THUNDER BAY BULLETINthunder bay bulletin ... Αλλά ι γίναι; α ίμια Δώρα, ο...

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1 THUNDER BAY BULLETIN HOLY TRINITY GREEK ORTHODOX CHURCH ΕΛΛΙΝΙΚΗ ΟΡΘΟΔΟΞΗ ΚΟΙΝΟΤΗΤΑ ΑΓΙΑΣ ΤΡΙΑΔΟΣ 651 Beverly Street, Thunder Bay, ON, P7B 6N2 Telephone: (807) 344-9522 www.gothunderbay.org [email protected] March 2012 Volume 8 Issue 3 DIVINE LITURGY OF THE PRESANCTIFIED GIFTS ΘΕΙΑ ΛΕΙΤΟΥΡΓΙΑ ΤΩΝ ΠΡΟΗΓΙΑΣΜΕΝΩΝ ΔΩΡΩΝ

Transcript of THUNDER BAY BULLETINthunder bay bulletin ... Αλλά ι γίναι; α ίμια Δώρα, ο...

Page 1: THUNDER BAY BULLETINthunder bay bulletin ... Αλλά ι γίναι; α ίμια Δώρα, ο Άρος και ο ίνος ίναι έοιμα, έχουν προαγιαθή (γι’

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THUNDER BAY

BULLETIN

HOLY TRINITY GREEK ORTHODOX CHURCH ΕΛΛΙΝΙΚΗ ΟΡΘΟΔΟΞΗ ΚΟΙΝΟΤΗΤΑ ΑΓΙΑΣ ΤΡΙΑΔΟΣ

651 Beverly Street, Thunder Bay, ON, P7B 6N2 Telephone: (807) 344-9522 www.gothunderbay.org [email protected]

March 2012 Volume 8 Issue 3

DIVINE LITURGY OF THE PRESANCTIFIED GIFTS

ΘΕΙΑ ΛΕΙΤΟΥΡΓΙΑ ΤΩΝ ΠΡΟΗΓΙΑΣΜΕΝΩΝ ΔΩΡΩΝ

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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: [email protected]; Fr. Nikolaos’ email: [email protected]

Website: www.gothunderbay.org Office hours: by appointment

HELLENIC COMMUNITY PRESIDENT: ACHILLES STATHOPOULOS # (807) 344-1596 HOME; (807) 626-2715 MOBILE VICE PRESIDENT: TOM MARINIS # (807) 346-4006 HOME; (807) 624-6720 MOBILE SECRETARY: VACANT TREASURER: TAX MILIONIS # (807) 766-9383 HOME; (807) 626-6010 MOBILE BOARD MEMBERS: ANDY KARANASOS, GEORGINA MELLAS, NICK MILIONIS, TIMO KAROUTAS , TED FRISKY, PETER SAITES.

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: [email protected]; WEBSITE: WWW.GOMETROPOLIS.ORG.

EMBASSY OF GREECE - 80 MACLAREN STREET; OTTAWA, ONTARIO K2P 0K6; TELEPHONE: (613) 238-6271;FAX: (613) 238-5676; WEBSITE:

WWW.GREEKEMBASSY.CA.

CONSULATE GENERAL OF GREECE - 365 BLOOR STREET E, SUITE 1800, TORONTO, ONTARIO M4W 3L4 ; TELEPHONE (416) 515-0133 ; FAX: (416)

515-0209; WEBSITE: WWW.GRCONSULATE.COM.

GREEK TOURIST OFFICE (TORONTO) - 1300 BAY STREET, TORONTO, ONTARIO M5R 3K8; TELEPHONE: (416) 968-2220; FAX: (416) 968-6533; EMAIL: [email protected].

2012 – 2013 BOARD OF DIRECTORS (L TO R): NICK MILIONIS, TIMO KAROUTAS, GEORGINA MELLAS, PETER SAITES, TOM MARINIS, TAX MILIONIS, ANDY

KARANASOS, TED FRISKY, ACHILLES STATHOPOULOS, WITH FR. NIKOLAOS TAMBAKIS (ABOVE)

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THE LITURGY OF THE PRESANCTIFIED GIFTS The joyousness which accompanies the performance of the Divine Liturgies of St. Basil the Great and St. John Chrysostom was regarded by the early Church as not suitable for the penitential season of the Great Fast. For this reason, the Synod in Laodicea (363 AD) forbade the performance of the Divine Liturgies during the Great Lent. except on Saturday, Sunday, the Feast of the Annunciation, and Holy Thursday. The Christians of that time were in the habit of receiving Holy Communion almost daily and now were deprived of the strengths derived from Holy Communion for about a week. The greatly saddened them.

The Church, desiring Her children to continue their pious habit of daily receiving the Holy Communion, permitted its reception but from Holy Gifts that had been consecrated in a preceding Liturgy. Thus the Liturgy of Presanctified Gifts was formed, and was celebrated on evenings from Monday through Friday during Great Lent; there is no consecration of the Sacred Elements at the Liturgy of the Presanctified Gifts, but those who desire to communicate receive the Holy Gifts which have been consecrated at the previous Divine Liturgy. The Christians did not eat anything all day. It received its present form from St. Gregory the Great, Bishop of Rome in the sixth century. It became a Canon at the Quinisext Council in 692 AD. The Canon reads: On all days of the holy fast of Great Lent, except on the Sabbath (i.e. Saturday), and the Lord's Day (i.e. Sunday) and the holy day of the Annunciation, the Liturgy of the Presanctified Gifts is to be served (Canon 52, Quinisect Council, 692 AD). As the years passed, however, the Christians unfortunately lost their original zeal and ignored the benefits from Holy Communion, and so they did not receive it every day or even every Sunday. They received it at long intervals. Therefore the Liturgy of Presanctified Gifts lost its original and main meaning to those celebrating it. Today, it is used only during the Great Fast, on Wednesdays and Fridays; on Thursday in the fifth week of Great Fast; and on Monday, Tuesday and Wednesday in Passion (Holy) Week. The Liturgy of Presanctified Gifts consists of Vespers, with special Prayers together with a portion of the Divine Liturgy, omitting its most important part, the consecration of the Holy Gifts; and the Third, Sixth and Ninth Hours (with the Typical Psalms) are used in a particular manner at the beginning. The Sacred Elements, consecrated at the Divine Liturgy on Saturdays and Sundays, are preserved on the holy Altar in the tabernacle. The priest places the Gifts on the diskos with prayer and incensing after the Great Litany, during the chanting of the psalms (kathisma). He carries them in solemn procession around the back of the Altar, and to the Table of Oblation. The evening psalm, Lord I call upon You, is then sung with the special hymns for the day. This is followed with the evening entrance, the hymn Gladsome Light, and two Biblical readings; from Genesis and from Proverbs. The Bible readings are punctuated by the Priest blessing the faithful with the censer and a lighted candle proclaiming "The Light of Christ illumines all!". This blessing symbolises the light of Christ's Resurrection, which illumines the Old Testament Scriptures and the entire life of mankind. This is the very Light with which Christians are illuminated in the life of the Church through Holy Baptism. The Prayer of St. Ephraim is read after the singing of the evening psalm "Let my prayer rise in Your sight as incense. The augmented litany is chanted, and the Presanctified Gifts are brought solemnly and to the altar table. This is when the following special entrance hymn is chanted: Now the powers of heaven do serve invisibly with us. Lo, the King of Glory enters. Lo, the mystical sacrifice is upborne, fulfilled. Let us draw near in faith and love, and become communicants of life eternal.

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Alleluia, Alleluia, Alleluia. The Prayer of St. Ephraim is read again, accompanied with a litany and a special prayer before Holy Communion (Eucharist). "Our Father Who art in heaven ..." is sung and the faithful receive Holy Communion to the singing of: "O taste and see that the Lord is good. Alleluia" The communicants "depart in peace" with thanksgiving to God for His Coming. The special dismissal prayer asks God for a successful fulfillment of Lent and to worthily celebrate the Great Feast of Pascha - the Resurrection of Jesus Christ our Lord. O Almighty Lord ... Who has brought us to these all-holy days for the purification of the soul and body, for the controlling of carnal passions ... and the hope of the resurrection ... enable us to fight the good fight, to accomplish the course of the Fast, to preserve inviolate the Faith ... to be accounted victors over sin ... and uncondemned, to attain unto and to adore Thy Holy Resurrection... The evening reception of Communion is fulfilled after a day of prayer and fasting, with the total abstinence from food and drink at least from the early morning hours of the day - not an easy task. The Liturgy of the Presanctified Gifts is one of the great masterpieces of Orthodox piety and liturgical creativity. It reveals the central Christian doctrine and experience in its form and content; namely that our life must be spent in prayer and fasting in order to be in communion with Christ who will come like 'a thief in the night'. It tells us that all of our life, and not only on fast periods, is completed with the Presence of the Victorious Christ who is risen from the dead. It witnesses to the fact that Christ will come at the end of the ages to judge the living and the dead, and to establish God's Kingdom "of which there will be no end". It tells us that we must be ready for His arrival, and to be found watching and serving; in order to be worthy to "enter into the joy of the Lord". The Liturgy of the Presanctified Gifts is one of the most beautiful and meaningful liturgies in the Orthodox Christian Church.

adapted from Fr Thomas Hopko's Orthodox Church in America and Fr Nicholas M. Elias's Greek Orthodox Church, Athens

Holy Trinity Greek Orthodox Church presents:

SOUVLAKI DINNER

(Souvlaki, Tzatziki, Mediterranean Rice, Greek Salad and Pita)

Thursday, March 8 Thursday, March 22

Thursday, April 5

4:00pm – 6:30pm

Email us at [email protected] to be on our mailing list! Facebook – Join our group – “The Great Souvlaki Dinner Takeout”

Website: www.gothunderbay.com.

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ΤΙ ΕΙΝΑΙ Η Θ. ΛΕΙΤΟΥΡΓΙΑ ΤΩΝ ΠΡΟΗΓΙΑΣΜΕΝΩΝ;

Όλες τις Τετάρτες και Παρασκευές της Μεγάλης Τεσσαρακοστής (καθώς και όσες συμπέσει

εορτή αγίου) τελείται η θεία Λειτουργία των Προηγιασμένων Δώρων. Τι είναι αυτή η Λειτουργία και

γιατί γίνεται μόνο κατά τη Μ. Τεσσαρακοστή;

Η Εκκλησία μας έχει εν χρήσει τρεις θ. Λειτουργίες κατά τις οποίες γίνεται Θυσία: Την

Λειτουργία του αγίου Ιωάννου του Χρυσοστόμου, την Λειτουργία του αγίου Βασιλείου και τη

Λειτουργία του αγίου Ιακώβου.

Όλες όμως αυτές οι Λειτουργίες έχουν πανηγυρικό

και χαρμόσυνο χαρακτήρα. Αλλ’ η Μ. Τεσσαρακοστή

είναι πένθιμος περίοδος. Γι΄ αυτό η Εκκλησία μας όρισε

να μη γίνονται οι Λειτουργίες αυτές παρά μόνο κατά τα

Σάββατα και τις Κυριακές της Μ. Τεσσαρακοστής.

(Κανόνας 49ος της εν Λαοδικεία Συνόδου). Οι παλιοί

όμως χριστιανοί δεν μεταλάμβαναν των θείων

Μυστηρίων μόνο κατά τα Σάββατα και τις Κυριακές,

αλλ’ ακόμη συχνότερα. Ο Μ. Βασίλειος σε μία επιστολή

του (προς Καισαρία) αναφέρει ότι οι πιστοί της περιοχής

του είχαν συνήθεια να μεταλαμβάνουν και τέσσερις και πέντε φορές την εβδομάδα! Γνώριζαν οι

παλιοί Χριστιανοί ότι χωρίς συχνή μετάληψη των Αχράντων Μυστηρίων δεν είναι δυνατό να ζουν «εν

Χριστώ». Ο Χριστός δεν είναι μία αφηρημένη ιδέα. Δεν είναι μία απρόσωπος δύναμη. Ο Χριστός

είναι το Δεύτερο πρόσωπο της Αγίας Τριάδας, είναι ο Υιός του Θεού, που σε ορισμένη χρονική στιγμή

έγινε άνθρωπος «δι’ ημάς τους ανθρώπους και δια την ημετέραν σωτηρίαν» και σταυρώθηκε και

πέθανε και ετάφη και ανέστη εκ νεκρών και ανελήφθη εν δόξη εις τους ουρανούς και «εκάθισεν εν

δεξιά του Πατρός». Ο Χριστός είναι ακόμη, όπως είπε ο Ίδιος, «βρώσις και πόσις», δηλαδή φαγητό

και ποτό. Στο Μυστήριο της θείας Ευχαριστίας ο Χριστός, ο «Αμνός του Θεού, ο αίρων την αμαρτίαν

του κόσμου», αυτοπροσφέρεται στους πιστούς υπό τη μορφή του άρτου και του οίνου, τα οποία έχουν,

κατά τρόπο απερινόητο και μυστηριώδη, μεταβληθεί σε αυτό τούτο το Άχραντο Σώμα Του και σε

αυτό τούτο το Τίμιο Αίμα Του. Ο Χριστός είναι ο αγιασμός μας, το φως μας, η ζωή μας.[...]

Πώς όμως θα κοινωνούν συχνά οι πιστοί, αφού θεία Λειτουργία δε γίνεται παρά μόνο κατά τα

Σάββατα και τις Κυριακές της Μ. Τεσσαρακοστής; Η Εκκλησία μας βρήκε τρόπο: Καθόρισε να

τελείται κατά τις άλλες μέρες της Μ. Τεσσαρακοστής μία άλλη Λειτουργία, η Λειτουργία των

Προηγιασμένων Δώρων. Κατά τη Λειτουργία αυτή δεν τελείται Θυσία, δε γίνεται δηλαδή μεταβολή

του άρτου και του οίνου σε Σώμα και Αίμα Χριστού. Αλλά τι γίνεται; Τα Τίμια Δώρα, ο Άρτος και ο

Οίνος είναι έτοιμα, έχουν προαγιασθή (γι’ αυτό και λέγεται Λειτουργία των Προηγιασμένων Δώρων)

κατά την προηγηθείσα θεία Λειτουργία της Κυριακής, είναι πλέον Σώμα και Αίμα Χριστού, και

απλώς προσφέρονται προς μετάληψη στους πιστούς.

Εξηγούμεθα λεπτομερέστερα: Ο Ιερέας καθ’ έκαστη Κυριακή κόπτει το πρόσφορο το

λεγόμενο «Αμνόν», δηλαδή το τετράγωνο εκείνο τεμάχιο της σφραγίδας που γράφει ΙΣ-ΧΣ ΝΙ-Κα, και

το τοποθετεί επάνω στο ιερό Δισκάριο. Μετ’ ολίγο, κατά τη στιγμή του «Σε υμνούμεν...», το τεμάχιον

αυτό του άρτου θα μεταβληθεί δια της ευλογίας του Ιερέως (ω θαύμα θαυμάτων!) σε αυτό τούτο το

Σώμα του Κυρίου, όπως και ο οίνος, που είναι στο ιερό Ποτήριο, θα μεταβληθεί και αυτός σε αυτό

τούτο το Αίμα του Κυρίου. Όταν όμως βρισκόμαστε στη πένθιμο περίοδο της Μ. Τεσσαρακοστής, ο

Ιερέας, κατά τη Θ. Λειτουργία της Κυριακής, δεν θα κόψει ένα μόνο τεμάχιο εκ της σφραγίδας του

προσφόρου, ωσάν αυτό που είπαμε ανωτέρω, αλλά περισσότερα (συνήθως τρία), ανάλογα προς τον

αριθμό των Λειτουργιών των Προηγιασμένων που θα τελέσει κατά την εβδομάδα. Τα τεμάχια αυτά

(που δεν κόπτονται όλα από ένα πρόσφορο, αλλ’ ένα από κάθε πρόσφορο), θα τα ευλογήσει κατά την

ώρα που πρέπει και αυτά θα μεταβληθούν σε Σώμα Χριστού. Από αυτά το ένα θα χρησιμοποιηθεί για

τη θεία Μετάληψη της ημέρας εκείνης (Κυριακής), τα άλλα (συνήθως δύο) θα εμβαπτισθούν

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στο ιερό Ποτήριο, όπου το άγιο Αίμα του Κυρίου, και θα φυλαχθούν σε ειδικό κιβωτίδιο, το ιερό

Αρτοφόριο, για τις Λειτουργίες των Προηγιασμένων Δώρων που θα γίνουν εντός της εβδομάδας. Κατ’

αυτές τις Λειτουργίες ο Ιερέας θα προσφέρει στους πιστούς προς μετάληψη τα Προηγιασμένα αυτά

Δώρα. Πόσο ωραία και πόσο σοφά τα έχει όλα καθορίσει η Εκκλησία μας!...[...]

Η Λειτουργία των Προηγιασμένων είναι συνυφασμένη με Εσπερινό, είναι δηλαδή βραδινή.

Αυτό έχει θεσπιστεί, διότι οι παλιοί Χριστιανοί κατά τις ημέρες της Μ. Τεσσαρακοστής διετέλουν

τελείως άσιτοι (νηστικοί) μέχρι των εσπερινών ωρών. Μπορούσαν λοιπόν να εκκλησιαστούν και να

κοινωνήσουν κατά τις εσπερινές ώρες. Σήμερα η Λειτουργία των Προηγιασμένων τελείται και κατά

την εσπέρα συνηθέστερα όμως τελείται κατά τις πρωινές ώρες προς διευκόλυνση των πιστών. Η

Λειτουργία αυτή δεν έχει τον πανηγυρικό και θριαμβευτικό τόνο των άλλων Λειτουργιών, αλλά

δεσπόζει σε αυτή το πένθιμο και κατανυκτικό στοιχείο.

Η Λειτουργία των Προηγιασμένων τελείται όλες τις Τετάρτες και Παρασκευές της Μ.

Τεσσαρακοστής. Κατά τη Μεγάλη Εβδομάδα τελείται μόνο τις τρεις πρώτες μέρες αυτής (Μ.

Δευτέρα, Μ. Τρίτη και Μ. Τετάρτη). Επίσης τελείται και κατά τις ημέρες εορτών ευρισκομένων

εντός της περιόδου της Μ. Τεσσαρακοστής. Δεν τελείται κατά τα Σάββατα και τις Κυριακές της Μ.

Τεσσαρακοστής, καθώς και κατά τις Λειτουργίες αυτές δεν τελείται Θυσία, αλλά τα Τίμια Δώρα

έχουν προαγιασθή. Ο Ιερέας, και αν κρατήσει τα ονόματα, δεν θα τα μνημονεύσει, στην Πρόθεση,

αλλά θα τα αφήσει για τη Λειτουργία του Σαββάτου ή της Κυριακής. Επίσης, κατά τη Λειτουργία

των Προηγιασμένων δε γίνονται μνημόσυνα. Από το βιβλίο «Περίοδος Τριωδίου» - Επιφανίου Ι. Θεοδωρόπουλου, Αρχιμανδρίτου

25 ΜΑΡΤΙΟΥ – MARCH 25

AFTER DIVINE LITURGY AND THE INDEPENDENCE DAY DOXOLOGY WE

WILL HAVE A PRESENTATION FROM THE GREEK SCHOOL STUDENTS AS

WELL AS A PHILOPTOCHOS SOUP AND SANDWICH FUNDRAISER

IN THE CHURCH HALL.

ΖΗΤΩ ΕΛΛΑΣ!

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SCHEDULE OF DIVINE SERVICES - MARCH 2012 FRIDAY 2 +1ST

SALUTATIONS TO THE HOLY THEOTOKOS. ST. NICHOLAS PLANAS.

7:00PM-8:30PM.

SATURDAY 3 +3RD SATURDAY OF THE SOULS. STS. EFTROPIUS, VASILISKOS AND CLEONIKUS.

ORTHROS 9:15AM, DIVINE LITURGY 10:15AM.

SUNDAY 4 +1ST SUNDAY OF LENT. SUNDAY OF ORTHODOXY.

ORTHROS 9:15AM, DIVINE LITURGY OF ST. BASIL THE GREAT 10:30AM AND PROCESSION OF THE HOLY ICONS.

WEDNESDAY 7 +PRE-SANCTIFIED DIVINE LITURGY. 7:00PM-8:30PM.

FRIDAY 9 +2ND SALUTATIONS TO THE HOLY THEOTOKOS. HOLY 40 MARTYRS OF SEBASTE.

7:00PM-8:30PM.

SUNDAY 11 +2ND SUNDAY OF LENT. ST. GREGORY PALAMAS.

ORTHROS 9:15AM, DIVINE LITURGY OF ST. BASIL THE GREAT 10:30AM.

WEDNESDAY 14 +PRE-SANCTIFIED DIVINE LITURGY. 7:00PM-8:30PM.

FRIDAY 16 +3RD SALUTATIONS TO THE HOLY THEOTOKOS. MARTYR SAVVINOS.

7:00PM-8:30PM.

SUNDAY 18 +3RD 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 21 +PRE-SANCTIFIED DIVINE LITURGY. 7:00PM-8:30PM.

FRIDAY 23 +4TH SALUTATIONS TO THE HOLY THEOTOKOS. ST. NIKON AND THE 199 MARTYRS.

7:00PM-8:30PM.

SUNDAY 25 +ANNUNCIATION OF THE THEOTOKOS. ORTHROS 9:15AM, DIVINE LITURGY AND THE INDEPENDENCE DAY DOXOLOGY 10:30AM.

WEDNESDAY 28 +PRE-SANCTIFIED DIVINE LITURGY. 7:00PM-8:30PM.

FRIDAY 30 +AKATHIST HYMN. ST. JOHN OF THE LADDER.

7:00PM – 9:00PM.

A LEADER OF A COMMUNITY ASKED ABBA POEMEN: "HOW CAN I GAIN THE FEAR OF GOD?" ABBA POEMEN REPLIED: "HOW INDEED CAN WE

GAIN THE FEAR OF GOD WHEN WE HAVE BELLIES FULL OF CHEESE AND JARS OF SALTED FISH?" ABBA POEMEN THUS TEACHES US THAT THE

ULTIMATE GOAL OF FASTING IS TO HELP LEAD US, OR TO OPEN US, TO THE FEAR OF GOD.

ANOTHER OLD MAN CAME TO SEE ONE OF THE FATHERS, WHO COOKED A FEW LENTILS AND SAID TO HIM: "LET US SAY A FEW PRAYERS," AND

THE FIRST COMPLETED THE WHOLE PSALTER, AND THE BROTHER RECITED THE TWO GREAT PROPHETS BY HEART. WHEN MORNING CAME, THE

VISITOR WENT AWAY, AND THEY FORGOT THE FOOD. FASTING HERE WITNESSES THAT THE TRUE NOURISHMENT OF CHRISTIANS IS PRAYER AND

MEDITATION ON THE WORD OF GOD, NOT THE EATING OF FOOD.

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ΠΡΟΓΡΑΜΜΑ ΙΕΡΩΝ ΑΚΟΛΟΥΘΙΩΝ - ΜΑΡΤΙΟΥ 2012

ΠΑΡΑΣΚΕΥΗ 2 +Α’ ΣΤΑΣΙΣ ΧΑΙΡΕΤΙΣΜΟΙ ΤΗΣ ΘΕΟΤΟΚΟΥ. ΑΓ. ΝΙΚΟΛΑΟΥ ΠΛΑΝΑ.

7:00ΜΜ-8:30ΜΜ.

ΣΑΒΒΑΤΟ 3 +Γ’ ΨΥΧΟΣΑΒΒΑΤΟΝ. ΑΓ. ΕΥΤΡΟΠΙΟΥ, ΒΑΣΙΛΙΣΚΟΥ ΚΑΙ ΚΛΕΟΝΙΚΟΥ.

ΟΡΘΡΟΣ 9:15ΠΜ, ΘΕΙΑ ΛΕΙΤΟΥΡΓΙΑ 10:15ΠΜ.

ΚΥΡΙΑΚΗ 4 +ΚΥΡΙΑΚΗ Α’ ΝΗΣΤΕΙΩΝ. ΤΗΣ ΟΡΘΟΔΟΞΙΑΣ. ΟΡΘΡΟΣ 9:15ΠΜ, ΘΕΙΑ ΛΕΙΤΟΥΡΓΙΑ ΤΟΥ ΜΕΓΑΛΟΥ ΒΑΣΙΛΕΙΟΥ 10:30ΠΜ

ΚΑΙ ΛΙΤΑΝΕΥΣΙΣ ΤΩΝ ΑΓΙΩΝ ΕΙΚΟΝΩΝ.

ΤΕΤΑΡΤΗ 7 +ΘΕΙΑ ΛΕΙΤΟΥΡΓΙΑ ΤΩΝ ΠΡΟΗΓΙΑΣΜΕΝΩΝ ΔΩΡΩΝ. 7:00ΜΜ-8:30ΜΜ.

ΠΑΡΑΣΚΕΥΗ 9 + Β’ ΣΤΑΣΙΣ ΧΑΙΡΕΤΙΣΜΟΙ ΤΗΣ ΘΕΟΤΟΚΟΥ. ΤΩΝ ΕΝ ΣΕΒΑΣΤΕΙΑ 40 ΜΑΡΤΥΡΩΝ.

7:00ΜΜ-8:30ΜΜ.

ΚΥΡΙΑΚΗ 11 +ΚΥΡΙΑΚΗ Β’ ΝΗΣΤΕΙΩΝ. ΑΓΙΟΥ ΓΡΗΓΟΡΙΟΥ ΠΑΛΑΜΑ. ΟΡΘΡΟΣ 9:15ΠΜ, ΘΕΙΑ ΛΕΙΤΟΥΡΓΙΑ ΤΟΥ ΜΕΓΑΛΟΥ ΒΑΣΙΛΕΙΟΥ 10:30ΠΜ.

ΤΕΤΑΡΤΗ 14 +ΘΕΙΑ ΛΕΙΤΟΥΡΓΙΑ ΤΩΝ ΠΡΟΗΓΙΑΣΜΕΝΩΝ ΔΩΡΩΝ. 7:00ΜΜ-8:30ΜΜ.

ΠΑΡΑΣΚΕΥΗ 16 +Γ’ ΣΤΑΣΙΣ ΧΑΙΡΕΤΙΣΜΟΙ ΤΗΣ ΘΕΟΤΟΚΟΥ. ΑΓΙΟΥ ΣΑΒΒΙΝΟΥ.

7:00ΜΜ-8:30ΜΜ.

ΚΥΡΙΑΚΗ 18 +ΚΥΡΙΑΚΗ Γ’ ΝΗΣΤΕΙΩΝ. ΤΗΣ ΣΤΑΥΡΟΠΡΟΣΚΥΝΗΣΕΩΣ. ΟΡΘΡΟΣ 9:15ΠΜ, ΘΕΙΑ ΛΕΙΤΟΥΡΓΙΑ ΤΟΥ ΜΕΓΑΛΟΥ ΒΑΣΙΛΕΙΟΥ ΜΕ ΛΙΤΑΝΕΥΣΙΣ ΤΙΜΙΟΥ ΣΤΑΥΡΟΥ 10:30ΠΜ.

ΤΕΤΑΡΤΗ 21 +ΘΕΙΑ ΛΕΙΤΟΥΡΓΙΑ ΤΩΝ ΠΡΟΗΓΙΑΣΜΕΝΩΝ ΔΩΡΩΝ. 7:00ΜΜ-8:30ΜΜ.

ΠΑΡΑΣΚΕΥΗ 23 +Δ’ ΣΤΑΣΙΣ ΧΑΙΡΕΤΙΣΜΟΙ ΤΗΣ ΘΕΟΤΟΚΟΥ. ΑΓΙΟΥ ΝΙΚΩΝΟΣ.

7:00ΜΜ-8:30ΜΜ.

ΚΥΡΙΑΚΗ 25 +Ο ΕΥΑΓΓΕΛΙΣΜΟΣ ΤΗΣ ΥΠΕΡΑΓΙΑΣ ΘΕΟΤΟΚΟΥ. ΟΡΘΡΟΣ 9:15ΠΜ, ΘΕΙΑ ΛΕΙΤΟΥΡΓΙΑ ΤΟΥ ΜΕΓΑΛΟΥ ΒΑΣΙΛΕΙΟΥ ΚΑΙ

ΔΟΞΟΛΟΓΙΑ ΕΘΝΙΚΗΣ ΕΟΡΤΗΣ 10:30ΠΜ.

ΤΕΤΑΡΤΗ 28 +ΘΕΙΑ ΛΕΙΤΟΥΡΓΙΑ ΤΩΝ ΠΡΟΗΓΙΑΣΜΕΝΩΝ ΔΩΡΩΝ. 7:00ΜΜ-8:30ΜΜ.

ΠΑΡΑΣΚΕΥΗ 30 +ΑΚΑΘΙΣΤΟΣ ΥΜΝΟΣ. ΑΓΙΟΥ ΙΩΑΝΝΟΥ ΤΗΣ ΚΛΙΜΑΚΟΣ.

7:00ΜΜ-9:00ΜΜ.

* ΡΩΤΗΣΑΝ ΟΙ ΓΕΡΟΝΤΕΣ ΤΟΝ ΌΣΙΟ ΜΑΚΑΡΙΟ, ΠΩΣ ΣΥΝΕΒΑΙΝΕ ΝΑ ΕΙΝΑΙ ΤΟ ΣΩΜΑ ΤΟΥ

ΠΑΝΤΟΤΕ ΛΙΠΟΣΑΡΚΟ ΚΙ ΟΤΑΝ ΝΗΣΤΕΥΕ ΚΙ ΟΤΑΝ ΕΤΡΩΓΕ. - ΤΟ ΞΥΛΟ ΠΟΥ ΑΝΑΚΑΤΕΥΕΙ Τ'ΑΝΑΜΜΕΝΑ ΦΡΥΓΑΝΑ, ΤΟΥΣ ΕΛΕΓΕ ΕΚΕΙΝΟΣ, ΚΑΤΑΤΡΩΓΕΤΑΙ

ΑΠΟ ΤΗΝ ΦΩΤΙΑ ΚΙ ΕΙΝΑΙ ΚΑΤΑΞΕΡΟ. ΚΑΙ ΟΤΑΝ Η ΦΛΟΓΑ ΤΟΥ ΘΕΙΟΥ ΦΟΒΟΥ ΚΑΤΑΚΑΙΕΙ ΤΗΝ

ΚΑΡΔΙΑ ΤΟΥ ΑΝΘΡΩΠΟΥ, ΞΗΡΑΙΝΕΤΑΙ ΤΟ ΣΩΜΑ ΤΟΥ.

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“WHY WOULD ANYONE WANT TO FORGIVE AN ENEMY?”

That Christians are commanded by Christ to forgive their enemies is common knowledge. We

often take this at face-value only to discover that it is very hard if not impossible, and then conclude that

the commandment is an unachievable ideal. For non-Christians forgiveness of enemies may, in some

cases, be a shared ideal with Christians. Indeed, most people believe in peace; but many if not most non-

Christians would recognize immediately the dangers involved in forgiving an enemy - after all, they

are enemies. Why does Christ give us such a commandment?

There are several things that can be stated up front as not

being reasons for this commandment. First off, Christ's

commandment to forgive enemies is not part of a global strategy

to bring peace to the world. Christ nowhere suggests that obeying

His commandments will make the world a better place. Indeed,

He warns his followers that taking the path He has taken will

quite possibly mean death.

Secondly, Christ's commandment to forgive enemies is not

given as an ideal for our moral improvement. The impossibility

we encounter within this commandment is itself an indication that such behavior is a gift from God.

As Christ says, “with men such things are impossible.” (Matthew 19:26, Luke 18:27, Mark 10:27)

Thirdly, Christ's commandment to forgive enemies is not given in order to help us all get along

together. Indeed, He himself says that His coming will also bring division, even within families.

Forgiveness of enemies is in practice, far less popular than we might think. So why the

commandment? Why would anyone want to forgive an enemy?

The answer to the question is given several places within the gospels, most notably

within Matthew 5:43-45 and Luke 6:35-36. In Matthew, Christ says (Fr. Stephen quotes from the New

King James Version):

You have heard that it was said, “You shall love your neighbor and hate your enemy.” But I say to you,

love your enemies, bless those who curse you, do good to those who hate you, and pray for those who

spitefully use you and persecute you, that you may be sons of your Father in heaven; for He makes His

sun rise on the evil and on the good, and sends rain on the just and on the unjust.

In Luke, He says,

But love your enemies, do good, and lend, hoping for nothing in return; and your reward will be great,

and you will be sons of the Most High. For He is kind to the unthankful and evil. Therefore be merciful,

just as your Father also is merciful.

Now these passages are certainly parallel and occur in a very similar context. In both cases, a

similar reason is given for the commandment. We are to forgive our enemies “that you may be sons of

your father in heaven” and “to be sons of the Most High”. The forgiveness of enemies and the actions

associated with it are specifically given that we may be conformed to the image of God. Indeed such

forgiveness is a manifestation of that very conformity. St. Silouan of Mt. Athos once said, “You only

know God to the extent that you love your enemies.” This conformity is not a moral conformity; we're

not struggling to be like sons of the most high, we're not struggling to be like sons of our father in

heaven. Within the commandment Christ is also offering true union with God, a share in His life. He

is also offering a clear sign of such a union as noted in the saying of St. Silouan. There are many who

point to experiences they have had and religious choices they have made, but if they do not love their

enemies there is still much further to go on the road to salvation.

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There are also some who seek to draw a distinction between forgiving their enemies and

actually loving them. Now this is something of a legal distinction in which people imagine themselves

to be keeping the commandment while, in fact, not keeping it. This is a spiritual delusion. The

commandment not only asks us to forgive our enemies, but to love them, and to do good things for

them. That this is hard and indeed often impossible, simply points to the fact that we are saved by

grace and this too is not a legal notion. God does not pretend that we love our enemies and then call it

grace. In the understanding of the Orthodox faith grace is not God's good attitude towards us, but is

in fact the very life of God, His “divine energies,” in the language of the fathers. It is God Himself

working within us that is our salvation. As it says in Philippians “for it is God who works in you both to

will and to do for His good pleasure.” (Philippians 2:13)

Thus, He who commands us is also He who gives us the grace that makes the keeping of the

commandment possible. But it is we ourselves who refuse to allow such grace to work within us. We

resist God. We resist His good impulse to love and forgive. Of course, this is simply a description of

sin at work within us. In the face of sin we repent, that is we seek to yield ourselves to God’s grace, to

confess our sins, make communion, give alms, make efforts to do good to our enemies. The work of

grace sometimes seems glacial in its speed. A glacier moves but a few feet a year, but it changes the

face of the earth. And so the apostle tells us, “Let patience do its complete work.” (James 1:4)

A treasure for me is a story told by Fr. Thomas Hopko, and I ask forgiveness for any

inaccuracies that may have damaged the tale. In his tale he describes someone who did not want to

forgive, or repent - my memory grows sort of fuzzy - he asked, “Well then, do you want to want to

forgive?” And the person thought and said, “I don’t think so.” So Fr. Tom said, “Do you want to

want to want to?” to which the person said, “I can do that.” It’s a place to start. Glory to God.

IF A MAN’S DEEDS ARE NOT IN

HARMONY WITH HIS PRAYER, HE

LABORS IN VAIN. THE BROTHER

SAID, ‘WHAT IS THIS HARMONY

BETWEEN PRACTICE AND

PRAYER?’ THE OLD MAN SAID, ‘WE SHOULD NO LONGER DO

THOSE THINGS AGAINST WHICH

WE PRAY. FOR WHEN A MAN

GIVES UP HIS OWN WILL, THEN

GOD IS RECONCILED WITH HIM

AND ACCEPTS HIS PRAYERS.’ –

ST. MOSES THE ETHIOPIAN

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Bess and Sheila want you to come join the fun at Bingo!

Tuesday, March 27, 2012

ALL BINGOS ARE AT THE C.L.E. LOCATION at 5:45 PM

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