The Annunciator. Rev. Fr. Paul A. Kaplanis, Dean Rev. Fr. Christos P. Mars, Presbyter

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1 Greek Orthodox Cathedral of the Annunciation The Annunciator Rev. Fr. Paul A. Kaplanis, Dean Rev. Fr. Christos P. Mars, Presbyter 2500 Clairmont Road N.E. Atlanta, GA Phone (404) Fax (404) Volume 41 Issue 3 June 2014 ST. PAUL S BOLD AND COMPASSIONATE SERMON TO THE ATHENIANS As St. Paul was traveling on his missionary journeys in the early days of the Church, he made a stop in Athens. We are well aware that St. Paul traveled to other places in Greece; Corinth, Beroea, Thessaloniki and Philippi to name a few, but in great detail, St. Luke the Evangelist documents his stop in Athens in the Book of Acts in chapter 17, verses In verse, 19, St. Luke describes the scene in the following way, IN THOSE DAYS, the Athenians took hold of Paul and brought him to the Areopagos, saying, "May we know what this new teaching is which you present? For you bring some strange things to our ears; we wish to know therefore what these things mean." St. Paul had just left Beroea, where he had preached in the Jewish synagogue and had been received peacefully and with eagerness. The scripture says that many believed including some Greek women of high standing as well as men (Acts 17:12). Previously, St. Paul preached to the Jews in Thessaloniki. He was not well received there to the point that when these same Jews heard that he went to Beroea, they went there to stir up and incite the crowds. Sts. Silas and Timothy stayed behind, while those in his company brought St. Paul to Athens, where he waited for the two Saints to arrive. It seems that Athens was an unscheduled stop for St. Paul s missionary journey. He was simply waiting there for his colleagues and decided to make the most of his time by opening up some conversations amongst the locals. He argued first with those in the synagogue and then various people in the marketplace. He also met with some of the Epicurean and Stoic philosophers. It was the philosophers who decided to escort St. Paul to the Areopagos. It was on the Areopagos, the hill/rock, Pnyx, in Greek Πνύξ, of the god Aries, also known as Mars Hill, located at the foot of the Acropolis, that St. Paul formally offered the gospel, the new faith to the philosophic and religious system of the Greek world in the year 52 A.D. The Areopagos, was the center of ancient Greek democracy and beginning as early as 507 BC, when political power was transferred to the citizenry, the Athenians gathered here to host their popular assemblies. In ancient times, there were over 43,000 members of the Areopagos Court and 6,000 members were required for a quorum. At this site, all the great political struggles of Athens of the "Golden Age" were fought. In was in Athens, the most learned city in the world and before the most exclusive of courts that St. Paul had to state his case. For him, the location was the ideal spot and a God-given opportunity to witness for Christ, the Incarnate Logos, Son of God, and the Anointed Savior of the world. It was during the Roman occupation of Athens that St. Paul introduced the humanism of the Monotheistic religion, which influenced the Athenians on a moral and intellectual level. They perceived this religion as a new 1 Continues on page 2

2 philosophy and a mystery. In Christianity, they found an affinity with the ancient Greek philosophical ideas, such as Logos and the fixed principle, which governed the world of flux, according to Heraclitus. In Christianity, they also found tenderness, compassion and humanity. Yet, their reaction to St. Paul's preaching (specifically in regards to resurrection) was to mock and reject him. When St. Paul arrived in Athens, he was shocked when he discovered that the city was full of idols. Equally, however, he was impressed by the city s great beauty. While preaching the gospel, he had long walks and discussions with the Epicurean and the Stoic philosophers, who urged him to explain to them his teaching and his novel ideas. Before we study St. Paul s sermon, it is helpful to consider what it would be like today to speak about our Orthodox Christian Faith in front of an audience that was curious to hear new ideas, but also very comfortable with the world in which they lived. Let us say that we are the missionaries going to a foreign land where the people do not believe in God. Our job is not only telling them what we believe, (if they are willing to listen), but we are commissioned to convert people to our Orthodox Faith. Imagine that you have been called to spread the Good News of the Gospel. How would you begin? What would be the first words coming out of your mouth? If we are unsure, St. Paul provides the model in his encounter with the people of Athens. St. Paul stood boldly on the rock of the Areopagos where he began his evangelistic message by saying: "Men of Athens, I perceive that in every way you are religious. For as I passed along and observed the objects of your worship, I found also an altar, with this inscription, To an unknown god. What you, therefore, worship as unknown, this I proclaim to you. The God who made the world and everything in it, being Lord of Heaven and Earth, does not live in shrines made by man; nor is he served by human hands, as though he needed anything, since he himself gives to all men life and breath and everything...that they should seek God, in the hope that they might feel after him and find him. Yet he is not far from each one of us, for in him we live and move and have our being (Acts 17:22ff). As St. Paul continued his message, he introduced to the Athenians several important elements of the new Christian Faith including, repentance, judgment and a resurrected Savior. He also asserted that God has selected the judge 2 of this world and the proof is that He raised Him (Christ) from the dead. As we read in Acts chapter 17, verse 32, the reaction of the people to St. Paul s message was mixed. Some of them mocked him when they heard all this and some said, We will hear you again about this. St. Luke points out that some joined St. Paul, meaning they embraced his message and among them were Dionysios the Areopagite and a woman named Damaris. As St. Paul preached his message to the Athenians, he gently introduced the concept of a known rather than unknown God in the person of the Resurrected Jesus Christ. It is important to understand why this message would be completely strange for some, misunderstood by others and yet attractive to many of the Athenian educated elite. Let us begin with the Epicureans and their beliefs. 1) They believed that everything happened by chance. 2) They believed that death was the end of all. 3) They believed that the gods were remote from the world and did not care. 4) They believed that pleasure that brought no pain was the chief end of man. There were also the Stoics that believed: 1) that everything was God. God was a fiery spirit. That spirit grew dull in matter, but it was in everything. What gave men life was that a little spark of that spirit dwelt in them and when they died it returned to God. 2) They believed that everything that happened was the will of God and therefore must be accepted without resentment. 3) They believed that every so often the world disintegrated in a conflagration (inferno) and started all over again on the same cycle of events. Examining these two groups of philosophers, it appears that the Stoics may have been most attracted to St. Paul s message, however, in Athens is was easy to find someone to speak with since the Athenians were famous for their curiosity. St. Paul s approach in conveying the Gospel message to the Athenians was also very interesting. He used the utmost care in his manner of speaking and truly knew his audience. For instead of using accusatory language, he used flattery and diplomacy. Taking a closer look at the scripture, we can understand this more clearly. St. Paul compliments the Athenians by praising them for being very religious and having a great deal of religious objects and shrines. He told them that he even found an altar with the inscription, To an unknown god. He did not say to them, why do you worship an unknown god? Instead, he shares a few words about God that they would embrace Continues on page 3

3 for they accepted the notion of a creator who made the world and everything in it. Having reinforced the sovereignty of God and stating clearly that we are His offspring; St. Paul proceeds to press the need for all humanity to accept that God is known and that now is the time to acknowledge this fact and accept the responsibilities that go with it. If, indeed, he says, we are God s offspring, then God cannot be described or worshipped, as an idol made of stone, gold or silver. God has been patient, St. Paul says, and now he commands all men everywhere to repent, because he has fixed a day on which he will judge the world in righteousness (Acts 17:30-31). Who has God appointed for this task? The Risen Lord Jesus Christ, the Savior and Son of God who took on human nature while remaining fully God and sacrificed His life in order to re-open the doors of paradise for all. And He is the same God, who, as we read in Acts chapter 17, verse 26, made from one every nation of men to live on all the face of the earth, having determined allotted periods and boundaries of their habitation. St. John Chrysostom in his homily on the 17 th Chapter of the Book of Acts reinforces that Christ is the Creator. Speaking to St. Paul s approach to the Athenians, he says, See how he brings Him in as Judge also: Him, both provident for the world, and merciful and forgiving and powerful and wise, and, in a word possessing all the attributes of a Creator. On the day of St. Paul s sermon before the Areopagos, only a few people converted, but we know that over time, the fruits of his labors were tremendous. His eloquent message serves as a model for our own apologetic efforts. We can acknowledge that more and more we are living in a very secular society, and we need the tools to speak with confidence to others regarding our Orthodox Faith. We also must receive the example of St. Paul s loving and sensitive approach. What lessons can we learn from St. Paul s masterful speech before his purely pagan audience? 1) St. Paul begins by appealing to the hearts and emotions of those listening. He builds them up, rather than putting them down, by complimenting them for being religious. 2) It does not alienate his audience by pointing out the errors of their worship, but rather he states truths that would be accepted by the Epicurean and Stoic philosophers that were willing to listen. 3 3) St. Paul does not quote from the Hebrew scripture since his listeners do not regard it as authoritative. Instead, St. Paul quotes from authorities the Athenians accepted as true, specifically works of their own poets. 4) He carefully introduces Christian concepts by connecting them to assertions with which they could agree. 5) He does not shrink away from the truth nor does not water down the truth of the Gospel. Here he knows that not everyone would accept the message. 6) Finally, he speaks on the same level as his audience. For example, St. Paul uses everyday language when speaking in the marketplace and raises the style of his speech to a more sophisticated elegance before the Areopagos. As we celebrate the Feast Day of St. Paul in the month of June, specifically on June 29, we can be inspired to be bold ambassadors of the Faith that we have been blessed to receive. In the world, that we live in today, we must be strong and well-grounded in our beliefs, otherwise we will be swallowed up into secularism. We cannot expect the gift of our Orthodox Faith, which we have been given or we have chosen on our own, to simply carry us spiritually for generations. We must change some of our old paradigms and shift into a more proactive journey of discovering the treasures of our Faith. Each of us must make this great Faith our own and then share it with others. This is what St. Paul did. He changed an entire belief system and became one of the chief Christian role models. Through the prayers of St. Paul the Apostle to the Nations, may we be inspired to raise ourselves to stand on our own Areopagos Rock, and boldly live a life where Christ comes first and we love Him, with all our heart, with all our soul, with all our mind and with all our strength. +Rev. Fr. Paul A. Kaplanis

4 ST. PETER THE ATHONITE AND THE DEMONS (JUNE 12 TH ) St. Peter the Athonite, a Greek by birth, served as a soldier in the imperial armies and lived in Constantinople. In the year 667 AD, during a war with the Syrians, St. Peter was taken captive and locked up in a fortress in the city of Samara on the Euphrates River. For a long time he languished in prison and pondered over which of his sins had brought God's chastisement upon him. St. Peter the Athonite remembered that once he had intended to leave the world and go to a monastery, but he had not done so. He began to observe a strict fast in the prison and to pray fervently, asking St. Nicholas the Wonderworker to intercede before God for him. St. Nicholas appeared in a dream to Peter and advised him to call upon St. Simeon the God-Receiver (commemorated February 3) for help. St. Nicholas appeared to him once more in a dream, encouraging the prisoner in patience and hope. The third time that he appeared it was not in a dream, but with St. Simeon the God-Receiver. St. Simeon, who appeared with a staff, touched his staff to the chains binding St. Peter the Athonite, and the chains melted away like wax. The doors of the prison opened, and St. Peter was free. Following this St. Simeon the God-Receiver vanished, but St. Nicholas conveyed St. Peter the Athonite to the borders of the Greek territory. Reminding him of his vow, St. Nicholas also vanished. St. Peter the Athonite then journeyed to Rome to receive monastic tonsure at the tomb of the Apostle Peter. Even here St. Nicholas did not leave him without his help. He appeared in a dream to the Pope of Rome and informed him of the circumstances of St. Peter the Athonite s liberation from captivity, and he commanded the Pope to tonsure the former prisoner into 4 monasticism. On the following day, in the midst of a throng of people who had gathered for divine services, the Pope loudly exclaimed, "Peter, you who are from the Greek lands, and whom St. Nicholas has freed from prison in Samara, come here to me." St. Peter the Athonite stood in front of the Pope, who tonsured him into monasticism at the tomb of the Apostle Peter. The Pope taught St. Peter the Athonite the rules of monastic life and kept the monk by him. Then with a blessing, he sent St. Peter the Athonite to where God had appointed him to journey. St. Peter the Athonite boarded a ship sailing to the East. The ship owners, after going ashore, asked St. Peter the Athonite to come and pray at a certain house, where the owner and the entire household lay sick. St. Peter healed them through his prayer. In the year 681, The Virgin Mary appeared in a dream to St. Peter and indicated the place where he should live till the very end of his days Mt. Athos (also referred to as the Holy Mountain). He boarded a ship and sailed alongside Athos, it then halted of its own accord. St. Peter realized that this was the place he had to go, so he went ashore. The Monk Peter then dwelt in the desolate places of the mountain, not seeing another person for 53 years. His clothing had tattered, but his hair and beard had grown out covering his body in place of clothing. At first the Monk Peter was repeatedly subjected to demonic assaults. Trying to force the saint to abandon his cave, the devils took on the form at times of armed soldiers, and at other times of fierce beasts and vipers that seemed ready to tear apart the hermit. But through fervent prayer to God and the Theotokos, the Monk Peter conquered the demonic assaults. Then the enemy began to resort to trickery. Appearing under the guise of a lad, sent to him from his native home, he with tears besought the monk to leave the wilderness and return to his own home. The monk was in tears, but without hesitation answered: Here has the Lord and

5 the Theotokos led me, and without her leave I will not leave from here. Hearing the name of the Theotokos, the demon vanished. The icon depicts a scene from the life of St. Peter the Athonite, the first ascetic of Mount Athos. It shows the devil as an angel of light appearing to St. Peter in order to persuade him away from the monastic path he endured bravely. The first biography of St. Peter was written by St. Gregory Palamas, who relates the story behind the icon. This is a lesson which teaches us the great virtue of humility and obedience in withstanding demonic attacks and deceptions. After seven years the devil came before the monk in the guise of a luminous angel and said that God was commanding him to go into the world for the enlightening and salvation of people needful of his guidance. The experienced ascetic again replied, that without the permission of the Theotokos he would not forsake the wilderness. The devil disappeared and did not bother to approach the saint any more. The Theotokos appeared to the Monk Peter in a dream together with St. Nicholas and said to the brave hermit, that each 40 days an Angel would bring him Heavenly manna. From that time the Monk Peter fasted for 40 days, and on the fortieth day he fortified himself with the Heavenly manna, receiving the strength for a further forty-day abstinence. Once, a hunter chasing after a stag saw the naked man, covered with hair and girded about the loins with leaves. He was afraid and was about to flee, but St. Peter stopped him and told him of his life. The hunter asked to remain with him, but the saint sent him home. St. Peter gave the hunter a year for self-examination and forbade him to tell anyone about meeting him. A year later the hunter returned with his brother, 5 who was afflicted with a demon, and several other companions. When they entered the St. Peter's cave, they saw that he had already reposed. The hunter, with bitter tears, told his companions of the life of St. Peter. His brother, after merely touching the saint's body, received healing. St. Peter died in the year 734 AD. His holy relics were on Athos at the monastery of St. Clement. During the Iconoclast period the relics were hidden away, and in the year 969 AD they were transferred to the Thracian village of Photokami. St. Peter once saw the Theotokos in a vision, and she spoke of Her earthly domain, Mount Athos: "I have chosen this mountain... and have received it from My Son and God as an inheritance, for those who wish to forsake worldly cares and strife... Exceedingly do I love this place. I will aid those who come to dwell here and who labor for God... and keep His commandments... I will lighten their afflictions and labors, and shall be an invincible ally for the monks, invisibly guiding and guarding them..." Generations of Orthodox monks can attest to the truth of these words. The Theotokos is regarded as the Abbess of the Holy Mountain, not just in name, but also in fact. For this reason, Mt. Athos is known as the "Garden of the Theotokos". Compiled, shortened, and explained from the book entitled The Synaxarion. +Rev. Fr. Christos P. Mars

6 The Fast of the Holy Apostles The Apostles' Fast, also called the Fast of the Holy Apostles, the Fast of Peter and Paul, or sometimes simply St. Peter's Fast, is observed by the faithful of the Eastern Churches (both Catholics and Orthodox). It is one of the four periods of fasting handed down through Holy Tradition. The others being Great Lent, the Nativity Fast and the Dormition Fast. The Apostles' Fast begins on the second Monday after Pentecost (the day following All Saints' Sunday) and continues until the Feast of Saints Peter and Paul on June 29 th. Having rejoiced for fifty days following Pascha, the Resurrection of Jesus Christ, the Apostles began to prepare for their departure from Jerusalem to spread Christ's message throughout the world. According to Sacred Tradition, as part of their preparation, they began a fast with prayer to ask God to strengthen their resolve and to be with them during their missionary efforts as they spread the Gospel. The Biblical foundation for the Fast is found in the Synoptic Gospels, when the Pharisees criticized the Apostles for not fasting. Jesus said to them, "Can the wedding guests mourn as long as the bridegroom is with them? The day will come, when the bridegroom is taken away from them, and then they will fast. (Matthew 9:15) Our Lord, in this passage, was referring to Himself being taken to be crucified; but in the larger sense these words of the Lord are understood in terms of His Ascension into heaven, and His command to preach the Gospel, which can only be accomplished with prayer and fasting. The New Testament mentions the practice of fasting many times. The tradition of the Apostles' Fast has existed at least since Pope Leo I (461 AD), as is evidenced by his homilies, though it has subsequently passed from practice in the West. There is also reference of this fast in the East from St. Athanasios the Great (373 AD). He talks about the fast that falls after Pentecost in his homilies. The Fast is thought to have been instituted out of thanksgiving to God for the witness of the Apostles of Our Lord. With this Fast, the faithful express their thanks for the Apostles' endurance of persecution during their mission. During this fast period we are allowed to eat fish. We are not allowed to eat red meat, poultry, dairy products, and eggs. Fish is allowed every day during the fast except for Wednesdays and Fridays. The same is also true for the Feast of the Nativity of St. John the Baptist (June 24 th ) as we are allowed to eat fish on this feast day no matter what day of the week it occurs. If the feast day of S.S. Peter and Paul happens to fall on a Wednesday or Friday you are allowed to break the fast by eating fish only, no meat or dairy products because it is a Wednesday or Friday. The amount of time that this fast takes up is always changing, based on when the date Easter occurs. When does it begin? It begins on the Monday after the Sunday of All Saints and it concludes on June 28 th, the fore feast of S.S. Peter and Paul. This way it is possible, via the old calendar, to last up to 42 days if Easter occurs on March 22 nd. However with the new calendar, which we use today, it can never be more than 30 days. There are some times when the Sunday of All Saints can fall after June 27 th, which happens when Easter is celebrated between May 5 th to 8 th. When this happens we do not have any fast of the Holy Apostles. Prepared by Rev. Fr. Christos P. Mars 6

7 jh nhsteiva tw'n ajgivwn japostovlwn 1. Miva ajkovmh makrav perivodo" nhsteiva" ei\nai hj legovmenh nhsteiva tw'n ajgiwn japostovlwn. jonomavzetai e[tsi diovti prohgei'tai tw'n duvo ajpostolikw'n ejortw'n: th'" ejorth'" tw'n ajgivwn prwtokorufaivwn ajpostovlwn Pevtrou kaiv Pauvlou, 29 jiounivou, kaiv th'" <<Sunavxew" tw'n Dwvdeka japostovlwn>>, 30 jiounivou. Suvnaxh tw'n ajgivwn japostov lwn o{tan levme, ejnnoou'me thv sunavqroish tw'n pistw'n giav thvn prosforav th'" qeiva" Eujcaristiva" prov" timhvn o{lwn genikav tw'n Dwvdeka japostovlwn, tw'n ojpoivwn thv mnhvmh ejortavzei kaiv xecwristav giva tovn kaqevna hj jekklhsiva ma". 2. JH cronikhv diavrkeia aujth'" th'" periovdou ei\nai ajkaqovristh ejpeidhv hj e[narxhv th" ejxarta'tai ajpov thvn kinhthv ejorthv tou' Pasca. Povte ajrcivzei_ jarcivzei thv Deutevra metav thvn Kuriakhv tw'n ajgivwn Pavntwn kaiv lhvgei staqerav thvn 28h jiounivou, paramonhv th'" ejorth'" tw'n ajgivwn ajpostovlwn Pevtrou kaiv Pauvlou. [Etsi ei\nai dunatovn na diarkevsi katav tov palaiov hjmerolovgio mevcri kaiv saravnta duvo hjmevre", a[n tov Pavsca sumpevsei stiv" 22 Martivou. jenw' katav tov nevo hjmerolovgio pouv ijscuvei shvmera, devn ujperbaivnei potev tiv" triavnta hjmevre". Merikev" forev" mavlista, o{tan hj Kuriakhv tw'n ajgivwn Pavntwn sumpevsei metav tiv" 27 jiounivou--o{pw" sumbaivnei o{tan tov Pavsca ejortavzetai ajpo tiv" 5 w{" tiv" 8 Mai?ou--tovte devn e[coume kaqovlou nhsteiva. Twvra, a[n levgetai kaiv hj perivodo' aujthv Tessarakosthv, ojnomavzetai katacrhstikav, ajfou' potev devn ftavnei tiv" saravnta hjmevra"--toulavciston mev to nevo hjmerolovgio. JH shmasiva, ejpomevnw", pouv giav thvn perivodo aujthv proslambavnei oj o{ro" Tessarakosthv, ei\nai th'" ejgkravteia" kaiv th'" nhsteiva". 3. JH u{parxh aujth'" th'" nhsteiva" marturei'tai ajpov poluv palaiav, ajpov tovn a{gio kaiv Mevga jaqanavsio kaiv tiv" japostolikev" Diatagev". Oiv teleutai'e" sunistou'n scetikav: <<Metav ou\n tov ejortavsai ujma'" thvn Penthkosthvn ejortavsate mivan ejbdomavda, kaiv met j ejkeivnhn nhsteuvsate mivan: divkaion gavr kaiv eujfranqh'nai ejpiv th'/ ejk Qeou' dwrea'/ kaiv nhsteu'sai metav thvn a[nesin.>> Katav thvn ejbdomavda metav thvn Penthkosthv topoqetei' thv nhsteiva kaiv oj Mevga" jaqanavsio". japov tiv" marturive" aujtev" sunavgoume o{ti poluv privn ojrisqei' hj ejorthv tw'n ajgivwn ajpostovlwn Pevtrou kaiv Pauvlou stiv" 29 jiounivou--hj ejorthv eijshvcqh sthvn Kwnstantinouvpolh ajpov thv Rwvmh katav tovn EV aijwna--, hj nhsteiva h\tan ejptahvmera kaiv sundeovtan mev thvn penthkosthv ejpeidhv metav ajpov aujthvn oij japostoloi <<nhsteusan te" kaiv proseuxavmenoi>>(pravx. 13,3) a]rcisan tov khruktikov tou" e[rgo. Giav tovn lovgo aujtov kaiv ojnomavsthke nhsteiva tw'n ajgivwn japostovlwn. jargovtera dev, o{tan kaqierwvqhke hj ajpostolikhv ejorthv, hj nhsteiva parataqhke mevcri thvn 29h jiounivou kaiv qewrhvqhke wj" perivodo" proetoimasiva" giav thvnejorthv. Mev aujtov tov pneu'ma ajntilambavnetai tiv" parapavnw marturive" kaiv oj a{gio" Nikovdhmo" oj JAgioreivth", ejrmhneuvonta" tovn 69o japostolikov Kanovna. Sthv nhsteiva tw'n ajgivwn japostovlwn ajnafevrontai ajrgovtera oj janastavsio" Sinai?th", o Ja{gio" Qeovdwro" oj Stoudivth", oj a{gio" Nikhfovro" oj JOmologhthv", patriavrch" Kwnstantinoupovlew", kaiv oj Qeovdwro" Balsamwvn. 4. Pw'" prevpei nav nhsteuvoumen katav thv nhsteiva aujth_ {Opw" ei\nai gnwstov, kaiv se aujthv thv nhsteiva ejpitrevpetai nav kataluvoume yavri, ejnw' ajpevcoume ajpov kreva", galakterav kaiv aujgav. Yavri trw'me, a[n qevloume, o{le' tiv" hjmevre", ejktov' fusikav th'" Tetavrth" kaiv th'" Paraskeuh'" katav tiv" ojpi'e" e[coume aujsthrhvnhsteiva. Tov i[dio ijscuvei--dhladhv nhsteuvoume aujsterav--kaiv giav thvn paramonhv th'" ejorth'", ejktov" ki a[n sumpevsi Savbbato h[ Kuriakhv. Yariv kataluvoume kaiv katav thvn ejorthv tou' Genesivou tou' Timivou Prodrovmou (24 jiounivou), ojpoiadhvpote hjmera ki a[n pevsei. [An hj ejorth tw'n ajg. japostovlwn Pevtrou kaiv Pauvlou (29 jiounivou) pevsei hjmera Tetavrth h[ Paraskeuhv, kataluvoume movno yariv. 7

8 THE FIRST ECUMENICAL COUNCIL On the sixth week after Easter every year we commemorate the Holy 318 Fathers of the First Ecumenical Council, which took place in Nicaea (a small city in Northwest part of Asia Minor, close to Constantinople) in 325 AD. It almost goes without saying that the significance and the impact of this Council was so tremendous for the Church that in contemporary Church History Studies, we distinguish the historical periods in Ante-Nicene and Post-Nicene era. For the first time, the entire Body of the Church gathered in this Council in order to articulate the very fundamental teachings of Christianity and convey them in a certain unchangeable way, striving to maintain the truth, which Christ Himself revealed, and confront or prevent any heretical deviations. Likewise, the Fathers who participated in the Nicene Council issued the first 20 Canons of the Church. These Canons laid the foundation of the Christian ethos which was manifested as the Church experienced growth. Though the entirety of the Church came together for the first time after the Apostolic Council (48 AD) and functioned as one Body, many Christian entities nowadays, especially the Reformation Churches, dispute the character of the Council. According to their perspective, the vibrancy of the apostolic message died in Nicene Council and the Church was reduced from a charismatic society to a State Institution. They describe this institutionalization of the Church with the term Constantianism and thus they blame St. Constantine as the one who manipulated the Church for his own political purposes. Nevertheless, this article does not aim to disprove the Protestant perspective. Their failure to achieve even the minimum consensus, constitutes a problem of their own and on no account should they envy and accuse St. Constantine the Great, who contributed remarkably to the Church s Unity. In 325 AD, in Nicaea, the Church had to face a threat coming from within. The persecutions from the Roman State had been terminated 13 years earlier by the Edict of Milan (312 AD). Christians now were free to declare and practice their faith publically. Moreover, the Roman Emperor Constantine, even though he was not Christian yet, was showing favoritism toward Christianity. His troops were marching under Christian Symbols, whereas his flag with the sign of the Cross, was described by his contemporary historians as an Invincible weapon. Constantine was a skilled general indeed, who was never defeated in battle and with his adeptness as a capable political ruler. He managed to reunite the Roman Empire after it had been divided into four entities (Tetrachy, τετραρχία) and become the sole emperor. However, despite his exclusive sovereignty, he never interfered in Church s affairs. And the Nicene Council is proof of this fact. To illustrate this point, we must ask what was the reason for calling the Council? In the beginning of the fourth century a presbyter in Alexandria, Egypt, whose name was Arius, introduced a new teaching. Struggling to interpret the first chapter of John s Gospel, In the beginning it was the Word (Jn 1:1), he argued that this verse says that the Word was the very first creature of God and not begotten by God. In other words, he taught that Jesus Christ was not the Son of God, but created by God. He started spreading this new heretical doctrine with the incomprehensible phrase: "there once was (a time) when he (the Word) was not", meaning that the Word is not eternal and therefore is not the same essence with the Father. Though this doctrine constituted an obvious deviation from the fundamental teaching, which clearly declares that Christ is the Word of God, begotten before all ages, many followed Arius, because, he, most likely, as a respected priest in his area, frankly he was capable of influencing a multitude of people. Soon, the new Arianistic doctrines were spread beyond Alexandria. This was the impetus and defining moment when several bishops appealed to the Emperor Constantine, asking for his help. Constantine, at that time, was at the peak of his power and he could have solved the controversy by issuing a law, or a prohibition. Nonetheless, he left the Church to make the decision. His role specifically was the calling of the Council and his full sponsorship of it. Throughout the lengths and the 8

9 widths of the Empire, letters were sent, inviting venerable bishops and clergy to participate. Thus, 318 delegates from local Churches were gathered in Nicaea on May 20 th of the year 325 AD. Constantine had decided to be the President of the Council, but when he encountered some Christian bishops and monks who bore in their bodies the signs of martyrdom and persecutions, he sat aside and out of respect for them and he refused to sit on his throne. Unfortenately, the minutes of the Council have not survived in order to inform us who was assigned to take over the presidential duties. The sources that are available to us name the following hierarchs as leaders, Hosius, bishop of Cordoba, Ephstathios, bishop of Antioch and Eusebius, bishop of Nicomedia. However, we cannot know for sure who was appointed as president. When Arius started to present his doctrines, his oratorical talent was revealed. Nobody, from the fathers took courage to stand forth and respond back, though they all acknowledged the falseness of the Ariantistic doctrines. St. Spyridon, bishop of Trimithous, a humble Christian Shepherd from Cyprus, performed a miracle: he took a brick and as he was holding it in his hand, the brick was dissolved into the three basic elements, which consist of: clay, water and fire. Thus, St. Spyridon proved the the unity of the Holy Trinity, by illustrating that each Divine Person (i.e. Father, Son, Holy Spirit) though He functions differently, sustains the unity of The Holy Trinity, with his own distinctive way. St. Nicholas, bishop of Myra, a small city in Asia Minor, indignant with Arius blasphemies, during a break of the Council he approached Arius, and slapped him in the face. For this action he was put in prison, but few days after he was released miraculously. None of these incidents, however, softened Arius heart. Day to day, he was becoming more arrogant and more offensive. And when all indications were that Arius was about to prevail, a bishop started refuting Arius heresies. It was Alexandros the Bishop of Alexandria. In fact it was not Alexandros, but his deacon Athanasius, who, as a deacon, was not allowed to speak publically in the presence of bishops. Thus, Athanasius whispered the answers to his bishop s ear and Arius started losing his arrogant confidence. Deacon Athanasius, who later became bishop of Alexandria and he is known as St. Athanasius the Great, became the Orthodox theological 9 mind and tongue of the first Ecumenical Council, who conveyed in words what the rest of the God-Bearing fathers kept in their hearts and maintained during the Council in silence and prayer. Finally, the Holy Synod of Nicaea condemned the heretical doctrines of Arius and crystallized the Orthodox teachings in a confession of faith, known as The Nicene Creed: We believe in one God Father all mighty, 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 from 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 from heaven and was incarnate of the Holy Spirit and the Virgin Mary and became man. He was Crucified for us under Pontius Pilate and 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 the dead; His kingdom shall have no end. And in the Holy Spirit (The Creed as we have received it today was completed in the 2 nd Ecumenical Council in Constantinople 381 AD, that s why the proper name is Nicene/Constantinople Creed). The first Ecumenical Council in Nicaea concluded in August 25 th 325 AD, when Emperor Constantine, was the first person to read the Creed publically, during the Divine Liturgy. In this Council the Church acquired the name Orthodox, as opposed to heresy, (αίρεσις), since the Church has the Right Faith (Ορθή Δόξα). Also, the Nicene Council was the first Ecumenical (Universal) Council, which proved that the Divine Word is infallible. This Council solidified the fact, that no individual can claim ex officio infallibility, except the entirety of the Church. As the Apostles gathered together in Jerusalem and came up with one decision as equals, so the Holy Fathers did in Nicaea. In one word, the Holy Fathers of the First Ecumenical Council manifested with their example their devotion to the One, Holy, Catholic and Apostolic Church of Christ. Elias Lampropoulos

10 Η Πρώτη Οικουμενική Σύνοδος Την έκτη εβδομάδα μετά το Πάσχα η Εκκλησία μας τιμά τη μνήμη των 318 Πατέρων της Πρώτης Οικουμενικής Συνόδου, η οποία ἐλαβε χώρα στη Νίκαια (μια μικρή πόλη στη Βορειό-Δυτική πλευρά της Μικράς Ασίας, κοντά στην Κωνσταντινούπολη) το 325 μχ. Η Σύνοδος αυτή έδρασε τόσο καταλυτικά στη ζωή της Εκκλησίας, ώστε σήμερα η Εκκλησιαστική Ιστορία να διαιρείται σε Προ-Νικαιϊκή και Μετά-Νικαιϊκή Εποχή. Για πρώτη φορά στη Σύνοδο αυτή, το Σώμα της Εκκλησίας συνάχθηκε στο σύνολό του, ώστε να διασαφηνίσει ένα από τα θεμελιωδέστερα δόγαμτα της Εκκλησίας και να το εκφράσει με αποφασιστικότητα και σαφήνεια, διαφυλάττοντας έτσι την αλήθεια, που ο ίδιος ο Χριστός μας αποκάλυψε, ανόθευτη από κάθε λογής αιρετική απόκλιση. Επιπλέον, οι Πατέρες της Συνόδου στη Νίκαια καθιέρωσαν και τους πρώτους 20 Ιερούς Κανόνες, οι οποίοι απετέλεσαν τους δείκτες του χριστιανικού ήθους, καθώς η χριστιανική πίστη διαδιδόταν όλο και περισσότεορο, μέρα με τη μέρα και συχνά οι πιστοί ζητούσαν απαντήσεις. Όμως, παρά το γεγονός ότι η Εκκλησία στο σύνολό της συνεκλήθη για πρώτη φορά στη Νίκαια, μετά την Αποστολική Σύνοδο (48μχ) ως ένα Σώμα, σήμερα πολλές χριστιανικές ομολογίες, ιδιαιτέρως Προτεσταντικές, θεωρούν πως η Συνόδος αυτή είχε αρνητικά αποτελέσματα για την Εκκλησία. Κατά τη δική τους εκτίμηση, η Εκκλησία έχασε στη Σύνοδο της Νίκαιας τη ζωντάνια της Αποστολικής Μαρτυρίας, και, από ένα Χαρισματικό Σώμα κατάντησε να γίνει ένας ακόμα θεσμός της Πολιτείας. Περιγράφουν μάλιστα τη θεσμοποίηση που υπέστη η Εκκλησία με τον όρο Κωνσταντινιασμός και έτσι κατηγορύν τον Μέγα Κωνσταντίνο ότι εκμεταλλεύτηκε την Εκκλησία για δικές του πολιτικές σκοπιμότητες. Ωστόσο, αυτό το άρθρο δεν σκοπεύει να ανασκευάσει την προτεσταντική σκοπιά. Το γεγονός ότι απέτυχαν να συμφωνήσουν, ακόμα και μεταξύ τους, στο ελάχιστο, είναι δικό τους πρόβλημα και δεν νομίζω ότι επ ουδενί λόγω θα πρέπει να κατηγορούν το Μέγα Κωνσταντίνο, ο οποίος συνεισέφερε τα μέγιστα στην ενότητα της Εκκλησίας. Το 325 μχ στη Νίκαια, η Εκκλησία είχε να αντιμετωπίσει ένα εχθρό εκ των έσω. Οι διωγμοί από τις Ρωμαϊκές Αρχές είχαν τερματιστεί 13 χρόνια νωρίτερα με το Διάταγμα των Μεδιολάνων (312 μχ). Οι Χριστιανοί ήταν πλέον ελεύθεροι να διακηρύττουν την πίστη τους και τελούν τη λατρεία τους δημόσια. Επίσης, ο Ρωμαίος Αυτοκράτορας Κωνσταντίνος, ενώ δεν είχε Βαπτιστεί Χριστιανός ακόμα, έδειχνε έμπρακτα την υποστήριξή του στην Εκκλησία. Ο στράτος του παρήλαυνε με χριστιανικά εμβλήματα, ενώ η σημαία του με το σημείο του Σταυρού, περιγραφόταν από τους συγχρονούς του ιστορικούς ως «αήττητον τρόπαιον». Ο Κωνσταντίνος δεν ήταν μόνο ένας ικανότατος στρατηγός, που ποτέ δεν ηττήθηκε σε μάχη, αλλά συνάμα υπήρξε και ένας χαρισματικός πολιτικός. Κατόρθψσε να ξαναενώσει την κατακερματισμένη Ρωμαϊκή Αυτοκρατορία και από Τετραρχία, να την ξανακάνερι μία Αρχή με τον εαυτό του μοναδικό αυτοκράτορα. Όμως παρά την παντοδυναμία του, ποτέ δεν παρενέβη στα ζητήματα της Εκκλησίας. Και η Σύνοδος της Νικαίας αποτελεί την έμπρακτη απόδειξη της ελευθερίας που έδωσε στην Εκκλησία. Για να κατανοήσουμε πλήρως την αξία της Πρώτης Οικουμενικής Συνόδου θα πρέπει πρώτα να δούμε ποιος ήταν ο λόγος σύγκλησής της. Στις αρχές του 4 ου αιώνα ένας πρεσβύτερος στην Αλεξάνδρεια της Αιγύπτου που ονομαζόταν Άρειος, εισήγαγε μια νέα διδασκαλία: Ποσπαθώντας να ερμηνεύσει το πρώτο κεφάλαιο του Κατά Ιωάννη Ευαγγελίου, «Εν αρχή ην ο Λόγος» (Ιω 1:1) υποστήριξε ότι αυτός ο στίχος υπονοεί πως ο Λόγος ήταν δημιούργημα του Θεού και όχι Υιός του. Με άλλα λόγια, δίδασκε ότι ο Ιησούς Χριστός δεν γεννήθηκε αλλά πλάστηκε από το Θεό. Άρχισε μάλιστα να διαδίδει αυτή την αιρετική διδασκαλία χρησιμοποιώντας τη δυσκολονόητη φράση «ην ποτέ ότε ουκ ήν» (ην ποτέ [χρόνος] ότε [ο Λόγος]ουκ ην), εννοώντας ότι ο Λόγος δεν είναι αιώνιος και επομένως δεν προέρχεται από την ίδια ουσία με τον πατέρα. Ενώ η διαδασκαλία αυτή καταφανώς απέκλινε από τη θεμελειώδη διδασκαλία της Εκκλησίας, η οποία διδάσκει ότι ο Χριστός είναι ο Λόγος του Θεού γεννηθείς εκ του Πατρός προ πάντων των αιώνων, πολλοί ήταν αυτοί που ακολούθησαν τον Άρειο, επειδή, προφανώς, σαν πρεσβύτερος ήταν σεβάσμιος, αλλά και επειδή, όπως φαίνεται είχε τη δυνατότητα να επηρεάζει. Σύντομα, η αίρεση των αρειανών υπερέβη τα όρια της Αλεξάνδρειας. Η ταχεία διάδοση της νέας αίρεσης ήταν και ο λόγος που επέβαλε τη σύγκληση Συνόδου, μιας και οι επίσκοποι της περιοχής εκείνης έγραφαν επιστολές προς τον αυτοκράτορα και ζητούσαν τη βοήθειά του. Ο αυτοκράτορας Κωνσταντίνος, βρισκόταν τότε στο απόγειο της δύναμής του και θα μπορούσε να έχει ξεκαθαρίσει το θέμα, απλώς με ένα του διάταγμα. Αντίθετα, χωρίς να προβεί στην παραμικρή επίδειξη δύναμης, άφησε την Εκκλησία να αποφασίσει. Ανέλαβε μόνο να συγκαλέσει τη 10

11 Σύνοδο να στείλει γράμματα στις Εκκλησίες σε όλα τα μήκη και πλάτη της αυτοκρατορίας και, κυρίως, ανέλαβε να καλύψει το κόστος όλου αυτού του εγχειρήματος. Έτσι, 318 εκπρόσωποι συναθροίστηκαν στη Νίκαια στις 20 Μαΐου του έτους 325 μχ. Ο κωνσταντίνος είχε αποφασίσει να προεδρεύσει της Συνόδου, όταν όμως είδε ότι ανάμεσα στους επισκόπους και μοναχούς που είχαν έρθει αρκετοί έφεραν στο σώμα τους τα σημάδια του μαρτυρίου και των διωγμών, άλλαξε γνώμη και από σεβασμό προς αυτούς τους ομολογητές, αρνήθηκε να καθίσει στο θρόνο του. Τα Πρακτικά της Συνόδου δυστυχώς δεν σώθηκαν για να μας πληροφορήσουν σε ποιον ανετέθη η προεδρία. Στις ιστορικές πηγές της εποχής αναφέρονται τα ονόματα των Οσίου, επισκόπου Κορδούης, Ευσταθίου, επισκόπου Αντιοχείας και Ευσεβίου επισκόπου Νικομηδείας, χωρίς ωστόσο να γνωρίζουμε ποιος ορίστηκε πρόεδρος τελικά. Όταν ο Άρειος άρχισε να παρουσιάζει τις διδασκαλίες του, αμέσως φάνηκε το ρητορικό του χάρισμα. Κανένας από τους πατέρες δεν μπορούσε να σταθεί απέναντί του και να του απαντήσει, αν και όλοι συναισθάνονταν την κακοδοξία του. Ο Άγιος Σπυρίδων, ένας ταπεινός πνευματικός ποιμένας από την Τριμυθούντα της Κύπρου, τέλεσε ένα θαύμα μπροστά στα μάτια όλων. Σήκωσε από τη γη ένα τούβλο και κρατώντας το χέρι του, το τούβλο διαλύθηκε στα τρία βασικά χαρακτηριστικά του: πηλό, νερό και φωτιά. Με αυτό το συμβολικό τρόπο ο Άγιος Σπυρίδων έδειξε την ενότητα της Αγίας Τριάδας, διδάσκοντας πως κάθε Πρόσωπο (Πατήρ, Υιός και Άγιο Πνέυμα) αν και ενεργεί με τρόπο προσωπικό, συνεισφέρει στην ενότητα της Μίας Θείας Ουσίας. Ο Άγιος Νικόλαος, επίσκοπων των Μύρων της Λυκίας, μιας μικρής πόλης στα Νοτιο-Ανατολικά της Μικράς Ασίας, σε ένα διάλειμμα της Συνόδου πλησίασε τον Άρειο και τον χαστούκισε. Για την πράξη του αυτή φυσικά φυλακίστηκε, αλλά μετά από λίγες μέρες ελευθερώθηκε με θαυμαστό τρόπο. Εντούτοις, κανένα από όλα αυτά τα περιστατικά δεν στάθηκε ικανό να μαλακώσει την καρδιά του Αρείου. Μέρα με τη μέρα γινόταν πιο επιθετικός και πιο αλλαζόνας. Και όταν όλα έδειχναν ότι πρόκειται να υπερισχύσει, ένας από τους παριστάμενους επισκόπους άρχισε να αναιρεί τις ματαιολογούμενες αιρετικές διδασκαλίες. Ήταν ο Αλέξανδρος, επίσκοπος Αλεξανδρείας. Στην πραγματικότητα δεν ήταν ο Αλέξανδρος, αλλά ο διάκονός του ο Αθανάσιος, ο οποίος σαν διάκονος δεν μπορούσε, παρουσία τόσων επισκόπων, να λάβει το λόγο και να μιλήσει δημόσια. Συνεπώς, αυτό που μπορούσε να κάνει ήταν να «σφυρίζει» τις απαντήσεις στο αυτί του επισκόπου του. Ο Αιρεσιάρχης Άρειος είχε βρει πια το δάκαλό του. Ο νεαρός διάκονος Αθανάσιος που μετέπειτα διαδέχθηκε τον Αλέξανδρο και έγινε ο ίδιος 11 Πατριάρχης Αλεξανδρείας, αναδείχθηκε στο φωτισμένο θεολογικό νου της Πρώτης Οικουμενικής Συνόδου. Γι αυτό άλλωστε και η Εκκλησία του προσέδωσε το όνομα Μέγας. Τελικά, Η Σύνοδος της Νικαίας καταδίακσε τις αιρετικές διδασκαλίες του Αρείου και αποκρυστάλλωσε την Ορθόδοξη Διδασκαλία στα πρώτα οκτώ άρθρα του Συμβόλου της Πίστεως: «Πιστεύω εἰς θεòν πατέρα παντοκράτορα, ποιητὴν οὐρανοῦ καὶ γῆς. Καὶ εἰς Ἰησοῦν Χριστòν, υἱὸν αὐτοῦ τòν μονογενῆ, τòν κύριον ἡμῶν, τòν συλληφθέντα ἐκ πνεύματος ἁγίου, γεννηθέντα ἐκ Μαρίας τῆς παρθένου, παθόντα ὑπὸ Ποντίου Πιλάτου, σταυρωθέντα, θανόντα, καὶ ταφέντα, κατελθόντα εἰς τὰ κατώτατα, τῇ τρίτῃ ἡμέρᾳ ἀναστάντα ἀπò τῶν νεκρῶν, ἀνελθόντα εἰς τοὺς οὐρανούς, καθεζόμενον ἐν δεξιᾷ θεοῦ πατρὸς παντοδυνάμου, ἐκεῖθεν ἐρχόμενον κρῖναι ζῶντας καὶ νεκρούς. Πιστεύω εἰς τò Πνεῦμα τò ἅγιον, ἁγίαν καθολικὴν ἐκκλησίαν, ἁγίων κοινωνίαν, ἄφεσιν ἁμαρτιῶν, σαρκὸς ἀνάστασιν, ζωὴν αἰώνιον. Αμήν». (Το Σύμβολο της Πίστεως συμπληρώθηκε και έλαβε την οριστική του μορφή κατά τη Β Οικουμενική Σύνοδο το 381 στην Κωνσταντινούπολη. Γι αυτό και ο ονομάζεται Σύμβολο Νικαίας- Κωνσταντινουπόλεως). Το τέλος του Αρείου ήταν εξίσου άδοξο και βδελυρό με τις διδασκαλίες του. Λίγα χρόνια μετά τη Σύνοδο, ένα πρωί τον βρήκαν κάποιοι από τους οπαδούς του στο σπίτι του νεκρό. Χρησιμοποιώντας τη λαΐκή ρήση, θα λέγαμε για το θάνατό του, απλά πως «δεν πήγε από πέσιμο». Η Πρώτη Οικουμενική Σύνοδος στη Νίκαια ολοκλήρωσε τις εργασίες της στις 25 Αυγούστου του ιδίου έτους (325). Ο Αυτοκράτορας Κωνσταντίνος πρώτος διάβασε το Σύβολο της Πίστεως δημόσια, κατά τη διάρκεια της Θείας Λειτουργίας. Στη Σύνοδο αυτή η Εκκλησία απέκτησε την ονομασία «Ορθόδοξος» (Ορθή δόξα-ορθή πίστη), ξεκαθαρίζοντας έτσι την Ορθή πίστη από την αίρεση. Επίσης, η Σύνοδος της Νίκαιας υπήρξε η Πρώτη Οικουμενική Σύνοδος που κατέδειξε ότι ο Θείος Λόγος είναι αλάθητος. Πλέον είχε εδραιωθεί η βεβαιότητα ότι κανένας δεν μπορεί να ισχυριστεί ότι κατέχει εκ του αξιώματός του (ex officio) το αλάθητο. Το αλάθητο του Θείου Λόγου εξασφαλίζεται μόνο όταν η Εκκλησία ενεργεί στο σύνολό της ως Σώμα Χριστού. όπως οι Απόστολοι συναθροίστηκαν στην Ιερουσαλήμ και αποφάσισαν από κοινού ως ίσοι μεταξύ τους, το ίδιο έπραξαν και οι εν Νικαία Άγιοι Πατέρες. Με άλλα λόγια, οι πατέρες της Πρώτης Οικουμενικής Συνόδου διεκήρυξαν με το λόγο, αλλά και με το παράδειγμά τους την πιστη και αφοσίωσή τους στη Μία, Αγία, Καθολική και Αποστολική Εκκλησία.

12 PARISH REGISTRY BIRTHS Baby Girl Born to Theo & Chrisoula Samouris Baby Girl Born to Mene and Cindy Demestihas Baby Girl Born to Jeffery and Angelica Connelly Baby Girl Born to Desi Nikolova Baby Girl Born to Lee and Smaro Economy Baby Girl Born to Dimitri and Hrysoula Papadimitriou ADULT CHRISMATIONS Andrew Smith Sponsor: Rhonda Yearout Tayen (Ezekial) Hazqiyal Sponsor: Marina Kulumberis BAPTISMS Parents: Andrew & Jennifer Smith Baby: Conner Thomas Godparents: Harry & Cami Plagianis Parents: Alexandros & Jennifer Panos Baby: Costas Godparent: Edie Koumparakis Parents: Leonardo & Antoinette Moura Baby: Sophia Godparents: Anthony & Lottie Stefanis Parents: Mark & Erin Biehler Baby: Andrew Godparent: Ned Biehler Parents: Jeffrey and Nicole Turner Baby: Laila Gabrielle Godparent: Stella Hondros Parents: Jeffrey and Nicole Turner Baby: Katelyn Isabelle Godparent: Stella Hondros Parents: Jeffrey and Nicole Turner Baby: Isaiah William Godparent: Elias Lampropoulos ASLEEP IN OUR LORD Victor J. Poulos James Slay Helen Katakalos Costa Leonidas Campbell Pitsa (Kalliopy) Soteres Charlotte Demetriades Gus Polizos (Father of Victor Polizos, in Montgomery, AL) CONGRATULATIONS Michael F. Lambros, son of Susan and Michael Lambros, has been awarded a college scholarship from the 7 th District of the Pan-Cretan Association of America. The scholarship was announced publicly on May 3 rd at the District s Conference held in Ft. Lauderdale, Florida. This award is based on academic and extra-activity achievement. Michael will be attending the University of Georgia as a sophomore this fall. Atlanta s Samaria Chapter of the PAA is proud of this achievement and joins the rest of the Atlanta Annunciation Cathedral parish in congratulating Michael and his parents. Ways to stay in touch with us Facebook Twitter YouTube Tout Instagram Like, Follow, Subscribe, Watch and See GOOFS Breakfast Every other THURSDAY at 9:00 a.m. in the Kafenion. Open to everyone!!! Come join us for a full breakfast and great fellowship! Full breakfast includes fruit, waffles, bacon, sausage and much more! Donation $5 per person. Contact the Cathedral office at for the date of the next gathering KAFENION Everyone is invited to come enjoy good conversation, Tavli, Prefa, Xeri & Kolitsina, coffee & refreshments and Greek television every Tuesday morning from 9:00 a.m. in the Kafenion located in the Community Center. IN MEMORY OF Stephanie Dodys Frew on the 5 th anniversary of her repose. May her memory be eternal and in our hearts forever. ~Her cousin, Eleni Dodys. 12

13 GOYA CONGRATULATIONS TO THE GOYA BOARD PRESIDENT: YEORYIA VASTAKIS VICE PRESIDENT: MICHAEL ALEXANDER CORRESPONDING SECRETARY: CALLIE MCBRIDE RECORDING SECRETARY: CHRISTINA MAXOURIS TREASURER: STEPHEN MISSAILIDIS HISTORIAN: ALEXIS SPELL END OF YEAR POOL PARTY & OUTING TO SIX FLAGS 13

14 SUNDAY SCHOOL Great Lent was a very busy time for our Sunday School students and teachers. There were many opportunities for our children to participate in every aspect of the beautiful services that were held. Processions: Sunday of Orthodoxy & Sunday of the Holy Cross Sunday School students in 6 th -12 th Grades carried icons in the Sunday of Orthodoxy Procession. Sunday School students in PreKC-5 th Grades carried daffodils and crosses decorated in their classrooms to use during the Procession of the Holy Cross. Heretismi Services & The Akathistos Hymn During Great Lent, Sunday School classes were assigned specific Fridays to participate in the Heretismi Services and the Akathistos Hymn by presenting flowers to the Theotokos. Students in 5 th -12 th Grades also participated as Psalms readers and chanters each Friday evening. Lazarus Saturday All Sunday School families attended the Divine Liturgy and upheld a tradition we have had in our Cathedral for over 60 years, the Annual Group Communion and Making of Palm Crosses. Following the Divine Liturgy, a wonderful breakfast was shared and palm crosses were made. Palm Sunday On Palm Sunday, the 8 th grade Sunday School students served as palm bearers and participated in the Palm Sunday Procession. 14

15 SUNDAY SCHOOL Each night of Holy Week, beginning on Palm Sunday, 5 th -12 th Grade students read the Six Psalms. On Great Friday, the 4 th Grade girls served as Myrrophores during the afternoon and evening services. The 12 th Grade boys, who usually serve as Kouvouklion carriers during the evening service, held the Kouvouklion in the Narthex so parishioners could walk underneath it as they left Church that evening. The GOYAns placed luminaries offered in memory of loved ones in the front hallway. Perfect Attendance Recognition On Sunday, May 18 th, the following students were recognized for having perfect attendance for the year. Nikolaos Odenwelder- 1 st year, Anastasia Lamas- 2 nd year, Juliana Lamas- 2 nd year, Angela Pappadakis- 2 nd year, Sophia Pappadakis- 2 nd year, Elizabeth Keenan- 4 th year, Nicolas Keenan- 4 th year, Katy Rhena Constantinides- 4 th year, Phaethon Constantinides- 5 th year, Nikolaos Constantinides- 5 th year. Robby Keenan was also recognized for having only one absence for the year. 15

16 SUNDAY SCHOOL Graduation This year s senior class had 15 graduates. Several people were unable to attend the graduation due to school commitments, however 9 graduates were present. John Caras gave a speech on behalf of the 2014 Senior Class. Congratulations to all of our seniors! We wish you well in the coming year, and we look forward to you coming back to visit. Nicholas Alexander Georgia State University Justin Anthony Kennesaw State University John Caras University of Georgia Stacey Cook University of South Carolina Johnny Demos University of South Carolina Ana Ioachimescu Emory University Elena Jordanov Oxford College at Emory University Iman Khoury Savannah College of Art and Design Kati Koutrelakos University of Georgia Georgea Lambros Georgia State University Alexandra Nasoulis Georgia State University Ariadne Nichol Stanford University Nicholas Radivoj University of Alabama Elana Spell University of Tennessee Sarah Stewart Shorter University A slideshow of all of our Sunday School students was shown during coffee hour. The slideshow included highlights of each of our seniors. May 18 th was the last day of Sunday School until August. Registration forms for the school year are available in the Church Office or on the Cathedral website. Philoptochos Scholarships The Philoptochos awards two annual scholarships. This years Philoptochos Scholarship was awarded to John Caras and the Anna Mae Livaditis was awarded to Sarah Stewart. (not pictured) Girl Scout & Boy Scout Religious Medals Girl Scouts and Boy Scouts received their religious medals, which they earned by attending classes with Fr. Christos and completing service projects. 16

17 Annunciation Day School The school year was an amazing year of growth for ADS! We can t thank the members of our community enough for reaching out and supporting this wonderful ministry! Looking ahead, our enrollment numbers for the school year are higher than ever! The preschool has several classes that have already reached full capacity! Our kindergarten and first grade students have actually outgrown their classrooms and we are shuffling to find the room to fit all of the students and their desks. This is a great problem to have! We are finding that many of our new students enrolling are attracted to our school because of our excellent national academic standing, (Top 97% in the nation) our low student teacher ratios, the Greek language and religion programs, STEM focused curriculum, strong staff credentials, and our unique integration and presentation of curriculum. Our focus is to make sure students love coming to school and that their individual learning style is recognized and their needs met. We will continue to enroll students and fill our classrooms with the intention of completing our grade levels through the 8 th grade by August of 2017! With the continued support, there is no doubt that we will meet this goal! Success always stems from the foundation of people working together to obtain a goal. We are blessed to have that strong foundation! We had a wonderful year We wish our Cathedral family, students and their families a safe and happy summer! The ADS Staff 17

18 Congratulations to the Greek School graduates! Niko Avradopoulos Athena Hadjipanayis Elena Karas Demetrios Mammas Diana Syribeys Iris Tsouris Christina Barton The Greek School participated in Youth Sunday on May 18 th by reciting The Creed, and The Lord's Prayer and singing Χριστός Aνέστη! On Monday, May 19 th, we held our End of the Year Program honoring our graduates and promotion of student in our program. Graduates received caps and tassels, special flowers and diplomas with a signature cake highlighting their names in Greek. The Greek School PTA presented each student with an Amazon gift card. The promotion of the students in Kindergarten through Level 4 included a certificate of completion and either "Say it in Greek" or the Aesop's Fable "The Tortoise and the Hare." Students in the Level 2 class also received from Mrs. Georgia Vastakis, President of the Hellenic Women's Cultural Association Greek and English dictionaries courtesy of the organization. Many thanks for their annual support of our school! Thank you to the Lykion Ellinidon Atlanta for Protomayia Eithi Kai Ethima - Traditions of the May 1 st celebration workshop that the Lykion ton Ellinidon Atlanta Chapter presented to the students of our Greek Language School. The workshop, which is part of the organization's educational outreach, included the construction of the traditional flower wreaths by the children with the help of parents, teachers and Lykion volunteers that were then hung on front doors of homes. Thank you to students, parents and teachers for another successful year! Registration for the is underway. Please contact Greek School Coordinator, Michelle Constantinides, to register or for more information. 18

19 Genesis Shelter Donation During the months of February through April, the Atlanta Chapter of Philoptochos sponsored two diaper drives, followed up by a drive for powdered laundry detergent and toilet paper for the Genesis Shelter. The Genesis Shelter was started in 1994 and serves 3000 individuals and 1200 families in the Atlanta area, providing a supportive environment that enables homeless newborns and their families to achieve positive life outcomes for this generation and those to come. Members of our Annunciation Cathedral stepped up to the call during the coldest and wettest months of this year and helped to restock these much needed items at Genesis Shelter. Pictured Above: Mary Pate - Genesis Shelter Vickie Klemis Suzy Lamas Valine Georgeson 19

20 20

ΘΕΙΑΣ ΑΝΑΛΗΨΕΩΣ. Greek Orthodox Church. Ελληνική Ορθόδοξη Εκκλησία. Ecumenical Patriarchate Greek Orthodox Metropolis of New Jersey ASCENSION

ΘΕΙΑΣ ΑΝΑΛΗΨΕΩΣ. Greek Orthodox Church. Ελληνική Ορθόδοξη Εκκλησία. Ecumenical Patriarchate Greek Orthodox Metropolis of New Jersey ASCENSION Ecumenical Patriarchate Greek Orthodox Metropolis of New Jersey ASCENSION Greek Orthodox Church FAIRVIEW - NEW JERSEY Weekly Bulletin Sunday June 1 st, 2014 Fathers of the 1st Ecumenical Council Οικουμενικόν

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