Tuesday of St. Thomas:
Radonitsa (Day of Rejoicing)
By Sergei V. Bulgakov
Radonitsa ("Day of Rejoicing") is a holiday in the Orthodox Church which falls on the Monday or (more commonly) Tuesday of Saint Thomas Week—eight or nine days, respectively, after Pascha (Easter). The day is a general memorial for the departed.
On Thomas Monday, in some places on Tuesday, the commemoration of the departed is done. Actually in the service of these days according to the Ustav [Typikon] the special prayers for the departed are not prescribed and the commemoration on these days is done according to the pious custom of the Russian Church. The basis for this commemoration of the departed, on the other hand, serves to commemorate the descent of Jesus Christ into Hades, tied not only to Thomas Sunday but also for another reason, is the decision of the church Ustav [Typikon] to do the usual commemoration of the departed, beginning with Thomas Monday. Under this decision the faithful come to the graves of their relatives with the joyful news about the resurrection of Christ. From here also the very day of commemoration is called Radonitsa [Day of Rejoicing]1.
The commemoration of the departed after Pascha was also done in extreme antiquity. St. Ambrose of Milan says in one of his sermons: "It is truly meet and right, brethren, that after the celebration of Pascha, which we have celebrated, to share our joy with the holy martyrs and by them as participants in the suffering of the Lord, to announce the glory of the resurrection of the Lord." Although these words of St. Ambrose relate to martyrs, they may be an indication of our custom to commemorate the departed after Pascha on Monday or Tuesday of Thomas Week because the beginning of the solemn commemorations in the faith of those who died is established in the New Testament Church as a pious custom to the memory of the martyrs, but among the martyrs buried in antiquity and the others who have died (see details in the Astrakhanskiia Eparkhialniia Vedomosti [Astrakhan Diocesan News] 1891, 10).
Up to present time in some places there exists a shocking custom of wild drunken revelry after the Paschal remembrance of the departed. In 1895 in Kiev the local Diocesan Authorities issued an order to prohibit bringing vodka and other intoxicated drinks into the cemeteries during the time of the paschal memorials, and assigned the responsibility to the cemetery rectors for the sober Christian behavior of visitors of the cemeteries, but the police were offered vodka to pass by the cemetery and thereby not remove the drinking parties from the graves. All Kiev parish clergy announced this order beforehand in the temples and admonished their parishioners to abandon this sinful custom to celebrate only after the pagan drunken funeral feast on the graves of their deceased. This new order was published in the local newspapers. Besides this the rectors of the Kiev cemeteries also posted special posters about the city, notified the townspeople on the enacted order and accepted the measures against drunkenness in the cemeteries (see the Tserkovnyi Vestnik [Church Messenger], 1895, 16). May God grant that also in other places they do not hesitate to take corresponding measures against allowing wild orgies so offensive for all Christian feelings in the cemeteries during the memorials of the deceased.
1. In some places they give the Old Slavonic name "Navii [corpse]" to this day (Dushepoleznoe Chtenie [Edifying Reading], 1871, 11, page 273).
History and meaning
The Slavs, like many ancient peoples, had a tradition of visiting family members' graves during the springtime and feasting together with them. After their conversion to Christianity, this custom transferred into the Russian Orthodox Church as the festival of Radonitsa, the name of which comes from the Slavic word radost, meaning "joy." In Kievan Rus' the local name is 'Krasnaya Gorka and has the same meaning.
It may seem strange to call a memorial for the departed "joyful," but the Christian belief that lies behind this joy is the remembrance of Christ's Resurrection and the joy and hope it brings to all.
Because of the importance of the last few days of Holy Week and the joy of the Resurrection, the Typikon (Ustav) forbids the celebration of the Panikhida (memorial service) from Great and Holy Thursday through Thomas Sunday (a period of eleven days). Therefore, the first opportunity after Pascha to remember the dead is on the second Monday of Pascha. However, because in Orthodox countries a number of monasteries follow the custom of fasting on Mondays, the feast is often celebrated on Tuesday, so that all may partake of the paschal foods (which are intentionally non-fasting).
Ancient tradition
The practice of greeting the dead with the Resurrection is not merely a "baptism" of pagan practices, but has antecedents in the ancient Church. S. V. Bulgakov records the following:
"The commemoration of the departed after Pascha was also done in extreme antiquity. St. Ambrose of Milan (340 – 397) says in one of his sermons: 'It is truly meet and right, brethren, that after the celebration of Pascha, which we have celebrated, to share our joy with the holy martyrs and by them as participants in the suffering of the Lord, to announce the glory of the resurrection of the Lord.' Although these words of St. Ambrose relate to martyrs, they may be an indication of our custom to commemorate the departed after Pascha on Monday or Tuesday of Thomas Week because the beginning of the solemn commemorations in the faith of those who died is established in the New Testament Church as a pious custom to the memory of the martyrs, [both] among the martyrs buried in antiquity and the others who have died."[1]
St. John Chrysostom (349 - 407) also bears testimony that in his day they celebrated a joyful commemoration of the departed on Tuesday of Saint Thomas Week in his Homily on the Cemetery and the Cross.
Practices
Although the Typikon does not prescribe any special prayers for the departed on these days, the memorial is kept as a pious custom. Unlike the various Soul Saturdays throughout the year, there are no changes made to Vespers, Matins or the Divine Liturgy to reflect this being a day of the dead.
On this day, after Divine Liturgy, the priest will celebrate a Panikhida in the church, after which he will bless the paschal foods that the faithful have brought with them. The clergy, with incense and candles, will then go in procession with the cross, followed by the faithful, to visit the graves of departed believers either in churchyards or in cemeteries. At the graves, paschal hymns are chanted together with the usual litanies for the departed, concluding with the moving "Memory Eternal" (Вѣчнаѧ памѧть,Viechnaia pamiat).
The paschal foods will then be consumed with joy by the friends and relatives of the deceased. It is common to place an Easter egg, a symbol of Christ's coming forth from the Tomb, on the graves of the departed, saluting them with the traditional paschal greeting: "Christ is Risen!" This practice is both to remind the faithful of the General Resurrection of the dead, and to "announce the Resurrection" of Christ to the departed.
In pre-Revolutionary Russia bars remained closed and alcoholic beverages were not sold until this Day of Rejoicing so that the joy people felt would be because of the Resurrection, and not an artificial joy brought on by alcohol.
Customs
Among the traditions that have grown up around Radonitsa, the following are noteworthy:
* Foods traditionally eaten at Radonitsa are: funeral kutia, painted eggs, kulichi, pancakes, dracheni, honey prianiki, and cookies.
* Radonitsa begins the marriage season. Since weddings are forbidden during the Great Lenten Fast (because that time should be devoted to penance and self-examination, rather than merrymaking), as well as during Bright Week (because at that time we commemorate nothing else except the Resurrection), with Radonitsa comes the time for weddings.
* Men and women traditionally give gifts to their in-laws (more kindly known as "God-given" family members), at Radonitsa, so that joy may be in every house.
Notes
1. S. V. Bulgakov, Handbook for Church Servers, 2nd ed., 1274 pp. (Kharkov, 1900), pp. 586-589. Tr. by Archpriest Eugene D. Tarris © 2007.
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