Synaxaria of The Triodion: Saturday Before Meatfare

SYNAXARIA OF THE TRIODION
by Nikephoros Kallistos Xanthopoulos
SATURDAY before MEATFARE
On the same day, the most Divine Fathers appointed a commemoration

of all those who, from ages past, have piously fallen asleep, in the hope of
resurrection unto life eternal.
Verses
Forgive the dead their transgressions, O Word,

And do not show Thy good compassion to be dead.
Synaxarion
Since it often happens that certain people suffer death prematurely, in

a foreign land, at sea, on trackless mountains, on precipices, in chasms, in
famines, wars, conflagrations, and cold weather, and all manner of other
deaths; and perhaps, being poor and without resources, they have not been
vouchsafed the customary psalter readings and memorial services, moved
by love for mankind, the Divine Fathers ordained that the Orthodox Cath-
olic Church make commemoration of all people, a tradition which they in-
herited from the Holy Apostles, in order that those who, due to some par-
ticular circumstance, did not receive the customary obsequies individually,
might be included in the present general commemoration, indicating that
whatever is done on their behalf confers great benefit on them.
This is one reason why the Church of God performs the commemora-
tion of souls. A second reason is that, since the Fathers intended, as is fitting,
to assign the observance of the Second Coming of Christ to the following
day, they appointed a commemoration of all souls on this day, as if propi-
tiating the dread and unerring Judge to show them His innate compassion
and place them in the promised Paradise of delight. A third reason is that,
since they intended to expound the banishment of Adam on the following
Sunday, they devised the present commemoration, on this day of rest, as a
respite from, and end of all human affairs, so that they might start from the
beginning, that is, the banishment of Adam—for the final event that we will
experience is the examination by the impartial Judge of all the deeds that
we have committed in our life—and so that, putting fear into men thereby,
they might make them ready for the contests of the Fast.
1
We always commemorate souls on Saturday, because Sabbaton (Sab-
bath) means “rest” in Hebrew; and since the dead have rested from world-
ly and all other cares, we offer supplications for them also on the day which
means “rest.” It has become customary for us to do this every Saturday. On
the present Saturday, we observe a universal commemoration, beseeching
God for all the pious. The Fathers, knowing well that what is done on behalf
of the reposed, that is, memorial services, almsgiving, and Liturgies, affords
them great respite and benefit, allow the Church to do so on both an indi-
vidual and a general basis, a tradition which they received from the Holy
Apostles, as St. Dionysios the Areopagite tells us.
That what the Church does on behalf of souls benefits them, is clear
from many sources, but especially from an incident in the life of St. Makar-
ios, who was in the habit of praying for the departed and had besought God
to reveal to him whether any benefit was conferred on them thereby. Find-
ing the desiccated skull of an impious pagan on the road that he was tra-
versing, he asked whether the souls in Hades experience any consolation.
The skull replied: “We receive great respite, Father, when you pray to God
for the departed.” St. Gregory the Dialogist even saved the Emperor Trajan
through prayer, though he was told by God never again to make entreaty for
one who was impious. In addition to this, through the prayers of the Saints
and Confessors, the Empress Theodora snatched the God-hating Theophi-
los from torments and saved him, as we know from ecclesiastical history.
St. Gregory the Theologian, in his funeral oration for his brother Cæsari-
os, states that supplications for the departed are beneficial for them. In one
of his homilies on the Epistle to the Philippians, the great St. John Chrys-
ostomos says: “Let us think of some way to benefit the departed; let us give
them whatever assistance we can, by which I mean almsgiving and offer-
ings to the Church on their behalf; for this affords them great profit, gain,
and benefit. Indeed, not in vain or haphazardly have these practices been
prescribed; it has been handed down to the Church of God by His all-wise
Disciples, that the Priest should commemorate the faithful departed at the
dread Mysteries.” Elsewhere, he says: “In your will, inscribe the Master as
fellow-heir along with your children and kinsfolk; let your papyrus con-
tain the name of the Judge, and let it not fail to mention the poor, and I will
stand surety for you.” St. Athanasios the Great says: “Even if one who has
died in the true Faith has vanished into thin air, call upon Christ God, and
do not avoid lighting oil lamps and candles at his grave; for these things
are acceptable to God and bring great recompense.” Observe these things,
therefore, whether the deceased is a sinner, so that you might obtain for him
forgiveness of his sins, or a righteous man, so that you might gain addition-
al rewards. If perhaps he is a stranger and without means, and thus has no
one to take care of him in this situation, yet God, in His righteousness and
love for mankind, will provide for him on account of his penury in propor-
tion to the mercy that He sees on our part. Besides, he who makes an offer-
ing on behalf of such individuals partakes of the reward, since he has shown
2
concern for the salvation of his neighbor, just as someone who anoints an-
other person with perfume makes himself fragrant first. In fact, those who
do not fulfill what is commanded and enjoined in such situations will assur-
edly bring judgment upon themselves.
Until the Second Coming of Christ, whatever is done on behalf of the
