orthodox church in america...anna (lynne) acts harvey (george) and irene ghiz (emily’s parents)...

SAINT MARY OF EGYPT

ORTHODOX CHURCH IN AMERICA

Newsletter – JUNE 2012

925 Beaver Ruin Rd. Norcross, GA 30093

770-923-7790

Clergy Archpriest Peter Smith – Rector [email protected] 678-924-0004

Hieromonk Cyprian (DuRant) [email protected] 678-765-7357

Deacon Lazarus Muska [email protected] 770-638-0472

Archpriest Dimitri Oselinsky (attached) [email protected] 678-765-6027

Priest Thomas Alessandroni (attached) [email protected] 678-373-9433

Lay Leadership Matushka Terri Smith Choir Director [email protected] 678-924-0004

Carl Bartz Secretary [email protected] 770-878-1282

Janice Douglass Treasurer [email protected] 770-921-2565

Tim York Webmaster [email protected] 404-538-0976

Anya Gill Warden [email protected] 404-218-3588

Taylor Hostetter Outreach, Catechist, Building Committee Chair [email protected] 770-682-7020

Michaela Staskiewicz [email protected] 404-578-8522

Barbara Massoudi [email protected] 770-296-1810

O Heavenly King, the

Comforter, the Spirit of

Truth, Who art everywhere

present and fillest all

things; Treasury of

Blessings, and Giver of

Life - come and abide in

us, and cleanse us from

every impurity, and save

our souls, O Good One.

Calendar Highlights

June 3 PENTECOST

June 9 Myrrhbearing Women Gathering

June 11 Beginning of the Apostles Fast

June 29 Feast of Sts. Peter and Paul

June 30 –July 1 Visit of Abbot Gerasim

mailto:[email protected]









PRAYERS OF INTERCESSION ARE NEEDED FOR: The Orthodox Church in America Diocese of the South and for the upcoming Diocesan Assembly Metropolitan Jonah; Bishop Nikon, Our Holy Synod, Archpriest Peter, Matushka Anastasia, Lottie Hieromonk Cyprian, Macrina and Nina Priest Thomas; Matushka Angela Archpriest Dimitri; Matushka Maryanne Deacon Lazarus Archbishop Seraphim, Metropolitan Theodosius; Metropolitan Herman, Our catechumens: Yolanda, Jacob, Stephanie, David and Kim The infant Juliana & family David, Elizabeth and David The newly illumined infant Adrian and his family Brian, Janese and the newborn infant Catherine (and her brother and sisters) Michael & Serah and the newly born child Skyler (Ioanna’s family) Gabriel, Susan and the child to be born of her Ward (Patrick) and Cindy (Patricia) Sasha, Natalie, Kristina and Peter Cathie Payton (Maryanne Romano’s mother – in treatment for breast cancer) Richard Romano (Chris’ father) in remission of several different types of cancer, and a recent PET scan showed additional "spots of concern." He has also recently been diagnosed with sever artery blockage that because of past radiation is inoperable. Elise (Chris’ mother and Richard’s wife and caregiver) Robert and Xenia Peterson Abby and Holly (Debra’s daughter in laws) Magdalene Marston Elaine Calugar and family, Carole; Anna, Victor; Tanya and family - especially Veronica; Todd, Kimber, Mathew, Maggie, Amanda and Scott; Niko Bouboulis battling a brain tumor Donna and Christopher Juliana (Carol) and Peter Reader John and Alexandra (Brad & Alexis – Carol and Peter’s family) as they move to St. Vladimir’s Caleb Noble Thomas, Emilia, Maria, Catherine; Craig Anna (Lynne) Harvey(George) and Irene Ghiz (Emily’s parents) Christopher Tsialos (Emily’s uncle) Rayna and family Nathaniel, Maria and family (Nathaniel is a long time friend of the Alessandronis who has recently been diagnosed with an inoperable brain tumor) Bob Winters (Vincent Hunter’s cousin’s husband succumbing to lung cancer) Danielle and Michael (Ralph Geeza’s niece and brother) Kerin Tamara and Todd Demetrios Teresa and Tim, Cheryl, Linda and Ashley Barbie and Rob (daughter and son-in-law of recently departed Joan)

Patti; Angela, Ed and NicholasSt. Basil’s House The Gainesville Mission All those who have suffered and/or are suffering at the hands of others or without friends or family Those who have fallen asleep in the Lord: Archbishop Dmitri Anthony DiLeo (father and grandfather of Tony DiLeo and his sons)

Pentecost: The Descent of the

Holy Spirit (From Fr. Tom Hopko’s series The Orthodox Faith, Vol ii Worship)

In the Old Testament Pentecost was the feast which

occurred fifty days after Passover. As the passover feast

celebrated the exodus of the Israelites from the slavery of

Egypt, so Pentecost celebrated God’s gift of the ten

commandments to Moses on Mount Sinai.

In the new covenant of the Messiah, the passover event

takes on its new meaning as the celebration of Christ’s

death and resurrection, the “exodus” of men from this

sinful world to the Kingdom of God. And in the New

Testament as well, the pentecostal feast is fulfilled and

made new by the coming of the “new law,” the descent of

the Holy Spirit upon the disciples of Christ.

When the day of Pentecost had come they were all

together in one place. And suddenly a sound came from

heaven like the rush of a mighty wind, and it filled all the

house where they were sitting. And there appeared to

them tongues as of fire, distributed as resting upon each

one of them. And they were all filled with the Holy Spirit…

(Acts 2:1-4).

The Holy Spirit that Christ had promised to his disciples

came on the day of Pentecost (Jn 14:26, 15:26; Lk 24:49;

Acts 1:5). The apostles received “the power from on high,”

and they began to preach and bear witness to Jesus as the

risen Christ, the King and the Lord. This moment has

traditionally been called the birthday of the Church.

In the liturgical services of the feast of Pentecost, the

coming of the Holy Spirit is celebrated together with the

full revelation of the divine Trinity: Father, Son, and Holy

Spirit. The fullness of the Godhead is manifested with the

Spirit’s coming to man, and the Church hymns celebrate

this manifestation as the final act of God’s self-disclosure

and self-donation to the world of His creation. For this

reason Pentecost Sunday is also called Trinity Day in the

Orthodox tradition. Often on this day the icon of the Holy

Trinity—particularly that of the three angelic figures who

appeared to Abraham, the forefather of the Christian faith

- is placed in the center of the church. This icon is used

with the traditional Pentecostal icon which shows the

tongues of fire hovering over Mary and the Twelve

Apostles, the original prototype of the Church, who are

themselves sitting in unity surrounding a symbolic image

of “cosmos,” the world.

On Pentecost we have the final fulfillment of the mission

of Jesus Christ and the first beginning of the messianic age

of the Kingdom of God mystically present in this world in

the Church of the Messiah. For this reason the fiftieth

day stands as the beginning of the era which is beyond the

limitations of this world, fifty being that number which

stands for eternal and heavenly fulfillment in Jewish and

Christian mystical piety: seven times seven, plus one.

Thus, Pentecost is called an apocalyptic day, which means

the day of final revelation. It is also called

an eschatological day, which means the day of the final

and perfect end (in Greek eschaton) means the end). For

when the Messiah comes and the Lord’s Day is at hand,

the “last days” are inaugurated in which “God declares:... I

will pour out my Spirit upon all flesh.” This is the ancient

prophecy to which the Apostle Peter refers in the first

sermon of the Christian Church which was preached on

the first Sunday of Pentecost (Acts 2: 1 7; Joel 2: 28-32).

Once again it must be noted that the feast of Pentecost is

not simply the celebration of an event which took place

centuries ago. It is the celebration of what must happen

and does happen to us in the Church today. We all have

died and risen with the Messiah-King, and we all have

received his Most Holy Spirit. We are the “temples of the

Holy Spirit.” God’s Spirit dwells in us (Rom 8; 1 Cor 2-3, 12;

2 Cor 3; Gal 5; Eph 2-3). We, by our own membership in

the Church, have received “the seal of the gift of the Holy

Spirit” in the sacrament of chrismation. Pentecost has

happened to us.

The Divine Liturgy of Pentecost recalls our baptism into

Christ with the verse from Galatians again replacing the

Thrice-Holy Hymn. Special verses from the psalms also

replace the usual antiphonal psalms of the liturgy. The

epistle and gospel readings tell of the Spirit’s

coming to men. The kontakion sings of the

reversal of Babel as God unites the nations into

the unity of his Spirit. The troparion proclaims

the gathering of the whole universe into God’s

net through the work of the inspired apostles.

The hymns 0 Heavenly King and We have seen

the True Lightare sung for the first time since

Easter, calling the Holy Spirit to “come and

abide in us”, and proclaiming that “we have

received the heavenly Spirit.” The church

building is decorated with flowers and the

green leaves of the summer to show that

God’s divine Breath comes to renew all

creation as the “life creating Spirit.” In Hebrew

the word for Spirit, breath and wind is the same

word, ruah.

Blessed art Thou, O Christ our God, who hast revealed the

fishermen as most wise by sending down upon them the

Holy Spirit: through them Thou didst draw the world into

Thy net. O Lover of Man, Glory to Thee (Troparion).

When the Most High came down and confused the

tongues, he divided the nations. But when he distributed

the tongues of fire, he called all to unity. Therefore, with

one voice, we glorify the All-Holy Spirit! (Kontakion)

The Great Vespers of Pentecost evening features three

long prayers at which the faithful kneel for the first time

since Easter. The Monday after Pentecost is the feast of

the Holy Spirit in the Orthodox Church, and the Sunday

after Pentecost is the feast of All Saints. This is the logical

liturgical sequence since the coming of the Holy Spirit is

fulfilled in men by their becoming saints, and this is the

very purpose of the creation and salvation of the world.

“Thus says the Lord: Consecrate yourselves therefore, and

be holy, for I your God am holy” (Lev 11:44-45, 1 Pet 1:15-

16).

Within A Mandorla

By Fr. Stephen Freeman

There is a small class of events within the gospels that are

treated in a special manner by iconographers. This special

treatment reflects the language of Scripture as well. In the

icons of the Transfiguration, Pascha and the Ascension,

there is a particular artistic device used called a Mandorla.

Sometimes circular, sometimes almost star-shaped, it

serves as something of a “parenthesis” within an icon.

What is being set in the parenthesis is an event which

somehow transcends what most of us think of as normal.

Revealed in the context of a mandorla is that which we

know by the revelation of Scripture but which might not

have been witnessed by the human eye – or – if witnessed

– somehow transcended the normal bounds of vision.

In the icon of the Transfiguration, the transfigured Christ

stands within the mandorla. The Church’s hymns remark

on this in their own manner:

You were transfigured on the mount, O Christ God,

revealing Your glory to Your disciples as far as they could

bear it. Let Your everlasting Light also shine upon us

sinners,through the prayers of the Theotokos.

O Giver of Light, glory to You!

In this text for the Troparion (Hymn) for the Feast of the

Transfiguration, Christ’s glory is described as having been

revealed to his disciples “as far as they could bear it.”

The Kontakion of the Feast carries the same message:

On the Mountain You were Transfigured, O Christ God

And Your disciples beheld Your glory as far as they could

see it; So that when they would behold You crucified,

They would understand that Your suffering was voluntary,

And would proclaim to the world, That You are truly the

Radiance of the Father!

The disciples are described in the Scriptures as having

been “afraid.” St. Peter speaks of building three

tabernacles, “because he did not know what to say.” The

experience is more than even the words of Scripture can

express.

The depiction of the Ascension in iconography has this

same artistic device. Some would perhaps wonder why an

event that is described in a prosaic manner “a cloud

received him from their sight” should need to be framed

within the parentheses of a mandorla. Of course, this

description is given only in the book of Acts. Mark and

Luke simply say that he was “carried up into heaven.” We

are at a place where language has a limit. Indeed, Mark

says that he was “carried up into heaven and seated at the

right hand of God.” This last formula is a creedal

confession – but not an eyewitness description. That Christ

was taken up and that He is seated at the right hand of the

Father is the faith and dogma of the Church. But the

Church knows this in a mystical manner and not in the

manner of a newspaper reporter.

To acknowledge this is not to weaken the witness of

Scripture or to make a concession to the historical

uncertainty of liberalism. It is simply to recognize the

nature of the Biblical witness. The iconographic witness of

the Church affirms this – placing the Ascension of Christ

within a mandorla – recognizing that this will only be

known and understood by the mystical knowledge of faith

(and by faith I do not mean an intellectual leap of

judgment). I will return to this matter of faith shortly.

Very similar to this event is Christ’s Descent into Hades,

the traditional icon of Christ’s Pascha. In this icon we see

what is referenced in several places within the Scriptures

and upheld in the Church’s dogma – that Christ descended

into Hades and “trampled down death by death, and upon

those in the tombs bestowed life.” But when we confess

this cornerstone of our faith we are not reciting what is

known by eyewitness account. Eyewitnesses see Christ’s

crucifixion and eyewitnesses place Him in the tomb.

Eyewitnesses return to the tomb on early Sunday morning

and find the tomb open and empty.

The resurrected Christ appears to his disciples. In St. Paul’s

recitation of the “tradition” (for that is the word he uses to

describe his recitation, we hear:

For I delivered to you as of first importance what I also

received, that Christ died for our sins in accordance with

the scriptures, that he was buried, that he was raised on

the third day in accordance with the scriptures, and that

he appeared to Cephas, then to the twelve.Then he

appeared to more than five hundred brethren at one time,

most of whom are still alive, though some have fallen

asleep. Then he appeared to James, then to all the

apostles (1 Corinthians 15:3-7).

There are interesting descriptions that accompany the

Scriptural witness of Christ’s resurrection appearances. St.

Mark says:

After this he appeared in another form to two of them, as

they were walking into the country. And they went back

http://fatherstephen.wordpress.com/2010/05/06/saving-faith/

and told the rest, but they did not believe them (Mark

16:12-13).

This, of course, is St. Mark’s brief account of the encounter

with Christ on the road to Emmaus, described in detail in

St. Luke’s gospel. We could add to that St. Mary

Magdalen’s mistaking the resurrected Christ for “the

gardener” until he speaks her name.

Such statements are not accidental “slips of the tongue” in

which the gospel writers leave clues that indicate doubts

about the reality of the resurrection. This is a silly

conclusion drawn by some modern, liberal scholars. The

gospels are carefully written. It is absurd to assume

anything accidental within their pages.

What we have instead is a “verbal mandorla,” a

description that points to a reality that impinges upon our

reality but which has a depth that transcends anything we

could imagine. This is the manifestation of the Kingdom of

God in our midst.

This brings me back to the question of faith. There is a

form of Christian literalism which belongs to a secular

culture. The world is rendered only in a secularized,

objective manner. Nothing is ever set within a mandorla.

There is no perception of the mystery which has come

among us in our Lord, God and Savior Jesus Christ. In such

a form of Christianity, faith is simply a description of what

someone accepts as a set of “facts” in the same manner

that we accept or reject what we read in a newspaper, etc.

The facts are as static and empty as our perception. No

change need happen in the witness of such facts. Either it

happened and you saw it, or it did not happen. But the

Scriptures themselves indicate that the nature of the

witness has a radically different character:

Now the eleven disciples went to Galilee, to the mountain

to which Jesus had directed them. And when they saw him

they worshiped him; but some doubted (Matthew 28:16-

17).

If Christ appears to them, how is it that some doubted?

The Biblical witness would never have allowed such a

statement if it was trying to defend the modern literalism

of secularized Christianity. Instead, the witness of Christ

points us towards the depth of the mystery that is the

truth of our relationship with risen Christ. We know Him

and perceive Him not simply through a set of intellectual

arguments, or even simply through our trust in reliability

of historical witness. A “faith” which is founded on

argument, no matter how sound the argument, still fails to

change the one who accepts it. The result of such “faith”

is opinion, not true faith.

True faith ultimately requires a union, a participation, in

the very life of the risen Christ. Thus, we are not Baptized

into opinions, but into the very death and resurrection of

Christ. To use the language of icons, our life is plunged into

a mandorla which is nothing other than the Kingdom of

God. We are called to live within that parenthetical state –

where our lives constant refer and point to the reality

which has now filled us. Such a life transcends the

literalism of doubt and opinion and enters into a union

with God that is itself a witness to the coming of the

Kingdom. It is the banishment of secularism and

affirmation of the living truth of Christ.

I would not dare to shake the faith of any nor suggest an

element of doubt with regard to the events of Christ’s

Transfiguration, Ascension or His Descent into Hades.

Instead I want to push us towards a deeper perception and

participation in those realities – for this is the very root of

the Christian life.

The Fathers taught us: “Icons do with color what Scripture

does with words.” The iconic grammar of the mandorla,

points us to the great mysteries made known to us in

Scripture and make it clear that such mysteries may be

known and entered into. Glory to God!

The Holy, Glorious and All Praised Leaders of the

Apostles, Peter and Paul

Commemorated on June 29

Sermon of Saint Augustine, Bishop of Hippo

… After His Resurrection the Lord entrusted the Apostle

Peter to shepherd His spiritual flock not because, that

among the disciples only Peter alone was pre-deserved to

shepherd the flock of Christ, but Christ addresses Himself

chiefly to Peter because, that Peter was first among the

Apostles and as such the representative of the Church;

besides which, having turned in this instance to Peter

alone, as to the top Apostle, Christ by this confirms the

unity of the Church. “Simon of John” — says the Lord to

Peter — “lovest thou Me?” — and the Apostle answered:

“Yea, Lord, Thou knowest that I love Thee”; and a second

time it was thus asked, and a second time he thus

answered; being asked a third time, seeing that as it were

not believed, he was saddened. But how is it possible for

him not to believe That One, Who knew his heart? And

wherefore then Peter answered: “Lord, Thou knowest all;

Thou knowest that I love Thee.” “And sayeth Jesus to him”

all three times “Feed My sheep” (John 20:15-17).

… The Apostle Paul, formerly Saul, was changed from a

robbing wolf into a meek lamb. F ormerly he

was an enemy of the Church, then is manifest

as an Apostle. Formerly he stalked it, then

preached it. Having received from the high

priests the authority at large to throw all

Christians in chains for execution, he was

already on the way, he breathed out

“threatenings and slaughter against the

disciples of the Lord” (Acts 9:1), he thirsted for

blood, but “He that dwells in the Heavens shall

laugh him to scorn” (Ps 2:4). When he, “having

persecuted and vexed” in such manner “the

Church of God” (1Cor.15:9; Acts 8:5), he came

near Damascus, and the Lord from Heaven

called to him: “Saul, Saul, why persecutest

thou Me?” and I am here, and I am there, I am

everywhere: here is My head; there is My body. There

becomes nothing of a surprise in this; we ourselves are

members of the Body of Christ. “Saul, Saul, why

persecutest thou Me; it is hard for thee to kick against the

goad” (Acts 9:4-5). Saul, however, “trembling and

frightened”, cried out: “Who art Thou, Lord?” The Lord

answered him, “I am Jesus Whom thou persecutest.”

…And so, brethren, celebrating now the memory of the

holy Apostles Peter and Paul, remembering their

venerable sufferings, we esteem their true faith and holy

life, we esteem the innocence of their sufferings and pure

confession. Loving in them the sublime quality and

imitating them by great exploits, “in which to be likened to

them” (2 Thess 3: 5-9), and we shall attain to that eternal

bliss which is prepared for all the saints. The path of our

life before was more grievous, thornier, harder, but “we

also are compassed about with so great a cloud of

witnesses” (Heb 12: 1), having passed by along it, made

now for us easier, and lighter, and more readily passable.

First there passed along it “the author and finisher of our

faith,” our Lord Jesus Christ Himself (Heb 12: 2); His daring

Apostles followed after Him; then the martyrs, children,

women, virgins and a great multitude of witnesses. Who

acted in them and helped them on this path? He Who said,

“Without Me ye can do nothing” (John 15: 5).

God is a fire that warms and kindles the heart and

inward parts. Hence, if we feel in our hearts the

cold which comes from the devil - for the devil is

cold - let us call on the Lord. He will come to warm

our hearts with perfect love, not only for Him but

also for our neighbor, and the cold of him who

hates the good will flee before the heat of His

countenance.

St. Seraphim of Sarov

A Street called Straight in Damascus

Parish Council Corner

Treasurer’s Report:

Income (Jan-April): $58,015.34

Expenses (Jan-April): $54,295.75

Actual Net Income: $3719.59

Budgeted Net Income: $2674.92

Thank you for your faithful support of our parish

News from the Parish Council

Fr. Gerasim Eliel will be visiting St. Mary of Egypt on

Saturday June 30 and Sunday July 1. This is a

wonderful opportunity for us to get to know the

candidate recommended by the Diocesan Council to

be the next bishop of the Diocese of the South.

Please make every effort to be here and spend time

with him as he gets to know us as parish

community and we get to know him.

New Sign: Is in the final stages of preparation and he

graphics will be added soon. Thank you Taylor!

Thank you also to the many volunteers who care for

the church temple, the hall, the hall supplies, coffee

hours, library, bookstore and the monumental task

of caring for the grounds. All of this is volunteer

driven. We couldn’t do it without all our wonderful

volunteers. If you are looking for something you can

do to volunteer and help our parish thrive – please

see a parish council member.

We continue to look for ways to strengthen our

financial position so that we can be good stewards

of what we have but most importantly that we can

bring the light of Christ to those who are seeking the

faith, hope, and healing that is a life in Christ.

St. Nicholas Coins

We collect year round so we can help the

parish families who need a little extra for

their children during the holidays. The red

shoebox is near the door to the church

temple – won’t you consider dropping a

small donation regularly? It will make a

huge difference by the end of the year.

Playground

We are raising funds to replace the playground! The goal is $2,500 to install a new playground with a fort, picnic

table, slide, swings and monkey bars plus put down weed barrier, mulch and a new border. We have already raised

$500. We welcome your support – donations may be made to the church earmarked “playground.” This is Timothy

Gill’s Eagle Project and he will be happy to answer any questions you may have.

Week of June 3 Pentecost

Sun June 3 PENTECOST 9:00 Choir Practice

9:40 Hours 10:00 Divine Liturgy PENTECOST

Mon June 4 10:00 a Akathist

Tues June 5 10:00 a Akathist

Weds June6 7:00 p Daily Vespers

Thurs June 7 7:40 a Hours 8:00 a Divine Liturgy

Fri June 8 10:00 Various

Sat June 9 4:00 Confessions 5:00 Vigil

Week of June10 Sunday of All Saints

Sun June 10 9:00 Choir Practice 9:40 Hours

10:00 Divine Liturgy



Weds June 13 7:00 p Daily Vespers




Week of June 17 Sunday of All Saints of America and Russia





Weds June 20 7:00p Daily Vespers




Week of June 24 All Saints of Britain and Ireland





Weds June 27 7:00 p Daily Vespers


7:00p Vespers

Fri June 29 10:00 Divine Liturgy – Feast of Sts. Peter and Paul


Parish Visit by Fr. Gerasim

Week of July 1

Sun July 1 9:00 Choir Practice 9:40 Hours

10:00 Divine Liturgy Parish Visit by Fr. Gerasim

Mon July 2 10:00a Akathist

Tues July 3 10:00a Akathist

Weds July 4 7:00 p Daily Vespers

Thurs July 5 7:40 a Hours 8:00 a Divine Liturgy

Fri July 6 10:00a Various

Sat July 7 4:00 Confessions 5:00 Vigil

All Teens Ages 13-19

We are delighted to be able to join forces with St. John’s to form a

Joint Teen Group.

The mission of the group is fellowship and service. There is a trip to a

monastery being planned for this summer plus some service projects.

Meetings are typically the last Sunday evening of the month at the home of Matt

and Angie Nasrallah in Marietta. For more information, please see Nathan

Hendricks or Timothy Gill

June Calendar

orthodox church in america...anna (lynne) acts harvey (george) and irene ghiz (emily’s parents)...

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