GOOD LENTEN JOURNEY ΚΑΛΗ ΣΑΡΑΚΟΣΤΗ

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1 Saints Constantine and Helen Greek Orthodox Churc h of Washington, DC Forgiveness Sunday February 26, 2017 GOOD LENTEN JOURNEY ΚΑΛΗ ΣΑΡΑΚΟΣΤΗ Church Service Schedule: 02/27/17-03/05/17 All Church Services will be at Chapel unless otherwise specified 02/27//17 Great Compline: 6:00pm 02/28/17 Great Compline: 6:00pm 03/01/17 9th Hour followed by Presanctified Liturgy: 5:30pm 03/02/17 Great Compline: 6:00pm 03/03/17 9th Hour followed by Presanctified Liturgy: 8:00am 03/03/17 1st Salutations to the Theotokos: 7:00pm 03/04/17 3rd Saturday of Souls The Commemoration of the Miracle of Kollyva wrought by St Theodore Tyro: Divine Liturgy Only: St. Andrew 03/04/17 Great Vespers: 5:00pm 03/05/17 Sunday of Orthodoxy: Orthros: 7:00am & Divine Liturgy: St. Andrew

2 Greek Dance Ministry Performance TODAY!! Immediately following the Divine Liturgy in the church hall. Please join us and support our YOUTH!! 2

3 Join in the fun at Sts. Constantine and Helen s APOKRIATIKO GLENDI TONIGHT!!!!!! Sunday, February 26 th, :00pm 10:00pm $30 per Adult -$20 Kids 10 & Under Saint Andrew Ukrainian Cathedral Hall New Hampshire Ave. Silver Spring, MD Buffet Dinner-Dessert Live Music Raffle Cash Bar Tickets available after church Or call Terri Karadimas: Voula Vithoulkas:

4 HOW TO FOLLOW THE CHURCH SERVICES ON YOUR SMART PHONE/IPAD Matins. Tap on GR-EN Text/Music. Step 1: Open your smart phone/ipad. Step 2: Turn on WiFi. Step 3: Select WiFi name: Greek Orthodox Step 4: Use password: greekwireless Step 5: Launch a browser. Type in Step 6: Select the date of the service. You will see Step 7: When Matins is completed go back to the Table of Contents and tap on Divine Liturgy. Tap on GR-EN Text/Music. You re done Follow the Divine Liturgy complete in either Greek or English!! 4

5 YMNOI THΣ ΗΜΕΡΑΣ Ἀπολυτίκιον Ἀναστάσιμον./Ἠχος γʹ. Εὐφραινέσθω τὰ οὐράνια, ἀγαλλιάσθω τὰ ἐπίγεια, ὅτι ἐποίησε κράτος, ἐν βραχίονι αὐτοῦ, ὁ Κύριος, ἐπάτησε τῷ θανάτῳ τὸν θάνατον, πρωτότοκος τῶν νεκρῶν ἐγένετο, ἐκ κοιλίας ᾅδου ἐρρύσατο ἡμᾶς, καὶ παρέσχε τῷ κόσμῳ τὸ μέγα ἔλεος. Aπολυτίκιον Αγ. Κωνσταντίνου & Ελένης Τοῦ Σταυροῦ σου τὸν τύπον ἐν οὐρανῷ θεασάμενος, καὶ ὡς ὁ Παῦλος τὴν κλήσιν οὐκ ἐξ ἀνθρώπων δεξάμενος, ὁ ἐν βασιλεύσιν, Ἀπόστολός σου Κύριε, Βασιλεύουσαν πόλιν τὴ χειρί σου παρέθετο ἣν περίσωζε διὰ παντὸς ἐν εἰρήνῃ, πρεσβείαις τῆς Θεοτόκου, μόνε Φιλάνθρωπε. HYMNS OF THE DAY Resurrectional Apolytikion./Mode 3. Let the heavens sing for joy, and let everything on earth be glad. For with His Arm the Lord has worked power. He trampled death under foot by means of death; and He became the firstborn from the dead. From the maw of Hades He delivered us; and He granted the world His great mercy. Apolytikion of Saints Constantine & Helen Having seen the image of Thy Cross in Heaven, and like Paul, having received the call not from men, Thine apostle among kings entrusted the commonwealth to Thy hand, O Lord. Keep us always in peace, by the intercessions of the Theotokos, O only Friend of man. Aπολυτίκιον Αγ. Ανδρέα Ὡς τῶν Ἀποστόλων Πρωτόκλητος, καὶ τοῦ Κορυφαίου αὐτάδελφος, τὸν Δεσπότην τῶν ὅλων Ἀνδρέα ἱκέτευε, εἰρήνην τὴ οἰκουμένη δωρήσασθαι, καὶ ταὶς ψυχαὶς ἡ μῶν τὸ μέγα ἔλεος. Apolytikion of St. Andrew As first of the Apostles to be called, O Andrew, brother of him (Peter) who was foremost, beseech the Master of all to grant the world peace and our souls great mercy. Κοντάκιον/Ἦχος πλ. βʹ. Τῆς σοφίας ὁδηγέ, φρονήσεως χορηγέ, τῶν ἀφρόνων παιδευτά, καὶ πτωχῶν ὑπερασπιστά, στήριξον, συνέτισον τὴν καρδίαν μου Δέσποτα. Σὺ δίδου μοι λόγον, ὁ τοῦ Πατρός Λόγος ἰδοὺ γὰρ τὰ χείλη μου, οὐ μὴ κωλύσω ἐν τῷ κράζειν σοι Ἐλεῆμον, ἐλέησόν με τὸν παραπεσόντα. Kontakion/Mode pl. 2. O guide to wisdom, provider of prudence, disciplinarian of fools, and defender of the poor, fortify and discipline my heart, O Master; You, give me a word, O Word of the Father. For behold, I will not hinder my lips from crying to You: O merciful Lord, have mercy on me who have fallen. 5

6 Ο ΑΠΟΣΤΟΛΟΣ Πρὸς Ρωμαίους 13:11-14, 14:1-4 Ἀδελφοί, νῦν ἐγγύτερον ἡμῶν ἡ σωτηρία ἢ ὅτε ἐπιστεύσαμεν. Ἡ νὺξ προέκοψεν, ἡ δὲ ἡμέρα ἤγγικεν ἀποθώμεθα οὖν τὰ ἔργα τοῦ σκότους, καί ἐνδυσώμεθα τὰ ὅπλα τοῦ φωτός. Ὡς ἐν ἡμέρᾳ, εὐσχημόνως περιπατήσωμεν, μὴ κώμοις καὶ μέθαις, μὴ κοίταις καὶ ἀσελγείαις, μὴ ἔριδι καὶ ζήλῳ. Ἀλλʼ ἐνδύσασθε τὸν κύριον Ἰησοῦν Χριστόν, καὶ τῆς σαρκὸς πρόνοιαν μὴ ποιεῖσθε, εἰς ἐπιθυμίας. Τὸν δὲ ἀσθενοῦντα τῇ πίστει προσλαμβάνεσθε, μὴ εἰς διακρίσεις διαλογισμῶν. Ὃς μὲν πιστεύει φαγεῖν πάντα, ὁ δὲ ἀσθενῶν λάχανα ἐσθίει. Ὁ ἐσθίων τὸν μὴ ἐσθίοντα μὴ ἐξουθενείτω, καὶ ὁ μὴ ἐσθίων τὸν ἐσθίοντα μὴ κρινέτω ὁ θεὸς γὰρ αὐτὸν προσελάβετο. Σὺ τίς εἶ ὁ κρίνων ἀλλότριον οἰκέτην; Τῷ ἰδίῳ κυρίῳ στήκει ἢ πίπτει. Σταθήσεται δέ δυνατὸς γάρ ἐστιν ὁ θεὸς στῆσαι αὐτόν. Ο ΑΠΟΣΤΟΛΟΣ Στα Νεα Ελληνικα Πρὸς Ρωμαίους 13:11-14, 14:1-4 Και αυτά θα τα πράττωμεν, έχοντες υπ' όψιν μας την προσωρινότητα και βραχύτητα της παρούσης ζωής και ότι ακόμη είναι πλέον ώρα να εξυπνήσωμεν από τον ύπνον της πνευματικής ραθυμίας, που μας κάνει νωθρούς δια τα καλά έργα. Διότι τώρα είναι πιο κοντά η ημέρα της σωτηρίας και απολυτρώσεώς μας, παρ' όσον ήτο τότε που επιστεύσαμεν. Η νύχτα, δηλαδή η παρούσα ζωη, που ομοιάζει με νύχτα, έχει πλέον προχωρήσει η δε ημέρα της μελλούσης ζωής και της εκδημίας μας προς τον ουρανόν επλησίασε. Ας αποθέσωμεν, λοιπόν, και ας πετάξωμεν από την ψυχήν μας και την ζωήν μας τα έργα του σκότους και ας ενδυθώμεν, σαν φωτεινά όπλα, τα έργα της αρετής. Ας ζώμεν και ας φερώμεθα με ευπρέπειαν και σεμνότητα, όπως εκείνος, που περιπατεί κατά το διάστημα της ημέρας και τον βλέπουν οι άνθρωποι. Οχι με αμαρτωλά φαγοπότια και μέθας, ούτε με πράξεις αισχράς και εξευτελιστικάς ούτε με φιλονεικίας και ζηλοφθονίας. Αλλά, σαν πολυτιμότατον φέρεμα της ψυχής σας, ενδυθήτε τον Κυριον Ιησούν Χριστόν, ώστε να ζήτε εν τω Χριστώ και ο Χριστός να ζη εις σας και μη φροντίζετε δια τας ικανοποιήσεις των ατάκτων και παρανόμων επιθυμιών της σαρκός. Εκείνον τον αδελφόν, που είναι αδύνατος κατά την πίστιν (και προσέχει περισσότερον τους εξωτερικούς τύπους, όπως είναι π,χ. η διάκρισις των φαγητών σύμφωνα με τον μωσαϊκόν Νομον) πρέπει να τον δέχεσθε και να τον αγκαλιάζετε με στοργήν, χωρίς να συζητήτε και να επικρίνετε τας αντιλήψστου. Αλλος μεν πιστεύει, ότι έχει το δικαίωμα να τρώγη όλα τα φαγητά ο ασθενής όμως κατά την πίστιν τρώγει λάχανα, διότι φοβείται μήπως μολυνθή από τα άλλα φαγητά και χάση την ψυχήν του. Εκείνος που έχει φωτισμένην πίστιν και τρώγει από όλα, ας μη καταφρονή και εξευτελίζη ως ολιγόπιστον και στενοκέφαλον τον άλλον. Και εκείνος πάλιν που δεν τρώγει από όλα, ας μη κατακρίνη τον άλλον διότι και αυτόν ο Θεός τον έχει δεχθή και προσλάβει εις την Εκκλησίαν του. Επειτα συ ποίος είσαι που κατακρίνεις ξένον δούλον; Εάν στέκεται η εάν πίπτη, είναι υπεύθυνος απέναντι του Κυρίου του. Συ τον κατακρίνεις, αυτός όμως (εάν καταφύγη στον Θεόν) θα σταθή. Διότι ο Θεός έχει την δύναμιν να στήση και να στερεώση αυτόν εις την πίστιν. ΤΗΕ EPISTLE St. Paul's Letter to the Romans 13:11-14; 14:1-4 Brethren, salvation is nearer to us now than when we first believed; the night is far gone, the day is at hand. Let us then cast off the works of darkness and put on the armor of light; let us conduct ourselves becomingly as in the day, not in reveling and drunkenness, not in debauchery and licentiousness, not in quarreling and jealousy. But put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires. As for the man who is weak in faith, welcome him, but not for disputes over opinions. One believes he may eat anything, while the weak man eats only vegetables. Let not him who eats despise him who abstains, and let not him who abstains pass judgment on him who eats; for God has welcomed him. Who are you to pass judgment on the servant of another? It is before his own master that he stands or falls. And he will be upheld, for God is able to make him stand. 6

7 ΤΟ ΕΥΑΓΓΕΛΙΟΝ Κατὰ Ματθαῖον 6:14-21 Εἶπεν ὁ Κύριος Εὰν γὰρ ἀφῆτε τοῖς ἀνθρώποις τὰ παραπτώματα αὐτῶν, ἀφήσει καὶ ὑμῖν ὁ πατὴρ ὑμῶν ὁ οὐράνιος ἐὰν δὲ μὴ ἀφῆτε τοῖς ἀνθρώποις τὰ παραπτώματα αὐτῶν, οὐδὲ ὁ πατὴρ ὑμῶν ἀφήσει τὰ παραπτώματα ὑμῶν. Οταν δὲ νηστεύητε, μὴ γίνεσθε ὥσπερ οἱ ὑποκριταὶ σκυθρωποί ἀφανίζουσι γὰρ τὰ πρόσωπα αὐτῶν ὅπως φανῶσι τοῖς ἀνθρώποις νηστεύοντες ἀμὴν λέγω ὑμῖν ὅτι ἀπέχουσι τὸν μισθὸν αὐτῶν. σὺ δὲ νηστεύων ἄλειψαί σου τὴν κεφαλὴν καὶ τὸ πρόσωπόν σου νίψαι,ὅπως μὴ φανῇς τοῖς ἀνθρώποις νηστεύων, ἀλλὰ τῷ πατρί σου τῷ ἐν τῷ κρυπτῷ, καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι ἐν τῷ φανερῷ. Μὴ θησαυρίζετε ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς, ὅπου σὴς καὶ βρῶσις ἀφανίζει, καὶ ὅπου κλέπται διορύσσουσι καὶ κλέπτουσι θησαυρίζετε δὲ ὑμῖν θησαυροὺς ἐν οὐρανῷ, ὅπου οὔτε σὴς οὔτε βρῶσις ἀφανίζει, καὶ ὅπου κλέπται οὐ διορύσσουσιν οὐδὲ κλέπτουσιν ὅπου γάρ ἐστιν ὁ θησαυρὸς ὑμῶν, ἐκεῖ ἔσται καὶ ἡ καρδία ὑμῶν. ΤΟ ΕΥΑΓΓΕΛΙΟΝ Στα Νεα Ελληνικα Κατὰ Ματθαῖον 6:14-21 Πρέπει δε να έχετε υπ' όψιν σας ότι, αν και σεις συγχωρήτε με όλην σας την καρδιά τα αμαρτήματα που έκαμαν εις σας οι άλλοι, και ο Πατήρ σας ο ουράνιος θα συγχωρήση τα ιδικά σας αμαρτήματα. Εάν όμως δεν δώσετε συγχώρησιν στους ανθρώπους δια τα αμαρτήματά των, τότε ούτε ο Πατήρ σας θα συγχωρήση τας ιδικά σας αμαρτίας. Οταν δε νηστεύητε, μη γίνεσθε όπως οι υποκριταί, σκυθρωποί και κατηφείς, διότι αυτοί αλλοιώνουν και μαραίνουν το πρόσωπόν των, παίρνουν την εμφάνισιν αδυνατισμένου ανθρώπου, δια να φανούν στους άλλους ότι νηστεύουν αληθινά σας λέγω ότι απολαμβάνουν ολόκληρον τον μισθόν των,δηλαδή τους επαίνους των ανθρώπων. Συ όμως, όταν νηστεύης, περιποιήσου την κόμην σου και νίψε το πρόσωπόν σου, όπως συνηθίζεις. Δια να μη φανής στους ανθρώπους ότι νηστεύεις, αλλά στον Πατέρα σου τον επουράνιον, ο οποίος ευρίσκεται αόρατος παντού και εις τα πλέον απόκρυφα μέρη. Και ο Πατήρ σου, που βλέπει και τα κρυπτά, θα σου αποδώση εις τα φανερά την αμοιβήν σου. Μη συσσωρεύετε δια τον εαυτόν σας θησαυρούς έδω εις την γην, όπου ο σκόρος και η αποσύνθεσις καταστρέφουν και αφανίζουν, και όπου οι κλέπται διατρυπούν τοίχους και χρηματοκιβώτια και κλέπτουν. Να θησαυρίζετε όμως δια τον εαυτόν σας και να αποταμιεύετε θησαυρούς στον ουρανόν, όπου ούτε ο σκόρος ούτε η σαπίλα αφανίζουν, και όπου οι κλέπται δεν τρυπούν τοίχους και δεν κλέπτουν. Διότι, όπου είναι ο θησαυρός σας, εκεί θα είναι και η καρδία σας (Εις τον ουρανόν ο θησαυρός σας, στον ουρανόν και η καρδία σας). THΕ GOSPEL Matthew 6:14-21 The Lord said, "If you forgive men their trespasses, your heavenly Father also will forgive you; but if you do not forgive men their trespasses, neither will your Father forgive your trespasses. "And when you fast, do not look dismal, like the hypocrites, for they disfigure their faces that their fasting may be seen by men. Truly, I say to you, they have received their reward. But when you fast, anoint your head and wash your face, that your fasting may not be seen by men but by your Father who is in secret; and your Father who sees in secret will reward you. "Do not lay up for yourselves treasures on earth, where moth and rust consume and where thieves break in and steal, but lay up for yourselves treasures in heaven, where neither moth nor rust consumes and where thieves do not break in and steal. For where your treasure is, there will your heart be also." 7

8 ΣΥΜΒΟΛΟΝ ΤΗΣ ΠΙΣΤΕΩΣ Πιστεύω εἰς ἕνα Θεόν, Πατέρα, Παντοκράτορα, ποιητὴν οὐρανοῦ καὶ γῆς, ὁρατῶν τε πάντων καὶ ἀοράτων. Καὶ εἰς ἕνα Κύριον Ἰησοῦν Χριστόν, τὸν Υἱὸν τοῦ Θεοῦ τὸν μονογενῆ, τὸν ἐκ τοῦ Πατρὸς γεννηθέντα πρὸ πάντων τῶν αἰώνων φῶς ἐκ φωτός, Θεὸν ἀληθινὸν ἐκ Θεοῦ ἀληθινοῦ, γεννηθέντα οὐ ποιηθέντα, ὁμοούσιον τῷ Πατρί, δι' οὗ τὰ πάντα ἐγένετο. Τὸν δι' ἡμᾶς τοὺς ἀνθρώπους καὶ διὰ τὴν ἡμετέραν σωτηρίαν κατελθόντα ἐκ τῶν οὐρανῶν καὶ σαρκωθέντα ἐκ Πνεύματος Ἁγίου καὶ Μαρίας τῆς Παρθένου καὶ ἐνανθρωπήσαντα. Σταυρωθέντα τε ὑπὲρ ἡμῶν ἐπὶ Ποντίου Πιλάτου, καὶ παθόντα καὶ ταφέντα. Καὶ ἀναστάντα τῇ τρίτῃ ἡμέρα κατὰ τὰς Γραφάς. Καὶ ἀνελθόντα εἰς τοὺς οὐρανοὺς καὶ καθεζόμενον ἐκ δεξιῶν τοῦ Πατρός. Καὶ πάλιν ἐρχόμενον μετὰ δόξης κρῖναι ζῶντας καὶ νεκρούς, οὗ τῆς βασιλείας οὐκ ἔσται τέλος. Καὶ εἰς τὸ Πνεῦμα τὸ Ἅγιον, τὸ Κύριον, τὸ ζωοποιόν, τὸ ἐκ τοῦ Πατρὸς ἐκπορευόμενον, τὸ σὺν Πατρὶ καὶ Υἱῷ συμπροσκυνούμενον καὶ συνδοξαζόμενον, τὸ λαλῆσαν διὰ τῶν προφητῶν. Εἰς μίαν, Ἁγίαν, Καθολικὴν καὶ Ἀποστολικὴν Ἐκκλησίαν. Ὁμολογῶ ἓν βάπτισμα εἰς ἄφεσιν ἁμαρτιῶν. Προσδοκῶ ἀνάστασιν νεκρῶν. Καὶ ζωὴν τοῦ μέλλοντος αἰῶνος. Ἀμήν. THE NICENE CREED I believe in one God, Father Almighty, Creator of heaven and earth and of all things visible and invisible. And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all ages. Light of Light, true God of true God, begotten not created, of one essence with the Father through Whom all things were made. Who for us men and for our salvation came down from heaven and was incarnate of the Holy Spirit and the Virgin Mary and became man. He was crucified for us under Pontius Pilate. He suffered and was buried. And He rose on the third day, according to the Scriptures. He ascended into heaven and is seated at the right hand of the Father. And He will come again with glory to judge the living and dead. His kingdom shall have no end. And in the Holy Spirit, the Lord, the Creator of life, Who proceeds from the Father, Who together with the Father and the Son is worshipped and glorified, Who spoke through the prophets. In one, holy, catholic, and apostolic Church. I confess one baptism for the forgiveness of sins. I look for the resurrection of the dead and the life of the age to come. Amen. ΚΥΡΙΑΚΗ ΠΡΟΣΕΥΧΗ Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς, ἁγιασθήτω τὸ ὄνομά σου. Ἐλθέτω ἡ βασιλεία σου. Γενηθήτω τὸ θέλημά σου, ὡς ἐν οὐρανῷ καὶ ἐπὶ τῆς γῆς. Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον. Καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφίεμεν τοῖς ὀφειλέταις ἡμῶν. Καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ρῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. THE LORD S PRAYER Our Father, who art in heaven, hallowed be Thy name. Thy kingdom come, Thy will be done, on earth as it is in heaven. Give us this day our daily bread; and forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. ΕΥΧΕΣ ΠΡΟ ΤΗΣ ΘΕΙΑΣ ΚΟΙΝΩΝΙΑΣ Πιστεύω, Κύριε, και ομολογώ ότι συ ει αληθώς ο Χριστός, ο Υιός του Θεού του ζώντος, ο ελθών εις τον κόσμον αμαρτωλούς σώσαι, ων πρώτος ειμί εγώ. Έτι πιστεύω, ότι τούτο αυτό εστί το αχράντον Σώμα σου και τούτο αυτό εστί το τίμιον Αίμα σου. Δέομαι ουν σου, ελέησόν με και συγχώρησον μοι τα παραπτώματά μου, τα εκούσια και τα ακούσια, τα εν λόγω, τα εν έργω, τα εν γνώσει και αγνοία, και αξίωσόν με ακατακρίτως μετασχείν των αχράντων σου μυστηρίων, εις άφεσιν αμαρτιών, και εις ζωήν αιώνιον. Αμήν. Ιδού βαδίζω προς Θείαν Κοινωνίαν, Πλαστουργέ, μη φλέξης με τη μετουσία, Πυρ γαρ υπάρχεις τους αναξίους φλέγον. Αλλ ουν κάθαρον εκ πάσης με κηλίδος. Του Δείπνου σου του μυστικού, σήμερον, Υιέ Θεού, κοινωνόν με παράλαβε, ου μη γαρ τοις εχθροίς σου το μυστήριον είπω, 8

9 ου φίλημα σοι δώσω, καθάπερ ο Ιούδας, αλλ ως ο Ληστής ομολογώ σοι. Μνήσθητι μου Κύριε, εν τη βασιλεία σου. Θεουργόν Αίμα φρίξον, άνθρωπε βλέπων, Άνθραξ γαρ εστί τους αναξίους φλέγων, Θεού το Σώμα, και θεοί με, και τρέφει, Θεοί το πνεύμα, τον δε νουν τρέφει ξένως. Έθελξας πόθω με Χριστέ, και ηλλοίωσας τω θείω έρωτι, αλλά κατάφλεξον πυρί αϋλω τας αμαρτίας μου, και εμπλησθήναι της εν σοι τρυφής καταξίωσον, ίνα τας δύο σκιρτών μεγαλύνω, Αγαθέ, παρουσίας σου. Εν ταις λαμπρότησι των αγίων σου, πως εισελεύσομαι ο ανάξιος; Εάν γαρ τολμήσω συνεισελθείν εις τον νυμφώνα, ο χιτών με ελέγχει. Ότι ουκ έστι του γάμου, και δέσμιος εκβαλούμαι υπό των Αγγέλων, καθάρισον, Κύριε, τον ρύπον της ψυχής μου, και σώσον με, ως φιλάνθρωπος. Δέσποτα φιλάνθρωπε, Κύριε Ιησού Χριστέ, ο Θεός μου, μη εις κρίμα μοι γένοιτο τα Άγια ταύτα, δια το ανάξιον είναι με, αλλ εις κάθαρσιν και αγιασμόν ψυχής τε και σώματος, και εις αρραβώνα μελλούσης ζωής και βασιλείας. Εμοί δε το προσκολλάσθαι τω Θεώ αγαθόν εστί, τίθεσθαι εν τω Κυρίω την ελπίδα της σωτηρίας μου. Του Δείπνου σου του μυστικού, σήμερον, Υιέ Θεού, κοινωνόν με παράλαβε, ου μη γαρ τοις εχθροίς σου το μυστήριον είπω, ου φίλημα σοι δώσω, καθάπερ ο Ιούδας, αλλ ως ο Ληστής ομολογώ σοι. Μνήσθητι μου Κύριε, εν τη βασιλεία σου. PRAYERS BEFORE HOLY COMMUNION I believe, Lord, and I confess, that You are truly the Christ, the Son of the living God, Who came into the world to save sinners, of whom I am the first. Moreover, I believe that this is Your immaculate Body, and that this is Your precious Blood. Wherefore, I pray to You: have mercy on me, and forgive me my transgressions, those voluntary and involuntary, those in word, those in deed, those in knowledge and those in ignorance; and make me worthy to partake of Your immaculate Mysteries without condemnation, for the remission of sins and life everlasting. Amen. Behold, I approach for divine Communion; Creator, burn me not as I partake; For You are Fire, which burns the unworthy. But, rather, cleanse me from every impurity. Of Your Mystical Supper, Son of God, receive me today as a communicant; for I will not speak of the Mystery to Your enemies; nor will I give You a kiss, as did Judas, but like the thief I confess You: Remember me, Lord, when You come into Your Kingdom! Be awe-stricken, O man, beholding the deifying Blood; For it is a lighted Coal that burns the unworthy. The divine Body both deifies and nourishes me; It deifies the spirit, and wondrously nourishes the mind. You have smitten me with yearning, O Christ, and by Your divine zeal You have changed me; but burn away my sins with immaterial Fire, and make me worthy to be filled with delight in You; that, leaping for joy, O good One, I may magnify Your two comings. Into the brilliant company of Your saints, how shall I the unworthy enter? For if I dare to enter into the bridal chamber, my garment betrays me, for it is not a wedding garment, and I shall be bound and cast out by the Angels; Lord, cleanse my soul of pollution, and save me, for You love mankind. Master, Who loves mankind, Lord Jesus Christ my God, do not let these Holy Things be to me for judgment because of my unworthiness, but rather may they be for the purification and sanctification of soul and body, and as a pledge of the life and Kingdom to come. For it is good for me to cleave to God, to put my hope of salvation in the Lord. Of Your Mystical Supper, Son of God, receive me today as a communicant; for I will not speak of the Mystery to Your enemies; nor will I give You a kiss, as did Judas, but like the thief I confess You: Remember me, Lord, when You come into Your Kingdom! Remember me, Master, when You come into Your Kingdom! Remember me, Holy One, when You come into Your Kingdom! 9

10 CONFESSION Prayer of Confession Given by the Blessed Father Nicholas Pekatoros to his spiritual children I confess to the Lord my God and before you, Holy Father, all my innumerable sins, which I have committed to the present day and hour, in deed, word and thought. Daily and hourly I commit the sin of ingratitude toward the Lord for his great and innumerable blessings and gracious providence toward me, a sinner. These are my sins: Empty, foolish words Criticizing and verbally abusing others Defiance Pride Lack of mercy Envy Vengeful anger Slander against others Inattention Neglect where my salvation is concerned Carelessness A carefree attitude Rudeness Irritability Despondency Returning evil for evil Hardness of heart Disobedience Complaining Self-righteousness Contradictoriness Willfulness Conduct that is blameworthy or disgraceful Speaking evil Lying Excessive laughter Yielding to temptation Love of self Ambition Gluttony Drunkenness Vanity Laziness Thinking impure thoughts Heaping up worldly goods Lusting after others Missing Divine Liturgy and other church services because of laziness and carelessness Wandering of mind during prayer in church and at home Sins of deed Sins of word Sins of thought Sins of sight, hearing, smell, taste, touch and my other senses, both physical and spiritual I repent of all my sins and I ask forgiveness. (State here other sins that may be on one's soul.) I also repent and ask forgiveness for sins I did not confess because of their multitude or because of my forgetfulness. Forgive and release me, Holy Father, and give me your blessing to partake of Christ's Holy and Life-Giving Mysteries, to the renunciation of sin and the receiving of Life Eternal. Amen 10

