4 th Sunday of Luke. Κυριακή Δ Λουκά

Transcript

1 4 th Sunday of Luke Κυριακή Δ Λουκά Όρθρος Κυριακής στις 8:45 π.μ. και Θ. Λειτουργία στις 10:00 π.μ. Sunday Orthros at 8:45 a.m. and D. Liturgy at 10:00 a.m. Ήχος πλ. δ Εωθινόν ΣΤ Tone: Plagal 4 th Morning Gospel: 6 th 16 Οκτωβρίου October 2016

2 Την σημερινή Κυριακή εορτάζουμε την μνήμη των Αγίων Πατέρων της Ζ Οικουμενικής Συνόδου, των εν Νικαία το δεύτερον συνελθόντων, κατά των Εικονομάχων και του Αγίου Μάρτυρος Λογγίνου του Εκατοντάρχου. This Sunday we celebrate the memory of the Holy Fathers of the 7 th Ecumenical Council, the second in Nicaea, against the Iconoclasts and of the Holy Martyr Longinus the Centurion. Monday, October 31 st 4:30-10:30 p.m. We are organizing a pilgrimage for the feast day of the Holy Unmercenaries to SS. Anargiroi Church in New York, together with Holy Trinity, Bridgeport, CT & Annunciation, Stamford, CT. Free of Charge. $10 registration which will be returned to you on that day. Please contact the office@ ( ).

3 ΝΕΑ ΤΗΣ ΗΜΕΡΑΣ / NEWS OF THE DAY Βάπτιση του δούλου του Θεού Καρόλου Vado Baptism of the servant of God Charlie Vado ΑΚΟΛΟΥΘΙΕΣ ΤΗΣ ΕΒΔΟΜΑΔΟΣ WORSHIP SERVICES Τρίτη 18 Οκτωβρίου 8:00 π.μ.: Όρθρος & Θ. Λειτουργία διά την Εορτήν του Ευαγγελιστού Λουκά Tuesday, October 18 th - 8:00 a.m.: Orthros & D. Liturgy for the Feast of Saint Luke the Evangelist Our Philiptohos is collecting NEW hats, gloves and scarves for the Norwalk Emergency Shelter

4 Αναστάσιμον Ἀπολυτίκιον Ἦχος πλάγιος του δ Ἐξ ὕψους κατῆλθες ὁ εὔσπλαγχνος, ταφὴν καταδέξω τριήμερον, ἵνα ἡμᾶς ἐλευθερώσῃς τῶν παθῶν. Ἡ ζωὴ καὶ ἡ Ἀνάστασις ἡμῶν, Κύριε δόξα σοι. Απολυτίκιον των Πατέρων, Ἦχος πλ. δ. Ὑπερδεδοξασμένος εἶ, Χριστὲ ὁ Θεὸς ἡμῶν, ὁ φωστῆρας ἐπὶ γῆς τοὺς Πατέρας ἡμῶν θεμελιώσας, καὶ δι' αὐτῶν πρὸς τὴν ἀληθινὴν πίστιν, πάντας ἡμᾶς ὁδηγήσας πολυεύσπλαγχνε, δόξα σοι. Απολυτίκιον Αγίου Γεωργίου, Hχος δ. Ὡς τῶν αἰχμαλώτων ἐλευθερωτὴς καὶ τῶν πτωχῶν ὑπερασπιστής, ἀσθενούντων ἰατρός, βασιλέων ὑπέρμαχος, Τροπαιοφόρε Μεγαλομάρτυς Γεώργιε, πρεσβεῦε Χριστῷ τῷ Θεῷ, σωθῆναι τάς ψυχὰς ἠμῶν. Κοντάκιο, Ήχος β Προστασία τῶν Χριστιανῶν ἀκαταίσχυντε, μεσιτεία πρὸς τὸν Ποιητὴν ἀμετάθετε. Μὴ παρίδῃς ἁμαρτωλῶν δεήσεων φωνάς, ἀλλὰ πρόφθασον, ὡς ἀγαθή, εἰς τὴν βοήθειαν ἡμῶν, τῶν πιστῶς κραυγαζόντων σοι Τάχυνον εἰς πρεσβείαν, καὶ σπεῦσον εἰς ἱκεσίαν, ἡ προστατεύουσα ἀεί, Θεοτόκε, τῶν τιμώντων σε.

5 Αpolytikion of Resurrection, Plagal Fourth Tone O merciful Lord, you descended from on high and endured the three-day burial to free us from our passions. O Lord, our life and resurrection, glory to you. Αpolytikion of the Fathers, Plagal Fourth Tone You are greatly glorified, O Christ our God, who established our Fathers as luminaries upon the earth, and through them led us all to the true Faith. O Most compassionate, glory to You. Αpolytikion for St. George, tone fourth As the one renowned for setting captives free, and for defending those in poverty, the physician of the sick and the champion of kings, do thou, o Victory-bearer and Great Martyr George, intercede to Christ our God for the salvation of our souls. Kontakion, Tone Second O Protection of Christians that cannot be put to shame, mediation unto the creator most constant: O despise not the voices of those who have sinned; but be quick, O good one, to come unto our aid, who in faith cry unto thee: Hasten to intercession and speed thou to make supplication, O thou who dost ever protect, O Theotokos, them that honor thee.

6 Αποστολικόν Ανάγνωσμα: Eκ της προς Τίτον Επιστολής του Αποστόλου Παύλου 3:8-15 Πιστὸς ὁ λόγος, καὶ περὶ τούτων βούλομαί σε διαβεβαιοῦσθαι, ἵνα φροντίζωσιν καλῶν ἔργων προΐστασθαι οἱ πεπιστευκότες θεῷ. ταῦτά ἐστιν καλὰ καὶ ὠφέλιμα τοῖς ἀνθρώποις μωρὰς δὲ ζητήσεις καὶ γενεαλογίας καὶ ἔριν καὶ μάχας νομικὰς περιΐστασο, εἰσὶν γὰρ ἀνωφελεῖς καὶ μάταιοι. αιῥετικὸν ἄνθρωπον μετὰ μίαν καὶ δευτέραν νουθεσίαν παραιτοῦ, εἰδὼς ὅτι ἐξέστραπται ὁ τοιοῦτος καὶ ἁμαρτάνει, ὢν αὐτοκατάκριτος. Ὅταν πέμψω Ἀρτεμᾶν πρὸς σὲ ἢ Τυχικόν, σπούδασον ἐλθεῖν πρός με εἰς Νικόπολιν, ἐκεῖ γὰρ κέκρικα παραχειμάσαι. Ζηνᾶν τὸν νομικὸν καὶ Ἀπολλῶν σπουδαίως πρόπεμψον, ἵνα μηδὲν αὐτοῖς λείπῃ. μανθανέτωσαν δὲ καὶ οἱ ἡμέτεροι καλῶν ἔργων προΐστασθαι εἰς τὰς ἀναγκαίας χρείας, ἵνα μὴ ὦσιν ἄκαρποι. Ἀσπάζονταί σε οἱ μετ ἐμοῦ πάντες. Ἄσπασαι τοὺς φιλοῦντας ἡμᾶς ἐν πίστει. ἡ χάρις μετὰ πάντων ὑμῶν.

7 The Reading is from St. Paul's Second Letter to Titus 3: 8-15 TITUS, my son, the saying is sure. I desire you to insist on these things, so that those who have believed in God may be careful to apply themselves to good deeds; these are excellent and profitable to men. But avoid stupid controversies, genealogies, dissensions, and quarrels over the law, for they are unprofitable and futile. As for a man who is factious, after admonishing him once or twice, have nothing more to do with him, knowing that such a person is perverted and sinful; he is self-condemned. When I send Artemas or Tychicos to you, do your best to come to me at Nicopolis, for I have decided to spend the winter there. Do your best to speed Zenas the lawyer and Apollos on their way; see that they lack nothing. And let our people learn to apply themselves to good deeds, so as to help cases of urgent need, and not to be unfruitful. All who are with me send greeting to you. Greet those who love us in the faith. Grace be with you all. Amen.

8 Ευαγγελικόν Ανάγνωσμα: Eκ του κατά Λουκάν 8:5-15 Εἶπεν ὁ Κύριος τήν παραβολὴν ταύτην Ἐξῆλθεν ὁ σπείρων τοῦ σπεῖραι τὸν σπόρον αὐτοῦ. Καὶ ἐν τῷ σπείρειν αὐτὸν ὃ μὲν ἔπεσεν παρὰ τὴν ὁδόν, καὶ κατεπατήθη καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατέφαγεν αὐτό. Καὶ ἕτερον κατέπεσεν ἐπὶ τὴν πέτραν, καὶ φυὲν ἐξηράνθη διὰ τὸ μὴ ἔχειν ἰκμάδα. Καὶ ἕτερον ἔπεσεν ἐν μέσῳ τῶν ἀκανθῶν, καὶ συμφυεῖσαι αἱ ἄκανθαι ἀπέπνιξαν αὐτό. Καὶ ἕτερον ἔπεσεν εἰς τὴν γῆν τὴν ἀγαθήν, καὶ φυὲν ἐποίησεν καρπὸν ἑκατονταπλασίονα. ταῦτα λέγων ἐφώνει. Ο ἔχων ὦτα ἀκούειν ἀκουέτω. Επηρώτων δὲ αὐτὸν οἱ μαθηταὶ αὐτοῦ τίς αὕτη εἴη ἡ παραβολή. Ὁ δὲ εἶπεν, Υμῖν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας τοῦ Θεοῦ, τοῖς δὲ λοιποῖς ἐν παραβολαῖς, ἵνα βλέποντες μὴ βλέπωσιν καὶ ἀκούοντες μὴ συνιῶσιν. Εστιν δὲ αὕτη ἡ παραβολή Ο σπόρος ἐστὶν ὁ λόγος τοῦ Θεοῦ. Οἱ δὲ παρὰ τὴν ὁδόν εἰσιν οἱ ἀκούσαντες, εἶτα ἔρχεται ὁ διάβολος καὶ αἴρει τὸν λόγον ἀπὸ τῆς καρδίας αὐτῶν, ἵνα μὴ πιστεύσαντες σωθῶσιν. Οἱ δὲ ἐπὶ τῆς πέτρας οἳ ὅταν ἀκούσωσιν μετὰ χαρᾶς δέχονται τὸν λόγον, καὶ οὗτοι ῥίζαν οὐκ ἔχουσιν, οἳ πρὸς καιρὸν πιστεύουσιν καὶ ἐν καιρῷ πειρασμοῦ ἀφίστανται. Τὸ δὲ εἰς τὰς ἀκάνθας πεσόν, οὗτοί εἰσιν οἱ ἀκούσαντες, καὶ ὑπὸ μεριμνῶν καὶ πλούτου καὶ ἡδονῶν τοῦ βίου πορευόμενοι συμπνίγονται καὶ οὐ τελεσφοροῦσιν. Τὸ δὲ ἐν τῇ καλῇ γῇ, οὗτοί εἰσιν οἵτινες ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ ἀκούσαντες τὸν λόγον κατέχουσιν καὶ καρποφοροῦσιν ἐν ὑπομονῇ. Ταῦτα λέγων ἐφώνει Ὁ ἔχων ὦτα ἀκουέτω.

9 The Gospel Reading is from Luke 8:5-15 The Lord said this parable: "A sower went out to sow his seed; and as he sowed, some fell along the path, and was trodden under foot, and the birds of the air devoured it. And some fell on the rock; and as it grew up, it withered away, because it had no moisture. And some fell among thorns; and the thorns grew with it and choked it. And some fell into good soil and grew, and yielded a hundredfold." And when his disciples asked him what this parable meant, he said, "To you it has been given to know the secrets of the kingdom of God; but for others they are in parables, so that seeing they may not see, and hearing they may not understand. Now the parable is this: The seed is the word of God. The ones along the path are those who have heard; then the devil comes and takes away the word from their hearts, that they may not believe and be saved. And the ones on the rock are those who, when they hear the word, receive it with joy; but these have no root, they believe for a while and in time of temptation fall away. And as for what fell among the thorns, they are those who hear, but as they go on their way they are choked by the cares and riches and pleasures of life, and their fruit does not mature. And as for that in the good soil, they are those who, hearing the word, hold it fast in an honest and good heart, and bring forth fruit with patience." As he said these things, he cried out "He who has ears to hear, let him hear."

10 Saint Luke the Evangelist On October 18, Orthodox and other Christians around the world will celebrate the feast of St. Luke, the physician and companion of St. Paul whose gospel preserved the most extensive biography of Jesus Christ. St. Luke wrote a greater volume of the New Testament than any other single author, including the earliest history of the Church. Ancient traditions also acknowledge Luke as the founder of Christian iconography, making him a patron of artists as well as doctors and other medical caregivers. Luke came from the large metropolitan city of Antioch, part of modernday Turkey. In Luke's lifetime, his native city emerged as an important center of early Christianity. During the future saint's early years, the city's port had already become a cultural center, renowned for arts and sciences. Historians do not know whether Luke came to Christianity from Judaism or paganism, although there are strong suggestions that Luke was a gentile convert.

11 Educated as a physician in the Greek-speaking city, Luke was among the most cultured and cosmopolitan members of the early Church. Scholars of archeology and ancient literature have ranked him among the top historians of his time period, besides noting the outstanding Greek prose style and technical accuracy of his accounts of Christ's life and the apostles' missionary journeys. Other students of biblical history adduce from Luke's writings that he was the only evangelist to incorporate the personal testimony of the Blessed Virgin Mary, whose role in Christ's life emerges most clearly in his gospel. Tradition credits him with painting several icons of Christ's mother. Some traditions hold that Luke became a direct disciple of Jesus before his ascension, while others hold that he became a believer only afterward. After St. Paul's conversion, Luke accompanied him as his personal physician-- and, in effect, as a kind of biographer, since the journeys of Paul on which Luke accompanied him occupy a large portion of the Acts of the Apostles. Luke probably wrote this text, the final narrative portion of the New Testament, in the city of Rome where the account ends. Luke was also among the only companions of Paul who did not abandon him during his final imprisonment and death in Rome. After the martyrdom of St. Paul in the year 67, St. Luke is said to have preached elsewhere throughout the Mediterranean, and possibly died as a martyr. However, even tradition is unclear on this point. Fittingly, the evangelist whose travels and erudition could have filled volumes, wrote just enough to proclaim the gospel and apostolic preaching to the world. The holy relics of St Luke were taken from Constantinople and brought to Padua, Italy at some point in history. Perhaps this was during the Crusade of 1204.

12 How were the first gospels written? The Church unhesitatingly asserts that the four canonical gospels faithfully hand on what Jesus Christ, while living among men, really did and taught. The four gospels are of apostolic origin. For what the Apostles preached in fulfilment of the commission of Christ, afterwards they themselves and apostolic men, under the inspiration of the divine Spirit, handed on to us in writing: the foundation of faith. Ancient Christian writers explained how the evangelists did this work. St Irenaeus, for example, says: Matthew published among the Hebrews, in their own tongue, a written form of the gospel, while Peter and Paul preached the gospel in Rome and founded the Church. It was after his departure that Mark, the disciple and interpreter of Peter, also transmitted in writing what Peter preached. Luke, Paul s companion, also wrote in a book what Paul preached. Then John, our Lord s disciple, the same one who laid his face on his breast (John 13:23), also published the gospel while living in Ephesus (Against heresies III, 1,1). Similar commentaries can be found in Papias of Hierapolis or Clement of Alexandria (cf Eusebius of Caesarea, Ecclesiastical History, 3, 39,15:6, 14, 5-7): the gospels were written by the apostles (Matthew and John) or by disciples of

13 the apostles (Mark and Luke), but always having collected the preaching of the gospel from the apostles. Modern exegesis, with the help of a detailed study of the gospel texts, has explained in a minor way, this process. Our Lord Jesus Christ sent us his disciples not to write but to preach the gospel. The Apostles and the apostolic communities did so, and, to facilitate the work of evangelization, they put in writing part of this teaching. Finally, in the moment when the apostles and others in their generation started to disappear the sacred authors wrote the four Gospels, selecting some things from the many which had been handed on by word of mouth or in writing, reducing some of them to a synthesis, explaining some things in view of the situation of their churches. Therefore, it can be said that the four gospels are faithful to the Apostles preaching about Jesus and also that their preaching is faithful to what Jesus said and did. This is the way we can say that the gospels are faithful to Jesus. The names that the ancient Christian writings give to these texts Recollections of the Apostles, Commentaries, Words about Our Lord (cf St Justine, Apology, 1,66; Dialogue with Trifon, 100) lean towards this meaning. With these gospel writings we have access to what the Apostles preached about Jesus Christ.

14 The Parable of the Sower: A New Perspective The parable is simple: the sower (Christ) scatters his seed generously and it ends up on four different types of terrain. Some land on the side of the road, some on rocks, others in thorny soil, and some in good soil. The first three groups of seed die and the seed planted in the good soil flourishes. And we immediately say, I want to be the good soil. Or we say, I know some people who are like the rocky soil, and, Let s pray for the folks who are stuck in the thorny soil. The parable of the sower quickly becomes the parable of the soil. So why is it called the parable of the sower, when all we do is talk about the soil? Think About the Sower If we reread the parable from the perspective of the sower, we get a better understanding of why Jesus called it the parable of the sower, not the parable of the soil.

15 Jesus shares that the sower scattered seed (the Word of God) on all types of ground. It didn t say that he was meticulously planting the seeds in designated good soil areas it says he was scattering the seed everywhere. Doesn t that seem wasteful though? I mean, if I were planting a field, why would I throw seed on rocks, thorns, and the side of the road? Wouldn t you want to be careful and put the seed in the good soil from the beginning? But remember what Jesus said earlier: Jesus answered them, It is not the healthy who need a doctor, but the sick. Luke 5:31 Christ makes it clear that he came to rescue sinners. His purpose was to bring salvation to everyone. The meaning of the parable of the sower is twofold: 1. To show that Christ came to share the Word of God with everyone. We don t serve a stingy God who picks and chooses who is good enough to hear the word. He graciously sows into everyone who is willing to accept his word. 2. To show us how the different soils in our life can keep us from sharing God s truth with others.

16 The Soils We can t ignore the soil types completely, but it was important that we first recognize the message of the generous sower. Jesus knew that most of the people in the crowd would say, Wow, great story, and move along with their lives. When he ended the parable with, he who has ears to hear, let him hear, Jesus was challenging them to think about the meaning of the parable. The best part about Jesus examples of the soil types is that a lot of us will experience a few of them in our own lives. Some fell along the path This is the in one ear, out the other crowd. Picture a middle-eastern road hardened by years of travel by men and animals. What happens to the seed when it falls here? It sits out in the open for the birds to come and get it. If we don t take God s Word seriously, that s the soil we re representing. Some fell on rock These people know the Word of God, but when they re tested, they collapse. They have no root. They re not planted deep enough in the soil, so God s Word hasn t truly become their foundation.

17 It s a superficial faith that springs up when times are good. But when the heat comes, just like the sun on a hot day, the small seedling that shot up on the rock will wither and die for lack of soil and water. Other seed fell among thorns They hear the word, but do nothing with it. They know the word, but don t truly accept it. They teach it, but don t practice it. If we re not earnestly seeking the Word of God, it leads to indifference about devotions and relationship with him. So what happens? The source for satisfaction comes from external things (the thorns): riches, pleasures, and prosperity. Even though the seed was planted in good soil, the thorns choked it, just like these things can choke us from depending on God. Still other seed fell on good soil... and yielded a crop, a hundred times more than was sown. It may seem like funny math and bad business, but God knew what he was doing when he sent Christ to scatter the seed everywhere. There ll be times in your life when you feel like you re firmly planted in the good soil. Use this opportunity to share God s Word with others.

18 The Nature of Good Soil The word humility comes from the Latin word humus which means fertile ground. To me, humility is not what we often make of it: the sheepish way of trying to imagine that we are the worst of all and trying to convince others that our artificial ways of behaving show that we are aware of that. Humility is the situation of the earth. The earth is always there, always taken for granted, never remembered, always trodden on by everyone, somewhere we cast and pour out all the refuse, all we don t need. It s there, silent and accepting everything in a miraculous way making out of all the refuse new richness despite in spite of corruption, transforming corruption itself into a power of life and a new possibility of creativeness, open to the sunshine, open to the rain, ready to receive any seed we sow and capable of bringing thirtyfold, sixtyfold, a hundredfold out of every seed. I said to this woman Learn to be like this before God; abandoned, surrendered, ready to receive anything from people and anything from God. Archbishop Anthony Bloom, Beginning to Pray, pg. 35

19 PINT WITH THE PRIEST! Men s Night Tuesday, November 1, 7:30 Saint George Community Room This gathering is an informal, open conversation among Fr. Nick and friends. We talk about all kinds of things, sometimes related to religion and God and sometimes things simply related to life. Come grab a pint (or whatever you wish) and join in this friendly discussion! (No Charge, Drinks & Hors d'oeuvres will be provided).

20 Come Join our BIBLE STUDY The Book of Revelation (Αποκάλυψη) Every other Wednesday from 7 to 8:30 p.m. Next Bible Study: October 19 th