MARCH 2020

THUNDER BAY BULLETINHOLY TRINITY GREEK ORTHODOX CHURCH

ΕΛΛΗΝΙΚΗ ΟΡΘΟΔΟΞΟΣ ΚΟΙΝΟΤΗΣ ΑΓΙΑΣ ΤΡΙΑΔΟΣ

651 Beverly Street, Thunder Bay ON P7B 6N2 Tel: 807-344-9522 www.gothunderbay.org holytrinity@tbaytel.net

Icon: The Sundays of Great Lent

HOLY TRINITY GREEK ORTHODOX CHURCH, THUNDER BAY, ONTARIO Under the Auspices of the Greek Orthodox Archdiocese of Canada

Priest: Reverend Father Konstantinos Tsiolas; 807-357-9984; fatherkosta@gmail.comChurch Email: holytrinity@tbaytel.net; Website: www.gothunderbay.orgOffice Hours, Confessions, Coffee with Fr: Fr. Kosta is at the church most mornings. Please call/text him to arrange a meeting. President: Daniel Vasiliu 807-630-7642Vice President: Dolores Maki 807-344-9522Secretary: VacantTreasurer: Florina Nisioiu 807-709-2958Board Members: Jennie Hartviksen, Maria Morakis, Nick Balina

RELIGIOUS/ GREEK GOVERNMENT CONTACTS GREEK ORTHODOX ARCHDIOCESE OF CANADA His Eminence Archbishop Sotirios 86 Overlea Blvd (1 Patriarch Bartholomew Way)Toronto, OntarioTelephone: (416) 429-5757Fax: (416) 429-4588Email: metropolis@gometropolis.orgWebsite: www.gometropolis.org

EMBASSY OF GREECE 80 Maclaren StreetOttawa, Ontario K2P 0K6Telephone: (613) 238-6271Fax: (613) 238-5676Website: www.mfa.gr/canada/en/

CONSULATE GENERAL OF GREECE IN TORONTO 365 Bloor Street East, Suite 1800Toronto, Ontario M4W 3L4Telephone: (416) 515-0133Fax: (416) 515-0209Website: www.mfa.gr.canada.en

Απολυτίκιο της Αγίας Τριάδος Ευλογητός εί, Χριστέ ο Θεός ημών, ο πανσόφους τους αλιείς αναδείξας, καταπέμψας αυτοίς το Πνεύμα το Άγιον, και δι᾽ αυτών την οικουμένην σαγηνεύσας, φιλάνθρωπε, δόξα σοι.

Hymn of the Holy Trinity Blessed are You, O Christ our God. You made the fishermen all-wise by sending down upon them the Holy Spirit, and through them You drew the world into Your net. O lover of mankind, glory to You.

Orthodox Links and Resources www.ancientfaith.com - Podcasts, books, and online resources for inquirers, converts, and ‘“cradle” Orthodox.www.holycrossbookstore.com - The online book/gift store of the Holy Cross Seminary in Boston, MA.www.svspress.com- The online book/gift store of the St. Vladimir’s Seminary in New York.www.gometropolis.org - The website of our Holy Archdiocese.

www.agesinitiatives.com - The full services for all Sundays and major feast days of the year, available in Greek and English - what many of our churches use for our services.

Church Etiquette

When attending Divine Services we will have the responsibility of maintaining proper decorum and atmosphere in the church. The very first thing to keep in mind is that we are to be at Divine Services on time. The church is the house of God. Reverence and good manners are required at all times. Not irreverent or irrelevant conversations should go on in the Narthex or in the church proper. There are certain times during the Divine Services when no one should be moving about, or entering the church, or being seated at a pew. Wherever a person happens to be at these moments, he or she should stop and stand reverently until the proper moment to be seated. These times are: • During the Doxology, when the priest is censing. • During the small Entrance - the procession of the priest and Altar servers with the Holy Gospel.• When the priest cense the Altar, icons, and congregation throughout the Service.• During the reading of the Epistle and Gospel.• During the Great Entrance - the procession of the priest and the Altar servers with the Holy Gifts.• During the recitation of the Creed of Faith and the Lord’s Prayer (Our Father).• During the Consecration of the Holy Gifts. (Se Imnoumen Hymn)• During Holy Communion.When receiving any Sacrament of the church, use your baptismal/chrimation name. During any special services such as Memorials or Blessing or the Loaves, special Doxologies, etc. The General rule is that whenever the priest is outside the Holy Altar either with the censer or giving a blessing, there should be no movement in the church. Also, we remind everyone that we should attend the Divine Liturgy and all services of Divine Worship from the beginning.

Εκκλησιαστική Εθιμοτυπία

Όταν είμαστε στην εκκλησία, όλοι έχουμε την ευθύνη να κρατήσουμε τη σωστή ευπρέπεια και ατμόσφαιρα του ναού. Το πρώτο πράγμα που πρέπει να θυμόμαστε είναι ότι πρέπει να είμαστε στην εκκλησία στην ώρα μας. Η εκκλησία είναι ο οίκος του Θεού. Η ευλάβεια και οι σωστοί τρόποι απαιτούνται πάντα. Δεν πρέπει γίνεται άσχετη ή ασεβής συζήτηση στον Νάρθηκα ή μέσα στον ναό. Υπάρχουν μερικές στιγμές στις ακολουθίες που κανένας δεν πρέπει να κινείται, ή να μπαίνει στην εκκλησία, ή να κάθεται. Όπου και να βρίσκεται ο άνθρωπος αυτές τις στιγμές, πρέπει να σταματήσει και να σταθεί όρθιος με σεβασμό έως την κατάλληλη στιγμή να καθίσει. Αυτές οι στιγμές είναι:• Στην Δοξολογία, όταν ο ιερέας θυμιάζει. • Στην Μικρή Είσοδο, στην διάρκεια της πομπής του Ευαγγελίου με τα ιερόπαιδα και τον ιερέα. • Όταν ο ιερέας θυμιάζει το Ιερό, τις εικόνες, και τον κόσμο στην διάρκεια της Θειας Λειτουργίας. • Στην ανάγνωση του Αποστόλου και του Ευαγγελίου.• Στην Μεγάλη Είσοδο, στην διάρκεια της πομπής τον Άγιων Δώρων με τα ιερόπαιδα και τον ιερέα. • Στην απαγγελία του Πιστεύω και της Κυριακής Προσευχής (Πάτερ Υμών).• Στην Αναφορά (καθαγίαση) των Άγιων Δώρων (Στον ύμνο Σε Υμνούμεν).• Στην Θεία Κοινωνία. Όταν λαμβάνουμε ένα Μυστήριο της Εκκλησίας, χρησιμοποιούμε το βαπτιστικό μας όνομα. Σε ειδικές ακολουθίες, σαν τα μνημόσυνα, τις αρτοκλασίες, ειδικές δοξολογίες, κτλ. Ο γενικός κανόνας είναι, όταν ο ιερέας είναι εκτός του Ιερού, είτε με το θυμιατό ή για να δώσει ευλογία, δεν γίνεται κίνηση στον ναό. Επίσης, θυμίζουμε όλους ότι πρέπει να είμαστε στην Λειτουργία και όλες τις ακολουθίες από την αρχή. Μην ξεχνάτε ότι τα μέλη του συμβουλίου είναι υποχρεωμένα να κρατήσουν την τάξη και την ευπρέπεια στην εκκλησία. Ζητάμε την κατανόηση σας. Συνεργαστείτε μαζί μας. Οι ιερείς είναι εδώ να υπηρετήσουν. Η συνεργασία σας στην παρακολούθηση αυτών των κανονισμών θα μας βοηθήσει πολύ στο έργο μας να προσφέρουμε τη βοήθεια μας σε όλες τις πνευματικές ανάγκες σας.

From Fr. Konstantinos

Beloved in the Lord,

Just as our Lord, God and Saviour Jesus Christ fasted for forty days in the wilderness immediately following His Baptism in the Jordan River by St. John the Forerunner, our Holy Orthodox Church has for centuries dedicated a forty-day fast preceding Great and Holy Week and Pascha. Our Lord refrained from all food and drink during His entire fast: We are guided by His Church to abstain merely from certain food products – yet even this is a challenge for most of us and many of us do not even attempt to fast. But if fasting were not essential to the spiritual health of the soul, then why did our Lord do so, and further, why did He direct His faithful (from Ancient Israel to the Apostles and all His followers) to fast during prescribed periods? There are four important reasons for following the Great Fast: Fasting is a sign of obedience to God. In the Garden of Eden God commanded Adam to eat freely from every tree except from the tree of the knowledge of good and evil, “for in the day that you eat of it you shall die.” (Genesis 2:17) By breaking the Lord’s commandment to abstain from this tree, Adam and Eve were banished from Paradise. Through disobedience, sickness, suffering and death entered human nature. “Adam was driven out of Paradise, because in disobedience he had eaten food; but Moses was granted the vision of God, because he had cleansed the eyes of his soul by fasting. If then we long to dwell in Paradise, let us abstain from all needless food; and if we desire to see God, let us like Moses fast for forty days.” (Orthros, Sunday of Forgiveness, The Lenten Triodion) Fasting is an essential weapon for combating in spiritual warfare. In the first century St. Paul wrote to the Church in Ephesus, “For we are not contending against flesh and blood, but against the principalities, against the powers, against the world rulers of this present darkness, against the spiritual hosts of wickedness in the heavenly places.” (Ephesians 6:12) Every person, whether or not he believes so, is engaged in spiritual warfare. As St. Nicodemos of the Holy Mountain wrote: “The arena, the field of battle, the site where the fight actually takes place is our own heart. The time of battle is our whole life.” After expelling a demon from a young boy, our Lord instructed His Disciples (who had been unsuccessful in their own attempts to do so), “This kind cannot be driven out by anything but prayer and fasting.” (Mark 9:29) Thus prayer and fasting are both required to cast out our own unclean spirits and passions we battle regularly! Fasting is a discipline that helps us to acquire “the mind of Christ.” (1 Corinthians 2:16) In the first century, Christians were taught to imitate Christ: “Bless those who curse you . . . pray for your enemies . . . and fast for those who persecute you. . . . Abstain from physical and bodily cravings.” (The Didache or The Teaching of the Twelve Apostles 1:3-4) The faithful were instructed to “fast on Wednesday and Friday.” (Didache, 8:1) From the earliest years of the Church, Christians were instructed to fast, just as Christ fasted and in remembrance of His saving acts. Finally, fasting allows the soul to be ever vigilant and prayerful, rather than weighed down by dissipation and laziness. The opening words of the Prayer of St. Ephraim the Syrian, which is prayed daily in Lent, are “Lord and Master of my life, cast away from me the spirit of laziness . . .” The primary reason for not fasting is laziness: Yet fasting is the most effective tool in overcoming our spiritual and physical laziness! Fasting strengthens our soul, renews our mind, and reinvigorates our spiritual resolve to live in union with Christ. “Let us put on the armour of abstinence and clothe ourselves in the glory of the angels!” (Hymn, Matins, Sunday of Forgiveness)

. With Love in Christ,Fr. Kosta

THE ANNUNCIATION of the THEOTOKOS

On the twenty-fifth day of this month we celebrate the Annunciation of our Most Holy Lady Theotokos and Ever-Virgin Mary.

Verses

The Angel announced to the Virgin theGreat Son of the Father’s great Counsel.The Angel said, Rejoice, to Mary on the twenty-fifth.

Synaxarion

God, Who is merciful and loves mankind, is ever solicitous about the race of men. When, as a loving Father, He saw the work of His hands en-slaved to the Devil and under his tyranny, subject to the passions and to idol-atry, He resolved to send His Only-Begotten Son, our Lord Jesus Christ, to deliver mankind from the clutches of the Devil. Since He wanted to escape the notice not only of Satan, but also of the Heavenly Powers themselves, He entrusted the Mystery to one of the Archangels, the glorious Gabriel, and in His Œconomy He brought it about that the Holy Virgin was puri-fied by the Holy Spirit, for she was worthy of such a favor. When the An-gel came to the city of Nazareth, he said to her: “Rejoice, O Full of Grace, the Lord is with thee.” She asked: “How shall this be?” He replied: “The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee.” And she said: “Behold the handmaid of the Lord; be it unto me according to thy word.” At the same time as she and the Archan-gel spoke, she conceived preternaturally in her immaculate womb the Son and Word of God, His enhypostatic Wisdom and Power, by the overshadow-ing of God and the coming of the Holy Spirit. Thereafter, the Mysteries of God the Word were accomplished by His Œconomy, for our salvation and redemption.

By her holy intercessions, O God, have mercy on us and save us, for Thou art good and lovest mankind. Amen.

Q

SYNAXARION

ΑΚΟΛΟΥΘΩΝΤΑΣ ΤΗ ΤΕΣΣΑΡΑΚΟΣΤΗ

Αν θέλει να ζήσει κανείς το λειτουργικό πλούτο, το θαυμαστό μυστικό μεγαλείο της Μ. Τεσσαρακοστής, πρέπει να προσπαθήσει να ξεφύγει από την επιφάνεια της. Επιφάνεια είναι αυτό που βλέπομε και που γνωρίζομε όλοι μας κατά τις Κυριακές της Τεσσαρακοστής. Έχουν πράγματι κάτι ιδιαίτερο οι Κυριακές αυτές από τις άλλες Κυριακές του υπολοίπου έτους. Τα ειδικά εορτολογικά θέματα, η υμνογραφία, η λειτουργία του Μ. Βασιλείου, που τελείται αντί της λειτουργίας του Χρυσοστόμου, δίνουν σ’ αυτές ένα ξεχωριστό χρώμα. Αλλά οι Κυριακές της Τεσσαρακοστής είναι οάσεις μέσα σ’ αυτήν. Κατ’ ουσία βρίσκονται έξω από αυτήν. Τη γοητεία της αληθινής Τεσσαρακοστής θα την αισθανθεί κανείς μέσα στο «πέλαγος» ή στην «αυχμηρά έρημο», όπως την ονομάζουν οι Πατέρες, αυτής της ίδιας της Τεσσαρακοστής, δηλαδή των καθημερινών, από τη Δευτέρα ως την Παρασκευή των έξι εβδομάδων που την αποτελούν.Η Εκκλησία μας στις μοναστηριακές ακολουθίες είδε πάντοτε ένα ιδεώδη τρόπο λατρείας, γιαυτό και συν τω χρόνω αντικατέστησε τις παλαιές ιδιαίτερες ενοριακές ακολουθίες με τις μοναχικές. Ιδιαιτέρως όμως κατά την Τεσσαρακοστή προσπάθησε να μεταφέρει τη λατρεία των μοναστηριών στους κοσμικούς ναούς. Αφού οι πιστοί δεν μπορούσαν να βγουν στην έρημο, μετέφερε τις ακολουθίες της ερήμου στις πόλεις. Θέλησε τις κατανυκτικές αυτές ημέρες να κάμει τα λαϊκά μέλη της να γευθούν τις μυστικές καλλονές των μοναστηριακών ακολουθιών· να κάμει λίγο μοναχούς τους λαϊκούς πιστούς. Και δεν είχε άδικο. Στο σύστημα των μοναχικών ακολουθιών της περιόδου της Νηστείας βρίσκεται το αποκορύφωμα ολοκλήρου του έτους. Λίγοι από το λαό μπορούν να τις παρακολουθήσουν. Δεν έχουν ούτε το διαθέσιμο χρόνο, ούτε πολλές φορές και την απαραίτητη ψυχική διάθεση. Αντιθέτως στις μονές, όπου η λατρεία του Θεού αποτελεί το κέντρο της ζωής των μοναχών και το βασικό ενδιαφέρον των αφιερωμένων αυτών ανθρώπων, η εκκλησιαστική ακολουθία της περιόδου της Τεσσαρακοστής γίνεται το εντρύφημα και η μοναδική σχεδόν απασχόληση των πατέρων.

