HOLY TRINITY GREEK ORTHODOX CHURCH

THUNDER BAY BULLETIN HOLY TRINITY GREEK ORTHODOX CHURCH ΕΛΛΗΝΙΚΗ ΟΡΘΟΔΟΞΗ ΚΟΙΝΟΤΗΤΑ ΑΓΙΑΣ ΤΡΙΑΔΟΣ 651 Beverly Street, Thunder Bay, ON, P7B 6N2 Telephone/Fax: (807) 344-9522 www.gothunderbay.org holytrinity@tbaytel.net March 2015 Volume 11 Issue 3 1

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) 472-1341 cellular; # (807) 344-9522 office Church email: holytrinity@tbaytel.net; Fr. Nikolaos email: ntambakis@hotmail.com Website: www.gothunderbay.org Office hours: by appointment HELLENIC COMMUNITY PRESIDENT: CONSTANTINE TSEKOURAS #(807) 577-6192 HOME VICE PRESIDENT: NICK KOUKOS #(807) 767-8545 HOME SECRETARY: TBA TREASURER: JIM PAZIANOS # (807) 344-9522 OFFICE BOARD MEMBERS: LOUIS PORT, PETER PANTOULIAS, GEORGE COMMINOS, TIMOLEON KAROUTAS 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) 429-5757; FAX: (416) 429-4588; EMAIL: METROPOLIS@GOMETROPOLIS.ORG; WEBSITE: WWW.GOMETROPOLIS.ORG. EMBASSY OF GREECE - 80 MACLAREN STREET; OTTAWA, ONTARIO K2P 0K6; TELEPHONE: (613) 238-6271; FAX: (613) 238-5676; WEBSITE: WWW.MFA.GR/CANADA/EN/ CONSULATE GENERAL OF GREECE - 365 BLOOR STREET E, SUITE 1800, TORONTO, ONTARIO M4W 3L4 ; TELEPHONE (416) 515-0133 ; FAX: (416) 515-0209; WEBSITE: WWW.MFA.GR/CANADA/EN/ Holy Trinity Greek Orthodox Church presents: SOUVLAKI DINNER (Souvlaki, Tzatziki, Mediterranean Rice, Greek Salad and Pita) Thursday, March 5 Thursday, March 19 3:00pm 6:30pm Email us at greekdinner@tbaytel.net to be placed on our mailing list! Facebook Join our group Souvlaki Dinner Takeout! Website: www.gothunderbay.com 2

SUNDAY, MARCH 29, 2014 AFTER DIVINE LITURGY AND THE INDEPENDENCE DAY DOXOLOGY, WE WILL HAVE A LIGHT FASTING LUNCHEON AND AN INDEPENDENCE DAY RECITAL FROM THE GREEK SCHOOL STUDENTS. ΖΗΤΩ ΕΛΛΑΣ! 3

ΓΕΡΟΝΤΑΣ ΜΩΥΣΗΣ ΑΓΕΙΟΡΙΤΗΣ : ΓΙΑ ΤΗΝ ΝΗΣΤΕΙΑ Η προ του Πάσχα περίοδος που διερχόμαστε γεννά ή θα πρέπει να γεννά κάποια ιδιαίτερα συναισθήματα μέσα μας. Η ωραιότατη και κατανυκτική υμνογραφία αυτής της περιόδου, οι πολλές λατρευτικές ευκαιρίες, η σαρακοστιανή νηστεία θέλουν να μας συγκεντρώσουν. Να σκύψουμε μέσα μας, να προβληματιστούμε, να προβούμε σε έναν αυτοέλεγχο προς ειλικρινή μετάνοια. Ο πολύς κόσμος αγνοεί ή δεν θέλει να προσεγγίσει το νόημα των ημερών αυτών, συνεχίζοντας τη μονότονη ζωή του. Ενώ λέει πως η ζωή τον κουράζει, δεν κάνει ούτε βήμα για μια ουσιαστική αλλαγή. Δίαιτα αυστηρή κάνει, αλλά νηστεία δεν κάνει. Στον ψυχολόγο πηγαίνει, στην τηλεόραση κάθεται ώρες, αλλά στον εξομολόγο δεν πηγαίνει, ούτε στην εκκλησία. Δεν θέλει ο άνθρωπος σήμερα να δώσει κάτι, μόνο να πάρει, δίχως μόχθο και καμία προσωπική θυσία. Φοβάται να δει κατάματα τον εαυτό του. Συστηματικά τον αποφεύγει. Αγωνιά στο εσωτερικό κενό του. Η Σαρακοστή λειτουργεί σαν ακτινογραφικό μηχάνημα, σαν φωτογραφική μηχανή, σαν καθρέφτης. Κατά κάποιο τρόπο τη θεωρούμε αποκρουστική, γιατί θα αποκαλύψει την κρυφή πραγματικότητά μας. Το πνεύμα της καταναλώσεως, της ευκολίας, του αταπείνωτου φρονήματος δεν αφήνει τον άνθρωπο να απαλλαγεί από πολλά περιττά που έχει γεμίσει η ζωή του. Η Σαρακοστή είναι μια παρέκκλιση και μια ευκαιρία για μεταμόρφωση. Μια ευχή που λέγεται στις ιερές ακολουθίες όλης αυτής της περιόδου πεντακόσιες φορές, του οσίου Εφραίμ του Σύρου, λέει να αφήσουμε το πνεύμα της αργίας, της περιέργειας, της φιλαρχίας και της αργοσχολίας και να αποκτήσουμε σωφροσύνη, ταπεινοφροσύνη, υπομονή και αγάπη. Η ωραία και μεστή αυτή προσευχή καταλήγει ζητώντας από τον Θεό: «Δώρησαί μοι του οράν τα εμά πταίσματα και μη κατακρίνειν τον αδελφόν μου». Να αφήσουμε, δηλαδή, το κουτσομπολιό, την ετεροπαρατήρηση, τη συνεχή αυστηρή κριτική, και να στραφούμε εντός μας, διορθώνοντας τα σφάλματά μας. Η Σαρακοστή θέλει να μας αυτοσυγκεντρώσει και να συνδράμει στη θεραπεία μας από πνευματικά νοσήματα, που μας σκοτίζουν τον νου, μας δυσκολεύουν και στενοχωρούν τη ζωή μας. Αν καταφέρουμε έναν βαθμό αυτογνωσίας και μετανοίας, τότε η Σαρακοστή δεν θα είναι μια σκυθρωπή και στείρα περίοδος, αλλά ένας σταθμός, που δεν θα είναι γεμάτος από καθηκοντολογικές υποχρεώσεις, αλλά ένα μαλάκωμα της πέτρινης καρδιάς μας, που θα οδηγήσει σε φιλαδελφεία και φιλοθεία. Ο πολύς ορθολογισμός των δύσκολων καιρών θέλει να μας απομακρύνει μακριά κάθε μυστικισμό, ησυχασμό, μυστήριο ιερό, υπέρλογο και μεταφυσικό. Τα αποτελέσματα αυτής της απομακρύνσεως έχουν γίνει φανερά. Μελαγχολία και απελπισία επικρατούν, που θλίβουν τους πολλούς. Ωρίμασε ο καιρός για μια εκ βαθέων παραδοχή της αποστασίας και μια επιστροφή στο λίκνο της σταυρωμένης αγάπης. Τη Σαρακοστή συχνά συμβαίνουν πειρασμοί, δοκιμασίες, σκάνδαλα και πτώσεις. 4

