St. George. Antiochian Orthodox Christian Church W. 14th Street, Cleveland OH St. Ignatius the God Bearer of Antioch

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1 St. George Antiochian Orthodox Christian Church 2587 W. 14th Street, Cleveland OH St. Ignatius the God Bearer of Antioch Serving the Orthodox Christian Community of Greater Cleveland

2 St. George Antiochian Orthodox Church V. Rev Father John Ojaimi, Pastor Office: (216) Fax: (216) Cellular: (440) Archdeacon Yarid Sahley Subdeacon Sam Elias Pastor s frjojaimi@msn.com Parish office@stgeorgecleveland.com Sunday January 29, 2017 Tone 7/Eothinon 10 Seventeenth Sunday after Pentecost & Seventeenth Sunday of Matthew Translation of the relics of Ignatius the God-bearer of Antioch New-martyr Demetrios of Chios WELCOME TO OUR GUESTS We are glad you are worshiping with us today. There are Service Books in the pews. Orthodox Christians must be prepared for Holy Communion through Confession, Fasting, Prayer and by being at peace with others. Please seek and give forgiveness before receiving Holy Communion. At the conclusion of the Divine Liturgy, please join us for coffee hour in the Parish Hall. t ½Êà The mission of St. George Antiochian Orthodox Church Is to serve God and the community by commitment to the Gospel s command to grow in the knowledge of Jesus Christ through faith, hope, and love. It is a parish of the Self Ruled Antiochian Orthodox Christian Archdiocese of North America. The Orthodox Church follows the faith and practice of the apostles and disciples of Christ handed down by the ancient Christian fathers and twenty centuries of Church tradition. Genuine Christian life nurtures and stimulates our spiritual and moral development. The liturgical life of the Orthodox Church has been developing over the last 2000 years. By taking part in the mysteries of Christ s life, death and resurrection at the liturgical services, the community members are drawn to repentance and the gradual change of their inner selves. To join the community of St. George or to find out more information, please fill out the Guest Book in the Narthex. We hope this day will be spiritually rewarding for you. Fr John will be happy to answer any questions. Join us in the hall after Liturgy for our Coffee Hour and Fellowship.

3 Coffee Hour in offered for the Health & Safety (51 st Anniversary) of George & Joie Haddad by Brien, Amy, Aliya, Elek & Khalil Coffee Hour in offered for the Health & Safety of Joe & Muntaha Elias and their Family by Joe Elias Candles are offered for the Health, Safety & Spiritual Welfare of: Mark George & Family by Anthony George George & Joie Haddad by Brien, Amy, Aliya, Elek & Khalil Family & Friends by George & Joie Haddad Candles are offered in Beloved Memory of: Minor George (Belated birthday) by Anthony George Michel Hayek by the Hayek Family My Beloved, Mother Mary, Father Abraham, Brothers Emile and James, Sitteh Zaineh & Uncle Kaiser by Emilie L. Easa Wadia Ameen by his wife Mary & Family Edward Haddad by his wife Edward Fadel by his wife & family Prayers are requested for the sick, sufferings, shut-ins needy, homeless, victims of disasters, war and violence in the whole universe. Then the Jews began to argue with one another, saying, How can this man give us His flesh to eat? So Jesus said to them, Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in yourselves. He who eats My flesh and drinks My blood has eternal life, and I will raise him up on the last day. John 6:52-54 With fear of God, faith And love draw near. Come to Church, Jesus loves you, we love you we are waiting for you. UPCOMING DIVINE SERVICES Wednesday February 01 Evening Divine Liturgy for The Presentation of Christ@ 6pm Saturday February 04, 2017 Vespers 4:30 pm Sunday February 05, 2017 Matins 9:30 am, Divine am Confessions will be heard on Sundays Morning before Liturgy starts or by appointment. Sign up and take your turn in offering a Coffee Hour. Pick a birthday, memorial, anniversary etc.. or just a day that no one has sponsored.

4 Divine Liturgy Variables on Sunday, January 29, 2017 Tone 7/Eothinon 10; 17th Sunday after Pentecost & 17th Sunday of Matthew Translation of the relics of Ignatius the God-bearer of Antioch New-martyr Demetrios of Chios

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6 Ornaments are a wonderful gift to give year round, perfect for any occasion, be it Christmas, Birthdays, Graduations, Anniversaries, Baptisms, Name Day or just a simple house visit. These beautiful pieces can be hung on the wall during the year as well as hung on a Christmas Tree during the Nativity Season. Ornaments are available for sale at Yarid Hall during Coffee Hour.

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8 Saint Ignatios of Antioch Ignatius of Antioch (ca ) was the third bishop of Antioch, after Peter and Euodius, whom Ignatius succeeded around AD 68. Ignatius, who also called himself Theophorus, was most likely a disciple of both Apostles Peter and John. Several of his letters have survived to this day and he is generally considered to be one of the Apostolic Fathers (the earliest group of the Church Fathers), and a saint by both the Catholic, who celebrate his feast day on February 1, and the Orthodox churches, who celebrate his feast day on October 17. Ignatius was arrested by the Roman authorities and transported to Rome to die in the arena. They hoped to make an example of him and thus discourage Christianity from spreading. Instead, he met with and encouraged Christians all along his route, and wrote letters to the Ephesians, Magnesians, Trallians, Philadelphians, Smyrneans, and Romans, as well as a letter to Polycarp, who according to Christian tradition was Bishop of Smyrna and a disciple of the Apostle John. These letters proved to be influential in the development of Christian theology, since the number of extant writings from this period of church history is very small. They bear signs of being written in great haste and without a proper plan, such as run-on sentences and an unsystematic succesion of thought. Ignatius is the first known Christian writer to put great stress on loyality to a single bishop in each city, who is assisted by both presbyters (priests) and deacons. Earlier writings only mention either bishops or presbyters, and give the impression that there was usually more than one bishop per congregation. Ignatius also stresses the value of the Eucharist, calling it "a medicine to immortality". The very strong desire for bloody martyrdom in the arena, which Ignatius expresses rather graphically in places, seems quite odd to the modern reader. Summary of Teachings 1. The idea of divine "economy" in the universe is the core of Ignatius theology. God wishes to deliver world and humanity from the despotism of the prince of this world. He prepared mankind for salvation in Judaism through the instrumentality of the prophets; their expectation found its fulfillment in Christ: Jesus Christ is our only teacher, of whom even the prophets were disciples in the Spirit And to whom they looked forward as their teacher (Magn ). 2. The Christology of Ignatius is exceedingly clear as to both, the divinity and humanity of Christ: There is only one physician both carnal and spiritual, born and unborn, God becomes man, true life in death, sprung both from Mary and from God, first subject to suffering, and then incapable of it Jesus Christ our Lord (Eph. 7.2) He is really of the line of David according to the flesh, and the Son of God by the will and power of God; was really born of a Virgin, and baptized by John in order to comply with every ordinance (Smryn. 1.1) Christ is timeless and invisible Look for Him who is above time the Timeless, the Invisible, who for our sake became visible, the Impassible, who became subject to suffering onour account and for our sake endured

