because they had heard of the miracle of the resurrection of Lazarus. When they heard that Christ was entering the city, they went out to meet Him with palm branches, laying their garments on the ground before Him, and shouting, “Hosanna! Blessed is he that comes in the Name of the Lord, the King of Israel!”

At the outset of His public ministry Jesus proclaimed the kingdom of God and announced that the powers of the age to come were already active in the present age (Luke 7:18-22). His words and mighty works were performed “to produce repentance as the response to His call, a call to an inward change of mind and heart which would result in concrete changes in one’s life, a call to follow Him and accept His messianic destiny. The triumphant entry of Jesus into Jerusalem is a messianic event, through which His divine authority was declared.

Palm Sunday summons us to behold our king: the Word of God made flesh. We are called to behold Him not simply as the One who came to us once riding on a colt, but as the One who is always present in His Church, coming ceaselessly to us in power and glory at every Eucharist, in every prayer and sacrament, and in every act of love, kindness and mercy. He comes to free us from all our fears and insecurities, “to take solemn possession of our soul, and to be enthroned in our heart,” as someone has said. He comes not only to deliver us from our deaths by His death and Resurrection, but also to make us capable of attaining the most perfect fellowship or union with Him. He is the King, who liberates us from the darkness of sin and the bondage of death. Palm Sunday summons us to behold our King: the vanquisher of death and the giver of life.

Palm Sunday summons us to accept both the rule and the kingdom of God as the goal and content of our Christian life. We draw our identity from Christ and His kingdom. The kingdom is Christ – His indescribable power, boundless mercy and incomprehensible abundance given freely to man. The kingdom does not lie at some point or place in the distant future. In the words of the Scripture, the kingdom of God is not only at hand (Matthew 3:2; 4:17), it is within us (Luke 17:21). The kingdom is a present reality as well as a future realization (Matthew 6:10). Theophan the Recluse wrote the following words about the inward rule of Christ the King:

“The Kingdom of God is within us when God reigns in us, when the soul in its depths confesses God as its Master, and is obedient to Him in all its powers. Then God acts within it as master ‘both to will and to do of his good pleasure’ (Philippians 2:13). This reign begins as soon as we resolve to serve God in our Lord Jesus Christ, by the grace of the Holy Spirit. Then the Christian hands over to God his consciousness and freedom, which comprises the essential substance of our human life, and God accepts the sacrifice; and in this way the alliance of man with God and God with man is achieved, and the covenant with God, which was severed by the Fall and continues to be severed by our willful sins, is re-established.”

The kingdom of God is the life of the Holy Trinity in the world. It is the kingdom of holiness, goodness, truth, beauty, love, peace and joy. These qualities are not works of the human spirit. They proceed from the life of God and reveal God. Christ Himself is the kingdom. He is the God-Man, Who brought God down to earth (John 1:1,14). “He was in the world, and the world was made through Him, yet the world knew Him not. He came to His own home, and His own people received Him not” (John 1:10-11). He was reviled and hated.

Palm Sunday summons us to behold our king – the Suffering Servant. We cannot understand Jesus’ kingship apart from the Passion. Filled with infinite love for the Father and the Holy Spirit, and for creation, in His inexpressible humility Jesus accepted the infinite abasement of the Cross. He bore our griefs and carried our sorrows; He was wounded for our transgressions and made Himself an offering for sin (Isaiah 53). His glorification, which was accomplished by the resurrection and the ascension, was achieved through the Cross.

In the fleeting moments of exuberance that marked Jesus’ triumphal entry into Jerusalem, the world received its King, the king who was on His way to death. His Passion, however, was no morbid desire for martyrdom. Jesus’ purpose was to accomplish the mission for which the Father sent Him.

“The Son and Word of the Father, like Him without beginning and eternal, has come today to the city of Jerusalem, seated on a dumb beast, on a foal. From fear the cherubim dare not gaze upon Him; yet the children honor Him with palms and branches, and mystically they sing a hymn of praise: ‘Hosanna in the highest, Hosanna to the Son of David, who has come to save from error all mankind.’” (A hymn of the Light.)