Είναι για να μας ωριμάσουν περισσότερο, να μας ισορροπήσουν και να μας φρονηματίσουν. Η ζωή των χριστιανών, ας μη το λησμονάμε ποτέ, είναι σταυρική. Δίχως σταύρωση δεν έρχεται ανάσταση. Η Σαρακοστή είναι μια ωραία και καλή προετοιμασία, ένας διάδρομος ημίφωτος, που οδηγεί σε φωτεινό σαλόνι. Τα πόδια της Σαρακοστής είναι η προσευχή και η νηστεία. Προσευχή και νηστεία δίχως ταπείνωση και αγάπη δεν έχουν κανέναν καρπό. Νηστεία και προσευχή θέλουν να μετριάσουν τον πολύ εγωισμό μας. Ας μη χάσουμε την ευκαιρία και αυτής της Σαρακοστής, καθώς πλησιάζει στη δύση της. Μέσα στην Εκκλησία τα προβλήματα βρίσκουν λύση. Ο παγερός χειμώνας φέρνει την άνοιξη. Το Τριώδιο το ακολουθεί το Πεντηκοστάριο. Η συννεφιά ποτέ δεν είναι μόνιμη. Μετά από αυτήν η λιακάδα είναι πιο ωραία. Τώρα, όπως λέει ένα υπέροχο τροπάριο, είναι «μετανοίας καιρός και δεήσεως ώρα». ΆΓΙΟΣ ΙΩΑΝΝΗΣ Ο ΧΡΥΣΟΣΤΟΜΟΣ : ΓΙΑΤΙ ΝΗΣΤΕΥΟΥΜΕ ΤΗΝ ΜΕΓΑΛΗ ΤΕΣΣΑΡΑΚΟΣΤΗ Αν λοιπόν σε ρωτήση ο Ιουδαίος και ο ειδωλολάτρης, για ποιόν λόγο νηστεύεις, μη πης, ότι νηστεύεις για το Πάσχα η για την θυσία του Σταυρού, γιατί θα του δώσης μεγάλη αφορμή για αντεκλίσεις. Γιατί δεν νηστεύουμε για το Πάσχα ούτε για τον Σταυρό, αλλά για τα δικά μας αμαρτήματα, επειδή πρόκειται να προσέλθουμε στα μυστήρια γιατί το Πάσχα δεν είναι αιτία νηστείας ούτε πένθους, αλλά υπόθεσης ευφροσύνης και χαράς. Γιατί ο Σταυρός συνέτριψε την αμαρτία, έγινε καθάρσιο της οικουμένης, έγινε αιτία συμφιλιώσεως και εξαλείψεως της πολυχρόνιας έχθρας, άνοιξε τις πύλες του ουρανού, έκανε τους εχθρούς φίλους, επανέφερε στον ουρανό, τοποθέτησε στα δεξιά του θρόνου του Θεού την ανθρώπινη φύσι και μας πρόσφερε αμέτρητα άλλα πνευματικά αγαθά. Δεν πρέπει λοιπόν να πενθούμε ούτε να θλιβώμαστε, αλλά να αγαλλώμαστε και να χαιρώμαστε. Γι αυτό και ο Παύλος λέγει «Σε μένα ας μη συμβή να καυχηθώ για τίποτε άλλο, παρά μόνο για τον σταυρό του Κυρίου μας Ιησού Χριστού» (Γαλ. 6,14). Και πάλι «Ο Θεός δείχνει την αγάπη του προς εμάς με το ότι, αν και ήμασταν αμαρτωλοί, ο Χριστός πέθανε για μας» (Ρωμ. 5,8). Κάτι παρόμοιο λέγει και ο Ιωάννης «Γιατί τόσο πολύ αγάπησε ο Θεός τον κόσμο» (Ιω. 3,16). Πες όμως, πώς; Αφού άφησε κατά μέρος όλα τα άλλα, ανέφερε τον σταυρό. Γιατί, αφού είπε, «τόσο πολύ αγάπησε ο Θεός τον κόσμο», πρόσθεσε, «ώστε έδωσε τον Μονογενή Υιο του να σταυρωθή, ώστε να μη χαθή ο καθένας που πιστεύη σ αὐτὸν, αλλά να έχη ζωή αιώνια» (Ιω. 3,16). Αν είναι λοιπόν ο Σταυρός αφορμή αγάπης και καύχημα, ας μη λέμε, ότι πενθούμε γι αυτόν. Γιατί δεν πενθούμε για εκείνον μη γένοιτο αλλά για τα δικά μας αμαρτήματα. Γι αυτό νηστεύουμε. 5

THE MEANING OF FASTING IN THE ORTHODOX CHURCH by Fr. Milan Savich Fasting is old as the human race. Fasting was practiced by pagan religions, Judaism and Christianity, and it was generally considered an important element of religious life, although with different practices and understanding. In the ancient religions of the East fasting meant a complete abstention from good for a certain period of time one day or more. The origin of fasting as a moral discipline, especially among the old pagan religions is very obscure, just as their understanding of God was inadequate and vague. The monotheistic, God revealed religion of the Chosen People knew about fasting. From the Old Testament we learn that God instituted fasting in Paradise when He said: But of the tree of knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. (Gen. 2:17) From this is clear that fasting existed before the original sin of Adam and Eve, and it was not ordered as a cure for their sin. The fasting in Paradise consisted of abstaining of certain food namely of the fruit of the tree. The tree of knowledge of good and evil was created by God as well as all other trees in Paradise