Mid-Lent: The Holy Cross

My beloved spiritual children in Christ Our Only True God and Our Only True Savior,
CHRIST IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE.

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MID-LENT: THE HOLY CROSS

The Third Sunday of Lent is called "The Veneration of the Cross." At the Virgil of that day, after the Great Doxology, the Cross is brought in a solemn procession to the center of the church and remains there for the entire week--with a special rite of veneration following each service. It is noteworthy that the theme of the Cross which dominates the hymnology of that Sunday is developed in terms not of suffering but of victory and joy. More than that, the theme-songs (hirmoi) of the Sunday Canon are taken from the Paschal Service--"The Day of the Resurrection" --and the Canon is a paraphrase of the Paschal Canon.

The meaning of all this is clear. We are in mid-lent. On the one hand, the physical and spiritual effort, if it is serious and consistent, begins to be felt, its burden becomes more burdensome, our fatigue more evident. We need help and encouragement. On the other hand, having endured this fatigue, having climbed the mountain up to this point, we begin to see the end of our pilgrimage, and the rays of Pascha grow in their intensity. Lent is our self-crucifixion, our experience, limited as it is, of Christ's Commandment heard in the gospel lesson of that Sunday "If any man would come after me, let him deny himself and take up his cross and follow me" (St. Mark 8:34). But we cannot take up our cross and follow Christ unless we have His Cross which He took up in order to save us.

It is His Cross, not ours, that saves us. It is His Cross that gives not only meaning but also power to others. This is explained to us in the Synaxarion of the Sunday of the Cross:

"On this Sunday, the third Sunday of Lent, we celebrate the veneration of the honorable and Life-Giving Cross, and for this reason: inasmuch as in the forty days of fasting we in a way crucify ourselves...and become bitter and despondent and failing, the Life-Giving is presented to us for refreshment and assurance, for remembrance of our Lord's Passion, and for comfort...We are like those following in a long and cruel path, who become tired, see a beautiful tree with many leaves, sit in its shadow and ret for a while and then, as if rejuvenated, continue their journey; likewise today, the Life-Giving Cross was planted in our midst by the Holy Fathers to give us rest and refreshment, to make us light and courageous for the remaining task...Or, to give another example: when a king is coming, at first his banner and symbols appear, then he himself comes glad and rejoicing about his victory and filling with joy those under him; likewise, Our Lord Jesus Christ, who is about to show us his victory over death, and appear to us in the glory of the resurrection day, is sending to us in advance His Scepter, the Royal Symbol--the Life-Giving Cross--and it fills us with joy and makes us ready to meet, inasmuch as it is possible for us, the King Himself, and to render glory to His victory...All this in the midst of Lent which is like a bitter source because of its tears, because also of its efforts and despondency...but Christ comforts us who are as it were in desert until He shall lead us up to the spiritual Jerusalem by His Resurrection...for the Cross is called the Tree of Life. It is the tree that planted in Paradise, and for this reason, our Fathers have planted it in the midst of Holy Lent, remembering both Adam's bliss and how he was deprived of it, remembering also that partaking of this Tree we no longer die but are kept alive..."

Thus, refreshed and reassured, we begin the second part of Lent. One more week and, on the Fourth Sunday, we hear the announcement: "The Son of Man will be delivered into the hands of men and they will kill Him, and when He is killed, after three days He will rise again" (St. Mark 9:31). The emphasis shifts now from us, from our repentance and effort, to the events which took place "for our sake and for our salvation."

"O Lord, Who made us anticipate today the Holy Week for shining brightly by the resurrection of Lazarus, Help us to achieve the journey of the fast." "Having reached the second half of fasting, Let us make manifest the beginning of life divine; And when we reach the end of our effort, May we receive the never-failing bliss."

The tone of Lenten services changes. If throughout the first part of Lent our effort was aimed at our purification, we are made to realize now that this purification was not an end in itself but must lead us to the contemplation and comprehension and appropriation of the mystery of the Cross and Resurrection. The meaning of our effort is now being revealed to us as participation in that mystery to which we were so accustomed as to take it for granted, and which we simply forgot. And, as we follow Him going up to Jerusalem together with the Disciples, we are "amazed and afraid." (Source: Great Lent by Father Alexander Schmemann)

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ON SUNDAY TOMORROW:

The Orthodox volunteers from the Monastery of Saint John Chrysostomos will be at Saint Andrew. They will, as always, Lenten foods, pastries, icons made by our nuns, and other religious items.

We must all appreciate their devotion to our Women's Monastery in Wisconsin and the long trip they make to bring us all the wonderful things they do.  

They are all our good friends and fellow Orthodox Christians.

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"Glory Be To GOD For All Things!" - Saint John Chrysostomos

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With sincere agape in His Holy Diakonia,
The sinner and unworthy servant of God

+Father George

What is the Function of a Greek Orthodox Parish?

My beloved spiritual children in Christ Our Only True God and Our Only True Savior,
CHRIST IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE.

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WHAT IS THE FUNCTION OF A GREEK ORTHODOX PARISH?

The major function of a Greek orthodox parish is to guide and nurture the spiritual growth of its faithful through worship, education, and to maintain undefiled the Orthodox Christian Faith. In fulfilling this demanding role some of the basic functions for which the priest and parish council are largely responsible are:

Worship

First and foremost each parish functions for the celebration of the complete cycle of worship services and ecclesiastical functions. Literally, this means the celebration of the Divine Liturgy and other worship services, fulfilling the sacramental (μυστηριακή) needs of its people through Baptism, Marriage, Confession, and Holy Communion, visiting the sick, counseling the troubled, burying the dead and carrying out the many other services that represent the spiritual mission of the Church. In addition, the Church's mission program concerns itself with the proclamation of the Gospel in remote areas of the Archdiocese, and abroad in such places as Kenya, Uganda, and Korea.

Education

The Teaching Ministry of the Church includes the Catechetical (Sunday) School, the Greek school, the parochial school (if the parish has one) and general programs of education for adults. The Department of Religious Education supplies textbooks, teacher manuals, audio-visual materials and other religious education aids for the parish program.

Philanthropy

Benevolence is a fundamental obligation of every parish and stems from two sources: First, the priest, who is in the best position to know what individuals or groups are in need of assistance, and second, the Philoptochos Society, which functions basically to assist the needy and serve the community. On a larger level, the Archdiocese seeks the united assistance of all parishes when a national or overseas emergency such as an earthquake, hurricane, etc. demands united action.

Finances

The scope and effectiveness of the parish program are largely affected by the amount of funds that become available. This calls for efficient accounting procedures, a sound budget, and the constant challenge or raising funds. For nearly every parish its broad base of income lies in collecting the financial obligation of each member. No single financial obligation has been established for all parishes, and it is left to the discretion of each parish to determine its own financial structure. In addition, each parish forwards its "fair share", an annual allocation (in monthly installments), to the Archdiocese to assist in the overall work and obligations of the Church. This is called the "Total Commitment Parish Support Program" and helps meet the expenses of both the central offices and headquarters office of each Metropolis.

Membership

Membership in the Church begins with the sacrament of baptism. As we grow and become self-supporting individuals we are expected to assume our fair share of responsibility within the life of the parish. In years past "family memberships" were honored, that is, the head of the household became a member of the parish "on behalf of his entire family." This patriarchal system has become outmoded in meeting the needs of the Church so that today the husband, wife and all children over 18 are invited to become contributing members.

Stewardship

Stewardship is the means by which every Orthodox Christian is able to live as an integral and vital member of their community. It offers everyone in the parish an opportunity to participate in the Church by giving of one's time, talent and treasure. The prime objectives throughout the entire process are to stimulate, encourage, assist and strengthen growth in the faith of the Church membership, and to encourage the sharing of blessings within the church life of the community.

Youth

An active youth program is vital to the future of every parish. Young people want activity, but they also want leadership. No program varies more from year to year than the parish youth and young adult program, and while the Archdiocese has established basic guidelines, programming, and materials, these must be considered in light of local needs.

The programs for youth below 18 years of age include JOY, GOYA, scouting, Acolytes, summer camps and similar church-sponsored activities. The youth and young adult program for those over 18 years of age are 1) Young adult or GOYAL (Greek Orthodox Young Adult League), and 2) The campus program which is organized on a pan-Orthodox basis for students in colleges and universities.

Public Relations

The purpose of the Church's public relations is not merely for publicity, but to project to the world the Mother Church of Christendom, the Holy Orthodox Church, and elevate the public status of Orthodox Christianity. The progress of the parish can be advanced through effective public relations. Materials such as press releases, photographs, videocassettes, press kits, etc. are available from the Archdiocese to assist these endeavors.

Parish Outreach

The parish program of outreach to others should be based upon the community that surrounds it. Each parish has within its borders organizations, institutions, and groups of people that are in need of the gifts that the Church is uniquely qualified to provide: food, spiritual nurture, fellowship, clothing, visitations, invitations and others, all of which are basically gifts of time and love. Groups such as college students, patients in hospitals or nursing homes, military personnel, the homeless, the poor, inmates in prison, and others are all in need of the Church's outreach of love and compassion. In teaching His Disciples the Lord said: "Truly I say to you, as you did it to one of the least of these my brethren, you did it to me." (St. Matthew 25:40)

"These foregoing responsibilities...Worship, education, philanthropy, finances, youth, public relations, parish outreach...represent the broad functions of the local parish. Yet each parish is unique and may have particular areas of interest that can be served by special committees dealing with such interests. In the final analysis , it is the responsibility of each parish to fulfill its own program that best suits the needs of its people and the community in which it is located."  (Source: Welcome to the Parish Council. A Guidebook for Parish Council Members of the Greek Orthodox Archdiocese of America)

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In Christ's Service,

+Father George

The Orthodox Christian Treats His Church With Respect and Reverence

My beloved syndiakonoi (co-servants) in Christ,

The church of Saint Andrew was built by God's grace and the love and sacrifice of the Greek Orthodox Christians of our parish, was established for the worship of our Lord and Savior Jesus Christ, the preaching of the Gospel, the sacred administration of the Holy Mysteries (Sacraments) and for the cultivation of the Orthodox Christian way of life for ourselves and for our children. The Orthodox Christians of Saint Andrew continue to make sacrifices and do so with the children and grandchildren in mind, and with a deep concern for the salvation of our neighbors.

The Divine Service of Consecration is sacramental; like any other Sacrament (Mysterion), it is a flowing into this fallen world of the Kingdom of God, and a descent of the Holy Spirit to abide within the church. Our beautiful church of Saint Andrew has become the indwelling of the Holy Spirit and the descent of the glory of the Almighty God, a beacon and icon of heaven itself. Our church is indeed a holy place, the House of God, and a consecrated holy place forever. An Angel of the Lord guards the holy Altar, the Holy of Holies, and the grace and glory of the Lord will always fill its interior.

Unlike other Mysteries (Sacraments), however, the Consecration is not received by an individual, but instead is a blessing for the entire Church community! At this sacred and holy place untold numbers of Christian believers are united to the Lord Jesus Christ in baptism, grow up into maturity in Christ and holiness through active participation in authentic spiritual life, embrace repentance and have their sins forgiven and washed away through the Mystery of Repentance and Confession, hear words of life preached, chanted and sung, are crowned into one flesh in holy Matrimony, are healed of disease of body and soul, and are escorted to the heavens at the time of repose.

Nothing is more important to us than the Lord Jesus Christ and His Holy Church, and nothing is more significant in the life of a parish than the consecration of its church temple (Naos). It is the magnificent baptism of the church building, and it only happens once in the life of the church.

Let us therefore respect and honor this holy place of worship. Everyone is responsible, men, women and children, in helping to keep it clean and always well maintained.

By the grace of God and the generosity and sacrifice of our beloved brothers and sisters in Christ, our church once again is beautiful. I ask only that we all keep treating it even better than our homes. No trash should be left behind in the pews, parents must not bring food in church proper (Nave) or the vestibule (Narthex) for their children, we cannot turn our place of worship into a cafeteria. All of you know that just outside the door of the church is the foyer and a small kitchen.

WHAT ABOUT THE ANTIDORON?

The antidoron is ordinary leavened bread which is blessed but not consecrated and distributed by the priest to all the faithful as they come up to receive it and to kiss the hand of the priest. Antidoron is not considered a sacrament and is explicitly not consecrated but blessed by the celebrant priest during the Divine Liturgy. Therefore, non-Orthodox present at the Divine Liturgy are permitted to receive it as an expression of Christian fellowship and love. It comes from the remains of the loaves of bread (prosphora) from which portions are cut for consecration as the Eucharist during the Divine Liturgy. The word Antidoron means "instead of gifts."

The proper Orthodox Christian way of receiving it is, as your approach the priest, to cup your hands the right over the left and for the priest to place a piece of antidoron in your hands that way crumbs never fall on the floor and stepped on. If crumbs fall on the floor it is important that you will pick them up and when you are outside of the church that you will place them on the ground where birds may eat them. Also, the Orthodox Christian never turns his/her back to the chalice (Eucharist) after receiving Holy Communion.

Adhering to Church proper etiquette is important and necessary i.e., the Orthodox Christian believer must always be on time for the Divine Liturgy and other divine services during the week. It is totally wrong and disrespectful to God to treat the "Heavenly Banquet" as ordinary and routine. When the Orthodox Christians is in church must stay in church until the very end which includes the sermon. Parishioners should never be in the foyer or in the hall way while their priest is offering the divine message of the gospel in church.  

Please control your children at all times while in church!

In Christ's service,

+Father George

The Holy Season of Great Lent: Not by Bread Alone: Fasting in the Orthodox Christan Way (Part VII)

Archangel Gabriel

My beloved spiritual children in Christ Our Only True God and Our Only True Savior,
CHRIST IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE.

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NOT BY BREAD ALONE: FASTING TODAY IN THE ORTHODOX CHRISTIAN WAY (PART VII)
By Reverend Father Peter A. Chamberas

Clearly, then asceticism of the Orthodox Church does not seek to punish, to deprive, to torment; it does not seek to reject or diminish human nature. Rather it seeks its therapy and purification, its unfettering and liberation from every sinful bond and passion that hinders and frustrates true and eternal life in God. It is a ceaseless effort of the whole person, body, and soul, seeking to abolish and destroy the roots of evil, to do battle against Satan and his primeval deceptions and influences. It is the necessary orientation of life, requiring constant denial and renewal and ceaseless effort, toward transcendence, toward the evangelical way of transfiguration and restoration of human nature to its original beauty, glory, and honor, and to its being truly in the image and likeness of God.

No ascetic effort by itself suffices, however, without the love revealed in Christ, to bring us close to God. We must avoid the ever-tempting hypocrisy of false religiosity and direct the secondary elements of all ascetic efforts and fasting to their primary goals: the purity and humility of the heart and to the purity and fullness of our love for god and for mankind. FASTING is one of the classic forms of asceticism, ever reminding all Christians of their fallen state of being. On the contrary, without fasting one becomes indolent, negligent and weak in other spiritual struggles, allowing the victory to go to Satan, who is an ever-vigilant and ever-fasting deceiver, who catches us off guard without our proper armor and weaponry. One who is thus well armed and well disciplined in fasting and prayer will acquire the firmness of mind and body to be ready and adequate to respond and repel every sinful temptation or passion.

Here is a beautiful excerpt from Saint John Chrysostom's Homilies on Fasting to conclude this

article:

"The period of bodily fasting comes to an end, yes, but the period of spiritual fasting never ends! This spiritual fasting is superior to the bodily fasting, which has been established in the Church for the sake of this ongoing spiritual fasting. Earlier, when you were fasting, I often warned you that it is possible to be fasting and yet to be not truly fasting. Now, after the fast, I can again say that it is possible to be not fasting, but in fact to be truly fasting! How does one truly fast without fasting? When one eats and partakes freely of all foods, one must also continue in spiritual sobriety and virtue by abstaining from anything that is sinful. It is in this manner, therefore, that we can be truly fasting while not fasting. Sometimes, however, when trying to fast strictly from foods, we may readily find some excuses to adjust or to avoid such ascetic efforts. This is permissible in some cases and for certain people. Although we may sometimes suspend our ascetic fasting from foods, no one can ever have an excuse to suspend or interrupt their spiritual fast, which seeks to avoid sin and to practice virtue!"

