Food for thought: How many of us are late for Doctor, Lawyer appointments, and restaurant reservations?

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1 I was working at church, not too long ago, when someone came to drop off some computer things. This is quite common. Parishioners regularly ask me if the church has any need of the things they are looking to donate. In this particular case, the donor also had something unique that she wanted to know if I could make use of. If you were at church on the Sunday of Orthodoxy, you noticed the beautiful icon of our Lord Jesus Christ that I was carrying. The icon is 1.5ft. by 2.5ft. From the sheer size of it, you can t miss it! Anyhow, when the donor came to drop it off I was ecstatic. I asked her where she found it. She related to me how she was doing some tag sale shopping and found it for sale for only ten dollars. I can only imagine going house to house only to find this large and impressive image of our Lord sitting next to an old stroller. This really was a case of finding a treasure in an unexpected place. In an analogous way, I think much of our life is spent searching for God. We may not always realize it or always be intentional about it, but one way or another we are looking for God. That journey often brings us to unexpected places. As our prayer to the Holy Spirit states, God is in all places and fills all things. Thus, we often find Him in an unexpected place. As you read this letter, we find ourselves on the threshold of Holy Week. Great Lent has been a time 1 for us to focus on prayer, almsgiving and fasting. In other words, we have had a great opportunity for spiritual growth. Holy Week is an even more intense time and an added and even more special opportunity for these spiritual practices. Additionally, I would add that Holy Week is a great opportunity to find God in an expected place. Our lives lead us in all sorts of directions. In the midst of that journey, we search for God. My simple thought this month is this: Holy Week provides us an excellent opportunity to find God right where we would expect Him to be. Please join us, beginning on the Saturday of Lazaros on April 8, as we journey with the Lord from His entrance into Jerusalem to the Empty Tomb. Καλή Ανάσταση! Wishing you all a blessed and joyous celebration of the Lord s Resurrection!

2 937 Chase Parkway - Waterbury, CT Phone: Fax: office@holytrinitywaterbury.org Cell: frperikles@holytrinitywaterbury.org Cell: frdemetriosbelsito@mail.goarch.org Office Hours: Monday Friday 9:00am - 1:00pm Mrs. Margo Ricciardi, President Mr. Anthony Rinaldi, Vice Pres. Mr. Nico Ververis, Secretary Mr. John Gagas, Treasurer Mrs. Elaine Dibble, Asst. Treasurer Mr. Nicholas Gagas Mr. Nicos Michael Mr. Richard Pecka Mr. Brian Peterson Atty. George Tzepos Mr. Alex Velezis Mr. Paul Velezis P: SUNDAY SCHOOL Mrs. Marianne Boutsioulis, Director, Mrs. Janet Gagas, Asst. Director ALTAR BOYS Mr. Nico Ververis, Dr. Eugene Constantinou CHOIR Mrs. Athena Barchini YOUTH CHOIR Mrs. Janet Gagas PHILOPTOCHOS Mrs. Mary Peterson LEVENTIA Mrs. Antigone Tsipolitis MOMMY & ME Prs. Cassandra Kallis BASKETBALL PROGRAMS Mr. Alex Boutsioulis, Director P: Midgets (7-10 yrs.) Juniors (11-13 yrs) Intermediates (14-18 yrs) Seniors (18+) GIRLS VOLLEYBALL (8-18yrs) Mrs. Grace Olbrys, Mr. Brett Olbrys, Mrs. Michelle Marnelakis, Ms. Matoula Tsetsos HOPE & JOY (5-11) Athena Capobianco, Virginia Kotsaftis, Grace Morikis GOYA (12-18) Micaela Gagas GREEK DANCE Cassie Skabardonis, Grace Morikis Mr. Pantelis Tinios, Principal P: AHEPA Mr. Paul Velezis Daughters of Penelope Mrs. Sofia Swaby Paideia Mr. Pantelis Tinios Eptahorion Society Mr. Alex Velezis Sons of Pericles Mr. Nico Ververis Pan-Macedonian Society Mrs. Nicki Gagas Maids of Athena Alexandra Gagas My Fellow Parishioners, As we embrace the Lenten period, let us be reminded that as Orthodox Christians we have many opportunities to reflect on personal and spiritual experiences. We celebrated Sunday of Orthodoxy at Christ the Savior Orthodox Church in Southbury. The service, the choir, the amount of priests, and the hospitality was very moving and enjoyed by all of us who attended. As we prepare to celebrate Holy Pascha, I encourage all of us to attend the services as participants not as spectators. By taking part, we are able to relive the solemn time leading up to the Crucifixion of Christ. Our own new beginning begins with the celebration of His Resurrection as we usher out the cold and darkness of winter, and welcome new life and warmth with the Spring. We welcome everyone who has a desire to participate in duties during Holy Week, please speak to Father Perry. Congratulations to Kathy Harlamon, a long standing member of our church, on being the Greek Mayor for the day. Divine Liturgy was held at 9:30, and then we all celebrated Greek Independence Day at City Hall. This important event was enjoyed by all. Did you know that the cross on the Greek Flag signifies the important role of our church in the formation of the Hellenic Nation and the 9 stripes represent each syllable of the phrase eleftheria e thanatos meaning freedom or death. The festival will be here shortly. We need all of your help. No time offered is too little, no task too small. Many hands make Lighter work. Please consider volunteering at any one of the many areas available. Or you can just give us the 2 time and we will fill in the schedule. Call Carrie in the office, or speak to Paul Velezis, Anthony Rinaldi, George Ricciardi, or myself with any questions. Thank you to our Building and Grounds Committee and all the volunteers who completed the remodeling of the storage room off of the gym. It has been converted into a bathroom, a changing room, and a storage area. Well done!!! And now on to the never ending list Food for thought: How many of us are late for Doctor, Lawyer appointments, and restaurant reservations? Most would answer no. So why are so many of us not in church at 9:45- the most important appointment of the week? Circumstances arise.but every week? Please make an effort We also would like the names of any members who may need a ride to church on Sundays. We are working on putting a system in place. Please call Carrie in the office. Sincerely, Margo (Mary) Ricciardi Call me with any concerns , or kouklamr@hotmail.com Margo Ricciardi Parish Council President kouklamr@hotmail.com

