GRADUATING HIGH SCHOOL SENIORS-2015

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1 Saints Constantine and Helen Greek Orthodox Churc h of Washington, DC Sunday of the Paralytic May 3, 2015 GRADUATING HIGH SCHOOL SENIORS-2015 Dimitrios A. Lappas The Heights School The Catholic University of America Engineering Michael N. Pittas Sherwood High School Midlands Technical College Accounting Nikki Gerohristodoulos The Academy of The Holy Cross The Catholic University of America School of Nursing. Pavlo Stathes Tsipianitis Georgetown Preparatory School College of Charleston Business Theodore P. Sideris Our Lady of Good Counsel Montgomery College Medicine

2 HOW TO FOLLOW THE CHURCH SERVICES ON YOUR SMART PHONE/IPAD Step 1: Open your smart phone/ipad. Step 2: Turn on WiFi. Step 3: Select WiFi name: Greek Orthodox Step 4: Use password: greekwireless Step 5: Launch a browser. Type in Step 6: Tap on Step 7: Select the date of the service. You will see Matins. Tap on GR-EN Text/Music. Step 8: When Matins is completed go back to the Table of Contents and tap on Divine Liturgy. Tap on GR-EN Text/Music. HOW TO ACCESS THE FM RADIO STATION: PEMPTOUSIA.FM Step 1: Open your smart phone/ipad/pc. Step 2: Launch a browser. Type in You re done Follow this 24 hours WEB Radio Broadcast 2

3 YMNOI THΣ ΗΜΕΡΑΣ Ἀπολυτίκιον Ἀναστάσιμον/ Ἦχος γʹ Εὐφραινέσθω τὰ οὐράνια, ἀγαλλιάσθω τὰ ἐπίγεια, ὅτι ἐποίησε κράτος, ἐν βραχίονι αὐτοῦ, ὁ Κύριος, ἐπάτησε τῷ θανάτῳ τὸν θάνατον, πρωτότοκος τῶν νεκρῶν ἐγένετο, ἐκ κοιλίας ᾅδου ἐρρύσατο ἡμᾶς, καὶ παρέσχε τῷ κόσμῳ τὸ μέγα ἔλεος. HYMNS OF THE DAY Resurrectional Apolytikion Mode 3 Let the heavens sing for joy, and let everything on earth be glad. For with His Arm the Lord has worked power. He trampled death under foot by means of death; and He became the firstborn from the dead. From the maw of Hades He delivered us; and He granted the world His great mercy. Aπολυτίκιον Αγ. Κωνσταντίνου & Ελένης Τοῦ Σταυροῦ σου τὸν τύπον ἐν οὐρανῷ θεασάμενος, καὶ ὡς ὁ Παῦλος τὴν κλήσιν οὐκ ἐξ ἀνθρώπων δεξάμενος, ὁ ἐν βασιλεύσιν, Ἀπόστολός σου Κύριε, Βασιλεύουσαν πόλιν τὴ χειρί σου παρέθετο ἣν περίσωζε διὰ παντὸς ἐν εἰρήνῃ, πρεσβείαις τῆς Θεοτόκου, μόνε Φιλάνθρωπε. Apolytikion of Sts. Constantine & Helen Having seen the image of Thy Cross in Heaven, and like Paul, having received the call not from men, Thine apostle among kings entrusted the commonwealth to Thy hand, O Lord. Keep us always in peace, by the intercessions of the Theotokos, O only Friend of man. Aπολυτίκιον Αγ. Ανδρέα Ὡς τῶν Ἀποστόλων Πρωτόκλητος, καὶ τοῦ Κορυφαίου αὐτάδελφος, τὸν Δεσπότην τῶν ὅλων Ἀνδρέα ἱκέτευε, εἰρήνην τὴ οἰκουμένη δωρήσασθαι, καὶ ταὶς ψυχαὶς ἡ μῶν τὸ μέγα ἔλεος. Apolytikion of St. Andrew As first of the Apostles to be called, O Andrew, brother of him (Peter) who was foremost, beseech the Master of all to grant the world peace and our souls great mercy. Κοντάκιον/Ἦχος πλ. δʹ Εἰ καὶ ἐν τάφῳ κατῆλθες Ἀθάνατε, ἀλλὰ τοῦ ᾅδου καθεῖλες τὴν δύναμιν καὶ ἀνέστης ὡς νικητής, Χριστὲ ὁ Θεός, γυναιξὶ Μυροφόροις φθεγξάμενος, Χαίρετε, καὶ τοῖς σοῖς Ἀποστόλοις εἰρήνην δωρούμενος, ὁ τοῖς πεσοῦσι παρέχων ἀνάστασιν. Kontakion/Mode 4 Though You went down into the tomb, O Immortal One, yet You brought down the dominion of Hades; and You rose as the victor, O Christ our God; and You called out "Rejoice" to the Myrrh-bearing women, and gave peace to Your Apostles, O Lord who to the fallen grant resurrection. 3

4 ΑΠΟΣΤΟΛΟΣ Στα Νεα Ελληνικα Πράξεις Ἀποστόλων 9:32-42 Συνέβη δε, όταν ο Πετρος περιώδευε όλα αυτά τα μέρη, να κατεβή στους πιστούς, οι οποίοι κατοικούσαν εις την Λυδδαν. Ευρήκε δε εκεί ένα άνθρωπον, ονόματι Αινέαν, ο οποίος κατέκειτο επί οκτώ έτη παράλυτος επάνω εις ένα κρεββάτι. Και του είπεν ο Πετρος Αινέα, ο Ιησούς, ο Χριστός σε θεραπεύει από την ασθένειάν σου. Σηκω και στρώσε μόνος σου το κρεββάτι σου. Και αμέσως εκείνος εσηκώθηκε υγιής. Και τον είδαν όλοι, όσοι κατοικούσαν την Λυδδαν και την περιοχήν του Σαρωνος, οι οποίοι επίστευσαν και επέστρεψαν στον Κυριον, παρακινηθέντες από το θαύμα αυτό. Εις δε την Ιόππην εζούσε μία μαθήτρια του Κυρίου, ονόματι Ταβιθά, της οποίας το όνομα εις την ελληνικήν σημαίνει Δορκάς. Αυτή ήτο γεμάτη από καλά έργα και ελεημοσύνας, τας οποίας έκανε συνεχώς. Συνέβη όμως κατά τας ημέρας εκείνας να ασθενήση και να πεθάνη. Αφού δε, σύμφωνα με τα ιουδαϊκά έθιμα, την έλουσαν και την ετοίμασαν δια την ταφήν, την έβαλαν στο υπερώον. Επειδή δε η Λυδδα ήτο κοντά εις την Ιόππην και οι μαθηταί είχαν ακούσει, ότι ο Πετρος ήταν εκεί, έστειλαν δύο άνδρας προς αυτόν και τον παρακαλούσαν να μη βραδύνη να έλθη μέχρις αυτών. Πράγματι ο Πετρος εσηκώθηκε και επήγε μαζή με τους δύο απεσταλμένους. Οταν δε έφθασε, τον ανέβασαν στο υπερώον. Εκεί δε παρουσιάσθησαν εις αυτόν όλαι αι χήραι κλαίουσαι δια τον θάνατον της Ταβιθάς, και εδείκνυαν στον Πετρον χιτώνας και επανωφόρια, όσα έφκιανε, όταν ήτο εν ζωή η Δορκάς. Ο Πετρος, αφού έβγαλε όλους έξω από το υπερώον, εγονάτισε και προσευχήθηκε. Επειτα εστράφη προς το σώμα και είπε Ταβιθά, σήκω. Εκείνη δε άνοιξε αμέσως τα μάτια της και όταν είδε τον Πετρον ανασηκώθηκε στο κρεββάτι της. Της έδωσε τότε το χέρι του ο Πετρος και την εσήκωσε. Και αφού εκάλεσε τους Χριστιανούς και μάλιστα τας χήρας, τους την παρουσίασε ζωντανήν. Εγινε δε γνωστόν το θαύμα αυτό της αναστάσεως εις όλην την Ιόππην και πολλοί επίστευσαν στον Κυριον EPISTLE Our Epistle Reader today is: Μr. Theodore Sideris Acts of the Apostles 9:32-42 IN THOSE DAYS, as Peter went here and there among them all, he came down also to the saints that lived at Lydda. There he found a man named Aeneas, who had been bedridden for eight years and was paralyzed. And Peter said to him, "Aeneas, Jesus Christ heals you; rise and make your bed." And immediately he rose. And all the residents of Lydda and Sharon saw him, and they turned to the Lord. Now there was at Joppa a disciple named Tabitha, which means Dorcas. She was full of good works and acts of charity. In those days she fell sick and died; and when they had washed her, they laid her in an upper room. Since Lydda was near Joppa, the disciples, hearing that Peter was there, sent two men to him entreating him, "Please come to us without delay." So Peter rose and went with them. And when he had come, they took him to the upper room. All the widows stood beside him weeping, and showing tunics and other garments which Dorcas made while she was with them. But Peter put them all outside and knelt down and prayed; then turning to the body he said, "Tabitha, rise." And she opened her eyes, and when she saw Peter she sat up. And he gave her his hand and lifted her up. Then calling the saints and widows he presented her alive. And it became known throughout all Joppa, and many believed in the Lord. 4

