HOLY ASCENSION PARISH NEWSLETTER, FEBRUARY 2011

HOLY ASCENSION PARISH NEWSLETTER, FEBRUARY 2011 PART 1. OUR PARISH. The Holy Ascension parish welcomes all Orthodox people to its sacraments and all people with an interest in Christianity and the abiding Tradition of the Holy Orthodox Church. The immediate Holy Ascension parish background is Russian émigré and American, with many other English-speaking members. Members, visitors, and people in touch online come from all ethnicities. The Church is One. http://www.holyascension.info/ http://ruschurchabroad.com/ http://sinod.ruschurchabroad.org/engindex.htm PRESENTATION OF OUR LORD IN THE TEMPLE RUSSIAN, 15 TH CENTURY THE HOLY ASCENSION ORTHODOX CHURCH is the Washington, DC, parish of the Russian Orthodox Church Abroad (ROCA), under the omophor (or the conciliar leadership) of Metropolitan Agafangel (Pashkovsky), Bishop of Odessa & Taurida. The Holy Ascension Parish was organized on Ascension Day, 17 May 2007. BISHOPS & LOCAL CLERGY Metropolitan Agafangel, First Hierarch of the Russian Orthodox Church Abroad, Metropolitan of Eastern America and New York, and Bishop of Odessa & Taurida Bishop Joseph (Hrebinka) of Washington Father John Hinton, priest Seraphim Englehardt, subdeacon Andrew Frick subdeacon John Herbst, subdeacon ADDRESS 3921 University Drive, Fairfax VA 22030 703.533.9445. PART 2. NEW MARTYRS AND CONFESSORS, FEBRUARY 7 TH. The New Martyrs and Confessors of Russia were Orthodox Faithful who suffered for their faith during the Soviet period (1917 to 1991). The Russian Orthodox Church Outside of Russia glorified the New Martyrs and Confessors of Russia in 1981. Immediately after the collapse of the Soviet Union, the Russian Church inside Russia began glorifying some of the New Martyr's, beginning with the Grand Duchess Elizabeth, Metropolitan Vladimir of Kiev, and Metropolitan Benjamin of Petrograd in 1992. In 2000, the All- Russian Council glorified Tsar Nicholas II and his family, as well as many other New Martyrs. More names continually added. The Church celebrates the feast of the New Martyrs and Confessors of Russia on the Sunday nearest January 25 / February 7--the date of the martyrdom of Metropolitan Vladimir of Kiev, who was the first Hieromartyr of the Bolshevik Yoke. PART 3. THREE HIERARCHS: STS BASIL THE GREAT, GREGORY THE THEOLOGIAN, AND JOHN CHRYSOSTOM, FEBRUARY 12 TH. St Basil of Caesarea, also called St Basil the Great, (330 379) was the 4 th -century bishop of Caesarea Mazaca in Cappadocia, which now lies in central Turkey. He was an influential Christian theologian, monk, and supporter of the Nicene Creed, in opposition (1) to Arianism and (2) to the followers of Apollinaris of Laodicea. St Basil was known for his care of the poor and the underprivileged. Basil established guidelines for monastic life that emphasize community life, liturgical prayer, and manual labor. Together with St Pachomius, he is remembered as a father of communal 2

monasticism in Eastern Christianity. He is considered a saint by the Orthodox and by most other Christians. Gregory of Nazianzus (c. 329 to 389 or 390), known also as Gregory the Theologian or Gregory Nazianzen was a 4 th -century archbishop of Constantinople. He is considered the best rhetorical stylist of the patristic age. As a classically educated speaker and philosopher, he infused Hellenism into the early church, setting the standard for Byzantine theologians and church officials. Gregory's most significant theological contributions rose from his defense of the Nicene doctrine of the Trinity. He is especially noted for his contributions to the theology of the Holy Spirit. In this regard, Gregory is the first to use the idea of procession to describe the relationship between the Spirit and the Godhead: The Holy Spirit is truly Spirit, coming forth from the Father indeed but not after the manner of the Son, for it is not by generation but by procession, since I must coin a word for the sake of clearness. Although Gregory does not fully develop the concept, the idea of procession would shape almost all later thought about the Holy Spirit. Synaxis of Three Hierarchs: Saints Basil, John (center), & Gregory St Gregory emphasized that Jesus did not cease to be God when he became a man, nor did he lose any of his divine attributes when he took on human nature. Furthermore, Gregory asserted that Our Lord Jesus Christ was fully human, including a full human soul. He also proclaimed the eternality of the Holy Spirit, saying that the 3 actions of the Holy Spirit were somewhat hidden in the Old Testament, but emerged much clearer after the Ascension of Our Lord Jesus into Heaven and after the descent of the Holy Spirit at the feast of Pentecost. In contrast to the Neo-Arian belief that the Son is ahomoios, or unlike the Father, and with the Semi-Arian assertion that the Son is homoiousios, or like the Father, St Gregory and his fellow Cappadocians maintained the Nicene doctrine of homoousia, or Consubstantiality of the Son with the Father. The saint also taught the concept of theosis: the belief that all Christians can be assimilated to God in imitation of the incarnate Son as the divine model. Saint John Chrysostom (c. 349 407), Archbishop of Constanti-nople, was known for (1) his eloquence in preaching and his public oratory, (2) for his denunciation of abuses of authority by both ecclesiastical and political leaders, (3) the Divine Liturgy of St. John Chrysostom, and (4) his ascetic sensibilities. He was given the Greek surname chrysostomos, meaning "golden mouthed, rendered in English as Chrysostom. St John was determined to reform his clergy in Constantinople. He met much resistance and found limited success. He was an excellent preacher whose sermons and writings are still studied and quoted. As a theologian, he has been is probably the most prominent doctor of the Orthodox Church. He rejected the contemporary trend of his time to allegorize, instead speaking plainly and directly applying Bible passages and lessons to everyday life. 4 Saint John Chrysostom of Antioch, an early Byzantine mosaic in the Cathedral of the Holy Wisdom, Constantinople

PART 4. MEETING OF THE LORD. The Feast of the Presentation of Jesus at the Temple, which falls on 2 February (Julian calendar), celebrates an episode early in the life of Our Lord Jesus. It is one of the Twelve Great Orthodox Church Feasts. Other traditional names include Candlemas, the Feast of the Purification of the Virgin, and the Meeting of the Lord. The event is described in the Gospel of Luke 2:22 40. According to the gospel, the Virgin Mary and Joseph took the baby Our Lord Jesus to the Temple in Jerusalem 40 days after His birth to complete the Virgin Mary's ritual purification after childbirth, and to perform the redemption of the firstborn, in obedience to the Law of Moses (Leviticus 12, Exodus 13:12-15, etc.). St Luke explicitly says that Joseph and the Virgin Mary may take the option provided for poor people (those who could not afford a lamb) in Leviticus 12:8, sacrificing a pair of turtledoves, or two young pigeons. Upon bringing Jesus into the temple, they encountered Simeon the Righteous. The Gospel records that Simeon had been promised that he should not see death before he had seen the Lord's Christ (Luke 2:26). Simeon prayed the prayer that would become known as the Nunc Dimittis, or Canticle of Simeon, which prophesied the redemption of the world by The Lord Jesus: Now you are releasing your servant, Master, according to your word, in peace; for my eyes have seen your salvation, which you have prepared before the face of all peoples; a light for revelation to the nations, and the glory of your people Israel. Luke 2:29-32 Simeon then prophesied to Mary: Behold, this child is set for the falling and the rising of many in Israel, and for a sign which is spoken against. Yes, a sword will pierce through your own soul, that the thoughts of many hearts may be revealed (Luke 2:34-35). The elderly prophetess Anna was also in the Temple, and offered prayers and praise to God for Jesus, and spoke to everyone there about Jesus and his role in the redemption of Israel (Luke 2:36-38). 5 Presentation of Our Lord in the Temple of Jerusalem. In the Byzantine and Russian Orthodox tradition, the Meeting of the Lord is unique in that it combines elements of both a Great Feast of the Lord and a Great Feast of the Theotokos (Mother of God). It has a forefeast of one day, and an afterfeast of seven days unless the feast falls during Cheese-fare Week or Great Lent. The holy day is celebrated with an All-Night Vigil on the eve of the feast, and a celebration of the Divine Liturgy the next morning, at which beeswax candles are blessed. This blessing traditionally takes place after the Little Hours and before the beginning of the Divine Liturgy (though in some places it is done after). The priest reads four prayers, and then a fifth one during which all present bow their heads before God. Then he censes the candles and blesses them with holy water. The candles are distributed to the people and the Liturgy begins. PART 5. PRE-LENT SUNDAYS: THE PUBLICAN & PHARISEE, THE PRODIGAL SON, & THE LAST JUDGMENT. 1. The Sunday of the Publican and Pharisee begins the Lenten season and begins Triodion, the liturgical book used in the services of Great Lent. It falls on the Sunday next after the Sunday of Zacchaeus. The focus of attention this Sunday is on the Gospel of Luke 18:10-14, in which two men have gone to the Temple to pray. One was a Pharisee, an externally decent and righteous man of religion, and the other was a publican, a sinful tax collector who was cheating the people. Though the Pharisee was Publican & Pharisee at the Temple. genuinely righteous under the Law, he boasted before God and was condemned. The Publican, although he was truly sinful, begged for mercy, received it, and was justified by God. On this Sunday in the preparation for Great Lent, Orthodox Christians are to 6

see that they have not the religious piety of the Pharisee, but the repentance of the Publican. They are called to think about themselves, in the light of Christ's teaching, as they really are and to beg for mercy. For everyone who exalts himself will be humbled, and everyone who humbles himself will be exalted. (Luke 18:14). On this Sunday, in the preparation for Great Lent, Orthodox Christians are to hear Our Lord s parable about God's loving forgiveness (Luke 15:11-24). They are to see themselves as being in the world, a foreign society far from the Father's house. The parable gives reassurance that the Father will receive them with joy and gladness in their journey through Great Lent, their journey home. 2. The Sunday of the Prodigal Son uses Christ s another parable about God's loving forgiveness (Luke 15:11-24). Christians are to see themselves as being again in a foreign country far from the Father's house and to make the movement of return to God, where we truly belong. The parable gives assurance that the Father will receive them with joy and gladness in their journey through Great Lent, on their journey home. from meat all week, but still eat dairy products and eggs till the start of Great Lent. The Gospel reading of this Sunday retells Christ's parable of the Last Judgment (Matthew 25:31-46), teaching that it is not enough or even good to think that we are pious. We must see Jesus; and to see ourselves as we are, and to come home to God as his prodigal sons. The Church teaches that we must also be God s sons by following Christ, His only-begotten Divine Son, and by seeing Christ in every one, and by serving Christ through every one of them all. Salvation and final judgment will depend upon deeds, not merely on intentions or even on the mercies of God apart from personal cooperation and obedience. All piety and prayer is ultimately directed towards the goal of serving our Lord Jesus Christ through his people. From the reading, the faithful hear: for I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you took me in, I was naked and you clothed me, I was sick and in prison and you visited me.. For truly I say to you, if you did it to one of the least of these my brothers, you did it to me (Matthew 25 ). Kontakion (Tone 3) Son and Forgiving Father I have recklessly forgotten Your glory, O Father; And among sinners I have scattered the riches which You had given me. Therefore, I cry to You like the Prodigal: I have sinned before You, O compassionate Father; Receive me a penitent and make me as one of Your hired servants. 3 The Sunday of the Last Judgment is the third pre-lenten Sunday, called Meat-fare Sunday since it is traditionally the last day before Easter for eating meat. Orthodox Christians observe a fast 7 8

PART 6. SCHEDULE OF SERVICES, BY THE CIVIL CALENDAR Sunday liturgies begin at 10:00 AM. A luncheon buffet always follows. Volunteers may offer to help with luncheon fare by cooking food at home and by preparation and service at the church. A volunteer may also bring monastic food for Bishop Joseph on Sundays that are not already Lenten fasts. Currently a regular schedule also designates a family that is responsible for cleaning the church after the services. The duty is for one month at a time. If you wish to volunteer, please see the warden/starosta, Mr Gontscharow. Saturday, February 5, Vigil at 5 PM. Sunday, February 6, the 37 th Sunday After Pentecost. Hours & Divine Liturgy at 9:40 AM. Saint Xenia of Rome. New Martyrs & Confessors of Russia. Friday, February 11, Vigil at 6:30 PM. Saturday, February 12, THREE HIERARCHS SYNAXIS. Hours & Divine Liturgy at 8:40 AM. Saturday, February 12, Vigil at 5 PM. Sunday, February 13, SUNDAY OF THE PUBLICAN & THE PHARISEE. Hours & Divine Liturgy at 9:40 AM. The Holy Wonderworkers & Unmercenaries Cyrus and John. Monday, February 14, Vigil at 6:30 PM. Tuesday, February 15, MEETING OF OUR LORD, THE PRESENTATION OF OUR LORD IN THE TEMPLE. Hours & Divine Liturgy at 6:40 AM Saturday, February 19,Vigil at 5:00 PM. Sunday, February 20, SUNDAY OF THE PRODIGAL SON, Hours & Divine Liturgy at 9:40 AM. AFTERFEAST OF THE MEETING OF THE LORD. Saturday February 26, Vigil at 5 PM. Sunday, February27, Sunday of the Dread Judgment. Hours & Divine Liturgy at 9:40 AM. Saint Auxentius of Bithynia. Meat-fare Sunday. Saturday, March 5, Vigil at 5 PM. Sunday, March 6, FORGIVENESS SUNDAY, Hours, Liturgy & Forgiveness Vespers at 9:40 PM. First & Second Findings of the Head of the Forerunner. Cheese-fare Sunday. PART 7. MINOR HOLY DAYS OF FEBRUARY. 1. Saint Xenia the Righteous of Rome was a saint of 5 th century. Born with the name Eusebia to wealthy parents in Rome, she is said to have left Rome at the age of 17 to escape an unwelcome but arranged marriage. She traveled to the island of Kos in the Aegean Sea, where she was given the name Xenia ( stranger in Greek) and eventually became a deaconess revered for her power to heal. Of her is written that she helped everyone: for the destitute, she was a benefactress; for the grief-stricken, a comforter; for sinners, a guide to repentance. She possessed a deep humility, accounting herself the worst and most sinful of all. The Feast of St Xenia is celebrated in the Orthodox Church on January 24, the day on which she died. She is said to have foreseen her own death. Troparion (Tone 3) Thou didst live the life of a stranger in the world/ and wast estranged to every sin;/ thou didst abandon comforts and fleeting honors/ and betroth thyself to thine Immortal Bridegroom./ O glorious Xenia, entreat Christ our God to grant us His great mercy. Kontakion (Tone 2) Celebrating the memory of the life thou didst live as a stranger,/ and honoring thee with love,/ we praise Christ Who gave thee power to grant healings to all./ O Xenia, ever pray to Him for us all. Friday, February 25, Requiem Vespers & Matins at 6:30 PM. Saturday, February 26, ANCESTORS SATURDAY. Hours & Divine Liturgy at 8:40 AM. UNIVERSAL COMMEMORATION OF THE DEPARTED. Meat-fare Saturday. 9 2. The Holy martyrs Cyrus and John were physicians who lived during the Emperor Diocletian's persecutions. After entering monastic lives they came to Canopis to encourage Athanasia and her daughters in their faith when they were enduring persecution and 10

torture, and suffered martyrdom with them. Born in Alexandria in the third century to faithful Christian parents, St Cyrus was raised to be a true follower of Christ from an early age. St Cyrus attended the university in Alexandria, becoming a medical physician. He treated his patients without pay or rewards. St Cyrus healed in the name of Jesus Christ with prayers and by reciting passages from the Old Testament After his patients were healed he would advise them that in order to stay healthy they must obey God s commandments and not sin inasmuch as most of the time sickness comes through sin. As St Cyrus became popular, the citizens of Alexandria built him a hospital, which was converted into a church after his martyrdom, where miracles occurred after his repose due to the grace of the Holy Spirit and the prayers of the saint. Aside from his healing and hospital duties, St Cyrus was a strong Christian leader, teaching the population of Alexandria. And performing many baptisms as the church of Alexandria grew. At that time the emperor of the Roman world was the pagan Diocletian (284-305), who was known for his merciless persecution of Christians. By preaching, St Cyrus was disobeying the laws of Rome to worship Roman gods, which was an offense punishable by death. The governor of Alexandria was to arrest the saint, who escaped to Arabia and became a monk near a monastery close to the Persian Gulf. Through prayer and fasting St Cyrus became a miracle worker. He could heal many illnesses merely by praying and making the sign of the cross. It was to this monastery that another physician came-- St John, a military doctor in the forces of Diocletian. Back in Egypt the persecutions continued and a newly appointed governor Syrianos tortured and executed anyone mentioning the name of Jesus. A pious Christian woman named Athanasia was arrested, along with her three young daughters -Theoctista aged 15, Theodota aged 13, and Eudoxia aged 11, in the town of Canopis. When informed of the arrests, Sts Cyrus and John came to the Canopis prison to encourage the women not to abandon their faith. The saints were arrested and tortured. Furious because of their refusal to pay homage to Roman gods, governor Syrianos had Sts. Cyrus and John beheaded in 311, and they were buried in the church of the disciple and evangelist St Mark. In the fifth century the relics of Ss. Cyrus and John were initially transferred from Canopis to Mauphin and later to Rome during the reign of the Emperor Arcadius. Eventually they were brought to Munich. We invoke the Unmercenary Sts Cyrus and John during the Blessing of the Water and in the Sacrament of Holy Unction. They are commemorated on January 31. 3. Venerable Auxentius of Bithynia was a hermit born about the year 400 in Syria, who died on February 14, 473, on Mount Scopas in Bithynia, an area containing Nicea and northeast of Istanbul, not far from Chalcedon. St Auxentius had been in the equestrian guard of Roman Emperor Theodosius II, and he had preached to fellow guardsmen. He left the army to become a solitary monk on Mount Oxia near Constantinople. He was later accused of heresy, but was exonerated at the Council of Chalcedon. Afterward he went to a final hermitage on Mount Scopas. This mountain is called Kayışdağ today, in the Kadiköy subprovince of Istanbul. Many contemporaries were attracted to the austerity, holiness, counsel, and teaching of Saint Auxentius. A community of nuns formed at Trichinarion near his mountain. He is not to be confused with Saint Auxentius of Mopsuestia (d. 360), bishop and martyr; or Saint Auxentius, bishop of Milan (d. 374); or Saint Auxentius of Durostorum. Saint Auxentius of Bithynia is venerated on his feast day February 14. Please send any comments and corrections to the newsletter preparer, Patrick Brown ~ hpcjfbrown@cox.net. 11 12