St. George Antiochian Orthodox Christian Church 2587 W. 14th Street, Cleveland OH 44113 Dormition of the Theotokos 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 August 14, 2016 Tone 7/ Eothinon 8 Transfer of the Feast of the Dormition of the Theotokos 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.
Coffee Hour is offered for the Health & Safety of Floyd & Jenelle Rashid by Leo & Lila Koury Candles are offered for the Health, Safety & Spiritual Welfare of: Jack & Randa Zaboura, Donna, Rana, Liana & Nicola by Jack & Randa Zaboura & Family Family & Friends by George & Joie Haddad Our Parish Council and our Organizations members and their families Candles are offered in Beloved Memory of: Yacoub, Nour, Naim, Anita, Asma & Andria by Nuha Karsheh Marvin Harb by Maurice & Samia Harb & Family Michel Hayek by the Hayek Family My Beloved, Mother Mary, Father Abraham, Brothers Emile and James, Sitteh Zaineh & Uncle Kaiser by Emilie L. Easa Wadia Ameen by his wife Mary & Family Edward Haddad by his wife Edward Fadel by his wife & family Prayers are requested for the sick, sufferings, shut-ins needy, homeless, victims of disasters, war and violence in the whole universe. UPCOMING DIVINE SERVICES Sunday August 21, 2016 Matins Service @ 9:30 am, Divine Liturgy @ 10.30 am Confessions will be heard on Sundays Morning before Liturgy starts or by appointment. 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 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, August 14, 2016 Tone 7/ Eothinon 8 Transfer of the Feast of the Dormition of the Theotokos
Prayer Before Reading the Holy Scripture Illumine our hearts, O Master Who lovest mankind, with the pure light of Thy divine knowledge. Open the eyes of our mind to the understanding of Thy gospel teachings. Implant also in us the fear of Thy blessed commandments, that trampling down all carnal desires, we may enter upon a spiritual manner of living, both thinking and doing such things as are well-pleasing unto Thee. For Thou art the illumination of our souls and bodies, O Christ our God, and unto Thee we ascribe glory, together with Thy Father, Who is from everlasting, and Thine all-holy, good, and life-creating Spirit, now and ever and unto ages of ages. Amen.
MEGALYNARION OF THE DORMITION IN TONE ONE ůů ŐĞŶĞƌĂƟŽŶƐ ďůğɛɛ ƚśğğ K ƚśžƶ ŽŶůLJ dśğžƚžŭžɛ In thee, O spotless Virgin, the laws of nature were suspended; for thy virginity was preserved in thy child-ďğăƌŝŷő ĂŶĚ >ŝĩğ ŝɛ ũžŝŷğě ǁ ŝƚś ĚĞĂƚŚ dśžƶ K dśğžƚžŭžɛ ĚŝĚƐƚ ƌğŵăŝŷ Ă s ŝƌőŝŷ ĂŌĞƌ child-ďŝƌƚś ĂŶĚ ĂŌĞƌ ĚĞĂƚŚ ƚśžƶ Ăƌƚ ƐƟůů Ăůŝǀ Ğ ĂŶĚ ĚŽƐƚ Ğǀ Ğƌ ĚĞůŝǀ Ğƌ ƚślj ŚĞƌŝƚĂŐĞ KOINONIKON (COMMUNION HYMN) OF THE DORMITION IN TONE EIGHT / ǁ ŝůů ƌğđğŝǀ Ğ ƚśğ ĐƵƉ ŽĨ ƐĂůǀ ĂƟŽŶ ĂŶĚ ĐĂůů ƵƉŽŶ ƚśğ E ĂŵĞ ŽĨ ƚśğ >ŽƌĚ ůůğůƶŝă Post-Communion Hymn: We have seen the true light. THE DISMISSAL
The Feast of the Dormition of the Theotokos By Archpriest Ayman Kfouf The Dormition of the Theotokos is one of the Great Feasts of the Orthodox Church, celebrated on August 15. The word "Dormition" is a derivative from the Latin word "dormitio", which means "falling asleep." The Feast of the Dormition of the Theotokos is the commemoration of the falling asleep, burial, resurrection, and translation of the Theotokos into heaven in the body. Historical Background of the Feast The Feast of the Dormition of the Theotokos is one of the oldest Marian feasts in the church. The roots of the feast go back to Jerusalem, where the apostles and the Christians of Jerusalem honored and kept alive the memory of the falling asleep of the Theotokos. Consequently, quickly, her empty tomb, in Gethsemane, became a destination for pilgrims from Jerusalem and the surrounding neighborhoods. After the dogmatization of the doctrine of the Divine Motherhood of the Virgin Mary in the third Ecumenical Council of Ephesus (431), the commemoration of the falling asleep of the Theotokos became more popular amongst Christians in the vast majority of the Christian world. In the late sixth century, in the year 588, the Emperor Maurice officially adopted the commemoration of the Feast of the Dormition of the Theotokos into the liturgical calendar in the entire Byzantine Empire, and commanded that it be celebrated on August 15. In the second half of the seventh century, the feast of the Dormition appeared in the West under the influence of the East. It was accepted in Rome under Pope Sergius I (687-701), and from Rome it passed over to the rest of Europe. Up until the end of the ninth century, the feast of the Dormition of the Theotokos was preceded by two periods of fasting: FIRST: before the feast of the Transfiguration (August 1--5) and SECOND: after the feast of the Transfiguration (August 7--15). In the tenth century, the two fasting periods were merged into one, which includes fourteen fasting days beginning on August 1st through August 14th. The Narrative of the Feast The main source of the narrative of the feast of the Dormition is based on the oral and written Tradition of the church, which include: the writings of Saints Dionysios the Areopagite, John the Damascene and Andrew of Crete; the hymnography and iconography of the Church, in addition to an apocryphal narrative of the feast by Saint John the Theologian. According to the Orthodox Tradition, the Virgin Mary lived after Pentecost in the house of the Apostle John in Jerusalem. As the Mother of the Lord, she became the source of encouragement and help for the Apostles and all Christians.
Three days before her death, the Archangel Gabriel appeared to the Virgin Mary and revealed to her the date of her departure into eternal life. Immediately, the Theotokos returned to her home and prepared herself for this event through fasting and prayer. On the day of her repose, even though the apostles were scattered throughout the world, they were miraculously transported to be at her side. Exceptionally, the Apostle Thomas did not arrive on time to bid his final farewell to the Theotokos. While the Apostles were singing hymns in honor of the Mother of God, they saw a vision showing Christ, accompanied by Angels and Saints, coming to escort the soul of His Most Holy Mother into heaven. With songs of praises, the Apostles carried the body of the most pure Theotokos to the grave in Gethsemane to be buried near her parents. At Gethsemane, the disciples gathered and remained around her tomb and kept a vigil for three days. On the Third day, the Apostle Thomas arrived and asked to view for the last time the Most Holy Mother of God. When the Apostles opened the grave of the Theotokos, her body was not there. The Apostles realized then that she was taken into heaven in the body to be reunited with her soul. The Liturgical Background of the Feast The Feast of the Dormition of the Theotokos is preceded by a two-week fasting period, which referred to as the "Dormition Fast." The Dormition Fast starts on August 1 and ends on August 14th. It is considered to be a very strict fast, even stricter than both the Nativity and the Apostles Fasts. In the Dormition Fast all kinds of meat, fish, oil and wine are forbidden to eat; with the following exceptions: on the feast of the Transfiguration (August 6) when fish is allowed; on Saturdays and Sundays when oil and wine are allowed. During the Dormition Fast, either the Small Paraklesis (Supplicatory Canon) or the Great Paraklesis are celebrated every evening with the following exceptions: on Saturdays, on the Eve of the Feast of the Transfiguration and on the Eve of the Feast of the Dormition itself, where the festal services are celebrated. In some churches and monasteries, the service of the "Burial of the Theotokos" is celebrated during an All--Night -Vigil. The order of the service is based on the service of the burial of Christ, which consists of chanting the "Lamentations at the Bier of the Mother of God", and a solemn procession made with the a Epitaphion of the Theotokos. According to our Antiochian practice, the Lamentations of the Dormition of the Theotokos may be chanted at Great Vespers on the eve of the Feast. Please note that this beautiful service of the "Burial of the Theotokos" is not a standard service in most parishes, or even most cathedrals or monasteries.
The Meaning of the Feast The hymnography and liturgical text of the feast of the Dormition portrays the feast as mystical, eschatological, and paschal in nature. 1. Mystical and Eschatological The hymnography of the feast envisions the Dormition of the Theotokos as an eschatological event that confirms the destruction of hades and the defeat of death. The Dormition of the Theotokos confirms the reality of the transformation of death from a fearful enemy into a joyous passage to eternal life. The eschatological nature of the feast of the Dormition is evident, not only in the hymnography of the feast, but also in the mysterious gathering of the apostles, who gathered to witness how Christ, himself, comes to escort His mother to the kingdom. They are mysteriously gathered to witness, again, to the truthfulness of resurrection of Christ and his victory over death. 2. Paschal The liturgical text of the Feast of the Dormition depicts the feast as a Paschal event. The hymns of the feast assert that the Virgin Mary experienced her own personal Pascha by passing through death and rising to eternal life. Being alive in heaven, as a queen and mother of Christ, we, now, can ask her intercessions to help us transform our own forthcoming death into a Paschal victory over death. In the ecclesiastical tradition, the feast of Dormition of the Theotokos is called the "Summer Pascha." This name is derived from the fact that the Theotokos experienced her own Pascha; "Passover" from this life into life eternal. St. John of Damascus confirms the Paschal nature of the Feast of the Dormition by calling the death of the Theotokos: "The Deathless Death". He calls it the deathless death because of the fact that death resulted in her translation into life eternal, into glorification and union with the Lord. "O how does the source of life pass through death to life? She dies according to the flesh, destroys death by death, and through corruption gains incorruption, and makes her death the source of resurrection." (St. John of Damascus) Conclusion The Dormition of the Theotokos is a confirmation of the resurrection of Christ and a source of hope for the faithful in the promise of their personal resurrection, their personal Pascha. The death of the Theotokos and her translation into heaven confirms the divine promise of Christ to His faithful children that they will enjoy life eternal in everlasting communion with God. What a paradox! While this Feast is called the "Falling Asleep of the Theotokos," it is in reality a celebration of her life and victory over death. It is a celebration of her "Passover" from this life into life eternal. It is a celebration of the confirmation of the promise of our own resurrection in Christ. Amen!
St. George Orthodox Young Professionals Fellowship Next Meeting Thursday September 08, 2016 7-8:30 pm St. George Antiochian Orthodox Church 2587 W.14th St. Cleveland. Antiochian Women s Next Meeting When: September 12, 2016 @ 1:00 PM Where: Yarid Hall St. George Church Whose invited: Every woman in the Parish Come have fun with us. August 18-21, 2016
What is Orthodoxy? First of all, Orthodoxy is right faith in God; it is that mighty power which makes each truly believing Orthodox Christian unwavering on the righteous and pious path of his life. To be Orthodox means to know correctly with the mind, to believe correctly with the heart, and to confess correctly with the lips all that God Himself has revealed to us about Himself, about the world and man, and about the tasks and aims of our life in the teaching on the attaining of our spiritual union with Him and our eternal salvation. Without such right faith, according to the word of the Apostle Paul, it is impossible to please God (Heb 11:6). Orthodoxy is not only right faith and a right confession of the fundamental truths and dogmas of the Church of Christ, but also a right and virtuous life, founded on an unshakable law: the fulfilling of God s commandments, the permeating of the heart with humility, meekness and love for one s neighbor, the rendering of help to the needy and unfortunate, and the serving of one s church. The Apostle James teaches: Faith without works is dead (James 2:26). The Lord Jesus Christ Himself, the future Judge of the whole world, promises to reward every man according to his works (Matt. 16:27). The Apostle Paul testifies that every man shall receive his own reward according to his own labor (1Cor. 3:8). Here is the Orthodox point of view. Right faith must be expressed in deeds, and deeds must serve as a manifestation of faith. One must be closely united with the other indissolubly, like soul and body. This only, then, is the Orthodox, the correct way leading us to God. Orthodoxy is not only right faith and a life according to faith, but also correct service to God. Our Lord Jesus Christ expressed the essence of the right worship of God in these brief but profound words: God is Spirit, and those who worship Him must worship in spirit and truth (John 4:24). Only the inspired divine service of the Holy Orthodox Church, which is permeated by prayer, has realized this sacred worship of God in truth. Moreover, Orthodoxy is strict proportionality and correctness in the manifestations of all the powers of soul and body. In Orthodoxy, a proper place is allotted to everything: to the intellect, to the wants and needs of the heart, to the manifestations of man s free will, to labor and prayer, to abstinence and watchfulness, in a word, to everything of which man s life consists.