St. George Antiochian Orthodox Christian Church 2587 W. 14th Street, Cleveland OH 44113 St. Gregory Palamas, Bishop of Thessalonica. Serving the Orthodox Christian Community of Greater Cleveland
St. George Antiochian Orthodox Church V. Rev Father John Ojaimi, Pastor Office: (216) 781-9020 Fax: (216) 781-9545 Cellular: (440) 665-6724 Archdeacon Yarid Sahley Subdeacon Sam Elias www.stgeorgecleveland.com Pastor s E-Mail: frjojaimi@msn.com Parish E-Mail: office@stgeorgecleveland.com Sunday March 27, 2016 Tone 2/Eothinon 10 Second Sunday of Great Lent Commemoration of Gregory Palamas, Archbishop of Thessalonica Martyr Matrona of Thessalonica; Martyrs Philetos the senator, his wife Lydia of Rome and those with them; Paul, bishop of Corinth WELCOME TO OUR GUESTS We are glad you are worshiping with us today. There are Service Books in the pews. Orthodox Christians must be prepared for Holy Communion through Confession, Fasting, Prayer and by being at peace with others. Please seek and give forgiveness before receiving Holy Communion. At the conclusion of the Divine Liturgy, please join us for coffee hour in the Parish Hall. t ½Êà The mission of St. George Antiochian Orthodox Church Is to serve God and the community by commitment to the Gospel s command to grow in the knowledge of Jesus Christ through faith, hope, and love. It is a parish of the Self Ruled Antiochian Orthodox Christian Archdiocese of North America. The Orthodox Church follows the faith and practice of the apostles and disciples of Christ handed down by the ancient Christian fathers and twenty centuries of Church tradition. Genuine Christian life nurtures and stimulates our spiritual and moral development. The liturgical life of the Orthodox Church has been developing over the last 2000 years. By taking part in the mysteries of Christ s life, death and resurrection at the liturgical services, the community members are drawn to repentance and the gradual change of their inner selves. To join the community of St. George or to find out more information, please fill out the Guest Book in the Narthex. We hope this day will be spiritually rewarding for you. Fr John will be happy to answer any questions. Join us in the hall after Liturgy for our Coffee Hour and Fellowship.
Bread of Oblation is offered for the memory of Habeeb George by Ramona Darmour Coffee Hour is offered in memory of Nick & Tillie Courey by Ron Courey & Family Candles are offered for the Health, Safety & Spiritual Welfare of: Aboumrad & Ghantous Families by Tony & Jessy Aboumrad & Family Olivia George & Mark George & Family by Antony George Ramzi, Caley & Baby Alivia by Sami & Ragda Harb Family & Friends by George & Joie Haddad Candles are offered in Beloved Memory of: Hanna Haddad & Mary Koury by Charles & Joan Haddad Michel Hayek by the Hayek Family My Beloved, Mother Mary, Father Abraham, Brothers Emile and James, Sitteh Zaineh & Uncle Kaiser by Emilie L. Easa Wadia Ameen by his wife Mary & Family Edward Haddad by his wife Evelyn & Family Edward Fadel by his wife & family Prayers are requested for the sick, sufferings, shut-ins needy, homeless, victims of disasters, war and violence in the whole universe. Then the Jews began to argue with one another, saying, How can this man give us His flesh to eat? So Jesus said to them, Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in yourselves. He who eats My flesh and drinks My blood has eternal life, and I will raise him up on the last day. John 6:52-54 With fear of God, faith And love draw near. Come to Church, Jesus loves you, we love you we are waiting for you. UPCOMING DIVINE SERVICES Sunday April 03, 2016 Matins Service @ 9:30 am, Divine Liturgy @ 10.30 am Great Compline Services are on Mondays @ 6:30 pm Presanctified Liturgies are on Wednesdays @ 6:30 pm Akathist ( Madayeh) are on Fridays @6:30 pm, Agape Dinner to follow Confessions will be heard on Sundays Morning before Liturgy starts or by appointment. Sign up and take your turn in offering a Coffee Hour. Pick a birthday, memorial, anniversary etc.. or just a day that no one has sponsored.
Divine Liturgy Variables on Sunday, March 27, 2016 Tone 2/Eothinon 10; Second Sunday of Great Lent Commemoration of Gregory Palamas, Archbishop of Thessalonica Martyr Matrona of Thessalonica; Martyrs Philetos the senator, his wife Lydia of Rome and those with them; Paul, bishop of Corinth
Our holy Father Gregory was born in Constantinople in 1296 of aristocratic parents who had emigrated from Asia Minor in the face of the Turkish invasion, and were attached to the court of the pious Emperor Andronicus II Palaeologus (1282-1328). Despite his official duties, Gregory's father led a life of fervent prayer. Sometimes as he sat in the Senate, he would be so deep in prayer as to be unaware of the Emperor addressing him. While Gregory was still young, his father died after being clothed in the monastic habit; and his mother for her part wanted to take the veil, but delayed doing so in order to take care of the education of her seven children. Gregory, the eldest, was instructed by the most highly reputed masters of secular learning and, after some years, was so proficient in philosophical reasoning that, on listening to him, his master could believe he was hearing Aristotle himself. Notwithstanding these intellectual successes, the young man's real interest lay only with the things of God. He associated with monks of renown in the city and found a spiritual father in Theoleptus of Philadelphia, who instructed him in the way of holy sobriety and of prayer of the heart. About the year 1316, Gregory decided to abandon the vanities of the world. His mother, two sisters, two brothers and a great many of his servants entered upon the monastic life with him. He and his two brothers went on foot to the holy Mountain of Athos, where they settled near the Monastery of Vatopedi under the direction of the Elder Nicodemus, who came from Mount Auxentius. Gregory made rapid progress in the holy activity of prayer, for he had put into practice since childhood the fundamental virtues of obedience, humility, meekness, fasting, vigil and the different kinds of renunciation that make the body subject to the spirit. Night and day he besought God ceaselessly with tears saying, "Lighten my darkness!" After some time, the Mother of God, in whom he had put his trust since his youth, sent Saint John the Theologian to him with the promise of her protection in this life and in the next. After only three years, the early death of his brother Theodosius, followed by that of the Elder Nicodemus, led Gregory and his second brother, Macarius, to attach themselves to the Monastery of the Great Lavra. Gregory was appointed chanter. His conduct in the cenobitic life was beyond reproach, and the brethren admired his zeal for putting into practice all the holy evangelic virtues. He lived with such abstinence as to appear unburdened by the flesh to the extent of being able to go three months without sleep. At the end of three years of common life, his soul thirsting for the sweet waters of the wilderness, he retired to the hermitage of Glossia, under the direction of an eminent monk called Gregory of Byzantium. With the passions purified, he was now able to rise up in prayer to the contemplation of the mysteries of the Creation. Solitude and inner stillness enabled him to keep his intellect fixed at all times in the depths of
his heart, where he called on the Lord Jesus with compunction, so that he became all prayer, and sweet tears flowed continually from his eyes as from two fountains. The incessant raids of Turkish pirates soon obliged Gregory and his companions to leave their hermitage. Together with twelve monks, he wanted to make the pilgrimage to the Holy Places and to seek refuge at Mount Sinai; but this did not prove feasible. Instead, he spent some time in Thessalonica, where he joined the group around the future Patriarch Isidore, who was endeavoring to spread the practice of the Jesus prayer among the faithful so that they might profit from the experience of the monks. In 1326, Gregory was ordained a priest, having understood in a vision that this was indeed the will of God. He then departed to found a hermitage in the area of Beroea, where he practiced an even stricter ascesis than before. For five days of the week he remained alone, fasting, keeping vigil and praying with abundant tears. He only appeared on Saturdays and Sundays to serve the Divine Liturgy, share a fraternal meal, and converse on some spiritual subject with his companions in the ascetic life. He continued thus to rise up in contemplation and to enter into closer union with God in his heart. When his mother died, he went to Constantinople to fetch his sisters, whom he settled in a hermitage near his own. But as Serbian raids in the region became more and more frequent, he decided to go back to Mount Athos. He settled a little above the Lavra in the hermitage of Saint Savas, where he lived in greater seclusion than before, and could converse alone with God. He went to the monastery only infrequently and would receive his rare visitors on Sundays and feast days. Going on from that contemplation which is still outward, Gregory then attained to the vision of God in the light of the Holy Spirit and to the deification promised by Christ to His perfect disciples. One day in a dream, he saw that he was full of a milk from heaven which, as it overflowed, changed into wine and filled the surrounding air with a wonderful scent. This was a sign to him that the moment had come to teach his brethren the mysteries that God revealed to him. He wrote several ascetic treatises at this time, and, in 1335, was appointed Abbot of the Monastery of Esphigmenou. But the two hundred monks who lived there understood neither his zeal nor his spiritual expectations so, after a year, he returned to his hermitage. At that time, Barlaam, a monk from Calabria, won a great name for himself as a speculative thinker in Constantinople. He was particularly fond of expounding the mystical writings of Saint Dionysius the Areopagite, which he interpreted in an entirely philosophical way, making knowledge of God the object of cold reason and not of experience. When this refined humanist learned of the methods of prayer of some simple monks of his acquaintance, who allowed a place to the sensory element in spiritual life, he was scandalized. He took occasion to calumniate then and to accuse them of heresy. The hesychast monks appealed to Gregory who then wrote several polemical treatises in which he answered the accusations of Barlaam by locating monastic spirituality in a dogmatic synthesis. He showed that ascesis and prayer are the outcome of the whole mystery of Redemption, and are the way for each person to make the grace given at Baptism blossom within himself. He also defended the authenticity of the methods which the Hesychasts used to fix the intellect in the heart; for since the Incarnation we have to seek the grace of the Holy Spirit in our bodies, which are sanctified by the Sacraments and grafted by the Eucharist into the Body of Christ. This uncreated grace is the very glory of God which, as it sprang forth from the body of Christ on the day of the Transfiguration, overwhelmed the disciples (Matthew 17). Shining now in the heart purified from the passions, it truly unites us to God, illumines us, deifies us and gives us a pledge of that same glory which will shine on the bodies of the Saints after the general Resurrection. In thus affirming the full reality of deification, Gregory was far from denying the absolute transcendence and unknowableness of God in His essence. Following the ancient Fathers, but in a more precise manner, he made a distinction between God's imparticipable essence and the eternal, creative and providential energies by which the
Lord enables created beings to participate in His being, His life and His light without, however, introducing any division into the unity of the divine Nature. God is not a philosophical concept for Saint Gregory: He is Love, He is Living Person and consuming fire, as Scripture teaches (Deuteronomy 4:24), Who does everything to make us godlike. Saint Gregory's brilliant answer to Barlaam was first accepted by the authorities of Mount Athos in the Hagiorite Tome and then adopted by the Church, which condemned Barlaam (and with him the philosophical humanism that would soon inspire the European Renaissance), during the course of two Councils at the Church of Saint Sophia in 1341. Barlaam's condemnation and his departure for Italy did not bring the controversy to an end. No sooner had Gregory returned to his Athonite hermitage from Thessalonica where he had been writing his treatises in seclusion than Akindynos, an old friend of his, restated the substance of Barlaam's arguments and condemned Gregory's distinction between essence and energies as an innovation. Akindynos, who at first aspired to be an umpire between Barlaam and Gregory, was the kind of rigid conservative who does no more than repeat set phrases without seeking to enter into the spirit of the tradition. At the same time, a dreadful civil war broke out as a result of the rivalry between the Duke Alexis Apokaukos and Saint Gregory's friend, John Cantacuzenus (1341-47). The Patriarch, John Calecas, sided with Apokaukos and encouraged Akindynos to bring a charge of heresy against Gregory, which led to the excommunication and imprisonment of the Saint. During the four years of Gregory's confinement, there was no slackening of his activity. He carried on a huge correspondence, and wrote an important work against Akindynos. When John Cantacuzenus gained the upper hand in 1346, the Regent, Ann of Savoy, came to the defense of the Saint and deposed the Patriarch on the eve of Cantacuzenus' triumphal entry into the City. He nominated Isidore as Patriarch (1347-50), and summoned a new Council to vindicate the Hesychasts. The controversy was not finally resolved until 1351, at a third Council which condemned the humanist Nicephorus Gregoras. In the Synodal Tome the doctrine of Saint Gregory on the uncreated energies and on the nature of grace was recognized as the rule of faith of the Orthodox Church. Among Isidore's new episcopal appointments, Gregory was named Archbishop of Thessalonica in 1347; but he was unable to take possession of his see as the city was in the hands of the Zealots, the party opposed to Cantacuzenus. After finding shelter for a while in Lemnos, where he showed heroic devotion during an epidemic, Gregory was eventually able to enter the city acclaimed as if Christ Himself were coming in triumph, with the chanting of Paschal hymns. During a voyage to Constantinople, he fell into the hands of some Turks, who held him for a year in Asia Minor (1354-55), but allowed him a measure of freedom. This, and his openness of spirit, enabled him to engage in amicable theological discussions with the Muslim doctors of religion and with the son of the Emir Orkhan. When he was set free, thanks to a ransom from Serbia, he returned to Thessalonica to take up his activity again as pastor and wonderworker. He suffered a long illness and, some time before his death, Saint John Chrysostom appeared to him with the invitation to join the choir of holy hierarchs immediately after his own feast. And, indeed, on November 14, 1359 the Saint gave up his soul to God. When he died, his countenance was radiant with a light like to that which shone on Saint Stephen (Acts 6:15). In this way God showed, through the person of his servant, the truth of his doctrine on the reality of deification by the uncreated light of the Holy Spirit. The veneration of Saint Gregory was approved by the Church in 1368. The Saint works many miracles even to the present day and, after Saint Demetrios, is regarded as the Protector of Thessalonica.
Remember that Great Lent developed as the final preparation period before a catechumen was baptized at the Resurrection Liturgy on Holy Saturday night (In present practice, this Liturgy is now celebrated on Holy Saturday morning, but in antiquity this was the Resurrection Service celebrated in the evening.). When we look at the Sunday Gospel lessons, we can see how they might have guided the catechumen. The readings are not penitential, or not as penitential as the pre-lent Sundays of the Publican and Pharisee, Prodigal Son, and Last Judgment. Rather, we can see them in the light of preparation and participation in Baptism. I ve taken one sentence from each Gospel lesson for you to consider. Week 1. Follow me. The first step is to accept the invitation to follow Christ. That invitation was ultimately from Christ Himself. Week 2. Your sins are forgiven. Christ came to release people from the power of sin and death over them and restore them to a new life. Week 3. Pick up your cross and follow me. The Cross is lifted up as a symbol of hope, midway through the preparation period. But the Cross is an instrument of pain, suffering and death, a reminder that the new life in Christ requires putting away the old ways and certainly not without pain. Yet in the Resurrection Christ was victorious and the new believer will be victorious as well through the new life begun through baptism. Week 4. I believe, help my unbelief. All of us struggle with issues of faith. Week 5. Are you able to drink the cup that I drink or to be baptized with the baptism with which I am baptized? Not coincidence that in the day just before Holy Week, with the last steps of preparation beginning, the catechumen would hear a reflection on baptism. Baptism is participating in death and rising to new life to becoming a new person, in Christ and the Church. The Services of Great Lent The holy season of Great Lent is a time of intense preparation for Orthodox Christians. The forty days leading up to Pascha, the glorious celebration of the resurrection of Christ, call for a concentration on repentance, confession and renewal through increased activity in worship, prayer, fasting, confession, almsgiving, etc. We should expect suffering and sacrifice, after the example of our Lord, so that we may share in His victorious life. In order to appreciate this holy time and appropriate the blessings of God, we should understand the special services of this season. Our minds and hearts should be directed to that purpose as we attend and participate. The Liturgy of the Presanctified Gifts is celebrated each Wednesday evening during Great Lent. This service is offered to the people as a means of spiritual strengthening in this season of struggle with our passions. Because of its joyful character, the Divine Liturgy has not been celebrated on weekdays during Lent. Therefore, the Church in the early centuries authorized the consecration of additional gifts on the Sundays of Lent to be served to the people on Wednesdays. The tone of these services is solemn and penitential. The church is darkened and the Chanting is quiet. Vestments and cloths are usually deep urple or a dark color. It is one of the most mystical of all the services of the Church -- one that all Orthodox families should attend together during Great Lent. Remember - we prepare for this service by taking no food after lunch on that day. The Great Canon of St. Andrew is normally read during the first week of Great Lent and again on Thursday of the fifth week. This canon is a four-part series of lamentations showing us the scope and depth of sin, probing the soul with despair, repentance and hope. St. Andrew of Crete, writing in the
seventh century, utilized many biblical events and personalities to show the analogy to the sinfulness in our lives. This penetrating service opens the eyes of our minds to see our condition before God and yearn for the blessing of repentance and reconciliation. The Akathist Hymn to the Theotokos (akathist means "not sitting") is sung on the first five Friday evenings of Great Lent. This hymn is a kontakion (hymn of a season) which consists of twenty four stanzas, or four parts, focusing on the angel's announcement to Mary concerning the Incarnation of the Son of God. This is the only kontakion still sung in its entirety in the Orthodox Church. The glorious birth of the Saviour is vividly set before us as a reminder of our need for forgiveness and restoring our fellowship with the Father. The Feast of the Annunciation is celebrated on March 25. As we attend these wonderful services, our hearts and souls will be enriched beyond measure. You may expect job-related disturbances, school-related demands on your time and other incidents which work against your faithful attendance and concentration in these services. Pray for strength and godly intervention! We will sense afresh the newness of life we have as Orthodox Christians. Let us all prepare for, and fully participate in, these life-giving experiences. Amen. The Teens Group Meets every Sunday after Church In The Teens Room If you re a Teen Join us For fun and Education
7 Commandments for Great Lent by Fr. Andrey Dudchenko The Season of Great Lent has begun. It is time of renovation, repentance and joy. It is not yet the time of triumphant Easter delight, but a time of quiet and, yet, at the same time, profoundly deep joy, which is not visible at first glance. Perhaps it is due to the fact that during the fast, we once again hope to tear ourselves away from the concerns and worries that have enslaved us within our daily lives. We hope to find our real selves. The Great Lent prepares us for that greatest of celebrations: Easter. It is a real journey. It is the springtime of the spirit. And this spring pilgrimage should bring us to the proper end point, where we will become better then we were at the beginning. How can we go properly through the great fast? *To eat well Before we start talking about the spiritual meaning of the fast, it is important to clarify what exactly our food is. The differences between foods becomes more visible precisely during this fast. The meaning of the fast is not refusing meat or dairy. Food itself does not bring us any closer to God, or take us further away from Him. As we are creatures content on bones and blood, the subject of our nutrition is quite important. There is a general rule: we have to eat easy food (namely, we must strive to eat food that gives our bodies and souls a sense of lightness). But it is just as possible to burden yourself with easy food too. Try not to get obsessed with it. Also, there is no need to look for the abundant special fast recipes on the Internet. Perhaps one should try to spend less time cooking your meals. Spend less money on buying your food during the fast. Taking this aspect into account, there is something to think about such as how reasonable it is to buy special seafood that is allowed by church discipline. At the same time, certain exemptions do indeed exist for certain groups of people (such as those who are ill, hard workers, pregnant and breast-feeding women, and so on). In this case, it would be prudent to get advice from your spiritual leader. If you do not have an opportunity to do that, you need to make your own decision. It is well known that it is better to under-fast then to over-fast. Temperance is a golden rule. *To give up bad habits, or addiction to something. Fast is a time of relief. We are being released from those things which enslaves us. In this time, we can make serious attempts to give up our various bad habits or addictions. Everyone has to perform their own good deeds. Someone during this time may give up an addiction to drink or to smoke; someone else will just as likely give up watching of a television series. There is no need to ask the others to perform a kind deed, just try to perform it yourself. *To pray regularly Fasting without prayer is not a true fast, but try to find just 15 or 20 minutes for prayer in the evening and in the morning during the fast. You can read normal prayers for mornings and evenings together with the Gospel. But during Lent, it would be better to add one more short but essential prayer that sets the tone of the fast such as one by Ephraim the Syrian. *To read the Holy Bible During the Great Lent there are three Old Testament books read during the Pre-sanctified Liturgies;
Genesis, Isaiah and Proverbs. There is also a tradition during this time to read all Four Gospels at home on your own. It is difficult to be a Christian without knowing the Gospel. If you have not read the Old and The New Testaments yet, try to do so during the next forty days of Lent. Even if you have previously read the whole Bible, please don t think it s enough. Our memories are never truly as rock-solid as they seem, and we forget much. Try to read the Gospel regularly. It would be better if you do this every day, after finding a quiet time so that you can concentrate on what you are reading. It would be even better if you can find some time after reading to think about it, and then compare it with your own life and experience. *Attend the liturgies The time of Great Lent is a special time in the order of Church s routine. One can feel it only by going to church for weekday services, along with the services regularly served on Saturday evening and Sunday morning. Alexander Schmemann referred to this time as that of a light sorrow. It is the special tone of this time which you can feel only during the beautiful quiet liturgies during the week. Try also to visit the liturgy once or twice during the reading of the Great Canon of St. Andrew of Crete. This canon is the longest of all canons of the Orthodox Church. It comes from the depth of the confession and runs throughout with a hope for the Love of Our Father. The Orthodox Church reads this canon by parts in the evenings starting on Monday till Thursday on the First week of Great Lent, and then repeats it all on Wednesday evening of the Fifth week. It is truly necessary to go to Church for Liturgy of the Pre-sanctified Gifts. If you can come to church where this liturgy is in the evening, then you can receive communion and feel the anxious expectation of meeting with Jesus Christ. Lastly, it is very important to come to church on the Days of the Passion, beginning from the Great Thursday s evening. But this time is further away, and it is better to speak about it later. *To clear your mind from vanities During the period of Lent, everyone decides themselves if it would be better to stop completely watching TV, or to avoid visiting blogs, forums and other social networks on the Internet. Truthfully, to read at least one book on a Christian subject would be far more useful. It could be a book about history of the Church, basics of religious doctrine, the interpretation of Holy Bible or something else entirely. It is very necessary to choose a book carefully, due to the variety of the books in existence, and lack of spiritual quality of many of them. Reading books of classical world literature might also be useful as it will keep your mind away from the concerns and worries of everyday life. *Try to achieve what you had planned or wanted to achieve. Try to remember your plans and aims. The period of the fast is a time with a positive tone. The main purpose of all restrictions like those found relating to food and pleasures is to give us time and the power to unite ourselves to Christ. This means you should strive to do good things, to love God and to love other people and sometimes harder yet, yourself. Try to do something that will please not only you but others as well. We all hear the words of Christ before Lent: Thou shalt love thy neighbour as thyself Besides, you could create your own rules of the fast. They could be different, but it is important to take it seriously. Fasting is a time that requires us to come to decisions, some of them difficult. It is a time that calls us to make our own conscious efforts to better our lives, and the lives of those around us.
MEMO TO ALL PARISHIONERS The lenten season is now upon us, and soon Holy Week and Pascha will be here as well. There are many things that the church needs for all of our special services, and we ask for your participation and support. If you would like to offer a donation to St. George Orthodox Church for the health of or in memory of, any of your family members or friends, please fill out the form below, tear it off and mail it back to the church office as soon as possible. We thank you and pray that you experience a rewarding and fruitful lenten season and celebration of our Lord's Holy Pascha. --------------------------------------------------------------------------------------------------------------------------OFFERINGS FOR LENT AND HOLY PASCHA Dear Father John, It would be a great joy for me (for us) to offer a donation of $ towards the following: Flowers Bread Easter Lillies Eggs Wine Oil Palms Votive Candles for the health of: in memory of: given by: