P A S T I R. March 2009

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1 SHEPHERD Monthly newsletter of the Fair Oaks, California SHEPHERD A monthly publication of the Serbian Orthodox Church Assumption of the Blessed Virgin Mary 7777 Sunset Avenue Fair Oaks, Ca Very Rev. Stavrophor Dane Popovic Rev. William Weir VOLUNTARY SUBSCRIPTIONS FOR SHEPHERD = $ 15 / YEAR / HOUSEHOLD Please mail (or bring) to Church Office. Many Thanks. Church: Fax: Priest: Cell: Shepherd Staff Editor: V. Rev. Stavrophor Dane Popovic God be with you P A S T I R March 2009 Written contributions are welcome; Editorial discretion reserved. Please Submit articles and ideas to: V. Rev. Stavrophor Dane Popovic 7777 Sunset Ave Fair Oaks, Ca CHURCH LIBRARY We would like to open the church library this January. If you have any books you would be willing to donate please get a hold of Father Dane. Thank you

2 of the body, and to the bad impulses of My Dear the will and heart. It is this original sin spiritual children! which is the sad source of all our sorrows in this world, as well as the source of all "Take heed that you our faults. never consent to sin, To be born with original sin, a sin nor transgress the commandments of the which we have not committed, and to Lord our God." (Tobit 4:6). suffer the penalties that go with it, may To sin is to disobey God, either by astonish many an Orthodox Christian. committing the evil which He forbids or by Yet, this destiny, born to all men, contains not doing the good which He commands. a hidden mystery. It is, nevertheless, It is, in a word, not following His Law. one of those truths of faith which we cannot To follow God's Law, we must contest. It is quite impossible for us to study it well, and this duty necessitates a think that God would act unjustly towards full knowledge of our faith. We must, His creatures. God, in fact, did not therefore, read the Holy Gospel and listen forsake man in this fearful extremity. The attentively and with acceptance to the sacrament of baptism purifies our souls words of those who are willing to teach us from the original sin and helps us to struggle the Word of God. Ignorance would not with its sad results., Through baptism, serve as an excuse for our failing in our divine grace has been granted to us by duty to follow God's Law and, therefore, God Himself. in committing sin. Sin is a revolt against God. Actual There are, as we know, two kinds sin is what we commit by our own free of sin: original sin and actual sin. Original will, when we know, after the age of reason, sin is the one with which we are born how to discern good from evil. Ac- when we come into this world. It is the tual sin may be committed in four different penalty inflicted on all of mankind because ways: in thought, in word, by action, of the disobedience of our first parents. It is or by omission: transmitted to their children, to their children's To sin in thought is to revolt in children, and thence to all the hu- spirit against the Law of God or the com- man race. We are born, because of it, enemies mands of our superiors. It is to wish to do of God, subjected, like Adam himself, wrong, to have the feelings of pride, or to the miseries of this life, to the sufferings to be envious. These kinds of thoughts may not be sins; they may only become so when we voluntarily allow them to take possession of our mind. If the thoughts pass rapidly through our mind, we can repel them, and they may in fact become a source of our victory in the battle against sin in the eyes of the Lord, as a result of our resistance to the temptation of evil. We must not mistake temptation for sin. Temptation is prompted by Satan, and God allows it to try us - we cannot escape from it. Sin is a voluntary act, and it is in our power not to commit it. To sin in word is to lie, to swear, to speak evil of our neighbor, to insult him, to answer our parents impertinently or without respect. To sin in action is to commit some forbidden act: for example, to take what is not our own, to fall to greediness, or to assault another. To sin by omission is to neglect our duties, not to say our prayers, or to say them inattentively, to have no heart in our daily tasks, or not to give as much as we can in charity to others. Our responsibilities are not always equal in importance. Sins also vary in their degree of consequence. Unpremeditated sin is of less consequence than some act upon which we dwelt or which we planned, step by step. All serious sins are premeditated ones. Upon committing such a deadly sin, we deprive our soul of God's grace, which is its true life. Such mortal sin, if not expiated through repentance in' confession, can lead to eternal chastisement. The faults which are of less seriousness have been called venial sins. These do not take away grace from our soul, but weaken it within us. It would be very wrong, however, not to shun what we call small faults. These lead us, by their very nature, to faults of greater consequence. It is true that we do not become exceedingly guilty of sins all at once; it is insensibly by degrees. As the Holy Scripture tells us: those who do not avoid minor faults, will little by little commit greater ones. We cannot question that sin displeases God, and that it is the greatest insult that we can offer Him. It was for our sins and the expiation of them that Christ was crucified. My dear children, avoid sin and all occasions that may lead to committing it. Correct the faults which so often expose the soul to offending God. There is no greater misfortune in this world. As one mother once told her son: she would prefer him dead than guilty of some heinous sin. And he, in turn, told his son:"the very first. thing that I teach you, is that you set your heart to love God, because without this, no one can be saved: take care not to do anything which would displease God, and be ever ready to suffer all sorts of dreadful torments rather than commit one mortal sin." Protopresbiter Dane Popovic

3 kroz te{ko}e ovoga `ivota, kroz patnje tela, I kroz r av nagon volje I srca.. I zaista ovaj Praroditeljski greh je tu`an izvor na{ih patnji u ovom svetu, kao I Moja draga deco duhovna izvori svih na{ih pogre{aka. Roditi se sa Praroditeljskim grehom, greh koji mi nismo po~inili, ali da Budite obazriv i ne pristajte pla}amo kaznu koja ide sa njim, na greh, niti prestupajte zapovesti mo`da }e zapanjiti mnoge Pravoslavne Gospoda Boga. Hri{}ane. Ali ova sudbina sa kojom su ^initi greh zna~i odbijati poslu svi ljudi ro eni sadr`i skrivenu tajnu. Pri {nost Bogu, kao ~ine}i zlo koje nam svemu tome, to je jedna od istina vere s On zabranjuje ili ne~ine}i dobro koje kojom mi nemo`emo da se borimo. on zapoveda. Drugim re~ima, neprate}i Skoro nam je nemogu}e I pomisliti da Njegov Zakon. Bog mo`e biti nepravedan prema Njegovim stvorenjima. Bog, u stvari nije zabo- Da bismo pratili Bo`ji zakon, moramo ga dobro prou~iti, jer ovo nas ravio ~oveka u ovom stra{nom trenutku.. obavezuje na potpuno znanje o svojoj Sveta tajna Kr{tenja ~isti na{e Du{e od veri. Zato moramo ~itati Sv. Jevan elje praroditeljskog greha I poma`e nam da I sa pa`njom slu{ati I prihvatiti re~i se borimo sa njegovim tu`nim posledicama. Kroz Kr{tenje, Bo`ja blagodat onih koji se trude da nas u~e po Re~i Bo`joj. Nezainteresovanost prema Zakonu Bo`ijem nam ne}e poslu`iti kao Greh je ustajanje protiv Boga. nam je data od samog Gospoda Boga. izgovor u na{oj obavezi da Ga pratimo, Greh je ono {to mi u~inimo na{om slobodnom voljom kada smo svesni toga prema tome i u ~injenju greha. Postoje kao {to se zna dve vrste kada smo dovoljno odrasli da razumemno I razlikujemo dobro od zla. greha: Praroditeljski Greh i na{i gresi. Praroditeljski greh je onaj sa Greh mo`e biti u~injen na ~etiri kojim smo mi ro eni kada smo do{li na~ina: u mislima, re~ima, delima I na ovaj svet, ovo je posledica data celom ~ove~anstvu zbog praroditeljskog Gre{iti u mislima je duhovno propu{tanjem. Greha. Ovo je prene{eno na njihovu ustajanje protiv zakona Bo`ijeg ili decu no njihove dece decu. A onda na zapovestima predpostavljenih. To je `elja cello ~ove~anstvo. Mi smo ro eni u da se u~ini pogre{no, ose}aj ponosa ili grehu i kao takvi smo postali Njegovi ljubomore. Ove misli nemoraju biti greh, neprijatelji. Kao {to je i sam Adam, ali mogu postati kada im dobrovoljno dopustimo da ovladaju na{ razum. Ako misli brzo pre u kroz na{ razum one mogu postati izvor na{e pobede protiv greha u o~ima Gospodnjim kao rezultat u borbi protiv isku{enja avolskih. Ne smemo da zamenimo isku{enje za greh. Isku{enje dolazi od avola, a Bog mu dozvoljava da nas ku{a i mi to nemo`emo izbe}i. Greh je dobrovoljno delo, u na{oj je mo}i da ga po~inimo ili ne. ^initi greh re~ima su la`i, psovke, ogovaranje ljudi, uvrede, i odgovori na {im roditeljima na uvredljiv na~in ili bez po{tovanja. Gre{iti delima je kada ~inimo ne {to {to je nedozvoljeno; kao naprimer, uzimati ne{to {to je tu e, kada nam nije nikada dosta, ili fizi~ki napasti nekoga. Greh nepa`nje je kada zanemarujemo svoje obaveze, ne govorimo molitve ili ih izgovaramo povr{no, kada obavljamo svoj rad sa mrzovoljom, kada ne poma`emo drugima koliko stvarno mo`emo. Na{e obaveze nisu uvek iste i od iste va`nosati. Gresi se tako e razlikuju po veli~ini posledica. Neplanirani greh donosi manje posledica nego neko delo o kome smo razmi{ljali i planirani korak po korak. Svi veliki gresi su iplanirani. Posle u~injenog takvog smrtnog greha, mi li{avamo du{u svoju Blagodati Bo`je, koja je istiniti `ivot. Ovakav smrtni greh ako nije ispove en kroz pokajanje u Ispovesti, mo`e da nas odvede u ve~nu kaznu. Gresi koje su od manje va`nosti nazivaju se neznatni greh. Oni ne uzimaju Blagodat Bo`ju od na{e du{e ali je oslabljuju u nama. Bilo bi veoma pogre {no, da ne izbegavamo te takozvane male grehe. Oni nas po svojoj prirodi vode ka sagre{enjima sa ve}im posledicama. Istina je da mi ne postajemo previ{e krivi odsvojih grehova odjednom; nego ravnodu{no{}u u razdobljima. Kao {to Sv. Pismo ka`e: oni koji ne izbegavaju male grehe, malo po malo }e ~initi ve}e i ve}e. Ne mo`emo zanemariti ~injenicu da greh ~ini Boga nezadovoljnim I da su gresi velika uvreda prema Bogu upu}ana od nas. Zato je Hristos zbog na{ih grehova I na{ih ispa{tanja bio razapet. Moja draga duhovna deco izbegavajte grehe i sve okolnosti koje vas mogu dovesti do greha. Popravitre gre {ke koje izla`u du{u da uvredi Boga. Jer ne postoji ve}a nesre}a u ovome svetu. Kao {to jedna majka jednom kazala sinu svome: radije bi ga videla mrtvim nego krivim za neki gnusan greh. A on u vreme re~e sinu svome: Prvo {to }u te nau~iti je da upravi{ svoje srce Gospodu i da Ga voli{, jer bez ovoga, niko ne mo`e biti spa{en; budi pa`ljiv i ne ~ini ni{ta {to nije po volji Bo`joj i budi spreman da istrpi{ svakojako stradanje radije nego da u~ini{ smrtni greh. Protojerej-stavrofor Dane Popovic

4 As we already have seen, the Eucharistic Divine Liturgy is not celebrated in the Orthodox Church on lenten weekdays. In order for the faithful to sustain their lenten effort by participation in Holy Communion, the Liturgy of the Presanctified Gifts is served. The service is an ancient one in the Orthodox Church. We officially hear about it in the cannons of the seventh century, which obviously indicates its development at a much earlier date. On all days of the holy fast of Lent, except on the Sabbath, the Lord's Day, and the holy day of the Annunciation, the Liturgy of the Presanctified is to be served. (Canon 52, Quinisext, 692). The Liturgy of the Presanctified Gifts is an evening service. It is the solemn lenten Vespers with the administration of Holy Communion added to it. There is no consecration of the Eucharistic gifts at the presanctified liturgy. Holy Communion is given from the Eucharistic gifts sanctified on the previous Sunday at the celebration of the Divine Liturgy, unless, of course, the feast of the Annunciation should intervene; hence its name of "presanctified." The Liturgy of the Presanctified Gifts is served on Wednesday and Friday evenings, although some churches may celebrate it only on one of these days. It comes in the evening after a day of spiritual preparation and total abstinence. The faithful who are unable to make the effort of total fasting because of weakness or work, however, normally eat a light lenten meal in the early morning. During the psalms of Vespers, the presanctified gifts are prepared for communion. They are transferred from the altar table where they have been reserved since the Divine Liturgy, and are placed on the table of oblation. After the evening hymn, the Old Testament scriptures of Genesis and Proverbs are read, between which the celebrant blessed the kneeling congregation with a lighted candle and the words: "The Light of Christ illumines all", indicating that all wisdom is given by Christ in the Church through the scriptures and sacraments. This blessing was originally directed primarily to the catechumens, those preparing to be baptized on Easter, who attended the service only to the time of the communion of the faithful. After the readings, the evening Psalm 141 is solemnly sung once again with the offering of incense. Then, after the litanies of intercession and those at which the catechumens were dismissed in former days, the presanctified Eucharistic gifts are brought to the altar in a solemn, silent procession. The song of the entrance calls the faithful to communion. Now the heavenly powers (i.e., the angels) do minister invisibly with us. For behold the King of Glory enters. Behold the mystical sacrifice, all fulfilled, is ushered in. Let us with faith and love draw near that we may be partakers of everlasting life. Alleluia, Alleluia, Alleluia After the litany and prayers, the Our Father is sung and the faithful receive Holy Communion to the chanting of the verse from Psalm 34: "0 taste and see how good is the Lord. Alleluia." The postcommunion hymns are sung and the faithful depart with a prayer to God who "has brought us to these all-holy days for the cleansing of carnal passions." That he will bless us "to fight the good fight, to accomplish the course of the fast, and to attain unto and to adore the holy resurrection" of Christ. The Liturgy of the Presanctified Gifts is traditionally considered to be the work of the sixthcentury pope, Saint Gregory of Rome. The present service, however, is obviously the inspired liturgical creation of Christian Byzantium. Reprinted from St. Archangel Michael bulletin Fast from judging others; Feast on Christ dwelling in them. Fast from apparent darkness; Feast on the reality of Light. Fast from pessimism; Feast on optimism. Fast from thoughts of illness; Feast on the healing power of God. Fast from words that pollute; Feast on phrases that purify. Fast from anger; Feast on patience. Fast from worry; Feast on unceasing prayer. Fast from complaining; Feast on appreciation. Fast from hostility; Feast on non-resistance. Fast from bitterness; Feast on forgiveness. Fast from anxiety; Feast on hope. Fast from yourself; Feast on a silent heart. -St. John the Divine O Lord and Master of my Life! Take from me the spirit of sloth, despair, lust of power, and idle talk. (Prostration) But give rather the spirit of chastity, humility, patience, and love to Thy servant. (Prostration) Yea, 0 Lord and King! Grant me to see my own transgressions and not to judge my brother, for blessed art Thou, unto ages of ages. (Prostration)

5 STARTING WITH NEW BOARD Congratulations to the members of the board and Stewards who did a great job at the annual meeting. The meeting went a bit long but the progress was tremendous, with all of us pulling together, and all of the new appointees, it appears that 2009 is going to be a productive year. With the economy being the way it is, we will tighten our belts and hide the check book, and still get projects done. We will talk, and plan and get the most value for our church. We are having a board meeting on February 22, It will be a meeting to get organized and set the calendar so we will be efficient. Regular monthly meeting is 2nd Sunday every month. Best time to reach me is Mon-Wed 6am till 8am or 6pm till 8pm or see me Sunday after service. The Sunday VLADE DIVAC FUND RAISER is a very important day, for Vladu. He will be retiring his jersey. This will also benefit our people in SRBIJA, who have been home less for a long time. The refugees have been promised many things in the past and now we have a chance to make some of them a reality. Diocese meeting went well, we finished on Friday. I will follow up with more info after March decision on dues, and when meeting minutes come out. I thank you for appointing the board, by keeping most of the volunteers, we kept the knowledge, experience, and that will make us a better board. I wish you health, wealth, and a heart full of GOD S SPIRIT. Miroslav Church President Shouldn t we at least do something to have an excuse for not going to church Zar nebi trebali da radimo bar ne{to da bi imali izvinjenje {to nismo i{li u Crkvu the lake and the bodies of the martyrs. With All of them were soldiers in the Roman that light, thirty-nine wreaths descended from army and steadfastly believed in the Lord Jesus. heaven over their heads. Upon seeing this, a When the persecution of Christians began during guard on the shore removed all his clothes, the reign of Licinius, they were brought to trial confessed the Name of the Lord Jesus and entered the lake so that he could become before the commander. When he threatened to strip them of their worthy of the fortieth wreath in place honor as soldiers, one of them, St. of the betrayer. Indeed, the last Candidus, responded, "Not only the wreath descended upon him. The next honor of being a soldier, but take day the entire town was astonished away our bodies, for nothing is more when they saw that the martyrs were dear or honorable, to us than Christ still alive. Then, the wicked judges our God." After that, the commander ordered that the lower part of their ordered his servants to stone the legs be broken and their bodies holy martyrs. While the servants thrown into the water so Christians were hurling stones at the Christians, the stones turned and fell back day the martyrs appeared to Peter, the could not recover them. On the third on the servants, severely striking them. One of local bishop, and summoned him to gather the stones struck the commander's face and their relics and remove them from the water knocked out his teeth. The torturers, angry as The bishop with his clergy went out into the wild beasts, bound all of the holy martyrs and dark of night and beheld the relics of the martyrs shining brightly in the water. Every bone tossed them into the lake and stationed a guard around it so as to prevent any of them from escaping. There was a terrible frost and the lake to the top and glowed like a candle. Bishop which was separated from their bodies floated froze around the bodies of the martyrs. So that Peter gathered and honorably buried them. their pain and suffering would be worsened, and The souls of these martyrs, who suffered for all in order to persuade one of them to deny Christ of us, went to the Lord Jesus, resurrected with and acknowledge the idols of Rome, the torturers glory. They suffered honorably and were heated a bath by the side of the lake in sight of crowned with unfading glory in the year 320 the frozen martyrs. Indeed, one of them was persuaded. He came out of the water and entered the A.D. bath. And behold, an extraordinary light appeared from heaven which warmed the water in

6 SVETI 40 MU^ENIKA U SEVASTIJI Svi ovi behu vojnici u rimskoj vojsci no verovahu tvrdo u gospoda Isusa. Kada nasta gonjenje u vreme Likinija, oni behu izvedeni na sud pred vojvodu, i ovaj im zapreti oduzeti ~ast vojni~ku, na {to odgovori jedan od njih, Sv. Kandid: ne samo ~ast vojni~ku no i tela na{a uzmi od nas; n{ta nam nije dra`e i ~asnije od Hrista Boga na{ega. Posle toga naredi vojvoda slugama da kamenjem biju svete mu~enike. No kada sluge bacahu kamenje na hri{}ane, kamenje se vra}a {e i pada{e na njih same, te ljuto ih izudara. Jedan kamen pade vojvodi na lice i skr{i mu zube. Mu~itelji, ljuto kao zverovi, veza{e svete mu~enike i baci{e ih u jezero, i postavi{e stra`u unaokolo, da nijedan ne izi e. Be{e stra{an mraz, i jezero se le a{e okolo tela mu~eni~kih. Da bi muke bile ja~e, Mu~itelji zagreja{e i osvetli{e kupatilo ukraj jezera, na dogled zamrznutim stradalnicima, ne bi li kako prelestili koga od njih da se odrekne Hrista i prizna idole rimske. Zaista, jedan se prelesti, izi e iz vode i u e u kupatilo. No gle, no}u pade neobi~na svetlost s neba, koja razgreje vodu u jezeru i tela mu~enika, a s tom svetlo{}u spusti{e se s neba 39 venaca na glave njihove. To vide jedan stra`ar s obale, pa se svu~e, ispovedi ime Gospoda Isusa, i u e u jezero, da bi se on udostojio onog ~etrdesetoga venca mesto izdajnika. I zaista na njega si e taj poslednji venac. Sutradan iznenadi se ceo grad kad vide mi~enike `ive. Tada zle sudije naredi{e, te im prebi{e goleni, i baci{e tela njihova u vodu, da ih hri{} ani ne uzmu. Tre}ega dana javi{e se mu~enici mesnom episkopu Petru i pozva{e ga da sabere po vodi i izvadi mo{ti njihove. Izi e episkop po tamnoj no}i sa krilom svojim, i vide{e na vodi gde se svelte mo{ti mu~eni~ke. I svaka kost koja be{e odvojena od tela njihovih, ispliva na povr{inu i svetlja{e se kao sve}a. Pokupi{e ih i ~asno sahrani{e. A du{e ovih mu~enika odo{e Gospodu Isusu, namu~enom za sve nas, i vaskrslom sa slavom. ^asno postrada{e i neprolaznom slavom se uven~a{e 320. god I would like to take this opportunity to thank everyone for all their hard work in this past year. During 2008 we were able to accomplish several remodel projects in our church hall. Thanks to everyone's hard work and dedication we were able to finish the men's and women's bathrooms along with the kitchen remodel. Again, I would like to thank everyone for all their hard work and donations that made all of this possible. We have a lot of new projects slated for 2009 so, any ideas, support or help is welcomed. In 2008 we added 3 new member, Ljubica Kruska, Velika Pejovic and Milica Turjacin. Welcome ladies! If you are interested in joining the KSS we welcome you all. I would like to introduce to you the new KSS Board for 2009; President is Ivanka Stefanovic, 1st. Vice President is Paula Kordich, 2nd Vice president is Nada Kosanovic, Secretary is Angelina Jovanovic, and Financial Secretary is Bogdanka Babocaic. Donations for KSS Slava Biserka Delic... $ 100 Ivanka Stefanovic $ 100 Nada Kosanovic.$ 50 Backo Kosanovic... $ 50 Greta Ljubisavljevic... $ 50 Paula Kordic $ 25 Bogdanka Babocaic.$ 25 George V Melnikov...$ 25 Elise Mrvos... $ 25 Boris-Draginja Petrovic. $ 25 Eli- Ana Bradaric.. $ 20 Danica Ryder..$ 20 John L. Sullivan..$ 10 Mishael Milenkov... $ 5 Fr. William Weir..$ 20 Petra Mihajlovic $ 20 Dusanka Medic..$ 20 Dusan - Gordana Cekarmis $ 20 Mileva Radmanovic...$ 25 Nina Sadovnikov $ 30 Anonymous $ 20 Milka Radosavljevic...$ 20 Savo - Bossiljka Petrovic $ 20 The KSS is trying to involve the kids in various Christmas Eve Donations activities for example, picnics, church camp, Milivoje - Cveta Radovanovic.$ 100 dances and culinary activities. The children Pava Djordjevic.$ 30 have showed great interest and can't wait to see what else we can come up with in this New Year. Thank you to all of you for your generosity! The KSS wishes you all health and happiness in Ivanka Stefanovic President

7 SEKTA[KE ZABLUDE SA PRAVOSLAVNOG GLEDI[TA - Dr, Lazar Milin PITANJE O SUBOTI, NEDELJI I OSTALIM PRAZNICIMA HRISTOS REFORMATOR SUBOTE NASTAVAK VE^NA VA@NOST SUBOTE Dalje, ba{ ako I poverujemo u objektivnost Jelenie vizije, ostaje nam potpuno nejasno za{to je ona videla samo ~etvrtu zapovest tamnu, kad se I ostalih devet zapovesti isto tako prestupaju od ljudi. Nazarewn koji je principijelno protiv rata, mogao bi s razlogom upitati, za{to I {esta zapovest nije bila zatamljena kao I ~etvrta? Zar je na zemlji malo ratova I ubijanja? Ne samo nazareni, nego I sami subotari I svi sakta{i zajedno, mogli bi se s pravom zapitati za{to je ostala nezatamljena I druga zapovest Bo`ija, kada u svetu, ~ak I u samim hri{}anskim crkvama ima toliko ikona I kipova? A tek koliko krivokletstva, koliko bogohultva I psovki, koliko preljuba, koliko potajnih `elja za tu im imetkom?! Po logici Jeleninog vi enja moglo bi apsolutno svih deset Bo`jih zapovesti ostati zamra~ene, ta~no kao I ~etvrta. O~ligledno je da u cello tom Jeleninom vi enju ima ne~eg duboko, duboko nelogi~nog, pa to ote`ava prihvatanje vere u objektivnosti njenih vizija. No, pretpostavimo za~as da je ta~na ona druga verzija Jelenine vizije, po kojoj je ~etvrta zapovest bila obasjana posebnom svetlo{}u I da joj je an eorekao: To je jedina zapovest koja defini{e `ivoga Boga, koji je stvorio nebesa I zemlju I sve {to je u njima. Kad su bili polo`eni temelji zemlje, onda je bio polo`en I temelj suboti. Konstantujmo pre svega da ove an elove re~i nisu nikakav citat iz Biblije. I ne samo {to nisu citat, nego Biblija nikads nigde ne{to sli~no o suboti nije rekla, iako o suboti govori vrlo ~esto. Prema tome, an}elova pouka je nebiblijska! Ne samo to. Ona je ~ak I protivbiblijska! Pogledajmo tu an elovu pouku malo podrobnije. U Bibliji postoje vi{e definicija Bo`ijeg bi}a. Nijedna od tih definicija ne svodi pojam Boga na pojam jednog sedmi~nog dana. Hristos ka`e o sebi: Ja sam vaskrsenje I `ivot (Jn.11:25). Apostol Pavle za Hreista ka`e: On je na { mir (Ef.2:14). Obe te tvrdnje st ta~ne. Pa ipak na osnovu one prve tvrdnje ne mo`emo dati definiciju Boga: Bog je nedelja ; niti na osnovu ove druge tvrdnje re}i: Bog je subota (subota, ili {abat, zna~i mir, odmor) Odgovaraju}I na Mojsijevo pi tanje. Sam Bog daje definiciju svoga bi} a. On nije rekao Mojsiju: Ja sam sabat, nego: Ja sam onaj koji jeste (2 Mojs. 3:14). U takvoj definiciji, Bo`joj definiciji, nema ni najboljeg traga o nekakvoj suboti. Neprotiv! Biblija ka`e da Bog ne sustaje I ne umara se (Is.40:28). Prema tome, pojam odmora ili subote upravo je isklju~en iz definicije Boga kao bi}a koje se ne umara I ne sustaje. Kad je Spasitelj pred Farisejima obja{njavao za{to radi sudotom, rekao im je: Otac moj stalno radi, pa radim I ja (Jn.5:16-17). Otac, dakle, stalno radi! Prema tome, tvrditi da pojam odmora ili subote ulazi u definiciju `ivoga Boga koji je stvorio nebo I zemlju I koji po izri~itoj tvrdnji Spasiteljevoj stalno radi, zna~i protiv se Sv. Pismu, ~ak samom Spasitelju. Tre}a biblijska definicija bi}a Bo`ijeg je najkra}a I najuzvi{anija. Ona glasi: Bog je ljubav (1.Jn4:8. I 16). Ni u ovoj definiciji bi}a Bo`ijeg ne nazire se nikakva subota, nikakav odmor. Naprotiv, Bo`ija ljubav se ogleda I Njegovom stalnom radu na stvaranju sveta, na promi{ljanju o njemu I na spasenju roda Adamovog, a ne u kakvom ve~itom odmoru ili suboti. Evo I ~etvrte definicije bi}a Bo`ijeg: Bog je svetlost I u njemu nema nikakve tame (1:Jn.1:5). Ni ova definicija ne sadr`i u sebi nikakvog traga o nekakvoj suboti ili odmoru. Naprotiv: ako je odmor ( sabat ) naknada za predhodni umor, a u Bogu nema tame nikakve, dakle ni umora, kao {to je ve} data Jeleni Vajt protivure~i jo{ jedanput Bibliji. Bog jeduh (Jn.4:24) - daje nam sam Spasitelj jo{ jednu definiciju bi}a Bo`ijeg. Mo`e li se bar u toj definiciji na}i ikoj trag subote I odmora? Ni najmanje! Naprotiv, ako su istinite Spasiteljeve re~i da je duh sr~an a telo slabo (Mt.26:41), onda odmor vi{e pristaje telu nego duhu. A Bog je duh! Zar se Bog mo`e svesti na jedan sedmi~ni dan?! An eo je svome obja{njenju dodao I tvrdnju da su temelji suboti polo`eni onda kad I temelji zemlje. Ova re~enica daleko v{e odaje stil sekta{ke retorike nego jedne nebeske istine. Jer, ako je subota utemeljena onda kad I sama zemlja - dakle prvog dana stvaranja! - {to Biblija ina~e nigde ne ka`e - onda zna~i subota je va`nija od ~oveka. To, dalje, zna~i da je ~ovek stvoren tek zato da bi bi imao ko na svetu subotu praznovati. Dakle, ~ovek je stvoren radi subote, a ne subota radi ~oveka. Taman obratno od onoga {to ka`e Hristos! (Mr.2:27). Ako je dakl, Jelena Vajt zaista imala ba{ objektivnu viziju, I ako je u toj viziji zaista ~ula takvu pouku o suboti, onda je o~igledno da joj to pouku nije moglo dati ni jedno nebesko bi}e. Kakav je to an eo koji se na definiciji Bo`ijeg bi}a toliko puta sudara I sa Biblijom I sa jasnom logikom ljudskog uma! Valjda nije subota isto {to I Bog, a Bog

8 isto {to I subota!! Najzad ta vizija, ba{ ako je bila I objektivna, nije ni malo zasnovana na Bibliji. Sarozavetna Biblija nam opisuje zemaljsku skiniju I kov~eg zaveta. No Biblija nigde ne ka`e, pa ~ak I ne pretpostavlja, da se na nebu nalazi neki materijalni nebeski hram sa materijalnim kov~egom zaveta I sa kamenim plo~ama, Aronovim {tapom I poosudom mane u njemu. Iz istorije se zna da je kov~ega zaveta nestalo prilikom razorenja Jerusalima I Solomonovog hrama.]ta se sa njim desilo, niko ne zna sigurno. Iz Jeleninog vi enja izi{lo bi da se taj kov~eg zaveta sa celom svojom sadr`inom nekako obreo na nebu, valjda zajedno sa kipovima heruvima, da bi posle tolikih hiljada godina bio pokazan Jeleni Vajt. No, kako je taj materijalni predmet stigao u nebeskei svet? I {ta }e on tamo? Znamo za{to je bio potreban Izrailju na zemlji. Ali kome je on potreban na nebu? Pa jo{ I kamene plo~e! Ko na nebu namerava da izvr{i preljubu, ili ubistvo, ili krivokletstvo, da su takve zapovesti potrebne I tamo?! Po{to od svega toga nema ni trafa u Bibliji, po{to ona o tome nema nikakva pojma, to onda ~itava ta vest u stvari protivure~i Bibliji. Zato ko ho}e da veruje Bibliji, ne mo`e verovati u objektivnost I istinitost vizije Jelene Vajt. Vizije nebeskog sveta imale su I mnoge biblijske li~nosti: Isaija, Danilo, Evan elist Jovan, Sveti Stefan prvomu~enik, ali nikome od njih ije bio pokazan nikakav kov~eg zaveta nitiu tablice u njemu. Zato bismo verovali da je ona bila dostojnija ~ak I od tih svetih li~nosti?! Prema svemu {to se moglo izneti o ovom dokazu, mora se re I da on nema nikakvu ubedljivost ni vrednost, ni biblijsku ni istorijsku ni logi~nu. On mo`e da u~ini sna`an utisak samo na mase koje ne znaju Bibliju I koje ne umeju dovoljno kriti~ki da razmi{ljaju. SUBOTARSKE ZAMKE Iako smo do sada izneli dovoljno razloga da je praznovanje subote u Novom zavetu pre{lo na praznovanje nedelje, ipak de{ava se da subotari u razgovoru sa pravoslavnim iznenada postave izvesna pitanja sa o~iglednom namerom da sabesednika zbune I da ostave utisak kako je praznovanje subote obavezno I u Novom Zavetu. Iz li~nog iskustva }u navesti nekoliko takvih pitanja I odgovora, da bi se time mogli koristiti I pravoslavni ~itaoci. KO IMA PRAVO DA PROMENI SUBOTU Praznovanje subote je zapove eno ~etvrtom Bo`jom zapove{] u. Zar iko ima prava da promeni Bo`ju zapovest? T pravo svakako ima Onaj koji je o sebi rekao da je Gospodar I od subote (Mr.2:27; Mt. 12:1-6; Lk. 6:5). To pravo ima Onaj koji je isceljenom bolesniku zapovedio da nosi svoj krevet iako je bila subota (Jn. 5:1-10). NASTAVI ]E SE Father Constantin Alecse (Biserica.org) 17: 3). Roman Catholicism teaches that Roman Catholicism teaches, also, human reason can prove that God is; that, in the Age to Come, man will, with and, even infer that He is eternal, infinite, his intellect and with the assistance of good, bodiless, almighty, all- grace, behold the Essence of God. The knowing, etc. He is "most real being," Fathers declare that it is impossible to "true being." Humans are like Him behold God in Himself. Not even divine (analogous), but we are imperfect being. grace, will give us such power. The saved The 17th century writer, Blaise will see, however, God as the glorified Pascal, said it best, the God of Roman flesh of Christ. Catholicism is "the God of philosophers Historically, the Roman Catholic and savants, not the God of Abraham, theology never made the distinction between Isaac and Jacob." God's Essence (what He is) and Following the Holy Fathers, Orthodoxy His Uncreated Energies (by what means teaches that the knowledge of He acts). St. Gregory Palamas tried to ex- God is planted in human nature and plain this distinction through a comparison that is how we know Him to exist. Otherwise, between God and the Sun. The sun unless God speaks to us, human has its rays, God has His Energies (among reason cannot know more. The saving them, Grace and Light). By His Energies, knowledge of God comes by the Savior. God created, sustains and governs the Speaking to His Father, He said, "And universe. By His Energies, He will transform this is life eternal, that they might the creation and deify it, that is, He know Thee, the only true God, and Je- will fill the new creation with His Ener sus Christ, Whom Thou has sent" (John

9 gies as water fills a sponge. Finally, Roman Catholicism teaches that the Holy Spirit "proceeds from the Father and the Son" (filioque). In so doing, it spurned the Apostolic Tradition which always taught that God the Father is the single Source ("monarchy") of the Son and the Spirit. Thus, the Latins added words to the Nicean Creed. I believe in the Holy Spirit, the Lord, the Giver of Life, Who proceeds from the Father and the Son They made this change on the authority of the Pope, in the 11th century, not any Council of the whole Church (Ecumenical Council). 4. Christ Why did God become man? The Roman Catholic answer to this question differs from the teachings of the Holy Orthodox Church. Following the holy Fathers, Orthodoxy teaches that Christ, on the Cross, gave "His life a ransom for many" (Matt. 20:28). "For even the Son of man came not to be served, but to serve, and to give His life a ransom for many" (Mark 10:45). The "ransom" is paid to the grave. As the Lord revealed to the Prophet Hosea (Hosea 13:14), "I will ransom them (us) from the power of the grave, I will redeem them from death." In a sense, He pays the ransom to the devil who has the keeper of the grave and holds the power of death (Heb. 2:14). The man Christ voluntarily gave Himself on the Cross. He died for all ("a ransom for many" or "the many"). But He rose from the dead in His crucified body. Death had no power to hold Him. It has no power over anyone. The human race is redeemed from the grave, from the devil. Free of the devil is to be free of death and sin. To be free of these, we become like God (deification) and may live with Him forever. According to Roman Catholic theology, God became man in order to satisfy the divine Justice which was offended by the sin of Adam. In other words, by his sin Adam offended the infinite God and, therefore, his sin had infinite consequences. It was not within the power of sinful and finite man to make amends, for the sin of Adam ("original sin") passed to us; but it is our obligation to do so. Only Christ, Who was God and man, could pay this "debt of honor." He pays the debt by dying on the Cross. His death makes up for what Adam had done; the offense is removed. God is no longer angry with man. Christ rises from the dead, the promise or "earnest" of the believing man's future. For a long time, the Latins, whether among ordinary Catholics or intellectuals, little attention was given to the idea of deification. Not much attention was devoted to the concepts necessary to understanding this doctrine. Roman Catholic theology is customarily legalistic and philosophical. For example, a "valid" (legal term) baptism into Christ is the result of the right intention (having the same understanding of baptism as the Church) and using the correct formula or words during the ceremony or rite. Thus, even an atheist, under certain conditions, could baptize a person. "Sprinkling" of water (effusion) over the head of the baptized is reasonable and sufficient. Lately, some Latin theologians are rethinking the Christian teaching of salvation (soteriology). They are beginning to take the idea of deification (baptism as the first step) very seriously. They rightly insist that it belongs to Christian tradition, including "St. Augustine" and other Latin Fathers. In point of fact, a revolution in its theology is necessary if it is to become Scriptural and patristic; if it ever hopes to achieve the right understanding of Christ and His salvation. 5. The Church The Roman Catholic view of the Church (ecclesiology) differs from the Orthodox teaching on this subject in several ways. The Latins teach that the visible head of the Church is the Pope, the successor to St. Peter, who was appointed to that sacred position by the Lord Himself with the words, "Thou art Peter and upon this rock I shall build my Church... " (Matt. 16:18). Will Continue

10 ЈУРИ МАКСИМОВ "Исус Христос... је камен који ви зидари одбацисте, а који постаде глава од угла: и нема ни у једноме другоме спасења." Дела Апостолска 4:11 Нажалост, до данас се срећу људи који, називајући себе православним хришћанима, озбиљно сматрају да је могуће спасење, то јест улазак у Царство Небеско, за нехришћане. По њиховом мишљењу, и они који не верују у Христа, ако чине добра дела, такође могу да се спасу. Слични ставови нису нови, они су били познати и раније. Оповргавању те заблуде још у претпрошлом веку свети Игњатије (Брјанчанинов) je посветио своје писмо, из којег ћемо навести само неколико реченица, иако је оно достојно читања у целини: "Достојан је горког ридања призор: хришћани, који не знају у чему се састоји хришћанство! које сте ви поставили, сада се често поставља: "Зашто се не могу спасити, пишете ви, незнабошци, муслимани и такозвани јеретици? Међу њима има предобрих људи. Погубити те предобре људе било би противно милости Божијој!... Сматрати себе спасеним, а припаднике других веровања погинулима - то је и безумно, и крајње гордо!" Потрудићу се да вам одговорим по могућности са не много речи. Ево истинског учења о том предмету, учења Свете Васељенске Цркве: спасење се састоји у поновном успостављању заједнице са Богом. Ту заједницу целокупан људски род изгубио је грехопадом праотаца... Да би се успоставила заједница човека са Богом, другим речима, за спасење, неопходно је било искупљење... Сва добра људска немоћна дела, која силазе у ад, замењена су једим моћним добрим делом - вером у Господа нашега Исуса Христа... Узалуд ви погрешно мислите и говорите да ће се добри људи међу незнабошцима и муслиманима спасити, то јест, да ће ступити у заједницу са Богом! Узалуд ви гледате на мисао Међутим, саме речи Светог противну томе, као на новину, као на Игњатија говоре о томе, да он у писму не заблуду која се прикрала! Не! Такво је излаже своје лично мишљење, већ управо је постојано учење истинске Цркве - и учење Православне Цркве. Осим тога, старозаветне, и новозаветне. Она је ако се обратимо другим Светим Оцима, сматрала да и највеће добродетељи видећемо да и они износе исту ту истину. пале природе силазе у ад... Ево, например, Свети Тихон Онај ко признаје могућност Задонски сведочи: "Нико не може да се спасења без вере у Христа одриче се оправда пред Богом и да се спаси без Христа и може бити, невољно, упада у Христа и мимо Христа, већ само - вером у тешки грех богохуљења."[1] Христа... Јер нико не може од ђавола, Ово писмо Светитеља је греха, проклетства законског и од ада да прилично познато, али на жалост, не се избави без Христа, и то све се у краткој онолико много колико бисмо желели. речи Христовој закључује: "Ако вас, Дешавало ми се да га наводим у дакле, Син ослободи, заиста ћете бити разговорима са следбеницима слободни." (Јн. 8:36).[2] мишљења да се неправославни могу Хиљаду година пре Светог спасити; њихова реакција је била Игњатија управо су исто такво питање очекивана: саговорници су се трудили задавали преподобном Анастасију да то објаве "личним мишљењем Синаиту: "Ако неки неверујући у Светитеља Игњатија, а не учењем Христа, например Јудејац или муслиман, Цркве", са којим су они чини много добрих дела, да ли ће он ући у поистовећивали сопствене ставове, Царство Небеско?" И Свети Анастасије директно супротне речима Светитеља. даје тај исти одговор: То је, треба рећи, прилично "Пошто Господ говори карактеристично за савремену Никодиму: "Заиста ти кажем, ако се ко модернистичку свест - објавити не роди водом и Духом не може ући у "личним мишљењем" у учењу Царство Божије" (Јн. 3:5), онда је јасно Православне Цркве све оно што да (нико од неверујућих у Христа) неће противречи личном мишљењу самог ући у (то) Царство. (Nastavi]e se.) модернисте

11 Parish Statistics FUNERAL: February 10, 2009 Risto Maksimovic February 21, 2009 Radmila Bjelopetrovic Vjecnaja Pamjat Memory eternal! PARASTOS: January 25, for Irene Vickers Vjecnaja Pamjat Memory eternal! KRSNA SLAVA; January 27, St. Sava Sv. Sava Proto & Protinica Garic, Manojlo Garic, Fr. & Popadija Weir, Calendar of Events We are publishing a calendar of events so that you and your family can join us for these events. All are welcome and we hope to see you at Church, as well as these events. More details will follow. March 2, Beginning of Len March 8, Sunday of Orthodoxy March 29 Vlade Divac Fund Raiser April 11, Cleaning of Church April 18, Easter Vaskrs Your Church Board Welcomes you. CHARGES FOR RELIGIOUS RITES - TREBE Steward Non-Steward Wedding $50 $500 Baptism Donation Donation Church Funeral Donation $300 Chapel $50 $300 Parastos Panihida $25 $100 Pomen $15 $ 50 Certificates $10 $ 20 Thanks to all those who help to assembling Shepherd for February Martha & Daragan Mihaljcic, Liba Karnaookh, Ivanka Stefanovic, Paula Kordic, Silvia` Kentera, Aleks Tica, Jovan Tica, Danica Gojkovich, Bogdanka Bobocaic, Baetty Tica, Milan THE FOLLOWING PARISHIONERS HAVE RETURNED THEIR 2009 STEWARDSHIP COMIMITMENT CARDS Stewardship is our financial response to God and His Church. Through our financial commitment our Parish will be able to carry on its programs for all its parishioners. Please fill your Stewardship card and mail it to the Church office. "God has given us everything we have. He expects from us a generous portion of our blessings for the needs of His Church." Irene Butryin Aiello Radomir Antovich Agnes Atkinson Don & Carmen Bowen Ilija & Anna Bradaric Milena Budie Margaret Chernay Joe & Annette Chinn Anne Cippa Dragana & Paul Cooper Ilija & Sharon Cvetich Kristina Cvetich Michael Cvetich Nikolas Cvetich Pavo & Bosiljka Cvjetkovic Dragoljub & Andja Cvjetkovic- Biserka Delich Jovanka Dunham Daisy Freeman Leo & Aleksandra Glebov John Gojkovich Robert & Zorka Gojkovich Joanna & Horia Groza Don & Nada Halkovic Ankica Jaksic Djordje Janjic Chris & Yuliya Johnson Dimitri & Luba Karnaookh Eva Katich STEWARDSHIP PROGRAM for 2009 Gladis Katsikis C.B. Ken Kinnaman John & Nevenka Kordic Steve & Gail Kosach Nadezda Koseva Milos Kovac Mihail & Ljuba Kruska Anna Lisnich Bosko & Greta Ljubisavljevic Bil & Marta Mamika Ilinka Meglemre Dragan & Martha Mihailjcic Robert Miller Savka Mileusnic Stevo Mileusnic Marie & Miroslav MilovanovicSlobo & Tanya Mitic Desa Mojsic Stanley & Vesna Mojsich Betty Moomey Elsie Mrvos Vladimir & Ljiljana Otashevich Aleksandar Krapcevic-Pavlovic Pavle Krapcevic-Pavlovic Velika Pejovich Boris & Draginja Petrovich Savo & Bosiljka Petrovic Gene Plecas Kevin Pokrajac Starateljstvo je ne{ finansiski odgovor prema Bogu i Njegovoj crkvi. Kroz na{a nov~ano obavezivanje na{a parohija bi}e u mogu}nosti di ispuni sve njene programe prema svim parohijanima. Molimo vas popunite KARTU STARATELJSTVA i po{aljite je u crkvenu kancelariju. Bog nam je dao sve {to imamo. On i o~ekuje od nas dobar deo od blagoslov nam dati za potrebe Njegove crkve. Zoran Popazivanov Fr. Dane & Protinica Popovic Nenad Popovic Milanka Radosavljevic Milivoje & Cveta Radovanovich Todor & Milena Rajak Joe & Helen Rodriguez Danica Gojkovich Ryder Savo Simic David G. Sokitch Ivanka Stefanovic Stanislav & Milica Stefanovich Zarko Stojanovich John Sullivan Milos Supica Milan & Betty Tica Jovan & Mileva Tica Jovo Tica Nikola & Zorka Tica Bozidarka Theodorovich Zlatko & Kimberly Theodorovich Slavko & Milica Turjacanin Dragan & Michell Vidovich Helen Vukasovich Fr. Bill & Popadija Weir Connie Ziacon

12 23 25th Anniversary Celebration coming soon. In preparation for the 25th anniversary of the consecration of our Church in Fair Oaks, the Church Board is looking for someone to help Chairperson for this wonderful event. The celebration is scheduled to take place in October of Also, in preparation for the event the Board will be asking that those who have something to share to please bring it forward. We are looking for things to add in our commemorative book such as; stories, pictures, etc., to make this event as great as possible please start thinking about what you may have to offer. The date for submission has not been determined at this time, but we wanted to give everyone ample time to think about what they may have. Please remember to offer memorabilia and / or pictures for the 2009 STOP IN AND TAKE A LOOK. GREAT GIFT IDEAS FOR ANY OCCASION SLAVA ICONS, SLAVA CANDLES, VIGIL LAMPS,CHRISTIAN JEWELRY, ORNAMENTS, CHILDREN S BOOKS, BOOKS ON ORTHODOX FAITH AND MUCH MUCH MORE- POSETITE NA[U NOVO OTVORENU PRODAVNICU. Za sve Va{e duhovne potrebe mo`ete na}i u crvenoj prodavnici: KNJIGE, IKONE, KANDILA, KADIONICE,ZLATNI I SREBRNI KRSTI]I, SV. PISMA BIBLIJE, Sunday Nedelja Sunday of Forgiveness Vespers at 6:p.m. Cheesefare Sunday Divine Liturgy 10:00 a.m. Siropusna Nedelja Gospel. Matt. 6:14-21; Epistle: Rom. 13:11-14;4; Sunday of Orthodoxy 8 1st Sunday of Lent Divine Liturgy 10:00 a.m. 1-va Nedelja Posta Gospel. John.1:43-51 Epistle: Heb.11:24-26;11:32-12:2; 15 2nd Sunday of Lent Divine Liturgy 10:00 a.m. 2-ga Nedelja Posta Gospel. Mk.2:1-12; Jn.10:9-16; Epistle: Heb. 1:10-2:3; Heb.7:26-8:2; 22 3rd Sunday of Lent Divine Liturgy 10:00 a.m. 3-}a Nedelja Posta Gospel. Mk.8:34-9:1; Matt.1:1-16; Epistle: Heb. 4:14-5:6; Heb.12:1-10; 29 4th Sunday of Lent Divine Liturgy 10:00 a.m. 4-ta Nedelja Posta Gospel. Mk.9:17-31; Matt.4:25-5:12; Epistle: Heb. 6:13-20; Eph. 5:8-19; KSS Meeting March 1st 1 Monday Ponedeljak 2 GREAT FAST BEGINS Canon of St. Andrew of Crete At 6:00 p.m M A R C H 2009 Sunday of Orthodoxy At Annunciation Greek Church, March 8th 40 Holy Martyrs Mladenci Tuesday Utorak 3 Canon of St. Andrew of Crete At 6:00 p.m Wednesday Sreda PRESANCTIFIED LITURGY AT 5:00 P.M AKATIST 6:00 P.M. Bible study 6:30 p.m PRESANCTIFIED LITURGY 9:00 A.M. AKATIST 6:00 P.M. Bible study 6:30 p.m PRESANCTIFIED LITURGY AT 5:00 P.M AKATIST 6:00 P.M Blessing of Homes If you would like your home to be blessed call Fr. Dane or Fr. Bill PRESANCTIFIED LITURGY AT 9:00 A.M. AKATIST 6:00 P.M. Bible study 6:30 p.m. 4 Thursd ^etvrta Canon o St. Andrew of At 6:00 p CHANGING YOUR AD If you re planning to move, plea Ako `elite da se preselite na dru Write to Pi{ite nam 7777 Su

13 sday rtak 5 n of of Crete 0 p.m M A R T Friday Petak PRESANCTIFIED LITURGY 9:00 A.M PRESANCTIFIED LITURGY AT 5:00 P.M PRESANCTIFIED LITURGY AT 9:00A.M PRESANCTIFIED LITURGY AT 5:00 P.M Saturday Subota Theodore Saturday Todorova Subota Divine Liturgy at 9:00 a.m. Vespers- Ve~ernje 6:00 p.m. Confession Ispovest Vespers- VE^ERNJE 6:00 p.m. Confession Ispovest- 21 Vespers- Ve~ernje 6:00 p.m. Confession Ispovest- 28 Vespers- Ve~ernje 6:00 p.m. Confession Ispovest- - ALL ALTAR BOYS ARE ASKED TO SERVE WHEN ATTENDING CHURCH Reader Schedule Message to all readers: Please make note of the days you are to read and make plans to come to church before 10:00 a.m. March Mart 1 Reader: Rade Radulovic Gospel. Matt. 6:14-21; Epistle: Rom. 13:11-14;4; March Mart 8 Reader: Jovan Tica Gospel. John.1:43-51 Epistle: Heb.11:24-26;11:32-12:2; March Mart 15 Reader: Dimitri Karnaookh Gospel. Mk.2:1-12; Jn.10:9-16; Epistle: Heb. 1:10-2:3; Heb.7:26-8:2; March Mart 22 Reader: Dusan Radosavljevic Gospel. Mk.8:34-9:1; Matt.1:1-16; Epistle: Heb. 4:14-5:6; Heb.12:1-10; March Mart 29 Reader: Nenad Popovic Gospel. Mk.9:17-31; Matt.4:25-5:12; Epistle: Heb. 6:13-20; Eph. 5:8-19; The REMINDERS SENIOR CITIZENS CLUB When your are making a donation to our Church, please note on the check (under the memo field) what it is for. This is because we have no way of knowing your intent for the donation. Otherwise, if there is no such notation, and if you are already a steward, the donation will automatically apply towards your stewardship. If you are not a steward, it will be applied as a church donation. Parishioners hospitalized, sick at home or in nursing homes Stevo Mileusnich Viktoria Arezina Mihajlo Kruska Zorica Popovic Georgina Stevenson Nikola Dragovic Ana Bozinovic Milli Maticic Denise Radich Dusko Pesevic Dusica Pirocanac Protinica Nina Garic Horia Ion Groza Yovana Gojnic Persa Dragovic Dejan Trailovi Sandy Tobe Bozica Theodorovic Dorothy Gojkovich Nada Kosanovic Misha Willson Ana Mileusnich Daisy Freeman Belko Yovanovich Olga & Irina Butin Ivan popazivanov George Melnikov Milos Kovac Alexandra Fitzpatrick Dear Brothers and Sisters, please remember these people in your daily prayers. If you know anyone who is sick please let Father Dane know. He would like to visit them and pray for them. His telephone number is or R ADDRESS? - MENJATE ADRESU lease let us know before changing your address. drugu adresu obavestite nas pre nego se preselite. am na Assumption of the Blessed Virgin Mary Sunset Ave. Fair Oaks, Ca INFORMATION FOR APRIL SHEPHERD If anyone has anything they would like to add to the Shepherd, the last day to send information is Mart 15th. INFORMACIJE ZA APRILSKI PASTIR Ako imate ne{to da bi `eleli da date za mese~ni Pastir, zadnji dan za to je 15 Mart. Nazovite Protu Dana ili po{aljite po{tom. SERBIAN CITIZENS MEETING In February a group from our club went to the new casino Red Hawk, and a nice time was had by all. On March 10, 2009, at 10:30 a.m. we will have our next meeting. We will have the election of officers for the coming year. A potluck lunch will follow the meeting. GEORGINA S. STEVENSON Secretary Georgina S. Stevenson

14 Some people think there are shortcuts to being "Christian" or that it is actually possible to be religious without being spiritual. To accomplish their goals, they play a variety of games. But guess whoends up loosing? Mary Verily wished she could be religious. And she would have been, so she claimed, if it wasn't for her husband - a selfproclaimed atheist, a latter day pagan of the most earnest variety, who flatly forbade Mary from darkening the doorstep of the church! On Sunday mornings, while her husband set his Powertlow Lawnmaster-into high gear, Mary would sprawl out on her chaise lounge and sulk, "If it weren t for you, I could be a real Christian! If it weren t for him, she would tell her sympathetic religious friends, I d bake cakes for coffee hour once month and sing in the choir and volunteer to oversee the youth group and join the women s society! One day it happened! At first, Mary couldn't believe it, but gradually she accepted it: her husband had "seen the true light" and decided to return to the Church. And he wanted Mary to work for the Church too, taking her rightful place beside him. "The primary motive which leads to religious gameplaying is a lack of commitment. If one is serious about following Christ and leading a lifestyle based on His life and teachings, one must work at it. That's when the truth came out! Mary really didn't want to return to the Church at all! The very idea of listening attentively to sermons, teaching Church School, singing hymns, studying the Bible, or donating money made her break out in hives. As for that "other" kind of work - sorting used clothing for the rummage sale, whipping up goodies for the annual missionary bake sale, or knitting potholders that look like goldfish for the Christmas bazaar - well, it was "simply a waste of time," she thought! Deep down inside, Mary knew that being a Christian isn't as easy as some people may think. One has to put a lot into it. There's the tried-andtrue methods which involve being kind to the neighbors, praying both privately and corporately, living peaceably with others, setting aside money for the Church's support, and so on. But Mary didn't want any part of that. "It's too hard," she convinced herself. And it takes a commitment Mary was not interested in making Against her true desires, however, Mary joined the Church anyway. She wasn't sure how she would survive the ordeal, so she covered up her distain for interacting with religious people by subscribing to the theory that one can take a few shortcuts to becoming a good Christian: "If I can manage to look like a Christian, act like a Christian, and play the right games, I can convince everyone that I am a Christian - without ever committing myself!", Mary thought! Within weeks, Mary mastered her first religious game, I'd Love To, But... Whenever she would be approached to tackle her share of the parish workload, she would sheepishly smile and say, "I'd love to, but..." and offer an excuse. Mary quickly discovered that such responses neatly absolved her from making a genuine commitment while lending the impression that she was sincerely interested - which, of course, she wasn't! to get involved in anything or who are too lazy to take on the serious issues that must be dealt with. Rather than doing something to change things, they find it easier to play Holding Down The Fort. "We never did it that way in the past" is their battle-cry. Whenever someone suggests areas for improvement or new ways to conduct the church's varied ministries, the player must vocally object. This is a sure-fire way to give the impression that one is a pillar of the church without making a serious commitment. I Can Pray At Home. If Mary Verily had played this game, she wouldn't have had to play I'd Love To, But... In order to play I Can Pray At Home, one must never attend services. An occasional appearance at social functions is recommended, however. People will soon note that the player hasn't been around and they will inquire as to where the player has been, to which the player must respond, "I don't need to come to church to pray. I can pray better at home without being distracted by hypocrites, crying babies, and the choir." If one plays this game properly, others will be impressed and note the player's spiritual depth. Excuses and Complaints. There is a popular children's game called Chutes and Ladders, of which Excuses and Complaints is the religious version. Say, for example, that one is asked to help paint the church hall. The idea of painting walls revolts the player, but of course (s)he doesn't want anyone to know. They player then says, "Oh, I'd be genuinely overjoyed to help, but since I threw my back out of place, I have to watch what I do," or "I planned on helping, but I just haven't been feeling up to par lately." If the player doesn't think (s)he can be convincing using these excuses, faking an allergy to LOADS OF FUN Mary Verily is but one of many Church members who find that it is infinitely easier to pretend they are Christians rather than to take their faith seriously. They attempt to be religious without being spiritual, spiritual without being Spirit-filled, and Spirit-filled while remaining spiritually empty. They refuse to transform Church membership into discipleship - a step which requires conviction as well as genuine commitment. And, like Mary Verily, they have discovered that Christians have a variety of games at their disposal, including the following: Holding Down The Fort. In every parish, one finds individuals who don't really want paint works every time

15 FINANCIAL REPORT for January Plate. $ Candles $ Stewardship.. $ Diocese Dues for $ In Memory & other donations $ Hall Rental.. $ Church Fees $ Apartment Rental.$ Church Slava...$ Diocese Fees.$ Priest s Salary...$ Payroll Gen- Total for EXPENSES Church Interest In- Income Janu- Worship.$ tal Expenses for January To- Excess of Income over Expenses () eral Account Balances: Balance as o f D e - cember 31, $ Deposits January $ PITANJE Нешто смо дискутовали с пријатељима пре неки дан о Откровењу, и схватили смо да нико од нас није сигуран око тога шта се дешава с душама после Страшног суда по православном учењу. Верујемо да ће се спасти само праведници и обитавати у Новом Јерусалиму, али да ли ће и даље постојати пакао? Ако неће, шта ће се онда десити са душама злих? Део у Откровењу са језером огњеним и Новим Јерусалимом није лак за разумевање па би мала помоћ значила нама који нисмо имали веронауку. Пуно хвала! Влада ODGOVOR Помаже вам Бог драги моји истраживачи. Дивно ви то разговарате о Откровењу, ето онако, па пошто нисте ишли на веронауку нешто вам баш и неодговара како би то било најбоље за разумевање појединих ствари. Па могу вам рећи да ни ја то нисам учио на веронауци јер се то и не учи пре него што научимо основе вере и тако живимо, па тек онда степен по степен у расту пуноће наше. Не знам колико вам је баш потребно да знате о ономе што ни анђели незнају? Шта ће бити после је једно од питања Вечности или Есхатона а то се спознаје само кроз Св. Евхаристију. Мислим да би требало прво обратити пажњу шта нам је сада са душама и дали пакао постоји сада и овде? Пакао или рај може већ сада да буде у нама. Ако одричемо Господа зар већ не живимо у паклу или зар већ пакао не живи у нама? И ако живимо у Господу кроз Св. Литургију зар већ рај није у нама? Света Евхаристија нас уводи у оно што је било, што јесте а нарочито у оно што ће бити.предукус Царства Небеског окушамо већ сада у заједници Св. Литургије. Покушајте ви,драги моји, да спознате шта нам значи Св. Евхаристија да да живите у Њој а остало ће вам се придодати ако буде требало. о.милан

16 What Does the Church Expect of You? Question & Answer FR. PAUL LAZOR ANSWER: Money. COMMENT: The sacrificial giving of money is certainly something which the Church regularly expects from Her members, both young and old. Money is needed to provide a church building where Christians can regularly gather to celebrate the Liturgy; money is needed to support pastors and teachers and the whole missionary and educational. work of the Church; money is needed to help the poor and needy. But in no place in the Gospel is the giving of money isolated from the rest of the Christian message. For example, in Matthew 6:2-4, Christ says: When you give alms, sound no trumpet before you as the hypocrites do... that they might be praised by men... But when you give alms do not let your left hand know what your right hand is doing, so that your alms may be in secret, and your Father who sees in secret will reward you openly. And in another place, when Jesus saw a poor widow put two copper coins in the treasury he called his disciples together and said: Truly I say unto you, this widow has put in more than all those who are contributing to the treasury. For they all contributed out of their abundance; but she out of her poverty has put everything she had, her whole living (MARK 12:43-44). We see that the giving of money to the Church is a basic Christian duty, but the Christian message does not stop at that. The Gospel says that the giving of money becomes an act meaningful for one's salvation especially when it is done in secret-to please God and not men-and when it is a true sacrifice-like the widow who gave all that she had. Finally, our Lord has said: If you would be perfect, go, sell what you possess and give to the poor, and you will have treasure in heaven; and come, follow me (MATT. 19:21). ANSWER: I wish I knew. COMMENT: "Ask, and it will be given you; seek, and you will find ; knock, and it will be opened to you. For every one who asks receives, and he who seeks finds, and to him who knocks it will be opened" (MATT. 7:7-8). For all times and ages, these words reflect the eternal promise of our Savior, Jesus Christ. In our own day and age, with the Bible, sermons, services, and lectures in English, with Sunday Schools, book libraries, and pamphlet racks in almost every church, and with all the emphasis in society on education and learning, it is somewhat appalling to hear that someone does not at least have some slight idea about what the Church expects of him. If you have no idea what the Church expects of you, then you should wake up and ask, seek, and knock, and with the ever-present Grace of God, as well as all the sources of knowledge about the Church available to us today, the answer will be opened to you. ANSWER: To be a good Goyan. COMMENT: "For no other foundation can anyone lay than that which is laid, which is Jesus Christ" (I COR. 3: 11). Nothing can replace the basic mission of the Church: to announce the Good News about Christ. If you feel that the Church expects you to be a good Goyan, then be sure that She can expect this, in a Christian sense, only in as much as being a good Goyan means being a good Christian. If the GOYA organization is a helper to the Church in the accomplishment of Her basic mission; if GOYA promotes a sacramental life of unity with God and fellow man in the Spirit of Christ, then by all means be a good Goyan. If, on the other hand, you are permitting the activities of GOYA to replace the work of the Church, then perhaps you had better restudy your answer. Attendance at a GOYA meeting can never replace participation in the Divine Liturgy. Learning folk customs can never replace Confession and Holy Communion. ANSWER: Too much. COMMENT: "God said, Let us make man in our own image, in our own likeness..." (GEN. 1: 26). The Church only expects us to be ourselves, and nothing more. The above passage, however, points out that being oneself means to reflect the image of God in all actions of life. We should not think of our creation as the winding of a time clock

17 which thereafter runs independently from its winder. The creation of man is rather like the plugging in of a light bulb which gives light only when in full contact with the source of its power. When man, through erroneous, independent use of his life, cuts himself away from his Creator, he no longer reflects the image and likeness of God. The Prodigal Son illustrates this point. When the Prodigal took his share of the inheritance from his father and went to a far country, he fell into the depths of sin and despair, even resorting to the feeding of pigs, whose food he would have gladly eaten in order to sustain himself. Such is the nature of a life from which God is absent. But the parable also speaks of the Prodigal's recovery : "But when he came to himself,... he said... I will arise and go to my father..." (LUKE: 15-17) Having seen the nature of life which. is separated from God, the Prodigal realizes he has not been all he was "called" to be. He "comes to himself" and wants to return to a life which reflects God's image. What, Then Does the Church Expect From Us? The Church can expect from us nothing more or nothing less than that which Her Head, Jesus Christ, has commanded "You, therefore, must be perfect, as your heavenly Father is perfect" (MATT. 5:48). If this seems to be asking too much, remember that for the man who lives with God, all things are possible. Living with God means living the life of the Church. It means regular reception of the food of eternal life, the Holy Communion; it means a life of prayer, watchfulness, fasting, Scripture reading and study; it means a life filled with the love of fellow man; it means using one's talents to their utmost and sharing of one's good fortune АРХИМАНДРИТ РАФАИЛ КАРЕЛИН Односи између духовног оца и духовне деце подсећају на различите облике владавине државом, тачније, демократско, аристократско, монархистичко и деспотско уређење. 1) Демократска владавина Отац и духовно чедо су пре свега пријатељи. Они се међусобно саветују, заједно анализирају ствари, заједно решавају проблеме итд. Реч духовног оца овде није императив, то је један од гласова у општем хору. На први поглед се чини да ово није лоше, нема никакве принуде и насиља над личношћу, људи се један другом потчињавају по принципу љубави. Духовни отац наступа само као диригент у свом хору. Једном речју, мир и радост. Међутим, у ствари се дешава нешто потпуно другачије, исто што и приликом демократског државног уређења. Почињу популизам и интриге, које духовни отац не може да пресече и да спречи. Овде се одвија скривена борба за власт, у којој, као и у демократији, побеђују они који су CHILDREN S CORNER највише истренирани у борби и не бирају средства, и уједно су највише устремљени ка циљу и највластољубивији. Овде се као и приликом демократског уређења, стварају међусобно супротстављене групације, пуштају се у обрт поткупљивање, ласкање, претње, интриге, инсценирање падања у несвест и притајене претње, да ће се живот завршити самоубиством, што посебно јако делује на испрепаданог духовног оца. Он је спреман да пристане на сваку капитулацију, само да не види своје духовно чедо како виси на канапу или лежи мртво у млазевима крви, с пиштољем у руци, а око њега се мувају фигуре полицајаца. Уместо духовног руководства наставник-демократа трчи с флашицом течног нишадора око своје деце. Финале је увек исто. Сви заједно почињу да руководе својим духовним оцем и он трчи из једне стране у другу, безуспешно покушавајући да помири непријатељске таборе. Али, све има свој крај. Као што преживљава најјача ајкула, тако побеђује духовно чедо које има најјачу вољу. Оно затвара свог духовног оца у кућу и лепи на вратима лист с речима: "Отац је болестан, молим да га не узнемиравате." Ако

18 духовни отац пожели да провири кроз прозор, дрско бива увучен унутра. А пошто је демократија тесно повезана с либерализмом, однос према духовном оцу постаје апсолутно слободан. Међутим, некад долази до дворских преврата: духовна деца, дошавши себи од шока, договарају се и уграбивши згодну прилику, краду духовног оца и крију га од супротне стране. После оваквих искушења оци-демократе пред крај живота постају непоправљиви мизантропи. Неки од оних који су у младости поредили своју духовну децу с мироносицама у старости као муслимани почињу да сумњају: да ли жена уопште има душу иако то не изговарају гласно. 2) "Аристократска" владавина и испраћајући их до врата поприма жалостан израз лица. Он у свему оправдава своју духовну децу. Врло му је тешко да их прекори; чак и кад је увређен он каже: нисам увређен, већ сам ражалошћен. Док "демократама" духовна деца на поклон доносе кромпир и макароне, наставнику - аристократи доносе букет цвећа, дајући предност љиљанима, а понекад торту. Често, окупивши духовну децу он изражајно чита неку књигу, на пример, Мартенсена "Морално богословље" и затим је тумачи. Кад иде у храм, духовна деца га као свита прате или га чекају на капији. Кад служи, свако његово чедо се интересује кога ће првог поменути на молебану и томе често придају трагичан значај. У принципу, аристократска владавина се претвара у некакав витешки роман, у којем Христос потпуно одсуствује, Његово место заузима духовни отац. Овде духовни отац наступа као џентлмен. Он је префињено пажљив и љубазан. Своје духовно чедо дочекује Треба рећи да простодушни људи некако устајући са столице, одушевљава се њеним инстинктивно избегавају учене монахе и изгледом, истиче њен укус у одевању. наставнике с аристократским манирима и Духовно чедо почиње да се осећа као дама, осећају се ту туђима, али су зато даме с којој је витез поклонио своје срце. Финале дипломама одушевљене таквим је увек исто. Свако духовно чедо сматра да наставницима. Због тога се овде мимо воље витез-наставник гаји платонску љубав духовних отаца појављује подела на управо према њој, као јединој достојној "плебејце и патриције": "плебејци" некако оваквих узвишених осећања. На другу сами по себи остају с оне стране прага. духовну децу она гледа с још већом Наставник-аристократа с некаквим свирепошћу него приликом "демократске" тријумфом дочекује госте. Овај израз владавине. Наставник аристократа се тријумфа се као печат заледио на његовом захваљује својој деци за то што га посећују лицу. Подрасник који носи увек је чист и испеглан; предност даје одећи беле боје. Често се у његовом стану налази клавир или пијанино. Обично овакав наставник има велику библиотеку у којој се поред духовних књига налази белетристика. Ако случајно, кад тражи књигу, из ормара испадне том Игоа или Валтера Скота, он говори с помало сетним осмехом: "Па треба да знам психологију грешника да бих га исправио." Воли да прича о томе да су за њега сви људи исти. Међутим, у разговору често прави алузије на своје племићко порекло - истинско или лажно. 3) Следећи облик владавине, који је постао владајући у свету јесте плутократија, односно власт оних којима припада богатство. Међутим, овде треба начинити опаску. Духовни отац у оваквом начину управљања духовном децом не мора обавезно да буде егоиста и среброљубац, он просто-напросто сматра да људи који имају богатство и власт могу бити корисни за Цркву и зато их посебно истиче. На сиромашне мало обраћа пажњу, правдајући се тиме да је сиромашнима лакше да се спасу, а богатима је теже. Стога је богатима потребно више бриге и пажње. Он утиче на њих да употребе своју власт и богатство на добробит Цркве и сиромашних; понекад организује нешто попут тајног "фонда" за сиромашне. Међутим, овде долази до преласка на еластичну политику. Оријентири на спољашњу силу и положај у свету претварају се за њега у духовно ропство. Знаци пажње и услужност која се показује према богатима стављају га у улогу православног језуите, кад се циљ - лепота храма, помоћ сиромашнима итд. остварује сумњивим средствима. Онај део људи који у Цркви тражи праву истину видећи двоструки морал свештеника, његов различит однос према људима, може да постане хладан према самој Цркви. Опет понављамо: прагматичар уопште не значи самољубац, језуити су често жртвовали живот за своје идеје, а православни и католички језуита, чак и ако се боре остају браћа по методама. Ово улизивање богатима је такође језуитска продаја савести у име материјалног блага и она више од непријатеља хришћанства компромитује Цркву у очима самих верника. Људи из непосредне околине прагматичара одмах схватају с ким и како треба поступати, кога треба радосно поздравити као најврлијег човека, коме за време службе треба изнети столицу итд. Прагматичар сматра да се могу изврдавати црквена правила, ако од тога буде имао користи храм или сиротиња; на пример, може се опојати некрштени или самоубица, за време литургије се може помињати иноверац итд. Плутократа у зависности од личног карактера може да буде шкрт или дарежљив. Nastavi}e se

19 Orthodox Church Part I: History The Church of the Seven Councils The Great Schism Moscow the third Rome CONTINUED... But Nilus condemned all forms of coercion and violence against heretics. One has only to recall how Protestants and Roman Catholics treated one another in western Europe during the Reformation, to realize how exceptional Nilus was in his tolerance and respect for human freedom. The question of heretics in turn involved the wider problem of relations between Church and State. Nilus regarded heresy as a spiritual matter, to be settled by the Church without the State's intervention; Joseph invoked the help of the secular authorities. In general Nilus drew a clearer line than Joseph between the things of Caesar and the things of God. The Possessors were great supporters of the ideal of Moscow the Third Rome; believing in a close alliance between Church and State, they took an active part in politics, as Sergius had done, but perhaps they were less careful than Sergius to guard the Church from becoming the servant of the State. The Non-Possessors for their part had a sharper awareness of the prophetic and other-worldly witness of monasticism. The Josephites were in danger of identifying the Kingdom of God with a kingdom of this world; Nilus saw that the Church on earth must always be a Church in pilgrimage. While Joseph and his party were great patriots and nationalists, the Non-Possessors thought more of the universality and Catholicity of the Church. Nor did the divergences between the two sides end here: they also had different ideas of Christian piety and prayer. Joseph emphasized the place of rules and discipline, Nilus the inner and personal relation between God and the soul. Joseph stressed the place of beauty in worship, Nilus feared that beauty might become an idol: the monk (so Nilus maintained) is dedicated not only to an outward poverty, but to an absolute selfstripping, and he must be careful lest a devotion to beautiful icons or Church music comes between him and God. (In this suspicion of beauty, Nilus displays a Puritanism almost an Iconoclasm most unusual in Russian spiritually). Joseph realized the importance of corporate worship and of liturgical prayers: A man can pray in his own room, but he will never pray there as he prays in Church... where the singing of many voices rises united towards God, where all have but one thought and one voice in the unity of love... On high the seraphim proclaim the Trisagion, here below the human multitude raises the same hymn. Heaven and earth keep festival together, one in thanksgiving, one in happiness, one in joy (Quoted by J. Meyendorff, "Une controverse sur le role social de 1'Eglise. La querelle des biens eccl6siastiques au xvie siecle en Russie," in the periodical Irenikon, vol. xxix (1956), p. 29). Nilus on the other hand was chiefly interested not in liturgical but in mystical prayer: before he settled at Sora he had lived as a monk on Mount Athos, and he knew the Byzantine Hesychast tradition at first hand. The Russian Church rightly saw good things in the teaching of both Joseph and Nilus, and has canonized them both. Each inherited a part of the tradition of Saint Sergius, but no more than a part: Russia needed both the Josephite and the Transvolgian forms of monasticism, for each supplemented the other. It was sad indeed that the two sides entered into conflict, and that the tradition of Nilus was largely suppressed: without the Non-Possessors, the spiritual life of the Russian Church became one sided and unbalanced. The close integration which the Josephites upheld between Church and State, their Russian nationalism, their devotion to the outward forms of worship - these things were to lead to trouble in the next century. One of the most interesting participants in the dispute of Possessors and Non- Possessors was Saint Maximus the Greek (1470?-1556), a "bridge figure" whose long life embraces the three worlds of Renaissance Italy, Mount Athos, and Muscovy. Greek by birth, he spent the years of early manhood in Florence and Venice, as a friend of Humanist scholars such as Pico della Mirandola; he also fell under the influence of Savonarola, and for two years was a Dominican. Returning to Greece in 1504, he became a monk on Athos; in 1517 he was invited to Russia by the Tsar, to translate Greek works into Slavonic and to correct the Russian service books, which were disfigured by numerous errors. Like Nilus, he was devoted to the Hesychast ideals, and on arriving in Russia he threw in his lot with the Non-Possessors. He suffered with the rest, and was imprisoned for twenty-six years, from 1525 to He was attacked with particular bitterness for the changes which he proposed in the service books, and the work of revision was broken off and left unfinished. His great gifts of learning, from which the Russians could have benefited so much, were largely wasted in imprisonment. He was as strict as

20 Nilus in his demand for self-stripping and spiritual poverty. "If you truly love Christ crucified," he wrote, "... be a stranger, unknown, without country, without name, silent before your relatives, your acquaintances, and your friends; distribute all that you have to the poor, sacrifice all your old habits and all your own will" (Quoted by E. Denissoff, Maxime le Grec et 1'Occident, Paris, 1943, pp ). Although the victory of the Possessors meant a close alliance between Church and State, the Church did not forfeit all independence. When Ivan the Terrible's power was at its height, the Metropolitan of Moscow, Saint Philip (died 1569), dared to protest openly against the Tsar's bloodshed and injustice, and rebuked him to his face during the public celebration of the Liturgy. Ivan put him in prison and later had him strangled. Another who sharply criticized Ivan was Saint Basil the Blessed, the "Fool in Christ" (died 1552). Folly for the sake of Christ is a form of sanctity found in Byzantium, but particularly prominent in medieval Russia: the "Fool" carries the ideal of selfstripping and humiliation to its furthest extent, by renouncing all intellectual gifts, all forms of earthly wisdom, and by voluntarily taking upon himself the Cross of madness. These Fools often performed a valuable social role: simply because they were fools, they could criticize those in power with a frankness which no one else dared to employ. So it was with Basil, the "living conscience" of the Tsar. Ivan listened to the shrewd censure of the Fool, and so far from punishing him, treated him with marked honor. In 1589, with the consent of the Patriarch of Constantinople, the head of the Russian Church was raised from the rank of Metropolitan to that of Patriarch. It was from one point of view a triumph for the ideal of Moscow the Third Rome; but it was a qualified triumph, for the Moscow Patriarch did not take first place in the Orthodox world, but fifth, after Constantinople, Alexandria, Antioch, and Jerusalem (but superior to the more ancient Patriarchate of Serbia). As things turned out, the Moscow Patriarchate was to last for little more than a century. The schism of the Old Believers The seventeenth century in Russia opened with a period of confusion and disaster, known as the Time of Troubles, when the land was divided against itself and fell a victim to outside enemies. But after 1613 Russia made a sudden recovery, and the next forty years were a time of reconstruction and reform in many branches of the nation's life. In this work of reconstruction the Church played a large part Many of us know Alexandra FitzPatrick as a quiet little 7 year old who comes to Church and Sunday School with a lovely smile on her face. Sassy, as she is known by her family, has recently been diagnosed with a very rare disease called Juvenile Dermatomytoses (JDMS for short). Only 3 in 1,000,000 children contact this disease. She will be taking heavy medications and having hospital visits for the next 1 2 years. On Saturday, Feb. 7 th, there was a Service of Healing quietly prayed at our Church for Alexandra. 7 of our area priests came: Fr. Dane, Fr. William, Fr. Ian (Holy Cross), Fr. Paul Volmensky (Annunciation- Russian), Fr. James Reselas (Annunciation-Greek), Fr. Timothy Robinson (Annunciation-Greek), Fr. Stephen Tumbas (St. Sava Jackson). How blessed we are that in these days when all seems to be so busy that we have a prayerful community of clergy that are willing to reach out for a young girl. Many people have been keeping Alexandra in their prayers. As more of us become aware of her situation, more people are adding her name to their daily list. It is through prayer that Our Father in Heaven heals all of us. We pray for Alexandra s healing. Alexandra is the daughter of Will and Natalie FitzPatrick, the younger sister of William and the granddaughter of Margaret Charnay. Please keep all of them close to your hearts as they begin this long journey to health for Alexandra We have been notified that there is a young teen-aged boy from Budva, Aleksandar Borcic who has been granted permission to be an exchange student to our community. The only stipulation is that he may NOT live with relatives. The program wants to ensure he will learn English. This is an opportunity given to us by God to reach out to one of our own and share our lives for a few months. Do we have a family who is willing to make room for a teen son for the next school year? If so, please contact Father Dane for more details Assumption of the Blessed Virgin Mary Serbian Orthodox Church (that s US). We are hosting a luncheon for Vlade and Ana Divac s Humanitarian Organization Divac & You Can Too Refugee Campaign. Date: Sunday, March 29 th at 1 p.m. at our Church Hall. Cost: $ 50 per person. This will be a community event. Vlade and Ana and their children will be in attendance. Please mark your calendars so you will be, too. Please contact Nev Kordic if you would like to help Volunteers are needed to make this a success! Assumption of The Blessed Virgin Mary Annual Meeting 2009 On February 8, 2009, we held our

21 Annual Meeting in our Church hall. President Miroslav Milovanovich called the meeting to order shortly before 1 p.m. Nevenka Kordic called the roll and we had a quorum of Stewards. Highlights Our hall will be having lettering on the outside announcing it is a Serbian Center Srpski Centar Our Library is progressing anyone with books OR funds they wish to donate are encouraged to do so. It is located upstairs in our Hall. Please see Fr. Dane. Our financial obligation to the Diocese has been increased for the first time in 20 years. It is estimated we will be assessed approximately $ 1500 per month beginning in April. We will be hosting a Vlade Divac Luncheon on Sunday, March 29, Tickets will be $ 50 / person. Volunteers are needed to help. Please see Nev Kordic. We will be celebrating our 25 th Anniversary of the Consecration of our Church in the Fall more information will be forthcoming. Our officers for 2009: President: Miroslav Milovanovich 1st VP: Milan Tica 2 nd VP: Luba Karnaookh Sec: Zlatko Theodorovich Treas: Nev Kordic Fin.Sec: Eve Katich At Large: Mikhail Krushka, Vladimir Otasevich, Nikola Tica Audit:Martha Mihailjcic (head), Ilija Cvetich, Rob Gojkovich Nominating Comm: Stan Mojsich, Danica Ryder, Michelle Vidovich, Boris Petrovich, Milos Radmanovich Tutor: Boris Petrovich (Head), Mihkail Krushka, Milan Tica, Nikola Tica, Todor Rajak, Milos Radmarovic, Connie Ziacan, Pop. Mary Anne Plefka-Weir, John Sullivan 2009 Delegate to Sobor in Aug.: Pop. Mary Anne Plefka-Weir 2010 Delegate to Diocese Meeting: Milos Supica Risto Maksimovic Fell Asleep in the Lord on Saturday February 7, Risto and his family came to the U.S.A. approximately 5 years ago to our community. During the Nativity Season of 2007 and 2008, he felt ill both years. Many doctor appointments and tests indicated that other than his controlled diabetes, his health was good. He was happy with the results and so were his family members. The family had a wonderful Nativity celebration. On Tuesday Feb. 3 rd, Risto got on his bicycle and rode the 5 miles to visit his daughter, Svjetlana, and her family. He was in a happy mood and joy shown on his face. His last days were full of joy and peace. Early in the morning of Feb. 7 th, Risto was taken from us in his sleep. His family is honoring him by granting him the only favor he asked since he has been in the U.S. they will be sending his body back to Bosnia to be buried in the land of his forefathers. Our deepest sympathies to his wife, Anica, his daughter, Svjetlana and her family, son Jovica and his family and his daughter in Bosnia, Snjezana and her family. May God Grant His Servant, Risto Maksimovic, Memory Eternal BECOME A SHEPHERD SPONSOR FOR 2009 Please consider becoming a Shepherd Sponsor. For$ 25 you will become a bronze Sponsor, for $ 50 a Silver Sponsor an for $ a gold Sponsor. Your name or the name of a loved one will be listed. You could advertise your business thru our SHEPHERD SHEPHERD SPONSOR for 2009 GOLD SPNOSORSHIP In memory of my Brother Emil Evasovic by Mike Evasovic SHEPHERD SPONSOR for 2009 SILVER SPNOSORSHIP Nezaboravnom unuci Nini Bjelopetrovic od Babe Rade Bjelopetrovic THE BLESSING OF THE HOMES The homes of thousands of Orthodox Christian have been blessed during the Epiphany seasons. Let your homes be blessed as they are like small churches. Prepare a candle, bowl of water, and a list of your living family members. Call Father Dane to bless your home with the sanctified water of Epiphany starting on this day. OSVE]ENJE DOMOVA Hiljade Pravoslavnih domova se osve}uju u vreme Bogojavljenja I posle. Osvetite svoje domove jer domovi su va{e male crkve. Pripremite sve}u, ~iniju sa vodom I spisak `ivih ~lanova porodice. Nazovite Protu Dana da unese krst u va{ dom I blagoslovi sa Bogojavljenskom vodicom. Osve}enje domova po~inje na dan Bogojavljenja

22 On Sunday, January 25, 2009, our Church community celebrated St. Sava First Archbishop of Serbia. Our Kumovi for the day, Kuma Aleksandra Kordic, and Kum Savo Gojkovich arrived early for the Divine Liturgy. They were draped with the banners denoting their honorary status for the day long before most parishioners had arrived. They stood silently and reverently as they waited for Father Dane to intone the first prayer signifying the beginning of the Liturgy. As the Liturgy progressed, they continued to show their gratitude to God by continuing to stand. At the conclusion of the Divine Liturgy, approximately 200 of us proceeded to the Church Hall where we were greeted with an assortment of appetizers for our dining pleasure. There were many hugs and kisses exchanged as we all awaited the Program to begin. Finally, all was ready. The Kolac on the table was made by Kuma Aleksandra. It was beautiful! Her Grandmother, Paula Kordic beamed with pride and admitted she is guiding her granddaughter in her baking endeavors. The Zito on the table was made by Kum Savo. He did not offer the fact that he had made the Zito, however, his proud Mother, Zorka Gojkovich shared the information that he had actually prepared the wheat by grinding the grain and then continuing the process! How wonderful that we have young adults who have already accepted their place in our history and are willing to share in its furtherance! As young and old alike reached out to touch the shoulders of people surrounding Father Dane, the cutting of the Kolach became a wonderful movement of emotion as we all watched the young people Kissing the Kolach and affirming Christ Is in our midst He Is and ever shall be. The program offered by the children was under the overall direction of Sunday School Teacher, Marija Krapcevic. The songs were under the direction of Milica Stefanovich. All the children knew their verses and songs. Appreciation was given by the audience by much clapping and tears of joy. We concluded with a delicious luncheon prepared under the watchful eye of our President, Miroslav Milovanovich. All donations were directly to the Church. Fr. Miladin and Protinica Nina Garic, Fr. William and Popadija Mary Anne Weir, and Mane Garic underwrote the cost of the Celebration for the day. This is their Slava and it was their pleasure to do so. Our Thanks to Father Dane, the servers, set up committee, clean up committee, food committee, Sunday school Teachers and Students. Our Thanks to all who donated funds, time and talents. It is only when we each share in the burdens of an event that we each share in its rewards. God gives us the award at the end of our earthly day in tired bones and lighter wallets. However, our real reward will come at the end of our earthly days when we hear the words Oh, Good and Faithful Servant enter into the house of the Lord. May Our Lord and Savior Jesus Christ and His eternal Servant St. Sava, First Hierarch of Serbia, be pleased with our efforts for the St. Sava 2009 Celebration. (Anyone who would still wish to contribute to the celebration is invited to do so. Pictures of the Divine Liturgy and celebration are on our website

23 We are only a few weeks away from the beginning of the Great Lent. In fact, our preparation already started with the Sunday of Zacchaeous and we will finish the preparation with the Cheese- Fare Sunday, March 9, Lent begins on March 10, 2003 and ends on April 27`h, when by God's grace, we will be celebrating Pascha - the glorious Resurrection of our Lord Jesus Christ. Some people call this period of the forty days a "Journey to Pascha," associating it with a trip that each of us should consider to take. Do We Really Travel During the Great Lent, and if We Do, What is Our Destination? Of course, we do not travel anywhere, nor do we have a particular place for our destination Pascha is not a place, but an event which is celebrated every year and at many places around world. It is an event of a cosmic magnitude, because of its power which unites heaven and earth through the person of Jesus Christ. It is our passing and transition from death to life, from mortality to immortality, from earthly to the heavenly. The word journey in this case is not associated with traveling or a vacation trip that most of us take every year in order to get away from daily activities and busyness of life. Rather, it is used to describe a motion - an action of our being. The journey to Pascha is not static, but an active involvement of our personalities, which is complete only when the two major parts of our per "My soul, my soul, arise! Why are you sleeping?" "The journey to Pascha is not static but an active involvement of our personalities..." sona work together to reach its destination. These two parts are our body and our soul. On this journey they have to function together, wisely navigating through the narrowness of a difficult road. This means that fasting (staying away from certain physical foods), by which we are attempting to curb our bodily passions does not help if we do not feed our soul with spiritual foods such as prayer, repentance a n d H o 1 y Communion. On the other hand our soul, which is the navigator for our body, will not experience the fullness of the Paschal joy on the day of the Resurrection because we did not adhere to the fasting during this journey. Are We Alone on This Journey? Imagine a man who goes on a long trip alone. A lonely traveler will never be safe enough if he does not have someone to keep him company for the duration of the trip. Many unexpected things might happen while driving alone: he may fall asleep while driving, lose his orientation and get lost, run out of gas, or he might be attacked and robbed, etc. Changes are these things might never happen if he has his family keeping him company. It is the same with a man during his journey to Pascha. A man does not search for his salvation

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