Interpretation of the Easter canon

“Interpretation of the Easter Canon” is part of the work of St. Nikodim Svyatogorets “Eortodromium” (῾Εορτοδρόμιον) (first published in Venice in 1836). This extensive work contains interpretations of the song canons of the Lord's and Theotokos feasts. According to the plan of St. Nicodemus, the purpose of this work was to convey the deep theological content of the main Christian holidays to a wide range of believers. The monk took the works of Theodore Ptochoprodromus as the basis for his work. However, since that text was written in complex language and was not published, St. Nicodemus presented his interpretation in a more accessible way, supplementing it with references to the Holy Scriptures and the works of the holy fathers. In addition, he filled in the gaps of Theodore, adding interpretations for the missing holidays (Annunciation, Ascension, Pentecost and Dormition), based on the corresponding praiseworthy words of the Church Fathers. Interpretation of the canon of the HOLY AND GREAT DAY OF EASTER, that is, the Luminous Resurrection of the Lord, the creation of John of Damascus 1 Contents Preface to the canon of Easter Preface to the Easter Canon If yesterday, brothers, we were buried together with Christ through the explanation of the canon compiled by the divine Cosmas for the Divine Burial, then would it not be fair that today we should be resurrected together with the Risen Christ through the explanation of the canon compiled by the divine John of Damascus for His Resurrection? And if yesterday, with the help of the priest Cosmas, we, like another Joseph of Arimathea or Nicodemus, prepared our sweet Jesus for burial, covered Him with a clean shroud and anointed Him with a mixture of myrrh and aloes, then wouldn’t it be fair today, with the help of Prester John, for us, like another Mary Magdalene or Salome, to approach the tomb of the Life-Giver with the world of virtues and aromas, so that, having been rewarded with the vision of angels, to meet the Risen Christ and to hear from His sweetest lips that most amiable and joy-bringing exclamation: “Rejoice”? “And behold,” says the Scripture, “I found Jesus, saying: Rejoice” (Matthew 28:9). Or shouldn’t we, like Peter and John, run to the God-receiving tomb through action and contemplation, in order to see the shrouds and the sir empty and free, and with their help be completely convinced of the Resurrection of the Lord? Just as yesterday and the day before yesterday we followed the humiliation and sorrows of the Lord, so today we need to follow His height and joy; since we saw how He was hanged on the Cross, how His hands and feet were pierced with nails, given vinegar and gall to drink, crowned with thorns, slain with a spear, and His countenance “disgraced and humbled more than the sons of men,” according to Isaiah (see Isaiah 53:3), we saw how He endures other sufferings for the sake of our salvation - so today, and many times, it becomes us with the help of faith it is clever to see Him as the Bridegroom, adorned with the brilliant light of the Resurrection, emerging from the tomb, as if from the bridal chamber, and shining brighter than the sun. Therefore, let us follow, brothers, the sacred muse of the Church - the same name of grace, John, who, thanks to the grace that flourished in him and the flow of eloquence, received the nickname of the Gold-Gunner. Let's follow and interpret the canon he wrote for the Bright Resurrection of the Lord. 2 About the canon of the second voice, which the divine Cosmas compiled for this luminous Resurrection of the Lord, see the interpretation of this canon in the note to the troparion: “Now everything is filled with light...”. Let us note here that the following divine fathers offer words of praise for the luminous Resurrection of Easter. The Golden-Speaker [that is, Chrysostom] has a word, the beginning of which: “If anyone is pious and God-loving”; another: “Yesterday you saw the prudence of the robber”; another with the beginning “We have laid aside the burden of fasting”; and others with the beginning “Again urgent and urgent need.” This same Chrysostom also has eight other words, standing in a row and dedicated to the Easter holiday - see them in the 5th volume of the Etonian edition of Chrysostom; and another word, the beginning of which is: “Rejoice in the Lord always,” and another: “Today is a good time.” Gregory the Theologian has a word beginning: “Resurrection day”; another: “I will stand on my guard.” Gregory of Nyssa has a word with the beginning: “If there is a blessing of the patriarchs,” another: “The poor of the people.” Vasily has a word, the beginning of which: “Encourages me to speak.” Some are kept in the Great Lavra, others in Vatopedi, Iveron and Dionysiata. Blessed Nile of Sinai (in justice, he is a wise disciple of Chrysostom) has two words for Easter - the first: “With the words of the Resurrection, let us honor the day of the Resurrection - the Resurrection is a kind of second soul for people...”; second: “The head of the Lord’s Providence is the Resurrection; the soul, remembering the main thing and living in gratitude to the benefactor, becomes invulnerable to the traps of the enemy...” Excerpts from these words are preserved in the Myriobiblion of Photius. (Hereinafter, except for specially noted cases, notes by St. Nicodemus). You might be interested in: