HOLY TRINITY GREEK ORTHODOX CHURCH ΕΛΛΙΝΙΚΗ ΟΡΘΟΔΟΞΗ ΚΟΙΝΟΤΗΤΑ ΑΓΙΑΣ ΤΡΙΑΔΟΣ

Transcript

1 THUNDER BAY BULLETIN HOLY TRINITY GREEK ORTHODOX CHURCH ΕΛΛΙΝΙΚΗ ΟΡΘΟΔΟΞΗ ΚΟΙΝΟΤΗΤΑ ΑΓΙΑΣ ΤΡΙΑΔΟΣ 651 Beverly Street, Thunder Bay, ON, P7B 6N2 Telephone: (807) May 2012 Volume 8 Issue 5 MAY 21: SAINTS CONSTANTINE & HELEN 21 ΜΑΪΟΥ: ΤΩΝ ΑΓΙΩΝ ΚΩΝΣΤΑΝΤΙΝΟΥ ΚΑΙ ΕΛΕΝΗΣ 1

2 THUNDER BAY BULLETIN Published monthly. Editor(s): Rev. Fr. Nikolaos Tambakis PARISH PRIEST: Rev. Fr. Nikolaos Tambakis; 106 Essex Court, Thunder Bay, Ontario, P7A 7N6 # (807) cellular; # (807) office Church holytrinity@tbaytel.net; Fr. Nikolaos ntambakis@hotmail.com Website: Office hours: by appointment HELLENIC COMMUNITY PRESIDENT: ACHILLES STATHOPOULOS # (807) HOME; (807) OFFICE VICE PRESIDENT: TOM MARINIS # (807) HOME; (807) MOBILE SECRETARY: VACANT TREASURER: TAX MILIONIS # (807) HOME; (807) MOBILE BOARD MEMBERS: ANDY KARANASOS, GEORGINA MELLAS, NICK MILIONIS, TIMO KAROUTAS, TED FRISKY, PETER SAITES. RELIGIOUS AND LEGAL AUTHORITIES HIS EMINENCE METROPOLITAN SOTIRIOS - GREEK ORTHODOX METROPOLIS IF TORONTO (CANADA), 1 PATRIARCH BARTHOLOMEW WAY (86 OVERLEA BOULEVARD),TORONTO, ONTARIO M4H 1C6; TELEPHONE: (416) ; FAX: (416) ; METROPOLIS@GOCANADA.ORG; WEBSITE: EMBASSY OF GREECE - 80 MACLAREN STREET; OTTAWA, ONTARIO K2P 0K6; TELEPHONE: (613) ;FAX: (613) ; WEBSITE: CONSULATE GENERAL OF GREECE BLOOR STREET E, SUITE 1800, TORONTO, ONTARIO M4W 3L4 ; TELEPHONE (416) ; FAX: (416) ; WEBSITE: GREEK TOURIST OFFICE (TORONTO) BAY STREET, TORONTO, ONTARIO M5R 3K8; TELEPHONE: (416) ; FAX: (416) ; GRNTO.TOR@SYMPATICO.CA BOARD OF DIRECTORS (L TO R): NICK MILIONIS, TIMO KAROUTAS, GEORGINA MELLAS, PETER SAITES, TOM MARINIS, TAX MILIONIS, ANDY KARANASOS, TED FRISKY, ACHILLES STATHOPOULOS, WITH FR. NIKOLAOS TAMBAKIS (ABOVE) 2

3 Holy Trinity Greek Orthodox Church presents: SOUVLAKI DINNER (Souvlaki, Tzatziki, Mediterranean Rice, Greek Salad and Pita) A GREAT BIG THANK YOU TO OUR PATRONS, PARTNERS AND TIRELESS, HARDWORKING VOLUNTEERS THAT MAKE THE GREAT SOUVLAKI DINNER THE SUCCESS THAT IT IS! SEE YOU IN THE FALL! us at greekdinner@tbaytel.net to be on our mailing list! Facebook Join our group The Great Souvlaki Dinner Takeout Website: Folklore Festival 2012 VOLUNTEERS NEEDED FOR THE FOLLOWING DAYS: FRIDAY, MAY 4 th (SETUP ONLY) SATURDAY, MAY 5 th SUNDAY, MAY 6 th Whether you volunteer a little or a lot, your time and efforts are very valuable to your Community and Church, and very much appreciated!!! Call your parish council (see page 2) to volunteer! See you there. 3

4 MAY 21: STS. CONSTANTINE & HELEN This great and renowned sovereign of the Christians was the son of Constantius Chlorus (the ruler of the westernmost parts of the Roman Empire), and of the blessed Helen. He was born in 272, in (according to some authorities) Naissus of Dardania, a city on the Hellespont. In 306, when his father died, he was proclaimed successor to his throne. In 312, on learning that Maxentius and Maximinus had joined forces against him, he marched into Italy, where, while at the head of his troops, he saw in the sky after midday, beneath the sun, a radiant pillar in the form of a cross with the words: "By this shalt thou conquer." The following night, our Lord Jesus Christ appeared to him in a dream and declared to him the power of the Cross and its significance. When he arose in the morning, he immediately ordered that a labarum be made (which is a banner or standard of victory over the enemy) in the form of a cross, and he inscribed on it the Name of Jesus Christ. On the 28th Of October, he attacked and mightily conquered Maxentius, who drowned in the Tiber River while fleeing. The following day, Constantine entered Rome in triumph and was proclaimed Emperor of the West by the Senate, while Licinius, his brother-in-law, ruled in the East. But out of malice, Licinius later persecuted the Christians. Constantine fought him once and again, and utterly destroyed him in 324, and in this manner he became monarch over the West and the East. Under him and because of him all the persecutions against the Church ceased. Christianity triumphed and idolatry was overthrown. In 325 he gathered the First Ecumenical Council in Nicaea, which he himself personally addressed. In 324, in the ancient city of Byzantium, he laid the foundations of the new capital of his realm, and solemnly inaugurated it on May 11, 330, naming it after himself, Constantinople. Since the throne of the imperial rule was transferred thither from Rome, it was named New Rome, the inhabitants of its domain were called Romans, and it was considered the continuation of the Roman Empire. Falling ill near Nicomedia, he requested to receive divine Baptism, according to Eusebius (The Life of Constantine. Book IV, 61-62), and also according to Socrates and Sozomen; and when he had been deemed worthy of the Holy Mysteries, he reposed in 337, on May 21 or 22, the day of Pentecost, having lived sixty-five years, of which he ruled for thirty-one years. His remains were transferred to Constantinople and were deposed in the Church of the Holy Apostles, which had been built by him (see Homily XXVI on Second Corinthians by Saint John Chrysostom). As for his holy mother Helen, after her son had made the Faith of Christ triumphant throughout the Roman Empire, she undertook a journey to Jerusalem and found the Holy Cross on which our Lord was crucified (see Sept. 13 and 14). After this, Saint Helen, in her zeal to glorify Christ, erected churches in Jerusalem at the sites of the Crucifixion and Resurrection, in Bethlehem at the cave where our Saviour was born, another on the Mount of Olives whence He ascended into Heaven, and many others throughout the Holy Land, Cyprus, and elsewhere. She was proclaimed Augusta, her image was stamped upon golden coins, and two cities were named Helenopolis after her in Bithynia and in Palestine. Having been thus glorified for her piety, she departed to the Lord being about eighty years of age, according to some in the year 330, according to others, in

5 21 ΜΑΪΟΥ: ΤΩΝ ΑΓΙΩΝ ΚΩΝΣΤΑΝΤΙΝΟΥ ΚΑΙ ΕΛΕΝΗΣ Την Τετάρτη μετά την Κυριακή του Παραλύτου πανηγυρίζει η Εκκλησία μία μεγάλη δεσποτική εορτή, την εορτή της Μεσοπεντηκοστής. Και όμως κάποτε η εορτή της Μεσοπεντηκοστής ήταν η μεγάλη εορτή της Μεγάλης Εκκλησίας της Κωνσταντινουπόλεως και συνέτρεχαν κατ αυτή στον μεγάλο ναό πλήθη λαού. Δεν έχει κανείς παρά να ανοίξη την Έκθεσι της Βασιλείου Τάξεως (Κεφ. 26) του Κωνσταντίνου Πορφυρογεννήτου για να ιδή το επίσημο τυπικό του εορτασμού, όπως ετελείτο μέχρι την Μεσοπεντηκοστή του έτους 903 στον ναό του αγίου Μωκίου στην Κωνσταντινούπολι, μέχρι δηλαδή την ημέρα που έγινε η απόπειρα κατά της ζωής του αυτοκράτορος Λέοντος ΣΤ του Σοφού (11 Μαΐου 903). Εκεί υπάρχει μία λεπτομερής περιγραφή του λαμπρού πανηγυρισμού, που καταλαμβάνει ολόκληρες σελίδες και καθορίζει με την γνωστή παράξενη βυζαντινή ορολογία, πως ο αυτοκράτωρ το πρωϊ της εορτής με τα επίσημα βασιλικά του ενδύματα και την συνοδεία του ξεκινούσε από το ιερό παλάτιο για να μεταβή στον ναό του αγίου Μωκίου, όπου θα ετελείτο η θεία λειτουργία. Σε λίγο έφθανε η λιτανεία με επί κεφαλής τον πατριάρχη, και βασιλεύς και πατριάρχης εισήρχοντο επισήμως στον ναό. Η θεία λειτουργία ετελείτο με την συνήθη στις μεγάλες εορτές βυζαντινή μεγαλοπρέπεια. Μετά από αυτήν ο αυτοκράτωρ παρέθετε πρόγευμα, στο οποίο παρεκάθητο και ο πατριάρχης. Και πάλι ο βασιλεύς υπό τις επευφημίες του πλήθους «Εις πολλούς και αγαθούς χρόνους ο Θεός αγάγει την βασιλείαν υμών» και με πολλούς ενδιαμέσους σταθμούς επέστρεφε στο ιερό παλάτιο. Αλλά και στα σημερινά μας λειτουργικά βιβλία, στο Πεντηκοστάριο, βλέπει κανείς τα ίχνη της παλαιάς της λαμπρότητος. Παρουσιάζεται σαν μία μεγάλη δεσποτική εορτή, με τα εκλεκτά της τροπάρια και τους διπλούς της κανόνες, έργα των μεγάλων υμνογράφων, του Θεοφάνους και του Ανδρέου Κρήτης, με τα αναγνώσματά της και την επίδρασί της στις προ και μετά από αυτήν Κυριακές και με την παράτασι του εορτασμού της επί οκτώ ημέρες κατά τον τύπο των μεγάλων εορτών του εκκλησιαστικού έτους. Ποιό όμως είναι το θέμα της ιδιορρύθμου αυτής εορτής; Όχι πάντως κανένα γεγονός της ευαγγελικής ιστορίας. Το θέμα της είναι καθαρά εορτολογικό και θεωρητικό. Η Τετάρτη της Μεσοπεντηκοστής είναι η 25η από του Πάσχα και η 25η προ της Πεντηκοστής ημέρα. Σημειώνει το μέσον της περιόδου των 50 μετά το Πάσχα εορτασίμων ημερών. Είναι δηλαδή ένας σταθμός, μία τομή. Ωραία το τοποθετεί το πρώτο τροπάριο του εσπερινού της εορτής: «Πάρεστιν η μεσότης ημερών, των εκ σωτηρίου αρχομένων εγέρσεως Πεντηκοστή δε τη θεία σφραγιζομένων, και λάμπει τας λαμπρότητας αμφοτέρωθεν έχουσα και ενούσα τας δύο και παρείναι την δόξαν προφαίνουσα της δεσποτικής αναλήψεως σεμνύνεται». Χωρίς δηλαδή να έχη δικό της θέμα η ημέρα αυτή συνδυάζει τα θέματα, του Πάσχα αφ ενός και της επιφοιτήσεως του Αγίου Πνεύματος αφ ετέρου, και «προφαίνει» την δόξαν της αναλήψεως του Κυρίου, που θα εορτασθή μετά από 15 ημέρες. Ακριβώς δε αυτό το μέσον των δύο μεγάλων εορτών έφερνε στο νου και ένα εβραϊκό επίθετο του Κυρίου, το «Μεσσίας». Μεσσίας στα ελληνικά μεταφράζεται Χριστός. Αλλά ηχητικά θυμίζει το μέσον. Έτσι και στα τροπάρια και στο συναξάριο της ημέρας η παρετυμολογία αυτή γίνεται αφορμή να παρουσιασθή ο Χριστός σαν Μεσσίας μεσίτης Θεού και ανθρώπων, «μεσίτης και διαλλάκτης ημών και του αιωνίου αυτού Πατρός». «Δια ταύτην την αιτίαν την παρούσαν εορτήν εορτάζοντες και Μεσοπεντηκοστήν ονομάζοντες τον Μεσσίαν τε ανυμνούμεν Χριστόν», σημειώνει ο Νικηφόρος Ξανθόπουλος στο συναξάριο. Σ αυτό βοήθησε και η ευαγγελική περικοπή, που εξελέγη για την ημέρα αυτή (Ιω. 7, 14-30). Μεσούσης της εορτής του Ιουδαϊκού Πάσχα ο Χριστός ανεβαίνει στο ιερό και διδάσκει. Η διδασκαλία Του προκαλεί τον θαυμασμό, αλλά και ζωηρά αντιδικία μεταξύ αυτού και του λαού και των διδασκάλων. Είναι Μεσσίας ο Ιησούς η δεν είναι; Είναι η διδασκαλία του Ιησού εκ Θεού η δεν είναι; Νέο λοιπόν θέμα προστίθεται: ο Χριστός είναι διδάσκαλος. Αυτός που ενώ δεν έμαθε γράμματα κατέχει το πλήρωμα της σοφίας, γιατί είναι η Σοφία του Θεού η κατασκευάσασα τον κόσμον. Ακριβώς από αυτόν τον διάλογο εμπνέεται μεγάλο μέρος της υμνογραφίας της εορτής. Εκείνος που διδάσκει στον ναό, στο μέσον των διδασκάλων του Ιουδαϊκού λαού, στο μέσον της εορτής, είναι ο Μεσσίας, ο Χριστός, ο Λόγος του Θεού. Αυτός που αποδοκιμάζεται από τους δήθεν σοφούς του λαού Του είναι η του Θεού Σοφία. 5

6 A CHRISTIAN UNDERSTANDING OF FREEDOM by Archbishop Dmitri of Dallas and the South People generally use the word freedom in order to describe two things: the first and perhaps most persistent meaning of the term is simply lack of subjection to any kind of ownership or tyrannical authority, the lack of restriction of one s actions, the absence of obstacles to self-determination or personal choices, the right to make up one s own mind with regard to occupation, speech, assembly, religion and so on. Naturally, this kind of freedom is entirely desirable and, in many ways, our very nation came into being out of a deeply felt need for this. Although our democratic system of government has experienced many pitfalls and defects, and throughout the course of our history we have not always been able to achieve perfect freedom in the sense just described, it is none the less true that few would question the desirability for such freedom. Men are still willing to make enormous sacrifices their very lives at times for the ideal of freedom. Christian teaching lies at the very heart of such an ideal. And in spite of the ups and downs of Church history, wherein even the Church has seemed to be an accomplice to agencies and forces that would deny this kind of basic right to the human race, it would be inaccurate to say that the Christian Church in most of its classical forms teaches that men are not destined to be free in this very sense. It is incompatible with Christian teaching to maintain that man should be shackled with restrictions against his personal freedom to pursue a way of life to his own choosing. At the same time it appears also that freedom is being increasingly applied to a kind of license which says that man is not to be subjected to any kind of restriction that is not to his liking. Even when the common good demands the contrary he is somehow to be free to "do his own thing." The blame for much of the disorder and confusion of our own times could perhaps be laid to this concept of freedom: the near capitulation of our legal system in face of demands for freedom to peddle pornography, to sell drugs, to defy the law enforcement agencies of the cities, etc. In this particular article it is not our intention to dwell on the matter of freedom as described above, making this a plea for law and order. Rather, we wish to present a general account of the Orthodox Church s understanding of freedom, in light of Christ s work of redemption, His "breaking the chains of hell and overthrowing the tyranny of hades." Jesus said, "If you continue in my word, then you are my disciples indeed; And you shall know the truth and the truth shall make you free" And those who heard Him said, "We are Abraham s seed, and we were never in bondage to any man, how sayest thou, you shall be made free?" And He answered, Verily I say unto you, Whosoever committeth sin is the servant of sin." (1 John 8:31-34) He said in another place, "I am the way, the truth and the life; no man cometh unto the Father, but by me. If you had known me, you should have known my Father also; and from henceforth you know Him, and have seen Him." (John 14: 6-7) Jesus Christ is the truth about God and the truth about man, since He is both God and man. God s real nature is completely revealed in the Son of God, the Incarnate Word, and the whole truth about man, his worth, value and dignity, are realized and made manifest to man in the Son of Man, Jesus of Nazareth. And since man s fundamental sin was and is godlessness or atheism, we then understand what is meant by the statement that "Christ came into the world to save His people from their sins." An author once pointed out that, "Mankind is in bondage until Christ sets men free." St. Paul in the Epistle to the Romans says, "For when you were the servants of sin, you were free from righteousness. But what fruit had you then from those things of which you are now ashamed? For the end of those things is death. But now set free from sin and become servants to God, you have your fruit unto holiness, and as your end, life everlasting." (6:20-22) The deepest and most fundamental of the Church s understandings of freedom is simply the freedom from sin and its wage or consequences. The understanding that Christ has given to men a freedom that cannot be taken away, no matter what the external circumstances of life may be, has provided the strength, the dynamism, the very life of the Church in the different periods of her bondage, her restrictions. There was the long three century persecution of the Church by the Roman Empire, and the very martyrs were witnesses and advocates of their freedom in Christ. The Moslem conquest and domination of much of the world that had been Christian, and the reduction of Christians to second-class citizenship, the restrictions against their proclaiming the Gospel, brought no despair to those who knew Christ and His truth. This lasted well into the nineteenth century in certain places. And in our own twentieth century, restrictions and persecutions, perhaps heavier and more severe than in any other time, in Communist lands failed to extinguish the light of Christian truth, and finally the most essential Christian freedom. 6

7 It is in Christ, as perfect Man, that man comes to the full realization of what it means to be in the image and likeness of God. For man s freedom is an Icon, an image of the Divine Freedom itself. It is just when our freedom lies within the "opus Dei," the work of God, that it does not cease to be true freedom. The "Let it be to me according to thy word," of the Virgin at the Annunciation does not come from a simple submission to His will, but that very acceptance expresses the ultimate freedom of her being. In this sense, she was the first fruits of the intervention of God into human time and history, the first product of the Incarnation. She is the image of the Church, those who receive the Word of God and keep it, of those who would lose their life and gain it. Christ, in becoming Incarnate, has permitted us, not to imitate, but to relive His life, to conform ourselves to His essence. In each Christian s response to God, in saying, "let it be to me according to Thy will," he identifies himself with the God-Man Christ, and in this way, the Divine Will, freedom comes as an expression of one s own will. The will of God, His work, His freedom have become one s own. "It is no longer I who live, but Christ who lives in me," says St. Paul. (Galatians 2:20) None of the foregoing is said to diminish or to negate in any sense the validity and importance of all human beings, especially Christians, to seek, to work for freedom in the usual earthly, if you will, sense of the word: social justice, equality, and the right to pursue, unrestricted, a better life here and now for the human race. The Christian, if he takes his commitment seriously, can never be guilty of putting restrictions in the path of others, of coercing, of forcing. On the other hand, what has been said is conceived as a reminder that much of the Christian world, my own Church, has a long experience of this, has lived under repression in places where freedom, justice, equality, and the right to differ, were given lip-service, but were not realities. The hope of Christians, their consolation is based on a higher freedom, which only God can give, which our Lord Jesus Christ showed us. From The Dawn Newspaper of the Diocese of the South Orthodox Church in America ΕΥΧΑΡΙΣΤΟΥΜΕ ΓΙΑ ΤIΣ ΠΡΟΣΦΟΡΕΣ ΑΠ ΟΛΟΥΣ ΓΙΑ ΕΝΑ ΠΟΛΥ ΠΕΤΥΧΗΜΕΝΟ ΠΑΣΧΑ 2012! 7

8 ΠΡΟΓΡΑΜΜΑ ΙΕΡΩΝ ΑΚΟΛΟΥΘΙΩΝ - ΜΑΪΟΥ 2012 Ο Π. ΝΙΚΟΛΑΟΣ ΘΑ ΕΙΝΑΙ ΣΕ ΚΛΗΡΙΚΗ ΣΥΝΕΛΕΥΣΗ ΣΤΗΝ ΟΤΤΑΒΑ ΑΠΟ ΤΗΣ 29 ΑΠΡΙΛΙΟΥ 4 ΜΑΪΟΥ. ΣΕ ΠΕΡΙΠΤΩΣΗ ΑΝΑΓΚΗΣ ΝΑ ΠΑΡΕΤΕ ΤΗΕΛΦΩΝΟ ΤΟ ΠΡΟΕΔΡΟ Α. ΣΤΑΘΟΠΟΥΛΟ. ΚΥΡΙΑΚΗ 6 +ΚΥΡΙΑΚΗ ΤΟΥ ΠΑΡΑΛΥΤΟΥ. ΙΩΒ ΤΟΥ ΔΙΚΑΙΟΥ. ΟΡΘΡΟΣ 9:15ΠΜ, ΘΕΙΑ ΛΕΙΤΟΥΡΓΙΑ 10:30ΠΜ. ΤΕΤΑΡΤΗ 9 +ΜΕΣΟΠΕΝΤΗΚΟΣΤΗΣ. ΑΓΙΟΥ ΧΡΙΣΤΟΦΟΡΟΥ. ΟΡΘΡΟΣ 9:15ΠΜ, ΘΕΙΑ ΛΕΙΤΟΥΡΓΙΑ 10:15ΠΜ. ΚΥΡΙΑΚΗ 13 +ΚΥΡΙΑΚΗ ΤΗΣ ΣΑΜΑΡΕΙΤΙΔΟΣ. MOTHER S DAY ΟΡΘΡΟΣ 9:15ΠΜ, ΘΕΙΑ ΛΕΙΤΟΥΡΓΙΑ 10:30ΠΜ. ΚΥΡΙΑΚΗ 20 +ΚΥΡΙΑΚΗ ΤΟΥ ΤΥΦΛΟΥ. ΟΡΘΡΟΣ 9:15ΠΜ, ΘΕΙΑ ΛΕΙΤΟΥΡΓΙΑ 10:30ΠΜ. ΔΕΥΤΕΡΑ 21 +ΤΩΝ ΑΓΙΩΝ ΙΣΑΠΟΣΤΟΛΩΝ ΚΩΝΣΤΑΝΤΙΝΟΥ ΚΑΙ ΕΛΕΝΗΣ. ΟΡΘΡΟΣ 9:15ΠΜ, ΘΕΙΑ ΛΕΙΤΟΥΡΓΙΑ 10:15ΠΜ ΠΕΜΠΤΗ 24 +ΤΗΣ ΑΝΑΛΥΨΕΩΣ. ΑΓΙΟΥ ΣΥΜΕΩΝ ΣΤΥΛΙΤΟΥ. ΟΡΘΡΟΣ 9:15ΠΜ, ΘΕΙΑ ΛΕΙΤΟΥΡΓΙΑ 10:15ΠΜ. ΚΥΡΙΑΚΗ 27 +ΚΥΡΙΑΚΗ ΤΩΝ ΑΓΙΩΝ ΠΑΤΕΡΩΝ ΤΗΣ Α ΟΙΚΟΥΜΕΝΙΚΗΣ ΣΥΝΟΔΟΥ. ΟΡΘΡΟΣ 9:00ΠΜ, ΘΕΙΑ ΛΕΙΤΟΥΡΓΙΑ 10:30ΠΜ. ΠΕΝΤΗΚΟΣΤΑΡΙΟΝ 2012 Οι 50 ημέρες της Πεντηκοστής είναι από το Πάσχα (15 Απριλίου) έως τη Κυριακή της Πεντηκοστής (3 Ιουνίου). 22 Απριλίου Κυριακή του Θωμά 29 Απριλίου Κυριακή των Μυροφόρων 6 Μαϊου Κυριακή του Παραλυτικού 13 Μαϊου Κυριακή της Σαμαρείτιδος 20 Μαϊου Κυριακή του Τυφλού 24 Μαϊου (Πέμπτη) Η Ανάληψις του Κυρίου 27 Μαϊου Κυριακή των Αγίων Πατέρων 3 Ιουνίου Κυριακή της Πεντηκοστής Όχι νηστεία από την Κυριακή της Πεντηκοστής έως τη Κυριακή των Αγίων Πάντων. 10 Ιουνίου Κυριακή των Αγίων Πάντων Η νηστεία των Αγίων Αποστόλων αρχίζει 11 Ιουνίου και διαρκεί εφέτος μέχρι και τις 28 Ιουνίου (18 ημέρες). 8

9 SCHEDULE OF DIVINE SERVICES - MAY 2012 FR. NIKOLAOS WILL BE ATTENDING THE CLERGY CONFERENCE IN KINGSTON FROM APRIL 29 MAY 4. IN CASE OF EMERGENCY, CALL PRESIDENT ACHILLES STATHOPOULOS (INFORMATION ON PAGE 2). SUNDAY 6 +SUNDAY OF THE PARALYTIC. RIGHTEOUS JOB. ORTHROS 9:15A.M., DIVINE LITURGY 10:30 A.M. WEDNESDAY 9 +MID-PENTECOST. ST. CHRISTOPHER THE MARTYR. ORTHROS 9:15AM, DIVINE LITURGY 10:15AM. SUNDAY 13 +SUNDAY OF THE SAMARITAN. MOTHER S DAY. ORTHROS 9:15AM, DIVINE LITURGY 10:30AM. SUNDAY 20 +SUNDAY OF THE BLIND MAN. ORTHROS 9:15AM, DIVINE LITURGY 10:30AM. MONDAY 21 +SAINTS CONSTANTINE AND HELEN, EQUAL TO THE APOSTLES. ORTHROS 9:15AM, DIVINE LITURGY 10:15AM. THURSDAY 24 +ASCENSION DAY. ST. SIMEON THE STYLITE. ORTHROS 9:15A.M., DIVINE LITURGY 10:15 A.M. SUNDAY 27 + SUNDAY OF THE HOLY FATHERS OF THE FIRST ECUMENICAL SYNOD. ORTHROS 9:15A.M., DIVINE LITURGY 10:30 A.M. PENTECOSTARION 2012 The 50 days of Pentecost are from (Pascha) April 15 to (Sunday of Pentecost) June 3. April 22 April 29 May 6 May 13 May 20 May 24 (Thursday) May 27 June 3 Sunday of Thomas Sunday of the Myrrhbearers Sunday of the Paralytic Sunday of the Samaritan Woman Sunday of the Blind Man The Ascension of Our Lord Sunday of the Holy Fathers Sunday of Pentecost NO fasting from Sunday of Pentecost until the Sunday of All Saints. June 10 Sunday of All Saints Apostles Fast begins on June 11 for 18 days. 9

10 OUR MEMBERS So far only 56 people have submitted their membership dues for We ask and encourage everyone to 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 April 13, 2012: 1. Mr. Nicholas Balina 2. Mrs. Helen Ralph 3. Mrs. Athena Blieske 4. Mrs. Dimitra Biniaris 5. Mr. William Biniaris 6. Ms. Irene Biniaris 7. Miss. Jenny Biniaris 8. Mrs. Katerina Biniaris 9. Mr. William Comminos 10. Mrs. Tarja Comminos 11. Mrs. Bayba Frattolin 12. Mr. Ted Frisky* 13. Mrs. Joanne Frisky* 14. Mr. Peter Giardetti 15. Mrs. Tara Giardetti 16. Mr. Lei Hartviksen* 17. Mr. Andy Karanasos 18. Mrs. Lori Karanasos* 19. Mrs. Virginia Leino 20. Mr. Ray Leino 21. Mrs. Joanne Lent 22. Mr. Chris Lent 23. Mr. Tom Marinis 24. Miss. Georgina Mellas 25. Mrs. Maria Mellas 26. Mr. Tom Mellas 27. Mrs. Smaragde Mellas 28. Mrs. Matina Mellas 29. Mr. Chris Metsopoulos 30. Mrs. Despina Metsopoulos 31. Mr. Taxios Milionis 32. Mr. Constatine Tsekouras 33. Mrs. Jane Tsekouras 34. Mrs. Sylvia Tsekouras* 35. Mr. Paul Tsekouras 36. Mr. Ahileas Tsekouras 37. Ms. Elaine Tsekouras 38. Mrs. Lily Tsekouras community news 39. Mr. Harry Teskouras 40. Mr. Jack Sancartier* 41. Mrs. Maria Sancartier 42. Mr. Peter Saites 43. Mrs. Effie Saites 44. Mr. Steven Scollie* 45. Mrs. Rose Sourtzis 46. Mr. Spiro Sourtzis 47. Mr. Marino Spourdalakis 48. Mrs. Nora Spourdalakis* 49. Mrs. Anja Stefanidis* 50. Mr. Emilios Stefanidis 51. Mrs. Angie Palo 52. Mr. Jim Pazianos 53. Mr. Daniel Vasiliu 54. Mrs. Irene Vasiliu 55. Mr. Chris Welbourne 56. Mrs. Patricia Welbourne Congratulations to parents Paul and Sylvia Tsekouras, who baptized their son Alexander on April 22, NA ZISI! METROPOLIS SCHOLARSHIP All the university and college students in our community that are not currently in their last year of studies can apply for this Scholarship, so that they may benefit from this great opportunity that the Metropolis extends to them. Last year s winner of a $500 scholarship from our parish was Alicia Marinis. Deadline is May 21, See Fr. Nikolaos for details. CAMP MET WINNIPEG 2012 July 1 6, Ages Click here for the website. Watch the promo video. Speak to Fr. Nikolaos for details. PRIVACY ACT Every year we receive several requests from our members for the church mailing list in order to save time to find and mail out invitations (for weddings, baptisms, etc). We have recently been informed that we as a community are legally bound by the Privacy Act and the Personal Information Protection and Electronic Documents Act (PIPEDA) to keep this information private and for church use only. As a community council we will respect the law and your privacy; thus the church mailing list will not be available for anything other than official community related correspondence only. Thank you for your understanding. If you need further clarification, see Fr. Nikolaos or President Achilles Stathopoulos. 10

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13 George Comminos CFP, CIM RRSP Financial Advisor Investment Planning Amber Drive Life Insurance Thunder Bay, Ont. P7B 6M4 Tax Planning Tax Free Savings Plans Complimentary reviews Retirement Planning F: (807) RDSP Cell: (807) Estate Planning ext. 3 Health Insurance gcomminos@assante.com 13

14 Bess and Sheila want you to come join the fun at Bingo! Thursday, May 3, 2012 Monday, June 11, 2012 ALL BINGOS ARE AT THE C.L.E. LOCATION at 5:45 PM 14

15 THANK YOU TO OUR SPONSORS: your ad here support your community 15

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