“With our souls cleansed and in spirit carrying branches, with faith let us sing Christ’s praises like the children, crying with a loud voice to the Master: Blessed art Thou, O Savior, who hast come into the world to save Adam from the ancient curse; and in Thy love for mankind Thou hast been pleased to become spiritually the new Adam. O Word, who hast ordered all things for our good, glory to Thee.” (A Sessional hymn of the Orthros)

Orthodox Christian Celebration Of Palm Sunday

Palm Sunday is celebrated with the Divine Liturgy of Saint John Chrysostom, which is preceded by the Matins service. A Great Vespers is conducted on Saturday evening according to the order prescribed in the Triodion. Scripture readings for Palm Sunday are: At the Vespers: Genesis 49:1,8-12; Zephaniah 3:14-19; Zechariah 9:9-15. At the Orthros (Matins): Matthew 21:1-17. At the Divine Liturgy: Philippians 4:4-9; John 12:1-18.

On this Sunday, in addition to the Divine Liturgy, the Church observes the Blessing and Distribution of the Palms. A basket containing the woven palm crosses is placed on a table in front of the icon of the Lord, which is on the Iconostasion. The prayer for the blessing of the Palms is found in the Ieratikon or the Euxologion. According to the rubrics of the Typikon, this prayer is read at the Orthros just before the Psalms of Praise (Ainoi). The palms are then distributed to the faithful. In many places today, the prayer is said at the conclusion of the Divine Liturgy, before the apolysis. The text of the prayer, however, indicates clearly that it is less a prayer for the blessing of the palms, even though that is its title, and more a blessing upon those, who in imitation of the New Testament event hold palms in their hands as symbols of Christ’s victory and as signs of a virtuous Christian life. It appears then, that it would be more correct to have the faithful hold the palms in their hands during the course of the Divine Liturgy when the Church celebrates both the presence and the coming of the Lord in the mystery of the Eucharist.

Father Pierbattista Pizzabella explained that the change was prompted by a desire to strengthen ecumenical ties between Catholics and Orthodox, and also by pastoral concern for the many families in the Holy Land that include both Catholic and Orthodox believers.

The Orthodox churches set their liturgical feasts according to the old Julian calendar. For some years the Orthodox observe Easter on the same day as Catholics; in other years the dates may differ by either one week (as it does this year) or 5 weeks. The change in the liturgical calendar for Catholic churches would not apply to the basilicas in Jerusalem and Bethlehem, which draw thousands of Catholic pilgrims for Easter and Christmas every year. Those basilicas are governed by agreements that date back to the Ottoman empire, and include detailed accords on when feasts are to be celebrated.

— via catholiccultore.org

On the Saturday before Holy Week, the Orthodox Church commemorates a major feast of the year, the miracle of our Lord and Savior Jesus Christ when he raised Lazarus from the dead after he had lain in the grave four days. Here, at the end of Great Lent and the forty days of fasting and penitence, the Church combines this celebration with that of Palm Sunday. In triumph and joy the Church bears witness to the power of Christ over death and exalts Him as King before entering the most solemn week of the year, one that leads the faithful in remembrance of His suffering and death and concludes with the great and glorious Feast of Pascha.

The Scriptural Account

The story of the raising of Lazarus from the dead by Jesus Christ is found in the Gospel of John 11:1-45. Lazarus becomes ill, and his sisters, Mary and Martha send a message to Jesus stating, “Lord, he whom you love is ill.” In response to the message, Jesus says, “This illness does not lead to death; rather it is for God’s glory, so that the Son of God may be glorified through it” (vv. 1-4).

Jesus did not immediately go to Bethany, the town where Lazarus lived with his sisters. Instead He remained in the place where He was staying for two more days. After this time, He told his disciples that they were returning to Judea. The disciples immediately expressed their concern, stating that the Jews there had recently tried to stone Him (John 10:31). Jesus replied to His disciples, “Are there not twelve hours of daylight? Those who walk during the day do not stumble, because they see the light of this world. But those who walk at night stumble, because the light is not in them” (vv. 5-10).