11 Healing Our Memories By: Henri Nouwen Forgiving does not mean forgetting. When we forgive a person, the memory of the wound might stay with us for a long time, even throughout our lives. Sometimes we carry the memory in our bodies as a visible sign. But forgiveness changes the way we remember. It converts the curse into a blessing. When we forgive our parents for their divorce, our children for their lack of attention, our friends for their unfaithfulness in crisis, our doctors for their ill advice, we no longer have to experience ourselves as the victims of events we had no control over. Forgiveness allows us to claim our own power and not let these events destroy us; it enables them to become events that deepen the wisdom of our hearts. Forgiveness indeed heals memories. ***************************************************************** If you believe firmly that God cares for you, then you do not need to worry about the body, nor need you be concerned about discovering ways to conduct your life. If, however, you doubt God s care, and want to look after yourself without God, then you are the most miserable person imaginable. Based on St. Isaac of Syria 11

12 40-DAYS BABY BLESSING For your convenience we are letting you know that you can make an appointment to church your baby on the 40th day after its birth, no matter what day that might be. There is no reason that you have to inconvenience the mom and the baby, waiting in the back of the Narthex until the priest is available on a Sunday ONLY. Make an appointment to come to church when it is convenient for you at a time that will not disrupt the baby's routine. ANY day you would like. 9am through 6pm by appointment. Bring the entire family or come just with your husband and the baby. Whatever you want. No waiting no inconvenience. More private time with the priest to talk about the future baptism if you wish. Call, /7 ARTOKLASIA The Blessing of Five Loaves of Bread is a brief service of thanksgiving through which we express our gratitude for all the blessings of life. Oil, wine, wheat, and the loaves of bread which are used in the service, are viewed as the most basic elements necessary for life. The Blessing reminds us of the miracle of the multiplication of the bread and fish by which Christ fed the multitude. MEMORIALS Please call the church office at to schedule a memorial service. Memorial Services may not be chanted from the Saturday of Lazarus through the Sunday of Thomas, on any Feastday of the Lord or any Feastday of the Theotokos. PRAYER LIST If you would like us to remember you or your loved one in our prayers, please contact the church office. Kiriaki, Gregory, Chemayne, Cathy, Stelios, Phillipos, Anna, Kosta, Aliyah, Kostas, Irene, Michael, Panagiota, Jennifer, Panayiotis, Vicky, Andrianna, Louis, Maria, Aspasia, Irene, Panagiota, Maria, George, Eleftheria, Ames, Demetra, Constantine, Anastasia & Zoe. PRAYER FOR A SICK PERSON Heavenly Father, physician of our souls and bodies, who have sent Your only-begotten Son and our Lord Jesus Christ to heal every sickness and infirmity, visit and heal me Your servant from all physical and spiritual ailments through the grace of Your Christ. Grant me patience in this sickness, strength of body and spirit, and recovery of health. Lord, You have taught us through Your word to pray for each other that we may be healed. I pray that You heal me as Your servant and grant me the gift of complete health. For You are the source of healing and to You I give glory, Father, Son and Holy Spirit. Amen. 12

13 PASTORAL GUIDELINES DONATION OF ORGANS Although nothing in the Orthodox tradition requires the faithful to donate their organs to others, nevertheless, this practice may be considered an act of love, and as such is encouraged. The decision to donate a duplicate organ, such as a kidney, while the donor is living, requires much consideration and should be made in consultation with medical professionals and one s Spiritual Father. The donation of an organ from a deceased person is also an act of love that offers the recipient a longer, fuller life. Such donations are acceptable if the deceased donor had willed such action, or if surviving relatives permit it providing that it was in harmony with the desires of the deceased. Such actions can be approved as an expression of love and the self-determination of the donor. In all cases, respect for the body of the donor should be maintained. Organ transplants should never be commercialized nor coerced nor take place without proper consent, nor place in jeopardy the identity of the donor or recipient, through, for example, the use of animal organs. The death of the donor should never be hastened in order to harvest organs for transplantation to another person. CREMATION Because the Orthodox Faith affirms the fundamental goodness of creation, it understands the body to be an integral part of the human person and the temple of the Holy Spirit, and expects the resurrection of the dead. The Church considers cremation to be the deliberate desecration and destruction of what God has made and ordained for us. The Church instead insists that the body be buried so that the natural physical process of decomposition may take place. The Church does not grant funerals, either in the sanctuary, or at the funeral home, or at any other place, to persons who have chosen to be cremated. Additionally, memorial services with kolyva (boiled wheat) are not allowed in such instances, inasmuch as the similarity between the kernel of wheat and the body has been intentionally destroyed. MEDICAL DEVELOPMENTS & THE CHURCH With high frequency, new developments in the area of the life sciences appear in our technologically advanced culture. The Church welcomes efforts and innovations that contribute to the healing of human diseases. Yet, many of these advances raise moral questions. Some of the Church s responses to these developments are based on older issues for which the Church has clear and unambiguous guidelines. Other responses are not so evident. Thus, many of these developments pose challenges to Orthodox Christian spiritual concerns and moral values. In numerous cases, the Church is still in the process of clarifying its response. SEXUALITY The Orthodox Church recognizes marriage as the only moral and spiritually appropriate context for sexual relations. Thus, all other forms of sexual activity such as fornication, adultery, homosexuality, lesbianism, pornography, all forms of prostitution, and similar forms of behavior are sins and as such are inappropriate for the Orthodox Christian. Marriage is only conducted and recognized in the Orthodox Church as taking place between a man and a woman. Same sex marriages are a contradiction in terms. The Orthodox Church does not allow for same-sex marriages. ABORTION The Church from the very beginning of existence has sought to protect the life in the womb and has Considered abortion as a form of murder in its theology and canons. Orthodox Christians are admonished not to encourage women to have abortions, nor to assist in the committing of abortion. Those who perform abortions and those who seek them are committing an immoral deed, and are called to repentance. 13

14 SAINTS AND FEASTS Photini The Samaritan Woman & Her Martyred Sisters: Anatole, Phota, Photis, Paraskevi & Kyriaki Saint Photine was the Samaritan Woman who encountered Christ our Saviour at Jacob's Well (John 4:1-42). Afterwards she laboured in the spread of the Gospel in various places, and finally received the crown of martyrdom in Rome with her two sons and five sisters, during the persecutions under the Emperor Nero. Η Αγια Φωτεινη ή Σαμαρείτιδα, Μεγαλομάρτυς Τις πρώτες πληροφορίες για τήν Αγία αυτή βρίσκουμε στο Δ' κεφάλαιο του κατά' Ιωάννην Ευαγγελίου. Ήταν κάτοικος της Σαμαρειτικής πόλης Συχάρ. Κάθε μεσημέρι πήγαινε έξω από τήν πόλη, στο πηγάδι το λεγόμενο του Ιακώβ, και γέμιζε τη στάμνα της. Εκεί μια μέρα συνάντησε τον Ιησού, πού φανέρωσε όλα τα ιδιαίτερα της. Σ' αυτήν, επίσης, είπε ό Κύριος μας τη μεγάλη αλήθεια, ότι Αυτός είναι "το ύδωρ το ζών", δηλαδή ή αστείρευτη πηγή του Αγίου Πνεύματος. Και συνέχισε ό Κύριος: "Το ύδωρ ό δώσω αυτω. γενήσεται εν αύτω πηγή ύδατος αλλομενου εις ζωήν αίώνιον" Το νερό, δηλαδή, πού θα δώσω εγώ στον άνθρωπο πού πιστεύει, λέει ό Κύριος, θα μεταβληθεί μέσα, του σε πηγή νερού, πού δε θα στερεύει. Άλλα θα αναβλύζει και θα τρέχει πάντοτε, για να του παρέχει ζωή αιώνια. Αυτό το "ύδωρ" έδωσε και ό Κύριος μας στη Σαμαρείτιδα. Έτσι, αργότερα βαπτίστηκε χριστιανή μεταξύ των πρώτων γυναικών της Σαμάρειας και ονομάστηκε Φωτεινή. 'Από τότε (σύμφωνα με τήν παράδοση) αφιέρωσε τον εαυτό της στη διάδοση του Ευαγγελίου στην Αφρική και στη Ρώμη. Εκεί έλαβε και μαρτυρικό θάνατο από τον Νέρωνα, όταν αυτός έμαθε ότι ή Φωτεινή έκανε χριστιανές τη θυγατέρα του Δομνίνα και μερικές δούλες της. Συγχρόνως με τη Φωτεινή, θανατώνονται και οι δύο γιοι της και οι πέντε αδελφές της. Eudokia The Martyr of Heliopolis This Saint, who was from Heliopolis of Phoenicia (Baalbek in present-day Lebanon), was an idolater and led a licentious life. Being beautiful beyond telling, she had many lovers, and had acquired great riches. Yet brought to repentance by a monk named Germanus, and baptized by Bishop Theodotus, she distributed to the poor all her ill-gotten gains, and entered a convent, giving herself up completely to the life of asceticism. Her former lovers, enraged at her conversion, her refusal to return to her old ways, and the withering away of her beauty through the severe mortifications she practiced, betrayed her as a Christian to Vincent the Governor, and she was beheaded, according to some, under Trajan, who reigned from 98 to 117, according to others, under Hadrian, who reigned from 117 to 138. Η ΑΓΙΑ ΕΥΔΟΚΙΑ ή από Σαμαρειτών, Οσιομάρτυς Ήταν από την Ηλιούπολη της Συρίας και έζησε επί Τραϊανού ( μ.χ.). Περνούσε τη ζωή της μέσα στην πορνεία και τις ακολασίες. Ή εκθαμβωτική καλλονή της είλκυε πολλούς εραστές και έτσι συγκέντρωσε πολύ πλούτο. Το θείο έλεος όμως ευδοκεί, ώστε και οι ψυχές πού παρεκτράπησαν ηθικά να μη χάνουν ολότελα την ηθική συναίσθηση, αλλά να μένει κάτι από τον ηθικό πόθο. "Ετσι και ή Ευδοκία. Μετά από μια αρρώστια της, είτε από κορεσμό, είτε από εγωισμό προς τους φίλους της, διότι την περίοδο πού ήταν άρρωστη την είχαν εγκαταλείψει, δε συνέχισε την προηγούμενη ζωή της. Εγκατέλειψε την πόλη και επέστρεψε μετά από ένα χρόνο. Θέλησε να μείνει άγνωστη και γι' αυτό εγκαταστάθηκε στα τελευταία σπίτια της πόλης. Εκεί, γνωρίζει με θαυματουργικό τρόπο τους χριστιανούς της τοπικής Εκκλησίας. Αναπαύεται τόσο πολύ από τη διδασκαλία του Ευαγγελίου (και νουθεσιών κάποιου μοναχού ονόματι Γερμανού), πού αμέσως βαπτίζεται χριστιανή (από τον επίσκοπο Θεόδοτο) και με τη μετάνοια της καθαρίζεται από τα έκτροπα της προηγούμενης ζωής. Από τότε αλλάζει ζωή. Δίνει την περιουσία της στα ορφανά και τους φτωχούς και γίνεται πιστή εργάτης του Ευαγγελίου. Και μάλιστα μέχρι μαρτυρικού θανάτου. Ετσι ή Αγία Ευδοκία έρχεται να μας θυμίσει τα αιώνια λόγια του Κυρίου μας: ότι οι τελώναι και αί πόρναι προάγουσιν υμάς εις την θασιλείαν του θεοϋ" 14