3 Dear Members and Parishioners, Such a busy time of year! Our 3rd Annual Wine Tasting and Silent Auction event is only days away on Saturday, April 1, 2017 from 7pm-11pm. Get your tickets!!! This event is open to friends and family in our greater community and will likely sell out. Not only do you get to bid on some great items, but also you can taste and buy on the spot any of the wines that you like! Credit cards will be accepted to purchase wine and to pay for auction winnings. Proceeds of this event will be donated to Love146, a national organization with an office in Connecticut, dedicated to stopping human trafficking and helping its victims. Our donation will be earmarked to help those in need in Connecticut. Our Direct Archdiocesan District (DAD) Philoptochos is also working on a project to help human trafficking victims. Their project is called Our Hope Project NY and is in collaboration with All Saints Monastery. We are participating along with other chapters in our District by filling a duffle bag with specified new clothes and personal care items (total value approx. $250-$300). Each bag will be given to a trafficking victim. District s goal is 100 filled duffle bags. We thank so many of you who took a Friday s Food collection bag! Please keep the bags coming back in so they can be recirculated again. No deadlines, as we are always restocking the food on the shelves, so that we are ready to offer help to those in our community. As we continue through Great Lent, toward Holy Week and the Celebration of Easter, our chapter will be sponsoring some traditional annual events: On Saturday April 8th, after the Saturday of Lazarus church service, we will be hosting a Lenten breakfast along with the weaving of the palms into over 600 crosses that will be blessed and distributed on Palm Sunday. As they say, many hands make light work and we see it here! Young and old, multiple generations, have fun at this simple crafting event! After the crosses are done, we will be setting up for our next event: The annual Palm Sunday Fish Luncheon held on Sunday, April 9th in the banquet room with the proceeds to be given to Hellenic College Holy Cross in Brookline, MA. Later in the week, dying and wrapping of the red eggs, decorating of the Epitaphios, and other preparations will be done. DOP and LPS are working together and have the Luminaries back again this year for Holy Friday night for the procession outdoors. We had a beautiful display last year. The luminary bags are being sold at coffee hour ($5 each or 5 / $20). Decorating the luminary bag is a beautiful way to offer a sentiment, a remembrance, or a simple thought or picture. Please join in these traditional annual activities that along with the Holy Week Services make this time of year even more meaningful and special. As I have mentioned in previous months, our organization is governed by a Mission Statement: To promote charitable, benevolent and philanthropic outreach to preserve the sanctity of life and family and to perpetuate and promote our Orthodox faith and traditions. If you know of someone in need, please contact us. We will work with Father Perry on how best we can help. For all those seniors in High School, and those that will be in college in the Fall, we are offering scholarships! Please pick up an application for more information. Application deadline: May 15th. Lastly, I ask To all the ladies of our Holy Trinity Church: Won t you consider joining us? With warmest regards, Mary Peterson Mary Peterson, President Ladies Philoptochos Society mary833@hotmail.com Our Burn the Mortgage campaign is now underway! Please join us in this effort as we seek to pay off our remaining expansion project mortgage from the early 2000s. Our goal is to burn the mortgage during our 100th Anniversary celebration weekend in November For more information, please contact John Gagas (Chair), a member of the Burn the Mortgage Committee, or Fr. Perikles. An information pamphlet can be found online at: church website: or in our church office. 3

4 that you can receive your copy of The Spirit instantly when it is completed? No more waiting for your copy to arrive through the mail. It costs us thousands of dollars each year to compile, print and mail The Spirit. Receiving your copy of The Spirit through helps the church realize substantial savings. To receive your copy of The Spirit through , please contact Carrie in the church office at or at On Sunday March 5th we celebrated Sunday of Orthodoxy. The children did a wonderful job as they proudly displayed their icons during the procession. Mission Boxes have been handed out to our Sunday School Students. The Mission Boxes help to support the Orthodox Mission Center and their vision That all people can come to know the saving love of our Lord: Father, Son and Holy Spirit. I would ask that the children return their Mission Boxes to their teachers by Palm Sunday, April 9th. We have a wonderful program for the First through Fourth Graders this year called the Pascha Passport. Children who come on a regular basis where given a Pascha Passport Each week when they come they receive a stamp for their passport and a postcard for the following week. The passports have a place down to jot notes and reflections during their Journey through Lent. The postcards are used to encourage the children (and their families!) to attend Liturgy and answer questions about the specific Sunday in Lent. The postcards can then be mailed at the Lenten Journey Passport Office! The children in grades four through high school have been working on their Oratorical Essays! High School presented theirs on Sunday, March 19th! Please remember to join us on Lazarus Saturday (April 8th) for Palm Weaving and a Candy Hunt for Pre-k through 3rd grade. Holy Week is a beautiful week in our church and hope you can attend the services throughout the week. 4 Upcoming Calendar: April 2: Regular Classes Saturday, April 8: Saturday of Lazaros, Palm Weaving, Candy Hunt April 9: Retreat: Shortened Classes/ Palm Sunday April 16 No Classes/Great and Holy Pascha April 23: Regular Classes April 30: Regular Classes To all our students, staff and parishioners who celebrate their birthdays in April may God bless you on your special day! On behalf of the Staff and Students I wish each of you a Holy Pascha. Marianne Boutsioulis Marianne Boutsioulis, Director Sunday School boutsie5@cox.net