After He said this, Jesus told his disciples that Lazarus had fallen asleep and that He was going there to wake him. The disciples wondered why He would go to wake Lazarus, since it was good for him to sleep if he was ill. Jesus, however, was referring to the death of Lazarus, and thus told the disciples directly that Lazarus was dead (vv. 11-14).

When Jesus arrived at Bethany, Lazarus had already been in the tomb four days. Since Bethany was near Jerusalem, many of the Jews had come to console Mary and Martha. When Martha heard that Jesus was approaching she went to meet Him and said to Him, “Lord, if you had been here, my brother would not have died. But even now I know that God will give you whatever you ask of Him.” Jesus told her that her brother will rise again. Martha said that she knew he would rise again in the resurrection on the last day. Jesus replied, “I am the resurrection and the life. Those who believe in me, even though they die, will live, and everyone who lives and believes in me will never die.” Jesus asked Martha if she believed this. She said to Him, “Yes, Lord, I believe that you are the Messiah, the Son of God, the one coming into the world” (vv. 17-27).

Martha returned to tell Mary that Jesus had come and was asking for her. Mary went to meet Him, and she was followed by those who were consoling her. The mourners followed her thinking that she was going to the tomb to weep there. When she came to Jesus, she fell at His feet and said, “Lord, if you had been here, my brother would not have died.” Jesus saw her weeping and those who were with her, and He was deeply moved. He asked to be taken to the tomb of Lazarus. As Jesus wept for Lazarus the Jews said, “See how He loved him.” Others wondered that if Jesus could open the eyes of the blind, He certainly could have kept Lazarus from dying (vv. 28-37).

Jesus came to the tomb and asked that the stone that covered the door be taken away. Martha remarked that Lazarus had now been in the tomb for four days and that there would be a stench. Jesus replied, “Did I not tell you that if you believed, you would see the glory of God?” The stone was taken away, and Jesus looked toward heaven and said, “Father, I thank you for having heard me, but I have said this for the sake of the crowd standing here, so that they may believe that you sent me.” When He had said this, He called out with a loud voice, “Lazarus, come out!” Lazarus walked out of the tomb, bound with the strips of burial cloth, and Jesus said, “Unbind him, and let him go” (vv. 38-44).

As a result of this miracle, many of the Jews that were present believed in Jesus. Others went and told the Pharisees what Jesus had done. In response the Pharisees and chief priests met and considered how they might arrest Him and put Him to death (v. 45ff).

This miracle is performed by Christ as a reassurance to His disciples before the coming Passion: they are to understand that, though He suffers and dies, yet He is Lord and Victor over death. The resurrection of Lazarus is a prophecy in the form of an action. It foreshadows Christ’s own Resurrection eight days later, and at the same time it anticipates the resurrection of all the righteous on the Last Day: Lazarus is “the saving first-fruits of the regeneration of the world.”

As the liturgical texts emphasize, the miracle at Bethany reveals the two natures of Christ the God-man. Christ asks where Lazarus is laid and weeps for him, and so He shows the fullness of His humanity, involving as it does human ignorance and genuine grief for a beloved friend. Then, disclosing the fullness of His divine power, Christ raises Lazarus from the dead, even though his corpse has already begun to decompose and stink. This double fullness of the Lord’s divinity and His humanity is to be kept in view throughout Holy Week, and above all on Good Friday.

Orthodox Christian Celebration Of The Saturday Of Lazarus

The Saturday of Lazarus is celebrated with the Divine Liturgy of Saint John Chrysostom. The day and commemoration receives its name from the miracle of Christ recorded in the Gospel. Both this feast and Palm Sunday are joyous festivals of the Church, and bright colors are used for vestments and the Holy Table.

Scripture readings for the Saturday of Lazarus are: At Matins: No reading of the Gospel. At the Divine Liturgy: Hebrews 12:28-13:8; John 11:1-45.

At the Divine Liturgy on Lazarus Saturday, the baptismal verse from Galatians (“As many as have been baptized into Christ have put on Christ” Galatians 3:27) replaces the Thrice-Holy Hymn, thus indicating the resurrectional character of the celebration, and the fact that Lazarus Saturday was once among the few great baptismal days in the Orthodox Church Year.

Hymns Of The Feast

Apolytikion: First Tone By raising Lazarus from the dead before Your Passion, You confirmed the universal resurrection, O Christ God! Like the children with palms of victory, We cry out to You, O Vanquisher of Death; Hosanna in the highest! Blessed is He that comes in the name of the Lord!

Kontakion: Second Tone Christ – the Joy, the Truth, and the Light of All, the Life of the World and the Resurrection – has appeared in his goodness to those on earth. He has become the Image of our resurrection, granting divine forgiveness to all.

Troparion of Saturday of St. Lazarus, Orthros. Tone 1

O Christ God, when Thou didst raise Lazarus from the dead, before Thy Passion, thou didst confirm the universal resurrection. Wherefore, we, like babes, carry the insignia of triumph and victory, and cry to Thee, O vanquisher of death, Hosanna in the highest. Blessed is he that cometh in the Name of the Lord.

Exapostilaria, Saturday of St. Lazarus. Tone 3

By Your word, O Word of God, Lazarus now leaps out of death, having returned to this life. Therefore the peoples honor You with their branches, O Mighty One; for You shall destroy Hades utterly by Your own death.

By means of Lazarus has Christ already plundered you, O death. Where is your victory, O Hades? For the lament of Bethany is handed over now to you. Let us all wave against it our branches of victory.

by Archpriest Andrew Phillips

In the Name of the Father and of the Son and of the Holy Spirit.

At the end of the coming week Great Lent will be over. Next Saturday is Lazarus Saturday, which is followed by Palm Sunday, the Entry of our Lord into Jerusalem, and then by Passion Week. However, today we commemorate another entry into Jerusalem, not the Entry into Jerusalem of our Lord, but the entry into Jerusalem of Mary of Egypt. Who was she and what is her significance today?

Born in Alexandria in Egypt in the middle of the fifth century, as a young girl Mary fell into the vice of prostitution. For seventeen years, from the age of 12 until the age of 29, she lived the life of a harlot. However, once finding herself in Jerusalem, out of curiosity, she went to see the Precious Cross of Christ. She found that she was unable to enter the church where St Helen had placed the Cross, for some invisible force prevented her from entering in. So frightened was she at this that she asked the Mother of God through an icon at the entrance to the church, why this was. The Mother of God replied to her that Mary first needed to repent and obey her. Only after promising to do this was Mary allowed to enter the church in Jerusalem. After then entering and venerating the Cross, Mary heard the Mother of God telling her: ‘If you cross the Jordan, you will find true peace’.

So shaken was Mary by these events that she did indeed forsake all her old life and, having taken communion, she crossed the Jordan, and went to live there in the desert. We do not know the exact details of her day-to-day life, but we do know that she dwelt there as a hermitess, eating plants, living in torments and struggle with passionate thoughts, and eventually obtaining the grace to work miracles, crossing the Jordan as if on dry land. She lived naked and became withered and emaciated, as we can see in the icon of her, but nevertheless she survived there for some forty-eight years. Then she was discovered by a pious monk, Zosimas, who is portrayed in the icon together with her. It was to him that she related her life which we have today.

The Life of St Mary teaches us many things. Perhaps the first and most obvious lesson we can learn from her is that we should never judge, never pre-judge. Who will be saved? It is impossible to answer this question, for it is never too late to repent, even for us. Humanly speaking, when we consider the life of Mary until her twenty-ninth year, we might think that salvation had become impossible for her. And yet the service to her calls her ‘the greatest of saints’. Humanly speaking, we are condemned; but by the grace of God everything, including the height of repentance, is possible. No man has the right to judge another.