5 ΕΥΑΓΓΕΛΙΟ Στα Νεα Ελληνικα ΚΑΤΑ ΙΩΑΝΝΗΝ 5 Επειτα από αυτά ήλθεν η εορτή των Ιουδαίων και ανέβη ο Ιησούς εις τα Ιεροσόλυμα. Εκεί δε εις τα Ιεροσόλυμα, κοντά εις την προβατικήν πύλην του τείχους, υπήρχε μία δεξαμενή νερού, η οποία εις την Εβραϊκήν γλώσσαν είχε το όνομα Βηθεσθά. Γυρω από αυτήν ήσαν και πέντε υπόστεγα. Εις αυτά τα υπόστεγα ευρίσκετο πολύ πλήθος από αρρώστους, τυφλοί, χωλοί, άνθρωποι με ακίνητο και σαν ξερό κάποιο μέλος του σώματός των και οι οποίοι όλοι επερίμεναν να κινηθή το νερό. Διότι κατά καιρούς κατέβαινε άγγελος εις αυτήν την κολυβήθρα και ανεταράσσετο το νερό. Ο πρώτος, λοιπόν, που θα έμπαινε μετά την ταραχήν του νερού, εθεραπεύετο, από οποιοδήποτε νόσημα και αν κατείχετο. Υπήρχε δε εκεί ένας άνθρωπος, ο οποίος ήτο ασθενής τριάντα οκτώ χρόνια. Οταν τον είδε ο Ιησούς να κατάκειται, και σαν Θεός που ήτο εγνώρισε ότι πολύν καιρόν είναι άρρωστος, του λέγει θέλεις να γίνης υγιής; Απεκρίθη ο ασθενής θέλω, Κυριε, αλλά δεν έχω άνθρωπον, ώστε όταν ταραχθή το νερό νε με ρίψη εις την κολυμβήθραν. Ενώ δε εγώ σύρομαι προς αυτήν, άλλος πριν από μένα κατεβαίνει εις την κολυμβήθραν. Λεγει εις αυτόν ο Ιησούς σήκω επάνω, πάρε το κραββάτι σου και περιπάτει. Και αμέσως έγινε υγιής ο άνθρωπος, επήρε το κρεββάτι του και ήρχισε να περιπατή, όπως όλοι οι υγιείς. Ητο δε Σαββατον κατά την ημέραν εκείνην. Ελεγαν, λοιπόν, οι Ιουδαίοι στον θεραπευθέντα σήμερα είναι Σαββατον. Και δεν σου επιτρέπεται να σηκώνης το κρεββάτι σου. Απήντησε εις αυτούς εκείνος, που με θαύμα μου έδωσε την υγείαν μου, μου είπε Παρε το κρεββάτι σου, και περιπάτει. Ηρώτησαν, λοιπόν, αυτόν ποίος είναι ο άνθρωπος, που σου είπε πάρε το κρεββάτι σου και περιπάτει; Ο θεραπευθείς όμως δεν εγνώριζε ποιός είναι, διότι ο Ιησούς είχε απομακρυνθή μέσα στον όχλον, που ευρίσκετο στον τόπον εκείνον. Επειτα από αυτά τον ευρήκε ο Ιησούς εις την αυλήν του ναού και του είπε πρόσεξε έγινες υγιής μην αμαρτάνης πλέον, δια να μη σου συμβή κάτι το χειρότερον. Εφυγε τότε ο άνθρωπος από τον ναόν, επήγε στους Ιουδαίους και τους ανήγγειλε, ότι αυτός που τον έκαμε υγιή είναι ο Ιησούς. (Θα έπρεπε από λόγους και μόνον ευγνωμοσύνης να είχε κινηθή ο τέως παράλυτος, δια να γνωστοποιήση στους Ιουδαίους, ότι ο Ιησούς του είχε δώσει την υγείαν ) GOSPEL The Gospel of John 5:1-15 At that time, Jesus went up to Jerusalem. Now there is in Jerusalem by the Sheep Gate a pool, in Hebrew called Bethesda which has five porticoes. In these lay a multitude of invalids, blind, lame, paralyzed, waiting for the moving of the water; for an angel of the Lord went down at certain seasons into the pool, and troubled the water; whoever stepped in first after the troubling of the water was healed of whatever disease he had. One man was there, who had been ill for thirty-eight years. When Jesus saw him and knew that he had been lying there a long time, he said to him, "Do you want to be healed?" The sick man answered him, "Sir, I have no man to put me into the pool when the water is troubled, and while I am going another steps down before me." Jesus said to him, "Rise, take up your pallet, and walk." And at once the man was healed, and he took up his pallet and walked. Now that day was the sabbath. So the Jews said to the man who was cured, "It is the sabbath, it is not lawful for you to carry your pallet." But he answered them, "The man who healed me said to me, 'Take up your pallet, and walk.' "They asked him, "Who is the man who said to you, 'Take up your pallet, and walk'?" Now the man who had been healed did not know who it was, for Jesus had withdrawn, as there was a crowd in the place. Afterward, Jesus found him in the temple, and said to him, "See, you are well! Sin no more, that nothing worse befall you." The man went away and told the Jews that it was Jesus who had healed him. 5

6 Συμβολον Της Πίστεως Πιστεύω εἰς ἕνα Θεόν, Πατέρα, Παντοκράτορα, ποιητὴν οὐρανοῦ καὶ γῆς, ὁρατῶν τε πάντων καὶ ἀοράτων. Καὶ εἰς ἕνα Κύριον Ἰησοῦν Χριστόν, τὸν Υἱὸν τοῦ Θεοῦ τὸν μονογενῆ, τὸν ἐκ τοῦ Πατρὸς γεννηθέντα πρὸ πάντων τῶν αἰώνων φῶς ἐκ φωτός, Θεὸν ἀληθινὸν ἐκ Θεοῦ ἀληθινοῦ, γεννηθέντα οὐ ποιηθέντα, ὁμοούσιον τῷ Πατρί, δι' οὗ τὰ πάντα ἐγένετο. Τὸν δι' ἡμᾶς τοὺς ἀνθρώπους καὶ διὰ τὴν ἡμετέραν σωτηρίαν κατελθόντα ἐκ τῶν οὐρανῶν καὶ σαρκωθέντα ἐκ Πνεύματος Ἁγίου καὶ Μαρίας τῆς Παρθένου καὶ ἐνανθρωπήσαντα. Σταυρωθέντα τε ὑπὲρ ἡμῶν ἐπὶ Ποντίου Πιλάτου, καὶ παθόντα καὶ ταφέντα. Καὶ ἀναστάντα τῇ τρίτῃ ἡμέρα κατὰ τὰς Γραφάς. Καὶ ἀνελθόντα εἰς τοὺς οὐρανοὺς καὶ καθεζόμενον ἐκ δεξιῶν τοῦ Πατρός. Καὶ πάλιν ἐρχόμενον μετὰ δόξης κρῖναι ζῶντας καὶ νεκρούς, οὗ τῆς βασιλείας οὐκ ἔσται τέλος. Καὶ εἰς τὸ Πνεῦμα τὸ Ἅγιον, τὸ Κύριον, τὸ ζωοποιόν, τὸ ἐκ τοῦ Πατρὸς ἐκπορευόμενον, τὸ σὺν Πατρὶ καὶ Υἱῷ συμπροσκυνούμενον καὶ συνδοξαζόμενον, τὸ λαλῆσαν διὰ τῶν προφητῶν. Εἰς μίαν, Ἁγίαν, Καθολικὴν καὶ Ἀποστολικὴν Ἐκκλησίαν. Ὁμολογῶ ἓν βάπτισμα εἰς ἄφεσιν ἁμαρτιῶν. Προσδοκῶ ἀνάστασιν νεκρῶν. Καὶ ζωὴν τοῦ μέλλοντος αἰῶνος. Ἀμήν. The Nicene Creed I believe in one God, Father Almighty, Creator of heaven and earth and of all things visible and invisible. And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all ages. Light of Light, true God of true God, begotten not created, of one essence with the Father through Whom all things were made. Who for us men and for our salvation came down from heaven and was incarnate of the Holy Spirit and the Virgin Mary and became man. He was crucified for us under Pontius Pilate. He suffered and was buried. And He rose on the third day, according to the Scriptures. He ascended into heaven and is seated at the right hand of the Father. And He will come again with glory to judge the living and dead. His kingdom shall have no end. And in the Holy Spirit, the Lord, the Creator of life, Who proceeds from the Father, Who together with the Father and the Son is worshipped and glorified, Who spoke through the prophets. In one, holy, catholic, and apostolic Church. I confess one baptism for the forgiveness of sins. I look for the resurrection of the dead and the life of the age to come. Amen. Κυριακή Προσευχή Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς, ἁγιασθήτω τὸ ὄνομά σου. Ἐλθέτω ἡ βασιλεία σου. Γενηθήτω τὸ θέλημά σου, ὡς ἐν οὐρανῷ καὶ ἐπὶ τῆς γῆς. Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον. Καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφίεμεν τοῖς ὀφειλέταις ἡμῶν. Καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ρῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. The Lord s Prayer Our Father, who art in heaven, hallowed be Thy name. Thy kingdom come, Thy will be done, on earth as it is in heaven. Give us this day our daily bread; and forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. ΕΥΧΕΣ ΠΡΟ ΤΗΣ ΘΕΙΑΣ ΚΟΙΝΩΝΙΑΣ Πιστεύω, Κύριε, και ομολογώ ότι συ ει αληθώς ο Χριστός, ο Υιός του Θεού του ζώντος, ο ελθών εις τον κόσμον αμαρτωλούς σώσαι, ων πρώτος ειμί εγώ. Έτι πιστεύω, ότι τούτο αυτό εστί το αχράντον Σώμα σου και τούτο αυτό εστί το τίμιον Αίμα σου. Δέομαι ουν σου, ελέησόν με και συγχώρησον μοι τα παραπτώματά μου, τα εκούσια και τα ακούσια, τα εν λόγω, τα εν έργω, τα εν γνώσει και αγνοία, και αξίωσόν με ακατακρίτως μετασχείν των αχράντων σου μυστηρίων, εις άφεσιν αμαρτιών, και εις ζωήν αιώνιον. Αμήν. Ιδού βαδίζω προς Θείαν Κοινωνίαν, Πλαστουργέ, μη φλέξης με τη μετουσία, Πυρ γαρ υπάρχεις τους αναξίους φλέγον. Αλλ ουν κάθαρον εκ πάσης με κηλίδος. Του Δείπνου σου του μυστικού, σήμερον, Υιέ Θεού, κοινωνόν με παράλαβε, ου μη γαρ τοις εχθροίς σου το 6

7 μυστήριον είπω, ου φίλημα σοι δώσω, καθάπερ ο Ιούδας, αλλ ως ο Ληστής ομολογώ σοι. Μνήσθητι μου Κύριε, εν τη βασιλεία σου. Θεουργόν Αίμα φρίξον, άνθρωπε βλέπων, Άνθραξ γαρ εστί τους αναξίους φλέγων, Θεού το Σώμα, και θεοί με, και τρέφει, Θεοί το πνεύμα, τον δε νουν τρέφει ξένως. Έθελξας πόθω με Χριστέ, και ηλλοίωσας τω θείω έρωτι, αλλά κατάφλεξον πυρί αϋλω τας αμαρτίας μου, και εμπλησθήναι της εν σοι τρυφής καταξίωσον, ίνα τας δύο σκιρτών μεγαλύνω, Αγαθέ, παρουσίας σου. Εν ταις λαμπρότησι των αγίων σου, πως εισελεύσομαι ο ανάξιος; Εάν γαρ τολμήσω συνεισελθείν εις τον νυμφώνα, ο χιτών με ελέγχει. Ότι ουκ έστι του γάμου, και δέσμιος εκβαλούμαι υπό των Αγγέλων, καθάρισον, Κύριε, τον ρύπον της ψυχής μου, και σώσον με, ως φιλάνθρωπος. Δέσποτα φιλάνθρωπε, Κύριε Ιησού Χριστέ, ο Θεός μου, μη εις κρίμα μοι γένοιτο τα Άγια ταύτα, δια το ανάξιον είναι με, αλλ εις κάθαρσιν και αγιασμόν ψυχής τε και σώματος, και εις αρραβώνα μελλούσης ζωής και βασιλείας. Εμοί δε το προσκολλάσθαι τω Θεώ αγαθόν εστί, τίθεσθαι εν τω Κυρίω την ελπίδα της σωτηρίας μου. Του Δείπνου σου του μυστικού, σήμερον, Υιέ Θεού, κοινωνόν με παράλαβε, ου μη γαρ τοις εχθροίς σου το μυστήριον είπω, ου φίλημα σοι δώσω, καθάπερ ο Ιούδας, αλλ ως ο Ληστής ομολογώ σοι. Μνήσθητι μου Κύριε, εν τη βασιλεία σου. PRAYERS BEFORE HOLY COMMUNION I believe, Lord, and I confess, that You are truly the Christ, the Son of the living God, Who came into the world to save sinners, of whom I am the first. Moreover, I believe that this is Your immaculate Body, and that this is Your precious Blood. Wherefore, I pray to You: have mercy on me, and forgive me my transgressions, those voluntary and involuntary, those in word, those in deed, those in knowledge and those in ignorance; and make me worthy to partake of Your immaculate Mysteries without condemnation, for the remission of sins and life everlasting. Amen. Behold, I approach for divine Communion; Creator, burn me not as I partake; For You are Fire, which burns the unworthy. But, rather, cleanse me from every impurity. Of Your Mystical Supper, Son of God, receive me today as a communicant; for I will not speak of the Mystery to Your enemies; nor will I give You a kiss, as did Judas, but like the thief I confess You: Remember me, Lord, when You come into Your Kingdom! Be awe-stricken, O man, beholding the deifying Blood; For it is a lighted Coal that burns the unworthy. The divine Body both deifies and nourishes me; It deifies the spirit, and wondrously nourishes the mind. You have smitten me with yearning, O Christ, and by Your divine zeal You have changed me; but burn away my sins with immaterial Fire, and make me worthy to be filled with delight in You; that, leaping for joy, O good One, I may magnify Your two comings. Into the brilliant company of Your saints, how shall I the unworthy enter? For if I dare to enter into the bridal chamber, my garment betrays me, for it is not a wedding garment, and I shall be bound and cast out by the Angels; Lord, cleanse my soul of pollution, and save me, for You love mankind. Master, Who loves mankind, Lord Jesus Christ my God, do not let these Holy Things be to me for judgment because of my unworthiness, but rather may they be for the purification and sanctification of soul and body, and as a pledge of the life and Kingdom to come. For it is good for me to cleave to God, to put my hope of salvation in the Lord. Of Your Mystical Supper, Son of God, receive me today as a communicant; for I will not speak of the Mystery to Your enemies; nor will I give You a kiss, as did Judas, but like the thief I confess You: Remember me, Lord, when You come into Your Kingdom! Remember me, Master, when You come into Your Kingdom! Remember me, Holy One, when You come into Your Kingdom! 7

8 SAINTS AND FEASTS Irene the Great Martyr May 5th Saint Irene was the daughter of a princelet called Licinius; named Penelope by her parents, through a divine revelation she was brought to faith in Christ and at Baptism was renamed Irene. In her zeal for piety she broke in pieces all the idols of her father, who commanded that she be trampled underfoot by horses. But while she remained unharmed, one of the horses rose up and cast down her father, killing him. By her prayer she raised him to life again, and he believed and was baptized. Afterwards, in many journeyings, Saint Irene suffered torments and punishments for her faith, but was preserved by the power of God, while working dread miracles and converting many thousands of souls. At last she came to Ephesus, where she fell asleep in peace, in the first half of the fourth century. Two days after her death, her gravestone was found lifted off, and her grave empty. At least two churches were dedicated to Saint Irene in Constantinople, and she is also the patroness of the Aegean island of Thera, which is commonly called Santorin (or Santorini), a corruption of "Saint Irene." Job the Prophet May 6th This faithful servant of God, the most perfect icon of all virtue, and especially of patience, was the son of Zare and Bosorra, and was the fifth from Abraham. He was true, blameless, just, devout, and abstained from every evil thing. He was very wealthy and blessed by God in all things, as was none other of the inhabitants of the land of Ausis, his homeland, which lies between Idumea and Arabia. But by divine permission, that he might be tried, he was suddenly deprived of his children, wealth, glory, and every consolation, and was covered with grievous sores over all his body. Some say that he endured courageously in this unparalleled calamity for seven whole years. Then, by divine blessing, he was restored again to a prosperity even more illustrious than the first. Having lived after his affliction for 170 years, he reposed full of days at the age of 240, in the year 1350 B.C. Others say that his affliction lasted only one year, and that he lived thereafter 140 years, living 210 years altogether The Holy Prophet Esaias (Isaiah) - May 9th The Prophet Esaias, the son of Amos, was descended from a royal tribe. He prophesied in the days of Ozias (who is also called Azarias), Joatham, Ahaz, and Hezekias, Kings of Judah. About 681 B.C, in the reign of Manasses, the son and successor of the most pious Hezekias, when this Prophet was censuring Manasses' impiety and lawlessness, he was sawn asunder with a wooden saw, and thus received a martyr's end. Of all the Prophets, he is called the most eloquent because of the beauty and loftiness of his words. His book of prophecy, divided into sixty-six chapters, is ranked first among the greater Prophets. The Fifth Ode of the Psalter, "Out of the night my spirit waketh at dawn unto Thee, O God..." is taken from his book. It was this holy Prophet who foretold that a Virgin would conceive in the womb (7:14); that not an ambassador, nor an angel, but the Lord Himself would save fallen man (63:9); that the Messiah would suffer, bearing our sins (ch. 53). His name means "Yah is helper." 8

9 PRAYER LIST If you would like us to remember you or your loved one in our prayers, please contact the church office. Maria, Simeon, Nikitas, Andreas, Constantine, Andreas, Pavlos, Elena, Elaine, Presbytera Flora, Louis, Fr. Peter, Kathy, Kalliope, Maria, Chris, John, Georgia, Jennie, Dean, Aziz, Wendy, Achilleas, Bill, Sylvia, Zenon and Danielle. PRAYER FOR A SICK PERSON Heavenly Father, physician of our souls and bodies, who have sent Your onlybegotten Son and our Lord Jesus Christ to heal every sickness and infirmity, visit and heal me Your servant from all physical and spiritual ailments through the grace of Your Christ. Grant me patience in this sickness, strength of body and spirit, and recovery of health. Lord, You have taught us through Your word to pray for each other that we may be healed. I pray that You heal me as Your servant and grant me the gift of complete health. For You are the source of healing and to You I give glory, Father, Son and Holy Spirit. Amen. 9

10 PHILOPTOCHOS NEWS: Xristos Anesti! The general meeting with elections will be held today after Divine Liturgy. Baking: The Ladies will be baking Baklava this Tues., May 5 th at Saint Andrew s Cathedral at 8 am. We would love to have you come and help. See Helen Thornberg, Nina Alexiou, or Irene Chapin after church today or call Helen Thornberg Festival Pastry Booth: We would love to have your baked goods to sell at the festival! Greek, American, nut-free, gluten free, cake, cookies, cupcakes, brownies. The better the variety, the more income for the festival! Please see Helen Thornberg, Nikki Pappas, Nina Alexiou, Harriet Maroules or Voula Hays and let them know what you can contribute to the pastry booth. All goodies must be either cupped, wrapped or in baggies ready to sell. Thank you. The Ladies of Philoptochos wish to thank the following people for all of their hard work and generous contributions: The Greek Village Restaurant for our Palm Sunday Luncheon to Benefit Mr. Louie Mikedes-Give the Gift of Life; to the Goyans and their families for making the palms for Palm Sunday; the Greek Islands Grill Restaurant for donating and dyeing the red Easter eggs for the Anastasi Liturgy; to Terri Karadimas who donated the Gift Basket and Voula Vithoulkas who donated the Basket of Cheer for the Raffle to benefit; Hellenic College Holy Cross School of Theology for the Lenten Event and to everyone who helped the Ladies of Philoptochos decorate the beautiful Kouvouklion on Holy Friday. We thank the Parish and our ministries of Sts. Constantine and Helen of Washington, DC for your continuing support of all of our philanthropic endeavors. GOYA & YAL: Everyone is invited to attend the Spring Choral Showcase of the Men's and Women's choruses of the University of Maryland, College Park on Friday, May 8th at 8pm. The concert is at the Dekelbum Concert Hall at the Clarice Smith Center and is free. FESTIVAL: Looking for interested vendors for our May Festival. If you are interested in being a vendor or have any contacts for vendors, please call Effie ST. SOPHIA GREEK ORTHDOX CATHEDRAL CONSECRATION: Please make all efforts to support our sister parish of Washington, DC., St. Sophia, in celebrating their Consecration by not only attending the services, but also by attending their celebration on Saturday evening May 9th at The Ritz Carlton Hotel. For more information please contact their church office at: (202)

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13 STEWARDSHIP STEWARDSHIP AS CREATION CARE Rev. Dr. John Chryssavgis Scripture and the Fathers When we think of the term stewardship, we frequently consider only matters of financial support. The prevalent rendering of the term oikonomia as "stewardship" or "economy" is not very illuminating as it provides both a linguistic as well as conceptual reduction of this critical and originally Biblical word. In so doing, however, we have narrowed the scope of the Bible's teaching and neglected the depth of our Church's tradition about our place and role in the world, indeed at a time when these are more vital and critical than ever before. If we turn to the Church Fathers, we see that they attribute the highest importance to oikonomia (stewardship or economy), which in their eyes implied a broader and more inclusive concept of revelation and salvation, identified with God's vision and desire to save the world. For our great theological teachers and spiritual masters, economy in fact refers to our very salvation by the all-embracing love of God for all humankind and to the universal compassion of the Creator for all creation. Somewhere along the line, we unfortunately shrunk the theme of "stewardship" to purely monetary terms that primarily include making contributions to philanthropic organizations -- probably as a result of a narrow interpretation of scripture, and possibly as a result of the rigid focus of modern society. All of this invariably affects not just our understanding of the moral obligation that we have toward one another as human beings, but also inevitably distorts the worldview that shapes our moral responsibility toward creation. By limiting our attention to divine commandments for human compassion, we have invariably excised from scripture the clear mandate to creation care. Yet, these two dimensions of Christian life are integrally interrelated; one cannot have human progress without ecological preservation. The way we treat God's creation in nature essentially reflects the way we respect human beings created "in the image and likeness of God." The reality is that we should respond to nature with the same tenderness that we respond to people. All of our spiritual activities are ultimately measured by their impact on the natural creation; just as all of our ecological choices are finally evaluated by their effect on the poor. The Sin of Neglect; the Arrogance of DominationIt is no wonder, then, that our Ecumenical Patriarch Bartholomew surprised the theological and secular worlds alike when he identified carelessness or indifference to the natural environment as tantamount to sin. It is plainly wrong to regard sin as the negative impact of our behavior on other people, whether individually or collectively, while disregarding the ecological and cosmological consequences of our actions (or inaction). As His All-Holiness remarked at Santa Barbara in 1997: For humans to cause species to become extinct and to destroy the biological diversity of God's creation, for humans to degrade the integrity of the earth by causing changes in its climate, stripping the earth of its natural forests, or destroying its wetlands... for humans to contaminate the earth's waters, its land, its air, and its life with poisonous substances -- all these are sins. The vocation and covenant to cherish and care for the creation is the principal reason for which God placed Adam and Eve in the garden of Eden (Genesis 2.15), namely "to till and keep it" -- a phrase I like to translate (based more closely and literally on the Greek translation of the Septuagint) as "to serve and preserve it." It has not, of course, helped in the least that we have also misconstrued the Biblical term "dominion" (in Genesis 1.28 and Psalm 8.5-8) as "domination" in an unashamedly self-centered and self-serving manner; after all, "dominion belongs only to the Lord." (Psalm 22.28) Any dominion over the creation implies ruling in accordance with the love, peace, and justice of the Creator. Whether for fear of pagan idolatry or out of a sense of arrogant selfishness, there is no doubt that -- over the centuries and in our own lives -- we have overemphasized the unique role of humanity. Anthropocentrism is an entrancing temptation to which we are all guilty of submitting at one time or another, and which has detrimentally burdened our perspective and practice. "The 13

14 whole of creation has been groaning together in pain until now, inwardly awaiting its liberation by the children of God." (Rom ). What Can I Do?There are numerous practical ideas available and readily accessible today for parishes and families that would like to become aware of their ecological impact on the planet and on people. Indeed, some of our Orthodox parishes and even more of our sister Christian congregations have already undertaken initial steps or else made considerable progress toward this goal. Seeking their counsel, or offering our advice to others, is undoubtedly a fundamental form of sharing and communion. Alternatively, parishes may consult professional environmental auditors, often freely at the disposal of local communities. Parishes and parishioners can make a difference by becoming sensitive to what they use (energy-efficient light bulbs and heating/cooling systems), what they can reuse (recycled paper, bags, ink cartridges, glassware and cutlery), what they waste (electricity, water, heat, energy, even cups and plates), and what they do (carpooling or support of local products). Most importantly, however, we can all learn to do and love with less. In order to alter our self-image, what is required is nothing less than a radical reversal of our perspectives and practices. The balance of the world has been shattered. The ecological crisis will not be solved with sentimental slogans or smiley stickers but by proposing self-denial as a solution to self-centeredness, by learning to exercise self-control, self-restraint, by the ability to say no or enough. Here, I think, lies the heart of the problem. For we are unwilling in fact, violently resist any call to adopt simpler lives. We have misplaced the spirituality of simplicity and frugality. The challenge is this: How do we live in such a way that promotes harmony not division? How can we acknowledge daily the earth as the Lord s (Ps. 23.1)? This means that stewardship opens up more than simply our pockets and our hands to charitable institutions and tax-deductible options. It opens up our eyes and our hearts to proper and harmonious relations among all of God's creatures. Learning to give up in a spirit of self-control implies learning to give in a spirit of sharing. It is learning to live in such a way that communicates gratitude and generosity, not avarice and greed. Am I Accountable?While there are numerous passages in the Old and New Testaments that provide insight into the principle and practice of stewardship -- intimately relating its social and ecological aspects -- it is a message that acquires increasing urgency in light of our ultimate accountability on the day of judgment with Christ's parable about the faithful and prudent steward in Luke chapter 12, which concludes with the following warning: "Everyone to whom much was given, more will be required; and from those to whom much was entrusted, more will be demanded." (verse 48) This is a verse that might not meet with general agreement on a political level; yet it is a statement that deserves close attention on a spiritual level: "Blessed is that servant whom his master will find so doing when he comes." (verse 43) Like the servant in the parable, we too will be asked for accountability by the Master: "What is this that I hear about you? Turn in the account of your management." (Luke 16.2) We will surely be judged for the abuse of the earth that has been entrusted to us "to preserve," as for the unjust distribution of its resources to human beings that we are called "to serve" -- for the devastation of God's creation by human beings usurping unjustly the right to control it and presuming arrogantly the right to manipulate it, as for the exploitation of the poor (and the poor nations) by the rich (and the rich nations). If we open ourselves -- avail ourselves and become sensitive -- to all people and to the whole creation, then we shall recognize our history as inextricably linked to the destiny of the world. We shall begin to perceive the universe in its unfathomable interconnectedness, and we shall surely feel the spirit of God as a gentle breeze and hear the seal's heartbeat as the pulse of our own life. Further ReadingFor further information on this subject, consult the Orthodox Fellowship of the Transfiguration, a ministry officially endorsed by the Assembly of Canonical Orthodox Bishops: details on how to achieve greater awareness and environmental action in your community, see F. Krueger (ed.), Greening the Orthodox Parish: A Handbook for Christian Ecological Practice, CreateSpace Independent Publishing, 2012 ( book number ). Also available fromhttp:// and The Orthodox Fellowship of the Transfiguration, c/o 887 Sebastopol Road, Suite A, Santa Rosa, CA For a comprehensive list of (over 2000) scriptural passages highlighting creation care and ecological stewardship, see The Green Bible, HarperOne,

15 For you parents (and grandparents): YOUTH MINISTRY Dumbing Down Our Kids Charles Sykes is the author of DUMBING DOWN OUR KIDS. He made for high school and college graduates a list of eleven things they did not learn in school. In his book, he talks about how the feel good, politically correct teachings created a generation of kids with no concept of reality and set them up for failure in the real world. Rule 1: Life is not fair; get used to it. Rule 2: The world won't care about your self-esteem. The world will expect you to accomplish something BEFORE you feel good about yourself. Rule 3: You will NOT make 40 thousand dollars a year right out of high school. You won't be a vice president with a car phone until you earn both. Rule 4: If you think your teacher is tough, wait till you get a boss. Bosses don't have tenure. Rule 5: Flipping burgers is not beneath your dignity. Your grandparents had a different word for burger flipping; they called it opportunity. Rule 6: If you mess up, it's not your parents' fault, so don' t whine about your mistakes. Learn from them. Rule 7: Before you were born, your parents weren't as boring as they are now. They got that way from paying your bills, cleaning your clothes, and listening to you talk about how cool you are. So before you save the rain forest from the parasites of your parents' generation, try delousing the closet in your own room. Rule 8: Your school may have done away with winners and losers but life has not. In some schools they have abolished failing grades; they'll give you as many times as you want to get the right answer. This, of course, doesn't bear the slightest resemblance to ANYTHING in real life. Rule 9: Life is not divided into semesters. You don't get summers off, and very few employers are interested in helping you find yourself. Do that on your own time. Rule 10: Television is NOT real life. In real life people actually have to leave the coffee shop and go to jobs. Rule 11: Be nice to nerds. Chances are you'll end up working for one. 15

16 Matushka Ann Lardas YOUTH MINISTRY Getting Them to Church on Time How to Get Your Family to Church Before the Gospel When my husband was a deacon and we had two small babies, I never made it to the beginning of the service. Since we only lived one block from the church, he would leave for services early, and I would dress the kids and follow later. That was the theory. But after I put Xenia's dress on, she would spill breakfast down it while I dressed Nicholas, and while I changed her outfit, he would spit up down his shirt, and then, when both of them were all shiny clean again, I'd go dress myself, only to find them both playing in the toilet, soaked to the elbows, when I was done. By the time we got to church, I did not feel prayerful. Now my husband is the priest of a small parish in Houston, and we have to be there on time. We live forty minutes from the church, and only have one car. We have three children to dress. Xenia is seven now, an age at which little girls choose their own clothing. Nicky, at five, would wear pajamas to church if we let him. And James, three, proves every bit as creative as his siblings when it comes to wrecking his clothing. We've discovered a few techniques for avoiding pandemonium in the morning, and offer them to anyone else who needs help. Techniques for Avoiding Pandemonium The governing principle is to do everything you can the night before, making allowances for disasters: 1) Lay out three outfits for everyone the night before, plus shoes. Our kids are at the destructive age, and many a Sunday was spent in a frenzy of searching for socks and a shirt to match a soiled outfit. So we choose three outfits per child and lay out one to wear, two in the diaper bag, so that a spilled glass of juice doesn't put us over the edge. Make a list of everything you need to bring. 2) Let older children choose their own clothing the night before. Children over five may not need to have three outfits in reserve, but if you can agree on two that both of you like, it eliminates Sunday morning arguments over skirt lengths and the appropriateness of their choices. If they want to play fashion horse in the morning, you have a strong argument to offer: "This is what you chose last night. This is what you are wearing." 3) If your children are young and need to eat before church, feed them in their P.J.s. Children under five cannot eat breakfast in their Sunday clothes and still be presentable for church. It's a law of physics. So don't torment yourself - feed them before you dress them. Children over seven should be able to go without breakfast. We find it helpful to keep kids who aren't eating away from the kitchen, to avoid temptation. 4) Dress yourselves first. The only exception is if you need to nurse or burp a baby who spits up a lot. If your children use you as Mommy the Human Handkerchief, as mine do, hugging you most when their faces need wiping, you may want to wear church clothes with your bathrobe over them. That way you're dressed before the kids are, so they have no time to get into trouble, but you have an impermeable outer coating that you can remove just before leaving. 5) Load up the diaper bag the night before. Changes of diapers and clothing, ointments and lovies all can be stuffed into the diaper bag the night before. Bottles can't be, but if you make them up the night before and store them in the refrigerator (with your car keys, if you're afraid you'll forget), then in the morning you can throw them in the bag and run out the door. 6) Make sure the car is ready the night before, too. Too many Sunday mornings I've remembered that the back of the car is too full of newspapers to be recycled, or that we have no gas. You can even put toys and books for the road in the car the night before, and whatever supplies you need for children who get car sick. 7) Accept help from your spouse. I used to try to dress the kids myself while my husband waited, and then it 16

17 (continued from pg. 16) struck us both as a waste of time and energy. Now if I'll choose the clothes, he'll dress the children and provide the voice of authority needed to hustle them all out the door. Different people have different skills - take advantage of that fact. I'm good at beginnings, he's good at endings, so he'll load the car with the things I choose the night before, and when the baby was still nursing he ran breakfast while I fed James. Think about what suits your personalities and skills best. 8) Weather permitting, buckle children into the car as soon as they're dressed. This eliminates the chance of them wading through mud puddles or messing with food and toiletries. 9) If you are bringing food for Trapeza, cook as much as you can the night before. Salad fixings can be chopped and stored in separate containers or bags until just before the blessing, hot things can be cooked early and then reheated either at church, facilities permitting, or in the oven or crockpot while everyone's dressing. Don't even try to cook a whole meal before church. It's a recipe for disaster. Adults aren't supposed to eat before church, and if you're planning to receive Holy Communion, you can't even taste the things you cook Sunday morning. I've tried it anyway, and it's always risky and often bad. One non-orthodox visitor asked me, after tasting lentil soup made Sunday morning, if the Church permits salt during the fast. Spare yourself. Don't try to cook in the morning. 10) If you are picking up someone else on the way to church (and this is an excellent way of showing kindness while getting to know your fellow parishioners), call three times. Once, Saturday night to make sure that your directions to that person's house and to church from there are accurate. (It helps to have a map handy.) Call once again Sunday morning to reassure the person that you are coming and to confirm that he or she also is healthy and ready to go. Then call a third time after everyone else is in the car and you are about to leave, and give an estimated time of arrival: "We're stepping out the door right this second and should be at your house in twenty minutes. You'll be waiting just inside the front door? Okay, see you shortly." Spiritual Preparation These are just the mechanics, though. There's no sense getting to church on time all dressed up if you're not also spiritually prepared to participate in the service. For very small children, church can easily become a dreaded place where they must be quiet or be punished. The more you prepare them for the service, the better they'll behave. The calmer you are, the happier they'll be. So even if the morning is a complete disaster and you're running late and ragged, take time along the way to church to discuss why you're going there, and what they'll hear and do. Tell them a little about the structure of the service, and saints of the day, what a wonderful thing it is to be able to go to church, and how in some places people can't. You can also sneak in a review of the rules for behaving in church, but keep it simple (Stand up straight in one place and stay there. Face the icons, don't talk, and don't mess with your brother."). You can also talk about some treat children who behave in church will receive (e.g., an extra bedtime story, or, if you're into sugar, a piece of candy, etc.). Some families spend the commute reading Morning Prayers or Communion Prayers. Others listen to good patristic books on tapes. Sometimes it helps, with small children, if you sing something that they will hear in church. It makes the service more familiar and gives them a way to participate, something it's okay to do in church. Even a two-year-old can sing "Lord, have mercy," and "Alleluia," and most of them sing "Mnogaya Leta" louder than the choir, if with fewer consonants. A child who can read words can be taught to read music, too, or at least notice how the notes go up and down as the music does. Encourage your children to sing in church (with the choir, if possible. Our James once filled the pause before the Great Entry with a very loud rendition of "I've Been Working on the Railroad" because he knew there should be something.). Today's toddler is tomorrow's choir director. Most parishioners know that, and will be patient. And if the morning has been chaotic, ask each other's forgiveness before you go into church. It makes a deep impression upon children to see their parents ask forgiveness of each other, and especially of them, too. Just as the priest must stand still in front of the Royal Doors before he begins the service, try to pause for a moment before going from the bustle of the commute into the quiet of the church. I promise, you'll get more out of the service and the day. - Matushka Ann and her husband, Fr. George, live in Webster, Texas. Fr. George is the rector of St. Vladimir's Orthodox Church in Houston. 17

18 YOUTH MINISTRY Is the Era of Age Segmentation Over? A researcher argues that the future of youth ministry will require bringing the generations together. An Interview with Kara Powell The statistics are grim. Rainer Research estimates that 70 percent of young people leave the church by age 22. Barna Group argues that the figure increases to 80 percent by age 30. The Southern Baptist Convention, America's largest denomination, recently observed that growth in their churches is failing to keep up with the birth rate. Taken together, these findings suggest a startling fact: not only are we failing to attract younger worshipers, we're not holding on to the ones we have. As executive director of the Fuller Youth Institute at Fuller Theological Seminary and a former youth pastor, Kara Powell has her eyes on the youth drop out trend. She is currently in the midst of a three-year College Transition Project, a study that involves over 400 youth group graduates and is focused on understanding how parents, churches, and youth ministries can set students on a trajectory of lifelong faith and service. Though research is ongoing, it is already revealing a promising pattern: youth involved in intergenerational relationships in church are showing promise for stronger faith in high school and beyond. Leadership editors Marshall Shelley and Brandon O'Brien spoke with Kara about her research and what it means for the local church. Where did the now popular age-segmented paradigm of youth ministry come from? In the 1940s and post World War II, there was a real burst in parachurch organizations focused on ministry to teenagers and young adults, such as Young Life, InterVarsity, and Youth for Christ. In many ways, they led the way for the church in realizing that we need to focus on specialized discipleship and teaching for teenagers. Why did the church adopt this age-segmented model of ministry? Jim Rayburn, the founder of Young Life, liked to say, "It's a sin to bore a kid with the gospel." So he developed some amazingly creative models of youth ministry that took root and bore fruit. I think a lot of churches saw the success of groups like Young Life and started thinking, If the parachurch folks are tailoring their ministry toward young people's interests, then we can and probably should too. What were the benefits of that move? The church recognized that teenagers are going through specific issues and have specific concerns. As one youth worker told me, "It's hard for a 16 year old to talk about masturbation with grandma in the room." What other issues do teens face that make student ministry important? There is a strong link between kids staying in church and their involvement in intergenerational relationships and worship. A couple of important things are going on during adolescence. First, teens are in a quest to figure out their identity. They tend to try on different identities in different spheres, which leaves them feeling like they live somewhat fragmented lives they're one person on the soccer field, another person in school, another person on Facebook, and still another person at church and at home. Autonomy is a second major focus of an adolescent's quest. "How do I make decisions apart from my parents?" The third is significance. So teens are asking, "Who am I? Where do I fit in? What difference does my life make?" In a sense, those issues are relevant to all ages, but the flame is turned up under those questions during adolescence. Why did you begin to rethink this common, age-focused paradigm? We realized in the 1940s that we were not offering teens enough focused attention. So what did we do? We started offering them too much. All of a sudden churches had adult pastors and youth pastors, adult worship teams and youth worship teams, adult mission trips and youth mission trips. And there's a place for that. But we've ended up segregating and I use that word intentionally our kids from the rest of the church. Now we tend to think 18

19 (continued from pg. 18) that we can outsource the care of our kids to designated experts, the youth and children's workers. On my dad's side of the family, there were too many of us to fit in one room or around one table at family gatherings. So we adopted the two table system. The adult table had pleasant conversation, while the kids' table usually degenerated into a Jell-O snorting contest. Theoretically we were having the same meal; but we were having two very, very different experiences. That's what we've done in churches today. What is the long-term impact of segregating teens? A lot of kids aren't going to both youth group and church on Sundays; they're just going to youth group. As a result, graduates are telling us that they don't know how to find a church. After years at the kids' table, they know what youth group is, but they don't know what church is. There are a lot of statistics regarding what happens to high school seniors when they graduate from a youth group. As I've looked at the research, my best estimate is that between 40 and 50 percent of seniors from youth groups really struggle to continue in their faith and connect with a faith community after graduation. What can churches do to increase the likelihood that our kids stay in church after they graduate? I think the future of youth ministry is intergenerational youth ministry. At this point in our research, we've found that one thing churches can do that really makes a difference is getting kids actively involved in the life of the church before they graduate. There is a strong link between kids staying in church after they graduate and their involvement in intergenerational relationships and worship. It's important, we're finding, to get beyond a token youth Sunday and start thinking about how to involve kids as ushers and greeters and readers and musicians in our services. We're also finding a relationship between teenagers serving younger kids and their faith maturity when they graduate from high school. Teens should not only be the objects of ministry; they need to be the subjects of ministry as well. It's the 16 year old that has relationships with 66 year olds and 6 year olds who is more likely to stay involved in a faith community after she graduates. Let's start with worship. What does intergenerational worship look like? First, it needs to be theologically driven. This is far beyond any kind of politically correct appreciation of diversity that includes age diversity. God intends for community to be diverse in race, gender, and age. First and foremost, then, a church needs to be committed to being a hub where 16 year olds can have real relationships not just with peers but with 36 year olds and 66 year olds. How that works out in practice will be different in every church. Some churches try to find a compromise worship style that nobody hates but nobody loves and everybody kind of tolerates. Other churches are doing more of a hodgepodge, where there will be a few songs that sound like youth songs and then there will be a hymn. At the root, being intentionally intergenerational means that churches need to be aware of and flexible about things that can be alienating to kids. The good news is that with the recovery of ancient practices, spiritual disciplines, and kids' growing interest in tradition, there's a lot more common ground for adults and kids than in the past. And we need to celebrate that. I'm not saying that a 13 year old needs to be the pastor's target audience. But a pastor can do things that will engage a teenager. Using drama and video and telling stories, for example. I have sat through hundreds of sermons, and I watch the teenagers, and when they pay the most attention is almost always when the pastor is telling stories. Youth can also be involved in the service itself by sharing testimonies and leading worship. One thing we're also doing in our church, which I love, is moving toward having families as greeters instead of just individuals. Kids can hand out stickers to other kids to make them feel welcome. This could have major implications for church programming. One youth pastor shared with me that he started questioning the purpose of having both a Sunday and Wednesday meeting for the youth group. They were doing basically the same things twice a week: fellowship, worship, and teaching. At the same time, the kids were disengaged from the wider church. None of them were going to a worship service on Sunday. They were just going to youth group. So this youth pastor canceled Sunday youth group. Now kids show up on Wednesday for youth group, but on Sunday they are part of the larger church. They serve Communion and are ushers and greeters, and now 19

20 (continued from pg. 19) and then they have roles in the sermon. The youth pastor said, "We knew it was going to be great for the kids; we had no idea how great it was going to be for the church." It sounds like you have high expectations of what youth can and will do. Teenagers are up to the challenge. In our college transition project, we asked high school seniors what they want more of in youth group. Time for deep conversation ranked highest. Games ranked last. That's one example of how we're currently undershooting. Tenth graders study Shakespeare. What are we offering them at church? Nothing comparable to Shakespeare. How else can churches foster intergenerational relationships? There's a standard ratio in youth ministry: one adult for every five kids. My colleague here at Fuller, Chap Clark, says we need to reverse the ratio and strive for having five adults build into one kid. When I say that to youth workers or pastors, they tense up. I'm not talking about five Bible study leaders or five small group leaders per teenager. I'm talking about five adults who care enough about a kid that they learn her name, ask her on Sunday how they can be praying for her, and then the following Sunday ask her, "How did it go with that science test?" Our study shows that even these baby step connections can make a real difference. Tenth graders study Shakespeare. What are we offering them at church? Nothing comparable to Shakespeare. So relationships are as important as worship styles? More important. And I think one of the real advantages of being a smaller church is that there is a lot more potential for intergenerational relationships and longer lasting faith. It's a general rule that the bigger the church the more segmented the age groups and generations are from each other. So I look at a church of a hundred and think, Man, what potential there is to have meaningful relationships. Does that mean larger churches are stuck with age-segregated programs? No. We're seeing real potential for intergenerational relationships with justice and service projects, too. There's richness in getting folks from the youth group and adult Sunday school classes, for example, serving together. Have the youth ministry do a trip with the senior adult class. Lots of churches have told us that that's been really powerful. I don't meet many adults who want nothing to do with kids, but I meet a lot of adults who are intimidated by teenagers and don't know how to talk with them. Serving together levels the ground. When we've got a hammer in one hand and a paintbrush in the other, all of a sudden we've created a shared experience, and age is irrelevant. How is this different from traditional mentoring? Traditional mentoring typically focuses on kids in whom we see some kind of potential, the best and brightest. The danger with focusing on the best and brightest is it's not good for anyone, because it only reinforces an identity based on achievement and performance for the kids who are good at performing. For those who aren't good at performing, it's just one more way that they're being judged and found failing. Some kids may not be verbally oriented, but they show mercy in amazing ways or they have great cross-cultural sensitivity. And there are adults who feel called to step into relationships with those kids. If adults in a church caught a vision that every kid needs to have their name known by five adults in the church, then an adult who's interested in computers can connect with a teen who is interested in computers. And it's through things like service that we get to know each other and can follow up later to deepen the relationship. What is the parents' role in this intergenerational vision? Many parents ask their children about their church experience. How was church today? What did you learn? What difference do you think it makes at school? "Church was okay," "not much," and "nothing" are the kinds of responses you tend to get from your teenagers. But one of our more interesting findings is that it's also very important for parents to share about their own spiritual journeys with kids. Teenagers don't know how their parents came to know Jesus. During our family devotions on Sundays, we used to go around the table and have our kids share about what they learned in church. Then we'd look at a Scripture passage and pray together. Now, because of our research, we have the kids share first. Then my husband and I share what our senior pastor talked about in the service. We want our kids to hear about our faith and our spiritual journeys and what we're reading and what we're praying about. 20

21 (continued from pg. 20) What is the pastor's role? The pastor is crucial. I'm a big believer in the priesthood of all believers. Yet the reality is that the behavior and attitudes of the pastor ultimately set the course for the church. One youth worker told me that in his large church, the pastor often asks the youth pastor on Monday something like, "I met a girl who plays violin. I don't remember her first name, but I think she goes to such-and-such middle school. Can you give me her address?" The youth pastor gives him her address, and he s the girl that he met on Sunday after church. That senior pastor has a vision for intergenerational ministry and hasn't outsourced it. What are some of the obstacles to this sort of ministry? A lot of youth workers fear resistance from other church leaders, parents, and even the kids themselves. What advice would you give youth pastors who are eager but fearful? First, I'd tell them that there's research that backs up the effectiveness of this type of ministry. And parents are very open to research. Second, I tell them the change process often starts small. Look for a subgroup of parents and kids who will embrace this and can help you bring changes into your youth ministry. I'm a big believer in the axiom that people support what they create. So get people involved from the very beginning. Then experiment and tell people, "We're going to try this, and if it doesn't work, that's okay." Continue to explain why you're making the changes. If the congregation isn't fully onboard, it may be because it hasn't really been explained to them. Our church has held a couple of donut focus groups with youth group kids who had graduated. And we asked, "What are the most important things that contributed to your faith? What do you wish we did more of?" Any church can ask these questions of current kids, kids who have graduated, and parents, and learn a whole lot about what God is doing and maybe what's hindering what God wants to do. Give us an example of an experiment you've tried recently. Last fall my church did a Sunday school class for six weeks where we invited a handful of high school juniors and seniors to meet with senior adults to discuss the theme of Christ and culture. One of the most meaningful moments was toward the end of the series when the kids brought in examples of how they were trying to influence culture. One student brought in a guitar and played a song he had written. A girl who wants to be a fashion designer brought in sketches of her clothes. The senior adults oohed and aahed over what the kids had done. And then they had a real honest dialogue about how their faith intersects with the way they're trying to influence culture. We had 76 year olds and 17 year olds talking to each other for six Sundays in a row. Where is the generation gap widest today? Technology. I'm 38, and I'm on Facebook everyday, and I text and all that; but I still feel like a novice compared to the 13 year olds in our youth ministry. A question we're starting to address at Fuller is how technology is changing the way kids deal with questions of identity and autonomy. Kids are going to sleep with their cell phone on their pillow so they don't miss that next text. There are kids I know pretty well, but on Facebook they take on a different persona and are experimenting with different identities. Technology today is a lot like a driver's license was for the previous generation. When I got my driver's license, all of a sudden I could do things with my friends and have relationships that I couldn't without my driver's license. And cell phones do that for kids today. What is the upside of young people's familiarity with technology? I think technology is a way that kids can lead in our churches. There are some interesting stories these days about kids who are expressing themselves more through technology and even being very entrepreneurial. Maybe that's the way to involve that 14 year old by saying, "Hey, we want to start a social networking group. How do you think we should go about it? What's the difference on Facebook between a group and a page?" That generation gap can be redeemed for kids if there are adults willing to explore the possibilities with them. How can you reassure adults who are worried about changing their church's approach to teen ministry? I remember what a privilege it was to be invited to the adult table. Adults underestimate how much kids want to be with us. Kids are far more interested in talking to caring, trustworthy adults than we think they are. 21

22 ANNOUNCEMENT A call to those interested in serving Christ and His Community through Catechetical/Youth Ministries Please send an to Father Michael (fm@papouli.net) requesting an Informational Packet on becoming a Catechist and/or Youth Worker in our Catechetical Ministry and Youth Ministry for

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25 GREEK ORTHODOX ARCHDIOCESE OF AMERICA 8-10 East 79th St. New York, NY Tel: (212) Fax: (212) Protocol Number 01/15 January 1, 2015 Feast of Saint Basil and New Year Let the children come to me, and do not hinder them; for to such belongs the kingdom of heaven. (Matthew 19:14) To the Most Reverend Hierarchs, the Reverend Priests and Deacons, the Monks and Nuns, the Presidents and Members of the Parish Councils of the Greek Orthodox Communities, the Distinguished Archons of the Ecumenical Patriarchate, the Day, Afternoon, and Church Schools, the Philoptochos Sisterhoods, the Youth, the Hellenic Organizations, and the entire Greek Orthodox Family in America Beloved Brothers and Sisters in Christ, On this blessed Feast of Saint Basil and the beginning of the New Year, our honored tradition is to offer prayers and support for the sacred ministry of our beloved Saint Basil Academy. For seventy years this institution of our Holy Archdiocese has offered the love of Christ, the comfort of His presence, and the healing power of faith to children, youth, and families in need. Serving Orthodox children from throughout the United States, Saint Basil Academy continues to provide a caring and spiritual environment where they are able to grow, learn, and achieve. This vital mission of Saint Basil Academy, carried out by the directors, staff, trustees and benefactors, is in keeping with our Lord s command to let the children come to me. This is accomplished through this ministry by bringing the love of Christ to those in need. Everything that is offered for the children and youth at Saint Basil s is offered in the name and presence of Christ. In daily care, in counseling and teaching, in recreation, and in worship, the students encounter Christ and His abundant and comforting love. Saint Basil Academy is also a place where the lives of the children and youth are guided in Christ. On the beautiful campus, in a nurturing environment of prayer and grace, they are led in the path of truth and love. They are shown the blessings of the life in Christ, how to follow His will and to find strength and assurance in His promises. They see the hope, joy, and power in a life of faith and a lifelong relationship with Him. This sacred work was also the focus of the patron saint of the Academy, Saint Basil. For the sick, orphans, travelers, and many others in need, he offered an encounter with Christ by taking His love to them. For others he guided them in truth and love through teaching and preaching, as a faithful and caring pastor, to their Savior and Redeemer. This is also our calling today. In our support for Saint Basil Academy, we are led by our Ladies Philoptochos Society and our local Philoptochos chapters in collecting an offering and in the celebration of the cutting of the Vasilopeta. We are also led by Christ and by the example of Saint Basil to fulfill the command of our Lord and let the children come to me. In your ministry in the parish and in your daily life in Christ, you are called to offer Him and guide others to an encounter with the Lord that will lead to abundant and eternal life. On this day may we offer our prayers and generous support for Saint Basil Academy. May we strengthen this vital work to children and youth in fulfilling the request of our Lord and in honoring the legacy of all who have established and supported this ministry in the past seventy years. May you also receive the abundant and rich blessings of our Lord at the beginning of this new year as we offer Him glory and honor unto the ages of ages! With paternal love in Christ, DEMETRIOS Archbishop of America GREEK LANGUAGE SCHOOL MINISTRY 25

26 OLI MAZI! Saints Constantine and Helen Greek Orthodox Churc h of Washington, DC Temporary Church Address: St. Andrew Ukrainian Orthodox Cathedral New Hampshire Avenue, Silver Spring, MD Office Address: 701 Norwood Road, Silver Spring, MD Phone: (240) office@schgocdc.org Website: Rev. Michael Eaccarino, Presiding Priest Cell Phone: (301) & fm@papouli.net We welcome all visitors among us always! We hope you find our worship true and reverent and our people here friendly and cordial. If you are seeking a spiritual home, we would be honored by your presence in our family. We are glad you chose to worship with us today. ALTAR BOYS Joe Mayes joem1222@gmail.com STEWARDSHIP Sotirios Nasios snasios@yahoo.com GREEK LANGUAGE MINISTRY Ifigenia Kambanis agkambanis@msn.com Erini Iatrou eirini.iatrou@gmail.com OUTREACH MINISTRY Ms. Anastasia Kyritsopoulos (301) a.kyritsopoulos2@gmail.com CHOIR Dr. Theodore Papaloizos ted@greek123.com Jr. GOYA/Sr. GOYA Alexandra Pittas pittasa@verizon.net GREEK DANCE MINISTRY Elaine Romas eromas@verizon.net Kristina Maria Paspalis kmpaspalis@gmail.com YOUNG AT HEART Helen Thornberg bwt602r@aol.com Christina Clifton Christina.Clifton@verizon.net CATECHETICAL MINISTRY Tara Kavadias tarakavadias@yahoo.com Assisted By: Voula Vithoulkas voulavithoulkas@gmail.com YOUNG ADULT MINISTRY (YAL) Viktoria Taroudaki Victoria.taroudaki@gmail.com PHILOPTOCHOS Paraskevoula Hays voulaphilo@landmark.org HOPE & JOY Athanasia Raptis (301) Maria Poulakis maria.poulakis7@gmail.com 26

27 GREEK ORTHODOX ARCHDIOCESE OF AMERICA 8-10 East 79th St. New York, NY Tel: (212) Fax: (212) YOUR PRIEST IS AVAILABLE TO YOU Protocol Number 24/7! 01/15 January 1, 2015 Feast of Saint Basil and New Year Let the children come to me, and do not hinder them; for to such belongs the kingdom of heaven. (Matthew 19:14) Please call or text FM s cell phone ( ) or (fm@papouli.net) for anything you might need, including To the Most Reverend Hierarchs, the Reverend Priests and Deacons, the Monks and Nuns, the Presidents and Members of the Parish Councils of the Greek Orthodox Communities, the Distinguished Archons of the Ecumenical Patriarchate, appointments, the Day, Afternoon, questions and Church Schools, or any the Philoptochos special Sisterhoods, events. the Youth, the Hellenic Organizations, and the entire Greek Orthodox Family in America Fr. Michael: (301) Beloved Brothers and Sisters in Christ, On this blessed Feast of Saint Basil and the beginning of the New Year, our honored tradition is to offer prayers and support for the sacred ministry of our beloved Saint Basil Academy. For seventy years this institution of our Holy Archdiocese has offered the love of Christ, the comfort of His presence, and the healing power of faith to children, Ο ΙΕΡΕΥΣ youth, and families ΣΑΣ in need. ΕΙΝΑΙ Serving Orthodox ΣΤΗ children ΔΙΑΘΕΣΗ from throughout ΣΑΣ the United 24/7. States, Saint Basil Academy continues to provide a caring and spiritual environment where they are able to grow, learn, and achieve. Παρακαλώ να τον καλείτε στο κινητό τηλέφωνο για οτι This vital mission of Saint Basil Academy, carried out by the directors, staff, trustees and benefactors, is in keeping with our Lord s command θελετε. to let the Σας children ευχαριστούμε! come to me. This is accomplished through this ministry by bringing the love of Christ to those in need. Everything that is offered for the children and youth at Saint Basil s is offered in the name and presence of Christ. In daily care, in counseling and teaching, in recreation, and in worship, the students encounter Christ and His abundant and comforting love. Saint Basil Academy is also a place where the lives of the children and youth are guided in Christ. On the beautiful campus, in a nurturing environment of prayer and grace, they are led in the path of truth and love. They are shown the blessings of the life in Christ, how to follow His will and to find strength and assurance in His promises. They see the hope, joy, and power in a life of faith and a lifelong relationship with Him. This sacred work was also the focus of the patron saint of the Academy, Saint Basil. For the sick, orphans, travelers, and many others in need, he offered an encounter with Christ by taking His love to them. For others he guided them in truth and love through teaching and preaching, as a faithful and caring pastor, to their Savior and Redeemer. This is also our calling today. In our support for Saint Basil Academy, we are led by our Ladies Philoptochos Society and our local Philoptochos chapters in collecting an offering and in the celebration of the cutting of the Vasilopeta. We are also led by Christ and by the example of Saint Basil to fulfill the command of our Lord and let the children come to me. In your ministry in the parish and in your daily life in Christ, you are called to offer Him and guide others to an encounter with the Lord that will lead to abundant and eternal life. On this day may we offer our prayers and generous support for Saint Basil Academy. May we strengthen this vital work to children and youth in fulfilling the request of our Lord and in honoring the legacy of all who have established and supported this ministry in the past seventy years. May you also receive the abundant and rich blessings of our Lord at the beginning of this new year as we offer Him glory and honor unto the ages of ages! With paternal love in Christ, DEMETRIOS Archbishop of America GREEK LANGUAGE SCHOOL MINISTRY 27