Christ the Savior-Holy Spirit Orthodox Church
Archpriest Steven C. Kostoff
4285 Ashland Ave, Cincinnati OH 45212 - (513) 351-0907


Greetings on the Feast of Feasts, Pascha, the Resurrection of the Lord!

Special Sections for the Pascha-to-Pentecost Season:


Paschal Meditations from Fr. Steven - Immerse yourself in the Pascha to Pentecost Season with this extensive selection of memorable theological and pastoral writings by our beloved pastor, Fr. Steven Kostoff. Featuring the following classics:


Bright Week (from Pascha to Thomas Sunday) - Articles and the Special Paschal Hours which replace the regular prayers of the Church.

The Sundays of Pascha - An excellent summary by Fr Thomas Hopko of the messages of the Paschal Sundays, with special in depth-sections on each Sunday.

Midfeast of Pentecost - This special page delves into the profound feast celebrated on the twenty-fifth day after Pascha, the mid-way point between Easter and Pentecost, and its theme of the living water of the Holy Spirit.

Ascension - Christ's glorification at the right hand of the Father points to our destiny as children of God. Learn about this essential feast and its prophetic place in God's plan for our salvation.

Pentecost -  The outpouring of the Holy Spirit upon the Apostles fifty days after Christ's resurrection begins the Age of the Spirit, the Age of the Church, and the Last Times, as we anticipate Christ's return in glory.

Scroll down for articles, icons, and more, centered on the Resurrection of Christ...

Join Us as we celebrate the Resurrection of Christ!

(Printing Instructions)
PASCHA NIGHT ~ The Night Brighter Than Day

A little before midnight on the Blessed Sabbath the Nocturne service is chanted. The celebrant goes to the tomb and removes the winding-sheet. He carries it through the royal doors and places it on the altar table where it remains for forty days until the day of Ascension.

At midnight the Easter procession begins. The people leave the church building singing: The angels in heaven, O Christ our Savior, sing of Thy resurrection. Make us on earth also worthy to hymn Thee with a pure heart.

The procession circles the church building and returns to the closed doors of the front of the church. This procession of the Christians on Easter night recalls the original baptismal procession from the darkness and death of this world to the night and the life of the Kingdom of God. It is the procession of the holy passover, from death unto life, from earth unto heaven, from this age to the age to come which will never end. Before the closed doors of the church building, the resurrection of Christ is announced. Sometimes the Gospel is read which tells of the empty tomb. The celebrant intones the blessing to the “holy, consubstantial, life-creating and undivided Trinity.” The Easter troparion is sung for the first time, together with the verses of Psalm 68 which will begin all of the Church services during the Easter season.

Let God arise, and let His enemies be scattered;
Let those who hate Him flee from before His face!

The people re-enter the church building and continue the service of Easter Matins which is entirely sung. The canon hymns of Christ’s resurrection, ascribed to St John of Damascus, are chanted with the troparion of the feast as the constantly recurring refrain. The building is decorated with flowers and lights. The vestments are the bright robes of the resurrection. The Easter icon stands in the center of the church showing Christ destroying the gates of hell and freeing Adam and Eve from the captivity of death. It is the image of the Victor “trampling down death by his own death.” There is the continual singing and censing of the icons and the people, with the constant proclamation of the celebrant: Christ is risen! The faithful continually respond: Indeed he is risen!

Continue reading...

From The Orthodox Faith, by Fr Thomas Hopko, OCA Website

'To Set Hearts Alight Along the Road . . .'

The Easter Faith

by Protopresbyter Alexander Schmemann

In the days that follow Easter, I repeatedly and involuntarily return to the same question: if the unprecedented affirmation “Christ is risen” contains the entire essence, depth, and meaning of Christian faith; if in St. Paul’s words “your faith is in vain” if Christ has not been raised (1 Cor 15:14), then how does it make a difference here and now in our life, in my life? Another Pascha has come and gone. Once again we experienced that amazing night, the sea of burning candles, the growing excitement; there we were, once again, in the midst of a service of radiant joy, whose entire content was like one exultant hymn: “Now all is filled with light, heaven and earth and the lower regions. Let all creation celebrate the rising of Christ. In him we are established.” What joyful, victorious words! Everything is united: heaven, earth, the underground kingdom of death. The whole world participates in this victory, and in Christ’s resurrection discovers its own meaning and affirmation.


But it passes, the night is over, the celebration ends, we leave the light and return to the world, we descend back to earth and reenter the normal, everyday, sober reality of our life. And what do we find? Everything is the same, nothing has changed, and it seems that nothing, absolutely nothing has any connection whatsoever to the song we heard in church, “Let all creation celebrate the rising of Christ. In him we are established.” And now doubt begins to creep into our soul. These words, so beautiful, so sublime – more beautiful and sublime than any other words on earth – could they be just an illusion, a dream? Soul and heart drink passionately of these words, but cold reason says: dreams, self-deception! Two thousand years have gone by, and what have these words been able to do? Where is their power? Where is their victory? My goodness, how often Christians see this and just hang their heads and don’t even try to fit all the pieces together. Leave us alone, they seem to tell the world, let us have our last precious possessions, comfort and joy! Don’t interfere as we proclaim in church, behind closed doors, that the whole world exults. If you won’t interfere with us, we won’t interfere with you as you construct, direct, and live in this world any way you please…


Yet, in the deepest corner of our conscience, we know that this timidity and minimalism, this inner escape into a mystical and secret celebration is incompatible with the authentic meaning and joy of Easter. Either Christ is risen or He is not risen. One or the other! If He is risen (and why else have a paschal exultation that fills the entire night with light, triumph and victory?), if at a decisive and unique moment in human and world history, this unheard of victory over death actually occurred, then everything in the world truly has become different and new, whether people know it or not. But then we, as believers, as the ones who rejoice and celebrate, are responsible that others should know and believe, that they should see, hear and enter into this victory and this joy. The early Christians called their faith not a religion, but the Good News, which it was their purpose in the world to spread and proclaim. They knew and believed that Christ’s resurrection was not merely the occasion for an annual feast, but the source of powerful and transfigured life. What they heard whispered, they shouted from the housetops (Mt 10:27)…”Yes, but what can I do,” my sober and realistic reason responds. “How can I proclaim or shout or witness? I, who am just a powerless little grain of sand, lost among the masses?” But this objection by reason and “sound mind” is a lie; perhaps the most terrible and demonic lie of today’s world. This world has somehow convinced us that strength and significance come only through large numbers, multitudes, the masses. What can one person do against everyone else? Yet it is right here, in opposition to this lie, that Christianity’s fundamental affirmation must be brought into the open with all its force and incomparable logic. Christianity affirms that one person can be stronger than everyone else, and this affirmation is precisely the good news of Christ. Consider these remarkable verses from Boris Pasternak’s “Garden of Gethsemane”:


He renounced with no hostility,
As if returning property on loan,
His works of wonder and his might.
And now, like us, was mortal.


This is truly the image of Christ: a man with no authority, no hostility, no earthly power whatsoever. One man! Forsaken, betrayed, cast aside by all. But victorious Pasternak continues:


You see, the march of centuries,
like the walk to Emmaus,
Can set the hearts alight along the road.
Because of its terrifying majesty
In voluntary suffering I descend into the grave.
I descend into the grave
And on the third day will arise,
And as rafts upon the river float,
So to me for judgment,
As barges in a convoy,
The centuries, out of the darkness,
will come drifting by…


“Can set hearts alight along the road…” In this “set hearts alight” we find the key to answering the doubts of sober reason. What would happen if each of us who has experienced resurrection joy, who has heard its victory, who has come to believe what it has accomplished, unknown to the world, but in and for the world; if each of us, forgetting about large numbers, multitudes and masses, were to transmit this joy and this faith to just one other person, were to touch just one other human soul? If this faith and joy were secretly present in every conversation, even the most unimportant, in the sober realities of our daily life, they would immediately begin, here and now, today, to transfigure the world and life. Christ said, “The Kingdom of God is not coming with signs to be observed” (Lk 17:20). The kingdom of God comes with power, with light, with victory, each time every believer and I carry it with us from the church into the world, and begin to live by it in our own life. Then everything, at all times, at every minute “can set hearts alight along the road…”


Pentecostarion Links

The Ascension
The Ascension
The Ascension
Descent into Hades
Descent into Hades
Descent into Hades

we do not offer the opening prayer to the Holy Spirit, "O Heavenly King, O Comforter," until Pentecost! Instead we sing "Christ is Risen from the dead, trampling down death by death! And upon those in the tombs bestowing life!" This Paschal Troparion is sung until Ascension Thursday.

THE HOURS OF PASCHA  - The special prayers prescribed to be read in place of the usual Morning and Evening Prayers, the Hours, and the Prayers of Thanksgiving After Holy Communion from Pascha Sunday to the Thomas Sunday. 

ORTHODOX CHRISTIAN MEDITATIONS, by our pastor, Fr. Steven Kostoff.  Fr. Steven's own meditations, interspersed with brief insights from saints and fathers of the Orthodox Church, present a golden thread through the Paschal Season, nowhere more evident than in this featured article:

FROM PASCHA TO PENTECOST - A rich and comprehensive article from the MYSTAGOGY blog, covering the entire period from Pascha through to the Apostles' Fast and the Feast of Sts Peter and Paul.


Icons from the Pentecostarion through All Saints




Peter & John at the Empty Tomb
Peter & John at the Empty Tomb
Peter & John at the Empty Tomb
Faith of Thomas, by St. Andrei Rublev
Faith of Thomas, by St. Andrei Rublev
Faith of Thomas, by St. Andrei Rublev

Three Icons of the Myrrhbearers
Three Icons of the Myrrhbearers
Three Icons of the Myrrhbearers

From St Tikhon's Monastery
Road to Emmaeus
From Dionysiou, Mt Athos

Raising Up Adam
Life-Giving Fount
Mary Magdalene
The Faith of Thomas

The Holy Myrrhbearers
Christ meets the Theotokos
Ancient Icon f the Myrrhbearers
The Holy Myrrhbearers

Myrrhbearing Women
by Theophanes the Cretan
Mary Magdalene
The Paralytic

Midfeast (Russian)
Midfeast of Pentecost
Samaritan Woman
The Blind Man

The Ascension of Christ
Ascension (Novgorod)
Ascension (7th c.)
Ascension (19th c.)

Fathers 1st Ecum Council
Pentecost (Theophanes)
Pentecost (Russian)
All Saints