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HOLY ASCENSION PARISH NEWSLETTER, JULY-AUGUST 2011

Transfiguration of Our Lord, St Katherine’s Monastery, Sinai.

THE HOLY ASCENSION is the Washington, DC, parish of the Abroad (ROCA), under the omophor (or the conciliar leadership) of Metropolitan Agafangel (Pashkovsky), of Odessa & Taurida. The Holy Ascension Parish was organized on Ascension Day, 17 May 2007. & LOCAL CLERGY  Metropolitan Agafangel, First Hierarch of the Russian Orthodox Church Abroad, Metropolitan of Eastern America and New York, and Bishop of Odessa & Taurida  Bishop (Hrebinka) of Washington  Father Hinton, priest  Andrew Frick  Seraphim Englehardt, subdeacon  John Herbst, subdeacon 

ADDRESS 3921 University Drive, Fairfax VA 22030  703.533.9445.

HOLY ASCENSION ORTHODOX CHURCH, JULY 2011

PART 1. OUR PARISH. The Holy Ascension parish welcomes all Orthodox people to its sacraments and all people with an interest in and the abiding Tradition of the Holy Orthodox Church. The immediate Holy Ascension parish background is Russian émigré and American, with many other English- speaking members. Members, visitors, and people in touch online come from all ethnicities. The Church is One.

http://www.holyascension.info/ . http://ruschurchabroad.com/ http://sinod.ruschurchabroad.org/engindex.htm

PART 2. NATIVITY OF ST , JULY 7. have long interpreted the life of John the Baptist as a preparation for the coming of the Lord , and the circumstances of his birth, as recorded in the , are miraculous. The sole biblical account of birth of St. John the Baptist comes from the of St Luke. St. John’s parents, St. Zechariah or Zachary — a Jewish priest — and St. Elizabeth, were without children and both were beyond the age of child-bearing. During St. Zechariah's rotation to serve in the Temple in , he was chosen by lot to offer incense at the Golden Altar in the Holy Place. The appeared to him and announced that he and his wife would give birth to a child, and that they should name him John. However, because St. Zechariah did not believe the message of Gabriel, he was rendered speechless until the time of St John's birth; at that time, his relatives wanted to name the child after his father, and St. Zechariah wrote, "His name is John" and could speak (Luke

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RUSSIAN ORTHODOX CHURCH ABROAD, DIOCESE OF WASHINGTON

1:5-25; 1:57-66). Following St. Zechariah's obedience to the command of God, he was given the gift of prophecy, and foretold the future ministry of St. John (Luke 1:67-79).

At the Annunciation, when the Archangel Gabriel appeared to the Mary to inform her that she would conceive of the Holy Ghost Jesus, he also informed her that Elizabeth, her cousin, was already six months pregnant (Luke 1:36). Mary the Virgin then journeyed to visit Elizabeth. St. Luke’s Gospel recounts that the baby “leapt” in St. Elizabeth’s womb at the greeting of Mary (Luke 1:44). This is interpreted by Christians as John's first act of prophecy.

In the Orthodox Church, St. John the Baptist is usually called St John the Forerunner, pre- paring the way for the coming of Jesus Christ. The Feast of his Nativity is celebrated on June 24 as a major feast day celebrated with an All-Night Vigil, and an Afterfeast of one day. The feast always falls during the

Russian of the Nativity of Saint ' Fast. John the Baptist.

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HOLY ASCENSION ORTHODOX CHURCH, JULY 2011

In addition to the birth of John the Baptist, the Orthodox Church also has the following commemorations of the life of John the Baptist: January 7 - The Synaxis of St John the Forerunner (main feast day, immediately after Theophany (Epiphany) on January 6). February 24 - First and Second Finding of the Head of St. John the Forerunner. May 25 - Third Finding of the Head of St. John the Forerunner. August 29 - The Beheading of St. John the Forerunner. September 23 Conception of St John the Forerunner and the of Sts. Zechariah and Elizabeth.

PART 3. FAST +AND THE FEAST OF STS PETER & PAUL, GLORIOUS LEADERS OF THE APOSTLES, JULY 12. Having rejoiced for 50 days following the Resurrection of Our Lord Jesus Christ, the Apostles began to prepare for their departure from Jerusalem to spread The Lord’s's message. According to Sacred Tradition, as part of their preparation, they began a fast with prayers to ask God to strengthen their resolve and to be with them in their missionary undertakings.

The scriptural foundation for the Fast is found in the Synoptic , when the criticized the apostles for not fasting, the Lord Jesus said to them, “Can the children of the bride chamber mourn, as long as the Bridegroom is with them? But the days will come, when the Bridegroom shall be taken from them, and then shall they fast.” In the immediate sense, the Lord was referring to His being taken to be crucified; but in the wider sense it is understood in terms of his Ascension into heaven, and His 4

RUSSIAN ORTHODOX CHURCH ABROAD, DIOCESE OF WASHINGTON commission to preach the Gospel, which can only be accomplished with prayer and fasting.

The tradition of the Fast has existed at least since Leo I (AD 461), as known in his homilies, though the same fast has been forgotten in the West. With this Fast, believers express their thanks for the apostles' endurance of persecution during their missionary service.

The Apostles' Fast ends began on the Monday following All ' , i.e., the second Monday after ) and ends with the Feast of Sts. Peter and Paul. One should attend the All-Night Vigil (or at least Vespers) on the eve, and the on the morning of the feast--Julian Calendar, 29 June, which falls on Gregorian and civil calendar 12 July.

Overleaf--Russian Icon of Saint Paul, 1700-1725, Kizhi monastery, Karelia,

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HOLY ASCENSION ORTHODOX CHURCH, JULY 2011

SAINT PAUL THE .

Saint Pail the Apostle also called the Apostle Paul, Saul of Tarsus, and Saint Paul (c. AD 5 – c. AD 67), was the most influential early Christian missionary, whose writings form much of the New Testament. According to the , St. Paul was known as Saul prior to his conversion, and was dedicated to the persecution of the early disciples of Jesus in the area of Jerusalem. While traveling from Jerusalem to on a mission to “bring them which were there bound unto Jerusalem,” the resurrected Lord Jesus appeared to him in a great light. Saul was struck blind, but after three days his sight was restored by ,

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RUSSIAN ORTHODOX CHURCH ABROAD, DIOCESE OF WASHINGTON

and Paul began to preach that is the Jewish Messiah and the . Along with Simon Peter and James the Just, St Paul was one of the most prominent early Christian leaders. He was also a Roman citizen—a status that conferred privilege with respect to laws, property, and governance.

Fourteen in the New Testament are attributed to St. Paul although some modern scholars question the circumstances of his authorship. St. developed St. Paul's idea that salvation based on faith rather than “Works of the Law.” St. Paul's conversion dramatically changed the course of his life. Through his missionary activity and writings he eventually transformed religious belief and philosophy around the Mediterranean Basin. His leadership and influence led to the formation of Christian communities dominated by Gentiles who worshiped the God of Israel and held to the Judaic moral code, but who relaxed or abandoned Mosaic ritual and dietary obligations. St. Paul's teachings from the life and works of Jesus Christ and his teaching of a new covenant (or "new testament") established through Jesus' death and resurrection informed the ancient Church. does not record St. Paul's death.

SAINT PETER.

The Orthodox Church regards the Apostle Peter, together with Apostle Paul, as “Preeminent Apostles.” Another title used for Peter is Coryphaeus, which could be translated choir director or lead singer. The Orthodox Church recognizes Apostle Peter's leadership role in the early church, especially in the very early days at Jerusalem, but the Orthodox 7

HOLY ASCENSION ORTHODOX CHURCH, JULY 2011

Church does not consider St. Peter to have had any “princely” role over his fellow Apostles. Nor does the Orthodox New Testament mention any extraordinary authority for Peter with regard to faith or morals. The Orthodox hold that Peter did not act as the leader at the , but spoke merely as one of many who spoke. The final decision regarding the non-necessity of circumcision was spelled out by St. James, the of the Lord.

With regard to the Lord Jesus' words to Peter, “Thou art Peter and upon this rock I will build my church,” the Orthodox hold that the Lord is referring to St. Peter’s confession of faith, and not to the person of Peter as that upon which He will build the church. This interpretation is recommended by the original Greek wording with the feminine demonstrative pronoun when He says “upon this rock" (ταύτ τ πέτρ ). If he had been referring to St. Peter himself, he would have used the grammatical masculine. ῃ ῇ ᾳ PART 4. THE HOLY TRANSFIGURATION, AUGUST 19

This is my Son, whom I . Listen to Him!— “ Gospel of St. :7

The , (:1-9), Mark 9:2-8, Luke 9:28-36), present the Holy Transfiguration as a key event and almost immediately after the : “Thou are the Christ". The Transfiguration is a further revelation of the identity of the Lord Jesus as the Son of God.

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RUSSIAN ORTHODOX CHURCH ABROAD, DIOCESE OF WASHINGTON

In the Gospels, the Lord Jesus takes Peter, James, son of and with him and goes up to a mountain, which is not named. Once on the mountain, Matthew (17:2) states that Jesus “was transfigured before them; his face shining as the sun, and his garments became white as the light." At that point the and appear and Lord Jesus begins to talk to them. The Gospel of St. Luke is specific in describing the Lord Jesus in a state of glory, with St. Luke 9:32 referring to “They saw His Glory.”

Just as Elijah and Moses begin to depart from the scene, St. Peter begins to ask Jesus if the disciples should make three tents him and the two prophets. This is at times interpreted as St. Peter's attempt to keep the prophets there longer. But before Peter can finish, a bright cloud appears, and a voice from the cloud states: “This is my beloved Son, with Whom well pleased; listen to Him.” The disciples then fall to the ground in fear, but Lord Jesus approaches and touches them, telling them not to be afraid. When the disciples look up, they no longer see Elijah or Moses.

When the Lord Jesus and the three apostles are going back down the mountain, Jesus tells them to not to tell anyone "the things they had seen" until the "Son of Man" has risen from the dead. The apostles question among themselves as to what the Lord Jesus meant by “risen from the dead.”

In addition to the principal account given in the Synoptic Gospels; in 2 Peter 1:16-18, Apostle Peter describes himself as an eyewitness “of His sovereign majesty.” The may also briefly allude to the same episode in John:1-14.

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HOLY ASCENSION ORTHODOX CHURCH, JULY 2011

Elsewhere in the New Testament, the Apostle Paul's reference in 2 Corinthians 3:18 to the “transformation of believers” via “beholding as in a mirror the glory of the Lord” became the theological basis for considering the Transfiguration as the basis for processes which lead the faithful to the knowledge of God..

In Christian teachings, the Transfiguration and the mountain setting represent the point where human nature meets God: The meeting place for the temporal and the eternal, with the Lord Jesus himself as the connecting point, acting as the bridge between heaven and earth.

The Baptism and the Transfiguration show the Lord Jesus as the Son of God, and the commandment ”Listen to Him,” identifies Him as the messenger and the Word of God, whose words surpass the opinions and customs of. the Prophets Elijah and Moses. God assigns to Lord Jesus a special "honor and glory" and it is the turning point at which God exalts Jesus above all other powers in creation, and positions him as ruler and judge. The Transfiguration also echoes the teaching (as in the Gospel of St. :32 that God is not “the God of the dead, but of the living.” Although Moses and Elijah had died centuries before, they could live again in the presence of the Son of God, implying that the same return to life can apply to all who face death or have died.

The theology of the Transfiguration underwent classic definition in the writing of the , St. , St Dennis, St. Maximus Confessor, and St. Gregory Palamas. They all saw the Resurrection of Our Lord prefigured in His Transfiguration. 10

RUSSIAN ORTHODOX CHURCH ABROAD, DIOCESE OF WASHINGTON

PART 5. THE DORMITION FAST & THE DORMITION OF OUR MOST HOLY LADY, THE , AUGUST 28. The Feast of the Dormition is preceded by a two-week Dormition fast from red meat, poultry, meat products, dairy products (eggs and milk products), fish, oil, and wine. The Dormition Fast is a stricter fast than either the Nativity Fast (Advent) or the Apostles' Fast, with wine and oil (but no fish) allowed on weekends. As with the other Fasts of the Church year, there is one Great Feast that falls during the Fast; in this case, the Transfiguration (August 6), on which fish, wine and oil are allowed.

In Orthodoxy, as in the language of scripture, death is often called a "sleeping" or "falling asleep" (Greek κοίμησις; whence κοιμητήριον > coemetērium > cemetery, a place of sleeping). A prominent example of this is the name of this feast; another is the Dormition of St. Anna, Mary's mother. According to Orthodox tradition, The Theotokos St. Mary, having spent her life after Pentecost supporting and serving the nascent Church, was living in the house of the Apostle John, in Jerusalem, when the Archangel Gabriel revealed to her that her repose would occur three days later. The Holy Apostles, scattered throughout the world, are said to have been miraculously transported to be at her side when she died. The sole exception was St. Thomas, who had been delayed. He is said to have arrived three days after her death.

In a cloud above her tomb he is said to have seen her body leaving for heaven. He asked her “Where are you going, O Holy One?” and then she took of her scarf and gave it to him and said, “Receive this my friend,” then she disappeared.

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HOLY ASCENSION ORTHODOX CHURCH, JULY 2011

Thomas was taken to his fellow Apostles and asked to see her grave so that he could bid her goodbye. Mary had been buried in , according to her request. When they arrived at the grave, her body was gone, leaving a sweet fragrance. An apparition is said to have confirmed that Christ had taken her body to heaven after three days to be reunited with her soul. Orthodox theology teaches that the Theotokos has already undergone the bodily resurrection, which all people will experience at the , and stands in heaven in that glorified state that the other righteous people will enjoy only after the Last Judgment,

The Dormition of the Theotokos is celebrated on the Julian calendar date August 15 (Gregorian-Civil August 28, the same calendar day as the Roman Catholic Feast of the . The Orthodox Church teaches that Mary died a natural death, like any human being; that her soul was received by Christ upon death; and that her body was resurrected on the third day after her repose, at which time she was taken up, bodily only, into heaven. Her tomb was found empty on the third day. The Dormition (August 15) is one of the Twelve Great Feasts of the Orthodox Church, and is held by all pious Orthodox Christians. However, this belief in the Dormition has never been formally defined as dogma by the Orthodox Church nor made a precondition of baptism. Roman Catholic teaching differs again in not insisting that the Theotokos died a natural human death before her entering Heaven.

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RUSSIAN ORTHODOX CHURCH ABROAD, DIOCESE OF WASHINGTON

PART 6. SCHEDULE OF SERVICES IN JULY & PART OF AUGUST, BY THE CIVIL CALENDAR Sunday liturgies begin at 10:00 AM. A luncheon buffet always follows. Volunteers may offer to help with luncheon fare by cooking food at home and by preparation and service at the church. A volunteer may also bring monastic food for Bishop Joseph on Sundays that are not already Lenten fasts.

Currently a regular schedule also designates a family that is responsible for cleaning the church after the services. The duty is for one month at a time. If you wish to volunteer, please see the warden/starosta, Mr Gontscharow.

CALENDAR

Friday, July 1, Vigil at 5 pm. Saturday, July 2, SAINT JOHN OF SHANGHAI & SAN FRANCISCO, Hours & Divine Liturgy at 8:40 AM

Saturday, July 2, Vigil at 5 PM. Sunday, June 3,Third Sunday After Pentecost. Hours & Divine Liturgy at 9:40 AM.

Wednesday, July 6, Vigil at 6:30 PM. Thursday, July 7,Nativity of St. John the Baptist, Hours & Divine Liturgy at 6:40 AM

Saturday, July 9, Vigil at 5:00 PM. Sunday, July 10,Fourth Sunday After Pentecost. Hours & Divine Liturgy at 9:40 AM.

Monday, July 11, Vigil at 6:40 PM. 13

HOLY ASCENSION ORTHODOX CHURCH, JULY 2011

Tuesday, July 12, HOLY APOSTLES PETER & PAUL, Hours & Liturgy at 6:40 AM.

Saturday, July 16, Vigil at 5 PM. SUNDAY, JULY 17, Fifth Sunday After Pentecost. Hours & Divine Liturgy at 9:40 AM. SAINT ANDREW OF . ROYAL OF .

Wednesday, July 20, Matins & at 7 PM.

Saturday, July 23, Vigil at 5 PM. Sunday, July 24, Sixth Sunday After Pentecost, Hours & Divine Liturgy. GREAT . SAINT OLGA.

Wednesday, July 27, Vigil at 6:30 PM. Thursday, July 28, Saint Vladimir, Equal of the Apostles .Hours & Divine Liturgy at 6:40 AM

Saturday, July 30, Vigil at 5 PM. Sunday, July 31, Seventh Sunday After Pentecost, Hours & Divine Liturgy at 9 :40 AM. FATHERS OF THE SIX ECUMENICAL COUNCILS.

Wednesday, August 3, Matins & Akathist at 7 PM

Saturday, August 6, Vigil at 5 PM. Sunday, Eighth Sunday After Pentecost, Hours & Divine Liturgy at 9:40 AM. DORMITION OF ST. ANNA.

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RUSSIAN ORTHODOX CHURCH ABROAD, DIOCESE OF WASHINGTON

Russian Icon of the Dormition of the Theotokos, 12th-century Novgorod.

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HOLY ASCENSION ORTHODOX CHURCH, JULY 2011

 Please send any comments and corrections to the newsletter preparer, Patrick Brown ~ [email protected].

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