WELCOME

TO THOSE WHO ARE VISITING

It is a joy for us to share our Worship with you today! HolyCommunion is a Sacrament of our Faith and thus only Baptizedand/or Chrismated Orthodox Christians who are in GoodStanding and have spiritually prepared to receive are invited tocome forward from the middle aisle of the Nave with reverenceand humility, row by row, in a QUIET and ORDERLY fashion, and

depart as directed. Please remain seated in your pews until invited forward by a Council Member.If you are standing in the back of the Nave, please wait until all who are seated have goneforward and a Council Member invites you forward. In receiving Holy Communion, you shouldplace the Cloth under your chin, recite your CHRISTIAN NAME, then wipe your mouth afterreceiving. Women: please remove any lipstick prior to Communing. Non Orthodox Christians arewelcome to receive the Blessed Bread offered at the end of the Liturgy.

1. - Voice of the Church

All Saints Greek Orthodox Church 601 W. McMurray Road J Canonsburg, PA 15317-2437

Office: (724) 745-5205 F FAX: (724) 746--0999 F Hall: (724) 745-2249

Volume 29 August 12, 2018 Number 32

Parish Web Sitewww.allsaintscbg.org

Fr. George L. Livanos, Proistamenosfrgeorge@allsaintscbg.org

Fr. Dragan Filipovic, Protopresbyterprotadragan@aol.com

Office Email Addressoffice@allsaintscbg.org

Dawn Mavrich

Office Hours: Monday-Friday, 9:00 a.m. to 4:00 p.m.

Our Mission Statement: to glorify our Lord and Savior Jesus Christ through our words and actions

according to the Holy Traditions and sacred teachings of our Orthodox Christian faith.

11th SUNDAY OF MATTHEW - August 12, 2018 (DORMITION FAST - Wine and OilAllowed today): Today we commemorate the Afterfeast of the Transfiguration of ourLord and Savior Jesus Christ; the Holy Martyrs Photius and Anicetus of Nicomedia; andSergios, Stephen and Kastor. Second Tone, Eleventh Orthros Gospel.

MEMORIAL PRAYER SERVICE: (page 93 in the new Liturgy Book) Today’s Memorial PrayerService is for the departed servant of God, Istoria Melissinos, by the Markiewicz Family.Eternal be her memory.

SPECIAL HYMNS FOR TODAY IN THE LITURGYAt the Small/First Entrance

CLERGY: ENTRANCE HYMN: SECOND TONE Come, let us worship and bow down before Christ. Save us, O Son of God, risen from thedead, we sing to You, Alleluia CHANTERS:Save us, O Son of God, risen from the dead, we sing to You, Alleluia CLERGY: RESURRECTIONAL APOLYTIKION: SECOND TONEWhen You descended unto death, O Lord who yourself are immortal Life, then did Youmortify Hades by the lightning flash of Your Divinity. Also when You raised the dead fromthe netherworld, all the Powers of the heavens were crying out: O Giver of life, Christ ourGod, glory to You.

CHANTERS: APOLYTIKION OF THE FEAST: GRAVE TONEYou were transfigured upon the mountain, O Christ our God, showing to Your disciplesYour glory as much as they could bear. Do also in us, sinners though we may be, shineYour everlasting light, by the intercessions of the Theotokos, O Giver of light. Glory toYou. ALL: APOLYTIKION FOR THE CHURCH: FOURTH TONEYour Church having adorned herself, * with the blood of all your Martyrs in the world, *as with the finest linen and purple robe, * through them cries out to you O Christ ourGod. * Send down your compassion upon your people, * grant peace to yourCommonwealth, * and to our souls Your great mercy.

CLERGY: KONTAKION: GRAVE TONEUpon the mountain were You transfigured, and Your disciples beheld Your glory as far asthey were able, O Christ our God; so that when they would see You crucified they mightunderstand that Your Passion was deliberate, and declare to the world that in truth Youare the Father's radiance.

Today’s Epistle Reading

St. Paul’s First Letter to the Corinthians 9:2-12

The Lord is my strength and my song.Verse: The Lord has chastened me sorely.

BRETHREN, you are the seal of my apostleship in the Lord. This is my defense tothose who would examine me. Do we not have the right to our food and drink? Dowe not have the right to be accompanied by a sister as wife, as the other apostles

and the brothers of the Lord and Cephas? Or is it only Barnabas and I who have no rightto refrain from working for a living? Who serves as a soldier at his own expense? Whoplants a vineyard without eating any of its fruit? Who tends a flock without getting someof the milk? Do I say this on human authority? Does not the law say the same? For it iswritten in the law of Moses, "You shall not muzzle an ox when it is treading out thegrain." Is it for oxen that God is concerned? Does he not speak entirely for our sake? Itwas written for our sake, because the plowman should plow in hope and the thresherthresh in hope of a share in the crop. If we have sown spiritual good among you, is it toomuch if we reap your material benefits? If others share this rightful claim upon you, donot we still more? Nevertheless, we have not made use of this right, but we endureanything rather than put an obstacle in the way of the gospel of Christ.

Today’s Gospel Reading

11th Sunday of MatthewThe Gospel According to Matthew 18:23-35

The Lord said this parable: "The kingdom of heaven may be compared to a king whowished to settle accounts with his servants. When he began the reckoning, one wasbrought to him who owed him ten thousand talents; and as he could not pay, his

lord ordered him to be sold, with his wife and children and all that he had, and paymentto be made. So the servant fell on his knees, imploring him, 'Lord, have patience withme, and I will pay you everything.' And out of pity for him the lord of that servantreleased him and forgave him the debt. But that same servant, as he went out, cameupon one of his fellow servants who owed him a hundred denarii; and seizing him by thethroat he said, 'Pay what you owe.' So his fellow servant fell down and besought him,'Have patience with me, and I will pay you.' He refused and went and put him in prisontill he should pay the debt. When his fellow servants saw what had taken place, theywere greatly distressed, and they went and reported to their lord all that had takenplace. Then his lord summoned him and said to him, 'You wicked servant! I forgave youall that debt because you besought me; and should not you have had mercy on yourfellow servant, as I had mercy on you?' And in anger his lord delivered him to thetorturers, till he should pay all his debt. So also my heavenly Father will do to every oneof you, if you do not forgive your brother from your heart."

WORSHIP& EVENTS

TODAY: - Orthros & Divine Liturgy : Blessing of Backpacks(Elementary and High School Students) - 9:00 a.m.

- Church School Registration

MONDAY: - Supplication Service - 7:00 p.m.

TUESDAY: - Orthros & Liturgy: Prophet Micah - 9:00 a.m.- Great Vespers: Dormition of the Theotokos at Aliquippa

and Oakmont - 7:00 p.m.

WEDNESDAY: - Dormition of the Theotokos Feast- Orthros & Liturgy: Dormition of the Theotokos - 9:00 a.m.

THURSDAY: - Orthros & Liturgy: St. Stamatios - 9:00 a.m.

SATURDAY: - Church School Meeting (Panera Bread) - 9:30 a.m.

NEXT SUNDAY: - Church School Registration

PRAYER CORNER: Your prayers are requested for God’s protection, and the renewed health andhealing of His Eminence Metropolitan Maximos, His Beatitude Met, Theodosius (O.C.A.), Maria Anthou,Ester Georgopoulos, Tammy Mantalis Achille, Deborah Ciamacco, Eleanor Elizabeth Gray, Norma Jones, Mary Karras-Gardner, Lorraine Mahramus, Mark Mallory, Baby Noah (Josh & Jess Peniazek), Sean Rovers, our Parish Shut-ins, the Armed Forces, those in Prison, who have lost a loved one, whoare ill, suffering or in need, the leaders of our Church and country, and for Mission ministries.

COFFEE HOUR: Today’s memorial luncheon is offered by the Markiewicz Family in loving memory ofIstoria Melissinos. May her memory be eternal.

ALL SAINTS PHILOPTOCHOS SUNSHINE COMMITTEE: Beloved members of our community, the AllSaints Philoptochos Sunshine Committee is dedicated to show compassion by calling, sending wellwishes or sympathy cards, and keeping in touch with those who are ill and those who are in need. Inorder to achieve these, we need to be informed promptly, so no one in our community is “LeftBehind!” Please contact either Patricia Soulakis (724) 941-9459 (alexsoulakis@yahoo.com) or FaySideris (724) 942-2531 or (724) 207-3137 (faysideris@hushmail.com)

TODAY’S BULLETIN SPONSOR

The Markiewicz Family in memory of the departed servant of God,

Istoria Melissinos.

Eternal be her memory!

SCHEDULING COFFEE HOUR & USE OF KITCHEN: If you wish to host a Coffee Hour and/or use the HallKitchen YOU MUST EXCLUSIVELY CONTACT THE CHURCH OFFICE/DAWN and make thosearrangements. This will prevent us from having misunderstandings and conflicts in the future.

MINI FOOD FESTIVAL: We will be starting to prepare for the Mini Food Festival, which will be heldOctober 11th and 12th. Please make plans to help roll grape leaves on Monday, September 10th at 9:00a.m. and in the evening at 6:30 p.m.; also, Wednesday, September 12th at 9:00 a.m. More preparationdates will follow. Thank you!

SAVE THE DATE: The Pan Rhodian Supreme Convention is taking place in Canonsburg on October 5, 6,and 7. The Grand Banquet will be held at the Hilton Garden Inn Southpointe on October 6th. Moredetails to follow. Hope to see everyone there!

ANOTHER SAVE THE DATE (YOUTH): Please mark your calendars and be sure to join us on: August 26 - Book Bag Blessings; September 2 - Blessings of all youth volunteers (youth volunteers,teachers, advisors, coaches); September 9 - First day of Church School; and September 23 - Youth KickOff during coffee hour.

PHILOPTOCHOS FASHION SHOW (SAVE THE DATE!): Please mark your calendars for our All SaintsPhiloptochos! Fashion Show on October 21st. Models are need for the Fashion Show. Any adults andchildren who are interested in modeling for the show should contact Becky Loutsion at (412) 217-7183. Your participation is greatly appreciated!

COME AND SEE: Please join in and support the Nativity of the Theotokos Greek Orthodox Monastery’s5th Annual Dinner Banquet (information in the Narthex) in Memory of Gerontissa Taxiarchia. RSVP assoon as possible as availability is limited.

ICONOGRAPHY: We would like to thank all of you who generously donated to the All SaintsIconography Project and to remind you that the third year of the three-year payment period is due atthis time. Please make checks payable to the All Saints Iconography Fund.

COME AND SEE: Please come and see our wonderful new items in our Bookstore. These items are theperfect gift for graduations, weddings, anniversaries, or any special occasion!

ÔÏ ÁÃÃÅËÌÁ ÔÇÓ ÇÌÅÑÁÓMESSAGE OF THE DAY

NON-PERISHABLE FOOD ITEMS: We are resuming collecting non-perishable food items in the ChurchHall for the Canonsburg Food Bank. Please help this cause by placing the items in the box designatedin the hall.

Sunday, August 5, 2018 Donations

Building Fund: $8.00Stewardship: $2,261.00Cash in Tray: $95.00Candle Tray: $481.00St. Phanourious: $35.00

THANK YOU FOR YOUR OFFERINGS!!!

Ìå ãåìÜôï óôïìÜ÷é äåí åßíáé

äõíáôü íá ãíùñßóåéò ôá

ìõóôÞñéá ôïõ Èåïý.

Áí Ý÷åéò óôï êåëß óïõ ðñÜãìáôá ìç

áíáãêáßá ãéá ôçí êáëïãåñéêÞ æùÞ,

óêüñðéóÝ ôá áìÝóùò ó’ áõôïýò ðïõ ôá

÷ñåéÜæïíôáé· åÜí üìùò äåí Ý÷åéò, íá ìç

èÝëåéò í’ áðïêôÞóåéò. ÊáèÜñéóå ôï êåëß

óïõ áðü ïôéäÞðïôå êÜíåé áðïëáõóôéêÞ ôç æùÞ óïõ êáé áðü ôá ðåñéôôÜ ðñÜãìáôá· äéüôé, êáé ÷ùñßò íá

èÝëåéò, ç Ýëëåéøç ôùí ðñáãìÜôùí ðïõ áíáðáýïõí, óå ïäçãåß óôçí åãêñÜôåéá. ÅðåéäÞ, üôáí Ý÷ïõìå

Üöèïíá õëéêÜ áãáèÜ, äåí ìðïñïýìå íá óõãêñáôÞóïõìå ôïí åáõôü ìáò.

Ç ãáóôñéìáñãßá åßíáé ôï Ýñãï ôùí ÷ïßñùí. Êáé ôé Üëëï åßíáé ôï Ýñãï ôùí ÷ïßñùí, ðáñÜ íá áöÞíïõí

Üöñáãï ôï óôïìÜ÷é ôïõò, êáé óõíå÷þò íá ôï ãåìßæïõí ìå ôñïöÝò, ÷ùñßò íá Ý÷ïõí ïñéóìÝíï ÷ñüíï ãéá

åêðëÞñùóç ôùí âéïëïãéêþí ôïõò áíáãêþí, üðùò ïé ëïãéêïß Üíèñùðïé;

Êáé ðïéï åßíáé ôï áðïôÝëåóìá ôçò ãáóôñéìáñãßáò ìáò; Áðü áõôÞí ðñïÝñ÷åôáé æÜëç óôï êåöÜëé êáé

ìåãÜëç áýîçóç ôïõ óùìáôéêïý âÜñïõò êáé ÷áëÜñùóç ôùí þìùí. Ãé’ áõôü ï ãáóôñßìáñãïò

áíáãêÜæåôáé íá ìÝíåé ðßóù óôï Ýñãï ôïõ Èåïý. Äéüôé Ýñ÷åôáé óôç óõíÝ÷åéá ç ïêíçñßá íá êÜíåé ôéò

ìåôÜíïéÝò ôïõ, ï óêïôéóìüò êáé ç øõ÷ñüôçôá óôç äéáíïçôéêÞ ôïõ ëåéôïõñãßá, êáé áêüìç, íïõò ðá÷õëüò

êáé áäéÜêñéôïò áðü ôïõò ôáñá÷þäåéò êáé óêïôåéíïýò ëïãéóìïýò.

Ïé óùìáôéêïß êüðïé ÷ùñßò êáèáñïýò ëïãéóìïýò, åßíáé óáí Üôåêíç ìÞôñá êáé óáí êáôÜîçñïé ìáóôïß·

ãéáôß äåí Ý÷ïõí ôç äýíáìç íá öÝñïõí ôïí Üíèñùðï óôç èåïãíùóßá. Êáé åíþ áõôïý ôïõ åßäïõò ïé

Üíèñùðïé êÜíïõí ôï óþìá ôïõò êáôÜêïðï, äå íïéÜæïíôáé êáèüëïõ íá åêñéæþóïõí ôá ðÜèç áðü ôï íïõ.

Ãé’ áõôü êáé äåí ðñüêåéôáé íá ÷áñïýí ôïí êáñðü ôùí êüðùí ôïõò. ¼ðùò áõôüò ðïõ óðÝñíåé ìÝóá óô’

áãêÜèéá, äåí ðñüêåéôáé íá èåñßóåé ôßðïôå, Ýôóé êé áõôüò ðïõ êáôáôñþåé ôïí åáõôü ôïõ ìå ôç

ìíçóéêáêßá êáé ìå ôç öéëïêôçìïóýíç, äåí Ý÷åé êáíÝíá üöåëïò, êé áò êïðéÜæåé· áðåíáíôßáò, óôåíÜæåé

óôï êñåâÜôé ôïõ ôéò íý÷ôåò áðü ôçí ðïëëÞ áûðíßá êé áðü ôï Üã÷ïò.

ÐÜíù ó’ áõôü äßíåé ôç ìáñôõñßá ôçò ç áãßá ÃñáöÞ, ðïõ ëÝåé: «Áõôüò ï ëáüò, óáí íá Ýðñáîå ôï äßêáéï

êáé óáí íá ìçí ðáñáìÝëçóå êáìéÜ åíôïëÞ ìïõ, æçôïýí áðü ìÝíá, ôï Èåü, äßêáéç êñßóç êáé áîéïðéóôßá,

êáé èÝëïõí íá Ýñèïõí êïíôÜ ìïõ êáé ìïõ ëÝíå:

Ãéáôß õðïâëçèÞêáìå óå íçóôåßåò êáé ôáëáéðùñßåò, áöïý äå ìáò Ýäùóåò êáìéÜ óçìáóßá; Êé åãþ ôïõò

áðÜíôçóá:

Ãéáôß ôéò çìÝñåò ðïõ íçóôåýáôå, êçíçãïýóáôå ôá Üíïìá óõìöÝñïíôÜ óáò, ðïõ ôáõôßæïíôáí ìå

ôéò ðïíçñéÝò ôïõ íïõ óáò» (Çó. 58:2-5)· êáé ðñïóöÝñáôå ôá ðïíçñÜ óáò Ýñãá, êáé ôïõò êáêïýò

ëïãéóìïýò óáò, ùò èõóßåò óå åßäùëá. ËïãáñéÜóáôå ôá óõìöÝñïíôá êáé ôéò ðáíïõñãßåò óáò ãéá

èåïýò óáò, êáé èõóéÜóáôå, ìå ôïõò êüðïõò óáò, ôï óþìá óáò ó’ áõôïýò· áõôü ôï óþìá, ðïõ

åßíáé áíþôåñï áðü üëá ôá èõìéÜìáôá êáé ôéò èõóßåò. Áõôü, ëïéðüí, ôï óþìá óáò óå ìÝíá Ýðñåðå

íá ôï áöéåñþóåôå, ìå ôéò áãáèïåñãßåò óáò, êáé ìå ôçí êáèáñÞ óáò óõíåßäçóç, ëÝåé ï Êýñéïò.

Áí áãáðÜò ôç óùöñïóýíç êáé ôçí åãêñÜôåéá, äéþîå áðü ìÝóá óïõ ôïõò áéó÷ñïýò ëïãéóìïýò ìå ôç

ìåëÝôç ôùí éåñþí áíáãíùóìÜôùí êáé ìå ôç äéáñêÞ ðñïóåõ÷Þ, êáé ôüôå èá ïðëéóèåßò êáëÜ íá

ðïëåìÞóåéò ôéò áéôßåò ðïõ äéåãåßñïõí ôç öýóç óïõ.

¼ôáí ôï óþìá åîáóèåíÞóåé ìå ôç íçóôåßá êáé ôçí ôáðåßíùóç ôçò ôáëáéðùñßáò, ôüôå ç øõ÷Þ äõíáìþíåé

ìå ôçí ðñïóåõ÷Þ.

ÁââÜò ÉóáÜê ï Óýñïò

Áðü ôï âéâëßï: Êùíóôáíôßíïõ Êáñáêüëç, Áíèïëüãéï áðü ôçí áóêçôéêÞ åìðåéñßá ôïõ Áãßïõ ÉóáÜê ôïõ

Óýñïõ. Åêäüóåéò «Ïñèüäïîïò ÊõøÝëç», óåë. 55

ÐçãÞ: http://www.orthodoxia.online

Why Do We Bless Grapes for the Feast of the Transfiguration?By Professor Panagiotis Skaltsis

In the ancient Church,

during the offering of bread

and wine by the faithful, or

the celebration of the Mystery

of the Divine Eucharist, other

products were also offered

and blessed, such as wheat,

oil, honey, grapes and other

fruits, as well as milk, cheese,

produce, flowers, and even

animals.

The first ecclesiastical

reaction to this old habit

comes to us from the 3rd Apostolic Canon, which, in order to preserve the biblical-apostolic tradition of the

offering of only bread and wine at the Divine Eucharist, it prohibited the habit derived from the Old Testament

Law of sacrificing animals in the sanctuary, as well as the offering of eucharistic fruits and products during the

Divine Liturgy.

This Canon in regards to the eucharistic gifts only allows the offering of new green wheat (new wheat

stalks) and grapes, with the understanding that such an offering is made for "the appropriate time", that is, the

time of the ripening of fruits, "not offered as a sacrifice, but as the first-fruits of sweet fruit". This annual

offering of wheat and grapes, as a blessing of first-fruits, had the character of being a thanksgiving to God,

"Who has given them to us for our sustenance and healing".

The Synod of Carthage (419) insisted on separating the outer-eucharistic goods from the offering and

oblation of the Divine Liturgy. In the 37th and 44th Canons of this Synod it was decided not to mix the f

first-fruits of bread and wine with either honey or milk, but they are to be blessed separately "for they conflict

with the sanctification of the Lord's Body and Blood". The mutual offering of "grapes and wheat" alone was

allowed, in the sense that they were always the first-fruits and not a sacrifice, just like the previous Apostolic

Canon mentioned.

In some churches, however, the priests continued, until the end of the seventh century at least, to mix

grape juice with the Divine Eucharist, and "according to a custom which has long prevailed ... distributed both

to the people at the same time". This matter was discussed at the Sixth Ecumenical Synod in Trullo (Quinisext

or Penthekti, 691), which in its 28th Canon ruled that grapes are to be regarded as first-fruits so "the priests

may bless them apart [from the offering of the oblation] and distribute them to such as seek them as an act of

thanksgiving". In other words, they are blessed separately and given to the faithful, apparently after the Divine

Liturgy "to Him Who is the Giver of the fruits by which our bodies are sustained and fed according to His divine

decree".

Prayers for the first-fruits have been preserved in our liturgical tradition from the third century, and we

also encounter in liturgical manuscripts the "Prayer for the Offering of First-Fruits" or "Prayer Upon Offering

New Fruits", such as, for example, grapes, figs, pomegranates, apples, peaches, etc. These short texts are full

of thanksgiving to God, Who gives "every fruit for the gladness and nourishment of humanity". Man offers in

return the "first-fruits", believing that this offering is received from God. Through the offering of the

first-produce, there is kept alive the memorial and communion of the gifts of God, and of course the taste and

hope of eternal treasures and pleasure.

With this ancient tradition, especially with the act of blessing the harvest, they are related to two

characteristic ceremonies of the Byzantine Euchologion (Book of Prayers) and the imperial etiquette of

Constantinople.

The first ceremony is testified to in the oldest liturgical codex, the Berberini Euchologion 336 (8th-9th

cent.), titled "Prayer by the Patriarch, When the Harvest is Usually Performed by the King". From subsequent

codexes we are informed that this ceremony, which had two prayers for the kings, took place in the Church of

Blachernae at the feast of the Dormition of the Theotokos, on August 15th.

The importance of this fact is shown by the presence of the emperor who, as usual, performed the

beginning of the harvest and offered the Patriarch the new fruit of the vine. Balsamon mentions this fact, who

clearly connects this with the annual offering of first-fruits, especially of grapes, after the Divine Liturgy.

The second ceremony of the harvest

is testified to and described by Emperor

Constantine VII Porphyrogenitos (945-959)

in his Book of Ceremonies in the chapter

"All That Has Been Preserved for the Day of

Harvest to be Done in Iereia". Outside the

palace, therefore, in Iereia (Fenerbahçe), a

region located on the

Asiatic side of the Bosporus, and before the

rulers, officials and the emperor, the

Patriarch, on the day of harvest, wearing his phelonion and omophorion, blessed the grapes with the special

prayer "during the church service".

In this ceremony, which was accompanied with improvised hymns, there was an exchange of grapes

between the Patriarch and the emperor, as well as a meal, emphasizing the harmonious coexistence of secular

and ecclesiastical power, and it had the character of a reaction against pagan Dionysian elements which

prevailed at the time during the harvest, the pressing the grapes and the storage of new wine in jars.

Therefore, it is clear that the Church in accordance with an old habit always blessed the harvest and the

grapes, exactly like it did with the first-fruits and first-produce. There is even a Canon requiring the blessing of

wheat and grapes before they are consumed by the faithful.

A precise continuation of this tradition is the blessing of the grapes on August 6th, the feast of the

Transfiguration. There has survived even a special prayer, which is testified to in manuscripts from the tenth

century under various titles, such as "Prayer of the Grapes", "Prayer for the Partaking of Grapes", "Prayer for

Grapes and All Fruits" and "Prayer for the Vines and Grapes". It is a simple and brief prayer, by which the

Church thanks God, that through "temperate seasons, showers of rain, and calm weather" by His

good-pleasure, "we who partake thereof may be filled with joy; and upon those who offer this fruit of the vine

for use at Thy Holy Table, may it confer forgiveness of sins, through the sacred and holy Body and Blood of Thy

Christ".

As we can see, there is a clear link between the grapes and the Divine Eucharist.

In later manuscripts there is testimony of another "Prayer for the First-Fruits of Grapes and Figs on the

6th of the Month of August on the Feast of the Transfiguration". It refers only to the blessing of the grapes and

a clear reference to spiritual freedom granted by Christ and the eucharistic life.

However, there is not a clear moment when the blessing of the grapes, which is an ancient tradition,

became associated with the feast of the Transfiguration. If we consider that this feast, which is among the

most ancient of the Christian Church, was officially known in Jerusalem from the seventh century, and was in

the Byzantine calendar in the ninth century, we cannot exclude that this association was from the beginning.

Besides at that time, the end of the seventh century, there took place, as we saw, the definitive separation of

the first-fruits from the offering of the eucharistic gifts.

Of course the question is ultimately why we bless grapes on the feast of the Transfiguration. In the

relatively old liturgical typikon of Kasoulon (12th cent.), it is noted that the blessing of the grapes took place by

the Priest on the 15th of August, after the Divine Liturgy.

Something similar was done, as we saw, in Constantinople when on August 15th the Patriarch blessed

the grapes in the Church of Blachernae in the presence of the emperor.

Most sources connect the blessing of the grapes with the Transfiguration. The Typikon Rule of Saint

Neilos, a Hieromonk of the 13th century, says that "on this day we eat grapes, as the Church shows in the

typikon".

The Typikon of Saint Savvas considers it also a tradition of the Fathers that the blessing of grapes be on

the feast of the Transfiguration.

The same is true for the Typikon of Riga, which even determines exactly at what point of the Divine

Liturgy this blessing takes place: "After the prayer before the ambon, we chant the apolytikion of the

feast and the kontakion and the priest of the Lord prays and blesses through the ordained prayer the grapes

placed before the icon of Christ".

It appears that the time for the blessing of the grapes depended on the conditions of the climate of

each region and the period the fruits of these places matured. Therefore, it is not surprising the fact that in

one place the grapes were blessed on August 15th and elsewhere on August 6th. Indeed, according to

hagiographic sources the offering of grapes took place also on the feast of the Exaltation of the Honorable

Cross on September 14th.

However, apart from the climatic conditions, it is very likely that the association of the blessing of the

grapes with the Transfiguration was contributed by the old historical origins of this feast.

The Jerusalem Typikon correlates the feast of the Transfiguration with the Jewish feast of Tabernacles,

and it is no coincidence that one of the readings of the feast, which was read at that time in Jerusalem, speaks

exactly of the multiplication of the gardens, the vines and the fig trees.

The blessing of the grapes during the Transfiguration is understood, also, through a theological,

anthropological and cosmological dimension of this feast. The Lord "after six days" or "about eight days" after

the prediction of His Passion, "on a high mountain ... was transfigured before them (Peter, James and John)

and His face shone like the sun, and His garments became white as light".

This is the Creator of the world, as well as the Ruler of the eschaton. He is the vine "Who has His root in

the heavens, the branches are on earth, the body is a vine branch but without a root, a vine that after three

days the branches hold the cluster of the resurrection".

It is natural, therefore, that with the Transfiguration of the Lord the whole world is illumined and

glorified. Creation is exhilarated and acquires the brilliance that creation at one time had.

For this reason creation responds with thanksgiving for this gift and this hope, it references its Creator

and thanks Him, and the Church in the most appropriate feast is wont to bless the world and the harvest,

Creation and the Eschaton, with renewal and hope, confirming the renewal that began with God, and passing

through nature it leads to the salvation of man.

The blessing of the grapes, representing the harvest of the world, is a liturgical act that emphasizes the

doxological and eucharistic offering of the material and the fruits of the earth to the Creator and God of all

things. More so, when this fruit of the vine gives us wine, which Christ blessed in Cana, to show the

transfiguration of the world in Christ, He also gave it to us in the Mystical Supper as the element that, with

bread, at the time of the Divine Liturgy, are made incorrupt by grace, transformed into the Lord's "Body and

Blood", the Divine Eucharist.

Besides this, the blessing of the grapes stresses the need for our continuous spiritual fruit-bearing and

the transfiguring journey of man, so that "proving that those who excel in the height of their virtues shall be

made worthy of divine glory".

Source: Translated by John Sanidopoulos.