Ecumenical Patriarchate Greek Orthodox Metropolis of New Jersey ASCENSION Greek Orthodox Church FAIRVIEW - NEW JERSEY Weekly Bulletin Sunday, December 24, 2017 Sunday before Nativity Οικουμενικόν Πατριαρχείον Ιερά Μητρόπολις Νέας Ιερσέης Ελληνική Ορθόδοξη Εκκλησία ΘΕΙΑΣ ΑΝΑΛΗΨΕΩΣ ΦΕΡΒΙΟΥ ΝΕΑΣ ΙΕΡΣΕΗΣ ΕΒΔΟΜΑΔΙΑΙΟ ΔΕΛΤΙΟ ΕΝΗΜΕΡΩΣΗΣ Rev. Christos L. Pappas, Protopresbyter
ΠΡΟΓΡΑΜΜΑ ΑΚΟΛΟΥΘΙΩΝ & ΕΚΔΗΛΩΣΕΩΝ Κυριακή, 24 Δεκεμβρίου, 2017 Κυριακή Προ της Χριστού Γεννήσεως Ευγενία Οσιομάρτυς 9:00 π.μ. - 12:00 Όρθρος, Θ. Λειτουργία 7:00 μ.μ. - 8:30 μ.μ. Εσπερινός Χριστουγέννων Άνευ Θείας Λειτουργίας Το Κατηχητικό Σχολείο είναι κλειστό Ο καφές προσφέρεται από το Συμβούλιο Δευτέρα, 25 Δεκεμβρίου, 2017 Γέννησις του Ιησού Χριστού 9:00 π.μ. - 11:30 π.μ. Όρθρος, Θ.Λ. των Χριστουγέννων Τρίτη, 26 Δεκεμβρίου, 2017 Σύναξις της Θεοτόκου 9:00 π.μ. - 11 π.μ. Όρθρος, Θεία Λειτουργία Τετάρτη, 27 Δεκεμβρίου, 2017 Στέφανος Πρωτομάρτυς 9:00 π.μ. 11:00 π.μ. Όρθρος, Θεία Λειτουργία Kλειστό το Ελληνικό Σχολείο Παρασκευή, 29 Δεκεμβρίου, 2017 Kλειστό το Ελληνικό Σχολείο Κυριακή, 31 Δεκεμβρίου, 2017 Κυριακή Προ των Φώτων 9:00 π.μ. - 12:00 Όρθρος, Θ. Λειτουργία Ο καφές προσφέρεται από το Συμβούλιο 9:00 μ.μ. Πρωτοχρονιάτικο Ρεβεγιόν SCHEDULE OF SERVICES AND EVENTS Sunday, December 24, 2017 Sunday before Nativity - Eugenia the Nun-martyr of Rome 9:00 a.m. - 12:00 noon, Orthros, Divine Liturgy 7:00 p.m. - 8:30 p.m. Christmas Vespers No Liturgy Catechism School is closed Coffee is offered by the Board Monday, December 25, 2017 Holy Nativity 9:00 a.m. - 11:30 a.m. Orthros, Divine Liturgy Tuesday, December 26, 2017 Synaxis of the Theotokos 9:00 a.m. - 11:00 a.m. Orthros, Divine Liturgy Wednesday, December 27, 2017 Stephen, First Martyr 9:00 a.m. - 11:00 a.m. Orthros, Divine Liturgy Greek School is closed Friday, December 29, 2017 Greek School is closed Sunday, December 31, 2017 Sunday before Theophany 9:00 a.m. - 12:00 noon, Orthros, Divine Liturgy Coffee is offered by the Board 9:00 p.m. New Year s Eve Party At the Church Community Hall
St. Paul's Letter to the Hebrews 11:9-10; 32-40 Prokeimenon. Mode 4. Daniel 3.26,27 Blessed are you, O Lord, the God of our fathers. Verse: For you are just in all you have done. The reading is from St. Paul's Letter to the Hebrews 11:9-10; 32-40 BRETHREN, by faith Abraham sojourned in the land of promise, as in a foreign land, living in tents with Isaac and Jacob, heirs with him of the same promise. For he looked forward to the city which has foundation, whose builder and maker is God. And what more shall I say? For time would fail me to tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets - who through faith conquered kingdoms, enforced justice, received promises, stopped the mouths of lions, quenched raging fire, escaped the edge of the sword, won strength out of weakness, became mighty in war, put foreign armies to flight. Women received their dead by resurrection. Some were tortured, refusing to accept release, that they might rise again to a better life. Others suffered mocking and scourging, and even chains and imprisonment. They were stoned, they were sawn in two, they were tempted, they were killed with the sword; they went about in skins of sheep and goats, destitute, afflicted, ill-treated - of whom the world was not worthy - wandering over deserts and mountains, and in dens and caves of the earth. And all these, though well attested by their faith, did not receive what was promised, since God had foreseen something better for us,that apart from us they should not be made perfect. Πρὸς Ἑβραίους 11:9-10, 32-40 Προκείμενον. Ήχος δ'. Δανιήλ 3.26-27 Εὐλογητὸς εἶ, Κύριε, ὁ Θεὸς τῶν Πατέρων ἡμῶν. Στίχ. Ὅτι δίκαιος εἶ ἐπὶ πᾶσιν, οἷς ἐποίησας ἡμῖν. Πρὸς Ἑβραίους 11:9-10, 32-40 τὸ ἀνάγνωσμα είναι απο Ἀδελφοί, πίστει παρῴκησεν Ἀβραὰμ εἰς τὴν γῆν τῆς ἐπαγγελίας ὡς ἀλλοτρίαν, ἐν σκηναῖς κατοικήσας μετὰ Ισαὰκ καὶ Ιακὼβ τῶν συγκληρονόμων τῆς ἐπαγγελίας τῆς αὐτῆς ἐξεδέχετο γὰρ τὴν τοὺς θεμελίους ἔχουσαν πόλιν, ἧς τεχνίτης καὶ δημιουργὸς ὁ Θεός. Καὶ τί ἔτι λέγω; Ἐπιλείψει γάρ με διηγούμενον ὁ χρόνος περὶ Γεδεών, Βαράκ τε καὶ Σαμψὼν καὶ Ιεφθάε, Δαυΐδ τε καὶ Σαμουὴλ καὶ τῶν προφητῶν, οἳ διὰ πίστεως κατηγωνίσαντο βασιλείας, εἰργάσαντο δικαιοσύνην, ἐπέτυχον ἐπαγγελιῶν, ἔφραξαν στόματα λεόντων, ἔσβεσαν δύναμιν πυρός, ἔφυγον στόματα μαχαίρας, ἐνεδυναμώθησαν ἀπὸ ἀσθενείας, ἐγενήθησαν ἰσχυροὶ ἐν πολέμῳ, παρεμβολὰς ἔκλιναν ἀλλοτρίων ἔλαβον γυναῖκες ἐξ ἀναστάσεως τοὺς νεκροὺς αὐτῶν ἄλλοι δὲ ἐτυμπανίσθησαν, οὐ προσδεξάμενοι τὴν ἀπολύτρωσιν, ἵνα κρείττονος ἀναστάσεως τύχωσιν ἕτεροι δὲ ἐμπαιγμῶν καὶ μαστίγων πεῖραν ἔλαβον, ἔτι δὲ δεσμῶν καὶ φυλακῆς ἐλιθάσθησαν, ἐπρίσθησαν, ἐπειράσθησαν, ἐν φόνῳ μαχαίρας ἀπέθανον, περιῆλθον ἐν μηλωταῖς, ἐν αἰγείοις δέρμασιν, ὑστερούμενοι, θλιβόμενοι, κακουχούμενοι, ὧν οὐκ ἦν ἄξιος ὁ κόσμος, ἐν ἐρημίαις πλανώμενοι καὶ ὄρεσι καὶ σπηλαίοις καὶ ταῖς ὀπαῖς τῆς γῆς. Καὶ οὗτοι πάντες μαρτυρηθέντες διὰ τῆς πίστεως οὐκ ἐκομίσαντο τὴν ἐπαγγελίαν, τοῦ Θεοῦ περὶ ἡμῶν κρεῖττόν τι προβλεψαμένου, ἵνα μὴ χωρὶς ἡμῶν τελειωθῶσι.
The book of the Genealogy of Jesus Christ, the son of David, the son of Abraham. Abraham was the father of Isaac, and Isaac the father of Jacob, and Jacob the father of Judah and his brothers, and Judah the father of Perez and Zerah by Tamar, and Perez the father of Hezron, and Hezron the father of Aram, and Aram the father of Amminadab, and Amminadab the father of Nahshon, and Nahshon the father of Salmon, and Salmon the father of Boaz by Rahab, and Boaz the father of Obed by Ruth, and Obed the father of Jesse, and Jesse the father of David the king. And David was the father of Solomon by the wife of Uriah, and Solomon the father of Rehoboam, and Rehoboam the father of Abijah, and Abijah the father of Asa, and Asa the father of Jehoshaphat, and Jehoshaphat the father of Joram, and Joram the father of Uzziah, and Uzziah the father of Jotham, and Jotham the father of Ahaz, and Ahaz the father of Hezekiah, and Hezekiah the father of Manasseh, and Manasseh the father of Amon, and Amon the father of Josiah, and Josiah the father of Jechoniah and his brothers, at the time of the deportation to Babylon. And after the deportation to Babylon: Jechoniah was the father of Salathiel, and Salathiel the father of Zerubbabel, and Zerubbabel the father of Abiud, and Abiud the father of Eliakim, and Eliakim the father of Azor, and Azor the father of Zadok, and Zadok the father of Achim, and Achim the father of Eliud, and Eliud the father of Eleazar, and Eleazar the father of Matthan, and Matthan the father of Jacob, and Jacob the father of Joseph the husband of Mary, of whom Jesus was born, who is called Christ. So all the generations from Abraham to David were fourteen generations, and from David to the deportation to Babylon fourteen generations, and from the deportation to Babylon to the Christ fourteen generations. Now the birth of Jesus Christ took place in this way. When his mother Mary had been betrothed to Joseph, before they came together she was found to be with child of the Holy Spirit; and her husband Joseph, being a just man and unwilling to put her to shame, resolved to divorce her quietly. But as he considered this, behold, an angel of the Lord appeared to him in a dream, saying, "Joseph, son of David, do not fear to take Mary your wife, for that which is conceived in her is of the Holy Spirit; she will bear a son, and you shall call his name Jesus, for he will save his people from their sins." All this took place to fulfill what the Lord had spoken by the prophet: "Behold, a virgin shall conceive and bear a son, and his name shall be called Emmanuel" (which means, God with us). When Joseph woke from sleep, he did as the angel of the Lord commanded him; he took his wife, but knew her not until she had borne a son; and he called his name Jesus.
Ἐκ τοῦ Κατὰ Ματθαῖον 1:1-25 Εὐαγγελίου τὸ Ἀνάγνωσμα Βίβλος γενέσεως Ιησοῦ Χριστοῦ, υἱοῦ Δαυῒδ υἱοῦ Αβραάμ. Αβραὰμ ἐγέννησε τὸν Ισαάκ, Ισαὰκ δὲ ἐγέννησε τὸν Ιακώβ, Ιακὼβ δὲ ἐγέννησε τὸν Ιούδαν καὶ τοὺς ἀδελφοὺς αὐτοῦ, Ιούδας δὲ ἐγέννησε τὸν Φαρὲς καὶ τὸν Ζαρὰ ἐκ τῆς Θάμαρ, Φαρὲς δὲ ἐγέννησε τὸν Εσρώμ, Εσρὼμ δὲ ἐγέννησε τὸν Αράμ, Αρὰμ δὲ ἐγέννησε τὸν Αμιναδάβ, Αμιναδὰβ δὲ ἐγέννησε τὸν Ναασσών, Ναασσὼν δὲ ἐγέννησε τὸν Σαλμών, Σαλμὼν δὲ ἐγέννησε τὸν Βοὸζ ἐκ τῆς Ραχάβ, Βοὸζ δὲ ἐγέννησε τὸν Ωβὴδ ἐκ τῆς Ρούθ, Ωβὴδ δὲ ἐγέννησε τὸν Ιεσσαί, Ιεσσαὶ δὲ ἐγέννησε τὸν Δαυῒδ τὸν βασιλέα. Δαυῒδ δὲ ὁ βασιλεὺς ἐγέννησε τὸν Σολομῶνα ἐκ τῆς τοῦ Οὐρίου, Σολομὼν δὲ ἐγέννησε τὸν Ροβοάμ, Ροβοὰμ δὲ ἐγέννησε τὸν Αβιά, Αβιὰ δὲ ἐγέννησε τὸν Ασά, Ασὰ δὲ ἐγέννησε τὸν Ιωσαφάτ, Ιωσαφὰτ δὲ ἐγέννησε τὸν Ιωράμ, Ιωρὰμ δὲ ἐγέννησε τὸν Οζίαν, Οζίας δὲ ἐγέννησε τὸν Ιωάθαμ, Ιωάθαμ δὲ ἐγέννησε τὸν Αχαζ, Αχαζ δὲ ἐγέννησε τὸν Εζεκίαν, Εζεκίας δὲ ἐγέννησε τὸν Μανασσῆ, Μανασσῆς δὲ ἐγέννησε τὸν Αμών, Αμὼν δὲ ἐγέννησε τὸν Ιωσίαν, Ιωσίας δὲ ἐγέννησε τὸν Ιεχονίαν καὶ τοὺς ἀδελφοὺς αὐτοῦ ἐπὶ τῆς μετοικεσίας Βαβυλῶνος. Μετὰ δὲ τὴν μετοικεσίαν Βαβυλῶνος Ιεχονίας ἐγέννησε τὸν Σαλαθιήλ, Σαλαθιὴλ δὲ ἐγέννησε τὸν Ζοροβάβελ, Ζοροβάβελ δὲ ἐγέννησε τὸν Αβιούδ, Αβιοὺδ δὲ ἐγέννησε τὸν Ελιακείμ, Ελιακεὶμ δὲ ἐγέννησε τὸν Αζώρ, Αζὼρ δὲ ἐγέννησε τὸν Σαδώκ, Σαδὼκ δὲ ἐγέννησε τὸν Αχείμ, Αχεὶμ δὲ ἐγέννησε τὸν Ελιούδ, Ελιοὺδ δὲ ἐγέννησε τὸν Ελεάζαρ, Ελεάζαρ δὲ ἐγέννησε τὸν Ματθάν, Ματθὰν δὲ ἐγέννησε τὸν Ιακώβ, Ιακὼβ δὲ ἐγέννησε τὸν Ιωσὴφ τὸν ἄνδρα Μαρίας, ἐξ ἧς ἐγεννήθη Ιησοῦς ὁ λεγόμενος Χριστός. Πᾶσαι οὖν αἱ γενεαὶ ἀπὸ Αβραὰμ ἕως Δαυῒδ γενεαὶ δεκατέσσαρες, καὶ ἀπὸ Δαυῒδ ἕως τῆς μετοικεσίας Βαβυλῶνος γενεαὶ δεκατέσσαρες, καὶ ἀπὸ τῆς μετοικεσίας Βαβυλῶνος ἕως τοῦ Χριστοῦ γενεαὶ δεκατέσσαρες. Τοῦ δὲ Ιησοῦ Χριστοῦ ἡ γέννησις οὕτως ἦν. μνηστευθείσης γὰρ τῆς μητρὸς αὐτοῦ Μαρίας τῷ Ιωσήφ, πρὶν ἢ συνελθεῖν αὐτοὺς εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ Πνεύματος Αγίου. Ιωσὴφ δὲ ὁ ἀνὴρ αὐτῆς, δίκαιος ὢν καὶ μὴ θέλων αὐτὴν παραδειγματίσαι, ἐβουλήθη λάθρα ἀπολῦσαι αὐτήν. ταῦτα δὲ αὐτοῦ ἐνθυμηθέντος ἰδοὺ ἄγγελος Κυρίου κατ ὄναρ ἐφάνη αὐτῷ λέγων Ιωσὴφ υἱὸς Δαυΐδ, μὴ φοβηθῇς παραλαβεῖν Μαριὰμ τὴν γυναῖκά σου τὸ γὰρ ἐν αὐτῇ γεννηθὲν ἐκ Πνεύματός ἐστιν Αγίου. τέξεται δὲ υἱὸν καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ιησοῦν αὐτὸς γὰρ σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν. Τοῦτο δὲ ὅλον γέγονεν ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ τοῦ Κυρίου διὰ τοῦ προφήτου λέγοντος ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει καὶ τέξεται υἱόν, καὶ καλέσουσι τὸ ὄνομα αὐτοῦ Εμμανουήλ, ὅ ἐστι μεθερμηνευόμενον μεθ ἡμῶν ὁ Θεός. Διεγερθεὶς δὲ ὁ Ιωσὴφ ἀπὸ τοῦ ὕπνου ἐποίησεν ὡς προσέταξεν αὐτῷ ὁ ἄγγελος Κυρίου καὶ παρέλαβε τὴν γυναῖκα αὐτοῦ, καὶ οὐκ ἐγίνωσκεν αὐτὴν ἕως οὗ ἔτεκε τὸν υἱὸν αὐτῆς τὸν πρωτότοκον, καὶ ἐκάλεσε τὸ ὄνομα αὐτοῦ Ιησοῦν.
The Nativity of our Lord God and Savior Jesus Christ Our Lord Jesus Christ, the Savior of the world, was born of the Most Holy Virgin Mary in the city of Bethlehem during the reign of the emperor Augustus (Octavian). Caesar Augustus decreed that a universal census be made throughout his Empire, which then also included Palestinian Israel. The Jews were accustomed to be counted in the city from where their family came. The Most Holy Virgin and the Righteous Joseph, since they were descended from the house and lineage of King David, had to go to Bethlehem to be counted and taxed. In Bethlehem they found no room at any of the city s inns. Thus, the God-Man, the Savior of the world, was born in a cave that was used as a stable. I behold a strange and most glorious mystery, the Church sings with awe, Heaven, a Cave; the Virgin the Throne of the Cherubim; the Manger a room, in which Christ, the God Whom nothing can contain is laid. (Irmos of the 9th Ode of the Nativity Canon). Having given birth to the divine Infant without travail, the Most Holy Virgin wrapped Him in swaddling clothes, and laid Him in a manger (Luke 2:7). In the stillness of midnight (Wisdom of Solomon 18:14-15), the proclamation of the birth of the Savior of the world was heard by three shepherds watching their flocks by night. An angel of the Lord (Saint Cyprian says this was Gabriel) came before them and said: Fear not: for behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Savior, Who is Christ the Lord (Luke 2:10-11). The humble shepherds were the first to offer worship to Him Who condescended to assume the form of a humble servant for the salvation of mankind. Besides the glad tidings to the Bethlehem shepherds, the Nativity of Christ was revealed to the Magi by a wondrous star. Saint John Chrysostom and Saint Theophylactus, commenting on Saint Matthew s Gospel, say that this was no ordinary star. Rather, it was a divine and angelic power that appeared in the form of a star. Saint Demetrius of Rostov says it was a manifestation of divine energy (Narrative of the Adoration of the Magi). Entering the house where the Infant lay, the Magi fell down, and worshipped Him: and when they had opened their treasures, they presented Him gifts: gold, and frankincense, and myrrh (Mt. 2:11). The present Feast, commemorating the Nativity in the flesh of our Lord Jesus Christ, was established by the Church. Its origin goes back to the time of the Apostles. In the Apostolic Constitutions (Section 3, 13) it says, Brethren, observe the feastdays; and first of all the Birth of Christ, which you are to celebrate on the twenty-fifth day of the ninth month. In another place it also says, Celebrate the day of the Nativity of Christ, on which unseen grace is given man by the birth of the Word of God from the Virgin Mary for the salvation of the world.
In the second century Saint Clement of Alexandria also indicates that the day of the Nativity of Christ is December 25. In the third century Saint Hippolytus of Rome mentions the Feast of the Nativity of Christ, and appoints the Gospel readings for this day from the opening chapters of Saint Matthew. In 302, during the persecution of Christians by Maximian, 20,000 Christians of Nicomedia (December 28) were burned in church on the very Feast of the Nativity of Christ. In that same century, after the persecution when the Church had received freedom of religion and had become the official religion in the Roman Empire, we find the Feast of the Nativity of Christ observed throughout the entire Church. There is evidence of this in the works of Saint Ephraim the Syrian, Saint Basil the Great, Saint Gregory the Theologian, Saint Gregory of Nyssa, Saint Ambrose of Milan, Saint John Chrysostom and other Fathers of the Church of the fourth century. Saint John Chrysostom, in a sermon which he gave in the year 385, points out that the Feast of the Nativity of Christ is ancient, and indeed very ancient. In this same century, at the Cave of Bethlehem, made famous by the Birth of Jesus Christ, the empress Saint Helen built a church, which her mighty son Constantine adorned after her death. In the Codex of the emperor Theodosius from 438, and of the emperor Justinian in 535, the universal celebration of the day of the Nativity of Christ was decreed by law. Thus, Nicephorus Callistus, a writer of the fourteenth century, says in his History that in the sixth century, the emperor Justinian established the celebration of the Nativity of Christ throughout all the world. Patriarch Anatolius of Constantinople in the fifth century, Sophronius and Andrew of Jerusalem in the seventh, Saints John of Damascus, Cosmas of Maium and Patriarch Germanus of Constantinople in the eighth, the Nun Cassiane in the ninth, and others whose names are unknown, wrote many sacred hymns for the Feast of the Nativity of Christ, which are still sung by the Church on this radiant festival. During the first three centuries, in the Churches of Jerusalem, Antioch, Alexandria and Cyprus, the Nativity of Christ was combined together with the Feast of His Baptism on January 6, and called Theophany ( Manifestation of God ). This was because of a belief that Christ was baptized on anniversary of His birth, which may be inferred from Saint John Chrysostom s sermon on the Nativity of Christ: it is not the day on which Christ was born which is called Theophany, but rather that day on which He was baptized. In support of such a view, it is possible to cite the words of the Evangelist Luke who says that Jesus began to be about thirty years of age (Luke 3:23) when He was baptized. The joint celebration of the Nativity of Christ and His Theophany continued to the end of the fourth century in certain Eastern Churches, and until the fifth or sixth century in others. The present order of services preserves the memory of
the ancient joint celebration of the Feasts of the Nativity of Christ and Theophany. On the eve of both Feasts, there is a similar tradition that one should fast until the stars appear. The order of divine services on the eve of both feastdays and the feastdays themselves is the same. The Nativity of Christ has long been counted as one of the Twelve Great Feasts. It is one of the greatest, most joyful and wondrous events in the history of the world. The angel said to the shepherds, Behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Savior, Who is Christ the Lord. And this shall be a sign unto you: you shall find the babe wrapped in swaddling clothes, lying in a manger. Then suddenly there was with the angel a multitude of the heavenly hosts, glorifying God and saying: Glory to God in the Highest, and on earth peace, good will toward men. Those who heard these things were astonished at what the shepherds told them concerning the Child. And the shepherds returned, glorifying and praising God for all the things that they had heard and seen (Luke 2:10-20). s the Nativity of Christ, a most profound and extraordinary event, was accompanied by the wondrous tidings proclaimed to the shepherds and to the Magi. This is a cause of universal rejoicing for all mankind, for the Savior is Born! oncurring with the witness of the Gospel, the Fathers of the Church, in their God-inspired writings, describe the Feast of the Nativity of Christ as most profound, and joyous, serving as the basis and foundation for all the other Feasts. Την επόμενη ημέρα από την Γέννηση του Ιησού Χριστού, εορτάζουμε την Σύναξη της Υπεραγίας Θεοτόκου. Σύμφωνα με την παράδοση της Εκκλησίας, μετά από κάθε σημαντικό γεγονός που συνδέεται με την έλευση του Υιού του Θεού στον κόσμο για τη σωτηρία του, εορτάζεται η σύναξη προς τιμήν του προσώπου που έπαιξε πρωταγωνιστικό ρόλο σ αυτό. Για παράδειγμα, όπως μετά τη Βάπτιση του Χριστού έχουμε τη Σύναξη του Αγίου Ιωάννη του Βαπτιστού, έτσι μετά τη Γέννησή Του έχουμε τη Σύναξη της Θεοτόκου. Η κάθε Σύναξη προεκτείνει την καθεαυτό γιορτή εμβαθύνοντας στο νόημά της και επαναλαμβάνοντας τους περισσότερους ύμνους της. Συνεπώς, η Σύναξη της Θεοτόκου τονίζει μεν τη Γέννηση του Κυρίου δίνοντας όμως έμφαση στην πραγματικότητα της Σάρκωσής Του, πράγμα που μπορεί να λανθάνει της προσοχής μας σήμερα, ενώ ήταν ζωτικής σημασίας για την Εκκλησία κατά τους πρώτους αιώνες που είχε να αντιμετωπίσει αιρετικούς που αμφισβητούσαν την Ενσάρκωση. Θεωρούσαν την εμφάνιση του Υιού του Θεού «κατά δόκησιν» και πίστευαν ότι η παρουσία του στη γη ήταν φαινομενική. Στην ουσία ήταν οπαδοί του ιρανικού ζωροαστρισμού ο οποίος πρέσβευε τη δυαρχία, την ύπαρξη δηλαδή ενός καλού και ενός κακού θεού σε συνδυασμό με την δυαλιστική αντίληψη κατά την οποία ο πρώτος είναι δημιουργός της ψυχής ενώ ο δεύτερος του σώματος και της ύλης του κόσμου. Γι αυτό, ήταν ασύλληπτο γι
αυτούς να διανοηθούν πως ο καλός θεός που ήρθε να σώσει την ψυχή του ανθρώπου, μπορούσε να προσλάβει και να σώσει την ανθρώπινη σάρκα, την οποία θεωρούσαν δημιούργημα του κακού θεού. Η Εκκλησία αντέδρασε με σθένος κατά των προαναφερθεισών δοξασιών γιατί διαστρέφουν την αλήθεια, αφού ο Ένας και Αγαθός από τη φύση του Θεός δημιούργησε τον κόσμο, δηλαδή την ύλη και το σώμα του ανθρώπου. Ο άγιος Ιωάννης ο Θεολόγος επισημαίνει πόσο σημαντική για τη σωτηρία είναι η αλήθεια αυτή καθώς η αποδοχή της πραγματικότητας της Σάρκωσης του Θεού, αποτελεί ίδιον του Χριστιανού. Αυτή την αλήθεια τονίζει η Σύναξη της Παναγίας αλλά και το γεγονός ότι από όλα τα δώρα που προσέφερε η δημιουργία του Θεού προς ευχαριστία για την αποστολή του Υιού Του, το ανώτερο είναι η Παναγία Παρθένος, που με την προσφορά τους εαυτού της έγινε συνεργός στο υπέρτατο μυστήριο, γι αυτό και αποτελεί μεσίτρια του ανθρωπίνου γένους, παρηγοριά και ελπίδα μας! Synaxis of the Mother of God A synaxis, (Greek: assembly, synod), in the Byzantine rite, is a feast on which we honor those saints who are connected with the saints or mystery celebrated on the previous day. Thus for example, on the day after the Nativity of the Mother of God, we celebrate the feast of her parents, Joachim and Ann; the day after Epiphany, we celebrate the feast of St. John the Baptist; the day after the Presentation of our Lord we commemorate St. Simeon and Anne, the prophetess; and, after the Annunciation, we celebrate the feast of St. Gabriel the Archangel. Similarly on the day after the Nativity of our Lord we celebrate the Synaxis of the Mother of God. The Church established this feast to draw our attention to Christ s Holy Mother and to give us an opportunity to praise her after the birth of her Divine Son. In addition, the feast reminds us of the flight of the Holy Family to Egypt to save the Divine Infant from the massacre of innocent children ordered by King Herod after the departure of the Magi, as described in the Gospel read in the Divine Liturgy (Mt 2:13-23). According to tradition of the Easter Church on Synaxis, that is on the day after certain feast days, the clergy of a given region gathered in a larger city and together with the bishop concelebrated the Holy Liturgy, after which they usually had a regional convention. (Synod).
Άγιος Στέφανος ο Πρωτομάρτυρας και Αρχιδιάκονος Λόγων στεφάνοις, οἷα τιμίοις λίθοις, Στέφω Στέφανον, ὃν προέστεψαν λίθοι. Εἰκάδι λαΐνεος Στέφανον μόρος ἑβδόμῃ εἷλεν. Ο Άγιος Στέφανος ήταν ένας από τους πιο διακεκριμένους μεταξύ των επτά διακόνων, που εξέλεξαν οι πρώτοι χριστιανοί για να επιστατούν στις κοινές τράπεζες των αδελφών, ώστε να μη γίνονται λάθη και τους χειροτόνησαν οι Άγιοι Απόστολοι. Αν και κουραστική η ευθύνη του επιστάτη για τόσους αδερφούς παρ όλα αυτά ο Στέφανος έβρισκε καιρό και δύναμη για να κηρύττει το Ευαγγέλιο του Χριστού. Και όπως αναφέρει η Αγία Γραφή: «Στέφανος πλήρης πίστεως καὶ δυνάμεως ἐποίει τέρατα καὶ σημεῖα μεγάλα ἐν τῷ λαῷ».(πραξ. Αποστόλων, στ 8-15, ζ 1-60). Δηλαδή ο Στέφανος, που ήταν γεμάτος πίστη και χάρισμα ευγλωττίας δυνατό, έκανε μεταξύ του λαού μεγάλα θαύματα, που προκαλούσαν κατάπληξη και αποδείκνυαν την αλήθεια του χριστιανικού κηρύγματος. ανέτρεπε εύκολα τις κακοδοξίες των Ιουδαίων για το έργο του Χριστού, προκαλώντας την οργή και το φθόνο τους. Οι Ιουδαίοι, όμως, καθώς ήταν προκατειλημμένοι, εξαπέλυσαν συκοφάντες ανάμεσα στο λαό, που διέδιδαν ότι άκουσαν το Στέφανο να βλαστημεί το Μωϋσή και το Θεό. Με αφορμή, λοιπόν, αυτές τις συκοφαντίες, που οι ίδιοι είχαν ενσπείρει, άρπαξαν με μίσος το Στέφανο και τον οδήγησαν μπροστά στο Συνέδριο, τάχα για να απολογηθεί. Η απολογία του Στεφάνου υπήρξε πρότυπο τόλμης και θάρρους. Χωρίς να φοβηθεί καθόλου, εξαπέλυσε λόγια - κεραυνούς εναντίον των Ιουδαίων. Και από υπόδικος, ορθώθηκε θυελλώδης ελεγκτής και κατήγορος. Τότε ακράτητοι από το μίσος οι Ιουδαίοι, τον έσυραν έξω από την πόλη, όπου τον θανάτωσαν με λιθοβολισμό. Εκεί φάνηκε και η μεγάλη συγχωρητικότητα του Στεφάνου προς τους εχθρούς του με τη φράση του, «Κύριε, μὴ στήσης αὐτοῖς τὴν ἁμαρτίαν ταύτην». Κύριε μη λογαριάσεις σ αυτούς την αμαρτία αυτή. Ο Στέφανος είχε αφιερώσει τη ζωή του στο κήρυγμα του ευαγγελικού λόγου και στη φιλανθρωπική δράση. Για τη προσφορά και τις αρετές του τιμήθηκε με το χάρισμα της θαυματουργίας. Με το χάρισμα αυτό θεράπευε ασθενείς και αποδείκνυε τη δύναμη του Χριστού. Με τη βαθιά θεολογική του κατάρτιση
The Story of Stephen, the First Martyr In the New Testament, in the book of Acts, you will learn how the members of the church in Jerusalem gave their money freely to help the poor. This free giving led to trouble, as the church grew so fast; for some of the widows who were poor were passed by, and their friends made complaints to the apostles. The twelve apostles called the whole church together, and said: "It is not well that we should turn aside from preaching and teaching the word of God to sit at tables and give out money. But, brethren, choose from among yourselves seven good men; men who have the Spirit of God and are wise, and we will give this work to them; so that we can spend our time in prayer and in preaching the gospel." This plan was pleasing to all the church, and they chose seven men to take charge of the gifts of the people, and to see that they were sent to those who were in need. The first man chosen was Stephen, a man full of faith and of the Spirit of God; and with him was Philip and five other good men. These seven men they brought before the apostles; and the apostles laid their hands on their heads, setting them apart for their work of caring for the poor. But Stephen did more than to look after the needy ones. He began to preach the gospel of Christ, and to preach with such power as made every one who heard him feel the truth. Stephen saw before any other man in the church saw, that the gospel of Christ was not for Jews only, but was for all men; that all men might be saved if they would believe in Jesus; and this great truth Stephen began to preach with all his power. Such preaching as this, that men who were not Jews might be saved by believing in Christ, made many of the Jews very angry. They called all the people who were not Jews "Gentiles," and they looked upon them with hate and scorn; but they could not answer the words that Stephen spoke. They roused up the people and the rulers, and set them against Stephen, and at last they seized Stephen, and brought him before the great council of the rulers. They said to the rulers: "This man is always speaking evil words against the Temple and against the law of Moses. We have heard him say that Jesus of Nazareth shall destroy this place, and shall change the laws that Moses gave to us!" This was partly true and partly false; but no lie is so harmful as that which has a little truth with it. Then the high-priest said to Stephen: "Are these things so?" Then Stephen said: "You are a people with hard hearts and stiff necks, who will not obey the words of God and his Spirit. As your fathers did, so you do, also. Your fathers killed the prophets whom God sent to them; and you have slain Jesus, the Righteous One!" As they heard these things, they became so angry against Stephen, that they gnashed on him with their teeth, like wild beasts. But Stephen, full of the Holy Spirit, looked up toward heaven with his shining face;
and he saw the glory of God, and Jesus standing on God's right hand, and he said: "I see the heavens opened, and the Son of man standing on the right hand of God!" But they cried out with angry voices, and rushed upon him, and dragged him out of the council-room, and outside the wall of the city. And there they threw stones upon him to kill him, while Stephen was kneeling down among the falling stones, and praying: "Lord Jesus, receive my spirit! Lord, lay not this sin up against them!" And when he had said this, he fell asleep in death, the first to be slain for the gospel of Christ.
Ascension Greek Orthodox Church 101 Anderson Ave. Fairview New Jersey 201-945-6448, Fax 201-945-6463 Ascension Greek Orthodox Church 101 Anderson Ave. Fairview New Jersey 201-945-6448, Fax 201-945-6463 email: info@ascensionfairview.org website Visit our website: www.ascensionfairview.org Like us on Facebook: "Ascension Greek Orthodox Church" Want to be added to our email list? Contact us: info@ascensionfairview.org THE WEEKLY BULLETIN YEAR 2017 ISSUE 12,4 SUNDAY, December 24, 2017 Sunday before Nativity ΚΥΡΙΑΚΗ, 24 Δεκεμβρίου, 2017 Προ της Χριστού Γεννήσεως