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1 KGreek rthodox Church of Kimisis Theotokou - Brooklyn Ελληνορθόδοξος Ναός της Κοιµήσεως της Θεοτόκου -Brooklyn Ο ΓΛΥΚΑΣΜΟΣ ΤΩΝ ΑΓΓΕΛΩΝ A New Beginning Νέα Αρχή ome welcome remarks from the editor. Καλωσορισμὀς του συντάκτη. Page 1 eptember unday Gospels Ευαγγέλια Κυριακών Pages 2 & 7 ur Faith in Focus Η Πίστης μας Εστιασμένη This month our focus is on the first unday of eptember which marks the beginning of the new ecclesiastical year. Page 3 Reflections on the unday Gospels Κήρυγμα Κυριακών Pages 4-5, 8 Major Feastday of the Month Επίσημη Εορτή του Μηνός This month we look at the history of the finding of the precious and life-giving Cross. Page 6 Welcome! It is with great joy that we welcome everyone to this first issue of our parish's new monthly bulletin titled Ο Γλυκασμός των Αγγέλων -The weetness of the Angels. This is a resource constructed and intended to disseminate the "sweet" and holy wisdom and teachings of our rthodox Church. ur hope is that everyone will find this bulletin useful and spiritually edifying. ince this is a resource constructed with YU, the parishioner in mind, we wholeheartedly welcome any suggestions for improvement and encourage you to let us know if there is a topic you might wish to see covered in the future. nce again, we extend to all a warm welcome, and our best wishes for a healthy ecclesiastical new year, both in body and soul. ditor TH WTN F TH ANGL A Monthly Newsletter Issue No. 1 - eptember 2013 Καλώς ΉΉλθατε! Με χαρά καλοσορίζουμε τους πάντας στο πρώτο τεύχος του νέου μηνιαίου δελτίου με τίτλο Ο Γλυκασμός των Αγγέλων - The weetness of Angels. Ο σκοπός τούτου του δελτίου είναι η διάδοση της σοφίας και της ιεράς διδασκαλίας της Ορθοδόξου Εκκλησίας μας. Ελπίζουμε να το βρείτε χρήσιμο και πνευματικώς εποικοδομητικό. Επειδή ο λόγος κατασκευασμού αυτού είστε ΕΣΕΙΣ, προθὐμως και ευχαρίστως δεχόμαστε προτάσεις βελτιώσεως του δελτίου, και προτάσεις υλίκου και θεμάτων που θα θέλατε να αντιμετωπιστούν εδω στο μἐλλον. Πάλι, καλωσορίζουμε όλους θερμώς, και σας ευχόμαστε ένα νἐο εκκλησιαστικό έτος του γεμάτο σωματική και πνευματική υγεία. Ιεροδιάκονος Χριστόδουλος Ροδίτης Συντάκτης Youth ection/calendar of ervices/ur Parish Τμήμα Νεολαίας/Πρόγραμμα Ακολουθιών/Η Ενορία Μας Pages 9-11 PTMBR ΣΕΠΤΕΜΒΡΙΟΣ

2 FRM TH U N D A DAN Neque pecun modut est neque nonor et imper ned libidig met, consectetur adipiscing elit, sed ut labore et dolore magna aliquam is nostrud exercitation ullam mmodo consequet. Duis aute in voluptate velit esse cillum dolore eu fugiat nulla pariatur. At vver eos et accusam dignissum qui blandit est praesent. Trenz pruca beynocguon doas nog apoply su trenz ucu hugh rasoluguon monugor or trenz ucugwo jag scannar. Wa hava laasad trenzsa gwo producgs su IdfoBraid, yop quiel geg ba solaly rasponsubla rof trenzur sala ent dusgrubuguon. ffoctivo immoriatoly, hawrgasi pwicos asi sirucor. Thas sirutciun applios tyu thuso itoms ghuso pwicos gosi sirucor in mixent gosi sirucor ic mixent ples cak ontisi sowios uf Zerm hawr rwivos. Unte af phen neige pheings atoot Prexs eis phat eit sakem eit vory gast te Plok peish ba useing phen roxas. slo idaffacgad gef trenz beynocguon quiel ba trenz praadshaag ent trenz dreek wirc procassidt program. Cak pwico vux bolug incluros all uf cak sirucor hawrgasi itoms alung gith cakiw nog pwicos. Nam sit amet odio. Morbi eget pede. ed enim libero, laoreet eget, commodo at, ornare sit amet, velit. tiam metus sem, pharetra adipiscing, ornare vitae, adipiscing id, tortor. Nunc suscipit fermentum mi. Nulla facilisi. Aliquam erat volutpat. Praesent a metus quis turpis tristique hendrerit. Mauris eu enim. Nunc eros. Donec eu nibh. In sit amet odio sed wisi cursus molestie. tiam tincidunt eros sit amet est. Duis a risus. Aliquam at erat et orci sollicitudin euismod. Praesent ac ipsum eget magna porttitor lobortis. Mauris turpis. Cras laoreet consectetuer orci. Vestibulum ante ipsum primis in faucibus orci luctus et ultrices posuere cubilia Curae; Nulla facilisi. Ut placerat fringilla dolor. Cum sociis natoque penatibus et magnis dis parturient montes, nascetur ridiculus mus. Quisque purus, Archimandrite Damaskinos Ganas Y G P L R eptember 1st Gospel Luke 4:16-22 At that time, Jesus came to Nazareth, where he had been brought up; and he went to the synagogue, as his custom was, on the sabbath day. And he stood up to read; and there was given to him the book of the prophet Isaiah. He opened the book and found the place where it was written, "The pirit of the Lord is upon me, because he has anointed me to preach good news to the poor. He has sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord." And he closed the book, and gave it back to the attendant, and sat down; and the eyes of all in the synagogue were fixed on him. And he began to say to them, "Today this scripture has been fulfilled in your hearing." And all spoke well of him, and wondered at the gracious words which proceeded out of his mouth. eptember 8th Gospel John 3:13-17 The Lord said, "No one has ascended into heaven but he who descended from heaven, the on of man. And as Moses lifted up the serpent in the wilderness, so must the on of man be lifted up, that whoever believes in him may have eternal life. "For God so loved the world that he gave his only on, that whoever believes in him should not perish but have eternal life. For God sent the on into the world, not to condemn the world, but that the world might be saved through him." eptember 15th Gospel Mark 8:34-38; 9:1 The Lord said: "If anyone wishes to come after me, let him deny himself and take up his cross and follow me. For whoever would save his life will lose it; and whoever loses his life for my sake and the gospel's will save it. For what does it profit a man, to gain the whole world and forfeit his life? For what can a man give in return for his life? For whoever is ashamed of me and my words in this adulterous and sinful generation, of him will the on of man also be ashamed, when he comes in the glory of his Father with the holy angels." And he said to them, "Truly, I say to you, there 2 A D I N G are some standing here who will not taste death before they see the kingdom of God come with power." eptember 22nd