Transcript Church Bulletin - St. George Greek Orthodox Church

2 Sunday of Luke
nd
Κυριακή Β΄ Λουκά
Όρθρος Κυριακής στις 8:45 π.μ. και Θ. Λειτουργία στις 10:00 π.μ.
Sunday Orthros at 8:45 a.m. and D. Liturgy at 10:00 a.m.
Ήχος πλ. β΄ – Εωθινόν Δ΄
Tone: Plagal 2nd – Morning Gospel: 4th
2 Οκτωβρίου 2016
2 October 2016
Την σημερινή Κυριακή εορτάζουμε την μνήμη του Αγίου
Ιερομάρτυρος Κυπριανού και της Αγίας Μάρτυρος Ιουστίνης.
This Sunday we celebrate the memory of the Holy Hiero-Martyr
Cyprian and of the Holy Martyr Justina.
ΝΕΑ ΤΗΣ ΕΒΔΟΜΑΔΑΣ / NEWS OF THE WEEK
Science and the Sacred: Spirituality without Religion?
John Cottingham, D.Phil.
University of Reading, University of London, Oxford University
October 5, 2016 | 6:30 p.m.
Lectures are free and open to the public. Each will be followed by a
reception. All lectures will be held in the 12th-Floor Lounge, E. Gerald
Corrigan Conference Center, Fordham University Lincoln Center
campus, 113 W. 60th St., New York, NY, 10023.
Many materialist and atheist thinkers are starting to acknowledge the importance
of the spiritual, but maintain that it can be explained in scientific, nonreligious
terms. This lecture will show that it is not easy to make sense of notions like
“spirituality” and “the sacred” without something close to a religious worldview.
BLESSING OF THE ANIMALS
Saturday, October 8th at 9:00 a.m.
at the courtyard of our Church
Αναστάσιμον Απολυτίκιον, Ηχος πλ. β'
Αγγελικαί Δυνάμεις επί τό μνήμά σου, καί οι φυλάσσοντες
απενεκρώθησαν, καί ίστατο Μαρία εν τώ τάφω, ζητούσα τό
άχραντόν σου σώμα. Εσκύλευσας τόν Άδην, μή πειρασθείς υπ'
αυτού, υπήντησας τη Παρθένω, δωρούμενος τήν ζωήν, ο αναστάς
εκ των νεκρών, Κύριε δόξα σοι.
Απολυτίκιον Αγίου Κυπριανού, Hχος δ’.
Καί τρόπων μέτοχος, καί θρόνων διάδοχος, τών Αποστόλων
γενόμενος, τήν πράξιν εύρες Θεόπνευστε, εις θεωρίας επίβασιν, διά
τούτο τόν λόγον τής αληθείας ορθοτομών, καί τή πίστει ενήθλησας
μέχρις αίματος, Ιερομάρτυς Κυπριανέ, πρέσβευε Χριστώ τώ Θεώ,
σωθήναι τάς ψυχάς ημών.
Απολυτίκιον Αγίου Γεωργίου, Hχος δ’.
Ὡς τῶν αἰχμαλώτων ἐλευθερωτὴς καὶ τῶν πτωχῶν ὑπερασπιστής,
ἀσθενούντων ἰατρός, βασιλέων ὑπέρμαχος, Τροπαιοφόρε
Μεγαλομάρτυς Γεώργιε, πρεσβεῦε Χριστῷ τῷ Θεῷ, σωθῆναι τάς
ψυχὰς ἠμῶν.
Κοντάκιο, Ήχος β΄
Προστασία τῶν Χριστιανῶν ἀκαταίσχυντε, μεσιτεία πρὸς τὸν
Ποιητὴν ἀμετάθετε. Μὴ παρίδῃς ἁμαρτωλῶν δεήσεων φωνάς, ἀλλὰ
πρόφθασον, ὡς ἀγαθή, εἰς τὴν βοήθειαν ἡμῶν, τῶν πιστῶς
κραυγαζόντων σοι· Τάχυνον εἰς πρεσβείαν, καὶ σπεῦσον εἰς ἱκεσίαν,
ἡ προστατεύουσα ἀεί, Θεοτόκε, τῶν τιμώντων σε.