5 Party of the Century for 100th Anniversary: Our next meeting will be Sunday, April 2nd during Coffee Hour. Please see Anthony or Cassandra Rinaldi, Mary Peterson or Elaine Dibble for more info. Thank you to everyone who came to City Hall with me on March 25th for our Greek Independence Day celebration - I was honored & humbled to see so many parishioners in attendance for this special day. I appreciate each and every one of you! A special thank you to Fr. Perry for all his help. With love, Kathy Harlamon Hall Rentals: Thankfully, our banquet hall is rented quite often and brings in much-needed income for our church. For parishioners interested in renting the hall or coffee hour room for your own event, please keep in mind we book far in advance (at least 6 months) and to make your reservation as early as possible. We love hearing your family news! If you have any family news that you would like to add to this section, please Carrie at: office@holytrinitywaterbury.org Top left: Hope & Joy s Bingo Night; Middle left: Volleyball celebrating a victory; Bottom left: Hope & Joy s Bingo Night; To; right: Coffee Hour; Middle right: Sunday of Orthodoxy; Bottom right: Coffee Hour 5

6 Sunday of Orthodoxy & Greek Independence Day Celebration 6

7 With the blessing of His Eminence Archbishop Demetrios of America, we are pleased to ask you to save the dates of November 16, 17 and 18, 2018 for our 100th Anniversary weekend. More info coming soon... Anyone interested in donating a basket for the Basket Raffle, please contact Barbara Tzepos. Monetary donations towards a basket are also accepted - deadline for submissions is May 1st. He was a fisherman turned Apostle. He preached the Gospel in Spain. He was the first of the twelve Apostles to be martyred. Born in Bethsaida (Judea), St. James was the son of Zebedee and Salome, and was called to be one of the Twelve Holy Apostles of our Lord Jesus Christ. Along with his brother John the Theologian, he left his boat, nets, and his father and followed Christ. The two brothers earned the title "Sons of Thunder" by Christ because of their quick tempers. After Christ's passion, His Holy Resurrection, and the descent of the Holy Spirit, the apostles went out to preach the Good News as instructed by the Lord Himself. St. James went to Spain and other countries, then returned to Jerusalem where he was later to be sentenced to death by King Agrippa. As a disciple of the Lord, St. James was present at various glorious events that took place during Christ's Ministry. In fact, along with Peter and his brother John, Christ revealed His Divinity to him at the Transfiguration on Mount Tabor. St. James was also present for the sufferings of Christ in the garden of Gethsemene. As he returned to Jerusalem, the Jews began to feud with him concerning Holy Scripture and Christ as the Messiah. In fact, the Jews hired a magician to question St. James and refute his conviction for Christ. They also forced a man named Josias to falsely testify against him. After winning over this magician and a follower of such magician, the Jews persuaded the king to arrest St. James. It was at this point that he earned his crown of 7 martyrdom, along with Josias. The magician and the follower Phillip, after accepting Christ, were baptized. As the Saint and Josias were about to be executed, Josias asked St. James for forgiveness of the sin of slander, and in response, St. James said: "Peace and forgiveness be to you!" The Holy, Glorious, All-Laudable Apostle James fell asleep in the Lord around the year 44 by means of beheading. Not only was he the first of the Apostles to be martyred, but he is the only Apostle recorded in the New Testament to be martyred. His remains were transferred to Galicia, Spain where he preached, and where to this day, many miracles take place at his shrine in Santiago de Compostela. We commemorate his feast day on the 30th of April every year along with the Feast of the Holy Apostles on the 30th of June, and on these two dates we ask for his intercessions before God. Did you know? St. James is also Patron Saint of veterinarians, pharmacists, and equestrians. Χρόνια πολλά (many years) to all who celebrate their name day this month! Καλή Ανάσταση (Good Resurrection)! -Nico Ververis

8 Practices continue on Tuesday evenings from 6:30p 7:30p & Sunday afternoons from 11:45a 12:45p. Student requirements: SHOES Girls - plain black ballet flats and tights. Older girls black character shoes. Boys black dress shoes. COSTUMES Provided by the church (unless you have your own) - Full costume $25, Vest $10, Sashes $5. Boys wearing sashes will need to have dress pants and white dress shirt. Cassie Skabardonis cskabardonis@yahoo.com Grace Morikis gracetzepos@yahoo.com Palm Sunday Fish Luncheon Sponsored by the Ladies Philoptochos Society Proceeds to benefit Hellenic College & Holy Cross Sunday, April 9, 2017 following Divine Liturgy Fish - $20 per person Pasta - $5 per person Reservations are strongly recommended in order for a more accurate head count. Please see Mary Peterson during coffee hour or her at: mary833@hotmail.com You may also or call the Church office: holy.trinity.greek@snet.net or

