651 Beverly Street, Thunder Bay, ON, P7B 6N2 Telephone/Fax: (807) August 2009 Volume 5 Issue 8

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1 THUNDER BAY BULLETIN HOLY TRINITY GREEK ORTHODOX CHURCH ÅËËÇÍÉÊÇ ÏÑÈÏÄÏÎÏÓ ÊÏÉÍÏÔÇÔÁ ÁÃÉÁÓ ÔÑÉÁÄÏÓ 651 Beverly Street, Thunder Bay, ON, P7B 6N2 Telephone/Fax: (807) August 2009 Volume 5 Issue 8 AUGUST 15: FEAST OF THE DORMITION OF OUR MOST HOLY LADY, THE THEOTOKOS AND EVER-VIRGIN MARY 15 ΑΥΓΟΥΣΤΟΥ: Η ΚΟΙΜΗΣΙΣ ΤΗΣ ΥΠΕΡΑΓΙΑΣ ΕΣΠΟΙΝΗΣ ΗΜΩΝ ΘΕΟΤΟΚΟΥ ΚΑΙ ΑΕΙΠΑΡΘΕΝΟΥ ΜΑΡΙΑΣ THE PARAKLESIS TO THE MOTHER OF GOD SEE PAGES

2 THUNDER BAY BULLETIN Published monthly. Editor(s): Rev. Nikolaos Tambakis PARISH PRIEST: Rev. Fr. Nikolaos Tambakis 106 Essex Court, Thunder Bay, Ontario, P7A 7N6 # (807) cellular # (807) office/fax ntambakis@hotmail.com website: Office hours: by appointment HELLENIC COMMUNITY PRESIDENT: Harry Tsekouras 305 James Street N., Thunder Bay, Ontario, P7C 4T1 #(807) home VICE PRESIDENT: SECRETARY: CO-TREASURER: CO-TREASURER: Nick Milionis 146 Albany Street, Thunder Bay, Ontario, P7A 6Z5 # (807) home Harry Glymitsas 220 Angus Street, Thunder Bay, Ontario, P7A 2Y4 # (807) home Tom Marinis 358 Lark Street, Thunder Bay, Ontario, P7B 1P5 # (807) home Peter Koukos 416 Shuniah Street, Thunder Bay, Ontario, P7A 3A8 # (807) home BOARD MEMBERS: NICK KOUKOS, LOUIS PORT, TIMOLEON KAROUTAS, ACHILLEAS STATHOPOULOS, ANDY KARANASOS, MARIA MORAKIS. RELIGIOUS AND LEGAL AUTHORITIES HIS ALL HOLINESS ECUMENICAL PATRIARCH BARTHOLOMEW I # ECUMENICAL PATRIARCHATE Fax: RUM PATRIKHANESI, FENER HALIC ISTANBUL, TURKIYE HIS EMINENCE METROPOLITAN SOTIRIOS #(416) GREEK ORTHODOX METROPOLIS IF TORONTO (CANADA) Fax: (416) PATRIARCH BARTHOLOMEW WAY (86 OVERLEA BOULEVARD) greekomt@on.aibn.com TORONTO, ONTARIO M4H 1C6 EMBASSY OF GREECE #(613) MACLAREN STREET Fax: (613) OTTAWA, ONTARIO K2P 0K6 CONSULATE GENERAL OF GREECE #(416) BLOOR STREET E, SUITE 1800 Fax: (416) TORONTO, ONTARIO M4W 3L4 GREEK TOURIST OFFICE (TORONTO) #(416) BAY STREET Fax: (416) TORONTO, ONTARIO M5R 3K8 grnto.tor@sympatico.ca 2

3 AUGUST 15: FEAST OF THE DORMITION OF OUR MOST HOLY LADY, THE THEOTOKOS AND EVER-VIRGIN MARY Introduction The Feast of the Dormition of Our Most Holy Lady, the Theotokos and Ever-Virgin Mary is celebrated on August 15 each year. The Feast commemorates the repose (dormition and in the Greek kimisis) or "falling-asleep" of the Mother of Jesus Christ, our Lord. The Feast also commemorates the translation or assumption into heaven of the body of the Theotokos. Biblical Story The Holy Scriptures tell us that when our Lord was dying on the Cross, He saw His mother and His disciple John and said to the Virgin Mary, "Woman, behold your son!" and to John, "Behold your mother!" (John 19:25-27). From that hour, the Apostle took care of the Theotokos in his own home. Along with the biblical reference in Acts 2:14 that confirms that the Virgin Mary was with the Holy Apostles on the day of Pentecost, the tradition of the Church holds that she remained in the home of the Apostle John in Jerusalem, continuing a ministry in word and deed. At the time of her death, the disciples of our Lord who were preaching throughout the world returned to Jerusalem to see the Theotokos. Except for the Apostle Thomas, all of them including the Apostle Paul were gathered together at her bedside. At the moment of her death, Jesus Christ himself descended and carried her soul into heaven. Following her repose, the body of the Theotokos was taken in procession and laid in a tomb near the Garden of Gethsemane. When the Apostle Thomas arrived three days after her repose and desired to see her body, the tomb was found to be empty. The bodily assumption of the Theotokos was confirmed by the message of an angel and by her appearance to the Apostles. This great Feast of the Church and the icon celebrates a fundamental teaching of our faith the Resurrection of the body. In the case of the Theotokos, this has been accomplished by the divine will of God. Thus, this Feast is a feast of hope, hope in Resurrection and life eternal. Like those who gathered around the body of the Virgin Mary, we gather around our departed loved ones and commend their souls into the hands of Christ. As we remember those who have reposed in the faith before us and have passed on into the communion of the Saints, we prepare ourselves to one day be received into the new life of the age to come. We also affirm through this Feast as we journey toward our heavenly abode that the Mother of God intercedes for us. Through Christ she has become the mother of all of the children of God, embracing us with divine love. Orthodox Christian Celebration of the Feast of the DORMITION The commemoration of the Dormition of the Theotokos and the preparation for the Feast begin on August 1 with a period of fasting. A strict fast is followed on most of the days (no meat, dairy, oil, or wine), with the exceptions of fish on the Feast of the Transfiguration (August 6) and the day of the Dormition. Oil and Wine are allowed on Saturdays and Sundays. On the weekdays before the Feast, Paraklesis services are held in most parishes. These consist of the Great Paraklesis and the Small Paraklesis, both services of supplication and prayer for the intercessions of the Theotokos. The Feast of the Dormition is celebrated with the Divine Liturgy of Saint John Chrysostom which is conducted on the morning of the Feast and preceded by a Matins (Orthros) service. A Great Vespers is conducted on the evening before the day of the Feast. Scripture readings for the Feast of the Dormition are the following: At Vespers: Genesis 28:10-17; Ezekiel 43:27-44:4; Proverbs 9:1-11. At the Matins: Luke 1:39-49, 56. At the Divine Liturgy: Philippians 2:5-11; Luke 10:38-42; 11:

4 15 ΑΥΓΟΥΣΤΟΥ: Η ΚΟΙΜΗΣΙΣ ΤΗΣ ΥΠΕΡΑΓΙΑΣ ΕΣΠΟΙΝΗΣ ΗΜΩΝ ΘΕΟΤΟΚΟΥ ΚΑΙ ΑΕΙΠΑΡΘΕΝΟΥ ΜΑΡΙΑΣ του Ιωάννου Φουντούλη Η εορτή της Κοιµήσεως της Θεοτόκου, που εορτάζει στις 15 Αυγούστου ο χριστιανικός κόσµος, είναι η µεγαλυτέρα από τις εορτές που καθιέρωσε η Εκκλησία προς τιµήν της Μητρός του Κυρίου, τις θεοµητορικές εορτές. Ίσως είναι και η παλαιοτέρα από όλες. Τις πρώτες µαρτυρίες έχοµε γι αυτήν κατά τον Ε' αιώνα, γύρω στην εποχή που συνεκλήθη η Γ' Οικουµενική Σύνοδος της Εφέσου (451), που καθόρισε το θεοµητορικό δόγµα και έγινε αιτία να αναπτυχθεί η τιµή στο πρόσωπο της Θεοτόκου. Για πρώτη φορά φαίνεται ότι συνεστήθη στα Ιεροσόλυµα την 13 Αυγούστου και λίγο αργότερα µετετέθη στις 15 του ιδίου µηνός. Είχε δε γενικότερα θεοµητορικό χαρακτήρα, χωρίς ειδική αναφορά στο γεγονός της Κοιµήσεως. Ονοµάζετο «ηµέρα της Θεοτόκου Μαρίας». Κέντρο του πανηγυρισµού αναφέρεται στην αρχή ένα «Κάθισµα», ναός επ ονόµατί της, που ευρίσκετο έξω από τα Ιεροσόλυµα στο τρίτο µίλιο της οδού που οδηγούσε στην Βηθλεέµ. Η σύνδεση της εορτής αυτής προς την Κοίµηση της Θεοτόκου, έγινε στον περίφηµο ναό της Παναγίας που βρισκόταν στην Γεσθηµανή, το «ευκτήριο του Μαυρικίου», όπου υπήρχε και ο τάφος της. Αυτός ο ναός πολύ σύντοµα πήρε τον χαρακτήρα του µεγαλυτέρου θεοµητορικού προσκυνήµατος και η ακτινοβολία του έγινε αιτία η πανήγυρίς του κατά την 15 η Αυγούστου γρήγορα να διαδοθεί σ ολόκληρο τον χριστιανικό κόσµο και κατά τον ΣΤ' µε Ζ' αιώνα να επικρατήσει σε ανατολή και δύση σαν εορτή της Κοιµήσεως, του θανάτου, της Θεοτόκου. Αργότερα εξήρθη η εορτή µε την προπαρασκευαστική νηστεία και την παράταση το εορτασµού µέχρι της 23 ης ή και µέχρι τέλους του Αυγούστου και έγινε όχι µόνο η µεγαλυτέρα θεοµητορική εορτή, αλλά και µία από τις σπουδαιότερες εορτές του εκκλησιαστικού έτους. Αυτό βέβαια ήταν φυσικό να γίνει, γιατί η Θεοτόκος είναι το προσφιλέστερο και ιερότερο πρόσωπο µετά τον Κύριο και γι αυτό συνεκέντρωσε την τιµή και την ευλάβεια όλων των χριστιανικών γενεών. Αναρίθµητοι ναοί και µονές έχουν κτισθεί προς τιµήν της Κοιµήσεώς της, θαυµάσιες τοιχογραφίες παριστάνουν σε κάθε ναό πίσω από την κεντρική είσοδο σε εκπληκτικές συνθέσεις την ιερά της κηδεία, ύµνοι εκλεκτοί έχουν διακοσµήσει την ακολουθία της και λόγοι λαµπροί και εγκώµια εκφωνήθηκαν από τους Πατέρες και νεωτέρους κληρικού άνδρες κατά την ηµέρα της µνήµης της. Όλες οι ανθρώπινες γενεές συναγωνίσθηκαν στην προσφορά ό,τι εκλεκτοτέρου είχαν να παρουσιάσουν για να µακαρίσουν έργω και λόγω την Παρθένο Μαρία. «Ιδού γαρ από του νυν µακαριούσι σε πάσαι αι γενεαί». Για την κατανόηση του εορτολογικού περιεχοµένου της εορτής της Κοιµήσεως, όπως και των άλλων θεοµητορικών εορτών, της Συλλήψεως, της Γεννήσεως και των Εισοδίων, πρέπει να κάνουµε µία µικρά αναδροµή στις πηγές, από τις οποίες αντλήθηκαν τα θεοµητορικά αυτά θέµατα. ιαφορετικά είναι αδύνατο να ερµηνεύσει κανείς ότι συνδέεται µε τον εορτασµό αυτόν, τα συναξάρια, την υµνογραφία και την εικονογραφία των. Οι αυθεντικές ιστορικές πηγές, τα Ευαγγέλια και τα άλλα βιβλία της Καινής ιαθήκης, δεν µας διέσωσαν πληροφορίες για το ευαγγελισµού και για τον µετά την ανάληψη του Κυρίου βίου της Θεοτόκου. Πρόθεση των Ιερών συγγραφέων ήταν να αφηγηθούν τον βίο και το σωτηριώδες έργο του Χριστού και ότι άµεσα συνεδέετο µε αυτόν και όχι να ικανοποιήσουν την ευλαβή περιέργεια ή τα ιστορικά ενδιαφέροντα των αναγνωστών των. Η παράδοση όµως της Εκκλησίας διέσωσε από στόµατος εις στόµα διάφορες πληροφορίες που αφορούσαν στον βίο της Θεοτόκου προ συλλήψεως του Κυρίου και µετά την ανάστασή Του. Αργότερα διάφοροι ευλαβείς, κατά το πλείστον, συγγραφείς περιέλαβαν τις πληροφορίες αυτές και τις ανέπτυξαν µε την φαντασία των και για να έχουν περισσότερο κύρος έθεσαν στους τίτλους των έργων των µεγάλα αποστολικά ονόµατα. Η Εκκλησία απέρριψε και κατεδίκασε τα βιβλία αυτά και τα 4

5 ονόµασε «Απόκρυφα» και «Ψευδεπίγραφα». Σε µεταγενεστέρα εποχή πολλές από τις διηγήσεις αυτές, τουλάχιστον στις βασικές των γραµµές, έδωσαν θέµατα στην διαµόρφωση εορτών, στην σύναξη συναξαρίων, στην ποίηση ύµνων και στην εικονογραφία. Εξ άλλου καθώς είπαµε, ο πυρήν των διηγήσεων αυτών είχε ως βάση του παµπάλαιες ιστορικές παραδόσεις γύρω από το πρόσωπο της Θεοµήτορος. Ειδικά το γεγονός της Κοιµήσεως της Θεοτόκου αφηγείται, εκτός των άλλων, και µια απόκρυφος διήγησις, που φέρεται υπό το όνοµα του ηγαπηµένου µαθητού του Κυρίου, του Ιωάννου. Μία περίληψη του εκτενούς αυτού κειµένου θα παρουσιάσοµε εδώ. Σε κάθε σηµείο ο αναγνώστης του θυµάται αντίστοιχες φράσεις από τους ύµνους και το συναξάριο της εορτής και λεπτοµέρειες από την εικόνα της Κοιµήσεως, που εφιλοτέχνησαν βυζαντινοί ζωγράφοι: Η Παναγία µετά την ανάληψη του Χριστού καθηµερινώς πήγαινε στο ζωοδόχο µνήµα και προσεύχεται. Μια Παρασκευή ο αρχάγγελος Γαβριήλ παρουσιάζεται µπροστά της και την χαιρετά «Χαίρε, η γεννήσασα Χριστόν τον Θεόν ηµών. Ο Κύριος άκουσε την προσευχή σου και θα πορευθείς εις την ζωήν την αληθινήν και αδιάδοχον». Η Θεοτόκος επιστρέφει στον οίκον της, θυµιά και προσεύχεται στον Χριστό να της στείλει τον Ιωάννη και τους λοιπούς αποστόλους για να παρασταθούν στον θάνατό της. Η προσευχή της εισακούεται και πρώτος φθάνει, αρπαγείς από νεφέλη, ο Ιωάννης και σε λίγο επί νεφελών και οι λοιποί απόστολοι οι διεσπαρµένοι στα πέρατα του κόσµου. Την Κυριακή έρχεται µε την απαστράπτουσα δόξα Του και µε χιλιάδες αγγέλους ο Κύριος να παραλάβει την ψυχή της µητρός του. Εκείνη ευλογεί τους αποστόλους και τον κόσµο, δέεται για την σωτηρία όλων και αφού λαµβάνει την υπόσχεση ότι «πάσα ψυχή επικαλούµενη το όνοµά της ου µη καταισχυνθή, αλλ εύρη έλεος και παράκλησιν και αντόληψιν και παρρησίαν και εν τω νυν αιώνι και εν τω µέλλοντι», παραδίδει την αγία της ψυχή στα χέρια του Yιού της. Οι απόστολοι περιπτύσσονται το σκήνος και ψάλλοντες, µεταφέρουν την κλίνη µε το σώµα για ταφή. Ένας Εβραίος ονόµατι Ιεφωνίας ορµά και επιχειρεί «κατά της κλίνης», αλλ άγγελος Κυρίου µε «ξίφος πυρός» αποκόπτει τα χέρια του από των ώµων, που µένουν κρεµασµένα στην κλίνη. Αυτός µετανοεί και κολλώνται και πάλι τα χέρια του, ενώ οι απόστολοι ανενόχλητοι συνεχίζουν την εκφορά. Το σκήνος θάπτεται σε καινό µνηµείο στην Γεσθηµανή, την Τρίτη όµως ηµέρα «µετετέθη εν Παραδείσω» * Περιοδικό Ποιµήν, Ιούλιος - Αύγουστος 2004 WHEREFORE IT IS NEITHER WRONG NOR UNPROFITABLE TO SPEND MUCH TIME IN PRAYING, IF THERE BE LEISURE FOR THIS WITHOUT HINDERING OTHER GOOD AND NECESSARY WORKS TO WHICH DUTY CALLS US, ALTHOUGH EVEN IN THE DOING OF THESE, AS I HAVE SAID, WE OUGHT BY CHERISHING HOLY DESIRE TO PRAY WITHOUT CEASING. FOR TO SPEND A LONG TIME IN PRAYER IS NOT, AS SOME THINK, THE SAME THING AS TO PRAY WITH MUCH SPEAKING. MULTIPLIED WORDS ARE ONE THING, LONG-CONTINUED WARMTH OF DESIRE IS ANOTHER. FOR EVEN OF THE LORD HIMSELF IT IS WRITTEN, THAT HE CONTINUED ALL NIGHT IN PRAYER, AND IN THIS IS NOT AN EXAMPLE GIVEN TO US BY HIM WHO IS IN TIME AN INTERCESSOR SUCH AS WE NEED, AND WHO IS WITH THE FATHER ETERNALLY THE HEARER OF PRAYER? THE BRETHREN IN EGYPT ARE REPORTED TO HAVE VERY FREQUENT PRAYERS, BUT THESE VERY BRIEF, AND, AS IT WERE, SUDDEN AND EJACULATORY, LEST THE WAKEFUL AND AROUSED ATTENTION WHICH IS INDISPENSABLE IN PRAYER SHOULD BY PROTRACTED EXERCISES VANISH OR LOSE ITS KEENNESS. AND IN THIS THEY THEMSELVES SHOW PLAINLY ENOUGH, THAT JUST AS THIS ATTENTION IS NOT TO BE ALLOWED TO BECOME EXHAUSTED IF IT CANNOT CONTINUE LONG, SO IT IS NOT TO BE SUDDENLY SUSPENDED IF IT IS SUSTAINED. FAR BE IT FROM US EITHER TO USE MUCH SPEAKING IN PRAYER, OR TO REFRAIN FROM PROLONGED PRAYER, IF FERVENT ATTENTION OF THE SOUL CONTINUE. TO USE MUCH SPEAKING IN PRAYER IS TO EMPLOY A SUPERFLUITY OF WORDS IN ASKING A NECESSARY THING; BUT TO PROLONG PRAYER IS TO HAVE THE HEART THROBBING WITH CONTINUED PIOUS EMOTION TOWARDS HIM TO WHOM WE PRAY. FOR IN MOST CASES PRAYER CONSISTS MORE IN GROANING THAN IN SPEAKING, IN TEARS RATHER THAN IN WORDS. BUT HE SETTETH OUR TEARS IN HIS SIGHT, AND OUR GROANING IS NOT HIDDEN FROM HIM WHO MADE ALL THINGS BY THE WORD, AND DOES NOT NEED HUMAN WORDS ST. AUGUSTINE OF HIPPO, LETTER CXX, TO PROBA,

6 Most Holy Theotokos, Save Us Fr. Aris Metrakos It's hard to think about the Panagia* (Virgin Mary) without becoming reflective. Maybe it's the sweet face depicted on icons, or remembering the first time chanting the "Aspile"** or the "Kai dos imin"** in front of the congregation. For the Orthodox Christian, the Theotokos*** and the "warm and fuzzies" go together. Last Friday the Church chanted the Akathist to the Virgin Mary. In some Orthodox traditions, parts of this service had already been sung and read on the preceding four Fridays. In many ways, this venerable service which mixes together communal prayers, chanting by individuals, choral responses, and priestly intonations epitomizes Orthodox Christian worship. At the parish which I serve, the choir, congregation, and clergy prayed the Akathist with piety, dignity, and beauty. Only one thing was missing: congregants. On one of the most traditional services of Great Lent, the church was largely empty. After speaking with other parish priests, it seems that this less than exuberant turnout for the Panagia was not unique. At the risk of sounding like every other good-old-days-recalling middle-aged person who has ever lived might I say: "It didn't used to be this way." My wife and I remember worshiping together before we were married and as young newlyweds at churches that were consistently one-third to one-half full on the Friday evenings of Great Lent. Both of us agree that over the past quarter century participation at the Salutations Service has dwindled steadily. What's changed? I remember the chanting of the "good-old-days" and in all objectivity today's church music is generally better. Our choirs are well-prepared. Our clergy are faithful. My fear is that as a Church, American Orthodox Christians are drifting away from the Theotokos. Why the Panagia is Loved Orthodox apologists can draw on Biblical texts and extra-biblical sources to "justify" to outsiders the veneration of the Virgin Mary, but this approach always fall short of the mark. The emotions that are evoked when we sing together "Ti Ypermacho" and "Tin Oreotita" aren't borne out of Biblical proof texts. The awe and tenderness that fill our hearts at that moment come from the recollection of the way that she has answered our prayers. For two millennia the Theotokos has listened to the prayers of the faithful. That's why people turn to her in times of distress. They know she hears us and will intercede for us with her Son. Intercessory prayer can be a stroll on thin ice in the dialog between Orthodoxy and the world, but it's easy enough to explain. If I ask you to pray for me for this or that reason, why would I think that your prayers would be anything but more powerful when you pass from this life to the next! Fallen humanity is selfish and self-serving. We do those things that have a "pay-off." Faithful persons in times of distress cry out to the Panagia for only one reason: Intercessory prayer works. Losing Touch with the Panagia So why have many American Orthodox drifted away from Mary? Does this estrangement result from the influence of our heterodox brethren? Do we identify her with the Old World? I think we are no longer close to the Theotokos because we no longer understand the power of the Faith of the Orthodox. We need to pray expecting results. In our rational and often lukewarm approach to piety we might pray because "we're supposed to," or to make ourselves "feel good," but how many of us expect to change things when we pray? God answers prayers in His time and in His way, and, yes, some of our prayers are trivial -- to date no prayer to stop male-pattern baldness has been answered. But there is no doubt that in times of real need, our prayers are answered in profound and magnificent ways. Very often these answered pleas were made through the intercessions of the Theotokos. In times of distress and brokenness we need to be less clever and more humble. 6

7 Our lack of a reliance on the Panagia comes also from our self-reliance. In our affluent, comfortable I Did It My Way society, the notion of relying totally on God is essentially foreign. When we get in jam, we trust only in our own wits, will, and wisdom. The notion of being on one's knees, sobbing and pouring out one's heart to the Almighty runs counter to the American spirit, but it opens our hearts to the Holy Spirit. In those moments, like a drowning person reaching out his hands for a line tossed from a passing ship we exclaim "Most Holy Theotokos, save us." Mary is for the Faithful Akathists and Supplications to the Panagia are not mission services. If you know someone interested in Orthodoxy, invite him to Divine Liturgy or a catechism class. The veneration of Mary belongs to those persons who have internalized the message of Apostolic Christianity. This is not a call for the Orthodox to become modern day Gnostics or Corinthians, but rather to rediscover the essence of the Faith. To be an Orthodox Christian means to live with the promise of being able to live in communion with the Lord; to open the eyes of our heart so that we might experience tangibly His presence; to become "dead to sin and alive in Christ Jesus" not because we are adherents to some philosophical system, but because we are His sons and daughters. Why the World Needs the Panagia Can anyone imagine standing before an icon of the Theotokos and Christ and being "pro-choice?" Is it possible to read the account of the Nativity and not be determined to be the best parent and spouse that you can be? When your business is tanking, will you still cheat your creditors when you are uttering the words "Most Holy Theotokos, save us?" Can there be any more powerful counter to the specious allegation that Orthodoxy and male chauvinism are one and the same thing, than the love we have for the New Eve? The World (and the Church) Apart from the Panagia Turning our back on the Panagia comes with consequences. With this attitude comes a reason bound faith that can define "hypostasis" but never know the meaning of love. Without traditional piety we become convinced that Jesus told us a lot of good things about how we should live, while doubting that He has the power to change our lives. Some Rebuttals to Those Among Us Who are Uncomfortable with Mary Some modern Orthodox Christians don't like the words "Most Holy Theotokos, Save Us." They would prefer the words "intercede for us," reminding us that the exclamation "Save Us" is confusing to non- Orthodox. The veneration of Mary is not for the non-orthodox. Once people have been fully converted to Christ, the love of the Panagia follows naturally. The pious believer knows firsthand that Jesus is his Savior, but the drowning man does not cry out to the lifeguard, "Intercede for me!" Others among us who have been influenced by anthropology, sociology, evolutionary psychology, and the like tell us that lots of pagan cultures and belief systems have a "Mary-like" figure. That's no surprise. The Orthodox have always known about the Seminal Word -- the notion that, since all humans are made "in the image and likeness" of the same God, there would be an overlap in the religious beliefs of various cultures. Jesus Christ and His Church, the Orthodox continue, are a fulfillment of the traces of the Seminal Word deposited among all peoples. The myths associated with the "Mary-like" components of pagan beliefs are like stepping stones leading the way to the events of the Panagia's life and her continued intercessions on our behalf. All is Not Lost Last August 14 and 15, I had the privilege of serving at a monastery in Transylvania that is home to a wonderworking icon of the Panagia. Almost 200,000 pilgrims (many of whom had traveled days on foot to be there) spent two days venerating this icon and literally singing the praises of the Theotokos. In their contrition, many of the faithful crawled around the monastery chapel on their hands and knees. At the conclusion of the vigil on the eve of the Dormition, four monk priests placed the icon on a bier which was then hoisted on their shoulders. A procession of clergy paraded the icon three times around the church as 196,000 persons sang popular folk songs to the Panagia while waving huge boughs of basil. Only police and riot gates kept the exuberance from becoming absolute pandemonium. 7

8 Why is it that the number of people gathered in one spot in Romania to commemorate the Dormition exceeded the sum total of every American Orthodox Sunday morning congregation? Are we more sophisticated? Do we have better cable channels? My suspicion is that the hardships resulting from centuries of imperial oppression, the pain of a half-century of one of the most oppressive Communist regimes, and the fears stemming from today's economic uncertainties have cemented within the hearts of the Romanian people a dedication to one who is the Joy to All who Sorrow. Finally, please don't think that I am advocating simply for better attendance at Salutations or Paraklesis services. Instead, I am calling for a radical "Back to the Future" overhaul of American Orthodox piety that leads us to a future illumined and shaped by the power of intercessory prayer to the Panagia. To those American Orthodox Christians who adore the Virgin Mary, please pray that she will intercede in the hearts of all who have grown cold to her, so that the faithful of the New World might not abandon the Theotokos. To be sure, she has never abandoned us. * Panagia is a name given to the Virgin Mary in Orthodox Christian circles. ** Refers to prayers read during the Salutations (Paraklesis in Greek) services in which the Virgin Mary is honored. *** Theotokos is the Greek term given by the Council of Ephesus (431) which names the Virgin Mary and means the one who bore (or gave birth) to God. All the names applied to the Theotokos are Christological and confirm that the Jesus born of her is indeed the Son of God. Rev. Aris P. Metrakos is the pastor of Holy Trinity Greek Orthodox Church in Columbia, South Carolina. He is frequent retreat leader and speaker for both teens and adults. Prior to attending seminary, Fr. Aris was an aviator for the US Navy. He travels annually to Romania to help the Romanian Orthodox Church establish ministries for Romanian youth. You can contact Fr. Aris at FrMetrakos@orthodoxytoday.org. 8

9 Γιατί το χαµόγελο του Γέροντος Ιωσήφ είναι από την αιωνιότητα; 5 Ιουλίου, 2009 πριν Αξιότιµε Κύριε Παπανικολάου, Λίγες ώρες µετά τον ενταφιασµό του Γέροντος Ιωσήφ δηµοσιεύσατε στην ιστοσελίδα σας ένα άρθρο µε τον τίτλο «Η κηδεία του µακαρίου Γέροντος Ιωσήφ Βατοπαιδινού Χαµόγελο από την αιωνιότητα» περιγράφοντας µε λίγα λόγια το γεγονός βοηθούµενος και από λίγες φωτογραφίες. Η φωτογραφία του κεκοιµηµένου, χαµογελαστός όχι µόνο µε τα χείλη αλλά µε όλη την έκφραση του προσώπου του, έκανε µεγάλη εντύπωση στον κόσµο και το βλέπουµε από τα άρθρα και σχόλια σε πολλές ιστοσελίδες. Και όντως συναντά κανείς νεκρούς µε φωτεινό πρόσωπο, µε ειρηνική έκφραση, µε βαθειά ανάπαυση, αλλά πού το χαµόγελο; Αφ ενός όλοι οι πνευµατικοί Πατέρες λένε ότι η ώρα του θανάτου είναι φοβερή για τον άνθρωπο, αφ ετέρου διαβάζουµε στα Γεροντικά ότι και οι πιο προχωρηµένοι στην πνευµατική ζωή, από ταπείνωση, δεν ξεθάρρευαν πριν περάσουν στην άλλη ζωή όπου δεν υπάρχει πια κίνδυνος. Επί πλέον ο Γέροντας Ιωσήφ ήταν καρδιοπαθής και πολύ ταλαιπωρηµένος από την αρρώστια. Πώς λοιπόν κοιµήθηκε χαµογελώντας; Η απάντηση είναι: ΟΧΙ, δεν κοιµήθηκε χαµογελώντας, αλλά ΧΑΜΟΓΕΛΑΣΕ ΜΕΤΑ ΤΗΝ ΚΟΙΜΗΣΗ ΤΟΥ. Μετά συζήτηση µε µερικούς πατέρες της Μονής, σας µεταφέρουµε την διήγηση του γεγονότος. Οι δύο µοναχοί που ήταν µαζί του µέχρι την τελευταία στιγµή έτρεξαν να ειδοποιήσουν τον Γέροντα Εφραίµ και τους υπόλοιπους πατέρες και δεν πρόσεξαν τον κεκοιµηµένο, ο οποίος έµεινε µάλιστα µε το στόµα µισάνοιχτο. Ήρθαν λοιπόν να τον ετοιµάσουν σύµφωνα µε το µοναχικό τυπικό. Ο Γέροντας Εφραίµ έδωσε εντολή να του αφήσουν το πρόσωπο ακάλυπτο. Οι πατέρες προσπάθησαν να του κλείσουν το στόµα, αλλά ήταν αργά, το στόµα παρέµενε ανοιχτό. Έδεσαν µάλιστα µία γάζα γύρο να του κρατήσει το στόµα κλειστό, αλλά µετά που το έβγαλαν το στόµα άνοιξε πάλι. Είχαν περάσει περίπου 45 λεπτά από την κοίµησή του. - Γέροντα, θα φαίνεται άσχηµο έτσι µε το στόµα, τί να κάνουµε; - Όπως είναι, µην του καλύψετε το πρόσωπο! ΤΟ ΘΑΥΜΑ Τον έραψαν στον µοναχικό µανδύα όπως συνήθως. Όλη η διαδικασία να τοποθετηθεί στον µανδύα και να ραφεί διάρκεσε άλλα περίπου 45 λεπτά. Στην συνέχεια έκοψαν το ύφασµα γύρω από το πρόσωπό του, κατά την εντολή, και βρήκαν τον Γέροντα όπως τον βλέπουν πλέον όλοι, χαµογελαστός. Τους άκουσε και τους έκανε και αυτό το µικρό χατήρι, για να µην τους λυπήσει; Ή ήθελε να µας δώσει µια ιδέα για αυτό που είδε και την κατάσταση στην οποία βρίσκεται µετά την αναχώρησή του από την παρούσα ζωή; Το χαµόγελο του Γέροντος Ιωσήφ είναι το πρώτο υπερφυσικό γεγονός µετά την κοίµησή του και έγινε µεγάλη παρηγοριά για όλους. Παναγιώτης Κουτσού Δείτε: %cf%84%ce%bf%cf%85-%ce%b3%ce%ad%cf%81%ce%bf%ce%bd%cf%84%ce%bf%cf%82-%ce%b9%cf%89%cf%83%ce%ae%cf%86/ Ο ΑΝΘΡΩΠΙΝΟΣ ΠΡΟΟΡΙΣΜΟΣ ΕΙΝΑΙ Η ΘΕΩΣΗ, Ο ΑΓΙΑΣΜΟΣ. ΑΥΤΟΣ ΗΤΑΝ Ο ΣΚΟΠΟΣ ΤΗΣ ΘΕΙΑΣ ΕΝΑΝΘΡΩΠΗΣΕΩΣ. - ΓΕΡΟΝΤΑΣ ΙΩΣΗΦ ΒΑΤΟΠΑΙΔΙΝΟΣ 9

10 after rigor mortis Why is the smile of elder Joseph of Vatopedi from eternity? July 18, 2009 Honorable Mr. Papanikolaou, A few hours after the entombment of elder Joseph, you posted at your website an article with the title Funeral of Blessed Elder Joseph of Vatopedi A Smile From Eternity, describing in a few words the event aided by a few pictures. [transl's note: original greek article] The photograph of the reposed, who is smiling not only with his lips but with all the expression of his face, made a great impression on people, which we can see from the articles and comments in numerous web-sites. One can indeed come across dead people with a glowing face, a peaceful expression, but with never a smile. On the one hand all the spiritual fathers say that the time of death is horrifying for man. On the other hand we read in the book of the Sayings of the desert Fathers that even the most advanced ones, out of humility, did not let down their guard before enter eternal life, where there is no longer any danger. In addition, Elder Joseph had a major heart problem and he was very debilitated by this illness. So how did he repose smiling? The answer is: NO, he didn t repose smiling, but HE SMILED AFTER HIS REPOSE. After a conversation of us with some fathers of the monastery, we convey to you the story of the event. The two monks that were with him until the very last moment, sprinted to the abbot, Elder Ephraim, to let him and the rest of the fathers know about the repose of Elder Joseph and the former two didn t pay attention to the reposed, who was left with his mouth half-open. Thus, they came back to the cell, to prepare the reposed according to the monastic. Elder Ephraim ordered them to leave his face uncovered. The The miracle. fathers tried to close his mouth, but as it was quite late, his mouth remained open. They even tied a gauze around his head, so that his mouth would remain closed, but after they removed it his mouth opened up again. About 45 minutes had already gone, by since he had passed away. -Elder, what should we do, it looks bad with the mouth open? -Leave him as he is, do not cover his face! They sewed him inside his monastic mantle as according to monastic custom. The whole procedure so that he was put inside the mantle and sewed in took another 45. Then, they cut off the cloth around his face - according to the order - and found the elder as everybody can see him now, smiling. Did he listen to them and granted them this little favour, so that he didn t hurt their feelings? Or, was it that he wanted to grant us an indication what he saw and let us know the state in which he is now? The smile of elder Joseph of Vatopedi, is the first supernatural event after his repose and has become a great consolation for everybody. Panayiotis Koutsou To see all the before/after pictures, see AT ONCE I WAS COMPLETELY CHANGED AND FORGOT MYSELF. I WAS FILLED WITH LIGHT IN MY HEART AND OUTSIDE AND EVERYWHERE, NOT BEING AWARE THAT I EVEN HAD A BODY. THE PRAYER BEGAN TO SAY ITSELF WITHIN ME. - ELDER JOSEPH THE HESYCHAST. 10

11 SCHEDULE OF DIVINE SERVICES AUGUST 2009 SUNDAY 2 +8 TH SUNDAY OF MATTHEW. TRANSFER OF THE RELICS OF ST. STEPHEN THE MARTYR. ORTHROS 9:15AM; DIVINE LITURGY 10:30AM. TUESDAY 4 SERVICE OF THE SMALL PARAKLESIS TO THE MOST HOLY THEOTOKOS, 7:00PM THURSDAY (MORNING) 6 THURSDAY (EVENING) 6 +THE TRANSFIGURATION OF OUR LORD GOD AND SAVIOUR JESUS CHRIST. ORTHROS 9:15AM; DIVINE LITURGY 10:15AM. SERVICE OF THE SMALL PARAKLESIS TO THE MOST HOLY THEOTOKOS, 7:00PM SUNDAY 9 +9 TH SUNDAY OF MATTHEW. ST. MATTHIAS THE APOSTLE. ORTHROS 9:15AM; DIVINE LITURGY 10:30AM. TUESDAY THURSDAY 11 SERVICE OF THE SMALL PARAKLESIS TO THE MOST HOLY THEOTOKOS, 7:00PM 13 SERVICE OF THE SMALL PARAKLESIS TO THE MOST HOLY THEOTOKOS, 7:00PM FRIDAY SATURDAY SUNDAY 14 VESPERS: THE DORMITION OF THE THEOTOKOS. 7:00PM. 15 +THE DORMITION OF THE THEOTOKOS. ORTHROS 9:15AM; DIVINE LITURGY 10:15AM. 16 NO DIVINE LITURGY. FR. NIKOLAOS WILL BE TRAVELING TO GIMLI, MANITOBA WITH THE YOUTH OF OUR COMMUNITY TO PARTICIPATE IN CAMP METAMORPHOSIS WEST, THE GREEK ORTHODOX COMMUNITY CAMP IN WINNIPEG. IN CASE OF EMERGENCY, YOU CAN CALL HIM ON HIS CELLULAR PHONE (807) SUNDAY SUNDAY TH SUNDAY OF MATTHEW. APODOSIS OF THE DORMITION OF THE THEOTOKOS. ORTHROS 9:15AM; DIVINE LITURGY 10:30AM TH SUNDAY OF MATTHEW. PATRIARCHS ALEXANDER, PAUL AND JOHN. ORTHROS 9:15AM; DIVINE LITURGY 10:30AM. VOLUNTEERS NEEDED! AUGUST 5-9, 2009 SUPPORT YOUR COMMUNITY! 11

12 ΠΡΟΓΡΑΜΜΑ ΙΕΡΩΝ ΑΚΟΛΟΥΘΙΩΝ ΑΥΓΟΥΣΤΟΥ 2009 ΚΥΡΙΑΚΗ 2 +ΚΥΡΙΑΚΗ Η ΜΑΤΘΑΙΟΥ. ΑΝΑΚΟΜΙΔΗ ΛΕΙΨΑΝΩΝ ΠΡΩΤΟΜΑΡΤΥΡΟΣ ΣΤΕΦΑΝΟΥ. ΟΡΘΡΟΣ 9:15ΠΜ, ΘΕΙΑ ΛΕΙΤΟΥΡΓΙΑ 10:30ΠΜ. ΤΡΙΤΗ 4 ΑΚΟΛΟΥΘΙΑ ΤΗΣ ΜΙΚΡΑΣ ΠΑΡΑΚΛΗΣΕΩΣ ΕΙΣ ΤΗΝ ΥΠΕΡΑΓΙΑΝ ΘΕΟΤΟΚΟΝ. 7.00ΜΜ. ΠΕΜΠΤΗ (ΠΡΩΙ) 6 ΠΕΜΠΤΗ (ΒΡΑΔΥ) 6 +Η ΜΕΤΑΜΟΡΦΩΣΙΣ ΤΟΥ ΣΩΤΗΡΟΣ ΧΡΙΣΤΟΥ. ΟΡΘΡΟΣ 9:15ΠΜ, ΘΕΙΑ ΛΕΙΤΟΥΡΓΙΑ 10:15ΠΜ. ΑΚΟΛΟΥΘΙΑ ΤΗΣ ΜΙΚΡΑΣ ΠΑΡΑΚΛΗΣΕΩΣ ΕΙΣ ΤΗΝ ΥΠΕΡΑΓΙΑΝ ΘΕΟΤΟΚΟΝ. 7.00ΜΜ. ΚΥΡΙΑΚΗ 9 +ΚΥΡΙΑΚΗ Θ ΜΑΤΘΑΙΟΥ. ΑΓΙΟΥ ΜΑΤΘΙΑ ΑΠΟΣΤΟΛΟΥ. ΟΡΘΡΟΣ 9:15ΠΜ, ΘΕΙΑ ΛΕΙΤΟΥΡΓΙΑ 10:30ΠΜ. ΤΡΙΤΗ ΠΕΜΠΤΗ ΠΑΡΑΣΚΕΥΗ ΣΑΒΒΑΤΟ 11 ΑΚΟΛΟΥΘΙΑ ΤΗΣ ΜΙΚΡΑΣ ΠΑΡΑΚΛΗΣΕΩΣ ΕΙΣ ΤΗΝ ΥΠΕΡΑΓΙΑΝ ΘΕΟΤΟΚΟΝ. 7.00ΜΜ. 13 ΑΚΟΛΟΥΘΙΑ ΤΗΣ ΜΙΚΡΑΣ ΠΑΡΑΚΛΗΣΕΩΣ ΕΙΣ ΤΗΝ ΥΠΕΡΑΓΙΑΝ ΘΕΟΤΟΚΟΝ. 7.00ΜΜ. 14 ΕΣΠΕΡΙΝΟΣ: Η ΚΟΙΜΗΣΙΣ ΤΗΣ ΥΠΕΡΑΓΙΑΣ ΘΕΟΤΟΚΟΥ. 7.00ΜΜ 15 +Η ΚΟΙΜΗΣΙΣ ΤΗΣ ΥΠΕΡΑΓΙΑΣ ΘΕΟΤΟΚΟΥ. ΟΡΘΡΟΣ 9:15ΠΜ, ΘΕΙΑ ΛΕΙΤΟΥΡΓΙΑ 10:15ΠΜ. ΚΥΡΙΑΚΗ 16 ΔΕΝ ΕΧΕΙ ΑΚΟΛΟΥΘΙΑ. Ο Π. ΝΙΚΟΛΑΟΣ ΘΑ ΣΥΜΜΕΤΕΞΕΙ ΣΤΗΝ ΕΛΛΗΝΟΡΘΟΞΗ ΚΑΤΑΣΚΟΙΝΩΣΗ ΜΕ ΤΑ ΠΑΙΔΙΑ ΤΗΣ ΝΕΟΛΑΙΑΣ ΜΑΣ ΣΤΟ GIMLI, MANITOBA. ΑΝ ΥΠΑΡΞΕΙ ΑΝΑΓΚΗ, ΝΑ ΤΟΝ ΠΑΡΕΤΕ ΣΤΟ ΚΗΝΗΤΟ ΤΗΛΕΦΩΝΟ ΤΟΥ ΚΥΡΙΑΚΗ ΚΥΡΙΑΚΗ 23 +ΚΥΡΙΑΚΗ ΙΑ ΜΑΤΘΑΙΟΥ. ΑΠΟΔΟΣΙΣ ΚΟΙΜΗΣΕΩΣ ΘΕΟΤΟΚΟΥ. ΟΡΘΡΟΣ 9:15ΠΜ, ΘΕΙΑ ΛΕΙΤΟΥΡΓΙΑ 10:30ΠΜ. 30 +ΚΥΡΙΑΚΗ ΙΒ ΜΑΤΘΑΙΟΥ. ΑΛΕΞΑΝΔΡΟΥ, ΙΩΑΝΝΟΥ ΚΩΝΣΤΑΝΤΙΝΟΥΠΟΛΕΩΣ. ΟΡΘΡΟΣ 9:15ΠΜ, ΘΕΙΑ ΛΕΙΤΟΥΡΓΙΑ 10:30ΠΜ. VOLUNTEERS NEEDED! AUGUST 5-9, 2009 SUPPORT YOUR COMMUNITY! 12

13 a prophesy of the future lawlessness From a letter of the Optina Elder [and New Martyr] St. Anatoly the Younger (+1922) "...From that heresies will spread everywhere and deceive many people. The enemy of the human race will act with cunning in order to draw into heresy, if possible, even the elect. He will not begin by crudely rejecting the dogmas of the Holy Trinity, the divinity of Jesus Christ and the virtue of the Theotokos, but he will begin imperceptibly to distort the teachings and statutes of the Church and their very spirit, handed down to us by the Holy Fathers through the Holy Spirit. Few will notice these wiles of the enemy, only those more experienced in the spiritual life. Heretics will seize power over the Church and will place their servants everywhere; the pious will be regarded with contempt. He (the Lord) said, by their fruits ye shall know them, and so, by their fruits, as well as by the actions of the heretics, strive to distinguish them from the true pastors. These are spiritual thieves, plundering the spiritual flock, and they will enter the sheepfold (the Church), climbing up some other way, using force and trampling upon the divine statutes. The Lord calls them robbers (cf. St. John 10:1). Indeed, their first task will be the persecution of the true pastors, their imprisonment and exile, for without this it will be impossible for them to plunder the sheep. Therefore, my son, when you see the violation of patristic tradition and the divine order in the Church, the order established by God, know that the heretics have already appeared, although for the time being they may conceal their impiety, or they will distort the Divine Faith imperceptibly, in order to succeed better in seducing and enticing the inexperienced into the net. The persecution will be directed against not only pastors but against all servants of God, for all those ruled by heresy will not endure piety. Recognize these wolves in sheep s clothing by their proud dispositions and love of power. They will be slanderers, traitors, everywhere sowing enmity and malice; therefore the Lord said that by their fruits you will know them. True servants of God are humble, love their neighbor and are obedient to the Church. Monastics will be greatly oppressed by the heretics and monastic life will be scorned. Monasteries will become scarce, the number of monastics will decline, and those who remain will endure violence. These haters of monastic life, however, having only the appearance of piety, will strive to attract the monks to their side promising them protection and worldly goods, and threatening those who oppose them with expulsion. These threats will cause great despair among the fainthearted, but you, my son rejoice that you have lived until that time, for then the faithful who have not shown any other virtues, will receive crowns merely for standing firm in the faith, according to the word of the Lord (cf. St. Matthew 10:32). Fear the Lord my son. Fear to lose the crown prepared (for you), fear to be cast by Christ into the outer darkness and eternal torment. Stand bravely in the faith, and if necessary, endure persecution and other sorrows, for the Lord will be with you... and the holy martyrs and confessors, they will look upon you and your struggle with joy. But woe to the monks in those days who will be bound with possessions and riches, who because of love of peace will be ready to submit to the heretics. They will lull to sleep their conscience, saying, We are preserving and saving the monastery and the Lord will forgive us. The unfortunate and blind ones do not at all consider that through heresy the demons will enter the monastery and then it will no longer be a holy monastery, but merely walls from which grace will depart. God, however, is more mighty than the enemy, and He will never leave His servants. True Christians will remain until the end of this age, only they will choose to live in secluded, deserted places. Do not fear sorrows, rather fear pernicious heresy, for it strips us of grace and separates us from Christ. This is why the Lord commanded us to consider the heretic as a pagan and a publican. And so my son strengthen yourself in the grace of Jesus Christ. Hasten to confess the faith, to endure suffering as a good soldier of Jesus Christ (cf II St. Timothy 2:13), Who has said, Be faithful unto death, and I will give thee a crown of life (Rev.2:10). To Him, with the Father and the Holy Spirit, be honor, glory and dominion unto the ages of ages. Amen. 13

14 OUR MEMBERS So far only 95 people have submitted their membership dues for We ask and encourage everyone to do so as soon as possible. Each member is indispensable for the well being and functioning of our parish. We thank all who have taken the time to submit their membership dues already as of July 28, 2009: 1. Mr. Gavriil Aspropotamitis 2. Mr. Peter Avgeropoulos 3. Mrs. Joyce Avgeropoulos 4. Mr. Nick Balina 5. Ms. Cathy Biniaris 6. Mr. Anthony Biniaris 7. Mr. George Biniaris 8. Mrs. Toni Biniaris 9. Mr. Charlie Biniaris 10. Mrs. Irene Biniaris 11. Mrs. Katerina Biniaris 12. Mrs. Athena Blieske 13. Mr. Michael Boote *** 14. Mr. George Callianteris 15. Mrs. Reena Callianteris 16. Mr. Tax Callianteris 17. Mr. Gus Chimbakis 18. Mrs. Helen Chimbakis 19. Mr. George Comminos 20. Mr. Andre Comminos 21. Mrs. Nitsa Comminos 22. Mr. Bill Comminos 23. Mrs. Tarja Comminos 24. Mr. Peter Comminos 25. Mr. Paul Dowhos* 26. Mrs. Vicki Dowhos 27. Mrs. Bayba Frattolin 28. Mrs. Tara Giardetti 29. Mr. Peter Giardetti 30. Mrs. Sheila Glymitsas 31. Mr. Harry Glymitsas 32. Mrs. Toula Glymitsas 33. Mr. Bill Hatzis 34. Mrs. Stella Hatzis 35. Mr. Demetris Hatzis 36. Miss Debbie Hatzis 37. Mr. Jamie Hatzis 38. Mr. Paul Imperius ** 39. Mrs. Christine Imperius ** 40. Mrs. Lisa Kahramanos 41. Mr. Andy Karanasos 42. Mrs. Lori Karanasos 43. Mr. Nick Koukos 44. Mrs. Joyce Koukos 45. Mr. Ray Leino 46. Mrs. Virginia Leino 47. Mr. Christopher Lent 48. Mrs. Joanne Lent 49. Mr. Jack Lotsios 50. Mrs. Effie Lotsios 51. Ms. Dolores Maki 52. Ms. Maria Morakis 53. Mr. Emmanuel Mousataos 54. Mr. Tom Marinis ** 55. Mr. Rob Mayer 56. Mrs. Theresa Mayer 57. Mrs. Helen Machairas 58. Mrs. Matina Mellas 59. Mr. Tom Mellas 60. Mrs. Smaragde Mellas 61. Ms. Georgina Mellas 62. Mrs. Bessie Melville 63. Mrs. Athina Morakis 64. Ms. Maria Morakis 65. Mr. John Pantoulias 66. Mr. Peter Pantoulias 67. Mrs. Helen Pantoulias 68. Mrs. Maria Pantoulias 69. Mrs. Nikki Pantoulias 70. Mr. John Pavlou 71. Mrs. Maria Pavlou 72. Mr. Tom Pavlou 73. Mrs. Rosa Pavlou 74. Mr. Costa Pazianos 75. Mrs. Virginia Pazianos 76. Mr. Jim Pazianos ** 77. Mr. Steve Scollie * 78. Mr. Andrew Sheare 79. Mrs. Cathy Sheare 80. Mrs. Rose Sourtzis 81. Mr. Achileas Stathopoulos 82. Mrs. Irene Stathopoulos 83. Mr. Emilios Stefanidis 84. Mrs. Xeni Theodore 85. Mr. Andrew Todd *** 86. Mr. Constantine Tsekouras 87. Mrs. Jane Tsekouras 88. Ms. Elaine Tsekouras 89. Mr. Harry Tsekouras 90. Mrs. Lily Tsekouras 91. Mr. Gus Tsentouros 92. Mrs. Ploumi Vlotaros 93. Mrs. Athina Vlotaros 94. Miss Georgina Voulgaris 95. Mrs. Effie Voulgaris * Associate Membership ** Enhanced Membership *** Student Membership Q: What does it cost to be a member of the Orthodox Church? A: It costs you your life! Q: No, I mean in dollars and cents! A: It costs you all that you have! Q: You must be joking! A: No, it's the truth. When you commit yourself to Jesus Christ and His Church, you will come to understand that everything you possess is a gift from Him to be used for His glory. For example, if you are living as best you can, according to Jesus Christ's teachings, your life is giving glory to God. Then even your grocery bill for the food, which sustains and nourishes your life, is a contribution to the glory of God. This is the Orthodox understanding of the term "stewardship". 14

15 Where? Holy Trinity Greek Orthodox Church parking lot (church hall if bad weather) When? Saturday, August 29, am 1pm Bring your household, functional items in a cardboard box, labelled yard sale and leave them in the church hall for the church to sell in this fundraising venture. Proceeds go towards the Church and Community. 15

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18 VOLUNTEERS NEEDED! EVERYONE WELCOME! Tuesday, August 11, 2009 ALL BINGOS ARE AT THE C.L.E. LOCATION at 5:45 PM 18

19 Thank you to our sponsors: YOUR AD HERE. SUPPORT OUR COMMUNITY. 19

20 ORTHODOXY AROUND THE WORLD MOUNT ATHOS, GREECE - On July 1, 2009, Elder Joseph of Vatopedi, Mount Athos, reposed in the Lord. His grace filled appearance in blessed repose is a Testament to how God blesses those who sincerely struggle to live a life of holiness. He was one of the two remaining disciples of the Holy Elder Joseph the Hesychast. He arrived at New Skete, Mount Athos, in 1946 from Cyprus. In New Skete he joined the brotherhood of Elder Joseph the Hesychast and there began his ascetic struggles. From 1987 he lived in the Monastery of Vatopedi where he reposed. 20