Αpolytikion of Resurrection, Plagal of the Second Tone
O Christ, the angelic powers appeared at Your tomb, the guards
were as dead, and Mary stood by the sepulcher, seeking Your
sacred body. You destroyed Hades yet remained untouched by it.
You encountered the Virgin and through her, bestowed Life. Glory
to You who has risen from the dead!
Αpolytikion for St. Cyprian, Τone Fourth
As a sharer of the ways and a successor to the throne of the
Apostles, O inspired of God, thou foundest discipline to be a means
of ascent to divine vision. Wherefore, having rightly divided the
word of truth, thou didst also contest for the Faith even unto blood,
O Hieromartyr Cyprian. Intercede with Christ our God that our
souls be saved.
Αpolytikion for St. George, tone fourth
As the one renowned for setting captives free, and for defending
those in poverty, the physician of the sick and the champion of
kings, do thou, o Victory-bearer and Great Martyr George,
intercede to Christ our God for the salvation of our souls.
Kontakion, Tone Second
O Protection of Christians that cannot be put to shame, mediation
unto the creator most constant: O despise not the voices of those
who have sinned; but be quick, O good one, to come unto our aid,
who in faith cry unto thee: Hasten to intercession and speed thou to
make supplication, O thou who dost ever protect, O Theotokos,
them that honor thee.
Αποστολικόν Ανάγνωσμα:
Eκ της προς Κορινθίους Β΄Επιστολής του Αποστόλου
Παύλου 4:6-15
Ἀδελφοί, ὁ Θεὸς ὁ εἰπών͵ Ἐκ σκότους φῶς λάμψει͵ ὃς
ἔλαμψεν ἐν ταῖς καρδίαις ἡμῶν πρὸς φωτισμὸν τῆς
γνώσεως τῆς δόξης τοῦ θεοῦ ἐν προσώπῳ Χριστοῦ.
Ἔχομεν δὲ τὸν θησαυρὸν τοῦτον ἐν ὀστρακίνοις
σκεύεσιν͵ ἵνα ἡ ὑπερβολὴ τῆς δυνάμεως ᾖ τοῦ θεοῦ καὶ
μὴ ἐξ ἡμῶν· ἐν παντὶ θλιβόμενοι ἀλλ΄ οὐ
στενοχωρούμενοι͵ ἀπορούμενοι ἀλλ΄ οὐκ
ἐξαπορούμενοι͵ διωκόμενοι ἀλλ΄ οὐκ ἐγκαταλειπόμενοι͵
καταβαλλόμενοι ἀλλ΄ οὐκ ἀπολλύμενοι͵ πάντοτε τὴν
νέκρωσιν τοῦ Ἰησοῦ ἐν τῷ σώματι περιφέροντες͵ ἵνα καὶ
ἡ ζωὴ τοῦ Ἰησοῦ ἐν τῷ σώματι ἡμῶν φανερωθῇ. Ἀεὶ γὰρ
ἡμεῖς οἱ ζῶντες εἰς θάνατον παραδιδόμεθα διὰ Ἰησοῦν͵
ἵνα καὶ ἡ ζωὴ τοῦ Ἰησοῦ φανερωθῇ ἐν τῇ θνητῇ σαρκὶ
ἡμῶν. Ὥστε ὁ θάνατος ἐν ἡμῖν ἐνεργεῖται͵ ἡ δὲ ζωὴ ἐν
ὑμῖν. Ἔχοντες δὲ τὸ αὐτὸ πνεῦμα τῆς πίστεως͵ κατὰ τὸ
γεγραμμένον͵ Ἐπίστευσα͵ διὸ ἐλάλησα͵ καὶ ἡμεῖς
πιστεύομεν͵ διὸ καὶ λαλοῦμεν͵ εἰδότες ὅτι ὁ ἐγείρας τὸν
κύριον Ἰησοῦν καὶ ἡμᾶς σὺν Ἰησοῦ ἐγερεῖ καὶ
παραστήσει σὺν ὑμῖν. Τὰ γὰρ πάντα δι΄ ὑμᾶς͵ ἵνα ἡ
χάρις πλεονάσασα διὰ τῶν πλειόνων τὴν εὐχαριστίαν
περισσεύσῃ εἰς τὴν δόξαν τοῦ θεοῦ.
The Reading is from
St. Paul's Second Letter to the Corinthians 4:6-15
BRETHREN, it is the God who said, "Let light shine out of
darkness," who has shone in our hearts to give the light of
the knowledge of the glory of God in the face of Christ.
But we have this treasure in earthen vessels, to show that
the transcendent power belongs to God and not to us. We
are afflicted in every way, but not crushed; perplexed, but
not driven to despair; persecuted, but not forsaken; struck
down, but not destroyed; always carrying in the body the
death of Jesus, so that the life of Jesus may also be
manifested in our bodies. For while we live we are always
being given up to death for Jesus' sake, so that the life of
Jesus may be manifested in our mortal flesh. So death is at
work in us, but life in you.
Since we have the same spirit of faith as he had who wrote,
"I believed, and so I spoke," we too believed, and so we
speak, knowing that He who raised the Lord Jesus will
raise us also with Jesus and bring us with you into His
presence. For it is all for your sake, so that as grace extends
to more and more people it may increase thanksgiving, to
the glory of God.
Ευαγγελικόν Ανάγνωσμα:
Eκ του κατά Λουκάν 6:31-36
Εἶπεν ὁ Κύριος· καθὼς θέλετε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι,
ποιεῖτε αὐτοῖς ὁμοίως. Καὶ εἰ ἀγαπᾶτε τοὺς ἀγαπῶντας
ὑμᾶς, ποία ὑμῖν χάρις ἐστίν; καὶ γὰρ οἱ ἁμαρτωλοὶ τοὺς
ἀγαπῶντας αὐτοὺς ἀγαπῶσιν. Καὶ [γὰρ] ἐὰν ἀγαθοποιῆτε
τοὺς ἀγαθοποιοῦντας ὑμᾶς, ποία ὑμῖν χάρις ἐστίν; καὶ οἱ
ἁμαρτωλοὶ τὸ αὐτὸ ποιοῦσιν. Καὶ ἐὰν δανίσητε παρ᾽ ὧν
ἐλπίζετε λαβεῖν, ποία ὑμῖν χάρις [ἐστίν]; καὶ ἁμαρτωλοὶ
ἁμαρτωλοῖς δανείζουσιν ἵνα ἀπολάβωσιν τὰ ἴσα. Πλὴν
ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ ἀγαθοποιεῖτε καὶ
δανείζετε μηδὲν ἀπελπίζοντες· καὶ ἔσται ὁ μισθὸς ὑμῶν
πολύς, καὶ ἔσεσθε υἱοὶ ὑψίστου, ὅτι αὐτὸς χρηστός ἐστιν ἐπὶ
τοὺς ἀχαρίστους καὶ πονηρούς. Γίνεσθε οἰκτίρμονες καθὼς
[καὶ] ὁ πατὴρ ὑμῶν οἰκτίρμων ἐστίν.
The Gospel Reading is from Luke 6:31-36
The Lord said, "And as you wish that men would do to you, do so
to them. If you love those who love you, what credit is that to you?
For even sinners love those who love them. And if you do good to
those who do good to you, what credit is that to you? For even
sinners do the same. And if you lend to those from whom you
hope to receive, what credit is that to you? Even sinners lend to
sinners, to receive as much again. But love your enemies, and do
good, and lend, expecting nothing in return; and your reward will
be great, and you will be sons of the Most High; for he is kind to
the ungrateful and the selfish. Be merciful, even as your Father is
merciful."
What does the Church teach about fortunetellers,
psychic counselors, and witches?
As Christians, we remember that the first commandment states, “I am the
Lord thy God. Thou shalt not have any gods before me.” When asked what
was the greatest commandment, our Lord Jesus Christ, repeating the precept
found in Deuteronomy, said, “You shall love the Lord your God with your
whole heart, with your whole soul, and with all of your strength” (Matthew
22:37). While God can choose to reveal the future to His prophets or saints,
we as individuals must always have trust in His divine providence. St. Paul
reminds us, “We know that God makes all things work together for the good
of those who love Him, who have been called according to His decree”
(Romans 8:28). While we may have that passing curiosity of what will
happen in the future, we anchor our lives in the Lord, trusting in His love and
care.
To try to discover the future through palm reading, tarot cards, or some other
form of fortunetelling, or to try to control the future through black magic,
witchcraft, or sorcery violates the first commandment. Sacred Scripture has
many condemnations of these activities: In the Old Testament we find, “You
shall not let a sorceress live” (Exodus 22:17), “Whoever sacrifices to any god,
except to the Lord alone, shall be doomed” (Exodus 22:19), “A man or a
woman who acts as a medium or fortuneteller shall be put to death by
stoning: they have no one but themselves to blame for their death” (Leviticus
20:27), and “Let there not be found among you anyone who immolates his
son or daughter in the fire, nor a fortuneteller, soothsayer, charmer, diviner, or
caster of spells, nor one who consults ghosts and spirits or seeks oracles from
the dead. Anyone who does such things is an abomination to the Lord…”
(Deuteronomy 18:10-12).
The New Testament also addresses this issue: St. Paul condemned sorcery
(Galatians 5:19). In Acts of the Apostles, St. Paul rebuked Elymas, the
magician, calling him “son of Satan and enemy of all that is right” (Acts
13:8ff), and St. Peter rebuked Simon Magus, a magician, who wanted to buy
the powers of the Holy Spirit to make himself more powerful (Acts 8:9ff). In
the Book of Revelation, Jesus declared, “As for the cowards and traitors to
the faith, the depraved and murderers, the fornicators and sorcerers, the idolworshipers and deceivers of every sort– their lot is the fiery pool of burning
sulphur– the second death” (Revelation 21:8).
Particular concern must be given to witchcraft, which involves both
unraveling the future as well as trying to control the future. Granted, the
television show Sabrina or the older one Bewitched, or even more Harry
Potter, may have light-heartedly built a story around witches and
witchcraft. Nevertheless, witchcraft involves producing certain effects which
are beyond one’s natural powers through the assistance of powers (the occult)
other than those of God. Commonly, witchcraft involves a pact with the devil
or at least some imploring of evil spirits for assistance. The annals of
witchcraft include rites to awaken the dead, arouse passion in a person, and
bring disaster or even death upon an enemy. Satanism in particular, gives
homage to the Prince of Darkness, and even celebrates a “Black Mass,” which
parodies our Mass (Divine Liturgy) but commits sacrilegious and
blasphemous actions. Even if one talks of “white magic” or “white
witchcraft,” the practitioner is invoking powers not of God in ways outside
those of prescribed religion.
Adhering to the revelation of Sacred Scripture, the Church has over the
centuries formally condemned witches and witchcraft, and has judged
fortunetelling, tarot card reading, and the like as sinful. The Didache (The
Teaching of the Twelve Apostles, c. 80) warned, “You shall not practice
magic.” The Council of Ancyra (314) imposed a five-year penance on
anyone who consulted a magician. Early Irish canons penalized with
excommunication anyone for engaging in sorcery until forgiveness had been
sought and penance performed.
However, one must remember that the Church also strived to prevent witchhysteria or crazed witch-hunts, like those in colonial Salem: For example,
Pope Nicholas I (866) prohibited the use of torture in obtaining confessions,
although it was permitted by civil law and common judicial practice. Pope
Gregory VII (1080) forbade accused witches to be put to death for supposedly
causing storms or crop failures. Nevertheless, despite the official precautions,
torture was sometimes used and innocent people sometimes were put to
death. As it is so easy to look back in hindsight, one can see that some cases
were more of delusion and of the psychological nature.
“All forms of divination are to be rejected: recourse to Satan or demons,
conjuring up the dead or other practices falsely supposed to ‘unveil’ the
future. Consulting horoscopes, astrology, palm reading, interpretation of
omens and lots, the phenomena of clairvoyance, and recourse to mediums all
conceal a desire for power over time, history, and, in the last analysis, other
human beings, as well as a wish to conciliate hidden powers. They contradict
the honor, respect, and loving fear that we owe to God alone”. Any practice
which utilizes occult powers– whether to inflict harm or to manifest some
good– are condemned as contrary to true religion. These practices are
generally considered mortal sins. Any invocation of the devil would clearly
be considered mortal sin.
However, practices like horoscopes or palm reading may be considered
forgivable sins if they are performed through ignorance or stupidity, for fun
or pleasure, and without firm conviction. Nevertheless, even the simplest
practices can seduce us to a banality of evil– the story of the exorcism of the
little boy which served as the basis for the book The Exorcist began with his
use of an ouija board.
We believe, as St. John wrote, “God is love” (I John 4:16). God so loved the
world that He gave His only Son that whoever believes in Him may not die
but may have eternal life” (John 3:16). Jesus is the light of the world, shining
through the darkness (John 1:4-5). He is the way, the truth, and the life (John
14:6). To invoke Satan or any other power, to enter the darkness (the occult)
for any assistance, or to attempt to usurp powers which belong to God alone
is a defiance of the authority of Almighty God. To commit such acts is to
turn away from God and place our own souls in jeopardy.
VASKANIA
Vaskania is simply a phenomenon that was accepted by primitive people
as fact. They believed that certain people have such powerful feelings of
jealousy and envy, that when they looked on some beautiful object or
individual it brought destruction. Vaskania is recognized by the Church
as the jealousy and envy of some people for things they do not possess,
such as beauty, youth, courage or any other blessing. The Church
essentially rejected Vaskania as contradicting the concept of divine
providence. The prayers of the Church to avert the evil eye are, however,
a silent recognition of this phenomenon as a morbid feeling of envy. The
Church forbids people to go to "readers" or other individuals for
use of magical rituals to overcome the evil eye. These readers take
advantage of the weakness of superstitious people and destroy them
spiritually and financially by playing upon their imagination.
There is also a secret rite performed by superstitious people to avert the
evil eye, which verges on magic. Though the Church encourages even
the laity to pray and exorcise evil, it rejects magical practices and rites.
This secret rite is described as follows: "The exorcist (not a priest but an
old woman) prepares a vial of olive oil and a small glass of water. She
dips a finger in the oil, rubs it in a sign of the Cross on the victim's
forehead and lets one drop fall onto the water; she repeats the process,
making a cross on the forehead, on the chin and both cheeks. If the devil
is indeed present, the four drops of oil in the water join to form the
ellipsoid shape of an eye. The ritual then calls for the reading of prayers
and repeating the four signs of the Cross; the drops of oil will not join in
the water, but will disperse."
The possession of individuals by the devil and demonic powers and the
cure in the name of Christ is evidenced in the New Testament (Acts 3:28, 9:32-42; 20:7-12; Matt. 10:8; Mark 16:17-18). The Church continues
in its liturgical rites what Christ enacted in His ministry. The Church
recognizes the influence of evil and renounces it in the name of Christ in
prayers and fasting. The prayers of exorcism in the early Church were
offered by special ministry through the exorcist. This is evidenced from
the early prayers that have survived. From the fourth century onwa rds,
the ministry of the exorcist has been fulfilled by the priest.
ORTHODOX PRAYERS OF EXORCISM
All the Orthodox prayer books include prayers of exorcism used by
priests to fight the power of evil. The Orthodox Book of Prayers
(Euchologion To Mega) includes three prayers of exorcism by Saint Basil
and four by Saint John Chrysostom. They are read "for those who suffer
from demonic possessions and every other malady." Through these
prayers, the devil is exorcised (renounced) "in the name of God Almighty
and the Lord Jesus Christ, and commanded to come out of the victim,
who is liberated and redeemed by the eternal God from the energies
(powers) of the impure spirits. The great ills that humanity suffers are
attributed to the devil and demonic power."
From the Orthodox theological point of view, the following can be
considered exorcists:
1. Christ is the exorcist par excellence for it is He who won the victory
over the power of the devil.
2. Priests in the performance of the holy sacraments and in preaching
the word of God follow Christ's example.
3. All Orthodox Christians are exorcists as they struggle against
personal sin and social evil. In fact, "the whole Church, past, present
and future, has the task of an exorcist to banish sin, evil, injustice,
spiritual death, the devil from the life of humanity." Archbishop
Iakovos, in a sermon at the Sage Chapel, Cornell University, spoke
on exorcism in the following manner: "Both healing and exorcising
are ministered through prayers, which spring from faith in God and
from love for man.... All the prayers of healing and exorcism,
composed by the Fathers of the Church and in use since the third
century, begin with the solemn declaration: In Thy Name, O Lord.' "
(Exorcism and Exorcists in the Greek Orthodox Tradition, March 10,
1974.)
In summary, the four prayers of exorcism by Saint John Chrysostom
and the three of Saint Basil ask in the name of God to deliver the
possessed from the captivity of the devil. Some can be healed by faith
accompanied by fasting and purification. The use of exorcism must be
made with discretion and great care.
By G. Papademetriou
Saint Cyprian’s Story
Saint Cyprian is important in the development of Christian thought and
practice in the third century, especially in northern Africa.
Highly educated, a famous orator, he became a Christian as an adult. He
distributed his goods to the poor, and amazed his fellow citizens by
making a vow of chastity before his baptism. Within two years he had
been ordained a priest and was chosen, against his will, as Bishop of
Carthage.
Cyprian complained that the peace the Church had enjoyed had
weakened the spirit of many Christians and had opened the door to
converts who did not have the true spirit of faith. When the Decian
persecution began, many Christians easily abandoned the Church. It was
their reinstatement that caused the great controversies of the third
century, and helped the Church progress in its understanding of the
Sacrament of Penance.
Novatus, a priest who had opposed Cyprian’s election, set himself up in
Cyprian’s absence (he had fled to a hiding place from which to direct the
Church—bringing criticism on himself) and received back all apostates
without imposing any canonical penance. Ultimately he was condemned.
Cyprian held a middle course, holding that those who had actually
sacrificed to idols could receive Communion only at death, whereas those
who had only bought certificates saying they had sacrificed could be
admitted after a more or less lengthy period of penance. Even this was
relaxed during a new persecution.
During a plague in Carthage, Cyprian urged Christians to help everyone,
including their enemies and persecutors.
A friend of Pope Cornelius, Cyprian opposed the following pope,
Stephen. He and the other African bishops would not recognize the
validity of baptism conferred by heretics and schismatics. This was not
the universal view of the Church, but Cyprian was not intimidated even
by Stephen’s threat of excommunication.
He was exiled by the emperor and then recalled for trial. He refused to
leave the city, insisting that his people should have the witness of his
martyrdom.
Cyprian was a mixture of kindness and courage, vigor and steadiness. He
was cheerful and serious, so that people did not know whether to love or
respect him more. He waxed warm during the baptismal controversy; his
feelings must have concerned him, for it was at this time that he wrote his
treatise on patience. Saint Augustine remarks that Cyprian atoned for his
anger by his glorious martyrdom.
PINT WITH THE PRIEST!
Men’s Night
Tuesday, October 18, 7:30 PM
@ Saint George Community Room
This gathering is an informal, open conversation among Fr. Nick and
friends. We talk about all kinds of things, sometimes related to religion
and God and sometimes things simply related to life. Come grab a pint
(or whatever you wish) and join in this friendly discussion!
(No Charge, Drinks & Hors d'oeuvres will be provided).
Come Join our
BIBLE STUDY
The Book of
Revelation (Αποκάλυψη)
Every other Wednesday from 7 to 8:30 p.m.
October 5th, October 19th,
November 2nd, November 16th, November 30th, December 14th,
January 11th, January 25th, February 8th & February 22nd.