HOLY RESURRECTION ORTHODOX CATHEDRAL is a parish community of the Diocese of Philadelphia & Eastern Pennsylvania of the Orthodox Church in America (OCA). Our bishop, Archbishop MARK (Maymon), provides spiritual oversight for our community. The parish community was founded in 1892 by Fr. Alexis Toth (now a canonized saint in the Orthodox Church).
Follow the Diocese on Instagram: Follow us @oca_doepa or OCA Diocese of Eastern PA
WORSHIP, PRAYER and SERVICE SCHEDULE
Regular Weekly Services (Unless otherwise noted)
Saturday- GreatVespers 4:00 pm
Sunday- Prayer of the Hours 8:40 am & Divine Liturgy 9:00 am
Eve of Major Feast Days - Great Vespers 6:00 pm (followed by holy Confession)
Catechism Classes - For those who are interested in joining the Orthodox Church instruction classes are offered on a continual / rotating basis. For more information contact Fr. Gregory at 570-822-7725 or email him at: firstname.lastname@example.org
Study Group & Recommended Reading
Orthodox study group currently reading: Matthew The Poor, Orthodox Prayer Life, The Interior Way, by Father Matta El-Meskeen, St. Valdimirs Press, ISBN 978-0-88141-250-5. Tuesday nights @ 6:30 p.m. at Holy Resurrection Orthodox Cathedral 591 N. Main St. Wilkes-Barre, PA. Bring your Orthodox Study Bible! First time visitors should call ahead of time to confirm the weekly schedule. Many of the following books are rated four to five stars. They are recommended reading for those who want to know more about the Holy Orthodox Faith and the early Church!
Thirsting for God in a Land of Shallow Wells by Matthew Gallatin, St. Valdimir's Seminary Press, ISBN 978-1-888212-28
The Truth, What Every Roman Catholic Should Know About the Orthodox Church by Clark Carlton, Regina, Salisbury, MA
The Faith, Understanding Orthodox Christianity, An Orthodox Catechism also by Clark Carlton
The Way, What Every Protestant Should Know About the Orthodox Faith also by Clark Carlton
Knowledge of God by Dr. Harry Boolas, St. Tikhon's Seminary Press ISBN 978-1-878997-83-8
Members of the Holy Orthodox Faith, or the more advanced inquirer are encouraged to also check out the following titles. They will help with your understanding of who Jesus Christ is.... What happened to the early Church? Does it still exist? What's Orthodox Salvation all about?
Matthew The Poor, Orthodox Prayer Life, The Interior Way, by Father Matta El-Meskeen, St. Valdimirs Press, ISBN 978-0-88141-250-5
The Soul's Longing An Orthodox Christian Perspective on Biblical Interpretation by Dr. Mary Ford ISBN 978-0-9905029-6-8
A must read for those that struggle with Biblical Interpretation in this day and age of Denominationalism. Read how the early Church understood the Holy Scripture and it's Tradition.
The Orthodox Study Bible by Thomas Nelson Publishing. Full of comemtary, teachings, references and study articles ISBN 978-0-7180-0359-3
Orthodox Spirituality by Metropolitan Nafpaktos Hierotheos, Birth of the Theotokos Monastery ISBN 978-960-7070-20-3
Passions and Virtues According to St. Gregory Palamas by Anestis Keselopoulos, St. Tikhon's Seminary Press, ISBN 1-878997-75-0
Acquiring the Mind of Christ by Archimandrite Serguis, St. Tikhon's Monastery Press, ISBN 978-0-995029-9-9
Glory and Honor, Orthodox Christian Resources on Marriage by Dr. David Ford, Dr. Mary Ford and Alfred Kentigern Siewers. Editors, St. Valdimirs Seminary Press, ISBN 9789-0-8841-540-1. A must read before you get married!
Angels and Demons by Dr. Harry Boosalis, ISBN 978-1-878997-83-8
Holy Traditon by Dr. Harry Boosalis, ISBN 978-0-9884574-2-3
Orthodox Spiritual LifeAccording to Saint Silouan the Anthonite by Dr. Harry Boosalas, St. Tikhon's Seminary Press, ISBN 978-1-878997-60-9
Man the Target of God by Archimandrite Zacharias, Mount Tabor Publishing
The following series of titles expand even more on Wisdom and Spirituality inspired by the Holy Spirit by the Monastic life on Mount Athos. The three stages of Orthodox Christian Salvation; Purification, Illumination and Deification are outlined throughout these timeless resources.
Remember Thy First Love by Archimandrite Zacharias, Mount Tabor Publishing
Enlargement of the Heartby Archimandrite Zacharias, Mount Tabor Publishing
The Hidden Man of the Heart by Archimandrite Zacharias, Mount Tabor Publishing
Saint Silouan the Anthonite by Archimandrite Sophrony, Mount Tabor Publishing
The Nativity of our Lord God and Savior Jesus Christ
Our Lord Jesus Christ, the Savior of the world, was born of the Most Holy Virgin Mary in the city of Bethlehem during the reign of the emperor Augustus (Octavian). Caesar Augustus decreed that a universal census be made throughout his Empire, which then also included Palestinian Israel. The Jews were accustomed to be counted in the city from where their family came. The Most Holy Virgin and the Righteous Joseph, since they were descended from the house and lineage of King David, had to go to Bethlehem to be counted and taxed.
In Bethlehem they found no room at any of the city’s inns. Thus, the God-Man, the Savior of the world, was born in a cave that was used as a stable.
“I behold a strange and most glorious mystery,” the Church sings with awe, “Heaven, a Cave; the Virgin the Throne of the Cherubim; the Manger a room, in which Christ, the God Whom nothing can contain is laid.” (Irmos of the 9th Ode of the Nativity Canon).
Having given birth to the divine Infant without travail, the Most Holy Virgin “wrapped Him in swaddling clothes, and laid Him in a manger” (Luke 2:7). In the stillness of midnight (Wisdom of Solomon 18:14-15), the proclamation of the birth of the Savior of the world was heard by three shepherds watching their flocks by night.
An angel of the Lord (Saint Cyprian says this was Gabriel) came before them and said: “Fear not: for behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Savior, Who is Christ the Lord” (Luke 2:10-11). The humble shepherds were the first to offer worship to Him Who condescended to assume the form of a humble servant for the salvation of mankind. Besides the glad tidings to the Bethlehem shepherds, the Nativity of Christ was revealed to the Magi by a wondrous star. Saint John Chrysostom and Saint Theophylactus, commenting on Saint Matthew’s Gospel, say that this was no ordinary star. Rather, it was “a divine and angelic power that appeared in the form of a star.” Saint Demetrius of Rostov says it was a “manifestation of divine energy” (Narrative of the Adoration of the Magi). Entering the house where the Infant lay, the Magi “fell down, and worshipped Him: and when they had opened their treasures, they presented Him gifts: gold, and frankincense, and myrrh” (Mt. 2:11).
The present Feast, commemorating the Nativity in the flesh of our Lord Jesus Christ, was established by the Church. Its origin goes back to the time of the Apostles. In the Apostolic Constitutions (Section 3, 13) it says, “Brethren, observe the feastdays; and first of all the Birth of Christ, which you are to celebrate on the twenty-fifth day of the ninth month.” In another place it also says, “Celebrate the day of the Nativity of Christ, on which unseen grace is given man by the birth of the Word of God from the Virgin Mary for the salvation of the world.”
In the second century Saint Clement of Alexandria also indicates that the day of the Nativity of Christ is December 25. In the third century Saint Hippolytus of Rome mentions the Feast of the Nativity of Christ, and appoints the Gospel readings for this day from the opening chapters of Saint Matthew.
In 302, during the persecution of Christians by Maximian, 20,000 Christians of Nicomedia (December 28) were burned in church on the very Feast of the Nativity of Christ. In that same century, after the persecution when the Church had received freedom of religion and had become the official religion in the Roman Empire, we find the Feast of the Nativity of Christ observed throughout the entire Church. There is evidence of this in the works of Saint Ephraim the Syrian, Saint Basil the Great, Saint Gregory the Theologian, Saint Gregory of Nyssa, Saint Ambrose of Milan, Saint John Chrysostom and other Fathers of the Church of the fourth century.
Saint John Chrysostom, in a sermon which he gave in the year 385, points out that the Feast of the Nativity of Christ is ancient, and indeed very ancient. In this same century, at the Cave of Bethlehem, made famous by the Birth of Jesus Christ, the empress Saint Helen built a church, which her mighty son Constantine adorned after her death. In the Codex of the emperor Theodosius from 438, and of the emperor Justinian in 535, the universal celebration of the day of the Nativity of Christ was decreed by law. Thus, Nicephorus Callistus, a writer of the fourteenth century, says in his History that in the sixth century, the emperor Justinian established the celebration of the Nativity of Christ throughout all the world.
Patriarch Anatolius of Constantinople in the fifth century, Sophronius and Andrew of Jerusalem in the seventh, Saints John of Damascus, Cosmas of Maium and Patriarch Germanus of Constantinople in the eighth, the Nun Cassiane in the ninth, and others whose names are unknown, wrote many sacred hymns for the Feast of the Nativity of Christ, which are still sung by the Church on this radiant festival.
During the first three centuries, in the Churches of Jerusalem, Antioch, Alexandria and Cyprus, the Nativity of Christ was combined together with the Feast of His Baptism on January 6, and called “Theophany” (“Manifestation of God”). This was because of a belief that Christ was baptized on anniversary of His birth, which may be inferred from Saint John Chrysostom’s sermon on the Nativity of Christ: “it is not the day on which Christ was born which is called Theophany, but rather that day on which He was baptized.”
In support of such a view, it is possible to cite the words of the Evangelist Luke who says that “Jesus began to be about thirty years of age” (Luke 3:23) when He was baptized. The joint celebration of the Nativity of Christ and His Theophany continued to the end of the fourth century in certain Eastern Churches, and until the fifth or sixth century in others.
The present order of services preserves the memory of the ancient joint celebration of the Feasts of the Nativity of Christ and Theophany. On the eve of both Feasts, there is a similar tradition that one should fast until the stars appear. The order of divine services on the eve of both feastdays and the feastdays themselves is the same.
The Nativity of Christ has long been counted as one of the Twelve Great Feasts. It is one of the greatest, most joyful and wondrous events in the history of the world. “The angel said to the shepherds, ‘Behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Savior, Who is Christ the Lord. And this shall be a sign unto you: you shall find the babe wrapped in swaddling clothes, lying in a manger.’ Then suddenly there was with the angel a multitude of the heavenly hosts, glorifying God and saying: ‘Glory to God in the Highest, and on earth peace, good will toward men.’ Those who heard these things were astonished at what the shepherds told them concerning the Child. And the shepherds returned, glorifying and praising God for all the things that they had heard and seen” (Luke 2:10-20).
Thus the Nativity of Christ, a most profound and extraordinary event, was accompanied by the wondrous tidings proclaimed to the shepherds and to the Magi. This is a cause of universal rejoicing for all mankind, “for the Savior is Born!”
Concurring with the witness of the Gospel, the Fathers of the Church, in their God-inspired writings, describe the Feast of the Nativity of Christ as most profound, and joyous, serving as the basis and foundation for all the other Feasts.
Christ is Born! Glorify Him!
See also: Discourse on the Nativity of Christ by Saint Gregory Thaumatourgos, Bishop of Neocaesarea.
The Circumcision of our Lord and Savior Jesus Christ
On the eighth day after His Nativity, our Lord Jesus Christ was circumcised in accordance with the Old Testament Law. All male infants underwent circumcision as a sign of God’s Covenant with the holy Forefather Abraham and his descendants [Genesis 17:10-14, Leviticus 12:3].
After this ritual, the Divine Infant was given the name Jesus, as the Archangel Gabriel declared on the day of the Annunciation to the Most Holy Theotokos [Luke 1:31-33, 2:21]. The Fathers of the Church explain that the Lord, the Creator of the Law, underwent circumcision in order to give people an example of how faithfully the divine ordinances ought to be fulfilled. The Lord was circumcised so that later no one would doubt that He had truly assumed human flesh, and that His Incarnation was not merely an illusion, as certain heretics had taught.
In the New Testament, the ritual of circumcision gave way to the Mystery of Baptism, which it prefigured [Colossians 2:11-12]. Accounts of the Feast of the Circumcision of the Lord continue in the Eastern Church right up through the fourth century. The Canon of the Feast was written by Saint Stephen of the Saint Sava Monastery.
In addition to circumcision, which the Lord accepted as a sign of God’s Covenant with mankind, He also received the Name Jesus [Savior] on the eighth day after His Nativity as an indication of His service, the work of the salvation of the world [Matthew 1:21; Mark 9:38-39, 16:17; Luke 10:17; Acts 3:6, 16; Philippians 2:9-10]. These two events -- the Lord’s Circumcision and Naming -- remind Christians that they have entered into a New Covenant with God and “are circumcised with a circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ” [Colossians 2:11]. The very name “Christian” is a sign of mankind’s entrance into a New Covenant with God.
Feast of the Theophany of our Lord and Savior Jesus Christ
Theophany is the Feast which reveals the Most Holy Trinity to the world through the Baptism of the Lord (Mt.3:13-17; Mark 1:9-11; Luke 3:21-22). God the Father spoke from Heaven about the Son, the Son was baptized by Saint John the Forerunner, and the Holy Spirit descended upon the Son in the form of a dove. From ancient times this Feast was called the Day of Illumination and the Feast of Lights, since God is Light and has appeared to illumine “those who sat in darkness,” and “in the region of the shadow of death” (Mt.4:16), and to save the fallen race of mankind by grace.
In the ancient Church it was the custom to baptize catechumens at the Vespers of Theophany, so that Baptism also is revealed as the spiritual illumination of mankind.
The origin of the Feast of Theophany goes back to Apostolic times, and it is mentioned in The Apostolic Constitutions (Book V:13). From the second century we have the testimony of Saint Clement of Alexandria concerning the celebration of the Baptism of the Lord, and the night vigil before this Feast.
There is a third century dialogue about the services for Theophany between the holy martyr Hippolytus and Saint Gregory the Wonderworker. In the following centuries, from the fourth to ninth century, all the great Fathers of the Church: Gregory the Theologian, John Chrysostom, Ambrose of Milan, John of Damascus, commented on the Feast of Theophany.
The monks Joseph the Studite, Theophanes and Byzantios composed much liturgical music for this Feast, which is sung at Orthodox services even today. Saint John of Damascus said that the Lord was baptized, not because He Himself had need for cleansing, but “to bury human sin by water,” to fulfill the Law, to reveal the mystery of the Holy Trinity, and finally, to sanctify “the nature of water” and to offer us the form and example of Baptism.
On the Feast of the Baptism of Christ, the Holy Church proclaims our faith in the most sublime mystery, incomprehensible to human intellect, of one God in three Persons. It teaches us to confess and glorify the Holy Trinity, one in Essence and Undivided. It exposes and overthrows the errors of ancient teachings which attempted to explain the Creator of the world by reason, and in human terms.
The Church shows the necessity of Baptism for believers in Christ, and it inspires us with a sense of deep gratitude for the illumination and purification of our sinful nature. The Church teaches that our salvation and cleansing from sin is possible only by the power of the grace of the Holy Spirit, therefore it is necessary to preserve worthily these gifts of the grace of holy Baptism, keeping clean this priceless garb, for “As many as have been baptized into Christ, have put on Christ” (Gal 3:27).
On the day of Theophany, all foods are permitted, even if the Feast falls on a Wednesday or Friday.
The Mission of The Orthodox Church in America, the local autocephalous Orthodox Christian Church, is to be faithful in fulfilling the commandment of Christ to “Go into all the world and make disciples of all nations, baptizing them in the name of the Father, and of the Son and of the Holy Spirit…”
Holy Resurrection Cathedral is part of the Diocese of Eastern Pennsylvania, which is presided over by The Most Reverend Mark (Maymon), Archbishop of Philadelphia and Eastern Pennsylvania. Our mission is bringing the joy of Christ's resurrection to those who have never heard the Good News, and to strengthen and encourage the faithful who reside within Wilkes-Barre and the local area.
The Holy Scripture is a collection of books written over multiple centuries by those inspired by God to do so. It is the primary witness to the Orthodox Christian faith, within Holy Tradition and often described as its highest point. It was written by the prophets and apostles in human language, inspired by the Holy Spirit, and collected, edited, and canonized by the Church.
Holiness or sainthood is a gift (charisma) given by God to man, through the Holy Spirit. Man's effort to become a participant in the life of divine holiness is indispensable, but sanctification itself is the work of the Holy Trinity, especially through the sanctifying power of Jesus Christ, who was incarnate, suffered crucifixion, and rose from the dead, in order to lead us to the life of holiness, through the communion with the Holy Spirit.