The Life of St Mary of Egypt also teaches us something about human nature. In each of us there is the desire for worldly pleasures, for amusement and entertainment, for food and drink, for the pleasures of the senses. But there is also the desire for pleasures of a higher sort, pleasures that are lasting, which we may call joys. Those joys are so much higher than the fleeting pleasures of the senses that they alone constitute the path to lasting happiness. Societies which are devoted only to the satisfaction of the pleasures of the senses, pleasure-seeking societies, are societies without lasting joys, they are full of sad faces.

The Life of St Mary teaches us that the values of the Church are quite different from those of the world. She went out into the desert and had nothing, no friends, no home, no possessions, no clothes and hardly any food and drink. The world looked for pleasure, the satisfaction of the senses, money and power, but St Mary was moneyless and powerless in the world. Today’s Gospel confirms the choice of St Mary, for it says that those who wish to be great must be servants. This is upside down from all the ways of this world. But our Lord preached this and like Him St Mary lived this.

Indeed, as we have already said, the Church calls St Mary ‘the greatest of saints’. The use of this word ‘great’ may surprise. In everyday life, we use ‘great’ in other meanings. The world speaks of ‘great politicians’, ‘great soldiers’, great film-stars’, ‘great performances by sportsmen’, ‘a great holiday’, ‘a great car’, ‘a great amount of money’. But the Church calls St Mary ‘great’ and a thousand and a half years after she lived we ask for her prayers, but not for those of any politician or soldier or film-star or sportsman. Let us think more carefully before next we utter this word ‘great’.

And as this last week of Great Lent begins, let us also ponder on the words of the Mother of God, which led Mary to her salvation through repentance and her greatness: ‘If you cross the Jordan, you will find true peace’. These mysterious words are today also addressed to each of us; the interpretation of their mystery is open to the souls of each of us, but only if we ask the Mother of God and St Mary to guide us. And then we shall find our own ‘entry into Jerusalem’.

Holy Mother Mary, pray to God for us!

Amen.

Material help was collected by the Cyril and Methodius Mission Charitable Foundation and Missionary Department of Saint Tikhon’s Orthodox University of Humanities with the support of the Missionary Commission at the Moscow Diocesan Council, organizers told Interfax-Religion.

Last November, Father John came to Moscow and met with the students of the Missionary Department. Powerful monsoon rains in Pakistan resulted in floods and epidemics of fever. According to the UN data, over two million people suffered from the epidemics, including 500,000 children. Then St.Tikhon’s University students initiated fundraising for the suffering brothers.

“Father John with his community asks for prayers. Three hundred people out of five hundred Pakistan Orthodox believers make his parish. The only other Orthodox community, in the jurisdiction of the Constantinople Patriarchate, holds divine services in the priest’s house as they don’t have a church,” the press service of the Missionary Commission mentions.

Leaving Kampala’s chaotic streets and the usual bustle of cars and moto taxis, brick houses give way to thatched huts and then brambles. Dwarf trees and giant grasses flank the road, stretching to a horizon broken by small hills. On both sides of the tarmac, mud huts are clustered together while wisps of smoke drift through thatched roofs from cooking fires. Women walk along the verges of the road with baskets and water jars on their heads followed by bare foot children that carry their younger siblings on their backs. Drive in the tarmac until it turns to dirt and after 75Km, you arrive in Luweero district, one of the most impoverished areas in Uganda.

Life is tough in Luweero. Unemployment in the district is as high as 80% and most people cannot ensure a daily meal. Children are forced to drop out of school because their parents fail to pay school fees. Many babies and toddlers die before the age of five from preventable diseases as there is no clean water and no adequate health services.

Yet, in this forgotten place of Africa, a man has dedicated his life to create a better future for hundreds of poor children. Father Antonios Mutyaba, together with his wife Charitini, and with the support of the Greek Orthodox Diocese of Kampala, is working hard to provide a chance in life for the children in Luweero. Although Father Antonios was born in Uganda, he was adopted in 1980 by a Greek family and moved to a small village in Crete. He first studied Agronomy at the University of Athens but his dream in life was to become a priest. He joined the Seminary of St. Matthew in Chania, where he was ordained a priest with the blessing of His Eminence Amphilochius. In Greece he met his wife Charitini, also Ugandan but born and raised in Greece, and in 2004, together with their 4 children, they decided to return to Uganda. The family settled in Wakiso, a small town of 50.000 people in the outskirts of Kampala.

For the last five years Father Antonios gets up at 5 o clock in the morning to visit the destitute villages in Luweero. Thanks to private donations from Greece, he is managing 3 boarding schools that provide education, medical care, food and shelter to more than 1200 poor and orphaned children, instilling hope and dignity to their lives. In this difficult task, he has the help of Charitini, who on her turn, is trying to support the families of the children by teaching their mothers and sisters sewing and weaving in order to generate a small income for their communities.

In the schools of Aghios Antonios, Aghios Demetrios and Aghia Triada, children dressed in bright pink and blue uniforms welcome you with a big smile. They are either orphans or come from extremely poor families where even daily food was a luxury. For those children, the work of Father Antonios is their only chance for a better life. Yet, their future is still far from being reassured. The financial crisis has hit Uganda, driving the already vulnerable population to the extreme. At the same time it has also hit Greece very hard, bringing the private donations to the schools to a halt. The food crisis, the skyrocketing prices in all basic commodities and the cost of fuel and transportation have impacted the functioning of the schools.

Father Antonios struggles hard to provide food for the children and ensure their education. He had to restrict the daily food to beans and corn porridge, as this was the only way to offer at least 2 meals per day for the children. He is trying to organize a small farm hoping to purchase some chickens and a few cows so he can provide eggs and milk at the schools. He also hopes that he will soon find the necessary money to drill a bore hole so that the community and the schools can have access to clean water.

It takes less than 20 dollars a month to send a child to school and ensure access to health care, books, clothes and a daily meal. All those things that in our western world we take for granted, in Uganda is a luxury that very few people can afford. In a country where extreme poverty affects more than half of the population and where children die from preventable diseases and lack of clean water, the work of Father Antonios is just a drop in the ocean. Even if Uganda seems to be too far from our western life style, we have a chance to make compassion and solidarity prevail. At the end of the day what actually matters is not what we have, but what we give…

— by Fragkiska Megaloudi, greekreporter.com

MOSCOW (RIA Novosti) —Priests with the Russian Airborne Troops will take a crash course next week to operate the world’s only paradrop Orthodox Christian church, the military said.

The one-week course for the priests, many of whom are experienced paratroopers with more than 500 jumps, will take place at an airborne troops facility in Ryazan region in central Russia, a Defense Ministry spokeswoman said on Tuesday.

Orthodox Christianity has many rituals utilizing many religious items, which makes catering to the flock without a church impossible, the senior priest for the Airborne Troops, Archpriest Mikhail Vasilyev, told RIA Novosti.

The paradrop church comes complete with nonbreakable religious items, a crate to carry them, as well as a diesel generator, air conditioning, refrigerator and a multimedia unit complete with a mini-theater booth and projector, the military said.

The number of Orthodox Christians among airborne troops grew 10 percent to reach 90 percent of all paratroopers since last fall, the military said.

"It doesn’t matter what happens. I have to center my attention on consecrating the gifts," the Rev. Sexton explained Monday.

After accounting for his eight children and making sure his wife had called 911, Sexton finished the final 20 minutes of the liturgy at St. John the Baptist Orthodox Church before checking on the magnitude of the fire. Unconcerned about his possessions, Sexton said he updated the 50 people in attendance about the situation and asked them to pray for the safety of his fellow firefighters.