and, as such, preceded the Satan and his sinful machinations. God s commandment to Adam and Even not to eat of the particular fruit was issued as a method of man s discipline of self-control and spiritual growth. This means that the first man in Paradise was not perfect, but was good and capable to improve and develop his spiritual and moral personality. Fasting understood in this way was practiced both in the Old and New Testament and throughout the entire history of the Church. A noted Orthodox theologian Father Alexander Schmemann, speaking about fasting in the Old and New Testament, saw a great similarity and interdependence between two events in the Bible one at the beginning of the Old Testament and the other at the beginning of the New Testament. He writes: The first is the breaking of the fast by Adam in Paradise. He ate of the forbidden fruit. This is how man s original sin is revealed to us. Christ, the new Adam, and this is the second event begins by fasting. Adam was tempted and succumbed to temptation. The result of Adam s failure is expulsion from Paradise and death. The fruit of Christ s victory is the destruction of death and return to Paradise. It is clear, that in this perspective, fasting is revealed to us as something decisive and ultimate in importance. It is not mere obligation, a custom; it is connected with the very mystery of life and death, of salvation and damnation. St. Basil the Great, confirms the above statement by saying: Because we did not fast, we were chased out of Paradise; let us fast now, so that some day we return there. We have many shining examples of fasting in the Old and New Testament. Moses fasted forty days before receiving from God the Ten Commandments. The prophet Isaiah has written about fasting centuries before Christ s coming: Is not this the fast that I choose, to loose the bonds of wickedness, to undo the thongs of the yoke, to let the oppressed go free? Is it not to share your bread with the hungry, to bring the homeless poor into your house; when you see the naked to cover him then shall your light break forth like the dawn (Isaiah 58) In the Old Testament fasting is sometimes preparation for the Feast days, but more generally it is a sign of humility before God. Fasting accompanied mourning and repentance. In time of necessity of danger, it was appropriate for an individual or the whole community to fast. Fasting, so to speak, reinforced urgent prayer. How seriously it might be taken up, to the extent that an earnest man of prayer might become weak and think through lack of nourishment, is shown by Psalm 109:24: My Knees are weak through fasting; and my flesh faileth of fatness. Fasting in the New Testament was introduced by our Lord Jesus Christ Who gave us a great example of fasting. After His Baptism in the river of Jordan He withdrew into the wilderness where He spend forty days and forty nights in prayer and fasting in preparation for His sacred ministry. Jesus taught his disciples and followers to fast. He told them not to fast like the Pharisees, but when they fast bodily they should be completely natural in their behavior humble and penitent. And when ye 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 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. (Matt. 6:16-18) Here we should mention that fasting in the Orthodox Church has two aspects: physical and spiritual. The first one implies abstinence from rich food, such as dairy products, eggs and all kinds of meat. Spiritual fasting consists in abstinence from evil thoughts, desires, and deeds. The main purpose of fasting is to gain mastery over oneself and to conquer the passions of the flesh. It is to liberate oneself from dependence on the things of this world in order to concentrate on the things of the Kingdom of God. It is to give power to the soul so that it would not yield to temptation and sin. According to St. Seraphim, fasting is an indispensable means of gaining the fruit of the Holy Spirit in one s life, and Jesus Himself taught 6

that some forms of evil cannot be conquered without it. When the Apostles failed to heal a sick and suffering child, Christ explained that, This kind (meaning devil) can come out only by prayer and fasting. (Matt. 12:21) Commenting on this St. John Chrysostom said: That these are like two wings that carry a person to the heights of God. The Apostles of Christ continued in prayer and fasting, and commanded others to do the same. They fasted also as they accomplished their ministries by the power of the Holy Spirit and by prayer, as we reads in the Acts: Now in the church at Antioch while they were worshipping the Lord and fasting, the Holy Spirit said, Set apart for me Barnabas and Saul (Paul) for the work to which I have called them. Then after fasting and praying they laid their hands on them and sent them off. (Acts. 13:-13) Today, I think it is safe to say, the practice and idea of fasting is largely ignored. Some people say that God s people need not fast since we are saved by grace and not by works, and that fasting can easily become hypocritical, done merely for show and for the condemnation of others. Many others generally dismiss fasting as something old-fashioned, simple and naïve. This is the twentieth century; those rules were made for the past and simpler days. Nonetheless, in spite of present practice of most people, we must take the practice of fasting seriously, if for no other reason, then out of respect for other people, throughout Christian history, who have taken it seriously. We all need to develop the habit of saying no to our carnal passions and desires. What we need is self-discipline and self-control. These are acquired only through regular spiritual exercise namely through fasting. Fasting is not at all an act of mortification for mortification s sake. It is not a little suffering which is somehow pleasing to God. It is not a punishment which is to be sorrowfully endured in payment for sins. On the contrary, fasting for a Christian, should be a joyful experience, because fasting is a self-discipline which we voluntarily impose upon ourselves in order to become better persons and better Christians. The sin of not fasting is the sin of failing to employ a practice which is absolutely necessary to a sinful person in his struggle to overcome his sins and to gain the love and communion of God. Fasting is an art fully mastered by the Saints. These holy men and women, who have taken their religion and fasting seriously, can be of great help to us. They offer a number of recommendations for fasting. 1. Fasting is essential for us to regain control over our bodies. We live in a pluralistic and secularistic society where the Biblical idea of fasting is completely ignored and forgotten. Gluttony has become a way of life for a fallen man and, it affects every area of live, leaving us wide open to all types of temptation. We all eat too much, and fasting is the only way to end this unnatural obsession with food. Fasting puts food into its proper perspective. We must each in order to live, but we shouldn t simply live to eat. St. Isaac of Syria said: The first commandment given to our nature in the beginning was the fasting from food and in this the head of our race (Adam) fell. Those who wish to attain the fear of God, therefore, should begin to build where the building was first fallen. They should begin with the commandment to fast. 2. Fasting simplifies our lives. By eating less, we can pay attention to more important matters, such as our relationship with God. Fasting is part of the spiritual life without which the soul perishes, suffocated by the flesh and choked by carnal pleasures. A human being must fast. The effort enlightens the mind, strengthens the spirit, controls the emotions and tames the passions. Thus a man who strives for salvation must not allow himself to eat to fullness says St. Gregory of Sinai. St. Isaac of Syria says, Meager food at the table of the pure cleans the soul of those who partake from all passion for the work of fasting and vigil is the beginning of every effort against sin and lust almost all passionate drives decrease through fasting. An old man in the desert was asked why he was so severe on his body. He answered simply, If I don t kill it, it kills me. By this the holy fathers taught us to be killers of passions and not killers of the body. Partake of everything that is permissible with thanksgiving, to the glory of God and avoid boastful arrogance; but refrain from every excess. (The Monks Callistus and Ignatius, 14c., Directions to Hesychasts.) 3. Fasting lightens our load and makes it easier to pray. For many people the refusal to fast is just one more excuse to cut themselves off from God. The person who wants to pray better should eat less. This makes the mind and the spirit less sluggish. We are then more capable of lifting our minds and hearts to God. St. Isaac of Syria says: As long as man s moth is sealed by fasting his mind will meditate on the repentance of his soul. Even the old Latins knew that Plenus veter non studet libenter. 4. Fasting restores discipline to our lives. How many of us can honestly say that we disciplined in spiritual matters as we should be? Fasting may just be the beginning of our journey toward spiritual seriousness, but we all have to start somewhere. We can all see what the lack of real discipline has done to American moral life. The same happens to our own spiritual lives without discipline. Fasting is the beginning of this discipline. That is why the Canons of the Church Councils Trullo, Gangra and Laodicia as well as the rules and regulations of Sts. Dionisius, Peter and Timothy of Alexandria order us to fast. According to Milas, The Church has 7

introduced fasting in a life of a Christian in order to enable man to live a life of piety and repentance. This regulation is based on the practice of the Church in the Old Testament and the examples of its Founder and the Apostles in the New Testament. The fast days which we must observe are ordered by the Church authorities and, therefore, are obligatory for all, except the sick; if a clergyman disobeys this rule he shall be deposed, and a layman excommunicated. 5. Another aspect of fasting is abstinence Not many parents enjoy the disobedience of their children. God is equally unhappy to see our disobedience in spiritual matters. Fasting encourages obedience to God s moral commands by making us center our lives around His. In other words, our fasting should not be self-willed but obedient. When we fast, says Kallistos Ware, we should not try to invent special rules for ourselves, but we should follow as faithfully as possible the accepted pattern set before us by Holy Tradition. We should always rely on the spiritual advice of our priest or Father Confessor, as it was practiced in the early centuries of Church life, as Abba Antony said: I know of monks who fell after much labor and lapsed into madness, because they trusted in their own work and neglected the commandment that says: Ask your father, and he will tell you. (Deut. 32:7). 6. Fasting ultimately brings about purity of heart. The saints teach that for us to purify our hearts we must begin with the control of our bodily desires through fasting. As long as the flesh rules purity of heart will not exist. In the words of St. John Chrysostom fasting implies not only abstinence from food, but from sins also. The fast, he insists, should be kept not by the mouth alone but also by the eye, the ear, the feet, the hands and all the members of the body: the eye must abstain from impure sights, the ear from malicious gossip, the hands from acts of injustice. It is useless to fast from food, protests St. Basil, and yet to indulge in cruel criticism and slander: You do not eat meat, but you devour your brother. The same point is made in the Triodion, especially during the first week of Lent: As fast from food, let us abstain also from every passion Let us observe a fast acceptable and pleasing to the Lord. True fasting is to put away all evil, to control the tongue, to forbear from anger, to abstain from lust, slander, falsehood and perjury. If we renounce these things, then is our fasting true and acceptable to God. Let us keep the Fast not only by refraining from food, but by becoming strangers to all the bodily passions. 7. Fasting returns us to a Paradise-like way of life. Our forefathers Adam and Eve ate only plants rather than meat or meat products. (Gen. 1:30, 9:3) When we fast, we voluntarily return to Paradise. We do this not because it is sinful to eat meat, but because we recognize our true homeland, the Kingdom of God, and we want to reinforce this truth in our lives. Our fasting and self-discipline, then, signifies a rejection of the world, only in so far as it is corrupted by the fall; of the body, only in so far as it is dominated by sinful passions. Lust excludes love; so long as we lust after other persons or other things, we cannot truly love them. By delivering us form lust, the fast renders us capable of genuine love. No longer ruled by the selfish desire to grasp and to exploit, we begin to see the world with the eyes of Adam in Paradise. Our self-denial is the path that leads to our self-affirmation; it is our means of entry into the cosmic liturgy whereby all things visible and invisible ascribe glory to their Creator. 8. Finally, fasting is the foundation of and preparation for every spiritual effort. Spiritual effort presumes that we are in control of our bodies. Beyond this, fasting is the ideal preparation for spiritual celebration, such as a Easter, Christmas, and other Feasts, because when undertaken properly, fasting fills our hearts and minds with the task before us. It concentrates our spiritual energies and makes them more effective. Thus, when Moses fasted on Mount Sinai (Exod. 34:28) and Elijah on Mount Horeb (Kings 19:8-12), the fast was in both cases linked with a Theophany. The same connection between fasting and the vision of God is evident in the case of St. Peter (Acts 10:9-17) He went up to the housetop to pray about the sixth hour, and he became very hungry and wanted to eat; and it was in this state that he fell into a trance and heard the divine voice. Such is always the purpose of ascetic fasting to enable us, as the Triodion puts it, to draw near to the mountain of prayer. Prayer and fasting should in their turn be accompanied by almsgiving, by love for others expressed in practical form, by works of compassion and forgiveness. As written in the Triodion: Knowing the commandments of the Lord, let this be our way of life: Let us feed the hungry, let us give the thirsty drink, Let us clothe the naked, let us welcome strangers, Let us visit those in prison and the sick. Then the Judge of all earth will say even to us: Come, ye blessed of My Father, inherit the Kingdom prepared for you. 8

TRIODION 2015 Triodion begins February 1 this year. It ends on Great Saturday morning (April 4). February 1 Publican and Pharisee Theme: Humility Fast-free week. February 8 Prodigal Son Theme: Repentance Regular fasting week. February 15 Meat Fare Sunday Theme: Judgment All foods except meat allowed from February 16-22 February 22 Cheese Fare Sunday Theme: Ways of Fasting Last day before Great Lent. February 22: Vespers of Forgiveness February 23: Clean Monday. GREAT LENT BEGINS. March 1 1 st Sunday of Lent Sunday of Orthodoxy Rejoicing in the Orthodox Faith s triumph over heresies. March 8 2 nd Sunday of Lent St. Gregory Palamas An example of a strong Orthodox role model. March 15 3 rd Sunday of Lent Veneration of the Cross Mid-Lent symbol to continue the spiritual trial. March 22 4 th Sunday of Lent St. John of the Ladder An example of sainthood since childhood. March 29 5 th Sunday of Lent St. Mary of Egypt An example of sinfulness since childhood, with repentance. April 5 6 th Sunday of Lent Palm Sunday Christ s entry into Jerusalem; fish allowed. March 25: Annunciation of the Theotokos fish allowed. The 40 days of Lent include Clean Monday (February 22) and end on the Saturday (morning) of Lazarus (April 4). April 6 Great Monday St. Joseph of Pangalos April 7 Great Tuesday 10 Virgins April 8 Great Wednesday Jesus Arrest Holy Unction April 9 Great Thursday Last Supper Oil allowed April 10 Great Friday The Holy Passion of Christ No Liturgy Allowed. April 11 Great Saturday The Lord s Descent to Hades April 12 Great Sunday Resurrection of Christ No fast April 12-18: We consume everything on all days (no fasting). PENTECOSTARION 2015 The 50 days of Pentecost are from (Pascha) April 12 to (Sunday of Pentecost) May 31. April 19 April 26 May 3 May 10 May 17 May 21 (Thursday) May 24 May 31 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 7 Sunday of All Saints Apostles Fast begins on June 8 for 21 days, ending June 29. Note that these are general rules for fasting. Speak to your spiritual father or priest as to what is best for you! 9

ΤΡΙΩΔΙΟΝ 2015 Το Τριώδιο αρχίζει στης 9 Φεβρουαρίου. Τελειώνει το πρωί του Μεγάλου Σαββάτου (19 Απριλίου). 1 Φεβρουαρίου Τελώνου και Φαρισαίου Θέμα: Ταπείνωση Κατάλυση εις πάντα. 8 Φεβρουαρίου Του Ασώτου Υιού Θέμα: Μετάνοια Κανονική Νηστεία. 15 Φεβρουαρίου Απόκρεω Θέμα: Η Δευτέρα Επιτρέπεται η Κατάλυση εις πάντα εκτός από κρέας από 16-22 Φεβ. Παρουσία 22 Φεβρουαρίου Τυρινής Θέμα: Τρόποι Νηστείας Τελευταία ημέρα πριν τη Μεγάλη Τεσσαρακοστή. 22 Φεβρουαρίου Εσπερινός Συγχωρήσεως. 23 Φεβρουαρίου Καθαρά Δευτέρα. ΑΡΧΗ ΜΕΓΑΛΗΣ ΤΕΣΣΑΡΑΚΟΣΤΗΣ. 1 Μαρτίου Α Εβδομάδα Νηστειών Κυριακή της Ορθοδοξίας Θρίαμβος της Ορθοδοξίας εναντίον των αιρέσεων. 8 Μαρτίου Β Εβδομάδα Νηστειών Αγίου Γρηγορίου Παλαμά Υπόδειγμα Ορθοδόξου Επισκόπου. 15 Μαρτίου Γ Εβδομάδα Νηστειών Σταυροπροσκυνήσεως Ο Σταυρός προβάλλεται για να ενδύναμωσει τους Χριστιανούς στη μέση της Μ. Τεσσαρακοστής. 22 Μαρτίου Δ Εβδομάδα Νηστειών Αγίου Ιωάννου της Κλίμακος Ένα παράδειγμα αγιότητας από την παιδική ηλικία. 29 Μαρτίου Ε Εβδομάδα Νηστειών Αγίας Μαρίας της Αιγυπτίας Ένα παράδειγμα αμαρτωλής ζωής άπο την παιδική ηλικία που γίνεται αγία, με την μετάνοια. 5 Απριλίου ΣΤ Εβδομάδα Νηστειών Κυριακή των Βαϊων Είσοδος του Χριστού στα Ιεροσόλυμα. Καταλύεται το ψάρι. 25 Μαρτίου: Ευαγγελισμός της Θεοτόκου - Καταλύεται το ψάρι. Οι 40 ημέρες της Τεσσαρακοστής περιλαμβάνουν την Καθαρά Δευτέρα (23 Φεβρουαρίου) και τελειώνουν το πρωί του Σαββάτου του Λαζάρου (4 Απριλίου). 6 Απριλίου Μεγάλη Δευτέρα Αγίου Ιωσήφ του Παγκάλου. Ακολουθία του Νυμφίου 7 Απριλίου Μεγάλη Τρίτη Των 10 Παρθένων. Ακολουθία του Νυμφίου 8 Απριλίου Μεγάλη Τετάρτη Της Αλειψάσης τον Κύριον με Μύρο Μέγα Ευχέλαιον γυναικός. Η Σύλληψις του Κυρίου. 9 Απριλίου Μεγάλη Πέμπτη Ο Μυστικός Δείπνος. Επιτρέπεται το λάδι 10 Απριλίου Μεγάλη Παρασκευή Τα Άγια Πάθη του Κυρίου. Δεν τελείται Θεία Λειτουργία 11 Απριλίου Μεγάλο Σάββατο Η Κάθοδος του Κυρίου στον Άδη. Πρώτη Ανάσταση 12 Απριλίου ΤΟ ΑΓΙΟ ΠΑΣΧΑ Η ΑΝΑΣΤΑΣΙΣ ΤΟΥ ΚΥΡΙΟΥ. Κατάλυση εις πάντα. 12-18 Απριλίου Δικαινήσιμος Εβδομάδα - Κατάλυση εις πάντα όλες τις ημέρες. ΠΕΝΤΗΚΟΣΤΑΡΙΟΝ 2015 Οι 50 ημέρες της Πεντηκοστής αρχίζουν από το Πάσχα (12 Απριλίου) μέχρι τη Κυριακή της Πεντηκοστής (31 Μαϊου). 19 Απριλίου Κυριακή του Θωμά 26 Απριλίου Κυριακή των Μυροφόρων 3 Μαϊου Κυριακή του Παραλυτικού 10 Μαϊου Κυριακή της Σαμαρείτιδος 17 Μαϊου Κυριακή του Τυφλού 21 Μαϊου (Πέμπτη) Η Ανάληψις του Κυρίου 24 Μαϊου Κυριακή των Αγίων Πατέρων 31 Μαϊου Κυριακή της Πεντηκοστής Δεν νηστεύουμε από την Κυριακή της Πεντηκοστής μέχρι τη Κυριακή των Αγίων Πάντων. 7 Ιουνίου Κυριακή των Αγίων Πάντων Η νηστεία των Αγίων Αποστόλων αρχίζει 8 Ιουνίου και τελειώνει εφέτος 29 Ιουνίου (21 ημέρες). Σημειώστε πως αυτοί είναι γενικοί κανόνες για την νηστεία. Συζητείστε με τον πνευματικό σας η με τον Ιερέα σας για το πιο είδος νηστείας είναι πιο εύκολο για την περίπτωση της υγείας σας. 10

SCHEDULE OF DIVINE SERVICES - MARCH 2015 SUNDAY 1 +1 ST SUNDAY OF LENT. SUNDAY OF ORTHODOXY. ORTHROS 9:15AM, DIVINE LITURGY OF ST. BASIL THE GREAT AND PROCESSION OF THE HOLY ICONS 10:30AM. WEDNESDAY 4 +PRE-SANCTIFIED DIVINE LITURGY. 7:00PM-8:30PM. FRIDAY 6 +2 ND SALUTATIONS TO THE HOLY THEOTOKOS. THE HOLY 42 MARTYRS OF AMORION. 7:00PM-8:30PM. SUNDAY 8 +2 ND SUNDAY OF LENT. ST. GREGORY PALAMAS. ORTHROS 9:15AM, DIVINE LITURGY OF ST. BASIL THE GREAT 10:30AM. WEDNESDAY 11 +PRE-SANCTIFIED DIVINE LITURGY. 7:00PM-8:30PM. FRIDAY 13 +3 RD SALUTATIONS TO THE HOLY THEOTOKOS. NIKEPHOROS OF CON/NOPLE. 7:00PM-8:30PM. SUNDAY 15 +3 RD SUNDAY OF LENT. CROSS-ADORING SUNDAY. ORTHROS 9:15AM, DIVINE LITURGY OF ST. BASIL THE GREAT AND THE PROCESSION OF THE CROSS 10:30AM. WEDNESDAY 18 +PRE-SANCTIFIED DIVINE LITURGY. 7:00PM-8:30PM. FRIDAY 20 +4 TH SALUTATIONS TO THE HOLY THEOTOKOS. 7:00PM-8:30PM. SUNDAY 22 +4 TH SUNDAY OF LENT. ST. JOHN OF THE LADDER. ORTHROS 9:15AM, DIVINE LITURGY OF ST. BASIL THE GREAT 10:30AM. WEDNESDAY 25 +ANNUNCIATION OF THE THEOTOKOS. ORTHROS 9:15AM, DIVINE LITURGY 10:30AM. FRIDAY 27 +AKATHIST HYMN. 7:00PM 9:00PM. SUNDAY 29 +5 TH SUNDAY OF LENT. ST. MARY OF EGYPT. ORTHROS 9:15AM, DIVINE LITURGY OF ST. BASIL THE GREAT AND INDEPENDENCE DAY DOXOLOGY 10:30AM. FASTING IS AN EXCEPTIONAL VIRTUE; IT REPRESSES BODILY IMPULSES AND GIVES STRENGTH TO THE SOUL TO FIGHT AGAINST THE POISONING OF THE HEART THROUGH THE SENSES, AND PROVIDES IT WITH A REMEDY AGAINST ANY PAST POISONING. FASTING CAUSES THE MIND TO BE CLEANSED CONSTANTLY. IT WITHERS UP EVERY EVIL THOUGHT AND BRINGS HEALTHY, GODLY THOUGHTS -- -HOLY THOUGHTS THAT ENLIGHTEN THE MIND AND KINDLE IT WITH MORE ZEAL AND SPIRITUAL FERVOR. - ELDER EPHRAIM OF PHILOTHEOU MOUNT ATHOS, "COUNSELS FROM THE HOLY MOUNTAIN". 11

ΠΡΟΓΡΑΜΜΑ ΙΕΡΩΝ ΑΚΟΛΟΥΘΙΩΝ - ΜΑΡΤΙΟΥ 2015 ΚΥΡΙΑΚΗ 1 +ΚΥΡΙΑΚΗ Α ΝΗΣΤΕΙΩΝ. ΤΗΣ ΟΡΘΟΔΟΞΙΑΣ. ΟΡΘΡΟΣ 9:15ΠΜ, ΘΕΙΑ ΛΕΙΤΟΥΡΓΙΑ ΤΟΥ ΜΕΓΑΛΟΥ ΒΑΣΙΛΕΙΟΥ ΚΑΙ ΛΙΤΑΝΕΥΣΙΣ ΤΩΝ ΑΓΙΩΝ ΕΙΚΟΝΩN 10:30ΠΜ. ΤΕΤΑΡΤΗ 4 +ΘΕΙΑ ΛΕΙΤΟΥΡΓΙΑ ΤΩΝ ΠΡΟΗΓΙΑΣΜΕΝΩΝ ΔΩΡΩΝ. 7:00ΜΜ-8:30ΜΜ. ΠΑΡΑΣΚΕΥΗ 6 + Β ΣΤΑΣΙΣ ΧΑΙΡΕΤΙΣΜΟΙ ΤΗΣ ΘΕΟΤΟΚΟΥ. ΤΩΝ ΕΝ ΑΜΟΡΙΩ 42 ΜΑΡΤΥΡΩΝ. 7:00ΜΜ-8:30ΜΜ. ΚΥΡΙΑΚΗ 8 +ΚΥΡΙΑΚΗ Β ΝΗΣΤΕΙΩΝ. ΑΓΙΟΥ ΓΡΗΓΟΡΙΟΥ ΠΑΛΑΜΑ. ΟΡΘΡΟΣ 9:15ΠΜ, ΘΕΙΑ ΛΕΙΤΟΥΡΓΙΑ ΤΟΥ ΜΕΓΑΛΟΥ ΒΑΣΙΛΕΙΟΥ 10:30ΠΜ. ΤΕΤΑΡΤΗ 11 +ΘΕΙΑ ΛΕΙΤΟΥΡΓΙΑ ΤΩΝ ΠΡΟΗΓΙΑΣΜΕΝΩΝ ΔΩΡΩΝ. 7:00ΜΜ-8:30ΜΜ. ΠΑΡΑΣΚΕΥΗ 13 +Γ ΣΤΑΣΙΣ ΧΑΙΡΕΤΙΣΜΟΙ ΤΗΣ ΘΕΟΤΟΚΟΥ. ΝΙΚΗΦΟΡΟΥ ΚΩΝΣΤΑΝΤΙΝΟΥΠΟΛΕΩΣ. 7:00ΜΜ-8:30ΜΜ. ΚΥΡΙΑΚΗ 15 +ΚΥΡΙΑΚΗ Γ ΝΗΣΤΕΙΩΝ. ΤΗΣ ΣΤΑΥΡΟΠΡΟΣΚΥΝΗΣΕΩΣ. ΟΡΘΡΟΣ 9:15ΠΜ, ΘΕΙΑ ΛΕΙΤΟΥΡΓΙΑ ΤΟΥ ΜΕΓΑΛΟΥ ΒΑΣΙΛΕΙΟΥ ΜΕ ΛΙΤΑΝΕΥΣΙΣ ΤΙΜΙΟΥ ΣΤΑΥΡΟΥ 10:30ΠΜ. ΤΕΤΑΡΤΗ 18 +ΘΕΙΑ ΛΕΙΤΟΥΡΓΙΑ ΤΩΝ ΠΡΟΗΓΙΑΣΜΕΝΩΝ ΔΩΡΩΝ. 7:00ΜΜ-8:30ΜΜ. ΠΑΡΑΣΚΕΥΗ 20 +Δ ΣΤΑΣΙΣ ΧΑΙΡΕΤΙΣΜΟΙ ΤΗΣ ΘΕΟΤΟΚΟΥ. 7:00ΜΜ-8:30ΜΜ. ΚΥΡΙΑΚΗ 22 +ΚΥΡΙΑΚΗ Δ ΝΗΣΤΕΙΩΝ. ΑΓΙΟΥ ΙΩΑΝΝΟΥ ΤΗΣ ΚΛΙΜΑΚΟΣ. ΟΡΘΡΟΣ 9:15ΠΜ, ΘΕΙΑ ΛΕΙΤΟΥΡΓΙΑ ΤΟΥ ΜΕΓΑΛΟΥ ΒΑΣΙΛΕΙΟΥ 10:30ΠΜ. ΤΕΤΑΡΤΗ 25 +Ο ΕΥΑΓΓΕΛΙΣΜΟΣ ΤΗΣ ΥΠΕΡΑΓΙΑΣ ΘΕΟΤΟΚΟΥ. ΟΡΘΡΟΣ 9:15ΠΜ, ΘΕΙΑ ΛΕΙΤΟΥΡΓΙΑ 10:30ΠΜ. ΠΑΡΑΣΚΕΥΗ 27 +ΑΚΑΘΙΣΤΟΣ ΥΜΝΟΣ. 7:00ΜΜ-9:00ΜΜ. ΚΥΡΙΑΚΗ 29 +ΚΥΡΙΑΚΗ Ε ΝΗΣΤΕΙΩΝ. ΟΣΙΑΣ ΜΑΡΙΑΣ ΤΗΣ ΑΙΓΥΠΤΙΑΣ. ΟΡΘΡΟΣ 9:15ΠΜ, ΘΕΙΑ ΛΕΙΤΟΥΡΓΙΑ ΤΟΥ ΜΕΓΑΛΟΥ ΒΑΣΙΛΕΙΟΥ ΚΑΙ ΔΟΞΟΛΟΓΙΑ ΕΘΝΙΚΗΣ ΕΟΡΤΗΣ 10:30ΠΜ. Εἶπε ἡ ἀμμᾶς Θεοδώρα: «Καλό πρᾶγμα εἶναι ἡ ζωὴ τῆς ἡσυχίας, ὁ συνετὸς ἄνθρωπος ἡσυχάζει, ἀληθινά, εἶναι σπουδαῖο νὰ ζεῖ τὸν ἡσύχιο βίο ἡ μοναχὴ ἢ ὁ μοναχὸς καὶ προπάντων οἱ νέοι. Νὰ ξέρεις ὅμως ὅτι, ἂν κάποιος ἔχει τὴν πρόθεση νὰ ζήσει τὴ ζωὴ τῆς ἡσυχίας, ἔρχεται ἀμέσως ὁ πονηρὸς καὶ βαρύνει τὴν ψυχὴ μὲ ἀκηδία, μὲ ἀδιαφορία, μὲ λογισμούς, βαρύνει καὶ τὸ σῶμα μὲ ἀρρώστιες, μὲ ἀτονία, μὲ λύσιμο τῶν γονάτων καὶ ὅλων τῶν μελῶν, γενικὰ παραλύει τὴ δύναμη τῆς ψυχῆς καὶ τοῦ σώματος, ὁπότε λέει κανεὶς «εἶμαι ἄρρωστος καὶ δὲν μπορῶ νὰ κάνω τὴν ἀκολουθία μου». Ὅμως ἂν εἴμαστε νηφάλιοι, ὅλα αὐτὰ διαλύονται. 12

OUR MEMBERS So far only 29 people have submitted their membership dues for 2015. 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 February 21, 2015: 1. Mrs. Katerina Biniaris 2. Mr. Bill Comminos 3. Mrs. Tarja Comminos 4. Miss Jenny Comminos 5. Miss Katina Comminos 6. Mrs. Bayba Frattolin 7. Mrs. Lisa Kahramanos 8. Ms. Penny Kahramanos 9. Mr. Andy Karanasos 10. Mrs. Lori Karanasos 11. Mr. Jack Lotsios 12. Mrs. Effie Lotsios 13. Ms. Bess Melville 14. Mrs. Athina Morakis 15. Mrs. Angie Palo 16. Mrs. Nikki Pantoulias 17. Mr. Tom Pazianos 18. Mrs. Leila Pazianos 19. Mrs. Virginia Pazianos 20. Mrs. Euphrosine Sourtzis 21. Mr. Spyro Sourtzis 22. Mr. Marinos Spourdalakis 23. Mrs. Nora Spourdalakis 24. Mrs. Tina Stathopoulos 25. Mr. Constantin Todosia 26. Mrs. Manuela Todosia 27. Mr. Harry Tsekouras 28. Mrs. Lily Tsekouras 29. Ms. Elaine Tsekouras IF A MAN INSULTS ME, KILLS MY FATHER, MY MOTHER, MY BROTHER, AND THEN GOUGES OUT MY EYE, AS A CHRISTIAN IT IS MY DUTY TO FORGIVE HIM. WE WHO ARE PIOUS CHRISTIANS OUGHT TO LOVE OUR ENEMIES AND FORGIVE THEM. WE OUGHT TO OFFER THEM FOOD AND DRINK, AND ENTREAT GOD FOR THEIR SOULS. AND THEN WE SHOULD SAY: MY GOD, I BESEECH THEE TO FORGIVE ME, AS I HAVE FORGIVEN MY ENEMIES. +ST. KOSMAS AITOLOS 13

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