departed brings benefit to them, as the Divine Fathers affirm, and, in par-
ticular, to those who did even some small amount of good when they were
numbered among the living. Although Holy Scripture says certain things—
and rightly so—for the chastening of the many, yet God’s love for man-
kind prevails for the most part. We should know that in the next world all
will recognize each other, both those whom they know and those whom
they have never seen, as the Divine Chrysostomos says, proving this from
the parable of the Rich man and Lazarus. They will not, however, be recog-
nized in bodily form, for everyone will be the same age, and their physical
characteristics will be absent, but only by the clairvoyant eye of the soul, as
St. Gregory the Theologian says in his funeral oration for Cæsarios: “Then
shall I see Cæsarios... brilliant, glorious,...such as in my dreams I have of-
ten beheld you, dearest of brothers.” St. Athanasios the Great, in his oration
on the departed, says: “Even before the general Resurrection, it is given to
the Saints to know each other and to make glad with one another, whereas
sinners are deprived of this; and to the Holy Martyrs it is given to see what
we do and to visit us in our needs. At the general Resurrection, all will rec-
ognize each other and the secrets of all will be made manifest.”
We should know that at present, that is, prior to the general Resurrec-
tion, the souls of the Righteous exist in certain specially designated plac-
es, and those of sinners in another region, the former rejoicing in their hope,
but the latter grieving in expectation of the terrors that await them, since the
Saints have not yet received the promise of good things, as the Divine Apos-
tle says, “God having provided some better thing for us, that they without us
should not be made perfect” (Hebrews 11:40). It should also be known that
not all who have fallen over precipices, or been burnt by fire, or drowned
in the sea, or died from deadly poisons, cold, or hunger, suffer these things
at God’s behest. These are the judgments of God, some of which happen
by His good pleasure, but others by His permission, and yet others for the
purpose of instructing, threatening, or chastising other people. In His fore-
knowledge, God sees and knows all things, and all things happen by His
will, as the Holy Gospel says about sparrows (St. Matthew 10:29-31; St.
Luke 12:6-7). However, He does not determine that things should happen in
this or that way, for example, that one man should drown and another die by
natural causes, or that one man should die in old age and another in infancy,
but He decreed once and for all that there should be a general lifespan for
humanity and so many different kinds of deaths. During this lifespan, vari-
ous kinds of deaths are brought upon mankind, but God does not determine
them from the very beginning, although He does have knowledge of them.
In relation to the life of each human being, the will of God adumbrates both
3
the time and the manner of his death. Although St. Basil the Great talks
about a predetermination of life, he is alluding to the verse: “Earth art thou,
and to earth shalt thou return” (Genesis 3:20). For the Apostle writes to the
Corinthians: “[Because ye partake unworthily,] many are weak and sickly
among you, and many sleep” (I Corinthians 11:30); the Prophet-King Dav-
id says: “Take me not away in the midst of my days” (Psalm 101:25), and:
“Thou hast made my days as a handbreadth” (Psalm 38:5); the Prophet Mo-
ses says: “Honor thy father, that thou mayest have length of days” (Exodus
20:12); and the Prophet-King Solomon says: “lest thou shouldest die before
thy time” (Ecclesiastes 7:18). In the Book of Job, God says to Eliphaz: “I
would have destroyed you, were it not for My servant Job” (cf. Job 42:8).
Hence, it is evident that there is no predetermined limit of life. If some-
one says that there is such a limit, please understand that this limit is the
will of God; for He adds years to one man’s life as He wills, but reduc-
es them in the case of another, dispensing all things according to what is
profitable for us; and, when God wills, He arranges both the manner and
the time of death. Therefore, the limit of each man’s life is, as St. Athana-
sios the Great says, the will and counsel of God. St. Basil says that deaths
are brought upon us when the limits of life are fulfilled, but by “limits of
life” he means the will of God. For, if there is a limit to life, why do we be-
seech God and call upon physicians, and pray for our children, that they
might live? We should also know that when baptized infants die, they enjoy
the Paradise of delight, whereas those not illumined by Baptism and those
born of pagans go neither to Paradise nor to Gehenna. When the soul de-
parts from the body, it has no concern for the things of this world, but only
for the things of the Heavenly realm.
We celebrate memorial services on the third day, because on that day
a man changes his aspect, on the ninth day, because at that time his whole
body decays, with only the heart remaining, and on the fortieth day, be-
cause on that day even his heart perishes.
Appoint a place in the tabernacles of Thy Righteous for the souls of

those who have departed before us, O Christ our Master, and have mercy on
us, for Thou alone art immortal. Amen.
❑

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SYNAXARIA OF THE TRIODION

by Nikephoros Kallistos Xanthopoulos

SATURDAY before MEATFARE

On the same day, the most Divine Fathers appointed a commemoration

Forgive the dead their transgressions, O Word,

Since it often happens that certain people suffer death prematurely, in

Appoint a place in the tabernacles of Thy Righteous for the souls of

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