Gospel Luke 5:1-11 At that time, Jesus was standing by the lake of Gennesaret. And he saw two boats by the lake; but the fishermen had gone out of them and were washing their nets. Getting into one of the boats, which was imon's, he asked him to put out a little from the land. And he sat down and taught the people from the boat. And when he had ceased speaking, he said to imon, "Put out into the deep and let down your nets for a catch." And imon answered, "Master, we toiled all night and took nothing! But at your word I will let down the nets." And when they had done this, they enclosed a great shoal of fish; and as their nets were breaking, they beckoned to their partners in the other boat to come and help them. And they came and filled both the boats, so that they began to sink. But when imon Peter saw it, he fell down at Jesus' knees, saying, "Depart from me, for I am a sinful man, Lord." For he was astonished, and all who were with him, at the catch of fish which they had taken; and so also were James and John, sons of Zebedee, who were partners with imon. And Jesus said to imon, "Do not be afraid; henceforth you will be catching men." And when they had brought their boats to land, they left everything and followed him. eptember 29th Gospel Luke 6:31-36 The Lord said, "And as you wish that men would do to you, do so to them. If you love those who love you, what credit is that to you? For even sinners love those who love them. And if you do good to those who do good to you, what credit is that to you? For even sinners do the same. And if you lend to those from whom you hope to receive, what credit is that to you? ven sinners lend to sinners, to receive as much again. But love your enemies, and do good, and lend, expecting nothing in return; and your reward will be great, and you will be sons of the Most High; for he is kind to the ungrateful and the selfish. Be merciful, even as your Father is merciful." PTMBR ΣΕΠΤΕΜΒΡΙΟΣ 2013

3 R F L The primary mission of the rthodox church on earth is the sanctification of man, and rightfully so. As we believe and confess, the purpose of Christ's descent into the world and his putting on flesh was precisely to sanctify him in both body and soul, healing him, and making him whole once more. As the holy fathers of our church profess, "God became man so that man could become God." This idea lies behind the Church's teaching on "theosis," which is the goal of every Christian - to become "like God" by becoming "like Christ" through living a life "in Christ." And we accomplish this through personal struggle within the context of the life of the Church, and specifically, through our involvement in her sacramental life - especially the Divine Liturgy whereby we are healed, strengthened and sanctified by the power of the Holy pirit which "builds up" the church and all her members. But the object of the church's power of sanctification is not and can never be limited to just man alone. Nor does her sanctifying "reach" end at the Church's main doors. Christ became man not only to save and sanctify man but all of creation as well. A central belief of the church is that all of creation is inherently good. In fact, the Bible says as much, since "in the beginning," as we read in the book of Genesis, God created the universe and saw that it "was good." As something "good" then, this world, including man, was worth saving. This saving or renewal of the world was accomplished in Christ through his sacrifice upon the cross. But the full implications of this act have yet to be fully realized. That will be accomplished in its totality "on that day," on the day of the second coming of Christ. This renewal and sanctification of the world - and man - however, should not be understood as being simply an expectation, as an event to be realized sometime in the future. It is a process perfected in the future but begun in the here and now. And ever since the beginning, the church has recognized her role in mediating this transformation of the world and bringing everything in it, man included, into closer communion with God and his sanctifying grace. We witness the church carry out this mission every time we see elements of this world blessed by the church, as is done during the service of the blessing of PTMBR ΣΕΠΤΕΜΒΡΙΟΣ 2013 C T I N N T H G ur Faith in Focus eptember 1st First unday of the cclesiastical Year water (Holy water) or the blessing of the loaves of bread in the artoklasia service. But her sanctifying grace and transformative power extends even beyond the confines of the building we call the church as the euchogion, the official prayer book of the church, attests to. In it we find prayers for all manner of life and objects of the world: animals, land and even inanimate objects such as vehicles and houses for example. The list is extensive. Nothing is beyond the reach of the church and her sanctifying grace; with every service and every act of blessing, the church takes back from the devil and sin this material fallen world little by little and makes it God's once more, restoring it and making it "good" as it was "in the beginning." This includes time as well. Not only is space sanctified by the Church but time itself has become a recipient of God's saving grace. In recognition of this, and the need to make Christ and the power of the Holy pirit continually "present" in "the here and now" for Christians far removed in both space and time from the events of the ld and New Testaments, the church very early on developed a cycle of feast days on which key events of the faith could be remembered and celebrated. The earliest and most ancient cycle naturally centered on Pascha and Lent, as well as other key feasts such as Christmas and Pentecost. But as time passed, other feasts began to be incorporated into the yearly cycle of feasts such as those of the saints. The result? Not a single day goes by that is not spiritually and religiously significant. n every day of the year someone or something is being celebrated liturgically, with each day possessing its own specific readings from scripture and hymns to be sung. Moreover, the 24 hour daily cycle itself has also been sanctified. As is prescribed by the typikon (the church's "guidebook" which regulates how and when services are to be conducted), there are separate and distinct services to be performed (a practice maintained mostly in monasteries today) during each time of day. There are early morning services such as the Mesonyktikon and rthros services, the midday to afternoon services of the "Hours" and the evening services of Vespers and Compline. It truly can be said that not a minute goes by that is devoid of the church's prayer and intercession on behalf of the world and humankind. eptember 1 marks the beginning of ecclesiastical calendar. With the great feast of the Dormition of the Virgin Mary celebrated on August 15th and the beheading of John the Baptist on August 29th, summer, the previous ecclesiastical yearly cycle comes to a close, making way for a new cycle. The first major feast in the new cycle is the elevation of the Holy Cross on eptember 14th, a reminder to all that it was for the purpose of dying for our sins on the cross that Christ came into this world, an event celebrated as we all know a few months later in December. Next comes the feast of the piphany on January 6, or the "Theofaneia" as it is also called, when we joyfully celebrate the manifestation of the three persons of the Holy Trinty all at once, and the beginning of Jesus' earthly P L ministry. Later in the new year chronologically speaking, but more or less halfway through the ecclesiastical one, Triodion and Great Lent begins, culminating with Holy Week and the Feast of Feasts, Pascha, and the life-giving resurrection of Christ. Forty days after that we celebrate the Ascension of our Lord, remembering his promise that just as he left this world in glory and honor, so will he return again at his second coming. n the 10th day after the ascension, which also marks 50 days since Pascha, we remember and celebrate the fulfillment of another promise: the sending of the Holy pirit to his people and the birth of the church at Pentecost. Then, as June comes along, the liturgical focus shifts to the great apostles and saints of the church such as Peter and Paul. Finally, as noted above, we reach August, the last month of the cycle. Here the Transfiguration of Jesus first takes center stage, reminding us that our struggle and goal in life, to the very end, is our own spiritual transfiguration. Later, the focus shifts to Dormition of the Virgin Mary, whose pure soul was received by Christ himself, a fate that we all should hope to befall us. Lastly, the beheading of t John the Baptist reminds us that the life of a Christian is a constant struggle, and filled with personal sacrifice. As we begin this new ecclesiastical cycle of let us all reflect on the numerous ways our cchurch cares for and provides for us, her children. If we've been lax in the past attending services, let us promise to be more diligent this time around. The seasons may change, and years may roll by, but the church always stands ready to proclaim the message of Christ and of salvation as she has unceasingly done now for the past twenty centuries. As we've seen, she imparts grace in a myriad of ways, unconstrained by neither space nor time. It is up to us to accept what she has to offer - sanctification, union with God and everlasting life. 3

4 R F L C T I N N T H G P L ept. 8th, unday Before the Cross Last unday marked the beginning of the ecclesiastical year as was discussed in the previous column - that cycle of feast days which moves more or less chronologically through "sacred time," at least as concerns the major events and feasts of Christ. And already today, the "unday before the cross" as it is termed, the gospel reading that we hear gets right down to the "business" of proclaiming and pointing to the first set of major spiritual waypoints that await us on our journey to Pascha and beyond - the elevation of the Holy Cross and Christmas. Because the major feast day of the levation of the Holy Cross falls on eptember 14th, it is typically the case that the first unday following the official unday marking the beginning of the new ecclesiastical year becomes, as we've said, the "unday before the Cross," and is liturgically colored to reflect that celebration. In like fashion, so too is the gospel appropriately themed to prepare us for the celebration of the cross. The gospel reference is unmistakeable and plainly there for all to see and hear and reflect upon: "And as Moses lifted up the serpent in the wilderness, so must the on of man be lifted up, that whoever believes in him may have eternal life." It may seem peculiar to some that a verse referring to Moses would could possibly relate to Christ's crucifixion. What business do we as Christians really have with the ld Testament, right? The New Testament is for Christians and the ld Testament is for the Jews, isn't it? Not exactly. The T is just as much our scripture as it was and still is for Judaism. For the content of both the T and NT is ultimately the same - Jesus Christ. While it is true that the Church places an emphasis on the NT in her teaching and preaching, the T is nevertheless crucial in underpinning and informing that teaching. verything we know and profess as dogma and faith regarding God is ultimately the "truth" precisely because it fulfills the expectations expressed in the T. We don't believe in a different God than that of the T but in the same God, the one true God who created the world and promised to send it a messiah, his son, when the time was right. In Jesus, this promise was fulfilled and God's plan of salvation put into motion and completed. The T is therefore undeniably a part of our heritage and faith. We know that Jesus is the son of God and the messiah because in him all the prophecies and promises by God in the T are fulfilled in their totality. ne of the major events prophesied and foreshadowed in symbols and signs in the T is, unsurprisingly, the crucifixion of Christ. There are many allusions to this in the T, including the one referred to by the gospel writer in today's passage - the lifting up Moses' serpent staff in the wilderness. This act of Moses was a prefiguration of the lifting up of Christ upon another piece of wood - the cross - amidst the people of his time who, like the xilic Jews, likewise found themselves lost in a wilderness, albeit of a different kind - the spiritual kind. The Church places this gospel with this imagery at the forefront early in the ecclesiastical cycle to remind us that the on of God did not descent to us and become man out of curiosity or "just because," but for a specific reason - to die upon the cross. Again, the reference to Moses and T is necessary to show that Jesus wasn't a false messiah or simply a criminal rightly condemned to death, but the one true messiah that Moses, the prophets and all of mankind had been waiting for since the beginning of history itself. The second major event this gospel points to is, naturally, Christmas. For in order to die among us for our sins, the on of God had to first be born of man. Again, this was necessary not on account of any limitation of God but on account of human limitation. God sent his on to do what man of his own and by himself could not do - save himself from this fallen world of sin. As we read: "For God so loved the world that he gave his only on, that whoever believes in him should not perish but have eternal life. For God sent the on into the world, not to condemn the world, but that the world might be saved through him." In Jesus, what had fallen into sin and had become alienated from God was now restored. I wish each and every one of you a blessed feast day of the Cross. May the power of the Cross continue to guide and protect us in all things, and give us the strength to bear our own personal crosses and hardships with a steadfast faith in Jesus, who himself held the entire world on his shoulders. ept. 15th, unday after the Cross Today's gospel reading is understandably "crosscentered." After all, today is the "unday after the Holy Cross," where we "wrap up" and bookend liturgically the prior week's thematic focus on and celebration of the major feast of the Cross. As we hear in the gospel from the mouth of Christ himself, the crucifixion is not simply an isolated event in history but one which occurs repeatedly in life to all. And we are all called by Christ, in imitation of him, to bear our own cross as he once did, not as a sign of weakness but of power. For it is through the suffering and death to this world that the greatest feat was and is still accomplished - sanctification of body and soul, and the attainment of life everlasting. I wish to focus here, however, more on something else Christ says in today's gospel. It is, in fact, a question asked by Jesus, and one we would do well to constantly reflect on every day of our lives: "what does it profit a man, to gain the whole world and forfeit his life? This is a particularly relevant question for modern man living in the 21st century, in an age of capitalism where the accumulation of wealth, fame and other desirables is viewed and promoted as the only true path to happiness and prosperity. A wise monk once said to a group of followers that "the burial shroud has no pockets," meaning that when we die, we take absolutely nothing with us to the grave, neither money, houses, titles, cars, or diplomas - nothing, nil, zero. Death is the great equalizer, and it makes no distinction between kings and servants, presidents and farmers, billionaires and beggars. When death comes, it cares little whether you've got everything in this world or just the clothes you've got on. It takes you as you are, and nothing in this world can prevent it, nor accompany you into the life beyond. Christ's question, I believe, should be a sobering reminder of this fact for all of us. No one is immune to the allure of wealth, power and glory, especially if one lives in a country like America where "anything is possible" and personal, economic and social advancement can be achieved by anyone. But many times we lose sight of that one, eternal truth that everything in this world is fleeting. And once lost, it becomes very easy to fall into a never ending struggle to acquire ever more in search of happiness - a happiness which, as many who are well to do will tell us, often remains out of reach, despite their successes. The Church has never condemned wealth or the pursuit of happiness in this world. This world was, in fact, created by God for man to enjoy, and wealth is not something that God or the Church looks down up (think of Job who was wealthy and after his test of faith, was given back his wealth by God in multiples). But she cannot condone the accumulation of wealth and possession when it becomes an end in and of itself, the sole driving force in one's life, and an "idol" in the full sense of the word, replacing God as the center point and focus of life. The trap of wishing to "gain the whole world" is a trap easily fallen into, and it is for this reason that the Bible is filled with encounters between Jesus and rich men because wealth's hold on the hearts and minds of men is particularly strong and difficult to break. Let us reflect on Jesus' question and ponder the truth of his words. If we find that we fall into the category of those who focus more on material happiness instead of spiritual happiness, let us remember the words of that monk that "the burial shroud has no pockets." Let us also reflect on these wise words I once heard which perfectly describes the sad, unfulfilling and ultimately spiritually destructive cycle many find themselves in: "when we are young and healthy, we spend all our time and energy trying to accumulate as much as we can, without a second thought to anything else of value in our lives. Then, before we know it, we get old and sickness strikes, and we spend all of that wealth and the rest of limited time on earth trying to recover our health and youth wasted in acquiring that wealth. But by then, it's too late." 4 PTMBR ΣΕΠΤΕΜΒΡΙΟΣ 2013