"I told them, ‘If you aren’t aware of it already, the ruckus outside is the rectory burning down.’ I said, ‘Have no fear, we are safe. Pray for my dear friends, the firefighters who are putting themselves in grievous danger because they love me,’" said the Rev. Sexton, the chaplain and a volunteer firefighter for the Nanticoke Fire Department.

The Rev. Sexton, 34, his wife, Angie, 34, and their eight children – Alyscia, 12; Jacob, 11; Raeman, 10; Josiah, 8; Ilia, 6; Bede, 4; Gabriel, 3; and Seamus, 1 – lost just about everything in the blaze that consumed the 100-year-old church rectory at 106 Welles St. in the city’s Hanover section.

"We lost everything material, but I haven’t lost a thing. My children, my wife and firefighters are safe," the Rev. Sexton said. "Yesterday was a very beautiful day."

The family of 10 is temporarily staying at the Host Inn in Wilkes-Barre.

Nanticoke’s fire department is now organizing efforts to raise money, clothes and other belongings for the family. Monetary donations may be sent to the Father Adam Sexton Fire Fund, c/o Vantage Trust Federal Credit Union, 158 S. Market St., Nanticoke, PA 18634. Clothing, toys and other household items may be dropped off at Nanticoke Fire Headquarters, 2 E. Ridge St., Nanticoke, PA 18634.

"Obviously, any loss is terrible, but when the person is one of our own, it’s even greater. We want to do what we can to help his family get back on their feet," said Nanticoke firefighter Greg Grzymski, president of the city fire union.

Grzymski said it was not surprising the Rev. Sexton asked his parishioners to pray for firefighters, rather than him.

"That’s exactly how he is. He worries about us all the time. He always says he’s praying for us. We appreciate it," Grzymski said.

The exact cause of the fire was not determined, though investigators said it wasn’t suspicious. The Rev. Sexton said he was told authorities believed it was an electrical fire near the hot water heater in the basement.

The Rev. Sexton has led St. John the Baptist for about 3½ years. It was his first assignment after finishing St. Tikhon’s Orthodox Theological Seminary in South Canaan Township, Wayne County, in 2005. Previously, the Rev. Sexton lived in Virginia and worked in customer service.

After being assigned to the Nanticoke church, the Rev. Sexton became chaplain of the fire department. Then, he decided to become a volunteer firefighter, recently completing the dozens of hours of essentials training.

To make some extra money, the Rev. Sexton also recently began working at Larry’s Pizza, a pizza shop owned by friend and fire Capt. Larry Karnes and often referred to as the "Church Street Station." The Rev. Sexton said his official titles are dishwasher and grillmaster, but it would be more appropriate to call him "chief cook and bottle washer" because he does a little of everything. Coincidently, his first job ever was working in a pizza shop and, thanks to the fire department, he is working at one again.

"I think to be a good chaplain, you have to become a brother. I wanted to walk a mile in their shoes," the Rev. Sexton said. "I don’t think in my life I have felt more love from friends and brothers like I do from the Nanticoke Fire Department."

bkalinowski@citizensvoice.com, 570-821-2055

QUICK INFO:

The Nanticoke Fire Department is collecting donations to help department chaplain and volunteer fireman, the Rev. Adam Sexton, pastor of St. John the Baptist Orthodox Church in Nanticoke. Sexton, his wife, Angie, and their eight children are displaced following a fire Sunday at the church rectory.

• Monetary donations may be sent to the Father Adam Sexton Fire Fund, c/o Vantage Trust Federal Credit Union, 158 S. Market St., Nanticoke, PA 18634.
• Clothing, toys and other household items may be dropped off at Nanticoke Fire Headquarters, 2 E. Ridge St., Nanticoke, PA 18634. Those with questions may call fire headquarters at 570-735-5860.

The Sexton children include:

Alyscia, 12, Jacob, 11, Raeman, 10, Josiah, 8, Ilia, 6 Bede, 4, Gabriel, 3, and Seamus, 1.

Via

Read more: citizensvoice.com, Nanticoke, Pennsylvania