Volume 3, Issue 3 March 2013

MARCH 10—SUNDAY OF THE LAST JUDGEMENT Very Reverend Thomas Hopko reflects upon Matthew 25:31-46, the Parable of the Last Judgment

The third Sunday of the pre-Lenten season in the Orthodox Church—which would

be the second Sunday before the beginning of Great Lent—is called the Sunday of the Last Judgment. On this Sunday at the Sunday service, the Divine Liturgy, the very well-known parable of Christ in Matthew 25 is the reading, the parable of the Last Judgment. And, on this Sunday, of course, as usual, all of the hymns for the day—vespers, matins, there’s a canon at matins—[are] all dedicated to a reflection and meditation on the final judgment. In this parable Jesus says that when the Son of Man comes in His glory with all of His angels and sits upon His glorious throne, He will gather before Him all the nations, and this tells us that all the nations and all the peoples of the earth and every individual person will give an account of his or her life at the end of the ages. In fact, in our Orthodox Church, this final judgment is anticipated when a person dies. It would be the teaching of the Orthodox Church that when we die, we immediately are in the presence of the risen and glorified Christ, and that encounter is already constituting a judgment. It’s important to see also that the judgment is simply the presence of Christ. Jesus said that already in St. John’s Gospel when He was on the earth and said, “I didn’t come to condemn the world. I didn’t even come to judge the world.” He said, “My words are a judgment. My presence is a judgment. You are making the judgment, not me. I have come to save you,” but this is the judgment that He said had come. In St. John’s Gospel He says, “The light has shined in the darkness, but some people did not accept it because they loved darkness more than light because their deeds were evil.” And, the light of God itself is a judgment. It makes things known. It makes things clear. Things are then seen for what they really are. We Christians believe that is what happens when we die, and when we die we are somehow projected immediately into the final end of the world, the final coming of Christ. St. John Chrysostom, whom we often refer to, said, “What a strange kind of a judgment it is. In fact, there’s no judge. There’s no defense lawyer. There’s no prosecuting attorney. There’s even no jury. There’s just Christ and us. That’s it.” And we pronounce the judgment on ourselves. How do we do it? The Lord tells us in this parable. He said when all the nations and all the people are gathered before him, He will separate them. By the way, that verb, “separate,” that’s where you get the verb “judge, krisis.” It means to kind of set a line down the middle to show how things actually are. In fact, you might say even judging means to make that decision: Where do you stand? Where do you put yourself at this judgment? Then in the parable—it’s very interesting how the Lord says that He will sit there as the King, and He will say to some on His right hand, “Come, blessed of My Father; inherit the kingdom prepared [for] you from before the foundation of the world.” Then, He says the reason that they are inheriting the kingdom that is prepared for them is because, “I was hungry and you gave me food. I was

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thirsty; you gave me drink. I was a stranger, and you took me in, you welcomed me. I was naked; you clothed me. I was sick, and you visited me. I was in prison; you came to me.” Amazingly, the righteous, the just, those who will be saved, those who will stand the judgment, ask Him, “When did we see you? When did we actually see you hungry or thirsty or homeless or naked or sick or imprisoned?” Then the King, the Lord Christ, will answer, “Truly, I say to you: as you did it to one of the least of these my brethren, you did it to me.” It’s interesting to note this expression “Truly, I say to you.” It says in Greek: “Amen, I say to you.” Sometimes when scholars are looking at the New Testament to try to find what is really original there, what you can really not find any precedent for at all particularly in the Old Testament of the Bible, this is one of them. Jesus in the New Testament often addresses people by saying, “Amen, amen,” or “Truly, truly,” or in the Old King James “Verily, verily, I say to you.” or “Amin, amin, legō ymin.” in Greek. He says, “Amin,” first. Normally, when a person speaks, the person who listens, or who hears, is supposed to respond: “Amen, so be it,” but Jesus says, “Amen,” first, which means what He is saying, “This is not a matter of discussion. I am not interested in your ‘Amen’ to this one. I am saying ‘Amen’ first, which means that this is, in fact, the truth. This is non-negotiable.” So, He says, “Amen, I say to you. If you have done it to the least of these my brethren, you did it to me.” Now, when He speaks to those on the left—He separates them, it says, like sheep and goats. Someone once asked what the Lord has against goats. He has nothing against them. It’s simply a parable that the animals must be separated. But, He says to those on the left hand, “Depart from me, you cursed, into everlasting fire, unending fire prepared for the devil and his angels.” And, then, he says the same words but in a negative way: “I was hungry and you did not feed me. Thirsty, you did not give me drink. Naked, you did not clothe me. A stranger, you did not take me in. Sick and in prison, you didn’t come to me.” And, then they also say exactly like the just, “When did we see you? When did we see you hungry, thirsty, a stranger, naked, sick, or in prison and not serve you, not minister to you?” Then, He will answer them: “Truly, I say to you. Amen, I say to you. Inasmuch as you did not do this to one of the least of these my brethren, you did it not to me.” Then, He says that they will go away into unending punishment, age long eternal punishment, but the righteous into eternal or everlasting life. The judgment, then, is on how we treat people. The judgment ultimately is love. Did we love our neighbor, our enemy? Did we love our fellow human beings? That’s it. That is it because the commandment of God, the great and holy commandment, the S h’ma Yisrael, is that you will love the Lord your God with all your mind, all your heart, all your soul, and all your strength. That’s how it’s quoted in the New Testament. In the Old Testament there’s no “mind” because in Hebrew “heart” and “mind” were the same thing, but in the New Testament, written in Greek, they add specifically “mind.” That means, of course, that we are to love God with everything we think, with everything that we desire, with everything that we know. With all our soul it means all our behavior, our nefesh, our life, our activity. With all our strength doesn’t mean strength like in a gymnasium or a workout center. It is the strength of all the power that you have: your property, your money, your clout in society, whatever kind of power you have, particularly money, property. We have to love God with all those things: mind, soul, heart, and strength. And, then the second great commandment that goes with it from the Levitical code is that we are to love our neighbor as being our very own self. In other words, we find ourselves in our neighbor. Sometimes people want to speak about loving ourselves, that we should have a healthy self-love. That’s true. We should not be down on ourselves or berate ourselves or beat ourselves up or fall in any kind of despair over ourselves. We are made by

God, and we are loved by God. However, according to St. Maximus, one of our great saints, self-love, philofteia in Greek, is the original sin. When you’re not loving God and neighbor, but you’re just loving yourself, that loving of ourselves is so destructive according to the Church Fathers because we don’t have any self in ourselves. We’re made in the image and likeness of God Who is love, so the only way we can really love ourselves properly is by loving our neighbor. Even in Hebrew, that’s probably how it should be translated: “You shall love your neighbor because your neighbor is your very own self. You have no self in yourself.” You only find and fulfill yourself by denying your so-called self in love for the neighbor, and then your self is affirmed. It appears. It’s realized. Here, I think it’s important to note the paraphrases of the New Testament that say, “You shall love your neighbor as you love yourself,” are not really an accurate rendering of the text. In any case, it is a clear teaching of the Holy Scripture that the only way we can prove our love for God is by loving the person next to us, our neighbor. Of course, Jesus teaches that our neighbor is the worst enemy we can think of. In fact, if we wanted to evaluate how we’re doing as a human being, as a Christian, we would just ask ourselves, “How would I treat the person that I hate the most and that hates me the most? How do I treat the one that for me is the ugliest enemy I can think of?” When we see how we do it, then we’ll see if we love God or not because it’s exactly that person that we have to love. So, the love of God is proved by the love of the neighbor, and this is said explicitly in I John how can we say we love God Whom we do not see if we do not love the person next to us whom we do see. Anyone who claims that they love God and does not love the person next to them, according to St. John, is just a liar. Just a liar. So, the love has to be expressed to the human being. That’s where we show our love for God. The same St. John, in his first letter, also said, “Let us love not in speech or in word, but in deed, in work, and in truth” because the only way we can show that we are lovers is by how we act, how we behave. St. James says in the Scripture that’s the only way we can prove we are believers. He said, “Show me your faith without your work.” You can’t do it. Faith without works is dead. The devil believes in God, but he does no works and, therefore, he shudders, the Apostle James says. So, we have to act. We have to work. All through the Scripture—in the psalms, in the proverbs, in the prophets, in the New Testament—it says on the Day of Judgment we will stand according to our works—kata ta erga, it says in Greek—according to our works. What is written in the Book of Life, the Book of Judgment, which is sung about a lot on this day in the Church, what is written is what we have done, not what we have claimed, not what we have verbally or mentally affirmed, not what we have said, but what we have done, this activity. Love has to be expressed in concrete, specific acts, and that is on what the judgment is based. However, this is a very good case study to prove that you cannot isolate any Scripture texts from the whole of Scripture; texts must be read in the light of the skopos as the Holy Fathers say, the whole scope of the entire Scripture. When we think about this parable of the judgment, we have to know that those acts, which express love, which are absolutely necessary—feeding the hungry, giving drink to the thirsty, clothing the naked, taking in the stranger, the homeless, visiting the sick and the imprisoned—those acts must express love. But, here the Holy Fathers point out that according to Holy Scripture even such external acts can be done without love, and when they are done without love, they profit us nothing, as the Apostle Paul said, and they are nothing. So, we have to read Matthew 25 in the light of I Corinthians 13, where the Apostle Paul says not only, “If I speak with the tongues of men and angels and have all faith to move mountains and have knowledge of all the mysteries and have not love, I am nothing, and it profits me nothing.” But, he also says, “If I give everything I have to the poor, if I even give my body to be burned, and I’m not doing it out of love, then it profits me nothing.” And, this is very frightening because it is possible to feed the hungry and give drink to the thirsty and clothe the naked and shelter the homeless and visit the sick and the imprisoned without really having love for them. And, that’s why Jesus says that it has to be “as to one of his brethren.” We have to see Him in it. It cannot simply be, so to speak, an act of charity or philanthropy as such. Oh, it has to be philanthropy because it has to have philia, it has to have friendship, but it’s possible to do these good acts, really objectively good acts, out of pride, out of vanity, out of arrogance, out of judgment for those who don’t do them. For example, I can feed the hungry and say, “Look at me! I’m feeding the hungry, not like that guy across the street, who never does it.” I could go visiting people in the hospital or in a prison and say, “Look at me!” And, then those people in the prison or in the hospital just become projects of my own vanity. In fact, St. John Climacus of the Ladder said, “Why is it that some people, who do so many beautiful, righteous acts when they are healthy—they visit sick people and they help homeless people— turn into monsters once they get sick and they can’t do it anymore.” They’re cranky, they’re bitter, they’re judgmental. He says, “Why is it?” Or, why is it that a person, who may be very virtuous in the world, will enter a monastery and turn into a total terror? He said, “The reason is because the righteous activity while we were living among our fellows, incapable of working with them”—these are his words—“was irrigated by the putrid sewage of vainglory, of vanity.” In fact, St. Cyprian of Carthage went so far to say we could even die as a martyr for Christ and not be saved because we can do that out of arrogance and vanity and pride and judgment of others. He said if a person dies a martyr out of self-will, not because he’s caught and persecuted, he violates the commandment and simply ends up in hell. So, it’s very terrifying to think. But, Jesus Himself said this. He said it in the sermon on the mountain when He said, “On the Day of Judgment, many—polloi—will come, and they’ll say, ‘Lord, we cast out demons in your name. Lord, we did miracles in your name. Lord, we

prophesied in your name.’—” I’m tempted to say, “Lord, we spoke and listened to Ancient Faith Radio in your name,” and then we can continue: “We fed the hungry in your name. We gave drink to the thirsty in your name. We clothed the naked in your name. We visited the sick and the imprisoned in your name.” And, then we may hear the words of Jesus in the sermon on the mountain where He says, “I never knew you. Depart from me, you evil-doer.” Three times it says, “In your name we did these things,” and he says, “Depart from me. I never knew you. You are an evil-doer.” How can that be? The answer’s pretty clear. It’s because we did those things without love. We didn’t really do them for the love of God and the love of our neighbor. We did them for our own self-interest, our own self-esteem, our own vanity, our own pride, our own judgment of others. So, the judgment ultimately is based on love! Sure, love has to be expressed in specific activities that the Lord lists in this parable but those activities in and of themselves—we know from the Scripture as a whole, certainly from the Apostle Paul—that those activities can be done without love, and, therefore, they profit us nothing. If we do them that way, without love, we may hear on the Day of Judgment, “Depart from me, you evil-doer. I never knew you.” Now, when we think of this parable as well, there’s a beautiful interpretation of it by St. Augustine, Blessed Augustine of Hippo, and also a very similar one by St. Simeon the New Theologian. My guess is that St. Simeon did not know what St. Augustine said. He may have, but in any case, they say the same thing: In this parable, Jesus insists that what you do to others you have done to Him, that the Son of God has become human and identified Himself with every human being. Not only when you see Him do you see God, but when you see Him, you see every human being, too. He has taken on the sin of the whole world. He has taken on the suffering of the whole world in order to save it. It’s called the blessed exchange: He becomes what we are so that we can be what He is. He takes everything that is ours so that we can have everything that is His. In this parable this is how these Holy Fathers interpret it. It’s very beautiful. They say: The Lord said, “I was hungry. I was thirsty,” and they say He really was. When He was on the earth, He hungered. When He was on the earth, He thirsted. In fact, from the cross, one of His words in St. John’s Gospel recorded is, “I thirst.” The saints say the Lord, Son of God, came on earth, became human, and was hungry, and through His being hungry, He became for us the Bread of Life. That if we eat of that Bread, which He is, we will never die, but in order to become bread for us, the Body broken, He had to hunger Himself. Then, it says that He thirsted. He thirsted in order that He could give us the living water that if we drink it, we will never thirst again. He thirsted on the cross that from His side could come forth this blood and this water, the living water and the Blood that is His own blood that He gives and sheds for the life of the world. That if we drink of that, we will never thirst again. So He becomes thirsty to become our drink so that through His thirsting we would never be thirsty again. He hungers to become our bread, so that when we are hungry and eat Him, we are never hungry again. Then, the Fathers continued. They said, “And, he was a stranger.” He came into the world, and the world did not receive Him. He came unto His own home, His own people; they did not accept Him. He said, “Foxes have holes, and birds have nests, but the Son of Man has nowhere to lay His head.” The Lord Jesus has no place in this world. He was cast out of the city of Jerusalem, outside the walls, outside the gate, crucified among thieves at the hands of Gentiles, totally rejected, having no place here at all. He is the stranger. In fact, on Great and Holy Friday in our Orthodox Church, we will sing, “Where shall we bury this stranger?” But, by being estranged, by being a stranger, by being homeless in this world, He Himself becomes our home. He takes us home to the house of the Father. So, by being a stranger, He overcomes our estrangement, and through His estrangement we are no longer strangers. We are now fellow citizens with the saints, as St. Paul says, members of the household of God. Then, He says as well, “I was naked, and you clothed me.” The Holy Fathers say, “Yes, indeed, He was naked.” He was naked in the Bethlehem cave, born of Mary. He was naked on that table being circumcised by the priest on the eighth day according to Moses’ law. He was naked in the Jordan River when He was baptized for us and for our salvation so that we could be baptized and die and rise in and with Him. He was naked when He hanged upon the cross. He was naked and wrapped in grave clothes as He was wrapped in swaddling clothes when He was born, wrapped in grave clothes when He was dead, naked and put into a sepulcher, into a tomb. He became naked for us so that through His nakedness, we would be clothed. That’s how St. Paul writes to Galatians that we sing in our Orthodox Church on every major feast day in place of the thrice-holy hymn. We sing it at every baptism: “As many as have been baptized into Christ have clothed themselves in Christ.” So, by becoming naked and identifying with everyone, who is naked, the Lord Jesus Christ becomes our clothing, and we are never naked again. The nakedness of Adam is now clothed again in Christ, the glory of God, “the radiance of the Father,” as St. Paul says to Hebrews. The same way that He becomes our bread and our food by becoming hungry, He becomes our drink by being thirsty, He becomes our home by being homeless, so also He becomes our clothing by being naked. And, He was in prison. He was imprisoned. He was arrested by the police of Jerusalem. He was taken captive by the guard of the high priest and by Pilate himself, Jews and Gentiles, religion and politics. They all came together to imprison the Christ, and they put Him in jail where He was beaten, mocked, ridiculed, spit upon, scourged, and ultimately executed—legally! He was put to death legally with the accusation put upon his cross: “The King of the Jews.” So, He was imprisoned, and He was wounded. He became imprisoned, a prisoner, to set us free. By being imprisoned, He liberated us from our imprisonment and set us free forever with the freedom of the children of God, the glorious freedom of the children of God, the freedom of the Holy Spirit, the freedom of God Himself. But, He could only free us by being imprisoned.

Being sick—He was worse than sick. He never was sick with a sickness or a disease. He could heal the diseases, but He was wounded for our transgression. His hands were pierced with nails. His head was crowned with thorns. His side was pierced with a spear. He was put to death. He experienced pain greater than all of the pain and suffering of all of humanity taken all together because He, who was suffering on the cross, was the Son of God, so by His “sickness,” so to speak, His suffering, His pains, our pains were healed. Our suffering was assuaged. And, by His death—He became the dead one, not only sick, but dead—so that by His death He could become our life. This is how the Holy Fathers see this parable of the last judgment. The judgment really is: How do we relate to every single human being? For us every single human being is Christ Himself. Christ identified with everyone and everything, and He certainly identified, according to this parable, with the hungry, the thirsty, the homeless, the stranger, the naked, the sick, the imprisoned, and, ultimately, even the dead. And, the judgment on humanity is how we related to that, whether or not we knew it, because in the parable both the righteous and the unrighteous ask, “When did we see you? When did we do these things to you?” And the answer is: “When you did it to the least person, the least of my brethren”—because He became like His brethren in every respect except sin, it says in the letter to the Hebrews—“then you did it to me.” At the end of our earthly life and at the end of the age, every single human being will stand before the judgment seat of Christ. As Chrysostom said, “No judge, no jury, no prosecuting attorney, no defense lawyer—just Christ and me.” Christ and us. And, the question that will be asked: “Were you a lover? Did you love in concrete acts of righteousness?” And: “Were your acts of righteousness, your good deeds, filled with love? Were they done out of love? Because if they were done to the least, lowliest human being,” God almighty says to us in the Person of his Son, Jesus, “then they were done to me.”

The article above was transcribed from a broadcast Father Hopko made March 1, 2008, on Ancient Faith Radio. Father Hopko holds the rank of Protopresbyter in the Orthodox Church in America and is now in his 44th year of priestly service.

GREEK LANGUAGE CLASSES EXPAND

Father Maximos Pafilis is happy to announce that the Greek School classes are expanding as a result of your strong interest. Fay Kaligeri will teach Greek for adults-beginners in Room 210 each Wednesday evening. These classes, which are scheduled simultaneously to Father’s classes, began February 20, 2013, and will continue through May.

Below is the new Greek School schedule for this semester.

Sunday: 12:00 pm to 2:00 pm Greek for Children. Mixed level class with Chrysanthy Kalivitis Wednesday: 7:10 pm to 8:00 pm Greek for Adults. Beginning level with Fay Kalergis

esday: 7:10 pm to 8:00 p Greek for adults. Intermediate/Advanced levels with Fr. Maximos Pafilis

NOTE: Before Greek classes Wednesday evenings begin with Paraklesis Service at 5:30 pm followed by Bible study from 6:20 pm to 7:00 pm

PARISH REGISTRY Celebrations, Milestones, Comfort, and Support

BAPTISMS February 23, 2013— Alfred Eleftherios Grass Son of Kalliope (Vassilas) and Matthew Grass Godparents—Ermione and Antonios Kambouris

BIRTHS January 24, 2013—Matthew Carter Baer Son of Elisabeth (Lorio) and Jason Baer

1-YEAR MEMORIAL February 24, 2013—Angelin Latour

40-DAYS TRISAGION February 17, 2013 Jianni Tsaharidis—Norwalk, CT

May their memories be eternal.

Continued on next page

The Priest having said, “And the mercies of our great God and Savior Jesus Christ be with all of you.” As he says this petition he turns and blesses the people, who, in turn, sing the response, “And with your spirit.” Following this blessing comes a litany, which was talked about in article XI. This litany, in

most Greek Orthodox parishes, is not said on a regular Sunday. In fact, in most cases the only time that it is heard is at the Ordination of a Deacon. The reason for this, as was discussed in article XI, is the fact that this litany has migrated from its original position (which is here) to right after the Great Entrance. (See Article XI for a full explanation on the Completion Litany). Therefore, in its place, we have four different petitions than those in the Completion Litany. These four petitions in combination with those of the Completion Litany give us a fuller picture of what we need to pray for right before we are to receive the Body and Blood of Christ. We begin with the petition, “Having remembered all the saints, let us again, and again in peace pray to the Lord.” The people respond to all the following petitions with “Lord, have mercy.” The petition is making reference to all those saints, whom we have commemorated during the consecration of the Holy Gifts (see Articles XIII and XIV), and having remembered all of them, let us once again turn our prayers to Christ. The next petition says, “For the precious Gifts here offered and consecrated, let us pray to the Lord.” This petition is for us to pray and thank God that once again He sent the Holy Spirit to change the bread and wine into the Body and Blood of Christ. The next petition says, “That our loving God, who has received them at His holy, heavenly, and spiritual Altar as an offering of spiritual fragrance, may in return send down upon us divine

grace and the gift of the Holy Spirit, let us pray.” This petition is an interesting one as it is out of place in reference to the Divine Liturgy because it refers to the previous petition, and we pray that Christ will receive our offering of bread and wine as a spiritual sacrifice and will, in turn, change them into His Body and Blood and will send down the Holy Spirit upon them. This petition, like many others, has changed over time. Its correct place is with the Completion Litany. Following this petition comes, “Help us, save us, have mercy upon us, and protect us, O God, by Your grace.” This petition asks Christ for His help, mercy, protection, and grace so that we can all be saved.

The remaining petitions that are said by the Priest or Deacon have a different response from the people. It changes to “Grant this, O Lord.” because we are no longer asking for God’s mercy, but rather we are asking Christ to take action on our petitions. The first one says, “For a perfect, holy, peaceful, and sinless day, let us ask the Lord.” We are asking for Christ to grant us a day that is perfect, Holy, peaceful, and sinless! The reason we ask this is so we can focus on Him. The next petition says, “For an angel of peace, a faithful guide, a guardian of our souls and bodies, let us ask the Lord.” We are asking for our guardian angel to guide and protect not only our bodies but our souls as well. The next petition says, “For forgiveness and remission of our sins and transgressions, let us ask the Lord.” We want our sins to be forgiven, and thus we ask this of Christ. The next petition says, “For all that is good and beneficial to

The Divine Liturgy: Part XV

The Anaphora—Part 3 A continuing series on the Divine Liturgy by Father Christos Mars, who serves Annunciation Cathedral in Atlanta, Georgia

Continued from previous page our souls, and for peace in the world, let us ask the Lord.” We want only what is good and can benefit our souls to come from Christ and to also have peace in the world. The next petition says, “For the completion of our life in peace and repentance, let us ask the Lord.” Since we have asked for peace in the world, let us also ask for a peaceful end to our life in repentance for what we have done so that we can be with Christ in His heavenly Kingdom. The next petition says, “For a Christian end to our life, peaceful, without shame and suffering, and for a good account before the awesome judgment seat of Christ, let us ask.” This petition builds off the previous one and asks that at the end of our life here on earth be one that is based on a Christian way of life, that it is peaceful, shameless, and without suffering. It also goes on to ask that we have a good account, or rather that we be found worthy to enter God’s Kingdom when we are before Him. The final petition before the prayer of this section reads, “Having prayed for the unity of the faith and the communion of the Holy Spirit, let us commit ourselves and one another, and our whole life to Christ our God.” To which the people respond, “To You, O Lord.” This petition summarizes this section of petitions, and says that since we have prayed for the unity of the faith, i.e. for all the parts of the faith (saints, parents, relatives, ourselves), we be found worthy to partake of and be in Communion with Christ. Let us, therefore, commit not only ourselves but commit to each other, i.e. take care to make sure that we dedicate our whole life to Christ. Following this is a prayer that the Priest reads, “We entrust to You, loving Master, our whole life and hope, and we ask, pray, and entreat: make us worthy to partake of your heavenly and awesome Mysteries from this holy and spiritual Table with a clear conscience; for the remission of sins, forgiveness of transgressions, communion of the Holy Spirit, inheritance of the kingdom of heaven, confidence before You, and not in judgment or condemnation.” The prayer reaffirms all that we have been praying for and

asks Christ to make us worthy to partake of the Body and Blood of Christ. Following this prayer, we proclaim and ask Christ once again to “Make us worthy, Master, with confidence and without fear of condemnation, to dare call You, the heavenly God, FATHER, and to say:” We ask this right before reciting the Lord’s Prayer because it is through this prayer that we find the means in which to partake of the sacrament of Holy Communion. The Lord’s Prayer is the chief prayer that Christ taught us, and every time we are to receive Holy Communion it is recited as a way to reaffirm our faith in Him. We recite the exact words of

Christ, taken from the Gospel of St. Matthew 6:9-13 as we are about to receive our “daily bread” in the form of Holy Communion. We must remember one very important part of this magnificent prayer and that is the phrase, “Thy will be done…” “Genethi to telima sou….” It is not our will but Christ’s that we are here, praying and moving one step closer to our salvation. Following this is the exclamation of the Priest that also comes from the Gospel of St. Matthew with the addition of the mentioning of the Holy Trinity, “For Yours is the kingdom and the power and the glory of the Father and the Son and the Holy Spirit, now and forever and to the ages of ages.” The people respond with “Amen.” With this concludes the Anaphora section. In Part XVI we will look at the prayers and the receiving of Holy Communion.

HOLY TRINITY ARCHIVES COMMITTEE NEWSLETTER FEBRUARY 2013

Thank you to the following donors for their memorial gifts.

Olga Christakis

Andrea and Joseph Munch “May their Memories Be Eternal.”

Carol and Nick Zouboukos

Environmental Conditions—In our ongoing work to provide responsible stewardship of our Holy

Trinity Collection, the Archives Committee currently has two questions that require continued

research so that we make decisions to ensure the continued safe storage of our collection.

1. Light—The amount of light that historic items receive is critical. Too much light increases

deterioration of textiles, paper, photographs, and wood.

Holy Mother of God Icon Reportedly, our historic Russian

icon was gifted to us by Czarina Maria Alexandrovna possibly

in 1872 when her son, Grand Duke

Alexei, visited New Orleans. Our icon

represents the ongoing issue of

“seeing versus saving.” We may

not identify safe lighting to use in the

icon stand and will consider

displaying the icon in the Narthex

several times a year thereby mixing

short periods of better visual access

with long periods of minimal visual

access. Now, our icon has been

removed to address the second environmental issue.

2. Humidity—When items are enclosed in a protective case,

there is risk of creating a mini climate with humidity and no air

circulation, which promote mold and mildew. Therefore, our

icon has been removed from its case and placed in the Icon

Room for a few months. These same environmental concerns

will apply to the priest’s philonion, circa mid to late 1800s, which

is being conserved by Jessica Hack Textile Restoration

Company here in New Orleans. Through your donations, we

have enough funds to conserve this historic artifact.

Completed

Conservation

Projects

1859 French textbook Circa 1910 original photo 1863 Lithograph of King George

signed by Pandia Benachi with Father Ferentinos of the Hellenes, signed by Botassi

DAUGHTERS OF PENELOPE

Four new members were initiated into Nestor Chapter #55 at our February 17, 2013, Membership Meeting. We shall be initiating two additional new members at our March 20 meeting, totaling 8 new members so far this year! We also had one reinstatement this month, and our Chapter is thrilled by the incredible response from our recent Membership Drive!

All members of the Daughters of Penelope, AHEPA, Philoptochos, and their guests are invited to attend an outing to the World War II Museum on Saturday, March 16, 2013. We shall meet outside the main

entrance to the Museum at the Louisiana Memorial Pavilion on Andrew Higgins Boulevard for 10:00 am. We shall tour exhibits in the museum and then meet at the Solomon Theatre for the noon showing of the 4-D movie “Beyond All Boundaries.” Following the movie you can continue touring the museum, have lunch on your own at the American Sector Restaurant, or visit the Museum Store. Group rates are $21 for seniors (65 and over), $25 for adults, and $18 for students. In order to secure the group rates, payment must be received no later than March 10. Checks should be made payable to the Daughters of Penelope. Please contact Barbara Stavis Wolf, Connie Tiliakos, or Adrienne Dabbs Owen to secure your reservation prior to the March 10 deadline. Please contact Barbara Stavis Wolf at 504-327-0067 or 985-807-4043 or by email at hellenic2004@yahoo.com, if you have any questions,

Left to Right: New Members Evangelia Bilalis, Koula Vennis, Katherine Latsis, Diana Peterson, MD; Meeting Hostesses Bella Bouton, Pauline Caridas and not pictured Mary Giannopulos; Chapter President Adrienne Dabbs Owen

Right: Three Generations of Daughters! Despina Moustoukas (center) pictured with her daughter-in-law Viki Moustoukas (left) and her newly initiated granddaughter Diana Peterson, MD (right)

PHILOPTOCHOS MONTHLY SENIORS LUNCHEON

ORDER OF ST. MARKELLA OF CHIOS HONORS SENIORS AT LUNCHEON

LEFT: Chairperson Maria Anastasiou is pictured with Maria Mellis, Eleftheria Demarinis, and Angie Kringas. CENTER: Pete Michailakis, George Tzavellas, and Elias Tsatalios prepared a traditional lamb dinner. RIGHT: The cake!

LEFT: John Koniditsiotis and Stamatis Gamvrogianis enjoy the food, wine, and fellowship. CENTER: Eleftheria Demarinis, Helen Malachias, and Kathy Latsis send everyone’s appreciation to the members of St. Markella. RIGHT: Petros Demarinis blew out the candles on the cake as everyone sang “Happy Birthday” to him.

LEFT: Athena Kontaxis and Debbie Funti serve Andrew Kleamenakis and Magda Pelias the delicious fare. CENTER: The tables were decorated with potted plants, Greek flags, blue candles, and silverware wrapped with blue napkin and a red rose. CENTER: Above is pictured the bingo prize table. RIGHT: Patrick Latour, Argie Kleamenakis, Debbie Funti, Diane Chronis, Angela Pembo, and Dee Cockinos get ready to play bingo.

LEFT: Maggie Magg, Marcelle Orkoulas, Elaine Nugent, and Argyro Stratis thank Maria Anastasiou for organizing the luncheon. CENTER: Mary Kontos, Olga Christakis, and Angie Kringas enjoy the good food. RIGHT: Chris Kontos, Petros Demarinis, Demetri Vatranis, and George Latsis are seated at the guys’ table.

John Koniditsiotis, Stamatis Gamvrogianis enjoy the food, wine and fellowship,

Eleftheria Demarinis, Helen Malachias and Kathy Latsis send everyone’s appreciation to the members of St. Markella of Chios.

MONTESSORI CORNER

Q. How does the Montessori Method prepare children for the future? Given the freedom and support to question, to probe deeply, and to make connections, Montessori students become confident, enthusiastic, self-directed learners. They are able to think critically, work collaboratively, and act boldly—a skill set for the 21st century.

Q. Is the Cathedral Montessori School certified? The Cathedral Montessori School is approved by the Louisiana State Department of Education and certified by the Louisiana Montessori Association.

Q. Is the Greek language program well-accepted by the children and parents? The children enjoy the songs (Mia Orea Petalutha and Koonelaki) and begin each day with Kalimera and each week with a new phrase (For Example: Ti eneh afto?) The following is a quote from a parent of the school: I love the Greek program! Josephine sings in Greek all the time, and sometimes speaks it too. Please keep this going!

Q. What do children look like when they are working? This is an example of the older children using the hands-on approach to learning math.

ΝΕΑ ΑΠΟ ΤΟ ΜΟΝΤΕΣΟΡΙ Ερ.: Πως η μέθοδος διδασκαλίας του σχολείου Μοντεσόρι προετοιμάζει τα παιδιά για το μέλλον; Απ.: Ενθαρρύνονται να ερευνούν σε βάθος και να βρίσκουν συσχετισμούς, να ρωτούν και να εκφράζουν ελεύθερα τις απορίες τους. Οι μαθητές γίνονται αυτοδύναμοι, ενθουσιώδεις και βέβαιοι για τις ικανότητές τους. Αναπτύσσουν κριτική σκέψη, εργάζονται ομαδικά και αποκτούν τόλμη - εφόδια απαραίτητα για τον 21ο αιώνα.

Ερ.: Είναι το ΜΟΝΤΕΣΟΡΙ αναγνωρισμένο σχολείο; Απ.: Το σχολείο είναι αναγνωρισμένο από το Τμήμα Παιδείας της Λουιζιάνας και πιστοποιημένο από τον Σύνδεσμο Μοντεσόρι Λουιζιάνας.

Ερ.: Το πρόγραμμα Ελληνικής Γλώσσας είναι ευπρόσδεκτο από τα παιδιά και τους γονείς; Απ.: Τα παιδιά απολαμβάνουν παιδικά ελληνικά τραγούδια (μια ωραία πεταλούδα, κουνελάκι κτλ) και αρχίζουν την ημέρα τους με το “καλημέρα”. Κάθε εβδομάδα μαθαίνουν μια καινούρια φράση στα ελληνικά (π.χ.: Τι είναι αυτό;). Ακολουθεί σχόλιο κηδεμόνα μαθητή του σχολείου μας: Αγαπώ το Ελληνικό πρόγραμμα! Η Josephine τραγουδά στα Ελληνικά συνεχώς και επίσης μερικές φορές μιλάει. Σας παρακαλώ συνεχίστε αυτό το πρόγραμμα!

Ερ.: Τι εντύπωση δίδουν τα παιδιά όταν εργάζονται; Η φωτογραφία αυτή είναι ενδεικτική του πως τα μεγαλύτερα παιδιά με δική τους πρωτοβουλία μαθαίνουν πρακτικά αριθμητική.

YOUTH MINISTRIES GOYA

GOYA held their monthly meeting on February 3, 2013, and combined it with a fun Super Bowl Party at the home of Maria and Brian Stokes. Once the official business concluded, everyone indulged in delicious fare while cheering for the Ravens or the 49ers. Thanks to all who brought food or drinks and especially to

the Stokes for hosting the event. On Friday, February 8, 2013, GOYA held a Parade Party at the home of Argeta and Lawrence Labatut. While waiting for the Krewe of Centurion on Bonnabel Boulevard, the youth group played basketball and enjoyed the delicious parade food items

that were on hand. Father Maximos experienced his first Mardi Gras parade and quickly learned the art of "Throw me something, Mister!" A big thank you is extended to everyone who brought something to share and especially to the Labatut family for hosting the party.

HOLY TRINITY CATHEDRAL STEWARDS 2013 Thank you to everyone who has returned his/her 2013 Stewardship Commitment Card. As of February 24, the Cathedral office has received stewardship commitments of $62,555.00 from 141 of the roughly 270 families in our community. Of this amount $34,592.50 was paid. If you have not done so yet, please consider your 2013 financial stewardship commitment. We continue to collect the 2013 forms. For your convenience additional copies are available in the Cathedral Narthex or the office. Thank you for your support.

Ammons, Denise and Fred Andersson, Billie and W. Paul Andrews, Bethlehem K. Andrews, Christy and Gregory Angelico, Jean Angelico, Robert and Kathy Conklin Angelus, Maria and George Apostolides, Marlene and Spyridon Athas, Nancy Baer, Elisabeth and Jason Bakamitsos, Marion and Georgios Barnett, Missy and Jac Bell, Victoria and Jon Benoit, Katherine and Chris Bilalis, Evangelia and Petros Bilalis, Markella Bilalis, Mathoula Bilalis, Michael Bozinis, Ena and Theodoros Cabali, Juanita Catinis, Ana and George Catsulis, Victoria Chancy, Dena and James Charalampidis, Panagiota and Dimitrios Christidis, Georgia and Stylianos Chronis, Diane and NIcholas Cotsoradis, Brille and Stephen Craver, Mariellen and Marshall Dabbs, Stella Dimitry, Victoria Dongieux, Pam and Glenn Doussa, Sandra Fotiades, Joan Fotiades, Julie Fyssas, Despina and George Gambos, Fortunate and Andrew Gattuso, Ioana and Roy Georges, Anita Georges, Constantine Gioganis, Lazarus Grass, Kalliope and Matthew Halkias, Athanasios S. Halkias, Feroniki Howard, Jr., Homer Howard, Stela Howard, Stephan Ioannidis, Eleftherios

Jeanfreau, Tricia and Troy

Johnson, Helen Maskas and Ben Kambouris, Ermione and Antonios Kanellakis, Christ and Sophia Pappas Karmoukos, Stephanie and John Kiriazis, Stavros Kleamenakis, Evangelia Kleamenakis, John W. Kleamenakis, Jr., Michael Kleamenakis, Stephen A. Kleamenakis, Sue and Michael Klein, Maria and Gary Kloumassis, Niki Koga, Vaughan and Sebastian Konos, Marcella and Pete Kontaxis, Athena Kringas, Connie Kyame, Faith Kyriakides, Maria and Aris Kyriakos, Kali M. LaCour, Alexandra Lambousy, Katherine and Peter G. Latour, Patrick Levendis, Elen Leyva, Helen Lorio, Kathryn and Philip Maag, Diana Sophia Maag, Maggie and Richard MacInnes, Deborah Madonia, Arlene and Jason Mailhes, Konstantina K. Malachias, Helen and Charles Mantikos, Rania Mantis, Rosy and Thomas McCallef, Vicki and Anthony Miaoulis, Anita and Chris Michailakis, Pam and Gus Michailakis, Petroula and Pete Moustacas, Maria and Constantinos Moustaka, Dimitra Moustoukas, Despina Moustoukas, Viki and Nick Munch, Andrea and Joseph Naquin, Georgia and Lee Nicoladis, Kristen and Michael F. Nicopoulos, Sue and Constandinos Nugent, Elaine

Owen, Adrienne and Greg Padasis, Stavros Padasis, Triantafillia and Nikolaos Papadopoulos, Denise and Dennis Pappas, Despina K. Patselikos, Despina and Panagiotis Pavlou, Fotine Pelias, Marilyn Pembo, Angela Pembo, Dayna and Tony Peters, Todd J. Petikas, Mary and Dimitrios Petratos, Angelina and Demetrios Popa, Maria and Vasile Psarellis, Steve E. Psillias, Andrew Razza, Anna Ricciardi, Chrysanthy Rico, Anastasia and Roger Sotiropoulos, Christine and Evangelos Stokes, Maria and Brian Strain, James R. Stratikis, Suzanne and George Stratis, Nicholas Stratis, Stavros Sutton, Katerina and Ashley Tadros, Katherine and Daniel Tiliakos, Connie and Alex Toras, Emily and Eleftherios Toras, Laura and Socrates Tsaoussidis, Haris Tsatalios, Jeanette and Elie Tsatalios, Peter Tsatsoulis, Angela and John Tzerefos, Panagiotis L. Vatakis, Evagelia and Dimitris Vennis, Koula and Costandinos Venturatos, Carol and Steve Venturatos, Donna and Gregory Venturatos, Evelyn and James S. Voulgarakis, Claudia and Vassilios Wisdom, Maria and Andrew Wolf, Barbara Stavis Wolf, William Yiannopoulos, A. N. Zannis, Marie Zarganas, Glikeria and Aleandros

S P E C I A L P O I N T S O F I N T E R E S T

2013 PARISH COUNCIL OFFICERS AND MEMBERS—Congratulations are extended to the newly elected Holy Trinity Cathedral Parish Council: President Nick Moustoukas, MD; 1st Vice President Mike Kleamenakis, OD; 2nd Vice President Constandinos Vennis; Treasurer Christ Kanellakis; Secretary Fred Vladimir Ammons; Evangelia Bilalis (1 Year Appointment); Panagiotis Patselikos; Steven Psarellis; Eleftherios Toras; Socrates Toras (2 Year Appointment); and Elias Tsatalios.

CONSECRATION OF ANNUNCIATION GREEK ORTHODOX CHURCH IN MOBILE, AL The community of Annunciation Greek Orthodox Church in Mobile, Alabama, invites the Holy Trinity Cathedral parishioners to attend the consecration of its church slated March 8 – 10, 2013. Contact Eleftherios Constantine at 251.438.9888 or Eleftherios@annuncition.al.goarch.org. for more information.

NORTHSHORE BIBLE STUDY AND CATECHISM—The next Northshore Bible study and catechism session at the Louisiana Heart Hospital, Cafeteria, will be MONDAY, March 11, 2013, at 6:30 pm.

FESTIVAL UPDATE—Festival pastry workshops are in full swing. Please join us 9:30 am to 2:30 pm every Tuesday and Wednesday. No baklava experience is necessary. All ages are welcome to help. A delicious lunch is always served.

The Festival Committee is seeking a chairperson for the new "Magical OPA" booth. Please contact Stacy at 282-0259, if you are interested.

Also, call Stacy if you and your friends would like to volunteer for day/evening workshops. Early festival volunteer sign up is now available. Help us make our 40th year a spectacular event.

In celebration of this milestone anniversary, the Festival Committee is proud to announce that the comedian Basile will perform in the Hellenic Cultural Center on April 14, 2013. He has entertained millions of fans in the United States, Canada, Europe, Australia, and Africa with a unique blend of material, improvisation, and characters. His critically acclaimed series, "Growing Up Greek in America,” is spoken in Greek and English. To date it has sold over a quarter of a million copies, which were distributed worldwide.

Entry to the Basile event will be $20 per person and will include appetizers. First come, first seated, so please come early. A cash bar will be available. Tell your family and friends about this great event. More information is forthcoming.

PTA NEWS and ORDER FORM

KID'S CAFE'- Many thanks are extended to all past sponsors for supplying the Sunday School/Greek School children with drinks and snacks after church services. Additional sponsors are needed for all Sundays in March, April, and May. Please contact Vicki Mantikos McCallef at vmccallef@yahoo.com to volunteer.