15 GREEK ORTHODOX ARCHDIOCESE OF AMERICA February 26, 2017 Prot. No. 118 ECUMENICAL PATRIARCHATE CATECHETICAL ENCYCLICAL ON THE OPENING OF GREAT LENT + B A R T H O L O M E W By God s Mercy Archbishop of Constantinople-New Rome and Ecumenical Patriarch To the Plenitude of the Church May the Grace and Peace of our Lord and Savior Jesus Christ Together with our Prayer, Blessing and Forgiveness be with you *** Beloved brothers and children in the Lord, With the grace and loving kindness of God, tomorrow we enter the arena of Holy and Great Lent, the most suitable period for the soul our own soul to turn toward the Lord. This period is one of constant contrition before the mystery of God that daily unfolds before us, the mystery of our salvation. This is why the opportunity granted to us with the Sacred Fast has a special characteristic: the renewal and vigilance of the soul that is called for during this time filled with divine exhortation and sanctity to become aware of the ephemeral and material, while gradually being transferred to the eternal and spiritual. Symbolically and summarily, the Great Canon of St. Andrew of Crete addresses its author as well as every soul troubled and distressed by the temptations and distractions of this life. Conscious of the burden carried by a soul wounded by sin, St. Andrew cries out with anguish: My soul, my soul, arise; why do you sleep? This cry leads to the realization of vanity and the inexpressible fear of death: The end is near and [my soul] will be troubled. Before the unexpected end of life that comes like a thief in the night, the illumined Cretan poet invites himself and every soul suffering and consumed by the fear of insecurity to awaken in order that Christ our God, who is ever present and fills all things, may take care of us. The Orthodox patristic teaching calls each of us, during this period of struggle, to recognize who we are, where we are, and where we are headed. We are called to realize the vanity of this temporary life and repent for all that we have hitherto done in knowledge or in ignorance, in word or deed, in action and in all our senses contrary to the Gospel of Christ and the law of 15

16 grace. Only then shall we find mercy and grace; and only then will the Lord, who knows hearts and minds as well as the innermost secrets and thoughts of human beings, take care of us and forgive our unjust thoughts that lead us to vain and useless deeds. The struggle that lies before us culminates in vigilance, renewal and repentance. Through repentance, namely by coming to know our condition, and through confession, our life is crowned with forgiveness of sins, communion of the Holy Spirit, and fullness of the heavenly kingdom. This renewal is identified with the conscience of the repentant soul (see 2 Cor and Rom. 2.15) and is a gift of God. Brothers and children in the Lord, We Orthodox Christians are called to live the period of Holy and Great Lent as a time of conscientious renewal and vigilance, as an eternal moment of our Orthodox identity. That is to say, we are called to live and experience Christ Himself, to love and experience ecclesiastically and spiritually. For it is only through our life in Christ that we have the possibility to renew our conscience and ascend to the level of true freedom and the infallible criteria for our consolation and salvation. At the opening of this blessed period, the Ecumenical Patriarch and the Great Church of Christ spiritually visit every Orthodox Christian soul that labors without consolation and is laden by the values and pleasures of the flesh and this world; we travel with and pray to the King of kings and Lord of lords, who comes to be slaughtered and given as food to the faithful : O Lord, deem worthy all Orthodox faithful in peace and contrition of heart, that they may journey through this sacred period and the arena that opens up before us, granting grace and strength to all, that they may reach their goal and courageously walk the way to the festive day of Your Resurrection in order that they may be crowned with joy and ceaselessly give praise. (Poem of Theodore, Triodion) We bless all of you paternally, beloved and faithful children of the Mother Church. And united with you in prayer and intercession, we invoke upon all the power of the precious and lifegiving Cross, through the intercessions of our Lady Theotokos, the holy angels and all the saints, so that all of us may be worthy of our calling to live as Orthodox Christians and thus enjoy the delight and glory of our Lord s Resurrection. To Him belong the might, thanksgiving, honor, power and glory, to the ages of ages. Amen. Holy and Great Lent Bartholomew of Constantinople Your fervent supplicant before God 16

17 ΕΛΛΗΝΙΚΗ ΟΡΘΟΔΟΞΟΣ ΑΡΧΙΕΠΙΣΚΟΠΗ ΑΜΕΡΙΚΗΣ Ανακοίνωση Τύπου ΠΡΟΣ ΑΜΕΣΗ ΚΟΙΝΟΠΟΙΗΣΗ 23 Φεβρουαρίου 2017 Ἀριθμ. Πρωτ. 118 ΛΟΓΟΣ ΚΑΤΗΧΗΤΗΡΙΟΣ ΕΠΙ ΤΗ ΕΝΑΡΞΕΙ ΤΗΣ ΑΓΙΑΣ ΚΑΙ ΜΕΓΑΛΗΣ ΤΕΣΣΑΡΑΚΟΣΤΗΣ Β Α Ρ Θ Ο Λ Ο Μ Α Ι Ο Σ ΕΛΕΩ ΘΕΟΥ ΑΡΧΙΕΠΙΣΚΟΠΟΣ ΚΩΝΣΤΑΝΤΙΝΟΥΠΟΛΕΩΣ - ΝΕΑΣ ΡΩΜΗΣ ΚΑΙ ΟΙΚΟΥΜΕΝΙΚΟΣ ΠΑΤΡΙΑΡΧΗΣ ΠΑΝΤΙ ΤΩ ΠΛΗΡΩΜΑΤΙ ΤΗΣ ΕΚΚΛΗΣΙΑΣ, ΧΑΡΙΣ ΕΙΗ ΚΑΙ ΕΙΡΗΝΗ ΠΑΡΑ ΤΟΥ ΣΩΤΗΡΟΣ ΚΑΙ ΚΥΡΙΟΥ ΗΜΩΝ ΙΗΣΟΥ ΧΡΙΣΤΟΥ, ΠΑΡ HΜΩΝ ΔΕ ΕΥΧΗ, ΕΥΛΟΓΙΑ ΚΑΙ ΣΥΓΧΩΡΗΣΙΣ * **************************************************************** * Ἀδελφοί καὶ τέκνα ἐν Κυρίῳ εὐλογημένα, Διὰ τῆς χάριτος καὶ τῆς φιλανθρωπίας τοῦ Θεοῦ εἰσερχόμεθα ἀπὸ τῆς αὔριον εἰς τὸ στάδιον τῆς Ἁγίας καὶ Μεγάλης Τεσσαρακοστῆς, τῆς καταλληλοτέρας περιόδου διὰ τὴν στροφὴν τῆς ἀνθρωπίνης ψυχῆς, τῆς ἰδικῆς μας ψυχῆς, πρὸς τὸν Κύριον. Ἡ περίοδος αὐτὴ εἶναι μία διαρκὴς κατάνυξις ἐνώπιον τοῦ ἐκτυλισσομένου καθ ἡμέραν μυστηρίου τοῦ Θεοῦ, τοῦ μυστηρίου τῆς σωτηρίας τοῦ ἀνθρώπου. Διὰ τοῦτο ἡ παρεχομένη εἰς ἡμᾶς εὐκαιρία τῶν Ἱερῶν Νηστειῶν ἔχει ἓν ἰδιαίτερον χαρακτηριστικόν: τὴν ἀνάνηψιν καὶ τὴν νῆψιν τῆς ψυχῆς, ἡ ὁποία καλεῖται ἰδιαιτέρως κατὰ τὴν γέμουσαν θείων προτροπῶν καὶ ἁγιότητος περίοδον αὐτὴν νὰ συνειδητοποιήσῃ τὰ παροδικὰ καὶ τὰ ὁρώμενα καὶ νὰ μεταβῇ σταδιακῶς πρὸς τὰ μείζονα καὶ τὰ κρείττονα, πρὸς τὰ ἀόρατα. Ἀναγλύφως καὶ ἐπιγραμματικῶς Ἀνδρέας ὁ Κρήτης διὰ τοῦ Μεγάλου Κανόνος του ὁμιλεῖ πρὸς ἑαυτὸν καὶ πρὸς πᾶσαν ψυχὴν θλιβομένην καὶ καταπονουμένην ὑπὸ τῶν πειρασμῶν καὶ τῶν περισπασμῶν τῆς παρούσης ζωῆς. Συναισθανόμενος ὁ Ἅγιος τὸ βάρος τῆς πονεμένης ἀπὸ τὴν ἁμαρτίαν ἀνθρωπίνης ψυχῆς, ἐν ἀγωνίᾳ κραυγάζει: «Ψυχή μου, ψυχή μου, ἀνάστα τί καθεύδεις;». Ἡ κραυγὴ αὐτὴ ὁδηγεῖ εἰς τὴν συνειδητοποίησιν τῆς ματαιότητος καὶ εἰς τὸν ἀνέκφραστον φόβον τοῦ τέλους τῆς ἐπιγείου ζωῆς: «τὸ τέλος ἐγγίζει καὶ μέλλεις (ψυχή μου) θορυβεῖσθαι». Ἐνώπιον τοῦ ἀπροσδοκήτου τέλους τῆς ζωῆς ποὺ ἔρχεται «ὡς κλέπτης ἐν νυκτί», καλεῖ ἑαυτὸν ὁ τῆς Κρήτης Φωστὴρ καὶ κάθε πονεμένην καὶ ὑπὸ τοῦ φόβου τῆς ἀνασφαλείας διακατεχομέ-νην ψυχήν: «Ἀνάνηψον», λοιπόν, «ἵνα φείσηταί σου Χριστὸς ὁ Θεός, ὁ πανταχοῦ παρὼν καὶ τὰ πάντα πληρῶν». Ἡ Ὀρθόδοξος Πατερικὴ διδασκαλία καὶ φωνὴ μᾶς καλεῖ, κατὰ τὸ ἐνώπιόν μας στάδιον, νὰ συναισθανθῶμεν ὁ καθεὶς «ποῖοι εἴμεθα, ποῦ εὑρισκόμεθα καὶ ποῦ ὑπάγομεν», ποῦ κατευθυνόμεθα δηλαδή. Νὰ αἰσθανθῶμεν τὸ μάταιον τοῦ προσκαίρου βίου καὶ νὰ μετανοήσωμεν δι ὅσα «ἐν γνώσει ἢ ἐν ἀγνοίᾳ, ἐν λόγοις ἢ ἐν ἔργοις, ἐν ἐπιτηδεύμασι καὶ πάσαις (ἡμῶν) ταῖς αἰσθήσεσιν» εἰργάσθημεν μέχρι τοῦδε ὄχι κατὰ τὸ εὐαγγέλιον καὶ τὸν νόμον τῆς Χάριτος τοῦ Χριστοῦ καὶ νὰ ἀνανήψωμεν. Μόνον τότε θὰ εὕρωμεν ἔλεος καὶ χάριν καὶ θὰ μᾶς φεισθῇ ὁ ἐτάζων καρδίας καὶ νεφροὺς καὶ τὰ κρύφια πάντα τῶν ἀνθρώπων καὶ τοὺς λογισμοὺς γιγνώσκων Κύριος καὶ δὲν θὰ μᾶς καταλογίσῃ τοὺς ἀδίκους λογισμούς, οἱ ὁποῖοι ὁδηγοῦν εἰς μάταια καὶ ἀνώφελα ἔργα. 17

18 Ὁ ἐνώπιόν μας ἀγὼν συμποσοῦται εἰς τὴν νῆψιν καὶ εἰς τὴν ἀνάνηψίν μας, εἰς τὴν μετάνοιαν. Διὰ τῆς μετανοίας, διὰ τῆς ἐπιγνώσεως τῆς καταστάσεώς μας δηλαδή, καὶ διὰ τῆς ἐξομολογήσεως, ἡ ζωή μας στεφανώνεται διὰ «τῆς ἀφέσεως τῶν ἁμαρτιῶν, διὰ τῆς κοινωνίας τοῦ Ἁγίου Πνεύματος, διὰ τοῦ πληρώματος τῆς βασιλείας τῶν οὐρανῶν». Ἡ ἀνάνηψις ταυτίζεται πρὸς τὴν συνείδησιν τοῦ μετανοοῦντος ἀνθρώπου (Πρβλ. Β Κορ. α, 12 καὶ Ρωμ. β, 15). Ἡ συνείδησις εἶναι δῶρον τοῦ Θεοῦ. Ἀδελφοὶ καὶ τέκνα ἐν Κυρίῳ, Καλούμεθα οἱ Ὀρθόδοξοι Χριστιανοὶ νὰ βιώσωμεν τὴν περίοδον τῆς Ἁγίας καὶ Μεγάλης Τεσσαρακοστῆς ὡς χρόνον συνειδησιακῆς νήψεως καὶ ἀνανήψεως, ὡς στιγμὴν αἰωνιότητος τῆς Ὀρθοδόξου ταυτότητός μας. Δηλαδή, καλούμεθα νὰ ζήσωμεν καὶ νὰ συμβιώσωμεν μὲ τὸν Χριστόν. Νὰ ζήσωμεν ἐκκλησιαστικῶς καὶ πνευματικῶς. Διότι μόνον εἰς τὴν ἐν Χριστῷ ζωὴν ὑπάρχει ἡ δυνατότης νὰ ἀνανήψῃ ἡ συνείδησίς μας καὶ νὰ ἀνέλθωμεν εἰς τὸν χῶρον τῆς πραγματικῆς ἐλευθερίας καὶ τῶν ἀλανθάστων κριτηρίων πρὸς ἀνάπαυσιν καὶ λύτρωσίν μας. Κατὰ τὴν ἔναρξιν τῆς εὐλογημένης ταύτης περιόδου, ὁ Οἰκουμενικὸς Πατριάρχης καὶ ἡ Μήτηρ Ἁγία τοῦ Χριστοῦ Μεγάλη Ἐκκλησία ἐπισκέπτονται πᾶσαν Ὀρθόδοξον Χριστιανὴν ψυχὴν κοπιῶσαν καὶ πεφορτισμένην καὶ ἀπαραμύθητον ὑπὸ τῶν ἀξιῶν καὶ ἡδονῶν καὶ ἀπολαύσεων τῆς σαρκὸς καὶ τοῦ κόσμου τούτου, συμπορεύονται καὶ συμπροσεύχονται πρὸς τὸν «προσερχόμενον σφαγιασθῆναι καὶ δοθῆναι εἰς βρῶσιν τοῖς πιστοῖς Βασιλέα τῶν βασιλευόντων καὶ Κύριον τῶν κυριευόντων»: Ἀξίωσον, Κύριε, πάντας τοὺς Ὀρθοδόξους πιστοὺς ἐν εἰρήνῃ καὶ συντριβῇ καρδίας νὰ διαπορευθοῦν τὴν ἱερὰν περίοδον καὶ τὸ ἀνοιγόμενον στάδιον, «χαριτῶν καὶ δυναμῶν ὅπως προφθάσω-μεν, ἐκτελέσαντες τὸν δρόμον ἀνδρικῶς, τὴν κυρίαν ἡμέραν τῆς Ἀναστάσεώς Σου, καὶ ἐν χαρᾷ στεφανηφοροῦντες αὐτὴν ἀκαταπαύστως αἰνέσωμεν» (πρβλ. ποίημα κυρίου Θεοδώρου, Τριώδιον). Εὐλογοῦντες πατρικῶς ὑμᾶς, τέκνα ἀγαπητὰ καὶ πιστὰ τῆς Μητρὸς Ἐκκλησίας, καὶ ἡνωμένοι μαζί σας ἐν προσευχαῖς καὶ δεήσεσιν, ἐπικαλούμεθα ἐπὶ πάντας τὴν δύναμιν τοῦ Τιμίου καὶ ζωοποιοῦ Σταυροῦ καὶ τὰς πρεσβείας τῆς Κυρίας Θεοτόκου, τῶν ἁγίων Ἀγγέλων καὶ πάντων τῶν Ἁγίων, ὥστε ἅπαντες ἀξίως τῆς κλήσεως ἡμῶν ὡς Ὀρθοδόξων νὰ πολιτευθῶμεν, καὶ νὰ ἀπολαύσωμεν τοιουτοτρόπως τῆς τρυφῆς καὶ τῆς δόξης τῆς Ἀναστάσεως τοῦ Κυρίου, εἰς Ὃν τὸ κράτος καὶ ἡ εὐχαριστία καὶ ἡ τιμὴ καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. Ἁγία καὶ Μεγάλη Τεσσαρακοστὴ, 2017 Ὁ Κωνσταντινουπόλεως διάπυρος πρὸς Θεὸν εὐχέτης πάντων ὑμῶν 18

19 The Sunday of Forgiveness We are going to do violence now. In the Name of the Father and the Son and the Holy Spirit, Amen.[1] Today is the Sunday of Forgiveness, and it is also the day we enter Great Lent. After we pray the Vespers service of Forgiveness early this afternoon, we will then be in the Holy Fast. Why is it that we fast? We have a blueprint for our life, and why we fast, in the Gospel today. Today is also interesting, because we are also commemorating the Finding of the Head of the Forerunner, and so we have this additional Gospel reading that has much richness in it. I want to quickly focus on one thing that it said: " the kingdom of heaven suffereth violence, and the violent take it by force."[2] We are going to do violence now. We are setting out on a path of doing violence to the violent one. We are casting that which is corrupt within us, and the Church has given us a path to do so. Our Lord said, first of all, "If ye forgive men their trespasses, your Heavenly Father will forgive you."[3] First and foremost in the Christian life is to forgive. To forgive is to be like God - because God forgives all. God loves all, without any respect for persons. So when we forgive, we are participating in the energy of God. We are acting like God! And indeed, that is what we are to do. In the scripture it says, "Ye are gods"[4]. We are to act like gods. We are to acquire virtue, compassion, holiness, yea, even perfection, because the scriptures also say, "Be ye perfect, as my heavenly Father is perfect"[5]. So one must become like unto God, and the first step is to forgive. And He says, "But if ye forgive not men their trespasses, neither will your Father forgive your trespasses."[6] This is actually a promise and a threat, but the promise is so much more powerful than the threat. Oh, yes, if you do not forgive, you won't be saved. If you hold grudges, even though someone has harmed you greatly in this life, you won t be saved, because, over and over, the Church says, the Holy Scripture says, the saints say, the Holy Spirit says: forgive, forgive, forgive. And if you do forgive, what will happen? You will see Christ. You won t be corrupt anymore. You'll have peace, you'll have rest. The promise is greater than the threat. Absolutely. And then He gives us some counsel about fasting. "Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward."[7] These are among the most terrible words in all of scripture: "They have their reward." This life, this life of corruption, and foul odors, and difficulties, and sadness and strife, and tempests - that is where they have their reward. These are terrible words. So if you want your reward now, God will give it to you. You can be as a hypocrite, you can make it appear that you are holy, and some people will say, "Isn't that remarkable what he is doing. I could not do that. He must be filled with the Holy Spirit." But if you have the re- 19

