Paschaltide

 

By Brother Brennan

I recall that as a child growing up in Our Lady of Prompt Succor parish, in Westwego, Louisiana, Easter was, of course, always sacred and special. While it was somehow “smaller” than Christmas, there was a difference I could perceive then, but just not explain.  Giving up something for Lent, attending the stations of the cross weekly, meatless Fridays, and the Paschal Triduum services all helped us prepare for and embrace the momentousness of the feast in our lives—both individually and communally. Around the corner from the church, just beyond the parish cemetery, lived my aunt and uncle, who always hosted a massive potluck barbecue for the extended family and many friends, complete with an Easter egg hunt and cabbage ball (just like softball, but with a smaller diamond and a larger, softer ball, eliminating the need for gloves).

Although there always seemed to be less “fuss” over Easter than for Christmas, with all that December shopping, continual food preparation and consumption, multiple parties, caroling events, lighting displays, and concerts, Easter was still more special—grand, for sure, but still simpler, as though it was all about just feasting—all together. No emphasis on giving and getting presents. Just being present. It was a beautiful something I appreciated then, but only recently learned to name as “presence.”

Even though many in attendance didn’t even go to church, as my family did, we all gathered in a sacred space for a truly sacred time. I know that everyone who ever attended any of Aunt Clara and Uncle Dally’s Easter barbecues remembers them much as I do. But then it would be over so soon. At that time in my little life, the Paschal season really just lasted until the candy in my Easter basket ran out.

What a wonder it is to discover—eventually—not simply the importance of liturgy, but of liturgical life, and to learn how it calls us into a new understanding of all of life. As we proceed from the Sunday of Pascha, we repeatedly sing out “Christ is risen from the dead” at every service. And then we repeatedly greet each other again and again with “Christ is risen!” As this continues until Ascension, the risen Christ’s physical departure, we are allowed to experience, liturgically, these words in an increasingly impactful way. For 40 days we do this. We do this, I think, just because we need to.

The Church, in Her perfect wisdom, gives us this expanse of time to extol God’s power over death itself, His forgiveness despite our sins and failings, His tenderness despite our hardness of heart, and His love despite our lack of loving, again and again. Call it positive reinforcement, maybe, but such is the “work” of prayer and practice—“Divine” Liturgy, indeed.

Years ago, the priest in my first Orthodox parish told us a story about a question his graduating class at seminary was asked by the dean at the end of the semester, “Exactly when does the Liturgy begin?” The reply was, surprisingly-but-not, “The Liturgy begins when we leave the church!” Of course! Right?

So then, how might we, refreshed and revitalized by this time of resurrection and renewal, as we depart the Paschal season, live this life of ours as though we truly heard, understood, and felt, as we said, “Christ is risen”? Well, easy-but-maybe-not-so-easy, by believing and acting in such a way that though risen, though ascended, He remains always, abundantly, and invitingly in our midst.

“Have hope in God, whom I shall praise still, my savior, my presence, and my God.”  (Psalm 42:11)

 

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