9 everything (Pol. 3.2) At the same time he attacks the form of heresy called Docetism, which denied a human nature and especially suffering to Christ: But, if, as some atheists, that is, unbelievers, say, His suffering was but a make-believe when in reality they themselves are makebelieve then why am I in chains? Why do I even pray that I may fight with the beasts? In vain, then do I die! My testimony is, after all, but a lie about the Lord! Shun these wildlings, then, which bear but deadly fruit, and when one tastes it, he is outright doomed to die. (Trall ). From Eucharist and prayer they hold aloof, because they do not confess that the Eucharist is the Flesh of our Savior Jesus Christ, which suffered for our sins, and which the Father in His lovingkindness raised from the dead. And so, those who question the gift of God perish in their contentiousness. It would be better for them to have love, so as to share in the resurrection. It is proper, therefore, to avoid associating with such people and not to speak about them either in private or in public, but to study the prophets attentively and especially the Gospel, in which the Passion is revealed to us and the Resurrection shown in its fulfillment (Smyrn. 7, ACW). All in all, the foundation of Ignatius Christology is St. Paul, but influenced and enriched by the theology of St. John. 3. The Church is called "the place of sacrifice" Qusiasthrion (Eph. 5.2; Trall 7.2; Phil 4). It seems that the conception of the Eucharist as the sacrifice of the Church suggested this designation, for in the Didache, the Eucharist is called qusia. Ignatius calls the Eucharist, "the medicine of immortality, the antidote against death, and everlasting life in Jesus Christ" (Eph. 20.2). He admonishes: Take care, then, to partake of one Eucharist; for one is the Flesh of our Lord Jesus Christ, and one the cup to unite us with His Blood, and one altar, just as there is one bishop assisted by the presbytery and the deacons, my fellow servants (Phil. 4) The Eucharist is the Flesh of our Savior Jesus Christ, which suffered for our sins, and which the Father in His loving-kindness raised frmartyrdom in Eucharistic terms: Let me be given to the wild beasts, for through them I can attain to God. I am God s wheat, and I am ground by the teeth of wild beasts that I may be om the dead (Smyrn. 7.1). Ignatius interprets his own found pure bread [of Christ]. (Rom. 4) [For] I write to you in the midst of life, yet lusting after death. My lust has been crucified, and there is no fire of material longing in me, but only water living and speaking in me, saying within me, Come to the Father. I have no delight in the food of corruption or in the delights of this life. I desire the bread of God, which is the flesh of Christ who was of the seed of David; and for a drink I desire His blood, which is love incorruptible. (Rom. 7) 4. Ignatius is the first to us the term "Catholic Church", to mean the faithful collectively: Where the bishop appears, there let the people be, just as were Jesus Christ is, there is the Catholic Church (Smyrn. 8.2) 5. We obtain from Ignatius letters a vivid picture of the hierarchical dignity and prestige accorded

10 a bishop in the midst of his flock. St. Ignatius mentions nothing of the prophets, who prompted by the Spirit were still going from one Church to another, as described by the Didache. A monarchical episcopate reigns over the communities. We all but see the bishop surrounded by his priests and deacons. The bishop presides as God s representative, the priests form the apostolic senate and the deacons perform the services of Christ: I exhort you to strive to do all things in harmony with God the bishop is to preside in the place of God, while the presbyters are to function as the council of the Apostles, and the deacons, who are most dear to me, are entrusted with the ministry of Jesus Christ (Magn. 6.1) The idea that the bishop represents Christ invests his office with such dignity and supernatural eminence that even the authority of a young bishop is never to be questioned: But for you, too, it is fitting not to take advantage of the bishop s youth, but rather, because he embodies the authority of God the Father, to show him every mark of respect; and your presbyters, so I learn, are doing just that: they do not seek to profit by his youthfulness, which strikes the bodily eye; no, they are wise in God and therefore defer to him, or, rather, not to him, but to the Father of Jesus Christ, the bishop of all men. (Magn. 3.1) 6. The bishop is above all the responsibility teacher of the faithful, and to be in communion with him is to be safeguarded against error and heresy (Trall. 6; Phil. 3). Hence the bishop constantly admonishes his flock to peace and unity, which can only be attained through solidarity with the hierarchy: Hence it is proper for you to act in agreement with the mind of the bishop; and this you do. Certain it is that your presbytery, which is a credit to its name, is a credit to God; for it harmonizes with the bishop as completely as the strings with a harp. This is why in the symphony of your concord and love the praises of Jesus Christ are sung. But you, the rank and file, should also form a choir, so that, joining the symphony by your concord, and by your unity taking your keynote from God, you may with one voice through Jesus Christ sing a song to the Father. Thus He will both listen to you and by reason of your good life recognize in you the melodies of His Son. It profits you, therefore to continue in your flawless unity, that you may at all times have a share in God (Eph. 4, ACW). Therefore, as the Lord did nothing without the Father, [being united with Him], either by Himself or by the Apostles, so neither do anything without the bishop and the presbyters. And do not attempt to think anything right for yourselves apart from others: but let there be one prayer in common, one supplication, one mind, one hope, in love and in joy unblameable, which is Jesus Christ, than whom there is nothing better. Hasten to come together all of you, as to one temple, even God; as to one altar, even to one Jesus Christ, who came forth from One Father and is with One and departed to One. (Mag. 7) For when you are obedient to the bishop as to Jesus Christ, it is evident to me that you are living not after men but after Jesus Christ, who died for us, that believing n His death you might escape death. It is therefore necessary, even as you are accustomed to do, that you should do nothing without the bishop; but be obedient also to the presbytery, as to the Apostles of Jesus Christ our hope; for if we live in Him, we shall also be found in Him. And those likewise who are deacons of the mysteries of Jesus Christ must please all men in all ways. For they are not deacons of food and drinks but servants of the Church of God. It is right therefore that they should beware of blame as of fire. (Trall. 2) Therefore be on your guard against such men. And this will surely be, if you are not puffed up and if you are inseparable from Jesus Christ and from the bishop and from the ordinances of the Apostles. He that is within the sanctuary is clean; but he that is without the sanctuary is not clean, that is, he that does anything without the bishop and presbytery and deacons, this man is not

11 clean in his conscience. (Trall. 7) Ignatius also connects Church unity with unity in the Eucharist: Be careful, therefore, to observe one Eucharist (for there is one flesh of our Lord Jesus Christ and one cup for union in His blood; there is one altar, as there is one bishop, together with the presbytery and the deacons my fellow servants), that whatsoever you do, you do it after God. (Phil. 4) Assemble yourselves together in common, every one of you severally, man by man, in grace, in one faith and one Jesus Christ, who after the flesh was of David s race, who is Son of Man and Son of God, to the end that you may obey the bishop and the presbytery without distraction of mind; breaking one bread, which is the medicine of immortality and the antidote that we should not die but live forever in Jesus Christ. (Eph. 20) 7. The bishop is according to Ignatius also the high priest of the liturgy and the dispenser of the mysteries of God. Neither baptism, nor agape, nor Eucharist may be celebrated without him: It is not permitted without authorization from the bishop either to baptize or to hold an agape; but whatever he approves is also pleasing to God. Thus everything you do will be proof against danger and valid. (Smryn. 8.2). Let no one do anything touching the Church apart from the bishop. Let that celebration of the Eucharist be considered valid which is held under the bishop or anyone to whom he has committed it (Smryn. 8.1) Hence marriages likewise must be contracted before him: For those of both sexes who contemplate marriage it is proper to enter the union with the sanction of the bishop; thus their marriage will be acceptable to the Lord and not just gratify lust. (Pol. 5.2) 8. St. Ignatius interpretation of matrimony and virginity shows the stamp of St. Paul s influence. Matrimony symbolizes the eternal bond between Christ and His bride, the Church: Tell my sisters to love the Lord and to be content with their husband in body and soul. In like manner, exhort my brethren in the name of Jesus Christ to love their wives as the Lord loves the Church (Pol. 5.1). But he also counsels virginity: If anyone is able to remain continent, to the honor of the Flesh of the Lord, let him persistently avoid boasting (Pol. 5.2) 9. Ignatius also emphasizes living the Christian life rather than simply being called a Christian (the Christians were first so called in Antioch): It is therefore proper that we not only be called Christians, but also to be such; even as some persons have the bishop s name on their lips but in everything act apart from him. Such men appear to me not to keep a good conscience, inasmuch as they do not assemble themselves together lawfully according to commandment. (Mag. 4) For this cause, seeing that we have become His disciples, let us learn to live as is proper for Christianity. For when someone is called by another name besides this, is not of God. Therefore put away the vile leaven which has become stale and sour, and betake yourself to the new leaven, which is Jesus Christ. Be salted in Him, that none among you grow putrid, seeing that by your savor you shall be proven. (Mag. 10) Only pray that I may have power within and without, so that I may not only say it but also desire it; that I may not only be called a Christian, but also be found one. For if I shall be found so, then can I also be called one, and be faithful then, when I am no longer visible to the world. (Rom. 3)

12 **ATTENTION GRADUATING HIGH SCHOOL SENIORS AND COLLEGE STUDENTS** The Lebanese Syrian American Junior League will again be awarding scholarships to young men and women of Lebanese and Syrian descent residing in the greater Cleveland area. The application process begins on January 31st. High school seniors should request applications from their guidance counselors. College students can request applications by contacting Scholarship Chair Karen (Haddad) Ziton at or (440) All applications MUST be received by March 31, 2016.

13 The Teens Group Meets every Sunday after Church In The Teens Room If you re a Teen Join us For fun and Education Our Teens who attended the 2017 Basketball Tournament last week. St. George Orthodox Young Adult Ministy Thursday February 09, :30 pm St. George Antiochian Orthodox Church 2587 W.14th St. Cleveland. 10 Ways Orthodox Parents

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15 For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more. (Luke 12:48) Thank you to previous years wish list contributors List The Elevator and The Outside Ramp Project $ We already received $69309 Paul Hanna George Haddad 150 Imad Nader 1200 Pierre Aboukaled 500 Dr. Salim Hayek Archdeacon Yarid 100 Dr. Adib Al Souss Dr. Marwan Hilal Ted Ziton Dr. Amir Alamir 2000 James Hussney George Dawed 200 Greg Caraboolad 150 Elias Karsheh 3000 Dr. George Hawwa Fadi Chaccour 250 Rami Karsheh Edward Caroll 30 Dr. Bachar Dergham 500 Dr. Wael Khoury St. George Fundraiser 9104 Sub. Sam Elias 200 Hani Nader 3500 Jerry Koncz 100 George Sarkes 5500 LSAJL of Cleveland 125 Dr. Fadi Bashour 4000 Anonymous 2000 Dr. Afaf Zayat Tony Abdulkarim Leo Koury Dr. Bassem Zraik 500 Archdn. Yarid Sahley 100 George Abdul-Karim 100 Two Cases of Orthodox Liturgical Wine for Holy Communion $120 each Replace 3 Communion Spoons and the Star for the Offering Tray Six cases of Taper Candles $89 each Forty Altar Pure Liquid Paraffin Quarts $8.50 each Sell the rest of the memorial tiles at the entrance of the office area. $150 each Replace the Carpet at the Rectory Replace the Runner in the Church Replace The Metropolitan Hall Light Bulbs to LED Replace the Yarid Light Hall Bulbs to LED Replace the Aluminum Entry Door, back entrance to the Sunday school $4690 Move the Church Power Switch Box from the Cry Room to inside the Altar Thank you.

16 What is Orthodoxy? First of all, Orthodoxy is right faith in God; it is that mighty power which makes each truly believing Orthodox Christian unwavering on the righteous and pious path of his life. To be Orthodox means to know correctly with the mind, to believe correctly with the heart, and to confess correctly with the lips all that God Himself has revealed to us about Himself, about the world and man, and about the tasks and aims of our life in the teaching on the attaining of our spiritual union with Him and our eternal salvation. Without such right faith, according to the word of the Apostle Paul, it is impossible to please God (Heb 11:6). Orthodoxy is not only right faith and a right confession of the fundamental truths and dogmas of the Church of Christ, but also a right and virtuous life, founded on an unshakable law: the fulfilling of God s commandments, the permeating of the heart with humility, meekness and love for one s neighbor, the rendering of help to the needy and unfortunate, and the serving of one s church. The Apostle James teaches: Faith without works is dead (James 2:26). The Lord Jesus Christ Himself, the future Judge of the whole world, promises to reward every man according to his works (Matt. 16:27). The Apostle Paul testifies that every man shall receive his own reward according to his own labor (1Cor. 3:8). Here is the Orthodox point of view. Right faith must be expressed in deeds, and deeds must serve as a manifestation of faith. One must be closely united with the other indissolubly, like soul and body. This only, then, is the Orthodox, the correct way leading us to God. Orthodoxy is not only right faith and a life according to faith, but also correct service to God. Our Lord Jesus Christ expressed the essence of the right worship of God in these brief but profound words: God is Spirit, and those who worship Him must worship in spirit and truth (John 4:24). Only the inspired divine service of the Holy Orthodox Church, which is permeated by prayer, has realized this sacred worship of God in truth. Moreover, Orthodoxy is strict proportionality and correctness in the manifestations of all the powers of soul and body. In Orthodoxy, a proper place is allotted to everything: to the intellect, to the wants and needs of the heart, to the manifestations of man s free will, to labor and prayer, to abstinence and watchfulness, in a word, to everything of which man s life consists.