St. Innocent Orthodox Church Z Founded in 1967 Z Patriarchal Parishes Z 23300 W. Chicago _ Redford, MI 48239 _ 313-538-1142 _ Fax: 313-538-8126 Church Website: www.stinnocentchurch.com _ E-Mail: [email protected] St. Innocent Monastic Community: 9452 Hazelton, Redford, MI 48239 _ 313-535-9080 PASTOR: Rt. Rev. Mitered Archpriest ROMAN STAR _ Cell: 313-319-0590 Dean, Central States Deanery, Patriarchal Parishes November 1, 2015 ASSISTANT PRIEST: Rev. DANEIL SHIRAK _ 313-295-3073 EPISTLE: Galatians 6:11–18 (#215) : Rev. Dn. Michael Comerford GOSPEL: St. Luke 8:26-39 (#38) SUBDEACON: Dr. Joshua Genig TONE: 5 ATTACHED: Sister Ioanna CHOIR DIRECTOR: Elizabeth Star Hatfield READERS: Robert Joseph Latsko & George Hanoian St. John Kochurov, Feast 10/31

Z 22nd SUNDAY AFTER PENTECOST Z

_ 9:15am — HOURS. AKATHIST OR CANON; CONFESSIONS _ _ 10am — DIVINE LITURGY OF ST. JOHN CHRYSOSTOM _

COMMEMORATED TODAY: Holy Wonderworkers and Unmercenaries Cosmas and Damian of Mesopotamia, and their mother, St. Theodota. Hieromartyrs John the Bishop and Jacob (James) the Presbyter, of Persia (ca. 345). Martyrs Cyrenia and Juliana in Cilicia (4th c.). Martyr Hermenegild the Goth of Spain (586). Martyrs Cæsarius, Dacius, Sabbas, Sabinian, Agrippa, Adrian, and Thomas, at Damascus (7th c.). Monk Martyrs Jacob, Jacob the Deacon, and Dionysius, of Prodromou (Mt. Athos—1520).

FOR THE REPOSE OF: Estelle & Joseph Star; Anna & John Witkowski; Michael Sr. & Margaret Rusko; Mary, Andrew, Daniel, Michael & Lottie Yakuber; Ross & Margaret Falsetti; Helen, John & Carole Andrayko; Peter & Theresa Harvilla; Marc Dade; Betty Martell; Frances & Todd Smoly; Peter Glover; Irene Adams; Ethel Elizabeth & Wayne Joshua deVyver; David Horka; Michael Rusko, Anna Lichagina, Yelena & Zinaïda Korniyevskaya, Joseph Nossal, Michelle Tucker, Todd Comerford ALSO FOR: V. Rev. Rastko Trbuhovich (newly departed, 30 September), by Fr. Roman MEMORY Archpriest Photius Donahue, whose anniversary of his repose is Today, Sunday, 1 November ETERNAL! Theresa Harvilla, whose anniversary of her repose is Tomorrow, Monday, 2 November

FOR THE HEALTH OF: Archimandrite Seraphim; Priest Daneil, Matushka Debra & Corrina Shirak; Deacon Michael, Matushka Mary Ellen & Julius Comerford; Matushka Mary Donahue, Subdeacon Joshua Genig; Reader Robert Latsko, Reader George & Betty Hanoian, Rose Nossal, Mary Glover, Nancy Cupp, Deborah Dade, Vasiliki Stamoulis, Gerald Martell, Azbehat, Donald Yakuber, Carl deVyver, Jo Anne Nicholas, Joan Rusko, Daria, Alice Ladhu (cancer); Joseph Nossal ALSO FOR: Ed Manier, recuperating at home Š MAY GOD GRANT THEM MANY YEARS! Š

SCHEDULE FOR THE COMING WEEK Saturday 11/7 4pm GREAT VESPERS & CONFESSIONS Sunday 11/8 23rd Sunday After Pentecost — Feast of St. Michael & All Archangels 9:15am HOURS. AKATHIST OR CANON; CONFESSIONS 10am DIVINE LITURGY, followed by Coffee Hour

PROSPHORA FOR TODAY IS OFFERED BY: John Andrayko In Memory Eternal of: Parents: Helen Andrayko (Anniversary 10/24) & John Andrayko, Sr. (Anniversary 1/28); sister, Carole Andrayko (Anniversary 6/5); all departed members of the Andrayko and Mehalacki Families; Joe Nossal; friends & loved ones; and for the Health of: John Andrayko; Father Roman & Matushka Rose Marie; Rose Nossal; all parishioners; & all family & friends.

Z CHRIST IS IN OUR MIDST! Z HE IS NOW AND EVER SHALL BE! Z CANDLES FOR LAST SUNDAY, 25 OCTOBER CHURCH VIGIL LAMPS: Royal Doors Lamp: In Memory of Husband Joe; Son Kenneth; parents Michael & Margaret Rusko, & John & Martha Nossal, by Rose Nossal Altar Candles: In Memory of Nicholas and Susan Yakuber, by son, Donald Yakuber Iconostasis Lamps: In Memory of parents, Ethel Elizabeth & Wayne Joshua; Robert David H; & Health of brother, Carl, by Sister Ioanna Candles on the Solea: In Memory of Pete & Theresa Harvilla, Norman & Monica Holst, & Ricky Ellis, by Jason & Debra Truskowski Nave Reliquary-Icon Lamps: (1) In Memory of Ross & Margaret Falsetti, by daughters, Margie Martell & Rose Ann Everhardt Nave Reliquary-Icon Lamps: (2) In Memory of Edwin Rusko, by the Nossal Family Table of Oblation Lamp: In Memory of parents, Helen & John Andrayko, Sr. & sister, Carole Andrayko, by John Andrayko, Jr. IN MEMORY OF (MEMORY ETERNAL!) Joseph & Estelle Star, by son Father Roman and family Paul & Alexandra Yupco, Basil & Ellen Starinshak, by grandson, Father Roman and family John & Anna Witkowski, by daughter, Matushka Rose Marie and family Samuel & Mary Kupec, by granddaughter, Matushka Rose Marie and family Parents, Helen & John Andrayko, and sister, Carole Andrayko, by John Andrayko My husband, Joe; my sisters, Margaret & Ross Falsetti, Anna & Mike Elaschat, Theresa & Pete Harvilla, Irene, & brothers, Michael, John & Edwin Rusko; niece, Rose Mary & Dean Hough; Joe’s brothers, Raymond & Walter Nossal, & sisters, Theresa, Florence & Helen Nossal, by Rose Nossal ++ + Pete & Theresa Harvilla, by Mary Ann Harvilla & Kay Truskowski + + + My husband, Michael Rusko, by Joan Rusko Parents, Ethel Elizabeth & Wayne Joshua; David Horka; Nina I; Marion P; Fr. Photius; Mo. Benedicta; Archm. Roman; Olive B., by Sister Ioanna Shirley Troyer, Child Lana Wilson, & Marsha, by Becky Jurczyszyn + + + Irene Johnson, by Rose Ann Everhardt Thelma Wortham Ratcliff & Louis Pitts, by the Manier Family Nicholas & Susan Yakuber (Memory Eternal), by son, Donald Yakuber Sue & Gary Wakefield (Memory Eternal), by Donald Yakuber John Joe Rock (Memory Eternal), by Donald Yakuber Irene & Stan Mueller (Memory Eternal), by Donald Yakuber Florence & Bill Newton (Memory Eternal), by Donald Yakuber Pam Wright (Memory Eternal), by Donald Yakuber Megan Madaffer (Memory Eternal), by Donald Yakuber FOR THE HEALTH OF: (MANY YEARS!) Elizabeth & Lawrence, Caitlin & Zachary, by parents & grandparents, Father Roman & Matushka Rose Marie Gregory & Tamiko Star, by parents, Father Roman & Matushka Rose Marie Children & Grandchildren; Monk Fr. Tikhon (Dade); by Rose Nossal Father Roman & Matushka & family; Sister Ioanna; John Andrayko; Nancy; Mary G; Jo Anne N; Grandson Joey (in the Navy Reserves) & all people in the Armed Forces; & all the people of St. Innocent Church, by Rose Nossal My Mom, Jaime Truskowski, by Kay Truskowski + + + Family & Friends, by Mary Ann Harvilla & Kay T. Brother, Greg & Donna, nephew, Gregory & Liz & nephew, Alex, by Mary Ann Harvilla & Kay Archimandrites Nafanail, Gregory & Seraphim; Fr. Roman & Mat. Rose Marie; Fr. Lawrence & fam; Fr. Laurence & fam; Fr. Daneil & fam; Dcn. Michael & fam; Mat. Mary D; Carl; Sdn Fr. Tikhon; Sdn Andrew; Sdn Joshua, Abigail & children; Rdr Robert; Robert M; David Samuel & Sky & baby; Jo Anne & Nick; Martha; Athanasius; John A; Ed (stroke) & Tiffany; Vasiliki; Rose; Emil; Azbehat; Billy & Fonda, by Sr. Ioanna Jay Nossal, by Rose Nossal + + + John Andrayko (May God watch over him), by Rose Nossal + + + Rose Nossal, by John Andrayko Joan & Bob Jurczyszyn, Leia & Mike Wilson, Liz & Andrea Tomechewsky, by Becky Jurczyszyn Ed Manier, by Mary Ann Harvilla + + + Subdeacon Joshua Genig, by the Genig Family + + + Sara Briar Hannd(sp?), by Rose Ann Everhardt Tamiko, by Fr. Roman & Mat. Rose Marie + + + Trisha & Lindsey Harbut, & mother, Rose Nossal, by Pat Harbut Health & Salvation of: Ed, Manier Children, Grandchildren & all family, by Tiffany June Rock (God Bless), by Donald Yakuber Nancy Cupp (God Bless), by Donald Yakuber Pat & Jerry Wright (God Bless), by Donald Yakuber Tom Trail (God Bless), by Donald Yakuber ANNOUNCEMENTS OUR ANNUAL BLANKET DRIVE CONTINUES. PLEASE GIVE YOUR DONATIONS NOW. GOAL: 150 blankets. As we did last year, we are collecting $5.00 per blanket, and are purchasing them at Walmart. They are being donated to the Redford Interfaith Relief (RIR). We are pleased to report that the first 50 blankets have been received, paid for, and already delivered to RIR. As we continue to gather donations large and small, the second 50 blankets have been ordered, but only partially paid for. We would like to order a third batch of 50, if we have enough donations, but we need to do this soon, otherwise we won’t be able to get them. Therefore, if you haven’t yet donated for blankets, please do so NOW, and be as generous as your circumstances permit, whether it be $5 or $50. (See Mary Ann Harvilla.) Many thanks to all who have donated. WHAT IS REDFORD INTERFAITH RELIEF (RIR)? The RIR was founded in 1997 by the Redford Ministerial Alliance, and is sponsored by a faith-based coalition of Redford clergy and their churches, including Fr. Roman and St. Innocent, partnering with the Redford township officials & schools, to serve all people in need in the Redford community with food, clothing, and other needed items, such as blankets. Fr. Roman is now a member of the Board of RIR. The RIR seeks to serve God by “feeding the hungry, clothing the naked...” as the Lord commanded. THE SEPT.-OCT. ISSUE OF THE COCC’S “GOOD WORKS” IS NOW AVAILABLE ON-LINE. You can view it in full color as a PDF file on the COCC’s website: http://coccdetroit.com/files/Good%20Works/COCCGoodWorks-2015SEP-OCT.pdf. Printed copies available soon. HIEROMARTYR JOHN KOCHUROV (1871-1917) Feast Day: October 31st The hieromartyr (priest-martyr), St. John Kochurov, is one of the nine saints who were born in other countries and came to America as missionaries, whom we venerate as American saints. St. John paid the ultimate price for his dedication to the service of God and His Holy Church: he was the first priest to be martyred by the Communists in the Russian Revolution in 1917. The future saint was born in 1871, the son of a priest, in a village in the Ryazan region of Russia, southeast of Moscow. Completing his studies at the Ryazan Seminary, the studious young John went to the St. Petersburg Theological Academy. After graduating in 1895, he married, and was ordained priest by Bishop Nicholas of the Aleutian Islands and Alaska, the head of the ’s mission in North America, who was looking for missionary priests for America. Father John was eager to serve as a missionary in the United States, and so he was sent to America after his , where he served under Saint Tikhon, when he became bishop of North America in 1898. St. John Kochurov, vestry wall, St. Innocent Church, Redford, MI Father John was assigned as priest of the Holy Trinity parish in Chicago. In 1899 he commissioned the famous American architect, Louis Sullivan, to design a new church, which was consecrated by Bishop Tikhon in 1903. Today, the beautiful historic landmark, the Holy Trinity Cathedral, is the seat of the bishop of the Midwest Diocese of the OCA. Father John also was instrumental in forming a number of parishes: in the Chicago area; in Burbank, Joliet, Madison and Streator, Illinois; in Buffalo, NY; and in Hartshorne, Oklahoma. Also, he studied the Carpatho-Rusyn language of the many Slavic Uniate immigrants, so he Holy Trinity OCA Cathedral, Chicago, 1903 could do missionary work among them, as they were returning to Orthodoxy, thanks to the work of St. of Wilkes-Barre. A popular teacher and preacher, Father John’s great labors on behalf of Orthodoxy in America also included: translating Orthodox literature into English; serving as Dean of the mid-west parishes; working actively in the Orthodox Brotherhood and Mutual Aid Society, which were so vital to the survival of Orthodox immigrants at the beginning of the twentieth century; and helping to organize the first Church Council in North America, convened by Archbishop Tikhon in 1907. In 1907 Fr. John was transferred to Russia, first to , and then in 1916, to Tsarskoye Selo (the Tsar’s primary residence), near St. Petersburg. In 1917, the Communist Revolution broke out. In October the Communists attacked Tsarskoye Selo. The people flocked to the churches to pray. Fr. John held a prayer service and then led a cross-procession through the streets to pray for peace and an end to the violence and lawlessness. Some accounts say that he was killed then by the Communist mob, and other accounts say that the next day he was arrested and executed. Saint John lived for Christ, and died for Christ, putting Christ above all else, thus providing an example of faith for us to follow. By: Sister Ioanna, St. Innocent Monastic Community, (See: http://stinnocentchurch.com/st_john_kochurov_of_chicago.html) THE CHURCH WORKS IN HARMONY By Fr. Cornel Todeasa Pastor, St. Dimitrie Church, Bridgeport/Easton, CT “Pastoral Ponderings,” in “Daily Thought,” August 8, 2015

I was driving my son to his tuba lesson, and we were listening and discussing a recording of Richard Strauss. He told me that the orchestra for such a work would employ between 80 to 100 performers. I was amazed how so many people, each playing his or her own particular part, could come together and bring to life such a beautiful masterpiece of music. Right away, I thought a b o u t t h e church and its members. The people in the church, especially when they come together to worship God, act very much like a large orchestra. That is the vision of the Church which St. Paul describes when he says: “Now you are the body of Christ, and members individually. And God has appointed these in the church: first apostles, second prophets, third teachers, after that miracles, then gifts of healing, helps, administrators, varieties of tongues...” (1 Corinthians 12:27-28). In the body of Christ, St Paul explains: “There are diversities of gifts, but the same Spirit; there are differences of ministries but the same Lord. And there are diversities of activities, but it is the same God who works all in all” (1 Corinthians 12:4-6). St. Paul defines the church as a body “joined and knit together by what every joint supplies, according to the effective working by which every part does its share...” for “the growth of the body” and for the “edifying” of each member. The unity of the church is so important that if “one of the members suffers, all the members suffer with it.” I once read a story about a big orchestra in which the piccolo had a very small and insignificant part. At least that what the piccolo player thought. So to prove his point he decided not to play the part at all during a performance. But to his surprise, the director stopped the orchestra and asked what happened to the piccolo player. Why wasn’t his part played? In a performance of an orchestra, there is no insignificant part or player. Each player must play his or her part. It is the same in the Church. There is no insignificant member of the body, just as there is no most important member. “For in fact the body is not one member but many,” continues St. Paul. “If the foot should say, ‘because I am not a hand, I am not of the body,’ is it therefore not of the body? And if the ear would say, ‘Because I am not an eye, I am not of the body’, is it therefore not of the body? If the whole body were an eye, where would be the hearing? If the whole were hearing, where will be the smelling? But now God has set the members, each one of them, in the body just as he pleases. And if they were all one member, where would the body be?” (1 Corinthians 12:14-19). As I was driving my son to his tuba lesson, enjoying one of R. Strauss’ masterpieces, I meditated about the spiritual performance of the church. As in a well-performing orchestra, each member is needed to play his or her own part to fulfill the work of the Body of Christ, the Church. MERELY MORAL? OR TRULY BEAUTIFUL? By: Archpriest Paul M. Jannakos, St. Mary Magdalene Church, Fenton, MI, August 31, 2011 Lately, there has been much discussion within Orthodox theological circles about the change Western society has undergone within the last 40 years with respect to morality. Many things that were once viewed as being inherently immoral, such as gambling, fornication (sex outside of marriage), homosexuality, and abortion, are now viewed as being acceptable, and in some cases, outright laudable. And many Christian denominations have followed suit by adopting the stance that modern Christians should adopt this “new morality” of secularism lest we be judged by the world as being culturally backward and irrelevant. As a parish priest, I believe that we as Orthodox Christians must respond to the moral confusion of our age by examining the rich spiritual tradition bequeathed to us in the Church. Contrary to what many people might think, the answer to this problem is not an answer that lies in the uniquely Western dichotomy of conservatism verses liberalism (a dichotomy that is foreign to the mind of Orthodoxy); rather, it has to do with the Church’s understanding and experience of Theosis and beauty. Theosis is the teaching that as human beings, we have been created for a life of perfect and unending communion with God, and that this divine life – revealed to us in Christ – is the very dynamic and substance of salvation itself. By uniting ourselves to Jesus Christ, the Son of God made flesh, we receive the gift of the Holy Spirit, Who in turn, reconciles us to the Father. This is the New Testament’s fundamental formula of salvation: “in Christ, through the Spirit, to the Father.” Through a life of ongoing repentance and by attaining the virtues, our communion with God is continually perfected from “one degree of glory to another.” According to the Holy Fathers, it must also be said that as human beings we do not become fully human until we have achieved the state of Theosis, the mystery by which we “become by grace everything that God is Himself by nature.” It is from this view of Theosis that we see how morality cannot be properly understood as a philosophical category that stands on its own, so to speak, irrespective of the spiritual tradition of the Church. Instead, we see morality as a signpost that points beyond itself to something infinitely greater: to the need for us as human beings to share in the beauty of God. When Christ stated to His dumbfounded apostles that “unless your righteousness exceeds the righteousness of the Scribes and Pharisees, you cannot be saved,” (for the righteousness of these Scribes and Pharisee was deemed the ultimate righteousness of their day), He was speaking of the ability we have as humans to transcend the simple morality of “having to always be on the opposite side of wrong” by allowing ourselves to vested with the glory of God. Once again, the point here is that it is not good enough, at least in the eyes of the Church, to be merely moral in the conventional sense of the word; no, we must instead, become transfigured by the beauty of God Himself, which is a beauty that has been revealed to the world once and for all in the Second Person of the Holy Trinity, Jesus Christ. Conversely, when one loses sight of the high calling of Theosis, morality then becomes an absurdity, for apart from the vision of the God-man Christ Jesus, in Whom, from Whom, and through Whom we enter into Theosis, the very notions of “good” and “bad” become meaningless and vacuous. Furthermore, this allows us to see the idea of “immorality” in a more proper light, that those immoral thoughts, intents, and actions which are harmful to us as human beings are this way because they stand as obstructions to the goal of Theosis, and not simply because they are a betrayal of some external, civil moral code that demands a fitting punishment. Just as a long distance runner must shed himself of everything that hinders his race, so those who are seeking Theosis must divest themselves of all the sinful passions that hold them in check. “Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with perseverance the race that is set before us, looking to Jesus the pioneer and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God.” (Hebrews 12:1-2). In the Orthodox East, to reiterate, morality was therefore never seen simply as a “code of behavior” that designated one as being either “righteous” or “unrighteous,” but as a rudimentary guide (i.e., a “pedagogue”) that points towards the divine beauty that has been diffused throughout creation by the One Who first created it and continues to sustain it. This is why, when speaking of discipleship, Jesus uses the word “perfect” instead of the word “moral.” “If you want to be perfect, go and sell all that you have and give it to the poor, and come follow me.” (Matthew 19:21). Here, the perfection He speaks of has to do with the “proper end” of human life as being exalted to its proper place in the Kingdom of God by sharing in the holiness of God. Michelangelo, the greatest artist of the Italian renaissance, offered to the world his greatest gift of beauty by once carving a statue of King David – whom we should remember was a prefiguration of the kingly glory and power of the Messiah. Michelangelo created his statue by using a series of chisels, from the largest down to the smallest, first removing the larger and sizable chunks of stone, then removing smaller shards of stone, and then removing successively smaller and smaller fragments, in order to leave an image that remained “untouched” by human hands. Morality for us as Christians is the first, rough chiseling that eliminates that which is foreign to our nature so that Christ might continue to perfect the “untouched” image that He is creating each of us to be. We thus seek to work along with the grace of God to overcome the passions of pride, selfish-ambition, wrath, lust, sloth, greed, envy and gluttony, so that the “David” that lies in all of us might come to life. Which leads us to realize, hopefully, that the question morality addresses is not, “How good must we be?” but “How beautiful can we become?” “For Thou, O Lord, art more beautiful Than all the sons of men.” (Lamentations, Great & Holy Friday). Source: http://www.pravmir.com/merely-moral-or-truly-beautiful/