5 R F L C T I N N T H G P L zekiel 34:25 I will make with them a covenant of peace and banish wild beasts from the land, so that they may dwell securely in the wilderness and sleep in the woods ept. 22nd, st unday of Luke In today's gospel reading, Jesus performs a miracle that astounds his disciples, and even causes them to be afraid. After a night of fishing the waters of the ea of Galilee, the disciples had nothing to show for it. This was not for lack of trying for as Peter informs the Lord, "Master, we toiled all night and took nothing!" But no matter what they tried or where in the sea they had positioned the boat, the fish simply wouldn't bite. As men that had grown up near the sea of Galilee where fishing was integral to the local economy, Peter, like the rest of the disciples mentioned in the passage, knew the sea and the art of fishing well. It is unsurprising then that we detect a slight hesitation on the part of Peter at Jesus' command to cast out again into the ocean. ince they hadn't caught anything just a short while before, it was unlikely that the result would be different this time around. But cast out they did. As Peter continues, "At your word I will let down the nets." The unexpected then happens: not only do their nets catch fish but a great multitude of fish, a catch so large that the nets begin to strain and are in danger of snapping. Now the disciples, as we read, are afraid. " It shouldn't be so" they think. "omething is going on here. This catch cannot be attributed to our skill but to the intervention of God." ensing this, Peter thus says to Jesus, "depart from me, for I am a sinful man, Lord." But the Lord will hear none of it and assuages their fear saying, "Do not be afraid; henceforth you will be catching men." What are we to make of this all? For one, this passage contains a prophecy made by Jesus which was fulfilled after his death and resurrection. Following Jesus' death and beginning on the day of Pentecost, as we know from the scriptures and holy tradition, the disciples truly ceased to be fisherman of fish and became fishermen of men and Apostles to the world. Through the grace of the Holy pirit which descended upon them, they began their mission PTMBR ΣΕΠΤΕΜΒΡΙΟΣ 2013 work of spreading the gospel message to the ends of earth. Men and women of every race replaced fish as their catch, as their bait and hook now became the crucifixion and resurrection of Jesus Christ. This promise that they would be made "fishermen of men" also extends to us as well. For as baptized Christians, sealed and strengthened with the gifts of the Holy pirit, we too have an obligation to not only live our faith but manifest it in the world in such a way that transforms it. We too are called to be Apostles. A second takeaway from this passage should be the understanding that although a vast and uncrossable ontological divide separates us from God, we should neither shirk from him nor fear him. "Do not be afraid" are the eternal words of Christ to all of us. Yes, we are sinful and far from perfect. But this should not be a cause for drawing away from God but for drawing as close as possible. We need God precisely because we are sinful and unlike God, just as a sick person needs a doctor because he is sick and cannot heal himself. Let us all then draw near to God and take to heart Jesus' call to be apostles to the nations and heralds of his message of salvation. In all that we do let us always remember his words "don't be afraid." To be afraid is not of God but of the devil. As the fathers teach, the way to know if something is of divine origin or not is to pay attention to our inner, spiritual response it. If we are put at ease, it is from God. But if we made uncomfortable and afraid, it is not. in can never put our souls at ease, no matter how expertly it may be disguised. God alone soothes and washes away all our fears. ept. 29th, nd unday of Luke veryone, I think, has heard of the golden rule: "Do unto others what you would have them do unto you." It is a good rule to live by for many reasons, the least of which is not because Jesus himself gave us this rule to live by. But it also simply makes sense. Who wouldn't want to be loved and cared for when in need by his fellow human beings? The desire to be loved and treated with love and respect is part of our very human nature. Jesus' mini question & answer dialogue in this passage makes precisely this point. He asks three separate questions - in short, what benefit is it to us if we love, lend and do good only to others who do the same to us - highlighting that even sinners follow, to some extent, the golden rule. They also reciprocate the love shown to them and do good to those who do good to them. But Jesus does not make mention of sinners to commend their actions, but rather to condemn the actions of those who think they are following the golden rule, but are in fact, acting no differently. What Jesus wants is a universal and unrestricted application of this rule to all situations and all persons we come into contact with in life. ne truly lives by the golden rule when no distinctions are made. The rationale behind this is just as God makes no distinctions between persons in the outpouring of his love, so should it be with us. To do otherwise would be "un-godlike" and, even more specifically, "un-christlike," and would run contrary to the very goal of our sojourn here on earth which is to live "in Christ" and be "like Christ." This brings us to the final point that must be made: the application of the "golden rule" is not optional. To understand why, we must rewind back to Great Lent, to the unday of the econd Judgment, and bring to mind that unday's gospel. In it, we will remember, Jesus describes in vivid terms how the last judgment will be conducted and according to what basis and law - the law of love. Those who displayed love towards their neighbor - of the kind required according to the "golden rule" - will be placed on Christ's right, inheriting everlasting life. Those who in life failed to love their neighbor, or loved "falsly" like the "sinners," will be placed on the left, with everlasting torment as their reward. The reason? The love shown or not shown to our brethren is a love shown or not shown to Christ himself, for in each and every person the "image of God" exists, undiminished in any way by race, color, age or gender. To be truly worthy of Christ and his love, our love must become his love. 5

6 M A J R F A T D A Y T H I M N T H The levation of the Precious and Life-Giving Cross n the 14th of eptember of every year, the rthodox Church celebrates the finding of the cross upon which Christ was crucified by t. Helen, mpress and mother of Constantine the Great. (The following was taken from the Prologue of chrid by Bishop Nikolai Velimirovich.) Two events in connection with the Honorable Cross of Christ are commemorated on this day: first, the finding of the Honorable Cross on Golgotha and second, the return of the Honorable Cross from Persia to Jerusalem. Visiting the Holy Land, the holy mpress Helena decided to find the Honorable Cross of Christ. An old Jewish man named Judahwas the only one who knew where the Cross was located, and, constrained by the empress, he revealed that the Cross was buried under the temple of Venus that mperor Hadrian had built on Golgotha. The empress ordered that this idolatrous temple be razed and, having dug deep below it, found three crosses. While the empress pondered on how to recognize which of these was the Cross of Christ, a funeral procession passed by. Patriarch Macarius told them to place the crosses, one by one, on the dead man. When they placed the first and second cross on the dead man, the dead man lay unchanged. When they placed the third cross on him, the dead man came back to life. By this they knew that this was the Precious and Life-giving Cross of Christ. They then placed the Cross on a sick woman, and she became well. The patriarch elevated the Cross for all the people to see, and the people sang with tears: ``Lord, have mercy!'' mpress Helena had a silver case made and set the Honorable Cross in it. Later, the Persian mperor Chozroes conquered Jerusalem, enslaved many people, and took the Lord's Cross to Persia. The Cross remained in Persia for fourteen years. In the year 628 the Greek mperor Heraclius defeated Chozroes and, with much ceremony, returned the Cross to Jerusalem. As he entered the city mperor Heraclius carried the Cross on his back, but suddenly was unable to take another step. Patriarch Zacharias saw an angel preventing the emperor from bearing the Cross on the same path that the Lord had walked barefoot and humiliated. The patriarch communicated this vision to the emperor. The emperor removed his raiment and, in ragged attire and barefoot, took up the Cross, carried it to Golgotha, and placed it in the Church of the Resurrection, to the joy and consolation of the whole Christian world. Το έτος 326 ή Αγία' Ελένη πήγε στην Ίερουσαλήµ για να προσκυνήσει τους Αγίους Τόπους και να ευχαριστήσει το Θεό για τους θριάµβους του γιου της Μ. Κωνσταντίνου. Ό ΎΎψωσις του Τιμίου και Ζωοποιού Σταυρού Θείος ζήλος, όµως, έκανε την Άγια Ελένη να αρχίσει έρευνες για την ανεύρεση του Τιµίου Σταυρού. Επάνω στο Γολγοθά υπήρχε ειδωλολατρικός ναός της θεάς Αφροδίτης, τον όποιο γκρέµισε και άρχισε τις ανασκαφές. Σέ κάποιο σηµείο, βρέθηκαν τρεις σταυροί. Ή συγκίνηση υπήρξε µεγάλη, αλλά ποιος από τους τρεις ήταν του Κυρίου; Τότε ό επίσκοπος Ιεροσολύµων Μακάριος µε αρκετούς Ιερείς, αφού έκανε δέηση, άγγιξε στους σταυρούς το σώµα µιας ευσεβέστατης κυρίας πού είχε πεθάνει. Όταν ήλθε ή σειρά και άγγιξε τον τρίτο σταυρό, πού ήταν πραγµατικά του Κυρίου, ή γυναίκα αµέσως αναστήθηκε. Ή είδηση διαδόθηκε σαν αστραπή σε όλα τα µέρη της Ιερουσαλήµ. Πλήθη πιστών άρχισαν να συρρέουν για να αγγίξουν το τίµιο ξύλο. Επειδή, όµως, συνέβησαν πολλά δυστυχήµατα από το συνωστισµό, ύψωσαν τον Τίµιο Σταυρό µέσα στο ναό σε µέρος υψηλό, για να µπορέσουν να τον δουν και να τον προσκυνήσουν όλοι. Αυτή, λοιπόν, την ύψωση καθιέρωσαν οι άγιοι Πατέρες, να γιορτάζουµε στις 14 Σεπτεµβρίου, για να µπορέσουµε κι εµείς να υψώσουµε µέσα στις ψυχές µας το Σταυρό του Κυρίου µας, πού αποτελείτο κατ' εξοχήν "όπλον κατά του διαβόλου". ('Ορισµένοι Συναξαριστές, αυτή την ήµερα, αναφέρουν και την ύψωση του Τιµίου Σταυρού στην Κωνσταντινούπολη το 628 από τον βασιλιά Ηράκλειο, πού είχε νικήσει και ξαναπήρε τον Τίµιο Σταυρό από τους 'Αβάρους, οι όποιοι τον είχαν αρπάξει από τους Αγίους Τόπους). 6 PTMBR ΣΕΠΤΕΜΒΡΙΟΣ 2013

7 Ε Υ Α Γ Γ Ε Λ Ι Α Ευαγγέλια Κυριακών 1 Σεπτεμβριου (Λουκ. 4:16-22) Τῷ καιρῷ ἐκείνῳ, ἦλθεν ὁ Ἰησοῦς εἰς Ναζαρά, οὗ ἦν τεθραµµένος, καὶ εἰσῆλθε κατὰ τὸ εἰωθὸς αὐτῷ ἐν τῇ ἡµέρᾳ τῶν σαββάτων εἰς τὴν συναγωγήν, καὶ ἀνέστη ἀναγνῶναι.καὶ ἐπεδόθη αὐτῷ βιβλίον Ησαΐου τοῦ προφήτου, καὶ ἀναπτύξας τὸ βιβλίον εὗρε τὸν τόπον οὗ ἦν γεγραµµένον Πνεῦµα Κυρίου ἐπ ἐµέ, οὗ εἵνεκεν ἔχρισέ µε, εὐαγγελίσασθαι πτωχοῖς ἀπέσταλκέ µε, ἰάσασθαι τοὺς συντετριµµένους τὴν καρδίαν, κηρῦξαι αἰχµαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσµένους ἐν ἀφέσει, κηρῦξαι ἐνιαυτὸν Κυρίου δεκτόν. καὶ πτύξας τὸ βιβλίον ἀποδοὺς τῷ ὑπηρέτῃ ἐκάθισε καὶ πάντων ἐν τῇ συναγωγῇ οἱ ὀφθαλµοὶ ἦσαν ἀτενίζοντες αὐτῷ.ἤρξατο δὲ λέγειν πρὸς αὐτοὺς ὅτι σήµερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑµῶν.καὶ πάντες ἐµαρτύρουν αὐτῷ καὶ ἐθαύµαζον ἐπὶ τοῖς λόγοις τῆς χάριτος τοῖς ἐκπορευοµένοις ἐκ τοῦ στόµατος αὐτοῦ καὶ ἔλεγον οὐχ οὗτός ἐστιν ὁ υἱὸς Ιωσήφ; ἵνα κρίνῃ τὸν κόσµον, ἀλλ' ἵνα σωθῇ ὁ κόσµος δι' αὐτοῦ 8 Σεπτεμβριου (Ιωαν. 3:13-17) Εἶπεν ὁ Κύριος καὶ οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανὸν εἰ µὴ ὁ ἐκ τοῦ οὐρανοῦ καταβάς, ὁ υἱὸς τοῦ ἀνθρώπου ὁ ὤν ἐν τῷ οὐρανῷ. καὶ καθὼς Μωϋσῆς ὕψωσε τὸν ὄφιν ἐν τῇ ἐρήµῳ, οὕτως ὑψωθῆναι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν µὴ ἀπόληται ἀλλ' ἔχῃ ζωὴν αἰώνιον. Οὕτω γὰρ ἠγάπησεν ὁ Θεὸς τὸν κόσµον, ὥστε τὸν υἱὸν αὐτοῦ τὸν µονογενῆ ἔδωκεν, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν µὴ ἀπόληται ἀλλ' ἔχῃ ζωὴν αἰώνιον. οὐ γὰρ ἀπέστειλεν ὁ Θεὸς τὸν υἱὸν αὐτοῦ εἰς τὸν κόσµον 22 Σεπτεμβριου (Λουκ. 5:1-11) Τῷ καιρῷ ἐκείνῳ, ἑστὼς ὁ Ἰησοῦς παρὰ τὴν λίµνην Γεννησαρέτ, καὶ εἶδε δύο πλοῖα ἑστῶτα παρὰ τὴν λίµνην οἱ δὲ ἁλιεῖς ἀποβάντες ἀπ αὐτῶν ἀπέπλυναν τὰ δίκτυα.ἐµβὰς δὲ εἰς ἓν τῶν πλοίων, ὃ ἦν τοῦ Σίµωνος, ἠρώτησεν αὐτὸν ἀπὸ τῆς γῆς ἐπαναγαγεῖν ὀλίγον καὶ καθίσας ἐδίδασκεν ἐκ τοῦ πλοίου τοὺς ὄχλους.ὡς δὲ ἐπαύσατο λαλῶν, εἶπε πρὸς τὸν Σίµωνα ἐπανάγαγε εἰς τὸ βάθος καὶ χαλάσατε τὰ δίκτυα ὑµῶν εἰς ἄγραν.καὶ ἀποκριθεὶς ὁ Σίµων εἶπεν αὐτῷ ἐπιστάτα, δι ὅλης τῆς νυκτὸς κοπιάσαντες οὐδὲν ἐλάβοµεν ἐπὶ δὲ τῷ ῥήµατί σου χαλάσω PTMBR ΣΕΠΤΕΜΒΡΙΟΣ Σεπτεμβριου (Μαρκ. 8:34-38; 9:1) Εἶπεν ὁ Κύριος Εἴ τις θέλει ὀπίσω µου ἐλθεῖν, ἀπαρνησάσθω ἑαυτὸν καὶ ἀράτω τὸν σταυρὸν αὐτοῦ, καὶ ἀκολουθείτω µοι. ὃς γὰρ ἂν θέλῃ τὴν ψυχὴν αὐτοῦ σῶσαι, ἀπολέσει αὐτήν ὃς δ ἂν ἀπολέσῃ τὴν ἑαυτοῦ ψυχὴν ἕνεκεν ἐµοῦ καὶ τοῦ εὐαγγελίου, οὗτος σώσει αὐτήν. τί γὰρ ὠφελήσει ἄνθρωπον ἐὰν κερδήσῃ τὸν κόσµον ὅλον, καὶ ζηµιωθῇ τὴν ψυχὴν αὐτοῦ; ἢ τί δώσει ἄνθρωπος ἀντάλλαγµα τῆς ψυχῆς αὐτοῦ; ὃς γὰρ ἐὰν ἐπαισχυνθῇ µε καὶ τοὺς ἐµοὺς λόγους ἐν τῇ γενεᾷ ταύτῃ τῇ µοιχαλίδι καὶ ἁµαρτωλῷ, καὶ ὁ υἱὸς τοῦ ἀνθρώπου ἐπαισχυνθήσεται αὐτὸν ὅταν ἔλθῃ ἐν τῇ δόξῃ τοῦ πατρὸς αὐτοῦ µετὰ τῶν ἀγγέλων τῶν ἁγίων. Καὶ ἔλεγεν αὐτοῖς ἀµὴν λέγω ὑµῖν ὅτι εἰσί τινες τῶν ὧδε ἑστηκότων, οἵτινες οὐ µὴ γεύσωνται θανάτου ἕως ἂν ἴδωσι τὴν βασιλείαν τοῦ Θεοῦ ἐληλυθυῖαν ἐν δυνάµει. τὸ δίκτυον.καὶ τοῦτο ποιήσαντες συνέκλεισαν πλῆθος ἰχθύων πολύ διερρήγνυτο δὲ τὸ δίκτυον αὐτῶν.καὶ κατένευσαν τοῖς µετόχοις τοῖς ἐν τῷ ἑτέρῳ πλοίῳ τοῦ ἐλθόντας συλλαβέσθαι αὐτοῖς καὶ ἦλθον καὶ ἔπλησαν ἀµφότερα τὰ πλοῖα, ὥστε βυθίζεσθαι αὐτά.ἰδὼν δὲ Σίµων Πέτρος προσέπεσε τοῖς γόνασιν Ιησοῦ λέγων ἔξελθε ἀπ ἐµοῦ, ὅτι ἀνὴρ ἁµαρτωλός εἰµι, Κύριε θάµβος γὰρ περιέσχεν αὐτὸν καὶ πάντας τοὺς σὺν αὐτῷ ἐπὶ τῇ ἄγρᾳ τῶν ἰχθύων ᾗ συνέλαβον,ὁµοίως δὲ καὶ Ιάκωβον καὶ Ιωάννην, υἱοὺς Ζεβεδαίου, οἳ ἦσαν κοινωνοὶ τῷ Σίµωνι. καὶ εἶπε πρὸς τὸν Σίµωνα ὁ Ιησοῦς µὴ φοβοῦ ἀπὸ τοῦ νῦν ἀνθρώπους ἔσῃ ζωγρῶν.καὶ καταγαγόντες τὰ πλοῖα ἐπὶ τὴν γῆν, ἀφέντες ἅπαντα ἠκολούθησαν αὐτῷ. 29 Σεπτεμβριου (Λουκ. 6:31-36) Εἶπεν ὁ Κύριος καθὼς θέλετε ἵνα ποιῶσιν ὑµῖν οἱ ἄνθρωποι, ποιεῖτε αὐτοῖς ὁµοίως.καὶ εἰ ἀγαπᾶτε τοὺς ἀγαπῶντας ὑµᾶς, ποία ὑµῖν χάρις ἐστί; καὶ γὰρ οἱ ἁµαρτωλοὶ τοὺς ἀγαπῶντας αὐτοὺς ἀγαπῶσι.καὶ ἐὰν ἀγαθοποιῆτε τοὺς ἀγαθοποιοῦντας ὑµᾶς, ποία ὑµῖν χάρις ἐστί; καὶ γὰρ οἱ ἁµαρτωλοὶ τὸ αὐτὸ ποιοῦσι.καὶ ἐὰν δανείζητε παρ ὧν ἐλπίζετε ἀπολαβεῖν, ποία ὑµῖν χάρις ἐστί; καὶ γὰρ ἁµαρτωλοὶ ἁµαρτωλοῖς δανείζουσιν ἵνα ἀπολάβωσι τὰ ἴσα.πλὴν ἀγαπᾶτε τοὺς ἐχθροὺς ὑµῶν καὶ ἀγαθοποιεῖτε καὶ δανείζετε µηδὲν ἀπελπίζοντες, καὶ ἔσται ὁ µισθὸς ὑµῶν πολύς, καὶ ἔσεσθε υἱοὶ ὑψίστου, ὅτι αὐτὸς χρηστός ἐστιν ἐπὶ τοὺς ἀχαρίστους καὶ πονηρούς.γίνεσθε οὖν οἰκτίρµονες, καθὼς καὶ ὁ πατὴρ ὑµῶν οἰκτίρµων ἐστί. 7

8 Θ Ε Ι Ο Σ Λ Ο Γ Ο Σ Κήρυγμα Κυριακάτικων Ευαγγελίων Πέντε Κυριακές έχει ο Σεπτέμβριος και πέντε είναι τα μυνήματα αυτών, το κάθε ένα πνευματικώς χρήσιμο και εποικοδομητικό. ΌΌπως κάθε χρόνο, εορτάζουμε την πρώτη του μηνός Σεπτεμβρίου την αρχή του νέου εκκλησιαστικού έτους. Και επικεντρώνει η Εκλλησία την προσοχή μας σε τούτο το γεγονός όχι τυχαίως, αλλά με σκοπό να μας υπενθυμίσει ότι η Εκκλησία του Θεού επάνω στην γή αγιάζει τα πάντα μέσω του Αγίου Πνεύματος. Τούτο ισχύει όχι μόνο για τον ορατό κόσμο, αλλά και για τα αόρατα στοιχεία αυτού, όπως τον χρόνο. Με τον κύκλο των ακολουθιών, κινητών και ακινήτων, αγιάζεται η κάθε μερα, κάθε ώρα και κάθε λεπτό απο τον Θεόν και προσφέρεται αδιαλείπτως σε μας η θεία χάρις του. Τήν επόμενη Κυριακή, η λεγόμενη Κυριακή "πρό του Σταύρο," ακούμε στο ευαγγέλιο της ημέρας να γίνεται αναφορά στον προφήτη Μωησή και την ράβδον του, η οποία ράβδος προτυπώνει ενα άλλο ξύλου - του τιμίου ξύλου και Σταυρού του Χριστού. Μας προετοιμάζει αυτή η περικοπή για τον εορτασμό της υψώσεως του τιμίου Σταυρού και μας τονίζει οτι όλα όσα έπαθε ο Κύριος - το πάθος και η σταύρωσή του - προεικονίστηκε στα γεγονότα της Παλαιάς Διαθηκης απο τους προφήτες. Δεν ήταν τυχαία δηλαδή τα γεγονότα της ζωής του Χριστού, αλλα προσχεδιασμένα άπο τον Θεόν άπο καταβολής κόσμου. Και εμείς γνωρίζουμε οτι είναι πράγματι ο Ιησούς Μεσσίας της ανθρωπότητος και Λόγος του Θεού διότι στο πρόσωπό του, εκπληρώθηκαν τα πάντα. Την Τρίτη Κυριακή - Κυριακή "μετά του Σταυρού" - το μήνημα του Χριστού και της Εκκλησίας μας σε όλους είναι ότι η σταύρωση είναι ενα συνεχόμενο γεγονός στην ιστορία και όχι κάτι του παρελθόντος. Ο κάθε ένας άπο μας σηκώνει τον δικόν του σταυρό στη ζωή του, ήτε το θέλουμε ήτε όχι. Και πρέπει να το γνωρίζουμε αυτό και να είμαστε πάντα έτοιμοι να το αντιμετωπίσουμε. Πώς; Με αφοσίωση στον Χριστό που μας έδειξε τον τρόπο αντιμετωπίσεως με το παράδειγμα του. Χρειάζεται ταπείνωση, προσευχή και βαθειά πίστη στον Θεό, όπως έδειξε ο Χριστός το βράδυ του πάθους του. Τα λόγια "γενηθήτω το θέλημά σου" πρέπει να γίνουν και δικά μας ώστε να μπορούμε και εμείς να ξεπεράσουμε τις κρίσεις της ζωής μας. Την προτελευταία Κυριακή του Σεπτεμβρίου ακούμε για ένα θαύμα του Ιησού στην θάλασσα, όπου με την ευλογία του έπιασαν οι μαθητές του τόσο πλήθος ψαριών ώστε κινδύνευε να βουλιάξει το πλοίο. Επίσεις, ακούμε ότι οι μαθητές "φοβήθηκαν" με τούτο το θαύμα, ακόμη και ο Πέτρος ο οποίος, γνωρίζοντας την αμαρτωλότητά του, ζητάει να φύγει ο Κύριος απο κοντά του. Εύκολα λοιπὀν γεννιέται το ερώτημα - πρέπει να φοβόμαστε τον Θεό; ΌΌχι βέβαια. Η αμαρτωλότητά μας δεν πρέπει να γίνεται αφορμή αποχωρισμού απο τον Χριστόν και την Εκκλησίαν, άλλα αιτία μίας μεγαλύτερης πνευματικής προσπάθειας ώστε να φτάσουμε πίο κοντά στον Χριστόν! Μόνο εκείνος σώζει και θεραπεύει, όπως μόνο ο γιατρός μπορεί να μας δώσει φάρμακο και να μας σώσει την ζωή όταν αρρωσταίνουμε. Χωρίς την παρουσία του Χριστού στην ζωή μας δεν υπάρχει καμία ελπίδα. Το τελευταίο Κυριακάτικο ευαγγέλιο του μηνός Σεπτεμβρίου μας παρουσιάζει τον "χρυσό κανόνα" όπως συνηθίζεται να λέγετε: ΌΌπως θέλετε να συμπεριφέρονται οι άλλοι σε σας, έτσι να συμπεριφέρεστε και εσείς σε εκείνους. Είναι ένας κανόνας αγάπης που οφείλουμε όλοι να εφαρμόζουμε στην ζωη μας. Αλλά όχι σαν τους αμαρτωλούς όπως τονίζει ο Χριστός, διότι και αυτοί αγαπάνε αυτούς που τους αγαπάνε. Η δική μας η αγάπη πρέπει να εκφράζεται σε όλους, σε φίλους και εχθρούς, ξένους και γνωστούς. Και μην ξεχνάμε ότι η εφαρμογή αυτού του νομού δεν είναι προαιρετική. Βάσει της αγάπης που δείξαμε στους συνανθρώπους μας θα κριθούμε στην δευτέρα παρουσία, όπως ακούμε στο ευαγγέλιο της Κυριακής της μελλούσης κρίσεως που διαβάζεται την Μεγάλη Τεσσαρακοστή. Διότι όσο αγάπη δείχνουμε στον συνάνθρωπο μας, τοσο δείχνουμε στον Χριστο - και τόσο θα δείξει και σε μάς "εν εκείνη τη ημέρα" τη φρικτή. Ιεροδιάκονος Χριστόδουλος Ροδίτης 8 PTMBR ΣΕΠΤΕΜΒΡΙΟΣ 2013

9 Y U T H C T I N KIMII THTKU YUTH CTIN - JY - HP - GYA The spiritual nurturing and upbringing of our youth is one of the most sacred duties and obligations of the rthodox Church, and one that we at Kimisis Theotokou take very seriously. Naturally, one of the ways our church makes the faith of Christ accessible to our children is through liturgy and worhship. The liturgical life of the church sustains all that we believe in, as it also informs (and is informed by) the content of our faith and theology. To be an rthodox Christian is to be a practicing, liturgically active member of the church. As the protoprebyter Alexander chmemann repeatedly stressed in his works, we only truly become the church and the body of Christ when we gather together as a liturgical community. Without liturgy and worship there can be neither church nor Christians. But aside from the liturgical services our church provides for both children and adults alike, her ministry to our youth extends beyond the limits of official church life through the offering and implementation of special programs. These are the HP, JY and GYA programs of our community, and of the Greek rthodox Archdiocese of America at large, which have as their mission the teaching and spiritual building up of our youth in formats appropriate to specific age groups. We here at Kimisis are proud of our successes in developing and implementing such programs. Thanks to our Youth Coordinator, Mr James Pristouris, and the many volunteers, advisors and active parents who partake in them, our youth programs have flourished - and they will only get better. This section of our newsletter is dedicated to our youth. It is a resource to be used by both children and adults alike. Here you will usually find the current month s schedule of events and programs, news and newsworthy items, and other useful religious education features. We hope you enjoy this newsletter. We ve sure had fun bringing it to you. ee you all at our next HP, JY and GYA programs! " PTMBR ΣΕΠΤΕΜΒΡΙΟΣ

10 K I M I I T H T K U Calendar of Liturgical ervices ΠΡΟΓΡΑΜΜΑ ΙΕΡΩΝ ΑΚΟΛΟΥΘΙΩΝ PRGRAM G HR 10 PTMBR ΣΕΠΤΕΜΒΡΙΟΣ 2013

11 ur Parish in Action Q U I A C L U B Please visit this section for the latest events going on at Kimisis Theotokou and other newsworthy items. YKT PATA DINNR Registration for All Youth Programs, ports Activities & Greek Dances FRIDAY - PTMBR 6th :00 PM Kimisis Theotokou Church Hall CLBRATIN F 80 YAR F PHILANTHRPY The Ladies Philoptochos ociety of Kimisis Theotokou Greek rthodox Church in Brooklyn, NY aturday - November 9th, :00 Noon RX MANR (60th treet & 11th Avenue - Brooklyn, NY Donation: $60 Pre-paid or $65 at the door Children (under 12): $30 Reservations: Maria Boubalos: (718) r Get to Know Your Parish The Greek rthodox Community of Kimisis Theotokou was founded in 1931, initially known as the Greek rthodox Community of Bay Ridge which was located on 4 th Ave and 32 nd t. In 1932, the property at th t. was purchased by the community and then Fr. George Menexopoulos. A year later, the parish moved to our present location at th t. with the hard work of the parishioners and newly joined Fr. imeon mmanuel. From that point on, the parish began to develop its organizations and identity. In 1933 the Ladies Philoptochos ociety was initiated, and in 1936 the Chiaki Adelphotita of Aghia Markella was established. Also in 1936, Fr. John trongilos joined the community and would remain at Kimisis for 24 years. In 1937, the Archdiocese of North and outh America officially recognized Kimisis Theotokou as a Greek rthodox Parish. By the 1940 s and 50 s, the community began to undertake the responsibility for a Parochial chool. In 1956, Fr. Titus iligardakis was assigned to Kimisis and was instrumental in the development of the school. In 1964, the Groundbreaking Ceremony of the school took place. oterios llenas became the benefactor and namesake of the school and in 1966 the oterios llenas Parochial chool opened its doors to fifty-four students. In 1970, His minence Archbishop Iakovos consecrated the Chapels of t. Irene and Aghia Markella. Also in 1970, Fr. Titus was elevated as the Metropolitan of Rethimnos and Avlopotamou, Crete, and Fr. vdokimos Kokkinakis arrived as the new priest. Three years later, Fr. James Bogiatzis joined Kimisis. In the same year, Willam Hionas was honored by the community for his generosity, the Parish Council board room was renamed in honor of James Manos, and Kimisis as a whole was honored for its excellence in youth ministry, primarily for it s scouting program which was established in the 1960 s. Parish Council Fringilla Viverr PRIDNT get Toque VIC PRIDNT Diam Nobis TRAURR Leo Praesen CRTARY Trenz Pruca, Leo Praesen, Diam Nobis, get Toque, Fringilla Viverr, Urna emper, rci Aliquam, Nobis get, Fermen Pede, Uam celerisque, Feugiat Proin, Tortor Rasellus, Urna odales, Veli Ligula, dio Pede, Cras Maecenas. Church ffice Maris Boubalos at (718) or Kimisis Theotokou Greek rthodox Church th t, Brooklyn, NY , marked the arrival of The Very Rev. Damaskinos Ganas. During Fr. Damaskino s time at Kimisis the parish has undergone significant improvement. From the mid-1980 s to present day, the church proper and the church hall were renovated. The oterios llenas chool was expanded to include a new wing and library. In 2005, with great pride, the school premises was leased to the Hellenic Classical Charter chool, which was the first elementary charter school to offer the Greek Language in the Metropolitan area. For the last nine years, under the spiritual guidance of Fr. Damaskinos and youth advisor James Pristouris, the Youth programs of the parish have flourished, along with the hard work and dedication of our beloved parents and volunteers. Kimisis Theotokou currently has a tremendously active GYA, JY, and HP program for our children ranging from Pre-K to High school seniors. The Youth of Kimisis Theotokou (YKT) are also active with athletics and events throughout the Direct Archdiocesan District. Beginning in 2007 to this year, renovation has been completed on the lower church hall as well as the Narthex. The elevator from the Narthex, to the Lobby and the lower hall was completed in New icons and mosaics have been added to the Narthex and Nave, and this wonderful beautification still continues. As our community continues to grow, we look forward to the future. With God s blessing and the intercessions of the Theotokos, our community will continue to respond to the needs of our parishioners and neighbors, teach the culture and heritage of our forefathers, and continually spread the Gospel of Christ! Very. Rev. Damaskinos Ganas, Dean and Presiding Priest Deacon Christodoulos Roditis PTMBR ΣΕΠΤΕΜΒΡΙΟΣ

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