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"Glory Be To GOD For All Things! - Saint John Chrysostomos

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With sincere agape in His Holy Diakonia,
The sinner and unworthy servant of God

+Father George

March 25-Celebration of the Annunciation and Greek Independence Day

My beloved spiritual children in Christ Our Only True God and Our Only True Savior,
CHRIST IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE.

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ON MARCH 25TH THE GREAT FEAST DAY OF THE ANNUNCIATON OF THE THEOTOKOS AND EVER-VIRGIN MARY ALSO, GREEK INDEPENDENCE DAY

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When the Most Holy Ever-Virgin Mary had lived and served in the Temple at Jerusalem for eleven years, and was by then fourteen old--when, that is, she was entering on her fifteenth year--the priests (rabbies) informed her that, according to the Hebrew Law, she could no longer remain in the Temple but must be betrothed and marry. But, to the great surprise of all the priests, the Most Holy Virgin replied that she had dedicated herself to God and wished to remain a maiden till death and enter into wedlock with no one. Then, by God's Providence and under His inspiration, Zacharias, the high priest and father of the Saint John the Baptist and Forerunner, in consultation with the other rabbis (priests), chose twelve unmarried men from the tribe of David so that they might entrust the Virgin Mary to one of them to preserve her virginity and care for her. She was thus entrusted to Joseph, an old man from Nazareth and a kinsman of hers. In his house, the Most Holy Virgin continued to live in the same manner as in the Temple of Solomon, passing her time in the reading of the Holy Scripture, in prayer, in pondering on the works of God, in fasting and in handwork. She scarcely ever left the house, nor took an interest in worldly matters or events. She generally conversed very little with anyone, and never without a particular need. She was intimate only with the two daughters of Joseph. But when the time prophesied by the Prophet David had come and when God was pleased to fulfill the promise made to Adam when He drove him out of Paradise, and to the Prophets, the Mighty Archangel Gabriel appeared in the chamber of the Most Holy Virgin, at the precise moment as some priestly writers have related that she was holding open on her lap the book of the Prophet Isaiah and pondering on his great prophecy: "Behold, a virgin shall conceive and bear a son". Gabriel appeared to her in angelic light and said to her: "Rejoice, thou that art highly favored, the Lord is with thee!", and so forth, just as is related in the Gospel of the divine Luke. With this angelic greeting and the descent of the Holy Spirit, the salvation of mankind and the renewal of creation were set in motion. The Archangel turned the first page of the story of the New Testament with the word "Rejoice!", to show by this the joy that the New Testament signifies for mankind and for all things created. And therefore the Annunciation is looked upon as a joyous, as well as a great, feast. (Source: The Prologue from Ochrid)

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GREEK INDEPENDENCE DAY - MARCH 25TH 1821

Each year, Hellenes (Greeks) all over the world celebrate Greek Independence Day on March 25th, which is a national holiday in Greece (Hellas). On this day, Hellenes all over the world remember their long struggle against the Ottoman Turks. Although each part of Greece experiencing occupation at varying times, the Turks were in Greece for 400 years.

March 25th is a significant day because it marked the official beginning of the Greek War of Independence, as declared by the freedom fighters in 1814, the secret society, the Filiki Eteria was formed with the goal of liberating Greece from Ottoman control and enslavement. This group had planned the revolution to take place on March 25th but in some parts of Greece, the fighting occurred sooner.

The end result of the war is that the Hellenes did successfully gain their freedom and independence.

One of the major factors that led to Ottoman occupation is that the Byzantine Empire which ruled for roughly 1100 years, was basically destroyed by the Fourth Latin Crusade in 1204 which plundered and devastated the Queen City of Constantinople, its military, defenses, wealth, and weakened it so much that the Orthodox Christians were not able to defend their city. Over the course of their decline, various parts of Greece began to fall to Turkish control. Eventually, the Ottoman Empire's push into Greece eventually began when they captured Constantinople in 1453. Once the capital of the Byzantine Empire was taken, it was only a matter of time before the rest of Greece and eventually the Christian countries of Serbia, Rumania and Bulgaria were also captured and occupied for close to 500 years.

ZETO E HELLAS! ZETO TO ETHNOS!

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DIVINE SERVICES MARCH 25TH:

Orthros (Matins) at 9:00 a.m.
Divine Liturgy at 10:00 a.m.

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"Glory Be To GOD For All Things!" -- Saint John Chrysostomos

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With sincere agape in His Holy Diakonia (Ministry),
The sinner and unworthy servant of God

+Father George

The Holy Season of Great Lent: Not by Bread Alone: Fasting Today in the Orthodox Christian Way (Part VI)

Martyr Nikon in Sicily

My beloved spiritual children in Christ Our Only True God and Our Only True Savior,
CHRIST IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE.

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NOT BY BREAD ALONE: FASTING TODAY IN THE ORTHODOX CHRISTIAN WAY (PART VI)
By Reverend Father Peter A. Chamberas

The theological principle of synergy provides the justification for fasting in the Orthodox Christian Church. God has done His work of salvation, but man must now activate the spiritual life in himself by responding, cooperating and co-suffering through a spiritual life of faith, hope and love, together with prayer and fasting in body and soul. This response to God's free gift of salvation by grace is essential for authentic Christian living, and it includes fasting in the Church and through the Holy Tradition of the Church. When we fast, as when we pray, we do not fast as individuals but rather as members of the Church; we take into serious account what the Church as a whole, as a collective body of believers, believes and does from time to time. We are authentic and devout members of the Church and followers of Christ when we live according to the Holy Tradition of the Orthodox Church. Fasting is an important and essential element in the Orthodox Christian life.

There is fasting in the Holy Bible because God commanded from the beginning; the Prophets, the Apostles, the Martyrs, the Fathers and the Saints of the Church fasted because Christ Himself fasted. The Orthodox Church, faithful to this Holy Tradition, invites the faithful to fast through her liturgical life.

"Let us begin the time of the Fast with joyfulness, as we submit ourselves to the spiritual struggles; Let us purify the soul and cleanse the body. As we abstain from foods, let us also abstain from the sinful passions; And then, let us also delight in the virtues of the Holy Spirit..."   (Cheesefare or the Sunday of Forgiveness Vespers)

The spiritual life offered by the Orthodox Church is the ascetical experience of the Saints. It is an ascetic effort, not simply to increase our human potentialities and become a better moral human being, but rather transfigure and transform the whole person, body and soul, according to the measure made possible by God the Father in Jesus Christ the Son, through the Holy Spirit in the life of the Church.

The Christian asceticism of Orthodox Christian fasting can be adapted to the new realities and circumstances of modern life by including a disciplined time to find peace and quiet, to really focus on prayer, to become aware and sensitive to the presence and needs of other human beings around us. Such Orthodox Christian fasting has the capacity to raise a prophetic voice and oppose the temptations of our secular culture. "Your body is the temple of the Holy Spirit...glorify God in your body and in your spirit" (1 Corinthians 6:19-20).

Orthodox Christian Asceticism is not perfection itself; it is a way to perfection. It is an expression of our dependence upon God, our existential hunger and thirst for God and His righteousness. It is the humble yet earnest seeking for the ultimate goal of human life: The Kingdom of God. Fasting, the simple control of what we put into our mouth, goes hand in hand with self-control in general with bodily and mental vigilance, humility, obedience, repentance and tears of contrition--all these are means, all are means, all reasonable efforts on the part of the conscientious believer to approach the ultimate goal and participate in the Holiness of God.

(To be continued)

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"Glory Be To GOD For All Things!" -- Saint John Chrysostomos

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With sincere agape in His Holy Diakonia,
The sinner and unworthy servant of God

+Father George