9 "Should I be baptized again?" Many renewed Orthodox Christians have asked themselves and others whether they should be baptized as adults. I readily understand why this question is asked, for I myself must admit that I did not always feel comfortable about the Orthodox Church baptizing infants. I asked myself several other questions as well: "How can an infant 'believe and be baptized'?" "Where in Scripture does it show an infant being baptized?" "Is not the baptizing of infants the reason why the contemporary Orthodox Church has a need for renewal and re-evangelization?" These questions were so significant to me that I refused to actively support or encourage the practice of infant baptism until I was able to get some satisfactory answers. On one occasion, I even rejected the honor of being the best man at a close friend's wedding unless he was willing to absolve me of the accompanying responsibility of being the baptismal sponsor for his first child. Only after he agreed to my request did I consent to become his best man. Knowing that as a committed Christian I could not refrain indefinitely from making a decision on this matter, I embarked on an intensive study of Scripture and early Christian history. I resolved that I would not finish my study until I had settled the issue in my mind and in my heart. Surprisingly, the area was much more complex than I first envisioned it to be. I must admit that at the outset, it looked as though the argument for infant baptism was about as valid as the theory that the earth was cigar-shaped. However, I uncovered many facts that are usually unknown to the common layman and which I think will prove helpful for those who are now in a doctrinal dilemma similar to the one I was in previously. I can now say, after having looked into the arguments of some of the most respected scholars on this subject, that there is a very strong case for the baptism of infants of Christian parents. Before I begin to share some of the things I discovered, I think it is important to note that, although I have dedicated months to the thorough study of this subject, I do not pretend to be a theologian, professor of Church history, or Greek scholar. I am not an expert on the subject; I am a student of the subject. It is also important to note, however, that the evidence and arguments I produce here are mainly, not my own but rather a synthesis of research and conclusions distilled from several noteworthy scholars. It is not my purpose to be overly technical, to illustrate the minute peculiarity of each counterargument's counter-argument, or to take the reader back to study the original documents in order to discuss grammatical controversies surrounding the texts. It is not that I consider these types of investigations unimportant, but I simply restrained myself from doing this because I do not think it is very profitable for the average layman. The scholars are much better qualified than I to define and explain these more exacting details, in any case. Given this preface, let me get to the point of the article. How is it that I can now recognize infant baptism as a valid practice whereas before I was highly distrustful of it? I will record a number of reasons for this below in as straightforward and direct a way as I know. Some facts will require a bit of explanation, but many will consist of only a sentence or two. At the close of the list, I will offer some concluding thoughts and insights about infant baptism. I have categorized the evidence supporting the practice of infant baptism into three main sections: Scripture, History, and the Fathers of the Early Church. I recognize that each argument may not be able to stand on its own, but taken together, they present a conclusive picture. Scripture Peter's Sermon The first time the Gospel was ever proclaimed was on the day of Pentecost by the Apostle Peter. In his Spirit-inspired sermon, he made it clear that the blessing and promise of salvation was not just for adults, but for children as well. "And Peter said to them, 'Repent and let each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you shall receive the gift of the Holy Spirit. For the promise is for you 9 and your children, and for all who are far off, as many as the Lord our God shall call to Himself." (Acts 2:38, 39) It is also interesting to note that this quote from Peter's Pentecostal sermon does not merely state "...the promise is for you and children," but "for you and your children," which makes it clear that the children mentioned here were young enough to still be considered under the protection and authority of their parents. This is underscored when one understands that it was common for women and men to marry at the very young ages of twelve and thirteen, respectively. From this it becomes reasonable to assume that these children to whom Peter refers were young juveniles or, at the very least, in their preadolescence. The Baptism of Households Although this is only indirect Scriptural evidence, the fact that the Bible mentions that entire "households" were baptized does make it seem probable that children and infants were included. "Now I did baptize the household of Stephanas..." (1 Corinthians 1:16) An angel spoke to Cornelius saying, "Send to Joppa, and have Simon, who is called Peter, brought here; and he shall speak words to you by which you will be saved, and all your household." Later, when Peter arrived at Cornelius' household, "...he ordered them to be baptized."(acts 11:13b, 14; Acts 10:48a) "And when she [Lydia of Thyatira] and her household had been baptized..." (Acts 16:15a) "Believe in the Lord Jesus, and you shall be saved, you and your household...and immediately he was baptized, he and all his household." (Acts 16:31, 33b) We know that the Greek word "oikos," translated "house" or "household," has traditionally included infants and children in its meaning for several reasons. There is no evidence of this word being used either in secular Greek, Biblical Greek, or in the writing of Hellenistic Judaism in a way which would restrict its meaning only to adults. The Old Testament parallel for "house" carries the sense of the entire family. The Greek translation of the original Hebrew manuscripts (completed in 250 B.C.) uses this word when translating the Hebrew word meaning the complete family (men, women,