LENTEN SOUP FUNDRAISER- It's that time of year again when the PTA happily offers Lenten soup choices just in time for the beginning of Lent, which is Monday, March 18, 2013. Simply place your order using the enclosed form, submit your payment, and soups will be ready for pick up on Sunday, March 17, 2013, after church. See details below, or for more information, please contact Vicki Mantikos McCallef.

GREEK SCHOOL PROGRAM/MARCH 25TH LUNCHEON - Please join us on Sunday, March 24, 2013, following church services for this wonderful annual event. Chairpersons are Suzanne Stratikis and Katerina Sutton.

FAMILY DAY POT LUCK LUNCHEON AND BIRTHDAY CELEBRATION – The next gathering will be Sunday, March 31, 2013. Please join us!

H O L Y T R I N I T Y P T A

ANNUAL LENTEN SOUP FUNDRAISER

Holy Trinity PTA is offering four (4) delicious homemade Lenten soups just in time for the beginning of the Lenten season. All soups will come in freezable, reusable, quart size containers for only $8 each. Lent begins on Monday, March 18, 2013, so place your order(s) as soon as possible. Simply fill out this form and submit it along with either cash or check, money order, or cashier’s check made payable to Holy Trinity PTA to the Cathedral office. Pick up for the soups will be Sunday, March 17, 2013, after church. All purchases must be picked up at the appointed time since freezer space is limited with the upcoming Greek Festival. If you are unable to pick up your soup(s) on March 17, please make arrangements to have someone pick them up for you. Thank you in advance to all of our wonderful “chefs” for taking the time to prepare these delicious soups, and to everyone who will be supporting the PTA.

Sincerely,

Vicki Mantikos McCallef Holy Trinity PTA President Lenten Soup Fundraiser Chairperson

Roasted Eggplant and Tomato Soup made by Alexandra Hirras Megilligan ___________

White Bean Soup made by Donna Venturatos ___________

Vegetable Soup made by Martha Baril____________

Lentil Soup made by Vicki Mantikos McCallef____________

Name: __________________________________________________________________

Payment: Cash / Check / Cashier’s Check / Money Order

Sunday Monday Tuesday Wednesday Thursday Friday Saturday

Sunday of St. Gregory Palamas Orthros 8:45

Divine Liturgy 10:00 am Hellenic Dancers 1:00 pm

HTC Family Day 1:00 pm

31

Wine and Oil Allowed

Dairy Allowed

Strick Fast

Fish Allowed

1 Fast Free

HTC Soccer 6:00 pm

2 Fast Free

Philoptochos Meeting 10:30 am Baer 40-Days Blessing 12:00 pm

Vespers 6:00 pm Confessions

3

Orthros 8:45 Divine Liturgy 10:00 am GOYA Meeting 12:00 pm Hellenic Dancers 1:00 pm

4

SoccerTots 2:30 pm to 4:30 pm

CMS Board Meeting 7:00 pm

5

Festival Workshop 9:30 am to 2:30 pm

6

Festival Workshop 9:30 am to 2:30 pm Paraklesis 5:30 pm Hellenic Dancers 6:00 pm Bible Study 6:20 pm Greek Classes 7:10 pm

7

Hellenic Dancers 6:00 pm

8

Consecration of Annunciation

HTC Soccer 6:00 pm

9

HOPE/JOY Global Wildlife Field Trip in Folsom 11:00 am

Church in Mobile, Alabama

NO VESPERS

10 Judgment Sunday Orthros 8:45 am Divine Liturgy 10:00 am Aneson 40-Days Memorial Hellenic Dancers 1:00 pm

DAYLIGHT SAVINGS!

11

NO SOCCERTOTS

Northshore Ministry 6:30 pm

12

Festival Workshop 9:30 am to 2:30 pm Parish Council Meeting 7:00 pm

13 Festival Workshop 9:30 am to 2:30 pm Paraklesis 5:30 pm Hellenic Dancers 6:00 pm Bible Study 6:20 pm Greek Classes 7:10 pm

14

Senior Citizens Luncheon

11:30 am

Hellenic Dancers 6:00 pm

15

HTC Soccer 6:00 pm

16

Hyde-Strain Wedding 12:00 pm

Vespers 6:00 pm Confessions

17 Cheesefare Sunday

Orthros 8:45 am Divine Liturgy 10:00 am Daughters Meeting 12:00 pm PTA Lenten Soup Pick Up 12:00 pm Forgiveness Service 6:00 pm

18

LENT BEGINS

SoccerTots 2:30 pm to 4:30 pm

Compline Service 6:00 pm

19

Festival Workshop 9:30 am to 2:30 pm Sesquicentennial Meeting 7:00 pm

20

Festival Workshop 9:30 am to 2:30 pm Hellenic Dancers 6:00 pm Presanctified Liturgy 6:00 pm Greek Classes 7:15 pm

21

22

HTC Soccer 6:00 pm 1

st Salutations to the

Theotokos 7:00 pm

23 Saturday of the Souls 9:00 am

Philoptochos Ozanam Inn 2:00 pm

Vespers 6:00 pm Confessions

24 Sunday of Orthodoxy

Orthros 8:45 am Divine Liturgy 10:00 am PTA 25

th March Luncheon

Greek School Program St. Basil/HTC Sun. of Orth. Vespers 6:30 pm at HTC

25

Divine Liturgy 9:00 am ANNUNCIATION Doxology for Greek Independence Day SoccerTots 2:30 to 4:30 pm Compline Service 6:00 pm

26

Festival Workshop 9:30 am to 2:30 pm

27

Festival Workshop 9:30 am to 2:30 pm Hellenic Dancers 6:00 pm Presanctified Liturgy 6:00 pm Greek Classes 7:15 pm

28

Hellenic Dancers 6:00 pm

29

HTC Soccer 6:00 pm 2

nd Salutations to the

Theotokos 7:00 pm

30

GOYA Car Wash 10:00 am to 2:00 pm

Vespers 6:00 pm Confessions (March 31 in upper left corner)

MARCH 2013 ~ ΜΑΡΤΙΟΣ 2013

2013

2013