Ιωάννης Φουντούλης

FOLLOWING LENT

If one wants to live the liturgical richness, the wondrous mystical greatness of Great Lent, he must try to avoid its surface. The surface is that which we all see and recognize on the Sundays of Great Lent. There is truly a distinction between these Sundays and other Sundays during the rest of the year. The special themes, the hymns, the Liturgy of St. Basil the Great which is celebrated instead of the Liturgy of St. John Chrysostom, give them a distinct colour. However the Sundays of Great Lent are an oasis within itself. Essentially they are found outside of it. The real charm of Great Lent is felt within the “sea” or “barren desert,” as the Fathers call Great Lent, or rather in its every day cycle, from Monday until Friday of the six weeks which it forms.

Our Church always saw the ideal form of worship in the monastic services, which is why over time the specifically old parish services were replaced with the monastic. However, especially during Great Lent it tried to move the worship of the monasteries to the churches in the world. After all, the faithful could not venture out into the desert, therefore the services of the desert moved to the cities. The Church wanted on these devout days to make its lay members taste the mystical beauty of the monastic services; to make the faithful laity into small monastics. And this was not without purpose. In the monastic system of services during the period of the Fast there is found the culmination of the entire year. Few people are able to follow them. They neither have the time available, nor the necessary disposition of the soul. By contrast in the monasteries, where the worship of God is the centre of monastic life and the primary interest of these dedicated people, the church services of the period of Great Lent become the nourishment and the only occupation of the fathers.

John Fountoulis

The Prayer of St. Ephraim of Syria

"The Prayer of Saint Ephraim" (Greek: Εὐχὴ τοῦ Ὁσίου Ἐφραίμ) is a prayer attributed to Saint Ephraim the Syrian and used during the Great Lent by the Eastern Orthodox Church. In the Byzantine tradition, this prayer is considered to be the most succinct summation of the spirit of Great Lent and is hence the Lenten prayer par excellence, prayed during all Lenten weekday services. There are two versions of the prayer currently in use, reflecting liturgical Greek and Slavonic uses. Modern translations have been produced from both Greek and Slavonic, but some attempt to combine the two. At weekday services during Great Lent, the prayer is prescribed for each of the canonical hours and at the Divine Liturgy of the Presanctified Gifts. During the period of the Triodion, the prayer is first recited on Wednesday and Friday only on Cheesefare week and thereafter at every weekday service from vespers on the evening of the Sunday of Forgiveness, the service which begins Great Lent, through Wednesday of Holy Week. The prayer is not said on Saturdays and Sundays, because these days are not strict fasting days (oil and wine are always permitted). This means that the weekends retain a festal character, even during the Great Fast, and the Divine Liturgy may be celebrated as usual.

The Prayer in different languages (Apologies for any spelling errors):

Greek Κύριε καὶ Δέσποτα τῆς ζωῆς μου, πνεῦμα ἀργίας, περιεργίας, φιλαρχίας, καὶ ἀργολογίας μή μοι δῷς.Πνεῦμα δὲ σωφροσύνης, ταπεινοφροσύνης, ὑπομονῆς, καὶ ἀγάπης χάρισαί μοι τῷ σῷ δούλῳ.Ναί, Κύριε Βασιλεῦ, δώρησαι μοι τοῦ ὁρᾶν τὰ ἐμὰ πταίσματα, καὶ μὴ κατακρίνειν τὸν ἀδελφόν μου, ὅτι εὐλογητὸς εἶ, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

English O Lord and Master of my life, grant me not a spirit of sloth, meddling, love of power, and idle talk.But give to me, your servant, a spirit of sober-mindedness, humility, patience, and love.Yes, O Lord and King, grant me to see my own faults and not to judge my brother, since you are blessed to the ages of ages. Amen.

SlovakPane a Vládca môjho života, odním odo mňa ducha znechutenosti, nedbalosti, mocibažnosti a prázdnych rečí.Daruj mne, svojmu služobníkovi, ducha miernosti, poníženosti, trpezlivosti a lásky.Áno, Pane a Kráľu, daj, aby som videl vlastné prehrešenia a nepodsudzoval svojho brata, lebo ty si požehnaný na veky vekov. Amen.

Arabic أيها الرب وسيد حياتي اعتقني من روح البطالة والفضول، وحب الرئاسة والكالم البطالوانعم علي انا عبدك الخاطئ بروح العفة واتضاع الفكر والصبر واملحبةنعم يا ملكي والهي هب لي ان أعرف ذنوبي وعيوبي واال أدين اخوتي فانك مبارك الى األبد. آمني

Romanian Doamne şi Stăpânul vieţii mele, duhul trândăviei, al grijii de multe, al iubirii de stăpânire şi al grăirii în deşert nu-mi-l da mie Iar duhul curăţiei, al gândului smerit, al răbdării şi al dragostei dăruieşte-mi mie slugii tale.Aşa Doamne, Împărate, dăruieşte-mi să-mi văd greşalele mele şi să nu osândesc pe fratele meu, că binecuvântat eşti în vecii vecilor. Amin.

Ukrainian Господи і Владико життя мого, духа млявости, недбайливости, владолюбства й пустослів’я віджени від мене.Духа же доброчесности і смиренномудрія, терпіння й любови даруй мені, недостойному рабові Твоєму.Так, Господи Царю, дай мені зріти мої прогрішення і не осуджувати брата мого, бо Ти благословен єси на віки віків. Амінь.

HOLY THURSDAY YOUTH VIGIL & SLEEPOVER

AT THE CHURCHTHURSDAY, APRIL 16, 2020

BEGINS AFTER THE EVENING SERVICE OF THE CRUCIFIXION OF CHRIST

OPEN TO ALL AGES - PARENTS INVITED TO STAY AS WELL

STAY FOR THE WHOLE NIGHT OR JUST PART OF IT

TO SIGN UP OR IF YOU HAVE QUESTIONS:

PRESVYTERA ANTONIA 807-357-9937

KLEENEXANDKOSTA@HOTMAIL.COM

CATECHETICAL HOMILY AT THE OPENING

OF HOLY AND GREAT LENT

+ BARTHOLOMEW BY GOD’S MERCY

ARCHBISHOP OF CONSTANTINOPLE – NEW ROME AND ECUMENICAL PATRIARCH TO THE PLENITUDE OF THE CHURCH,

MAY THE GRACE AND PEACE OF OUR LORD AND SAVIOUR JESUS CHRIST, TOGETHER WITH OUR PRAYER, BLESSING AND FORGIVENESS BE WITH YOU ALL

***

We offer hymns of thanks to the God of love as once again we enter Holy and Great Lent, the arena of ascetic struggle, fasting and abstinence, of vigilance and spiritual awareness, of guarding our senses and prayer, of humility and self-knowledge. We are commencing a new and blessed pilgrimage toward Holy Pascha, which has “opened for us the gates of paradise.” In Church and as Church, as we behold the Risen Lord of glory, we all journey together along the way of deification by grace that leads to the heavenly goods “prepared by God for those who love Him” (1 Cor. 2:9).

In the Church, where “the eternal mystery” of divine Economy is realized, all things have their unwavering theological foundation and pure soteriological reference. The incarnation of God and the deification of man are the pillars of the Orthodox faith. We move toward our eternal destination in the love of Christ. Our God, Who is “always for us,” can never be reduced to some “higher power” enclosed in transcendence and the grandeur of almightiness or its holiness. Instead, He is the pre-eternal Word of God, Who “assumed our form” in order to invite humankind to the communion of His holiness, of the genuine freedom. Man, who from the beginning “has been honoured with freedom,” is invited to freely accept this divine gift. In the divine-human mystery of salvation, our synergy also functions as a witness in the world of the blessing that we have experienced—“what do you have that you did not receive?” (1 Cor. 4:7)—through the love for the ‘brother.”

Holy and Great Lent is par excellence a period of experiencing this freedom bestowed by Christ. Fasting and ascesis do not comprise a discipline imposed externally, but a voluntary respect of ecclesiastical practice, obedience to Church Tradition that is not a sterile letter but a living and life-giving presence, a permanent expression of the unity, sanctity, catholicity and apostolicity of the Church. The language of theology and hymnography speaks of “joyful sorrow” and “the spring of fasting.” This is because authentic asceticism is always joyful, springful and bright. It knows no dualism or division; it does not undermine life or the world. “Depressive ascesis” that leads to an “aridity of human nature” has nothing to do with the spirit of Orthodoxy, where the ascetic life and spirituality are nurtured by resurrectional joy. In this sense, fasting and ascesis contain an alternative proposal for life before the promised false paradise of eudemonism and nihilistic pessimism.

Another essential element of Orthodox ascetic spirituality is its social character. The God of our faith is “the most social God,” “a God of relations.” It has rightly been said that the Holy Trinity is “the negation of loneliness.” The individualization of salvation and piety, the transformation of ascesis into an individual achievement, overlook the Trinity-centred essence of the ecclesial event. When we fast for ourselves and according to our whim, then fasting does not express the spirit of the Orthodox tradition. Spirituality is the life-giving presence of the Holy Spirit, Which is always “a spirit of communion.” The genuine Orthodox spiritual life always refers to the ecclesial dimension of our existence and not to some “spiritual self-realization.”

(Continued on the next page)

(Catechetical Homily Continuation)

In adhering to the dedication of this year by the Holy Great Church of Christ to “the pastoral renewal and due concern for our youth,” we call upon our Orthodox young men and women to participate in the spiritual struggle of Great Lent in order to experience its anthropological depth and liberating spirit, to understand that Orthodox asceticism is a way of freedom and existential fulfilment in the context of the blessed life in the Church, whose core is to “speak the truth in love.” Our Orthodox youth is called to discover the holistic character of fasting, which is praised in the Triodion as “the commencement of spiritual struggles,” as “food for the soul,” as “mother of all good things and all virtues.” It is not simply an abstinence from certain foods, but a struggle against self-love and self-sufficiency, a sensitivity toward our suffering neighbour, and a tangible response of support. It is a Eucharistic use of creation, existential fulfilment, communion of life and solidarity. Ascesis, fasting, prayer and humility convey the fragrance and light of the Resurrection, from which they receive meaning and direction. As the quintessence of ecclesial life and its eschatological orientation, the Resurrection inseparably links the ascetic life with the Divine Eucharist, the sacrament of foretaste of the ineffable joy of the Kingdom of the Father, and of the Son, and of the Holy Spirit. The fact that the Divine Eucharist is preserved as the centre of the life in the Orthodox Church is associated with the fact that the Resurrection is the foundation of our faith and the bright horizon of our ascetic spirituality as well as of our good witness in the world.

With these thoughts, we humbly invoke upon all of you the mercy and blessing of the God of love, so that we may pursue the race of Holy and Great Lent with devout heart, reach the saving Passion of Christ our God and, glorifying His ineffable forbearance, shine brightly for the feast of His splendid Resurrection that leads us from death to endless life.

Holy and Great Lent 2020 ✠ BARTHOLOMEW of Constantinople Fervent supplicant for all before God

1. Mr. Nick Balina2. Mrs. Katerina Biniaris3. Mrs. Irene Biniaris4. Mr. Bill Comminos5. Mrs. Pagona (Nitsa) Comminos6. Mr. Peter Comminos7. Mrs. Adamantia Frattolin8. Mrs. Joanne Frisky9. Mr. Peter Giardetti10. Mrs. Tara Giardetti11. Mrs. Lisa Kahramanos12. Ms. Penny Kahramanos13. Mr. Andy Karanasos14. Mrs. Lori Karanasos (Florindo)15. Mrs. Faye Karoutas16. Mr. Nick Koukos17. Mrs. Joyce Koukos18. Mr. Peter Koukos19. Mrs. Dolores Maki20. Mr. Ahileas Mitsopoulos21. Mrs. Maria Pavlou22. Mr. Tom Pavlou23. Mrs. Rosa Pavlou24. Mr. Tom Pazianos25. Mrs. Leila Pazianos26. Mrs. Virginia Pazianos27. Mr. Steven Scollie28. Mr. Constantin Todosia29. Mrs. Manuela Todosia30. Mr. Harry Tsekouras31. Mrs. Lily Tsekouras

“I know My own and My own know Me.” (John 10:14)

Stewardship is an act of faith. When we believe, stewardship follows. Stewardship is caring for our church community and its members. It is faith in action; action motivated by humble gratitude to God for his blessings in our life. Our church is a tremendous blessing in our lives. Each member is indispensable for the well-being and functioning of our community. We thank all who have taken the time to submit their membership dues already.

There will come a time for each one of us when we shall no longer be able to give. When death comes, our giving will be over. For all eternity God will be doing the giving to us. So, the time for us to give is now. The time for us to love is now. The time for us to share what God has given us is now.

Memberships/Stewardship 2020 - Thank You to all the Active Stewards of our Church!

Common Questions by First-Time Visitors or Inquirers

Q: What does “Greek Orthodox” mean? The term Greek Orthodox may refer either to the Orthodox Church as a whole or to the churches of the Eastern Roman Empire or “Byzantine" areas. Greek Orthodox also refers to the style of liturgical rite used in the Church. In the western world, Greek Orthodox mainly refers to Orthodox Christians of Greek descent. However, non-Orthodox people sometimes apply the term to all Orthodox Christians without regard to ethnicity, much as the term Roman Catholic is used to refer to all those who belong to the Roman Catholic Church, despite not being of Italian ancestry.

Q: What language are your services in? Our Divine Liturgy is done in English and Greek, with most of the prayers done in English, while the hymns which are chanted by the cantors are usually balanced between Greek and English. Vespers and Matins (Orthros) are chanted in both Greek and English. The sermon is given in English.

Q: Do I have to be Greek or Orthodox to attend services? You do not have to be Greek or Orthodox to attend services. Everyone is welcome to attend and inquire about our theology and liturgical practices. In fact, we often have visitors in our church. Please note that you need to be baptized Orthodox, in good standing, to receive the Sacraments. Being Greek does not automatically make you Orthodox, or vice versa. Our priest is available if you have any questions regarding your attendance at our church. Please feel free to contact him via text, or email a couple of days before you visit and he’ll answer any questions you have.

Q: What is a good service to attend if I’ve never been to an Orthodox service before? It is recommended that you speak to the priest beforehand about attending a service so you will be prepared for what to expect.

Q: How will I fit in your congregation if I’m not Greek? You will fit in just fine. We have many people who are not Greek, whether they are converts or married to a Greek Orthodox person. Orthodoxy is universal. You do not need to be Greek to be a member of the Church. Before thinking about fitting in, it is suggested that you simply learn about Orthodoxy and also get to know the congregation at St. Holy Trinity. Orthodoxy is not something you can jump into with both feet. It takes time and patience.

Q: I’m an Orthodox Christian but visiting for the first time. What should I do? It is important that you contact the priest and let him know you are visiting, especially if you wish to receive Holy Communion.

________________________________________________________________________________________________

Orthodox services can be overwhelming or confusing for people who are being exposed to them for the first time. Please feel free to speak with our priest after the service regarding your experience, as well as any questions you may have. On Sundays, coffee hour is the best time to talk with our priest and members of our congregation.

APOKRIES DANCE OF OUR COMMUNITY

On Saturday, February 22, our Community hosted an Apokries (Meatfare) dinner/dance for members of our community and their friends. We are grateful to our organizers and those who helped set up the hall and clean up after the dance. Many thanks to those who attended and supported our event! A blessed Great Lent to everyone!

ΑΚΟΛΟΥΘΙΕΣ ΜΑΡΤΙΟΥ 2020

ΚΥΡΙΑΚΗ 1 ΤΗΣ ΤΥΡΟΦΑΓΟΥ (ΚΥΡΙΑΚΗ ΣΥΓΧΩΡΗΣΕΩΣ) Όρθρος 9:15 π.μ. Θεια Λειτουργία 10:30 π.μ. Αγιασμός των Υδάτων για τον Νέο Μήνα 11:30 π,μ.

ΕΣΠΕΡΙΝΟΣ ΤΗΣ ΣΥΓΧΩΡΗΣΕΩΣ Εσπερινός 7:00 μ.μ.

ΔΕΥΤΕΡΑ 2 ΚΑΘΑΡΑ ΔΕΥΤΕΡΑ (ΑΡΧΗ ΤΗΣ ΤΕΣΣΑΡΑΚΟΣΤΗΣ)

ΤΕΤΑΡΤΗ 4 ΠΡΟΗΓΙΑΣΜΕΝΗ ΛΕΙΤΟΥΡΓΙΑ Λειτουργία των Προηγιασμένων Δώρων 7:00 μ.μ.

ΠΑΡΑΣΚΕΥΗ 6 1οι ΧΑΙΡΕΤΙΣΜΟΙ Χαιρετισμοί προς την Υπεραγία Θεοτόκο 7:00 μ.μ.

ΣΑΒΒΑΤΟ 7 ΨΥΧΟΣΑΒΒΑΤΟ Όρθρος 9:15 π.μ. Θεια Λειτουργία & Μνημόσυνο 10:30 π.μ.

ΚΥΡΙΑΚΗ 8 1η ΚΥΡΙΑΚΗ ΝΗΣΤΕΙΩΝ (ΚΥΡΙΑΚΗ ΤΗΣ ΟΡΘΟΔΟΞΙΑΣ) Όρθρος 9:15 π.μ. Θεια Λειτουργία 10:30 π.μ. Περιφορά των Αγίων Εικόνων 11:45 μ.μ.

ΤΕΤΑΡΤΗ 11 ΠΡΟΗΓΙΑΣΜΕΝΗ ΛΕΙΤΟΥΡΓΙΑ Λειτουργία των Προηγιασμένων Δώρων 7:00 μ.μ.

ΠΑΡΑΣΚΕΥΗ 13 2οι ΧΑΙΡΕΤΙΣΜΟΙ Χαιρετισμοί προς την Υπεραγία Θεοτόκο 7:00 μ.μ.

ΚΥΡΙΑΚΗ 15 2η ΚΥΡΙΑΚΗ ΝΗΣΤΕΙΩΝ (ΚΥΡΙΑΚΗ ΤΟΥ ΑΓ. ΓΡΗΓΟΡΙΟΥ ΠΑΛΑΜΑ) Όρθρος 9:15 π.μ. Θεια Λειτουργία 10:30 π.μ.

ΤΕΤΑΡΤΗ 18 ΠΡΟΗΓΙΑΣΜΕΝΗ ΛΕΙΤΟΥΡΓΙΑ Λειτουργία των Προηγιασμένων Δώρων 7:00 μ.μ.

ΠΑΡΑΣΚΕΥΗ 20 3οι ΧΑΙΡΕΤΙΣΜΟΙ Χαιρετισμοί προς την Υπεραγία Θεοτόκο 7:00 μ.μ. Όρθρος 9:15 π.μ. Θεια Λειτουργία 10:30 π.μ.

ΚΥΡΙΑΚΗ 22 3η ΚΥΡΙΑΚΗ ΝΗΣΤΕΙΩΝ (ΚΥΡΙΑΚΗ ΤΗΣ ΣΤΑΥΡΟΠΡΟΣΚΥΝΗΣΕΩΣ) Όρθρος 9:15 π.μ. Θεια Λειτουργία 10:30 π.μ. Περιφορά και Προσκύνηση του Τίμιου Σταυρού 11:45 π.μ.

ΤΡΙΤΗ 24 ΠΡΟΕΟΡΤΙΑ ΤΟΥ ΕΥΑΓΓΕΛΙΣΜΟΥ Μέγας Εσπερινός 7:00 μ.μ.

ΤΕΤΑΡΤΗ 25 Ο ΕΥΑΓΓΕΛΙΣΜΟΣ ΤΗΣ ΘΕΟΤΟΚΟΥ Όρθρος 9:15 π.μ. Θεια Λειτουργία 10:30 π.μ.

ΠΑΡΑΣΚΕΥΗ 27 4οι ΧΑΙΡΕΤΙΣΜΟΙ Χαιρετισμοί προς την Υπεραγία Θεοτόκο 7:00 μ.μ.

ΚΥΡΙΑΚΗ 29 4η ΚΥΡΙΑΚΗ ΝΗΣΤΕΙΩΝ (ΚΥΡΙΑΚΗ ΤΟΥ ΑΓ. ΙΩΑΝΝΟΥ ΤΗΣ ΚΛΙΜΑΚΟΣ) Όρθρος 9:15 π.μ. Θεια Λειτουργία 10:30 π.μ.

SERVICES FOR MARCH 2020

SUNDAY 1 CHEESEFARE SUNDAY (SUNDAY OF FORGIVENESS) Orthros 9:15 am Divine Liturgy 10:30 am Blessing of the Waters for the New Month 11:30 am

FORGIVENESS VESPERS Vespers of Forgiveness 7:00 pm

MONDAY 2 CLEAN MONDAY (GREAT LENT BEGINS)

WEDNESDAY 4 PRE-SANCTIFIED DIVINE LITURGY Liturgy of the Pre-Sanctified Gifts 7:00 pm

FRIDAY 6 1st SALUTATIONS TO THE MOTHER OF GOD Salutations Service 7:00 pm

SATURDAY 7 SATURDAY OF SOULS (MEMORIAL SATURDAY) Orthros 9:15 am Divine Liturgy & Memorial Service 10:30 am

SUNDAY 8 1st SUNDAY OF LENT (SUNDAY OF ORTHODOXY) Orthros 9:15 am Divine Liturgy 10:30 am Procession with the Holy Icons 11:45 am

WEDNESDAY 11 PRE-SANCTIFIED DIVINE LITURGY Liturgy of the Pre-Sanctified Gifts 7:00 pm

FRIDAY 13 2nd SALUTATIONS TO THE MOTHER OF GOD Salutations Service 7:00 pm

SUNDAY 15 2nd SUNDAY OF LENT (ST. GREGORY PALAMAS) Orthros 9:15 am Divine Liturgy 10:30 am

WEDNESDAY 18 PRE-SANCTIFIED DIVINE LITURGY Liturgy of the Pre-Sanctified Gifts 7:00 pm

FRIDAY 20 3rd SALUTATIONS TO THE MOTHER OF GOD Salutations Service 7:00 pm

SUNDAY 22 3rd SUNDAY OF LENT (VENERATION OF THE HOLY CROSS) Orthros 9:15 am Divine Liturgy & Memorial Service 10:30 am Procession and Veneration of the Holy Cross 11:45 am

TUESDAY 24 FOREFEAST OF THE ANNUNCIATION OF THE THEOTOKOS Great Vespers of the Annunciation 7:00 pm

WEDNESDAY 25 THE ANNUNCIATION OF THE THEOTOKOS AND EVER-VIRGIN MARY Orthros 9:15 am Divine Liturgy 10:30 am

FRIDAY 27 4th SALUTATIONS TO THE MOTHER OF GOD Salutations Service 7:00 pm

SUNDAY 29 4th SUNDAY OF LENT (ST. JOHN AUTHOR OF THE LADDER) Orthros 9:15 am Divine Liturgy 10:30 am