20 ward only now, your life is atotal waste. Then He tells us, in a figure through the glass darkly, as it were, what our reward will be. He says, "Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: {20} But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: {21} For where your treasure is, there will your heart be also."[8] Do you know what we have been promised? The entire world tells us a story of death, dying, difficulties, passions and sadness - all the world. No matter how rich a man becomes, the world is a difficult place because within, there is a pitched battle. And a man with a conscience is not at peace with who he is. He wants to become better. The whole world is corrupt, all we ever see. But what does He say? "If you lay up treasures for yourselves in heaven, they do not corrupt. They will last forever." These are amazing thoughts here: Forever. No corruption. Full of satisfaction, peace, rest. I do not have a day that I am at rest. There is not a day that I do not endure sadness. There is not a day that I do not sin. But there will be a day, in the eighth day, if I struggle now, and also, if you struggle, that we will be in the presence of God. The mind cannot conceive and understand what this means, because all we see is corruption, and everything changes. It is so hard to stay good. Things change all the time, and so often, it seems, for the worse. But our Lord and Savior is telling us, If we lay up treasures for ourselves now, in heaven they will not corrupt. We won't corrupt!" In the other reading, John, a great man, greatest born of woman, could not understand. It was so incomprehensible to him that the Messiah had actually come. He believed, but he was full of wonderment, so he sent his disciples to Christ, and our Lord said, "Look at the evidence. The blind see, the lame walk, the dead are raised, the poor have the Gospel preached to them."[9] That is the greatest miracle. It gives people hope. It makes people know what they are alive for. We know what our Lord can do. The evidence is all there, even though the world constantly countermands and slanders that evidence, every single day of our life, but we know the truth! And this is why we are entering upon the Fast. Because we want to lay up treasures in heaven, and we want to win the kingdom of Heaven by violence - violence against our passions, violence against that which saddens us - that part of us which is incomplete. We want to cast it out, so that we can be filled. That's why we fast. The reason one must forgive is because the task in our life is to become like God, to be filled with Him, and to become like Him morally - to share in the energies of God. His love for us will transfigure us and make us incorrupt. And a man cannot become incorrupt, he cannot become like God, if fundamentally he disavows himself from that most fundamental aspect of God: God is love. Love forgives. Love forgives seventy times seven times; love forgives infinite times. No matter how great the transgression, the forgiveness is greater. This is why we begin Great Fast with Forgiveness ceremony. No, it is not just a ceremony. Every man who looks into his heart sees that he falls short with every breath he takes, and that he wrongs every man. If you see one of your brothers or sisters, and they have a difficulty, some conflict in their marriage, or with their children or with some substance or some other such thing - we all fall into difficulties - you should berate yourself and say, "Have I prayed for my brother? Have I done something to help my brother? Is it possible that he or she is in peril because of my incompetence?" That's why we ask forgiveness of one another, even if we have not exactly offended everyone specifically. But then again there might be grudges that need to be settled today, too, and we must do this if we wish to enter into the Fast. The 20

21 Apostle says, "And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed. "[10] This is the time. The church sets aside this time, this tithe, or tenth, of the year, so that we would be able to intensify and remember who we are, and who God is, and change. The first step is to forgive, and then we proceed with the Fast. And I tell you it will be difficult. I have been through seventeen of them, and all of them were difficult. We all have our different temptations. One is tempted to eat meat. Another is tempted to be angry. Another is tempted to fall into despondency. Another is tempted in another way. As many souls as there are, so many temptations are there. But we struggle together as a community praying for one another and fasting and believing that there is a reward and that it is permanent. Nothing in this life - nothing - is permanent, and we are living for permanence. And when I think of these thoughts, it makes it a bit easier to abstain from this food or that, or to make more prostrations, or to forgive my brother, even when he has harmed me, even when he has hurt me purposefully, because everything in this life is going away, except for how we have lived. The way we have lived, if it is holy, is going to endure There is something else during this great fast all of you should do. It is very important for us to pray for one another, and also to pray for Paul, Susan and Seth. They are going to be made catechumens next week. We are going to have the service to make them catechumens, and the exorcism part of the service, just before Liturgy next Sunday. I would ask you and admonish you, as ones who love, because He loved us, that you will be here to support them in prayer, and not just on Sunday, but during the whole time of their catechuminate, that they would learn of sweetness, learn about faith, about the sweetness you can never have enough of. And yet indeed there will come a time when we will have enough, but not in this life; in the next life. We will be completely filled with Him if we live now according to Who He is. Amen Romans 13:11-14 And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed. {12} The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light. {13} Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. {14} But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof. {41:1} Him that is weak in the faith receive ye, but not to doubtful disputations. {2} For one believeth that he may eat all things: another, who is weak, eateth herbs. {3} Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him. {4} Who art thou that judgest another man's servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand. Matthew 6:14-21 For if ye forgive men their trespasses, your heavenly Father will also forgive you: {15} But if ye forgive not men their trespasses, neither will your Father forgive your trespasses. {16} Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward. {17}But thou, when thou fastest, anoint thine head, and wash thy face; {18} That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly. {19} Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: {20} But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: {21} For where your treasure is, there will your heart be also. 21

22 By Jim Liebelt What Are You Chasing After? Therefore I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more important than food, and the body more important than clothes? Matthew 6:25 Here s a reminder (author unknown) to keep perspective on your pursuits in life The story has been told of a banker who was vacationing in a small coastal village. While walking near a pier, he observed a small boat with just one fisherman. Inside the boat with the fisherman were several yellow-fin tuna. The businessman complimented the fisherman on the quality of his catch and asked how long it took to catch them. Only a little while, he replied. The businessman then asked why he didn t stay out longer and catch more fish. The fisherman said he had enough to support his family s immediate needs. But what do you do with the rest of your time? the banker asked. The fisherman responded, I sleep late, fish a little, play with my children, take a nap in the afternoon, and stroll into the village each evening with my wife where we relax and sing and I play guitar with our friends. I have a full and busy life. The businessman scoffed, You should spend more time fishing and with the proceeds, buy a bigger boat and with the proceeds buy a fleet of boats. Instead of selling your fish to a middleman, you could sell directly to a processor. You could eventually open your own cannery. You would control the product, processing and distribution. You could leave this small village and move to a big city where you could run your expanding enterprise. The fisherman asked, But how long will this take? The businessman replied, 15 to 20 years! But then what? asked the puzzled fisherman. The banker laughed and said, That s the best part. You can sell your business, retire and move to a small coastal fishing village where you could sleep late, fish a little, play with your kids, take afternoon naps, stroll to the village in the evenings with your wife where you could relax, sing and play guitar with your friends. You would have a full and busy life. The fisherman smiled at the businessman, quietly gathered his catch and walked away. What are you chasing after in life? How (and with whom) you spend the bulk of your time may reveal much about your priorities. Jesus said, Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal. For where your treasure is, there your heart will be also. Matthew 6:19-21 What kind of treasures are you storing away? Are they temporary or will they last forever? GOING DEEPER: 1. Make a list ordering your life s priorities. Are you satisfied with your priorities? Are your time and relationship investments in synch with your priorities? Are your priorities in synch with God s values? 2. What, if anything, needs to change in your life to get your priorities straightened out? FURTHER READING: Matthew 6:19-34; 1 Timothy 6:6-8; Hebrews 13:5 22

23 What happens if we want to do something but cannot.. If we want to do something but cannot, then before God, who knows our hearts, it is as if we have done it. This is true whether the intended action is good or bad. Based on St. Mark the Ascetic Focus on me and not the storm... In the midst of the storm, Christ tells us, Focus on me and not the storm; then you will find the courage to continue... The Children of Self-love and Pride: Anger [St. Paisios responds to the question: Geronta, what is causing me to get angry with the slightest provocation? ] The cause is your belief that it s always the others who are at fault. The anger in you begins with the negative thoughts you have about others. If you have positive thoughts about them, you will not examine what they said, or how they said it; you will assume the responsibility and not become angry. Even so, Geronta, I cannot believe that I am always at fault. It seems that there is some hidden pride in you. Be careful, because anger includes: justification, pride, impatience, impudence. 23

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25 YOUNG AT HEART The Young at Heart will be attending the Lenten Retreat, Annunciation Cathedral, Baltimore, Maryland Topic: Strengthening our Faith in an increasingly secular world Retreat master: His Eminence Metropolitan Nicholas of Detroit Special chanting presentation by: St. Romanos the Melodist Byzantine Choir SATURDAY, MARCH 11, am to 3:45pm & 4pm Great Vespers $30 per person includes breakfast and lunch Registration deadline March 1 st after 1 st $35 For further information, please contact Helen Thornberg at or bwt602r@aol.com ************************************************************ The Young at Heart will be going to the following places after Pascha! The dates and information will be published in the church bulletin. Stay tuned.!! Dumbarton Oaks, Georgetown Oatlands Historic House & Gardens, Leesburg, Virginia Voice of America, Washington,D C 25

26 YOUTH MINISTRY PARENTING Educating Children is a Sacred Duty Having children is a matter of nature; but raising them and educating them in the virtues is a matter of mind and will. I am speaking of educating children s hearts in virtue and piety a sacred duty which cannot be transgressed. That s why we must offer them to the Lord. Based on St. John Chrysostom ****************************************** ORTHODOX MONASTERY OF THE ARCHANGEL MICHAEL Talks & Sermons by Priestmonk Kosmas Talk 72: On the Upbringing of Children According to Sts Paisios & Porphyrios - Part 3 Saints of God help us to bring up our children! In society today children are increasingly at risk of developing psychological and emotional problems, the effects of which can last long into adulthood. The question arises: why? The Church, doctors and psychologists all seem to agree that many of these problems are caused by trauma children experience in their mother s womb and in the early years of their life. Unfortunately, many parents are unaware of what types of experiences are actually traumatic for their children. In this talk Father Kosmas uses the teachings of the contemporary elders Saints Paisios and Porphyrios to outline a number of experiences that negatively affect children, to the point of developing serious psychological, physical and emotional problems. The saints also give valuable advice to parents on how to identify and avoid these problems. The following questions are also discussed: what should parents do when children are rude and rebellious? What does St Paisios advise regarding spanking children? Can excessive reprimands hurt children psychologically? Why does St Paisios warn parents not to discipline their children before going to bed? What did St Porphyrios mean when he said of traumatised children, The child grows up and develops, but deep down he does not change? How can we help children to grow up strong and able to face life s challenges? What are the different ways that parents transmit their own negative traits, habits and passions to their children? Can those who were damaged in childhood successfully marry and raise children? How does depression in children differ from depression in adults? Other points covered in this talk include: how the first two years are critical for the child s later development; a saint s advice to parents whose children shout, break things, hit others and are generally very naughty; an explanation of what Fr Seraphim Rose meant when he said, --Few are those today who can clearly express their emotions and ideas and face them in a mature way ; and the question of whether sending children to childcare or to school at a young age can cause serious problems. 26

27 YOUTH MINISTRY Great turnout on February 6th for the GOYA kick off party. The weather cooperated and the youth were able to enjoy the bonfire together and share meaningful conversations. Thank you to Mr. Koutras for making this evening possible. 27

28 YOUTH MINISTRY On February 18th & 19th our Goyans attended the Holy Trinity Greek Orthodox Church Basketball Tournament in Wilmington Delaware. Everyone along with our sister parishes enjoyed a weekend of love and fellowship. Our Boys B team placed 3rd in the tournament and a good time was had by all! We are so proud of ALL our GOYANS! Congratulations!!!! 28

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30 Washington Metropolitan Area Annual AHEPA Awards Attention: Graduating High School Seniors Applications Must be Postmarked by March 31, 2017, to be considered! ********************************************************************* WEBSITE OF THE WEEK 30

31 Beloved Faithful, In the hymns and Scriptural readings of the Sunday of Forgiveness, our Mother Church reminds us that the Great Fast we are about to embark on is a matter of spiritual urgency that will lead us from death to life. Nowhere is this more clear than in the words of the Holy Apostle Paul read during the Divine Liturgy: Salvation is nearer to us now than when we first believed. The night is far gone, the day is at hand. Let us then cast off the works of darkness and put on the armor of light (Romans 13:11). The days ahead will involve struggle against those dark forces within us that separate us from God and one another: anger, greed, lust, harsh judgment, our outsized appetites for food and fortune. Over the course of the next few weeks we will be challenged repeatedly to leave behind our petty preoccupations and selfish pursuits, to prepare ourselves to encounter the Lord in the Light of His Resurrection. And in encountering him, we encounter our true selves. We become sons and daughters of the light! The time of the Fast, properly understood, is a time of preparation for joy. And the joy of the Resurrection, genuinely experienced, compels us to share it with all of creation. It is that joy which drove the first witnesses of the Risen Lord to the far reaches of their world. And it is that genuine joy, the assurance of eternal life in loving communion with the living God, revealed to us by the Risen Lord and made possible for us by his Holy Spirit, that continues to drive men and women in our own day to the far reaches of our world, to places where the Good News has yet to be heard. On this final Sunday before the Great Fast, let us look ahead to the joy that awaits us at the end of our Lenten journey, and let us join together in the work of our brothers and sisters who are bringing that joy to more and more people. Remember the work of the Orthodox Christian Mission Center (OCMC), a common ministry of all Orthodox Christian jurisdictions throughout our nation, endorsed by the Assembly of Canonical Orthodox Bishops in the United States. Pray for our Orthodox missionaries and for those yet to be reached with the message of the Gospel. Consider serving as a missionary, or as part of a short-term mission team. And, remember that even if you can t go, you can participate through your financial support to help enable the great and holy work of making disciples of all nations! In Christ, Metropolitan SAVAS, Liaison to the Assembly Mr. John Colis, Board President Fr. Martin Ritsi, Executive Director 31

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34 St. Kosmas Aitolos Bookstore 701 Norwood Road, Silver Spring, MD Hours: Monday thru Friday 10am-4pm How Our Departed Ones Live By: Monk Mitrophan The Wall Street Journal ran a headlining piece on March 31, 2011 entitled, The Last Laugh, that anecdotally reported on a sea change in the conduct of funerals in the United States in which families add humor, foibles to the eulogy. A theologian is quoted in that article for this insight: [T]oday s funerals are shielding mourners from facing the sorrow of death, such that a good funeral is now marked by the level of laughter. A long lost book written by a Russian monk some 130 years before these jarring revelations of the Journal piece has the power not only to shield, but to erase, that unfortunate sorrow of death so ubiquitous in our American culture today. That book, How Our Departed Ones Live: The Experience of the Orthodox Church, has just come out in a second printing (in English translation) by Holy Trinity Publications, the publishing arm of the Holy Trinity Monastery in Jordanville, New York with the blessing of His Eminence, Metropolitan Hilarion, First Hierarch of the Russian Orthodox Church Outside of Russia. The 2005 first printing, after the initial translation into English by the Archpriest John R. Shaw (now retired Bishop Jerome), followed on the translation of Monk Mitrophan s 1880 Russian work into French in 1884, which is important for this review, mainly because this second printing includes contemporaneous reviews from French and Belgian reviewers that form an excellent starting point for understanding just how powerful, and critically important to providing an antidote to Western society s attempts to ignore no, better said, dumb down death, as reported on by the Journal. For example, from the French newspaper Journal de St.-Petersbourg of March 17, 1882 comes this recommendation: [W]e hasten to say a few words about [this book], in the certainty that theologians and clergy of the West, and, in general all lovers of spiritual literature, regardless of denomination, will read it with equal interest. The reason for this glowing review is plain: The Monk Mitrophan divided his work into four parts that perfectly organize the major aspects of such a broad, and staggering, topic as life after death, making the challenge of tackling the subject matter that may cause many readers to shun as too prodigious a task, into an accessible and understandable read. The four parts are: Death in Relation to Immortality; Concerning Death, The Inner Connection and Mutual Relationship Between the Living and the Dead, The Dogmatic Teaching of the Church Concerning Intercession by the Living for the Departed, and Requesting Forgiveness for the Sins of Certain Sinners, Life Beyond the Grave: Its Inner Connection with the Preceding Sections An immediate reaction to this tetralogy for those who are not Orthodox might well be: Hold on. This book is based on a purely Russian Orthodox worldview. I m not Orthodox, and certainly not Russian, so why should I read this? Well, beside the reasons given in that 1884 French book review, here s why: Our erudite monastic author certainly does write from an Orthodox perspective, but not merely from that perspective. His erudition is too broad to ignore how civilizations throughout time and geography have viewed death and life thereafter. In the Fourth Part, our author recounts mythology and anthropology as varied as the wandering shades of Homer, the holiday of the dead in Nagasaki, and Virgil s account of Aeneas descending into Hades through Lake Avernus within a robust and incredibly thorough review of the writings of the Eastern (and some early Western) Fathers of the Church on life after death. The Fourth Part is in sympathetic vibration with a recent Russian language bestseller that was only months ago translated into English: Laurus by Eugene Vodolazkin (Oneworld Publications, London; Lisa Hayden, translator), that takes place during the Plague Years of the 1400s in Russia, Central Europe, and the Holy Land, filled with holy fools, unmercenary saints, and peripatetic pilgrims, a the quest for redemption that has been lovingly compared to the works of Dostoyevsky and The Name of the Rose. In a scene from Laurus set in a monastery in medieval Rus, the Elder Nikandr in referring to the cemetery of the monastery during a discussion with the protagonist says, It is live people who lie there, after all. When the protagonist answers, I saw only the dead, the Elder responds: For God, all are living. The Third Part is the most distinctly Orthodox section, teaching the Orthodox Christian concept that we, the living, are encouraged to continue to pray for our departed relatives and friends after they fall asleep in the Lord. Even in this section, our monastic author inserts an early allusion to A Short Account of the Customs and Mores of the Ancient Romans as support for this very Orthodox concept. This custom praying for the departed is, of course, substantiated in the main by the Old and New Testament, and the writings of the Fathers, especially this excerpt from [t]he great ecumenical Doctor, St. John Chrysostom (as Monk Mitrophan calls him). Quoting St. John Chrysostom: Those remaining on earth should not weep, not be distraught, but rather rejoice over the death of one close to their heart. One should not weep, but rejoice, whether the departed be righteous or a sinner. Thus the prayers of the living for the dead save them both. To what end is distraught sorrow when the living can find mercy from God for the dead. Are not these words of the Golden Tongued Orator of Constantinople, Brothers and Sisters, the serious, and effective, antidote for the sorrow of death that the Wall Street Journal bewails, rather than the counterfeit, forced humor, and embarrassing public recounting of the foibles of the decedent, that are apparently ubiquitous today in the life celebrations, as they are now euphemistically called, in today s America? 34