DOCSLIB.ORG

Sunday Bulletin August 15, 2021 Greek Orthodox Church of the Annunciation

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Sunday Bulletin August 15, 2021 Greek Orthodox Church of the Annunciation Sunday Bulletin August 15, 2021 Greek Orthodox Church of the Annunciation 4121 O'Hara Drive Vestal, NY 13850 Phone: (607) 797-0824 Fax: (607) 797-0824 http://www.annunciationvestal.ny.goarch.org Rev. Dr. Michael Bahlatzis, Presiding Priest- Proistamenos ₪₪₪₪₪₪₪₪₪₪₪₪₪₪₪₪₪₪₪₪₪₪₪₪₪₪₪₪₪₪₪₪₪₪₪₪₪₪₪₪₪₪₪₪₪₪₪₪₪₪₪₪₪ Epistle Reading Prokeimenon. Third Mode. Luke 1: 46-48. My soul magnifies the Lord, and my spirit rejoices in God my Savior. Verse: For he has regarded the humility of his servant. The reading is from St. Paul's Letter to the Philippians 2:5-11 Brethren, have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being born in the likeness of men. And being found in human form he humbled himself and became obedient unto death, even death on a cross. Therefore God has highly exalted him and bestowed on him the name which is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. Gospel Reading Luke 10:38-42, 11:27-28 At that time, Jesus entered a village; and a woman called Martha received him into her house. And she had a sister called Mary, who sat at the Lord's feet and listened to his teaching. But Martha was distracted with much serving; and she went to him and said, "Lord, do you not care that my sister has left me to serve you alone? Tell her then to help me." But the Lord answered her, "Martha, Martha, you are anxious and troubled about many things; one thing is needful. Mary has chosen the good portion, which shall not be taken away from her." As he said this, a woman in the crowd raised her voice and said to him, "Blessed is the womb that bore you, and the breasts that you sucked!" But he said, "Blessed rather are those who hear the word of God and keep it!" ON THE FEAST OF THE DORMITION (FALLING ASLEEP) OF THE ALL-HOLY AND BLESSED VIRGIN MARY, THE THEOTOKOS By Fr. George Dion Dragas The Place of the Theotokos in the Church: The Blessed Virgin Mary, the Theotokos (Mother of God) occupies next to Christ the most important place in Orthodox Christianity. This is most obvious in the Orthodox liturgical tradition. Entering into any Orthodox church you first encounter the Theotokos. Her sacred icon is the first to meet and venerate in the Narthex. She appears in her primary identity as the Mother of the Lord Jesus Christ, the Incarnate Son of God, the Savior of the world, whom she holds in her hands. As you move further into the church, you encounter her again both in the main Nave and in the Sanctuary at the most prominent places. You are thereby reminded that you cannot church yourself and approach God in Christ without the Blessed Virgin Mother of God. She is the primary witness, the new Eve, the Mother of the second and last Adam, your Savior and Savior of the world. She is the Queen of the Church, of the Kingdom of God, of Angels and human beings and of the entire creation, whom the King of all chose as the unique vehicle of his coming into the world to save it and restore in it his eternal Kingdom of freedom, truth and love. The Feast of the Dormition (Koimesis): The Feast of the Dormition (Falling asleep) of the All-holy Theotokos, celebrated on the 15th of August every year is the greatest among several others which commemorate her Blessed person and life. As such, this Feast marks the completion of her earthly life as her full participation in the salvation and eternal life which the Lord God established for us human beings through Christ. But one may ask. Is this not a contradiction in terms? Does not falling asleep imply death? The answer is Yes and No. Yes, because she truly died. No, because she did not remain in death. The Icon of the Feast of the Falling-asleep of the Theotokos depicts her body resting breathless in a bed while her soul, wrapped in swaddling clothes like a new-born baby, is upheld in the arms of the Risen and glorified Christ who stands behind the bed. This icon is the reversal of the usual icon of the Theotokos which depicts the Virgin holding Christ in her arms. Christ holding the Virgin’s soul in his arms indicates her entry into the Kingdom of Heaven which the Incarnate Christ opened up for us through his saving life and work. It indicates in the most concrete way St. Athanasius’ well known dictum: “God became human that we (humans) may be made divine.” Christ the Savior taking the soul of his Mother to Heaven marks the first resurrection, which Christians experience when they die, thanks to our Lord’s redemptive work. The full resurrection of our humanity, i.e. the resurrection of the body, will take place at the second coming of Christ which will be accompanied by the general resurrection and the last judgment of all human beings. The Dormition of our Most Holy Lady the Theotokos and Ever Virgin Mary Concerning the Dormition of the Theotokos, this is what the Church has received from ancient times from the tradition of the Fathers. When the time drew nigh that our Savior was well-pleased to take His Mother to Himself, He declared unto her through an Angel that three days hence, He would translate her from this temporal life to eternity and bliss. On hearing this, she went up with haste to the Mount of Olives, where she prayed continuously. Giving thanks to God, she returned to her house and prepared whatever was necessary for her burial. While these things were taking place, clouds caught up the Apostles from the ends of the earth, where each one happened to be preaching, and brought them at once to the house of the Mother of God, who informed them of the cause of their sudden gathering. As a mother, she consoled them in their affliction as was meet, and then raised her hands to Heaven and prayed for the peace of the world. She blessed the Apostles, and, reclining upon her bed with seemliness, gave up her all-holy spirit into the hands of her Son and God. With reverence and many lights, and chanting burial hymns, the Apostles took up that God-receiving body and brought it to the sepulchre, while the Angels from Heaven chanted with them, and sent forth her who is higher than the Cherubim. But one Jew, moved by malice, audaciously stretched forth his hand upon the bed and immediately received from divine judgment the wages of his audacity. Those daring hands were severed by an invisible blow. But when he repented and asked forgiveness, his hands were restored. When they had reached the place called Gethsemane, they buried there with honor the all-immaculate body of the Theotokos, which was the source of Life. But on the third day after the burial, when they were eating together, and raised up the artos (bread) in Jesus' Name, as was their custom, the Theotokos appeared in the air, saying "Rejoice" to them. From this they learned concerning the bodily translation of the Theotokos into the Heavens. These things has the Church received from the traditions of the Fathers, who have composed many hymns out of reverence, to the glory of the Mother of our God (see Oct. 3 and 4). Gerasimus of Cephalonia Saint Gerasimus was from the Peloponnesus, the son of Demetrius and Kale, of the family of Notaras. He was reared in piety by them and studied the Sacred writings. He left his country and went throughout various lands, and finally came to Cephalonia, where he restored a certain old church and built a convent around it, where it stands to this day at the place called Omala. He finished the course of his life there in asceticism in the year 1570. His sacred relics, which remain incorrupt, are kept there for the sanctification of the faithful. FATHER MICHAEL REQUESTS…that we, as a faithful community keep the following individuals in our prayers: Ted Simon, John Gianakos, Maria Lambrinos, Steve Anastos, Angelo Romas, and Suzanne Vaishnani, daughter of Ted Simon. Please notify Fr. Michael if you have anyone else who should be included for special prayers. May they be under the grace and tender watch of our Lord. Wisdom of the Fathers What Mary might well have said to Martha, the Lord, anticipating her, replied that she had left everything to sit at the Lord's feet, and bless God all day long. You see, her sitting was for love's sake. St. Makarios the Great Homily XII, 4th Century But that God's word may be made clearer, listen to this. If any one loves Jesus, and attends to Him in earnest, and not in a casual way, but in love abides by Him, God is already devising to make some return to that soul for its love, although the man does not know what he is to receive or what portion God is about to give to the soul. St. Makarios the Great Homily XII, 4th Century Whether you are an Orthodox Christian, or this is your first visit to an Orthodox Church, we are pleased to have you with us.
Load more

Recommended publications
  • Homily of the Assumption of Our Lady Into Heaven : Mary the New Ark the Story of a Priest and His Friend on the Role of Blessed Virgin Mary…
    Homily of the Assumption of our Lady into Heaven : Mary the New Ark The Story of a priest and his friend on the role of Blessed Virgin Mary…. The letter and the envelop (which is more important?) The four Marian Dogma’s 1. Mary conceived Jesus as a virgin (Virginal conception) 2. Theotokos (431 council of Ephesus) 3. Immaculate conception (1854 by Pius ix) confirmed by Mary’s apparition at Lourdes 4. The Assumption of Mary (Nov 1st 1950 by Pius XII) by the authority of our Lord Jesus Christ “We pronounce declare and define it to be divinely revealed dogma that the immaculate Mother of God, the ever-Virgin Mary, having completed the course of her Earthly life was assumed body and soul into heavenly glory” Eight days from today, we shall celebrate the queenship of Mary. Sacred scripture: Gen 3:15 “…I will put enmity between you and the woman and between your offspring and hers…. Mary (The New eve, crushes the head of the serpent, The offspring of Mary is Jesus who crushes Sin and death.) Because of the offspring of Mary conquering sin and death, Mary cannot suffer sin an its effects (bodily corruption). She is assumed into heaven. Mary is also the New Ark of the covenant: The Old Ark contained; the ten commandments, the Manna, and the staff of Moses. The New Ark contained the word made flesh, the bread of life and the high priest of God. When you compare the account of David bringing the Ark of the Covenant up to Jerusalem in 2 Samuel 6, with the account of Mary going up to the home of Zechariah and Elizabeth in Luke 1, there are several striking parallels that show that Luke is deliberating drawing out the parallels between when Mary Visited Elizabeth and when David brought the Ark into Jerusalem to show that Mary is the true Ark of the Covenant.
    [Show full text]
  • The Immaculate Conception of Bearer Mary Agreed to the Blessed Virgin Mary
    Connecting Catechesis and Life WHAT THE CHURCH BELIEVES BY PRAYING THE IMMACULATE CONCEPTION This prayer is packed with words OF THE BLESSED VIRGIN MARY and phrases that give us clues to what the Church has come to believe about this by Eliot Kapitan woman and this Solemnity. All of us know good people who live Mary was kept seemingly blameless lives and do what God sinless from the first asks of them. We look up to them with moment of her respect, with admiration, and even with conception. She was love. favored with God’s grace. More than any Mary, the blessed, the virgin, is, in other human, she was fact, a blameless one. She bears many and is “full of grace,” full titles and honors of respect. She is the of God’s very life and first Saint. We call her the Holy Mother of presence, full of God’s God (and celebrate this on 01 January, holiness. Solemnity and Holyday of Obligation). She is the daughter of Joachim and Anne (26 This favor, this July, Memorial). She is the believer of freely-given grace was in God’s good news for her and she said yes preparation for Mary to to it (Annunciation of the Lord, 25 March, respond to God’s action. Solemnity). This enabled her to do God’s will and become HOW THE CHURCH PRAYS the mother of the world’s redeemer. Catholics gather for Mass on December 8 each year to celebrate the Since this God- Solemnity of the Immaculate Conception of bearer Mary agreed to the Blessed Virgin Mary.
    [Show full text]
  • August 18, 2019 Wishing All of You Who Were Born in ﺍألﺏ مﺎيكل شﺎهﻴن Dean/Pastor Father Michael G
    The Dormition of our Most Holy Lady “This is none other than the House of God. the Theotokos and Ever Virgin Mary And this is the Gate of Heaven” Genesis 28:17 Concerning the Dormition of the Theotokos, this is what the Church has received from ancient times from the tradi- tion of the Fathers. When the time drew nigh that our Sav- ior was well-pleased to take His Mother to Himself, He declared unto her through an Angel that three days hence, He would translate her from this temporal life to eternity and bliss. On hearing this, she went up with haste to the Mount of Olives, where she prayed continuously. Giving thanks to God, she returned to her house and prepared whatever was necessary for her burial. While these things were taking place, clouds caught up the Apostles from the ends of the earth, where each one happened to be preach- ing, and brought them at once to the house of the Mother of God, who informed them of the cause of their sudden gathering. As a mother, she consoled them in their affliction as was meet, and then raised her hands to Heaven and prayed for the peace of the world. She blessed the Apostles, and, reclining upon her bed with seemliness, gave up her all-holy spirit into the hands of her Son and God. With reverence and many lights, and chanting burial hymns, the Apostles took up that God-receiving body and brought it to the sepulchre, while the Angels from Heaven chanted with them, and sent forth her who is higher than the Cherubim.
    [Show full text]
  • A Dictionary of Orthodox Terminology Fotios K. Litsas, Ph.D
    - Dictionary of Orthodox Terminology Page 1 of 25 Dictionary of Orthodox Terminology A Dictionary of Orthodox Terminology Fotios K. Litsas, Ph.D. -A- Abbess. (from masc. abbot; Gr. Hegoumeni ). The female superior of a community of nuns appointed by a bishop; Mother Superior. She has general authority over her community and nunnery under the supervision of a bishop. Abbot. (from Aram. abba , father; Gr. Hegoumenos , Sl. Nastoyatel ). The head of a monastic community or monastery, appointed by a bishop or elected by the members of the community. He has ordinary jurisdiction and authority over his monastery, serving in particular as spiritual father and guiding the members of his community. Abstinence. (Gr. Nisteia ). A penitential practice consisting of voluntary deprivation of certain foods for religious reasons. In the Orthodox Church, days of abstinence are observed on Wednesdays and Fridays, or other specific periods, such as the Great Lent (see fasting). Acolyte. The follower of a priest; a person assisting the priest in church ceremonies or services. In the early Church, the acolytes were adults; today, however, his duties are performed by children (altar boys). Aër. (Sl. Vozdukh ). The largest of the three veils used for covering the paten and the chalice during or after the Eucharist. It represents the shroud of Christ. When the creed is read, the priest shakes it over the chalice, symbolizing the descent of the Holy Spirit. Affinity. (Gr. Syngeneia ). The spiritual relationship existing between an individual and his spouse’s relatives, or most especially between godparents and godchildren. The Orthodox Church considers affinity an impediment to marriage.
    [Show full text]
  • 2014 Service Schedule for Great Lent, Holy Week, Pascha
    Holy Wednesday, April 16 - 6:30pm Bridegroom Matins with Anointing Dear brothers and sisters in Christ, On Holy Wednesday evening, the theme of Bridegroom Matins shifts dramatically to the person of Judas at the Last Supper, who is sharing the Lord’s Table and, yet, is As we head into Great Lent and consider the things we will give up (usually preparing to betray Him. Afterwards, the priest will anoint all present with blessed meat, dairy, and some of the other things mentioned in the page opposite this oil reserved from the Vigil of Palm Sunday. (Service lasts 1 & 1/2 hours.) one), we might find ourselves despairing over the coming deprivation! But, Holy Thursday, April 17 - 3pm Vesperal Liturgy of Mystical Supper while a true fast is impossible without "giving things up," Lent can never be On Holy Thursday, we celebrate a Vesperal Liturgy that is sometimes call the reduced to "things I can't eat." Great Lent, rather, is a time for me--in and with the community of the Church--to take up a divine challenge to grow spiritually. Liturgy of the Mystical Supper. At this time, we commemorate the Last Supper The key ingredient in this effort is my "free acceptance" of this call. Only if I and enter into the eternal mystery of it, which is the Eucharist. (Service lasts freely take it up will this Lenten journey be God-pleasing and transformative. about 2 hours.) After the Liturgy, we will share a Lenten Common Meal. We will then move into the nave for the Matins with the 12 Passion Gospels.
    [Show full text]
  • November-December 2020 Trumpet
    TrumpetThe Archangel Michael Church INSIDE THIS ISSUE Nov-Dec 2020 • Issue 52 • Archangel Michael Church • Port Washington, NY 2 Mission Statement 3 Fr. John’s Message 4 Fr. Michael’s Message 5 Worship Services & Sacraments 6 Stewardship Update 7 Parish Council Elections Mail In Ballot Request Form 8 Philoptochos 9 Ordination to the Diaconate 9 Adult Choir 10 Blood Drive 10 Sunday School 11 Preschool 11 Greek Language Institute 12 Greek Dance Troupe 13 GOYA 14 Byzantine Youth Choir 15 Community Photos 16 Calendars 21 Golf Outing Sponsors QUICK NEWS & EVENTS Sat. Nov. 7th Parish Council Nominations Close Sat., Nov. 7th: Vespers:Synaxis of the Archangels Sun., Nov. 8th: Synaxis of the Archangels Wed., Nov. 18th Due date for PC Election Mail-In Ballot Request Form Mon., Dec. 7th Final Post-mark date for PC Election Mail-In Ballots This year’s religious education theme is: “And you shall love the Lord your God Sat., Dec. 19th: Challenge Liturgy with all your heart, with all your soul, with all your mind, & Christmas Party Sundayand with all Themes your strength.” of (MarkGreat 12:30) Lent The art and graphic work donated by Jim Lolis. The Archangel Michael Church The Archangel Michael Greek Orthodox Church is dedicated to the continuation of Trumpet our Lord and Savior Jesus Christ’s ministry of salvation About the Parish through the proclamation Mission Archangel Michael Greek Orthodox Church and teaching of the Gospel. 100 Fairway Drive Statement Port Washington, New York 11050 We are a community of Phone: 516-944-3180 individuals and families who Fax: 516-944-3185 share the traditions and Website: ArchangelMichaelChurch.org Email: [email protected] ageless beliefs of our Holy Archangel Michael Church is a parish of the Direct Archdiocesan District and Orthodox Christian Faith.
    [Show full text]
  • Assumption Greek Orthodox Church 430 Sheep Pasture Road Port Jefferson, New York 11777
    ASSUMPTION GREEK ORTHODOX CHURCH 430 SHEEP PASTURE ROAD PORT JEFFERSON, NEW YORK 11777 631-473-0894 430 SHEEP PASTURE ROAD PORT JEFFERSON, NEW YORK 11777 THE WORD "ICON" AS IT OCCURS IN THE SCRIPTURES CALL OUR OFFICE FOR DONATION TO SPONSOR THIS ICON Iconography (from Greek: εικoνογραφία) refers to the making and liturgical Saint John the Evangelist (Άγιος Ιωάννης ο Εύαγγελιστής) use of icons, pictorial representations of Biblical scenes from the life of Jesus Christ, historical events in the life of the Church, and portraits of the saints. Images have always been a vital part of the Church, but their place was the subject of the Iconoclast Controversy in the 8th and 9th centuries, especially in the East. The icons found in Orthodox Churches are a celebration of the fact that Jesus Christ is indeed the Word of God made flesh and that anyone who has seen Jesus has seen the Father (John 12:45 and 14:8-12). As the 7th Ecumenical Council held in the city of Nicea in 787 AD proclaimed, icons are in color what the Scriptures are in words: witnesses to the incarnation, the fact that God has come among us as a person whom we can see, touch and hear. In fact, in the traditional language of the Church, icons are not painted but written and an iconographer is literally "one who writes icons." "Written" or "Painted"? The most literal translation of the Greek word εικονογραφία (eikonographia) is "image writing," leading many English-speaking Orthodox Christians to insist that icons are not "painted" but rather "written." From there, further explanations are given that icons are to be understood in a manner similar to Holy Scripture—that is, they are not simply artistic compositions but rather are witnesses to the truth the way Scripture is.
    [Show full text]
  • Byzantine Liturgical Hymnography: a Stumbling Stone for the Jewish-Orthodox Christian Dialogue? Alexandru Ioniță*
    Byzantine Liturgical Hymnography: a Stumbling Stone for the Jewish-Orthodox Christian Dialogue? Alexandru Ioniță* This article discusses the role of Byzantine liturgical hymnography within the Jewish- Orthodox Christian dialogue. It seems that problematic anti-Jewish hymns of the Orthodox liturgy were often put forward by the Jewish side, but Orthodox theologians couldn’t offer a satisfactory answer, so that the dialogue itself profoundly suffered. The author of this study argues that liturgical hymnography cannot be a stumbling stone for the dialogue. Bringing new witnesses from several Orthodox theologians, the author underlines the need for a change of perspective. Then, beyond the intrinsic plea for the revision of the anti-Jewish texts, this article actually emphasizes the need to rediscover the Jewishness of the Byzantine liturgy and to approach the hymnography as an exegesis or even Midrash on the biblical texts and motives. As such, the anti-Jewish elements of the liturgy can be considered an impulse to a deeper analysis of Byzantine hymnography, which could be very fruitful for the Jewish-Christian Dialogue. Keywords: Jewish-Orthodox Christian Dialogue; Byzantine Hymnography; anti-Judaism; Orthodox Liturgy. Introduction The dialogue between Christian Orthodox theologians and Jewish repre- sentatives is by far one of the least documented and studied inter-religious interchanges. However, in recent years several general approaches to this topic have been issued1 and a complex study of it by Pier Giorgio Tane- burgo has even been published.2 Yet, because not all the reports presented at different Christian-Jewish joint meetings have been published and also, * Alexandru Ioniță, research fellow at the Institute for Ecumenical Research, Lucian Blaga University of Sibiu.
    [Show full text]
  • Canon Law of Eastern Churches
    KB- KBZ Religious Legal Systems KBR-KBX Law of Christian Denominations KBR History of Canon Law KBS Canon Law of Eastern Churches Class here works on Eastern canon law in general, and further, on the law governing the Orthodox Eastern Church, the East Syrian Churches, and the pre- Chalcedonean Churches For canon law of Eastern Rite Churches in Communion with the Holy See of Rome, see KBT Bibliography Including international and national bibliography 3 General bibliography 7 Personal bibliography. Writers on canon law. Canonists (Collective or individual) Periodicals, see KB46-67 (Christian legal periodicals) For periodicals (Collective and general), see BX100 For periodicals of a particular church, see that church in BX, e.g. BX120, Armenian Church For periodicals of the local government of a church, see that church in KBS Annuals. Yearbooks, see BX100 Official gazettes, see the particular church in KBS Official acts. Documents For acts and documents of a particular church, see that church in KBS, e.g. KBS465, Russian Orthodox Church Collections. Compilations. Selections For sources before 1054 (Great Schism), see KBR195+ For sources from ca.1054 on, see KBS270-300 For canonical collections of early councils and synods, both ecumenical/general and provincial, see KBR205+ For document collections of episcopal councils/synods and diocesan councils and synods (Collected and individual), see the church in KBS 30.5 Indexes. Registers. Digests 31 General and comprehensive) Including councils and synods 42 Decisions of ecclesiastical tribunals and courts (Collective) Including related materials For decisions of ecclesiastical tribunals and courts of a particular church, see that church in KBS Encyclopedias.
    [Show full text]
  • Engagement Guidelines: Orthodox Christian Leaders
    Tip Sheets: Engaging Faith Communities V1.2 Engagement Guidelines: Orthodox Christian Leaders Religion Called: Orthodox Christianity Adherents Consider Themselves: Christian and are called Orthodox Christians House of Worship: Church or Cathedral First Point of Contact: Senior parish priest a.k.a. pastor Religious Leader: Priest or Deacon Spoken Direct Address: Use “Father” Physical Interaction: Handshake O.K. across sexes HOUSE OF WORSHIP Churches are local houses of worship. A parish refers to the congregation of a particular church. Parishes often have non-sacred spaces such as multipurpose rooms, schools, gyms, or offices. Cathedrals are large centers of worship for an entire regional area run by a Diocese or Archdiocese. Monasteries and convents house monks and nuns (respectively), and may include a chapel and areas for instruction/work. RELIGIOUS LEADERS Ordained/Commissioned/Licensed Leaders Orthodox Christian leadership is hierarchical with each national/ethnic branch having its own structure and leadership. Regional leadership generally falls to bishops (or archbishops, catholicos, or metropolitans). Priests and deacons provide sacramental and spiritual leadership; priests often are in charge of a local parish. Both priests and deacons are permitted to marry. Holy Orders and Lay Leaders Monks and nuns are non-ordained (lay) leaders (except for hiermonks who are ordained priests or deacons) who have usually taken a vow of poverty, celibacy, and obedience and often live an active vocation of both prayer and service. Many monks, nuns, and laypersons have important leadership positions —avoid assumptions based on title. Some U.S. parishes have lay administrators who take on many of the roles once the exclusive domain of clergy.
    [Show full text]
  • The Patristic Witness to the Virgin Mary As the New Eve
    Marian Studies Volume 29 Proceedings of the Twenty-ninth National Convention of The Mariological Society of America Article 9 held in Baltimore, Md. 1978 The aP tristic Witness to the Virgin Mary as the New Eve J. A. Ross Mackenzie Follow this and additional works at: https://ecommons.udayton.edu/marian_studies Part of the Religion Commons Recommended Citation Ross Mackenzie, J. A. (1978) "The aP tristic Witness to the Virgin Mary as the New Eve," Marian Studies: Vol. 29, Article 9. Available at: https://ecommons.udayton.edu/marian_studies/vol29/iss1/9 This Article is brought to you for free and open access by the Marian Library Publications at eCommons. It has been accepted for inclusion in Marian Studies by an authorized editor of eCommons. For more information, please contact [email protected], [email protected]. Ross Mackenzie: The Patristic Witness to the New Eve THE PATRISTIC WITNESS TO THE VIRGIN MARY AS THE NEW EVE A Retttrn to the Historical Witness The angel who brought the news of Jesus' birth to Mary uses words, recorded by St. Luke, which were hallowed within Jewish tradition. The account is given with a reserve, a purity of expression, and a lyrical form that undoubtedly arose and took shape in the liturgical life of the early Church. Six hundred years after St. Luke composed his Gospel,Germanus, patriarch of Constantinople and devoted supporter of the cult of Mary in that place, acclaimed her thus in a sermon on the Dormition of the Virgin: Indeed, you are the Mother of true life, the leaven of Adam's recreation, Eve's freedom from reproach.
    [Show full text]
  • Holy Trinity Greek Orthodox Church of Indianapolis Photograph, 13 February 1916
    Collection # P0108 HOLY TRINITY GREEK ORTHODOX CHURCH OF INDIANAPOLIS PHOTOGRAPH, 13 FEBRUARY 1916 Collection Information Historical Sketch Scope and Content Note Contents Cataloging Information Processed by Dorothy A. Nicholson February 2011 Manuscript and Visual Collections Department William Henry Smith Memorial Library Indiana Historical Society 450 West Ohio Street Indianapolis, IN 46202-3269 www.indianahistory.org COLLECTION INFORMATION VOLUME OF 1 Cirkut photograph COLLECTION: COLLECTION 13 February 1916 DATES: PROVENANCE: unknown RESTRICTIONS: None COPYRIGHT: REPRODUCTION Permission to reproduce or publish material in this collection RIGHTS: must be obtained from the Indiana Historical Society. ALTERNATE Scanned Image Number PAN0610 FORMATS: RELATED Seeds of Faith: Holy Trinity Hellenic Orthodox Church... Pamq: HOLDINGS: BX738.I55 H68 1980 ACCESSION 1981.0647 NUMBER: NOTES: HISTORICAL SKETCH The Greek community in Indianapolis was established in the 1890s and early 20th century when immigrants migrated to the city in search of economic advancement. Once they became established and with World War I in Europe, most chose to remain here. The 1900 census lists 29 Greeks in the Indianapolis area. The small community formed a council to establish an Orthodox church here. In January 1910 the formal charter was incorporated under state law with the name Holy Trinity adopted. The church was first located at 27 South Meridian Street until 1914 when it moved to a house at 213 North West Street. It remained there until 1919 when the neighboring business expanded and the site was traded for a house at 231 North West Street and a brick building was constructed on the site. The church remained at the West Street location until 1960 when it moved to 4011 North Pennsylvania Street.
    [Show full text]