§ 103. The Preparatory Sundays before the Great Fast. The Great Fast is the most important and it is preceded by three weeks in which the faithful are prepared for it with special readings and hymns. Each of the Sundays which frame these weeks is named for the Gospel reading read on that day. The first is the Sunday of the Publican and Pharisee. On this Sunday the Gospel reading at the Liturgy is that of the Parable of the Publican and Pharisee (Luke 18:10-14). This instructs us that it is only with tearful prayer and with humility, such as the Publican had, that we can call down upon ourselves the mercy of God, and that it is not done by a recitation of our virtues, such as the Pharisee made.
The next preparatory Sunday is called that of the Prodigal Son. In the touching parable which we hear from the Gospel on this day (Luke 15:11-32), the Holy Church teaches us that, if we sincerely repent of our sins, we may hope on the mercy of God. As we see in the parable, the younger son grievously hurt his Father, but the Father never ceased to hope for his return, for even though he had offended yet he had been a beloved son. And when he did, actually, see him returning, he “had compassion and ran, and fell on his neck and kissed him.” And when the son only began to beg forgiveness, then the Father, who represents the Kindhearted God, not only completely forgave him, but he also restored him to his former position.
The third preparatory Sunday before the Great Fast is called the Sunday of the Dread Judgment. Through the teaching of the Lord Jesus Christ Himself on the Dread Judgment and the consequent bestowing of awards (Matt. 25:31-46), the Church wishes to inspire those sinners who have not yet repented to do so. On the day before this, the Church remembers in prayer all our fathers and brethren who have reposed. For this reason the day is known as a Soul Sabbath or Forebears’ Saturday. This emphasises our belief that Jesus Christ is coming to judge the living and the dead. Judgment Sunday is also known as Meatfare (Carnival) Sunday, because it is the last day on which Orthodox Christians eat meat products before Pascha, being followed by a week in which dairy products are allowed.
After Meatfare, we begin (on the Monday) a week which is popularly known as Cheese Week or Butter Week, or Pancake Week, [maybe Diary Week would be the best option in English] which acts as an introduction to the Fast itself. It has these names, because although we are not permitted in all conscience to eat meat products then, we do eat cheese, and eggs and other diary products, and so we are lead by stages to the strict restraint of the fast itself. In the hymns appointed to be chanted in church in this week, we recall the fall into sin of Adam and Eve, which came about because of their lack of restraint, and at the same time the fast and its salutary effects are praised. On the Wednesday and Friday of this week, we do not serve the Liturgy, but instead the Hours are read with prostrations and with the recitation of the Prayer of Saint Ephraim the Syrian, “O Lord and Master of my life….”
The last Sunday is called Cheesefare Sunday, because it is the last day on which we are permitted to eat cheese, butter and eggs. At the Liturgy, the Gospel reading (Matt. 6:14-21) speaks of the forgiveness of offenses, making clear that unless we forgive those of our neighbours we cannot receive forgiveness from our Heavenly Father. In accordance with this Gospel precept, Christians particularly ask forgiveness of their sins from each other on this day, and for that reason the day is often called Forgiveness Sunday. In addition to the Gospel teaching at the Liturgy, the Church prepares us for the Great Fast through the chanting of penitential hymns, which we will hear again and again throughout the fast itself:-
“Do Thou open unto me the doors of repentance, O Giver of Life; for my spirit goeth early unto Thy holy temple, bringing the temple of my body all defiled. But as One compassionate, cleanse me by Thy compassionate mercy.”
“Do thou make straight for me the paths of salvation, O Theotokos; for I have defiled my soul with shameful sins, having wasted my whole life in slothfulness. By thine intercessions, deliver me from all impurity.”
“When I, the hapless one, bring to mind the multitude of my terrible deeds, I tremble at the fearful day of judgment. But trusting in the mercy of Thy compassion, like David I cry unto Thee: Have mercy on me, O God, according to Thy great mercy.’
[Fr Antonov gives these hymns in both Church Slavonic and Russian for those who did not understand the former.]
On the Sundays of the Prodigal Son, Meatfare and Cheesefare, during the Vigil Service, after the “Praise the name of the Lord,” we also sing Psalm 136. In this psalm there is a vivid depiction of the sufferings of the Jews during their captivity in Babylon, and the affliction that they felt at the destruction of their homeland and the razing of the Temple in Jerusalem. “By the waters of Babylon, there we sat down and wept when we remembered Sion” (that is their homeland and Jerusalem). The words of this psalm are chanted with regard to our own spiritual captivity, the captivity of sinfulness, and they encourage us to seek again our spiritual homeland, which is the Heavenly Kingdom.
