SAINT GREEK ORTHODOX CHURCH June 8, 2014

HOLY PENTECOST

In the Church’s annual liturgical cycle, Pentecost is “the last and great day.” It is the celebration by the Church of the coming of the Holy Spirit as the end - the achievement and fulfillment - of the entire history of salvation. For the same reason, however, it is also the celebration of the beginning: it is the “birthday” of the Church as the presence among us of the Holy Spirit, of the new life in Christ, of grace, knowledge, adoption to God and holiness. This double meaning and double joy is revealed to us, first of all, in the very name of the feast. Pentecost in Greek means fifty, and in the sacred biblical symbolism of numbers, the number fifty symbolizes both the fulness of time and that which is beyond time: the Kingdom of God itself. It symbolizes the fulness of time by its first component: 49, which is the fulness of seven (7 x 7): the number of time. And, it symbolizes that which is beyond time by its second component: 49 + 1, this one being the new day, the “day without evening” of God’s eternal Kingdom. With the descent of the Holy Spirit upon Christ’s disciples, the time of salvation, the Divine work of redemption has been completed, the fulness revealed, all gifts bestowed: it belongs to us now to “appropriate” these gifts, to be that which we have become in Christ: participants and citizens of His Kingdom. The Holy Great suffered for Christ in Heraklea on February 8, 319. At the time of his sufferings the holy Great Martyr Theodore ordered his servant Varus to bury his body on the es- tate of his parents in Euchaita. The transfer of the relics of the Great Martyr Theodore took place on June 8, 319. On this day we also recall a miracle of the icon of the Great Martyr Theodore in a church dedicated to him at a place called Karsat, near Damascus. A group of Saracens had turned this church into their residence. There was a fresco on the wall depicting Theodore. One of the Saracens shot an arrow into the icon of the Great Martyr. From the ’s face, where the arrow had stuck into the wall, blood flowed before the eyes of everyone. A short while later, the Saracens who had settled in the church killed each other. Accounts of this miracle are given by the Anastasius of Mt. Sinai (April 20) and John of Damascus (December 4).

1510 audubon drive • columbia, missouri, 65201 • tel. 573.817.0050 / fax 573.449.8452 email: [email protected] • web: www.saintlukecolumbia.org at the small entrance we sing

first antiphon. Apolytikion of the feast. Mode 8. Verse: The heavens declare the glory of God: the fir- lessed are You, O Christ our God. You made the mament proclaims the work of his hands. Bfishermen all-wise, by sending down upon them By the intercessions of the , Savior, save the Holy Spirit, and so through them You drew the us. world into Your net. O Lover of mankind, glory to You. Verse: Day to day utters the word: and night to night Verse: You have given him his heart’s desire: you proclaims knowledge have not denied him the request of his lips. Ταῖς πρεσβείαις τῆς Θεοτόκου, Σῶτερ, σῶσον ἡμᾶς. Εὐλογητὸς εἶ, Χριστὲ ὁ Θεὸς ἡμῶν, ὁ πανσόφους Verse: There is no speech or language: where their τοὺς ἁλιεῖς ἀναδείξας, καταπέμψας αὐτοῖς τὸ Πνεῦμα voices are not heard. τὸ ἅγιον, καὶ δι’ αὐτῶν τὴν οἰκουμένην σαγηνεύσας, By the intercessions of the Theotokos, Savior, save φιλάνθρωπε, δόξα σοι. us. Verse: For you came to meet him with blessings of Verse: Their sound has gone out into all the earth: goodness: and placed a crown of precious stones upon his and their words to the ends of the world. head. Ταῖς πρεσβείαις τῆς Θεοτόκου, Σῶτερ, σῶσον ἡμᾶς. Blessed are You, O Christ our God…

Verse: Glory...Both now... Verse: He asked you for life: and you gave him length By the intercessions of the Theotokos, Savior, save of days for ever and ever. us. Εὐλογητὸς εἶ, Χριστὲ ὁ Θεὸς ἡμῶν… second antiphon. Entrance…then… Verse: The Lord hear you in the day of trouble: the Blessed are You, O Christ our God… name of the God of shield you. Save us, O good Comforter, we sing to you alleluia. Kontakion. Mode 8. Verse: May he send you help from the sanctuary: hen the Most High God came down and con- and support you out of Sion. Wfused the tongues,* He divided the nations.* Save us, O good Comforter, we sing to you alleluia. When He distributed the tongues of fire,* He called all to unity.* And with one voice we glorify the all-holy Verse: May he remember your every sacrifice: and Spirit. accept your burnt offering. Κοντάκιον. Ἦχος πλ. δ´. Save us, O good Comforter, we sing to you alleluia. τε καταβὰς τὰς γλώσσας συνέχεε, διεμέριζεν ἔθνη ὁ Verse: Glory…Both now… ὍὝψιστος, ὅτε τοῦ πυρὸς τὰς γλώσσας διένειμεν, εἰς Ὁ Μονογενής Υἱός. ἑνότητα πάντας ἐκάλεσε, καὶ συμφώνως δοξάζομεν τὸ third antiphon. πανάγιον Πνεῦμα. Verse: The king will rejoice in your strength, O Lord: instead of trisagion… he will exult exceedingly in your salvation. All those who have been baptized… communion hymn Your good Spirit shall guide me in the land of upright- ness. Alleluia… THE READINGS OF THE DAY

epistle reading gospel reading The Acts of the Apostles Acts 2:1-11 john 7:37-52; 8:12

hen the day of Pentecost had come, they n the last day of the feast, the great day, Jesus were all together in one place. And sud- stood up and proclaimed, “If any one thirst, Wdenly a sound came from heaven like the Olet him come to me and drink. He who be- rush of a mighty wind, and it filled all the house lieves in me, as the scripture has said, ‘Out of his where they were sitting. And there appeared to heart shall flow rivers of living water.’” Now this he them tongues as of fire, distributed and resting on said about the Spirit, which those who believed in each one of them. And they were all filled with the him were to receive; for as yet the Spirit had not Holy Spirit and began to speak in other tongues, been given, because Jesus was not yet glorified. as the Spirit gave them utterance. Now there were When they heard these words, some of the peo- dwelling in Jerusalem Jews, devout men from every ple said, “This is really the prophet.” Others said, nation under heaven. And at this sound the mul- “This is the Christ.” But some said, “Is the Christ to titude came together, and they were bewildered, come from Galilee? Has not the scripture said that because each one heard them speaking in his own the Christ is descended from , and comes language. And they were amazed and wondered, from Bethlehem, the village where David was?” So saying, “Are not all these who are speaking Galile- there was a division among the people over him. ans? And how is it that we hear, each of us in his Some of them wanted to arrest him, but no one laid own native language? Parthians and Medes and hands on him. Elamites and residents of Mesopotamia, Judea and The officers then went back to the chief priest Cappadocia, Pontos and Asia, Phrygia and Pam- and Pharisees, who said to them, “Why did you phylia, Egypt and the parts of Libya belonging to not bring him?” The officers answered, “No man Cyrene, and visitors from Rome, both Jews and ever spoke like this man!” The Pharisees answered proselytes, Cretans and Arabians, we hear them them, “Are you led astray, you also? Have any of telling in our own tongues the mighty works of the authorities or of the Pharisees believed in him? God.” But this crowd, who do not know the law, are ac- cursed.” Nikodemos, who had gone to him before, Therefore, after you have kept the and who was one of them, said to them, “Does our law judge a man without first giving him a hearing festival of Pentecost, keep one week and learning what he does?” They replied, “Are you more festival, and after that fast; from Galilee too? Search and you will see that no for it is reasonable to rejoice for the prophet is to rise from Galilee.” Again Jesus spoke “gift of God, and to fast after that to them, saying, “I am the light of the world; he relaxation… who follows me will not walk in darkness, but will —from the apostolic have the light of life.” constitutions” announcements Saturday, January 25, Great Vespers, 5pm

RECEIVED INTO THE CATECHUMENATE: Matthew and Eva Yeager upcoming church services: Monday, June 9, Monday of the Holy Spirit, Divine Liturgy, 8:30am Wednesday, June 11, St. Luke the Blessed Surgeon of Simferopol, Orthros / Div. Liturgy, 8:30am Saturday, June 14, Great Vespers, 5pm THERE IS NO FASTING THIS WEEK. church attire pilgrimage to the holy land There is no allowance for Church “summer- Brochures and registration forms are available wear.” An Orthodox Christian should always dress in the Narthex. $350 deposits are due by 6/16. for Church in modest attire (in every season), so as not to draw attention to him/herself, becoming blessings in a backpack a distraction to others. Traditionally women wear During the month of May, Philoptochos will be dresses or skirts of at least knee length; dresses, collecting backpacks and supplies for the Food blouses / tops should, at minimum, include short Bank Buddy Pack Program. Items most needed: sleeves and cover the shoulder. Women should new or gently used backpacks and nutritious, shelf- not wear lipstick or lip gloss to Church - it leaves stable food items such as: peanut butter crackers, a residue on the icons and on the Communion pop-top caned fruit and soups, 100% fruit juice spoon. Men should dress in pants and polo or but- and granola bars. No glass containers. See flyer for ton-down shirts. Shorts should never be worn in more details. Church. Additionally, tight-fitting clothing is not golf tournament appropriate for women or men. Thank you to everyone who helped organize the church ETiquette golf tournament. The Church temple and her services demand give a month towards our future our respect – it is a meeting place of heaven and earth, and the Lord is always before us on the Holy Help offset our additional mortgage payment with Altar Table. We should always arrive to the Church a donation of $640. If you would like to sponsor on time. While everyone is encouraged to prepare one month for 2014, please contact Fr. . for and to receive Holy Communion, if we come to Thus far 6 commitments have been made for 2014. Church after the sacred readings of the Epistle and saturday of the souls Holy Gospel then we should not approach the Di- Commemoration forms for the June 7 Saturday vine Chalice, lest we partake in “an unworthy man- of the Souls are available in the Narthex. ner.” Regularly arriving late for the Divine Services demonstrates a casual attitude towards sacred wor- ship, and is unbecoming of an Orthodox Christian. The House of the Father, Part 3 by Fr. George Florovsky

he experience of this universal and temporal call upon the Holy Theotokos, angelic powers, Tunity has been revealed and fortified in every li- holy and all as our heavenly fellow turgical Church custom. And it can be said that in citizens according to the Church.” In the funeral the Church time is mysteriously overcome. And it ceremony the universal and all-temporal self-con- is as if that apocalyptic moment is anticipated, sciousness of the Church is revealed with excep- when “there will be no time.” The touch of grace tional strength. The prayer for the dead is a very seems to have stopped time, the alternation and necessary moment of faith in the Church, as the change of minutes, removes showing favor from Body of Christ. Achieving the true contact with the order of sequence and in a certain mysterious Christ himself in the salvatory sacraments, the “simultaneity” overcomes the separateness of dif- faithful cannot be separated from him even in ferent times. This is a certain mysterious image of death: “Blessed are the righteous dying for the eternity, under which only we can understand and Lord — their soul is established in blessing.” The imagine eternity, eternal life. And in this approxi- Church harkens with reverence to those signs and mate image we can comprehend how people of dif- testimonies of grace which attest and almost en- ferent generations really become living contempo- grave the earthly achievement of the dead. Rever- raries in grace. The Church is a living image of ence and prayerful summoning of the saints, and eternity, and in Church experience this beneficial above all — the Theotokos, “Beneficial,” “Heaven- “simultaneity of different times” is truly given and ly Queen,”— is closely connected with the full is realized in its fullness. Eternal life is being re- Christological creed, and by this with the fullness vealed in contact with the Eternal King, Christ. of Church self-consciousness. Holy saints, said St. The Church is the eternal kingdom, for it has an John of Damascus, “resembled God.” “God is re- Eternal King. In the Church, dwelling now in his- vered;” they “became treasure houses and pure torical wandering, time is already weak. The dwellings of God;” they “are in themselves the Ven- Church, as the Body of Christ, is the mysterious erated by essence.” “I call them Gods, kings and predecessor of the universal Resurrection. For lords not by essence but because they reigned and Christ, the God-Man, is the “life, resurrection and ruled over passions and preserved unharmed the peace” of his deceased slaves. Earthly death, the likeness to the image of God, by which they were separation of the soul from the body, does not de- created, and also because they by their own free stroy the tie of the faithful with the Church, does disposition united with God, accepted him in the not bring it beyond its borders and composition, dwelling of their heart and, joining him, became by does not distinguish it from its fellow members in grace that which he himself is in essence. That is Christ. In memorial prayers and in the funeral cer- why the death of saints are celebrated and churches emony we pray “Christ, immortal King and our erected to them and ikons painted.” “For the saints God” “commit” the souls of the dead “in holy even in life were filled with the Holy Spirit; when dwellings,” in the bosom of , “and here the they died, the grace of the Holy Spirit always was righteous will find peace.” “And therefore with spe- co-present with the souls and with their bodies in cial feeling in these parting and farewell prayers we the tombs, and with their holy ikons — not in es- sence, but by grace and activity. The saints are alive summons of the saints, the Church summons us to and with daring stand before God; the saints are listen and feel this voice of love. The great Eastern not dead — the death of saints is more like a dream ascetic, St. the Syrian, with incomparable dar- than death,” for they dwell in the “hand of God,” i.e. ing testified about that all-embracing prayer which in life and in light. And “after the One Who is life crowns the Christian feat. This deed receives full- itself and the Source of Life was lamented for dead, ness and completion according to his words — in we already do not call dead those who have passed purity, and purity is “a heart showing mercy to any on in the hope of resurrection and with belief in it.” created nature.” “And what is aforgiving heart? — To the saints are given “permission to intercede for and he said: “The burning of the heart for all cre- the world,” according to the testimony of the fa- ation, people, birds, animals, demons and all of cre- thers of the Seventh Ecumenical Council. And not ation. And from recalling them and contemplation only for the sake of gaining aid and intercession of them his eyes shed tears. From the great and does the Holy Church teach every believer to sum- powerful sympathy enveloping the heart and from mon by prayer the illustrious saints, but also be- great self-control his heart is moved, and he cannot cause in this summoning, through prayerful con- bear hearing or seeing harm or the least sorrow oc- tact, the Church self-consciousness, its catholic curring in creation. And as [a] result, he says a self-consciousness deepens. In prayerful address to prayer about this and about the mute and about the saints there is expressed the measure of Chris- enemies of Truth, and about those harming him — tian love, Christian living sympathy of unanimity, always with tears in his eyes, so that they be pre- the strength of Church unity. On the other hand, served and so that they be shown mercy; he prays doubt or insensitivity of the representative of grace equally about the nature belonging to those grovel- and the petitioning of saints witnessed before God ing — from his great pity, aroused in his heart im- testifies not only to the impoverishment of love measurably in likeness with God” (Sermon 48, in and the weakening of fraternal, collective ties and Russian translation). And if on earth the ascetic’s strength, but also to the impoverishment of the prayer is so ardent, then it burns even more there fullness of faith in the eternal significance and “in the embrace of the Father,” in the bosom of Di- strength of the Incarnation and Resurrection. Be- vine Love. Multiple and varied was this prayerful sides our address and summoning, the saints inter- intercession of the saints, but only the fullness of cede for the world; one might say that the entire Church self-consciousness allows one to perceive existence of the saints beyond the grave is one in- and undestand it. The Church does not essentially cessant prayer, one constant intercession, for, ac- know solitary and isolated prayer, for it is not typi- cording to the apostolic expression, love is the “to- cal for the Christian to feel himself solitary and iso- tality of perfection.” One of the most mysterious lated. He is saved only in the collectivity of the insights of the Orthodox church is the insight of Church. Of course, every prayer is a personal deed the “Intercession of the Holy Theotokos,” her con- and is raised from the depths of one’s personal stant prayerful intercession in the midst of the heart; but the real strength of prayer is taken on saints to God for the world. “The Virgin Today namely in unanimous love. Every personal prayer- stands in Church and invisibly prays for them to ful deed is defined and must be defined by collec- God; angels from the hierarchy bow, apostles with tive self-consciousness, unanimity of love, embrac- the prophets rejoice: for our sake does the Theoto- ing even those whose name is known only to God. kos, Herald of God, pray.” Teaching us the prayerful And the crown of the prayer is that flaring up of love which was expressed in the prayer of : only of external, historical, and formal succession “Forgive them their sins. And, if not, then remove and transmission, a question not only of the legacy me also from Your book in which You have written and community of faith and teaching, but above me down.” The culmination of prayer is the Eucha- all — of the fullness, unity, and continuity of the ristic prayer. And here the entire Church is joined life of grace, of the unity of spirit-bearing experi- together, here the sacrifice is brought and a prayer ence. St. Irenaeus compares faith with the breath of is raised “about everyone and for everything,” here life, which was entrusted to the Church “so that all there “is mentioned” the entire Church, visible and members, having accepted it, will be revived, and invisible — incorporeal forces and the Holy The- in which there is included contact with Christ.” otokos, and all the saints. The ancient Church cus- Therefore, “where the Church is, that is where the tom and rule preserved until now, arms the church- Divine Spirit is also, and where the Divine Spirit is, es in sacred power. This very entrance of the Lord there is the Church and all grace.” Sacred tradition of Glory is frequently depicted in ikon style on the is based in and receives meaning from this unity of walls of the Holy Altar — not in terms of symbol- a life in grace, and it is comprehensible only as it is ism, but namely in pointing to the invisible, in what tightly and inseparably linked with the succession actually has been accomplished. In general the en- of the priesthood, as with the charisma and “service tire ikonic mural of the Church speaks about the of the sacraments.” In this sense the priesthood is mysterious unity of the Church, about the co-pres- a necessary support of theology. The “annointing ence of the saints. “We depict Christ, the King and of truth,” charisma veritatis is connected with the Lord, without leaving out his army,” says St. John of priesthood. According to the fathers of the Seventh Damascus. “The army of the Lord are the saints.” Ecumenical Council, “the essence of our hierarchy The Church is the unity of the life in grace, and is composed of God-transmitted words, i.e. the true in this is the basis of the unity and immutability knowledge of Divine Scriptures.” With categorical of Church faith. “Having accepted this teaching specificity the Orthodox Church confesses that and this faith,” writes St. Irenaeus of Lyons about “without the , the Church is not a Church, the apostolic preaching, “the Church, although nor is a Christian a Christian; they cannot be called dispersed throughout the entire world, carefully one. The bishop, as the apostolic successor, by the preserves them, as if dwelling in one house; how- laying on of hands and by the calling of the Holy ever, it believes this, as if having one soul and one Spirit, received the power given by God by suc- heart; accordingly it preaches this, teaches and cession to loose and bind. The bishop is the living conveys it, as if it had one mouth. For although the image of God on earth, and by the holy-operative languages are different in the world, the strength of power of the Holy Spirit is an abundant source of tradition is one and the same. . . And one must not all sacraments of the universal Church, by which seek truth from others but must learn it from the salvation is acquired. The bishop is as necessary for Church, into which, as a rich man into a treasure the Church as breathing is for man, and the sun for house, the apostles with abundance put everything the world.” [3] (Epistle to the Eastern Patriarchs). that relates to the Truth, so that everyone desiring As the unity of the life of grace, the Church is to, can take from it the nourishment of life. It is this mystically more primary than the Gospels, than which is the door of life. And one must love that the Holy Scriptures in general; just as historically which proceeds from the Church, and accept from the Church is more primary than the written Gos- it the tradition of truth.” It is a question here not pels, more primary than the New Testament can- on which was only established by and within the body it is not an historical authority, but an eter- Church. It is not the Church which is confirmed nal and immutable, all-present beneficial voice of in the Gospel, but the Gospel is shown favor and God. Faith is founded not by example or testament is witnessed in the Church, and by this testimony from the past, but by the grace of the Holy Spirit is confirmed in its divine and spiritual genuine- testifying always, even now, eternally, forever and ness. The entire New Testament is the voice of the ever. Accepting the Church teachings, we “follow” Church, written for Christians, addressed to the tradition namely as “God-spoken teaching.” As enlightened. Outside of the Church there are sim- Khomiakov so successfully put it, “not a person and ply no Holy Scriptures as the Word of God. For “no not a multitude of persons in the Church preserve one can speak of the Lord Jesus, except through the the tradition and write, but the Spirit of God, living Holy Spirit.” The Holy Scriptures are the basis and in the totality of the Church.” “Agreement with the main part of the Church tradition, therefore, this is past” is already secondary, arbitrary, though a very precisely what is inseparable from Church life. “We necessary result of the unity of spirit-bearing expe- believe, according to what has been expressed in rience in the entire course of Church history. For the Epistle of the Eastern Patriarchs, that the divine always and immutably “one and the same Christ” is and Sacred Scriptures are inspired by God; that is revealed in the communion of the sacraments, and why we must believe it implicitly, and, moreover, one and the same Divine grace illuminates the be- not somehow in itself but precisely as explained lieving soul. Both understanding and acceptance of and handed down by the catholic Church. To the the tradition is closely connected with the faith and extent that the source of both is one and the same the physicality of the immutable beneficial pres- Holy Spirit, whether it be taught from the Scrip- ence of the Lord in the Church. “Whoever speaks,” tures or from the Universal Church is all the same.” taught the remarkable Orthodox ascetic and con- [4] Faithfulness to tradition is not faithfulness to templator, St. Simeon the New Theologian: that antiquity or external authority, but an immutable now there are no people who would love God and and living tie with the fullness of Church life. Tra- would be considered worthy to accept the Holy Spirit dition is not something external, accessible from and be baptized from him, i.e. be reborn by the grace the side; it is not only historical testimony. The of the Holy Spirit and become Sons of God, with con- Church is the living carrier of tradition, only from sciousness, experience, participation and insight — inside and within the Church, for a person living that one debases the entire Incarnate oikonomia of the in the Church tradition is completely realized and Lord and God and our Savior Jesus Christ, and clearly self-verified. Tradition is the image and manifesta- denies the renewal of the Image of God. I think that tion of the Holy Spirit dwelling in the Church, its such a vain person says: vainly the Holy Gospel has continual herald and revelation. Tradition is the life now been proclaimed, vainly are the works of our Holy itself of the Church and therefore, the religious full- Fathers read or even written. Is it not evident that those ness of Church life, and the indestructible faithful- speaking thus lock up the heavens, which Christ the ness to patristic traditions are inseparably connect- L.ord opened for us by his descent to earth, and they ed. Reference to tradition is reference to eternal bar the ascent to heaven, which renewed for us that and universal Church consciousness and suggests same Christ the Lord. communion with this consciousness. Tradition is the image of the universal and all-temporal nature To be continued… of the Church; for living members of the Church