10 children, infants). Similarly, we know that the phrase "he and his house" refers to the total family; the Old Testament use of this phrase clearly demonstrates this by specifically mentioning the presence of children and infants at times. No Baptism of Older Children of Christian Parents Recorded If the baptism of infants was not acceptable during New Testament times, then when does Scripture mention the alternative-the baptism of the children of Christian parents once they have matured out of infancy? The Bible never gives one example of the baptism of a Christian child as an adult. It is important that Scripture also does not speak of an "age of accountability or reason" (which many pinpoint at 13 years) when a child's capacity to believe the Gospel is developed enough so that he can receive baptism. Neither does the Bible state that every child is in a "suspended state of salvation" until they have reached this age, which one would have to believe if he held to the "age of accountability" theory. The Saving Power of Christ's Presence in Holy Baptism Although an opponent of infant baptism, Dr. Jewett, in his book Infant Baptism and the Covenant of Grace, makes a very logical conclusion about baptism if it is understood to be a release of supernatural power: "...one believes that baptism washes away the guilt of eternal sin, so that any one departing this life without it is in danger of eternal damnation, he will have good reason to conclude that infants should be baptized. In fact, the question of infant baptism can hardly be raised without such a sacramental theology, since an affirmative answer is a foregone conclusion." Certainly if there were a taint of sin upon each who is born in this world, there would be a need for every person to be cleansed from this impurity before leaving the temporal life. The Bible's "sacramental theology" states that there is such a need since "...through one man sin entered the world, and death through sin, and so death spread to all men." (Romans 5:12) For this reason, "...there are none righteous, not even one" (i.e. not infants). (Romans 3:10) How are these young ones saved from the sin they have received from Adam's race? They are saved through the regenerative power of baptism and the faith of the Church (i.e. the Christian faithful): "He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration (baptism) and renewing by the Holy Spirit." (Titus 3:5) "Repent, and let each of you be baptized in the name of Jesus Christ for the forgiveness of your sins." (Acts 2:38) "Jesus answered, 'Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter into the Kingdom of God.'" (John 3:5) "...when the patience of God kept waiting in the days of Noah, during the construction of the ark, in which a few, that is, eight persons, were brought safely through the water, and corresponding to that, baptism now saves you." (1 Peter 3:20, 21) Baptism is not just a symbolic testimony of what God has done in the heart of an adult believer, but is in itself a dynamic means of actually effecting the power of the Gospel (the death and resurrection of Jesus Christ) in a life (Romans 6:4). Christian baptism is the means whereby we encounter and identify with Jesus Christ Himself. This is one of the reasons why Paul explains baptism as the manner in which we genuinely "put on" or "clothe" ourselves with Christ (Galatians 3:27). This is not just a metaphor; the Lord actually transforms a person through his baptism. The Old Testament Symbols of Salvation and Baptism Include Infants: Circumcision, the sign of God's covenant between the people of Abraham and Himself, was performed on every male child who was eight days old (Genesis 17:12). Many see a direct parallel between circumcision and Christian baptism in Scriptural passages such as Colossians 2:11, 12: "And in Him you were also circumcised with a circumcision made without hands, in the removal of the body of flesh by the circumcision of Christ; having been buried with Him in baptism..." If baptism is the "New Testament circumcision," there can definitely be no objection to "sealing" the infant of a consecrated Christian family in Christ's New Covenant. Moses' leading his people through the Red Sea is seen as an Old Testament foreshadowing of Christian baptism. The following New Testament passage clearly points to this: "For I do not want you to be unaware, brethren, that our fathers were all under the cloud, and all passed through the sea; and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink, for they were drinking from a spiritual rock which followed them, and that rock was Christ." (1 Corinthians 10:1-4) It is worthwhile to note that "all were baptized" through Moses' leadership in crossing over the Red Sea. He did not leave the infants or children on the shores of Egypt to become prey to the angry armies of Pharaoh because they were not old enough to believe in the promise of the Old Covenant. Rather, entrusted to the arms of their parents' faith, they were carried through the "baptism of Moses." The saving of Noah's entire family by the ark can also be seen as a prefigurement of a baptism which includes infants. All that needs to be said, as in the case of Moses' passing through the Red Sea, is that the entire family was on board the ark. Why should we leave infants out of the ark of baptism? Secular Philosophy Redefines "Faith" and "Personhood" Larry Christenson, in his pamphlet "What About Baptism?", quotes Edmund Schlink (author of The Doctrine of Baptism) as stating that the rejection of infant baptism was based on the secular philosophy of the sixteenth century, which assured man's individuality, and was not the result of a new Scriptural inquiry: "Belief was seen in rationalistic and volitional terms, as an act of the mind and the will. 'Because an infant cannot think or decide, it cannot have faith, and therefore should not be baptized.' To this day, that is the only argument raised against the validity of infant baptism. One tosses off the sentence as though it were self-evident truth: 'A child can't believe.' But that 'truth,' upon examination, is neither selfevident, nor is it Biblical." As Christenson goes on to say, faith is not merely a product of reason but relation. It 10

11 is a relationship of love and trust, a relationship which is not limited to the mind. Some Scriptures which support the possibility of an "infant faith" are these: "Yet Thou art He who didst bring me forth from the womb; Thou didst make me trust when upon my mother's breast." (Psalm 22:9) "And whoever causes one of these little ones who believe to stumble, it would be better for him if with a heavy millstone hung around his neck, he had been cast into the sea." (Mark 9:42) "For behold, when the sound of your greeting [Theotokos] reached my ears [Elizabeth], the baby [John the Baptist] leaped in my womb for joy." (Luke 1:44) Church History Polycarp stated at his martyrdom (167/8 A.D.) that he had been in the "service of Christ" for eighty-six years. Other recorded dates from Polycarp's life make it likely that eighty-six years was his age from birth. Joachim Jeremias, in The Origins of Infant Baptism, concludes the following from these facts: "This shows at any rate that his parents were already Christians, or at least were converted quite soon after his birth. If his parents were pagans at his birth, he would have been baptized with the 'house' at their conversion. But even if his parents were Christians, the words 'service of Christ for eighty-six years' support a baptism soon after his birth rather than one as a child of 'mature years'...for which there is no evidence at all." Jeremias supposes something similar for Polycrates of Ephesus. In 190/91, when writing to Rome concerning the dispute over Easter, Polycrates states that he is "sixty-five years in the Lord." Since this reference to his age is made "because of his concern for his long unimpeachable Christian standing," Jeremias postulates that his baptism "took place soon after birth, rather than that there was an age limit for baptism." Justin Martyr gives still another testimony to the practice of infant baptism by stating that many old men and women of sixty and seventy years of age had been disciples of Christ from childhood. No incident is recorded in the earliest of Christian history which gives evidence that baptism was forbidden to any person on the basis of an age limit, or that the 11 right of a Christian parent to have his children baptized had ever been challenged or renounced. Although several examples exist from the third century of the children of Christians being baptized as infants, in all of the literature and collections of inscriptions from that century there is not a single example of Christian parents delaying the baptism of their children. Neither the Ebionites, Novatians, Arians, Donatists, Montanists, nor any other early heresy refuted infant baptism; many were even noted as practicing it. A significant parallel exists between Jewish proselyte baptism (when pagans were converted to Judaism) and early Christian baptism. The contacts between early Christian baptism and proselyte baptism, with the similarities in terminology, interpretation, symbolism, and the rite itself, are especially notable. What is of greatest interest, however, is that the baptism of the early Church followed that of proselyte baptism, in which children and infants were baptized with the convert's family. This is especially significant when one realizes that the very early Church was made up primarily of converted Jews. There is no evidence of anyone being against infant baptism in the early Church on the grounds that you must first "believe" and be baptized. Tertulian ( A.D.) was the only one who questioned infant baptism. The bulk of his objection, however, was due to his heresy that sin after baptism was almost unforgivable. Cyprian, a leading bishop of North Africa, convened a synod of sixty-six bishops at Carthage to discuss whether or not they felt that infant baptism should be delayed until the eighth day after birth instead of the usual second or third day. Their unanimous decision upheld the universally accepted practice which they had always followed. Early Church Fathers A very early Christian teacher, Irenaeus ( A.D.), wrote the following: "He came to save all through Himself-all I say, who through Him are reborn in Godinfants, and children, and youths, and old men. Therefore He passed through every age, becoming an infant for infants, sanctifying infants; a child for children, sanctifying those who are of that age, and at the same time becoming for them an example of piety, of righteousness, and of submission; a young man for youths, becoming an example for youths and sanctifying them for the Lord." Here we read that Jesus Christ came that all might be reborn in God. "How can an infant be reborn if he cannot believe?" a person may ask. I ask in return, "How can an infant be reborn if his Christian parents have refrained from baptizing him?" Is a child who has not reached the "age of accountability/reason" not reborn until he reaches the age of thirteen when he then needs to be reborn? Origen's ( A.D.) view of baptism is direct and transparent: "For what is sin? Could a child who has only just been born commit a sin? And yet he has sin for which it is commanded to offer a sacrifice, as Job 14:4ff and Psalm 51:5-7 show. For this reason the Church received from the Apostles the tradition to administer baptism to the children also. For the men to whom the secrets of divine mysteries had been entrusted knew that in everyone there were genuine sinful defilements, which had to be washed away with water and the Spirit." In his Homily on Luke, he again states his beliefs on infant baptism: "Infants are baptized for the remission of sins. What sins? Whenever have they sinned? In fact, of course, never. And yet: 'No one is free from defilement.' (Job 14:4) But defilement is only put away by the mystery of baptism. That is the reason why infants too are baptized." Hippolytus' ( A.D.) perception of infant baptism is clear and straightforward as well: "And first baptize the little ones; and if they can speak for themselves, they shall do so; if not, their parents or other relatives shall speak for them." There is not one Church Father who denies or even questions the validity of infant baptism. It was in no locality and at no time viewed as something that was created after New Testament times. Some Final Thoughts and Conclusions The evidence I have so far presented I believe merit attention by themselves. I would like, however, to make a number of random yet significant comments and ob-

12 servations about the area of infant baptism before I close this article. Many times, the debate regarding infant baptism is a defensive one; those who propose that adult baptism is the only valid form challenge those who practice infant baptism to prove that it is an acceptable practice. What if those who exclusively favor adult baptism were interrogated? What answers would they give to questions which up until now have been virtually unaddressed? Questions such as these: If infant baptism is a later invention, when did it begin and who began it? Where did it originate? Why are there no protests against the validity of infant baptism from anyone in the early Church? Where is anything found in Scripture that expressly forbids the baptism of infants or children? How is it that God established a covenantal, corporate relationship with the tribes of Israel in the Old Testament, but you interpret the New Testament as abolishing the faith of an entire household with the father at its head in favor of a solely individualistic faith? Where does Scripture prescribe any age for baptism? Even if there were a special age when someone's faith reached "maturity," how could one discern that? Doesn't faith always mature? When is faith mature enough for baptism and when is it not? Who can judge? Where in Scripture does it say that children are free from the effects of the Fall simply because they are not old enough to believe? (Even creation is under the curse of mankind's fall-romans 8:19-21.) What about the many Biblical meanings and early Christian understandings of baptism other than the one defining it as a visible sign of inward repentance, meanings such as the sacrament of regeneration (Titus 3:5), a grafting into the body of Christ (1 Corinthians 12:13), a passage from the reign of Satan into Christ's authority (Romans 6:17), the expression of the manifestation of God (Luke 3:21, 22), an admission into God's covenant (Colossians 2:11), the Lord's act of adoption and our putting on of Christ (Galatians 3:26, 27)? Why should these things be taken away from the small child of a Christian family? If it was the norm to baptize children at a later age, why is there no evidence in Scripture or early Church history of instruction given to parents on how to help their adolescent children prepare for baptism? If it is granted that baptism is for the remission of sins, why would the Church ever want to give baptism to infants if there were nothing in the infants which needed remission? Would not the grace of baptism, in this context, seem superfluous? In essence, laying aside all the polemics and prejudices and academic intricacies, what Scriptural principle is being violated if a child is baptized and matures in his faith? There is a good reason why these questions are hard to answer for those who exclusively advocate adult baptism: infant baptism is not an innovation, it is the practice of the Early Church. Over and over again, I am told that it is incorrect to allow infants to be baptized because the Scriptural order is to first believe, and then to be baptized (Mark 16:16). The error in this thinking is not that it is incorrect to have an adult believe before he is baptized, but that one cannot apply a command intended for adults to infants. The Bible was not written to infants and is therefore not going to direct them to do anything. They are under the care of their parents who can hear, understand, and believe. Additionally, there is an important distinction to be made between baptizing an infant and an adult believer-one has the need to repent, the other does not. It is also important to recognize that the New Testament records the beginnings of the Christian people. This accounts for it reading like a missionary diary in a number of places. I am certain that were I to begin an apostolic work in a totally heathen country, and to write to the people there or to record my progress in preaching the Gospel to them, I would not mention infant baptism even once. Some may ask why Sts. John Chrysostom, Gregory of Nanziansus, Basil the Great, and Jerome were all baptized as adults, even though they had at least one Christian parent. The earliest evidence that Christian parents refrained from having their child baptized immediately after birth is in the middle of the fourth century (Gregory was the first example of this in 360 A.D.). None of these men postponed their baptism because of faith, however. Surely Gregory and John Chrysostom at 30, Jerome at 20, and Basil at 27 (at which ages they were baptized) had reached the "age of reason" and individual faith long before then. They postponed their baptisms on the false premise that they could better assure themselves a place in heaven if they minimized the times they sinned after baptism. None of these men ever challenged the validity of infant baptism. Baptism in and of itself, of course, is not enough. It must be accompanied by genuine faith. No parents should be allowed to baptize their infant if they themselves have not made an expressed commitment to serve Jesus Christ and raise their child in accordance with God's Word. As adults, we are called to accept the challenge of our baptism and live dedicated lives for Christ. If we do any less, we have rejected Christ and the gift of salvation He has made available to us since our birth. Going full circle, I now end this article with the question with which I began it: "Should I be baptized again?" Given that our infant baptism is valid, the Scriptural answer to that question is clear: "There is...one Lord, one faith, ONE baptism." (Ephesians 4:4, 5) If you have been baptized once, there is no need to be baptized again. Let us then determine to bear witness to the truth of our baptism by living for Him who died and rose for us. 12

13 As we say goodbye to our car raffle, we especially need your help in making this year s Greek Festival Raffle a success! The prizes are as follows: 1st Prize : $7,500!!! 2nd Prize: $2,000 3rd Prize - $1,000 4th Prize - $500 Tickets have been distributed. Please help us sell as many tickets as possible. Please contact Carrie in the office with any questions. SAVE THE DATE! SONS OF PERICLES 10th ANNUAL HALL OF FAME BANQUET JOIN US IN HONORING MR. PANTELIS TINIOS FOR HIS CONTINUOUS DEDICATION TO ENRICHING Chicken $20 Pasta $10 Holy Trinity Greek Orthodox Church 937 Chase Parkway Waterbury, CT THE HOLY TRINITY COMMUNITY SUNDAY, MAY 28, :30am 13 RSVP by May 15th: Nico Ververis: or nicov89@sbcglobal.net Or Church Office: holy.trinity.greek@snet.net *Look for the SOP table on Sundays at Coffee Hour

14 Please mark your calendars for 3 different dates to help make koulourakia - come for one, two or even all three days! Saturday, April 8th following Palm Weaving & Lenten Breakfast Friday, April 21st from 5:00pm on. Sunday, April 30th after Church Please see Cassandra or Anthony Rinaldi for more info. Please contact Carrie in the Church Office if you are interested in a brick for our brick walkway. These bricks are a great way to etch your family s name into the history of our church as well as remember a loved one. Bricks are available at cost for $200 (4x8) and $375 (8x8). This is not a fundraiser, but rather a note for those who do not have a brick and may be interested. 14

15 PAN-MACEDONIAN ASSOCIATION, INC. CHAPTER PINDOS Scholarship Application REQUIREMENTS: *The applicant must be a High School senior attending college in September. *The applicant may be a son or daughter, directly related to a member of Pindos chapter or a member of the Holy Trinity Greek Orthodox Church community. *The applicant must submit a copy of their High School Transcript. *All applications must be submitted by May 15, PLEASE COMPLETE AND FORWARD ATTACHED APPLICATION TO: Nicholas Velezis, 341 Watertown Road, Middlebury, CT NAME: ADDRESS: TELEPHONE: DATE OF BIRTH: FATHERS NAME: OCCUPATION: MOTHERS NAME: OCCUPATION: Name of High School Attended: Name of College Attending: I certify to the best of my knowledge that all statements in the application are correct: Applicant s Signature Date: Note: On a separate sheet, compose an essay of not more than 250 words as follows: THE REASONS WHY YOU WISH TO ATTEND COLLEGE 7:00pm ~ Holy Trinity Banquet Hall $30 per person, includes hors d oeuvres & a family style meal Open to the public; proceeds help benefit the AHEPA Scholarship Fund Please make reservations beforehand with tables or 8 or 10 so we can plan accordingly. For tickets: or holy.trinity.greek@snet.net 15

16 PLEASE - WE NEED YOUR DONATIONS FOR THE ANNUAL GREEK FESTIVAL! Please contact PAUL VELEZIS or JAMES TZEPOS. Where Will You Help? Baking Plants Main Kitchen Set up Tent Bar Basket Raffle Set up Hall Greek Coffee Clean Up Decorations Pastries Serving Dinner Packaging Pastry Taverna Runners Dining Room Loukoumades Dancing Raffle WHEN? Many People Take Time Off From Work to give their time to our Major Fundraiser and Community Outreach of the Year. Please check your schedules! (Mon, Tues. & Wed. May 8, 9, 10 th - Day & Night: Setup) Festival Committee Co-Chairs, Anthony Rinaldi Paul Velezis George Ricciardi, Jr. 16

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19 WATERBURY AHEPA CHAPTER # 48 SCHOLARSHIP APPLICATION NAME: ADDRESS: TELEPHONE: DATE OF BIRTH: FATHER S NAME: MOTHER S NAME: Applicant or parent is a member of: (SELECT ONE): Sons of Pericles Daughters of Penelope AHEPA Chapter 48 Names and ages of other children in your residence: Name of High School Attended: High School Seniors: Submit OFFICIAL High School transcript and a copy of the letter of acceptance from the college you will be attending. Letters of recommendation are optional but not required. SAT Score : OR ACT Score : (Seniors must include either one) Name of College Attending: College Students: Submit OFFICIAL college transcript. Letters of recommendation are optional but not required. List other sources and amounts of financial aid which you have received: List any honors or awards which you have received: Extracurricular Activities: (i.e. school, community, athletic, etc.): If you wish financial need to be considered, please describe the circumstances: If additional space is needed, please attach and additional sheet. I certify to the best of my knowledge that all statements in the application are correct: Applicant s Signature: Date: Note: On a separate sheet, compose an essay of your choice of not more than 250 words or an essay on the following topics: High School Seniors: The reasons why you wish to attend college College Students: How will your field of study contribute to your immediate or long-term career plans? 19

20 NON PROFIT ORGANIZATION U.S. Postage Paid Waterbury, CT Permit No. 9 2 Sunday of St. Mary of Egypt Orthros 8:45am, Liturgy 9:45am; Greek Dancing; GOYA Retreat 2pm 3 Greek Festival Meeting - 6:30pm Parish Council Meeting - 7:30pm 4 Greek School 5:00pm Youth 6:30pm Adults ; Greek Dance 6:30pm 5 6 Daughters of Penelope Meeting - 6:30pm 7 8 Saturday of Lazaros - Orthros 8:30am, Divine Liturgy 9:30am; Palm Weaving & Lenten Breakfast, Koulourakia 9 Palm Sunday Orthros 8:45am, Liturgy 9:45am; Palm Sunday Luncheon Bridegroom Service 7:00pm 10 Holy Monday- Bridegroom Service 7:00pm 11 Holy Tuesday Presanctified Liturgy 9:30am Bridegroom Service 7:00pm 12 Holy Wednesday Bridegroom Service 5:00pm Holy Unction 6:30pm Choir Practice 7:30pm 13 Holy Thursday Vesperal Liturgy for the Feast of Mystical Supper 7:30am Passion Service 7:00pm 14 Holy Friday Royal Hours 9am; Holy Friday Retreat 11am; Unnailing Service 3pm; Lamentations 7:00pm 15 Holy Saturday/ Pascha Liturgy of the 1st Resurrection 9:30am; Resurrection Vigil 11pm, 12am Divine Liturgy 16 Great & Holy Pascha Orthros 10:00am; Agape Vespers 11:00am Bright Tuesday - Orthros 8:15am, Divine Liturgy 9:30am, Nuns visiting Greek School 5:00pm Youth, 6:30pm Adults; Greek Dance 6:30pm Koulourakia Baking from 5:00pm on. 22 GOYA Trip to Boston 23 St. George Orthros 8:45am, Liturgy 9:45am; Greek Dance 24 AHEPA Dinner of the Month - 7:00pm 25 Greek School 5:00pm Youth 6:30pm Adults; Greek Dance 6:30pm 26 Evening Service 6:00pm; Bible Study 7:00pm Sunday of the Myrrh-bearing Women Orthros 8:45am, Liturgy 9:45am; Greek Dance; Koulourakia (May 1) (May 2) Greek School 5:00pm Youth 6:30pm Adults; Greek Dance 6:30pm The most up-to-date calendar can be found at: