“Lord Jesus Christ, our God! Flood our souls with the radiant light of Your wisdom, that we may serve You with renewed purity and integrity. Sunrise marks the time for us to begin our labors, but we implore You, master, to prepare in our souls a place for the day that never ends. Grant us a share in Your risen life, let nothing distract us from the delights You offer, and by our tireless zeal for You, mark us with the sign of that day of Yours that is not measured by the sun.” (New Skete Monastery, Matins prayer for Pascha)
Bright Week, the week following Pascha, is liturgically treated as the day in the city of God which knows no night (Revelation 21:25). The Light of the Risen Christ shines morning and evening, through dawn and dusk. All week long the hymns of Pascha Sunday are repeated as if the day itself never ends but continues uninterrupted by sunrise or sunset for the glory of God is the eternal Light in the City of God, and the lamb of God is its lamp (Revelation 21:23).
“The heavenly world is taking part in the liturgy. But more than that: the mysterious Host, the Crucified One and the Living One is entering the souls and the bodies of the faithful and hallows them, preparing them for Life Eternal. He comes to the individual soul that bows before Him in deepest self-condemnation and repentance, feeling herself unworthy that He should enter under the roof of her house: ‘for it is all empty and crumbling to pieces.’ But He enters and heals and sanctifies soul and body. And He comes also to the whole of the Church, and our common partaking of the One Bread makes us all one body. But the Eucharist points also to the sanctification and transfiguration of the whole created world. The wine from the grapes and the vineyards and the bread from the wheat of the field become His transfigured, His glorified Blood and Body. They are premises of the nature who all will be sanctified and glorified because the Word has become Flesh and has suffered and conquered Death.
So the Eucharist points also to the future plenitude, to His future coming in Glory. ‘You proclaim the death of the Lord, till He comes’ (1 Cor. 11:26). The Past – His historical death on Golgotha and His resurrection – is mysteriously united to His unutterable Presence – the Presence of the Glorified One, who is the One who presents Himself in sacrifice, and the Risen One simultaneously. And this mysterious flowing together of historical fact and mystical Presence is also a stretching forward to the fullness of the manifestation of His Glory.” (Nicholas Arseniev, Revelation of Life Eternal, pp 86-87)
Previous: Bright Friday