ORTHODOX CHURCH IN AMERICA...Anna (Lynne) Acts Harvey (George) and Irene Ghiz (Emily’s parents)...
Transcript of ORTHODOX CHURCH IN AMERICA...Anna (Lynne) Acts Harvey (George) and Irene Ghiz (Emily’s parents)...
SAINT MARY OF EGYPT
ORTHODOX CHURCH IN AMERICA
Newsletter – JUNE 2012
925 Beaver Ruin Rd. Norcross, GA 30093
770-923-7790
Clergy Archpriest Peter Smith – Rector [email protected] 678-924-0004
Hieromonk Cyprian (DuRant) [email protected] 678-765-7357
Deacon Lazarus Muska [email protected] 770-638-0472
Archpriest Dimitri Oselinsky (attached) [email protected] 678-765-6027
Priest Thomas Alessandroni (attached) [email protected] 678-373-9433
Lay Leadership Matushka Terri Smith Choir Director [email protected] 678-924-0004
Carl Bartz Secretary [email protected] 770-878-1282
Janice Douglass Treasurer [email protected] 770-921-2565
Tim York Webmaster [email protected] 404-538-0976
Anya Gill Warden [email protected] 404-218-3588
Taylor Hostetter Outreach, Catechist, Building Committee Chair [email protected] 770-682-7020
Michaela Staskiewicz [email protected] 404-578-8522
Barbara Massoudi [email protected] 770-296-1810
O Heavenly King, the
Comforter, the Spirit of
Truth, Who art everywhere
present and fillest all
things; Treasury of
Blessings, and Giver of
Life - come and abide in
us, and cleanse us from
every impurity, and save
our souls, O Good One.
Calendar Highlights
June 3 PENTECOST
June 9 Myrrhbearing Women Gathering
June 11 Beginning of the Apostles Fast
June 29 Feast of Sts. Peter and Paul
June 30 –July 1 Visit of Abbot Gerasim
PRAYERS OF INTERCESSION ARE NEEDED FOR: The Orthodox Church in America Diocese of the South and for the upcoming Diocesan Assembly Metropolitan Jonah; Bishop Nikon, Our Holy Synod, Archpriest Peter, Matushka Anastasia, Lottie Hieromonk Cyprian, Macrina and Nina Priest Thomas; Matushka Angela Archpriest Dimitri; Matushka Maryanne Deacon Lazarus Archbishop Seraphim, Metropolitan Theodosius; Metropolitan Herman, Our catechumens: Yolanda, Jacob, Stephanie, David and Kim The infant Juliana & family David, Elizabeth and David The newly illumined infant Adrian and his family Brian, Janese and the newborn infant Catherine (and her brother and sisters) Michael & Serah and the newly born child Skyler (Ioanna’s family) Gabriel, Susan and the child to be born of her Ward (Patrick) and Cindy (Patricia) Sasha, Natalie, Kristina and Peter Cathie Payton (Maryanne Romano’s mother – in treatment for breast cancer) Richard Romano (Chris’ father) in remission of several different types of cancer, and a recent PET scan showed additional "spots of concern." He has also recently been diagnosed with sever artery blockage that because of past radiation is inoperable. Elise (Chris’ mother and Richard’s wife and caregiver) Robert and Xenia Peterson Abby and Holly (Debra’s daughter in laws) Magdalene Marston Elaine Calugar and family, Carole; Anna, Victor; Tanya and family - especially Veronica; Todd, Kimber, Mathew, Maggie, Amanda and Scott; Niko Bouboulis battling a brain tumor Donna and Christopher Juliana (Carol) and Peter Reader John and Alexandra (Brad & Alexis – Carol and Peter’s family) as they move to St. Vladimir’s Caleb Noble Thomas, Emilia, Maria, Catherine; Craig Anna (Lynne) Harvey(George) and Irene Ghiz (Emily’s parents) Christopher Tsialos (Emily’s uncle) Rayna and family Nathaniel, Maria and family (Nathaniel is a long time friend of the Alessandronis who has recently been diagnosed with an inoperable brain tumor) Bob Winters (Vincent Hunter’s cousin’s husband succumbing to lung cancer) Danielle and Michael (Ralph Geeza’s niece and brother) Kerin Tamara and Todd Demetrios Teresa and Tim, Cheryl, Linda and Ashley Barbie and Rob (daughter and son-in-law of recently departed Joan)
Patti; Angela, Ed and NicholasSt. Basil’s House The Gainesville Mission All those who have suffered and/or are suffering at the hands of others or without friends or family Those who have fallen asleep in the Lord: Archbishop Dmitri Anthony DiLeo (father and grandfather of Tony DiLeo and his sons)
Pentecost: The Descent of the
Holy Spirit (From Fr. Tom Hopko’s series The Orthodox Faith, Vol ii Worship)
In the Old Testament Pentecost was the feast which
occurred fifty days after Passover. As the passover feast
celebrated the exodus of the Israelites from the slavery of
Egypt, so Pentecost celebrated God’s gift of the ten
commandments to Moses on Mount Sinai.
In the new covenant of the Messiah, the passover event
takes on its new meaning as the celebration of Christ’s
death and resurrection, the “exodus” of men from this
sinful world to the Kingdom of God. And in the New
Testament as well, the pentecostal feast is fulfilled and
made new by the coming of the “new law,” the descent of
the Holy Spirit upon the disciples of Christ.
When the day of Pentecost had come they were all
together in one place. And suddenly a sound came from
heaven like the rush of a mighty wind, and it filled all the
house where they were sitting. And there appeared to
them tongues as of fire, distributed as resting upon each
one of them. And they were all filled with the Holy Spirit…
(Acts 2:1-4).
The Holy Spirit that Christ had promised to his disciples
came on the day of Pentecost (Jn 14:26, 15:26; Lk 24:49;
Acts 1:5). The apostles received “the power from on high,”
and they began to preach and bear witness to Jesus as the
risen Christ, the King and the Lord. This moment has
traditionally been called the birthday of the Church.
In the liturgical services of the feast of Pentecost, the
coming of the Holy Spirit is celebrated together with the
full revelation of the divine Trinity: Father, Son, and Holy
Spirit. The fullness of the Godhead is manifested with the
Spirit’s coming to man, and the Church hymns celebrate
this manifestation as the final act of God’s self-disclosure
and self-donation to the world of His creation. For this
reason Pentecost Sunday is also called Trinity Day in the
Orthodox tradition. Often on this day the icon of the Holy
Trinity—particularly that of the three angelic figures who
appeared to Abraham, the forefather of the Christian faith
- is placed in the center of the church. This icon is used
with the traditional Pentecostal icon which shows the
tongues of fire hovering over Mary and the Twelve
Apostles, the original prototype of the Church, who are
themselves sitting in unity surrounding a symbolic image
of “cosmos,” the world.
On Pentecost we have the final fulfillment of the mission
of Jesus Christ and the first beginning of the messianic age
of the Kingdom of God mystically present in this world in
the Church of the Messiah. For this reason the fiftieth
day stands as the beginning of the era which is beyond the
limitations of this world, fifty being that number which
stands for eternal and heavenly fulfillment in Jewish and
Christian mystical piety: seven times seven, plus one.
Thus, Pentecost is called an apocalyptic day, which means
the day of final revelation. It is also called
an eschatological day, which means the day of the final
and perfect end (in Greek eschaton) means the end). For
when the Messiah comes and the Lord’s Day is at hand,
the “last days” are inaugurated in which “God declares:... I
will pour out my Spirit upon all flesh.” This is the ancient
prophecy to which the Apostle Peter refers in the first
sermon of the Christian Church which was preached on
the first Sunday of Pentecost (Acts 2: 1 7; Joel 2: 28-32).
Once again it must be noted that the feast of Pentecost is
not simply the celebration of an event which took place
centuries ago. It is the celebration of what must happen
and does happen to us in the Church today. We all have
died and risen with the Messiah-King, and we all have
received his Most Holy Spirit. We are the “temples of the
Holy Spirit.” God’s Spirit dwells in us (Rom 8; 1 Cor 2-3, 12;
2 Cor 3; Gal 5; Eph 2-3). We, by our own membership in
the Church, have received “the seal of the gift of the Holy
Spirit” in the sacrament of chrismation. Pentecost has
happened to us.
The Divine Liturgy of Pentecost recalls our baptism into
Christ with the verse from Galatians again replacing the
Thrice-Holy Hymn. Special verses from the psalms also
replace the usual antiphonal psalms of the liturgy. The
epistle and gospel readings tell of the Spirit’s
coming to men. The kontakion sings of the
reversal of Babel as God unites the nations into
the unity of his Spirit. The troparion proclaims
the gathering of the whole universe into God’s
net through the work of the inspired apostles.
The hymns 0 Heavenly King and We have seen
the True Lightare sung for the first time since
Easter, calling the Holy Spirit to “come and
abide in us”, and proclaiming that “we have
received the heavenly Spirit.” The church
building is decorated with flowers and the
green leaves of the summer to show that
God’s divine Breath comes to renew all
creation as the “life creating Spirit.” In Hebrew
the word for Spirit, breath and wind is the same
word, ruah.
Blessed art Thou, O Christ our God, who hast revealed the
fishermen as most wise by sending down upon them the
Holy Spirit: through them Thou didst draw the world into
Thy net. O Lover of Man, Glory to Thee (Troparion).
When the Most High came down and confused the
tongues, he divided the nations. But when he distributed
the tongues of fire, he called all to unity. Therefore, with
one voice, we glorify the All-Holy Spirit! (Kontakion)
The Great Vespers of Pentecost evening features three
long prayers at which the faithful kneel for the first time
since Easter. The Monday after Pentecost is the feast of
the Holy Spirit in the Orthodox Church, and the Sunday
after Pentecost is the feast of All Saints. This is the logical
liturgical sequence since the coming of the Holy Spirit is
fulfilled in men by their becoming saints, and this is the
very purpose of the creation and salvation of the world.
“Thus says the Lord: Consecrate yourselves therefore, and
be holy, for I your God am holy” (Lev 11:44-45, 1 Pet 1:15-
16).
Within A Mandorla
By Fr. Stephen Freeman
There is a small class of events within the gospels that are
treated in a special manner by iconographers. This special
treatment reflects the language of Scripture as well. In the
icons of the Transfiguration, Pascha and the Ascension,
there is a particular artistic device used called a Mandorla.
Sometimes circular, sometimes almost star-shaped, it
serves as something of a “parenthesis” within an icon.
What is being set in the parenthesis is an event which
somehow transcends what most of us think of as normal.
Revealed in the context of a mandorla is that which we
know by the revelation of Scripture but which might not
have been witnessed by the human eye – or – if witnessed
– somehow transcended the normal bounds of vision.
In the icon of the Transfiguration, the transfigured Christ
stands within the mandorla. The Church’s hymns remark
on this in their own manner:
You were transfigured on the mount, O Christ God,
revealing Your glory to Your disciples as far as they could
bear it. Let Your everlasting Light also shine upon us
sinners,through the prayers of the Theotokos.
O Giver of Light, glory to You!
In this text for the Troparion (Hymn) for the Feast of the
Transfiguration, Christ’s glory is described as having been
revealed to his disciples “as far as they could bear it.”
The Kontakion of the Feast carries the same message:
On the Mountain You were Transfigured, O Christ God
And Your disciples beheld Your glory as far as they could
see it; So that when they would behold You crucified,
They would understand that Your suffering was voluntary,
And would proclaim to the world, That You are truly the
Radiance of the Father!
The disciples are described in the Scriptures as having
been “afraid.” St. Peter speaks of building three
tabernacles, “because he did not know what to say.” The
experience is more than even the words of Scripture can
express.
The depiction of the Ascension in iconography has this
same artistic device. Some would perhaps wonder why an
event that is described in a prosaic manner “a cloud
received him from their sight” should need to be framed
within the parentheses of a mandorla. Of course, this
description is given only in the book of Acts. Mark and
Luke simply say that he was “carried up into heaven.” We
are at a place where language has a limit. Indeed, Mark
says that he was “carried up into heaven and seated at the
right hand of God.” This last formula is a creedal
confession – but not an eyewitness description. That Christ
was taken up and that He is seated at the right hand of the
Father is the faith and dogma of the Church. But the
Church knows this in a mystical manner and not in the
manner of a newspaper reporter.
To acknowledge this is not to weaken the witness of
Scripture or to make a concession to the historical
uncertainty of liberalism. It is simply to recognize the
nature of the Biblical witness. The iconographic witness of
the Church affirms this – placing the Ascension of Christ
within a mandorla – recognizing that this will only be
known and understood by the mystical knowledge of faith
(and by faith I do not mean an intellectual leap of
judgment). I will return to this matter of faith shortly.
Very similar to this event is Christ’s Descent into Hades,
the traditional icon of Christ’s Pascha. In this icon we see
what is referenced in several places within the Scriptures
and upheld in the Church’s dogma – that Christ descended
into Hades and “trampled down death by death, and upon
those in the tombs bestowed life.” But when we confess
this cornerstone of our faith we are not reciting what is
known by eyewitness account. Eyewitnesses see Christ’s
crucifixion and eyewitnesses place Him in the tomb.
Eyewitnesses return to the tomb on early Sunday morning
and find the tomb open and empty.
The resurrected Christ appears to his disciples. In St. Paul’s
recitation of the “tradition” (for that is the word he uses to
describe his recitation, we hear:
For I delivered to you as of first importance what I also
received, that Christ died for our sins in accordance with
the scriptures, that he was buried, that he was raised on
the third day in accordance with the scriptures, and that
he appeared to Cephas, then to the twelve.Then he
appeared to more than five hundred brethren at one time,
most of whom are still alive, though some have fallen
asleep. Then he appeared to James, then to all the
apostles (1 Corinthians 15:3-7).
There are interesting descriptions that accompany the
Scriptural witness of Christ’s resurrection appearances. St.
Mark says:
After this he appeared in another form to two of them, as
they were walking into the country. And they went back
and told the rest, but they did not believe them (Mark
16:12-13).
This, of course, is St. Mark’s brief account of the encounter
with Christ on the road to Emmaus, described in detail in
St. Luke’s gospel. We could add to that St. Mary
Magdalen’s mistaking the resurrected Christ for “the
gardener” until he speaks her name.
Such statements are not accidental “slips of the tongue” in
which the gospel writers leave clues that indicate doubts
about the reality of the resurrection. This is a silly
conclusion drawn by some modern, liberal scholars. The
gospels are carefully written. It is absurd to assume
anything accidental within their pages.
What we have instead is a “verbal mandorla,” a
description that points to a reality that impinges upon our
reality but which has a depth that transcends anything we
could imagine. This is the manifestation of the Kingdom of
God in our midst.
This brings me back to the question of faith. There is a
form of Christian literalism which belongs to a secular
culture. The world is rendered only in a secularized,
objective manner. Nothing is ever set within a mandorla.
There is no perception of the mystery which has come
among us in our Lord, God and Savior Jesus Christ. In such
a form of Christianity, faith is simply a description of what
someone accepts as a set of “facts” in the same manner
that we accept or reject what we read in a newspaper, etc.
The facts are as static and empty as our perception. No
change need happen in the witness of such facts. Either it
happened and you saw it, or it did not happen. But the
Scriptures themselves indicate that the nature of the
witness has a radically different character:
Now the eleven disciples went to Galilee, to the mountain
to which Jesus had directed them. And when they saw him
they worshiped him; but some doubted (Matthew 28:16-
17).
If Christ appears to them, how is it that some doubted?
The Biblical witness would never have allowed such a
statement if it was trying to defend the modern literalism
of secularized Christianity. Instead, the witness of Christ
points us towards the depth of the mystery that is the
truth of our relationship with risen Christ. We know Him
and perceive Him not simply through a set of intellectual
arguments, or even simply through our trust in reliability
of historical witness. A “faith” which is founded on
argument, no matter how sound the argument, still fails to
change the one who accepts it. The result of such “faith”
is opinion, not true faith.
True faith ultimately requires a union, a participation, in
the very life of the risen Christ. Thus, we are not Baptized
into opinions, but into the very death and resurrection of
Christ. To use the language of icons, our life is plunged into
a mandorla which is nothing other than the Kingdom of
God. We are called to live within that parenthetical state –
where our lives constant refer and point to the reality
which has now filled us. Such a life transcends the
literalism of doubt and opinion and enters into a union
with God that is itself a witness to the coming of the
Kingdom. It is the banishment of secularism and
affirmation of the living truth of Christ.
I would not dare to shake the faith of any nor suggest an
element of doubt with regard to the events of Christ’s
Transfiguration, Ascension or His Descent into Hades.
Instead I want to push us towards a deeper perception and
participation in those realities – for this is the very root of
the Christian life.
The Fathers taught us: “Icons do with color what Scripture
does with words.” The iconic grammar of the mandorla,
points us to the great mysteries made known to us in
Scripture and make it clear that such mysteries may be
known and entered into. Glory to God!
The Holy, Glorious and All Praised Leaders of the
Apostles, Peter and Paul
Commemorated on June 29
Sermon of Saint Augustine, Bishop of Hippo
… After His Resurrection the Lord entrusted the Apostle
Peter to shepherd His spiritual flock not because, that
among the disciples only Peter alone was pre-deserved to
shepherd the flock of Christ, but Christ addresses Himself
chiefly to Peter because, that Peter was first among the
Apostles and as such the representative of the Church;
besides which, having turned in this instance to Peter
alone, as to the top Apostle, Christ by this confirms the
unity of the Church. “Simon of John” — says the Lord to
Peter — “lovest thou Me?” — and the Apostle answered:
“Yea, Lord, Thou knowest that I love Thee”; and a second
time it was thus asked, and a second time he thus
answered; being asked a third time, seeing that as it were
not believed, he was saddened. But how is it possible for
him not to believe That One, Who knew his heart? And
wherefore then Peter answered: “Lord, Thou knowest all;
Thou knowest that I love Thee.” “And sayeth Jesus to him”
all three times “Feed My sheep” (John 20:15-17).
… The Apostle Paul, formerly Saul, was changed from a
robbing wolf into a meek lamb. F ormerly he
was an enemy of the Church, then is manifest
as an Apostle. Formerly he stalked it, then
preached it. Having received from the high
priests the authority at large to throw all
Christians in chains for execution, he was
already on the way, he breathed out
“threatenings and slaughter against the
disciples of the Lord” (Acts 9:1), he thirsted for
blood, but “He that dwells in the Heavens shall
laugh him to scorn” (Ps 2:4). When he, “having
persecuted and vexed” in such manner “the
Church of God” (1Cor.15:9; Acts 8:5), he came
near Damascus, and the Lord from Heaven
called to him: “Saul, Saul, why persecutest
thou Me?” and I am here, and I am there, I am
everywhere: here is My head; there is My body. There
becomes nothing of a surprise in this; we ourselves are
members of the Body of Christ. “Saul, Saul, why
persecutest thou Me; it is hard for thee to kick against the
goad” (Acts 9:4-5). Saul, however, “trembling and
frightened”, cried out: “Who art Thou, Lord?” The Lord
answered him, “I am Jesus Whom thou persecutest.”
…And so, brethren, celebrating now the memory of the
holy Apostles Peter and Paul, remembering their
venerable sufferings, we esteem their true faith and holy
life, we esteem the innocence of their sufferings and pure
confession. Loving in them the sublime quality and
imitating them by great exploits, “in which to be likened to
them” (2 Thess 3: 5-9), and we shall attain to that eternal
bliss which is prepared for all the saints. The path of our
life before was more grievous, thornier, harder, but “we
also are compassed about with so great a cloud of
witnesses” (Heb 12: 1), having passed by along it, made
now for us easier, and lighter, and more readily passable.
First there passed along it “the author and finisher of our
faith,” our Lord Jesus Christ Himself (Heb 12: 2); His daring
Apostles followed after Him; then the martyrs, children,
women, virgins and a great multitude of witnesses. Who
acted in them and helped them on this path? He Who said,
“Without Me ye can do nothing” (John 15: 5).
God is a fire that warms and kindles the heart and
inward parts. Hence, if we feel in our hearts the
cold which comes from the devil - for the devil is
cold - let us call on the Lord. He will come to warm
our hearts with perfect love, not only for Him but
also for our neighbor, and the cold of him who
hates the good will flee before the heat of His
countenance.
St. Seraphim of Sarov
A Street called Straight in Damascus
Parish Council Corner
Treasurer’s Report:
Income (Jan-April): $58,015.34
Expenses (Jan-April): $54,295.75
Actual Net Income: $3719.59
Budgeted Net Income: $2674.92
Thank you for your faithful support of our parish
News from the Parish Council
Fr. Gerasim Eliel will be visiting St. Mary of Egypt on
Saturday June 30 and Sunday July 1. This is a
wonderful opportunity for us to get to know the
candidate recommended by the Diocesan Council to
be the next bishop of the Diocese of the South.
Please make every effort to be here and spend time
with him as he gets to know us as parish
community and we get to know him.
New Sign: Is in the final stages of preparation and he
graphics will be added soon. Thank you Taylor!
Thank you also to the many volunteers who care for
the church temple, the hall, the hall supplies, coffee
hours, library, bookstore and the monumental task
of caring for the grounds. All of this is volunteer
driven. We couldn’t do it without all our wonderful
volunteers. If you are looking for something you can
do to volunteer and help our parish thrive – please
see a parish council member.
We continue to look for ways to strengthen our
financial position so that we can be good stewards
of what we have but most importantly that we can
bring the light of Christ to those who are seeking the
faith, hope, and healing that is a life in Christ.
St. Nicholas Coins
We collect year round so we can help the
parish families who need a little extra for
their children during the holidays. The red
shoebox is near the door to the church
temple – won’t you consider dropping a
small donation regularly? It will make a
huge difference by the end of the year.
Playground
We are raising funds to replace the playground! The goal is $2,500 to install a new playground with a fort, picnic
table, slide, swings and monkey bars plus put down weed barrier, mulch and a new border. We have already raised
$500. We welcome your support – donations may be made to the church earmarked “playground.” This is Timothy
Gill’s Eagle Project and he will be happy to answer any questions you may have.
Week of June 3 Pentecost
Sun June 3 PENTECOST 9:00 Choir Practice
9:40 Hours 10:00 Divine Liturgy PENTECOST
Mon June 4 10:00 a Akathist
Tues June 5 10:00 a Akathist
Weds June6 7:00 p Daily Vespers
Thurs June 7 7:40 a Hours 8:00 a Divine Liturgy
Fri June 8 10:00 Various
Sat June 9 4:00 Confessions 5:00 Vigil
Week of June10 Sunday of All Saints
Sun June 10 9:00 Choir Practice 9:40 Hours
10:00 Divine Liturgy
Mon June 11 10:00 a Akathist
Tues June 12 10:00 a Akathist
Weds June 13 7:00 p Daily Vespers
Thurs June 14 7:40 a Hours 8:00 a Divine Liturgy
Fri June 15 10:00 Various
Sat June 16 4:00 Confessions 5:00 Vigil
Week of June 17 Sunday of All Saints of America and Russia
Sun June 17 9:00 Choir Practice 9:40 Hours
10:00 Divine Liturgy
Mon June 18 10:00 a Akathist
Tues June 19 10:00 a Akathist
Weds June 20 7:00p Daily Vespers
Thurs June 21 7:40 a Hours 8:00 a Divine Liturgy
Fri June 22 10:00 Various
Sat June 23 4:00 Confessions 5:00 Vigil
Week of June 24 All Saints of Britain and Ireland
Sun June 24 9:00 Choir Practice 9:40 Hours
10:00 Divine Liturgy
Mon June 25 10:00 a Akathist
Tues June 26 10:00 a Akathist
Weds June 27 7:00 p Daily Vespers
Thurs June 28 7:40 a Hours 8:00 a Divine Liturgy
7:00p Vespers
Fri June 29 10:00 Divine Liturgy – Feast of Sts. Peter and Paul
Sat June 30 4:00 Confessions 5:00 Vigil
Parish Visit by Fr. Gerasim
Week of July 1
Sun July 1 9:00 Choir Practice 9:40 Hours
10:00 Divine Liturgy Parish Visit by Fr. Gerasim
Mon July 2 10:00a Akathist
Tues July 3 10:00a Akathist
Weds July 4 7:00 p Daily Vespers
Thurs July 5 7:40 a Hours 8:00 a Divine Liturgy
Fri July 6 10:00a Various
Sat July 7 4:00 Confessions 5:00 Vigil
All Teens Ages 13-19
We are delighted to be able to join forces with St. John’s to form a
Joint Teen Group.
The mission of the group is fellowship and service. There is a trip to a
monastery being planned for this summer plus some service projects.
Meetings are typically the last Sunday evening of the month at the home of Matt
and Angie Nasrallah in Marietta. For more information, please see Nathan
Hendricks or Timothy Gill
June Calendar