Category: Pastoral Letters

Dear Brothers and Sisters in Christ,

Tomorrow evening, the tone, demeanor, and texture of Orthodox Christian worship makes a quantum leap as we make the transition into Great and Holy Lent at the Great Vespers of Forgiveness Service at 7:00 pm. Monday, March 3rd, or Clean Monday is the first day of the Fast. From that day to the Saturday of Lazarus on April 12th, we will enter into a period of fasting, prayer, and repentance.

The parish calendar is overflowing with liturgical services, retreats, symposium settings, potluck dinners and supportive fellowship engagements. Please read the calendar closely to avail yourselves of every opportunity for spiritual growth and connection to these sacred days. These days lead to Christ. They point to Him. They witness Him. The are filled with Him.

We will take these steps together. We will enjoy the support of one another and lean on the encouragement of our brothers and sisters in Christ. This will be the first Lenten experience for many people in our St. Anna Community. I pray that we can all be supportive and inspired teachers of our most sacred traditions. 

I have found a lovely explanation of our Lenten Journey on the Blog “Orthodox Christian Tools.” Please enjoy this concise and complete explanation. I wish you a blessed beginning of your journey. 

So… off we go!

Great Lent is more than just a period of fasting—it’s a transformative spiritual journey that prepares Christians for the most significant celebration of the year: Holy Pascha, commonly known as Easter. This 40-day season is a time of deep reflection, repentance, and renewal, inviting us to reconnect with God and prepare our hearts to celebrate the resurrection of Jesus Christ.

In this blog, we’ll explore the rich traditions and practices of Great Lent, from its purpose and structure to its profound spiritual lessons. Whether you’re new to Lent or a seasoned observer, this guide will help you understand its beauty and significance.

What is Great Lent?

Great Lent is the 40-day period of spiritual preparation leading up to Holy Pascha (Easter). It is the central part of the Triodion season, a ten-week period that includes:

• Three Pre-Lenten Weeks: A time to prepare our hearts.
• Six Weeks of Lent: A period of fasting, prayer, and repentance.
• Holy Week: The final week leading up to Easter, commemorating Christ’s Passion and Resurrection.

The main theme of the Triodion is repentance—a call to return to God, our loving Father. This season is a spiritual journey, a chance to walk with our Savior, Jesus Christ, and prepare to meet Him risen on Easter Sunday.

The Heart of Great Lent: Prayer and Fasting

Great Lent is centered on two key practices: prayer and fasting. These are not just rituals but tools to help us grow closer to God.

The Purpose of Fasting

Fasting is more than abstaining from food—it’s a spiritual discipline that reminds us of Jesus’ teaching: “Man does not live by bread alone, but by every word that comes from the mouth of God” (Matthew 4:4). By limiting our physical needs, we learn to depend more fully on God, who provides for both our bodies and souls.

Fasting also symbolizes our desire to turn away from sin. Just as Adam and Eve’s first sin involved eating from the forbidden tree, our fasting reminds us to abstain from sinful behaviors and focus on spiritual growth.

The Benefits of Fasting

• Deeper Prayer: Fasting lightens our spirit, making it easier to focus on prayer and meditation.
• Compassion for Others: By experiencing hunger, we grow in empathy for those who are poor and hungry.
• Self-Control: Fasting teaches us to control our desires, words, and actions, aligning them with God’s will.

As Saint John Chrysostom taught, fasting from food is important, but fasting from sin is even more critical. This means guarding our thoughts, words, and actions, ensuring they reflect God’s love and grace.

The Prelenten Weeks: Preparing Our Hearts

Before Great Lent begins, the Church provides four Sundays of preparation, each with a unique theme:

1. The Sunday of the Publican and the Pharisee: This Sunday focuses on humility. The parable of the Publican and the Pharisee (Luke 18:10-14) reminds us that pride has no place in fasting or prayer. Interestingly, the week following this Sunday is fast-free, emphasizing that true repentance comes from a humble heart.
2. The Sunday of the Prodigal Son: This Sunday highlights repentance. Like the Prodigal Son (Luke 15:11-32), we are called to recognize our distance from God and make the decision to return to Him.
3. Meatfare Sunday (Sunday of the Last Judgment): This Sunday challenges us to live with love and compassion. The Gospel reading (Matthew 25:31-46) reminds us that how we treat others—especially the poor and vulnerable—is how we treat Christ Himself. It’s also the last day to eat meat before Easter for those observing the Lenten Fast.
4. Cheesefare Sunday (Sunday of Forgiveness): The final Sunday before Lent begins, this day emphasizes forgiveness. The Gospel reading (Matthew 6:14-21) reminds us that our fasting must be sincere, not for show. It’s also the last day to consume dairy before the Fast begins.
   (THIS IS WHERE WE ARE TODAY!)

The Lenten Fast: Rules and Practices

The rules of the Lenten Fast were established by Orthodox monasteries centuries ago and are designed to guide us in self-denial and spiritual growth. Here’s a breakdown of the general practices:

• Weekdays: Meat, dairy, fish, oil, and wine are avoided.
• Weekends: Olive oil and wine are permitted.
• Special Feast Days: Fish, oil, and wine are allowed on certain days, such as the Annunciation (March 25) and Palm Sunday.

The first week of Lent and Holy Week are particularly strict, with some Orthodox Christians observing a total fast on certain days. However, the Church encourages moderation and understanding, recognizing that health, work, and life circumstances may affect how individuals observe the Fast.

Holy Week: The Culmination of the Journey

Holy Week, the week leading up to Easter, is a time of intense reflection and fasting. Each day is marked by special services and readings that recount the final days of Christ’s earthly life.

• Holy Thursday: Wine is allowed in remembrance of the Last Supper.
• Good Friday: A strict fast is observed, commemorating Christ’s crucifixion.
• Holy Saturday: The only Saturday in the year when oil is not permitted.

Easter and Beyond: The Joy of Resurrection

The Lenten Fast concludes with the joyous proclamation, “Christ is risen!” at the Easter midnight service. The following week, known as Bright Week, is a time of celebration with no fasting. For the next 40 days, the Church continues to celebrate the Paschal season, a period of thanksgiving and joy that fulfills the spiritual journey of Lent.

A Prayer for Lent

Throughout Great Lent, the Prayer of Saint Ephraim the Syrian is recited daily, serving as a powerful reminder of the season’s purpose:

“O Lord and Master of my life, take from me the spirit of sloth, faintheartedness, lust of power, and idle talk. But give rather the spirit of chastity, humility, patience, and love to Your servant. Yes, O Lord and King, grant me to see my own sins and not to judge my brother, for You are blessed unto ages of ages. Amen.”

Final Thoughts

Great Lent is more than a tradition—it’s an invitation to draw closer to God, to shed the distractions of the world, and to focus on what truly matters. Whether through fasting, prayer, or acts of kindness, this season offers us a chance to reset our spiritual compass and embrace the love and grace of our Heavenly Father.

As we embark on this journey, let’s remember that the goal isn’t perfection but progress. Each small step we take brings us closer to the joy of Easter and the promise of new life in Christ.

With Much Love in Christ,

Fr. Anthony Savas
Protopresbyter

When Abram was ninety-nine years old, the Lord appeared to him and said, “I am the Almighty God. Obey me and always do what is right.”… God said, “I make this covenant with you: I promise that you will be the father of many nations. Your name will no longer be Abram, but Abraham, because I am making you the father of many nations.” 

Genesis 17:1-6

Dear Brothers and Sisters in Christ,

In the Book of Genesis, God enters into a covenant relationship with Abrahm, as He deems him a partner in glorifying His Name. The Lord promises the prolific flourishing of the Hebrew Race if he can be obedient to God’s commandments and live in righteousness. Upon pious agreement, Abrahm is now called by God, “Abraham.” The former simply meaning “exalted father,” while the latter celebrates Abraham as the “father of the multitudes.” 

Our names are important. Abraham’s name is important because God gave it to him, personally. His name defines his purpose. It establishes his sacred identity. It celebrates his uniqueness within the vastness of the world. Are our name’s really that different?

I would submit that they are not. Our names are fundamental to our identity. They signify our family history, designate our cultural history, are expressions of our parents’ ideals, and the primary means of recognition. 

There is no better way of expressing our respect for another person than to learn his or her name. Correctly addressing an individual builds bonds, breaks down barriers, and opens our hearts. 

Sometimes, this can be difficult. Learning the names of one, or two people is hardly a challenge. But learning the names of many new friends can be intimidating. And for this reason, I have designated tomorrow morning to be our third St. Anna Name Tag Sunday.

The time has come to personalize our parish more lovingly once again. I often hear, “I don’t know half the people I see in church, anymore.” 

How awesome is that?!?

Now is the opportunity to meet half a church worth of new friends, new brothers and sisters in Christ. 

New Members of your Family!!!

So, tomorrow, when you come into the lobby, please take the time to fill out a name tag and wear it proudly. Joyfully let the world know who you are. And just as importantly, read the names of the people you don’t recognize. Go up to them. Extend your hand. Embrace them if their personal bubble isn’t violated. Let them know you notice that they are there. Express your gratitude that the Holy Spirit has brought us all together. Glorify God for our growing parish and welcome those who are seeking what you have already found. This world is full of those who are hungry for community, thirsty for a relationship with the Triune God, longing for the Truth, and seeking out the Ancient Christian Faith.

People are finding these things in Orthodoxy. People are finding these things at St. Anna’s.

I look forward to the multitude of new friendships that will flourish tomorrow. The Lord values and loves each and every one of us. Let us be conduits of that Love.

I would also like to announce another important happening tomorrow. 

We will be distributing this year’s Lenten Reading Challenge Book. I won’t give any information on the book tonight but will joyfully share information about it after the Divine Liturgy. 

The Lenten Reading Challenge is our opportunity to have each household learning and growing from a single resource. Thusly, our entire parish becomes a classroom, a book club, and a chat room. You are sure to enjoy this year’s selection.

Enjoy the remainder of this late evening and be well. 

With Much Love,

Fr. Anthony Savas
Protopresbyter

Dear Brothers and Sisters in Christ,

Tomorrow following the celebration of the Divine Liturgy, we will gather in the Hall and celebrate our annual Philoptochos Vasilopita Sunday. The Philoptochos is our Women’s Philanthropic Guild. Of course, there is a reason those two words sound so similar. “Philanthropy” means love of, or friend of the poor. “Philoptochos” means love of, or friend of the poor. The Philoptochos is a national ministry of our Archdiocese and is the largest women’s philanthropic organization in America. 

We might as well continue our Greek Lesson for the day…”Vasilopita” literally means the Bread of St. Basil.

St. Basil the Great, the Archbishop of Caesarea in Cappadocia (modern day central Turkey) celebrates his Feast Day on January 1st. More than a beloved hierarch of the Church, stellar theologian, gifted scholar, and prolific preacher, he was a tender pastor. The St. Basil tradition of baking a loaf of sweet bread, placing a hidden coin inside of it, and cutting it piece by piece in the hopes of receiving the coin, is grounded in a miracle that occurred during his hierarchical ministry.

One year, during a time of terrible famine, the emperor levied a sinfully excessive tax upon the people of Caesarea. The tax was such a heavy burden upon the already impoverished people that to avoid debtors’ prison each family had to relinquish its few remaining coins as well as pieces of jewelry, including precious family heirlooms. Learning of this injustice against his flock, St Basil the Great, the archbishop of Caesarea, took up his bishop’s staff and the book of the holy Gospels and came to his people’s defense by fearlessly calling the emperor to repentance. By God’s grace, the emperor did repent! He cancelled the tax and instructed his tax collectors to turn over to St Basil all of the chests containing the coins and jewelry which had been paid as taxes by the people of Caesarea. 

But now St Basil was faced with the daunting and impossible task of returning these coins and pieces of jewelry to their rightful owners. After praying for a long time before the icons of our Master Christ an​d His All-holy Mother, St Basil had all the treasures baked into one huge “pita.” He then called all the townspeople to prayer at the cathedral, and, after Divine Liturgy, he blessed and cut the “pita,” giving a piece to each person. Wondrously each owner received in his piece of Vasilopita his own valuables. They all joyfully returned home, giving thanks to God who had delivered them from abject poverty and to their good and holy bishop, St Basil the Great.

We celebrate our Vasilopita Sunday as close to January 1st as possible.

Representatives of each group and ministry at St. Anna’s will be called up individually to receive a piece of the Vasilopita. Receiving a coin is a special blessing upon those whom they represent. This event is also a fund-raising opportunity for our local Philoptochos Chapter.  Some breads will be offered for sale while a few others will be auctioned. Our Men’s Ministry Team will prepare a Luncheon in honor of their sister ministry, and the people in need whom they support.

I look forward to being with you tomorrow morning for the Divine Services, to break bread together at the Luncheon, and for the cutting of the Vasilopita.

With Much Love in Christ,

Fr. Anthony Savas

Protopresbyter

Dear Brothers and Sisters in Christ,

I pray you a peaceful and calm evening as we prepare for tomorrow’s divine services. I invite you, this coming Friday, January 17th to celebrate the life and ministry of my patron saint, The Venerable and God-Bearing St. Anthony the Great. Orthros will begin at 9:00 am followed by the Divine Liturgy at 10:00 am.

Saint Anthony the Great is known as the Father of monasticism, and the long ascetical sermon in The Life of Saint Anthony by Saint Athanasius (Sections 16-34), could be called the first monastic Rule.

He was born in Egypt in the village of Coma, near the desert of the Thebaid, in the year 251. His parents were pious Christians of illustrious lineage. Anthony was a serious child and was respectful and obedient to his parents. He loved to attend church services, and he listened to the Holy Scripture so attentively, that he remembered what he heard all his life.

When Saint Anthony was about twenty years old, he lost his parents, but he was responsible for the care of his younger sister. Going to church about six months later, the youth reflected on how the faithful, in the Acts of the Apostles (4:35), sold their possessions and gave the proceeds to the Apostles for the needy.

Then he entered the church and heard the Gospel passage where Christ speaks to the rich young man: “If you would be perfect, go, sell what you possess and give it to the poor, and you will have treasure in heaven; and come follow Me” (Mt.19:21). Anthony felt that these words applied to him. Therefore, he sold the property that he received after the death of his parents, then distributed the money to the poor, and left his sister in the care of pious virgins in a convent.

Leaving his parental home, Saint Anthony began his ascetical life in a hut not far from his village. By working with his hands, he was able to earn his livelihood and also alms for the poor. Sometimes, the holy youth also visited other ascetics living in the area, and from each he sought direction and benefit. He turned to one particular ascetic for guidance in the spiritual life.

In this period of his life Saint Anthony endured terrible temptations from the devil. The Enemy of the race of man troubled the young ascetic with thoughts of his former life, doubts about his chosen path, concern for his sister, and he tempted Anthony with lewd thoughts and carnal feelings. But the saint extinguished that fire by meditating on Christ and by thinking of eternal punishment, thereby overcoming the devil.

Realizing that the devil would undoubtedly attack him in another manner, Saint Anthony prayed and intensified his efforts. Anthony prayed that the Lord would show him the path of salvation. And he was granted a vision. The ascetic beheld a man, who by turns alternately finished a prayer, and then began to work. This was an angel, which the Lord had sent to instruct His chosen one.

Saint Anthony tried to accustom himself to a stricter way of life. He partook of food only after sunset, he spent all night praying until dawn. Soon he slept only every third day. But the devil would not cease his tricks, and trying to scare the monk, he appeared under the guise of monstrous phantoms. The saint however protected himself with the Life-Creating Cross. Finally the Enemy appeared to him in the guise of a frightful looking small dark figure, and hypocritically declaring himself beaten, he thought he could tempt the saint into vanity and pride. The saint, however, vanquished the Enemy with prayer.

For even greater solitude, Saint Anthony moved farther away from the village, into a graveyard. He asked a friend to bring him a little bread on designated days, then shut himself in a tomb. Then the devils pounced upon the saint intending to kill him, and inflicted terrible wounds upon him. By the providence of the Lord, Anthony’s friend arrived the next day to bring him his food. Seeing him lying on the ground as if dead, he took him back to the village. They thought the saint was dead and prepared for his burial. At midnight, Saint Anthony regained consciousness and told his friend to carry him back to the tombs.

Saint Anthony’s staunchness was greater than the wiles of the Enemy. Taking the form of ferocious beasts, the devils tried to force the saint to leave that place, but he defeated them by trusting in the Lord. Looking up, the saint saw the roof opening, as it were, and a ray of light coming down toward him. The demons disappeared and he cried out, “Where have You been, O Merciful Jesus? Why didn’t You appear from the very beginning to end my pain?”

The Lord replied, “I was here, Anthony, but wanted to see your struggle. Now, since you have not yielded, I shall always help you and make your name known throughout all the world.” After this vision Saint Anthony was healed of his wounds and felt stronger than before. He was then thirty-five years of age.

Having gained spiritual experience in his struggle with the devil, Saint Anthony considered going into the Thebaid desert to serve the Lord. He asked the Elder (to whom he had turned for guidance at the beginning of his monastic journey) to go into the desert with him. The Elder, while blessing him in the then as yet unheard of exploit of being a hermit, decided not to accompany him because of his age.

Saint Anthony went into the desert alone. The devil tried to hinder him, by placing a large silver disc in his path, then gold, but the saint ignored it and passed by. He found an abandoned fort on the other side of the river and settled there, barricading the entrance with stones. His faithful friend brought him bread twice a year, and there was water inside the fort.

Saint Anthony spent twenty years in complete isolation and constant struggle with the demons, and he finally achieved perfect calm. The saint’s friends removed the stones from the entrance , and they went to Saint Anthony and besought him to take them under his guidance. Soon Saint Anthony’s cell was surrounded by several monasteries, and the saint acted as a father and guide to their inhabitants, giving spiritual instruction to all who came into the desert seeking salvation. He increased the zeal of those who were already monks, and inspired others with a love for the ascetical life. He told them to strive to please the Lord, and not to become faint-hearted in their labors. He also urged them not to fear demonic assaults, but to repel the Enemy by the power of the Life-Creating Cross of the Lord.

In the year 311 there was a fierce persecution against Christians, in the reign of the emperor Maximian. Wishing to suffer with the holy martyrs, Saint Anthony left the desert and went to Alexandria. He openly ministered to those in prison, he was present at the trial and interrogations of the confessors, and accompanying the martyrs to the place of execution. It pleased the Lord to preserve him, however, for the benefit of Christians.

At the close of the persecution, the saint returned to the desert and continued his exploits. The Lord granted the saint the gift of wonderworking, casting out demons and healing the sick by the power of his prayer. The great crowds of people coming to him disrupted his solitude, and he went off still farther, into the inner desert where he settled atop a high elevation. But the brethren of the monasteries sought him out and asked him to visit their communities.

Another time Saint Anthony left the desert and arrived in Alexandria to defend the Orthodox Faith against the Manichaean and Arian heresies. Knowing that the name of Saint Anthony was venerated by all the Church, the Arians said that he adhered to their heretical teaching. But Saint Anthony publicly denounced Arianism in front of everyone and in the presence of the bishop. During his brief stay at Alexandria, he converted a great multitude of pagans to Christ.

People from all walks of life loved the saint and sought his advice. Pagan philosophers once came to Abba Anthony intending to mock him for his lack of education, but by his words he reduced them to silence. Emperor Constantine the Great (May 21) and his sons wrote to Saint Anthony and asked him for a reply. He praised the emperor for his belief in Christ, and advised him to remember the future judgment, and to know that Christ is the true King.

Saint Anthony spent eighty-five years in the solitary desert. Shortly before his death, he told the brethren that soon he would be taken from them. He instructed them to preserve the Orthodox Faith in its purity, to avoid any association with heretics, and not to be negligent in their monastic struggles. “Strive to be united first with the Lord, and then with the saints, so that after death they may receive you as familiar friends into the everlasting dwellings.”

The saint instructed two of his disciples, who had attended him in the final fifteen years of his life, to bury him in the desert and not in Alexandria. He left one of his monastic mantles to Saint Athanasius of Alexandria (January 18), and the other to Saint Serapion of Thmuis (March 21). Saint Anthony died peacefully in the year 356, at age 105, and he was buried in the desert by his disciples.

The Life of the famed ascetic Saint Anthony the Great was written by Saint Athanasius of Alexandria. This is the first biography of a saint who was not a martyr, and is considered to be one of the finest of Saint Athanasius’ writings. Saint John Chrysostom recommends that this Life be read by every Christian.

“These things are insignificant compared with Anthony’s virtues,” writes Saint Athanasius, “but judge from them what the man of God Anthony was like. From his youth until his old age, he kept his zeal for asceticism, he did not give in to the desire for costly foods because of his age, nor did he alter his clothing because of the infirmity of his body. He did not even wash his feet with water. He remained very healthy, and he could see well because his eyes were sound and undimmed. Not one of his teeth fell out, but near the gums they had become worn due to his advanced age. He remained strong in his hands and feet…. He was spoken of everywhere, and was admired by everyone, and was sought even by those who had not seen him, which is evidence of his virtue and of a soul dear to God.”

The following works of Saint Anthony have come down to us:

Twenty Sermons on the virtues, primarily monastic (probably spurious).

Seven Letters to various Egyptian monasteries concerning moral perfection, and the monastic life as a spiritual struggle.

A Rule for monastics (not regarded as an authentic work of Saint Anthony).

In the year 544 the relics of Saint Anthony the Great were transferred to Alexandria, and after the conquest of Egypt by the Saracens in the seventh century, they were transferred to Constantinople. The holy relics were transferred from Constantinople in the tenth-eleventh centuries to a diocese outside Vienna. In the fifteenth century they were brought to Arles (in France), to the church of Saint Julian. (OCA)

Though my Patron Saint is the Father of Monasticism, and I am the father of four children, I pray for his intercessions for strength, guidance, temperance, inspiration and wisdom. Righteous St. Anthony Pray for Us!

Fr. Anthony Savas
Protopresbyter

Dear Brothers and Sisters in Christ,

Tomorrow, on January 5th we celebrate the Eve of Theophany. The culmination of the Season’s Nativity-Epiphany season is coming to an end as we celebrate the Baptism of our Lord, God and Savior Jesus Christ. There are a couple things I need to bring to your attention before turning to the celebrations of Epiphany:

TOMORROW SUNDAY SCHOOL RESUMES. 

TOMORROW THE 2025 PARISH COUNCIL WILL RECEIVE THEIR AFFIRATION OF OFFICE AND BE SWORN IN.

Services for the Eve of Theophany and Small Blessing of the Waters will take place tomorrow evening at 5:00 pm.

Services for Theophany and the Great Blessing of the Waters will take place on Monday, January 6th. Orthros at 9:00 followed by the Liturgy and Blessing.

Please continue to turn in your House Blessing Forms so that we can begin scheduling these lovely, seasonal visits. 

Holy Water Bottles will be available after services on Sunday evening and Sunday morning. The priests will also take them into your homes during your House Blessings. 

On January 6th our Church celebrates the Great Feast of “Theophany” or “Epiphany” or “Holy Lights”. The Forefeast begins the day after New Years, January 2nd. In this preparatory period is found the “Sunday Before the Lights”. This fits into the functional Forefeast preparation. In the Gospel reading from the Divine Liturgy on this Sunday we hear: “The beginning of the Gospel of Jesus Christ, the Son of God” from the prologue of the Gospel of Mark, who narrates the appearance of John the Forerunner in the Jordan desert, preaching and prophesying about Christ. John baptized “in water”, one “more powerful” than him though, Who came “before him”, He will baptize people “in the Holy Spirit” (Mark 1:1-8).

In the four-day Forefeast period, from the 2nd until the 5th of January, the services are stacked with canons, Triodia and other Forefeast sacred hymns. We have here the “Holy Week” of the Lights, like we saw during Christmas, with the difference that the time of preparation here is less due to the extension of the feast of Christmas until December 31st and the feast of the Circumcision of Christ on January 1st. Again the similarities with the Services of Holy Week are evident, precisely because of the paralleling of the feast of the Theophany with that of Pascha. Again the preparation culminates on the eve with the bright Services of Great Hours and Great Vespers of the feast.

The celebration is extended eight days after the feast, including three special days – the day after Theophany with the Synaxis of Saint John the Forerunner and Baptist of Christ on January 7th, the “Sunday After the Lights”, and the last day of the feast, the apodosis (leave-taking) on January 14th, at which time also is chanted the entire service of the feast.

In this excellent liturgical framework shines the great despotic celebration of the Theophany on January 6th. Its origin is similar to the celebration of Christmas. On January 6th was celebrated in the old calendar the winter solstice by the people of Egypt and Arabia. At the beginning of the third century followers of the heretic Basilides attempted to replace the pagan celebration of this feast with the baptism of Christ. Shortly afterwards the Church of the East set January 6th as the feast day of Epiphany, or Theophany. The apostle Paul speaks of “the glorious epiphany (appearing or manifestation) of our great God” (Tit. 2:13). Elsewhere he stresses that through Christ “the grace of God epiphanied (appeared or manifested) saving all people” (Tit. 2:11). The same speaks of God, Who “was manifested in the flesh” (I Tim. 3:16). Under the expressions of the Apostle of the Nations are acknowledged the known national terms “theophany” and “epiphany”, which meant the appearing among people of the deity or god-emperor in a particular city. With the epiphany of false gods and emperors, the Christian Church opposed this with the epiphany of the true God and King Christ, the true theophany. Also the worship of the sun, which conquers during the winter solstice the darkness of night, was opposed with the worship of the true sun, Christ, who rose, as the prophet Isaiah said, in a world sitting in darkness and shadows. “Nevertheless the dimness shall not be such as was in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict her by the way of the sea, beyond Jordan, in Galilee of the nations. The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined” (Isa. 8:23-9:2). This prophecy also the evangelist Matthew applies at the beginning of the public ministry of Christ, the epiphany among His people (Matthew 4:12-17). This pericope we will listen to read during the Liturgy of Epiphany.

However, the meaning of the theophany or the epiphany of Christ was not connected to only a single historical fact of His life. We saw that Basilides and his followers celebrated on January 6th the Baptism at the Jordan, in which, according to their heretical teaching, divinity incarnated in Christ. But according to the Orthodox teaching of baptism it is the beginning, the first public appearance and prominence of Jesus as Messiah and Savior. As such He was recognized by the representative of the Old Testament, the prophet John the Forerunner who saw the Holy Spirit “descending and resting upon Him” (Jn. 1:32-34) and heard the voice of the Father: “This is My beloved Son, in whom I am well pleased” (Matt. 3:17; Mrk. 1:11; Lk. 3:22), assuring him of the sonship. At the baptism the Son/God appeared, but God/Trinity was also revealed, as the poet characteristically sings in the apolytikion of the feast chanting: “In Jordan You were baptized, O Lord, and the veneration of the Trinity was manifested.” The Son was baptized, the Father’s voice was heard and the Holy Spirit descended in the form of a dove. “At the Jordan the Trinity was manifested,” as the holy Kosmas sings in the third troparion of the eighth ode of the first canon of the feast.

But with the birth of Christ God is manifested to the world. Therefore, it was celebrated at the same time as the feast of the baptism on January 6th. Again, new accounts came to justify the birth of Christ on January 6th, as well as the co-celebration on the same day of the baptism. Christ, perfect God and perfect man, also had to have everything perfect and complete that arose in His life on earth. Perfect therefore should be the years of His earthly life and not missing. It is estimated that He died on the cross on April 6th. This should have been, according to the above calculations, the day of his conception by the Virgin Mary, the Annunciation. Thus, His birth after nine full months should coincide with January 6th. He was baptized “when He was beginning to be about thirty years of age” according to the evangelist Luke (3:23), that is again on January 6th, if perfection required here the full number of years of His birth as on the day of His entry into public ministry.

Related to the events of the birth of Christ and the manifestation of the Divinity of Christ, is the worship of the shepherds and the Magi’s offering of gifts. The first were the representatives of the Jewish people and the second the beginning of the idolaters, who recognized and worshiped first the manifested Son of God. And the celebration of these two events came to enrich the theme of the celebration of Theophany. The events celebrated already became four.

But we have a fifth Theophany event in the beginning of the ministry of the Lord. His first miracle at Cana of Galilee, where during the marriage Feast, He changed water into wine. And the evangelist John notes, who narrates the incident: “This beginning of the signs did Jesus in Cana of Galilee, and manifested His glory, and His disciples believed in Him” (Jn. 2:11). The revelation of divine glory to Christ’s disciples, the beginning of His signs, the miracle of the wedding of Cana, was added to the other four festive themes.

The first two festive themes prevailed however, the birth and baptism of Christ co-celebrated on January 6th, and this remained long in the East and so far has been preserved in the Armenian Church. When in the fourth century Rome and the East began to celebrate Christmas on December 25th and this gradually prevailed there, the contents of the eortologion for Theophany split. Christmas celebrated the birth and Theophany the baptism at the Jordan. This is precisely the subject of today’s feast of the Theophany.

This decongestion did not hurt but instead was favorable for the great feast. The splitting of the epiphanies allowed more depth for their developments. The baptism of the Lord, the Theophany, the prototypes in the Old Testament, its expansion and its consequences in the life of the Church, gave wonderful and rich themes to the poets of the prayers and hymns of the feast and to the holy commemorators. Of particular brilliance is the Service of the Great Blessing of the Waters, which now in order to serve the faithful is celebrated twice – on the eve and after the Divine Liturgy of the feast. It is a vivid depiction of the baptism of Christ. First, as the beginning and the head of the new people, Christ is baptized and sanctifies the created waters to create through them the new world, the New Creation, new people, faithful Christbearers and Godbearers. In the pannychida of the Theophany, after the blessing of the water and the communion and the sprinkling of believers, the catechumens were baptized. It was the feast of “the Lights”. The “illumination” – the baptism of Christ and Christians.

The hymnology of the feast of the Theophany is unparalleled in beauty. In it is included works by famous ancient hymnographers of the brightest hymnography of our Church. In the Service of Matins for the Feastday in the Eirmos of the first canon, the poet Kosmas the bishop of Maiouma, in the second ode, which are chanted as Katavasies at the end of the odes, combine in a remarkable way the themes of each ode to the theme of the feast: the crossing of the Red Sea through water for the salvation of the people; the upholding of the humble Anna and the defeat of the dragon by the omnipotent God in the water of baptism; the prophetic voice of Habakkuk and the Baptist’s voice of one crying in the wilderness; the peaceful preaching of Isaiah and the salvation of Adam’s work by the peacemaker Christ in the Jordan; the lament “in sorrow” of Jonah and the Baptist’s preaching of repentance; the dew of the furnace of Babylon, the immaterial fire which accepted the kennels of the River Jordan, and the hymnology to the Mother of the one baptized. All this, Old and New Testaments, type and truth, are intertwined in a supra-cosmic marriage. (MYSTAGOGY)

With Love in Christ,

Fr. Anthony Savas
Protopresbyter

Impossible to recount is Christ’s descent according to His divinity, but His ancestry according to His human nature can be traced, since He who deigned to become Son of Man in order to save mankind was the offspring of men. And it is this genealogy of His that two of the evangelists, Matthew and Luke, recorded. But although Matthew, in the passage from his Gospel read today, begins with those born first, he makes no mention of anyone born before Abraham He traces the line down from Abraham until he reaches Joseph to whom, by divine dispensation, the Virgin Mother of God was betrothed(Matt. 1:1-16), being of the same tribe and homeland as him, that her own stock may be shown from this to be in no way inferior.

St. Gregory Palamas

Dear Brothers and Sisters in the Lord,

Tomorrow, we commemorate the holy ancestors. We take account of those who, in this earthly existence, came before the birth of the Christ. The Church in Her wisdom presents to us the genealogy of Jesus through the perspective of St. Mathew the Evangelist, who, himself, sought to establish the Savior’s legitimacy through Jewish lineage. In this day, in this age, and in this place, we take much for granted. We have the luxury of experience and perspective. Honestly, if we look back at the roots and branches of His holy family tree, perhaps it may pique our interest. But I implore you to delve deeper into the human history of God and meditate upon its significance. 

To Matthew’s contemporary listener, tomorrow’s Gospel reading (Matthew 1;1-25) was the foundational under-pinning of the Evangelist’s primary message – that the long-awaited Messiah had indeed come. That the King of Glory was in our midst. That prophecy had been fulfilled. These are fantastic realities that we can look back upon with wonderment and awe. But imagine, if we were experiencing these truths in real time and without the benefit of a 2,000-year proclamation. If we can approach the importance of Christ’s genealogy with the same sense of worth of which the Evangelist intends, we can then begin to appreciate the great Mystery.

God is incarnate.

The Creator of all shares an existence with the created.

For Christ to take on flesh, that flesh had to originate and be tracible.  

The Orthodox Christian perspective on the Nativity extends well beyond glorifying the Birth Narrative. The Birth Narrative is the prelude to the Cross. The cave of His birth foreshadows His burial site. His swaddling clothes as depicted iconographically resemble the burial bandages of Jewish burial rites. He came down to earth so He could descend even further into Hades.

My Beloved in the Lord, these statements are not meant to be macabre or drop a buzz kill on Christmas. This is the season of joy. It is the season of light. It is the season of giving. But that is the point. Joy comes from ever-lasting life. Light ultimately emanates from the brilliance of the Resurrection. The giving is the generous outpouring of His mercy. 

As we consider, honor, and give thanks to the glorious (and some, not so glorious) ancestors of Christ, let us celebrate the fruit of their progeny, and how their lives progressed until the most absolute and perfect Goodness came into the world. The Sunday before the Nativity is theologically rich and challenges us to dive deeply into the Mystery of the Savior’s Birth.

Lastly, please remember that our Sunday School will offer their special gift to the community tomorrow following the Divine Liturgy. This will be the first Christmas Program that the children have done since leaving St. Thomas More. This event is much anticipated and greatly appreciated. The Men’s Ministry will also host a Pancake Breakfast after the Program. And a “special visitor” will come by to bring Christmas happiness to the children. He’ll make his entrance then be seated by the fireplace. 

God bless you in this Season. God bless you through the Season. God bless you by the Season.

With Love in our Lord Who is to be Incarnate in the Flesh,

Fr. Anthony Savas
Protopresbyter

Dear Brothers and Sisters in Christ,

I pray all is well on this cloudy and blustery day. Stay warm and comfortable. 

Tomorrow when you arrive in the Fellowship Hall after the Divine Liturgy, you will notice a couple “Christmas Trees” that are set up along the south side of the room. It’s that time of year, once again, when we can assist St. Nicholas in his desire to bring joy to every child. Our Sub for Santa project, Operation Chimney Drop is all set and ready to go. Thank you to Kathy Shand and AnnaSophia Clark for organizing and setting up their elaborate and beautiful display. 

As in past years, please pick an ornament from the tree and purchase the desired item listed by a child in our greater community. Our organizers have also made it easier to participate this year. In the past, you were asked to provide the entire wish list of a child – both wanted toys and needed clothes. Kathy has split up the lists of individual children and will consolidate them afterwards. In other words, she divided the lists so that multiple people can provide for each individual recipient. So, the good news is that participating will not be as daunting. The challenge, of course, is that there are obviously more ornaments on the trees than year’s past. 

Of course, that is a challenge that we are prepared to tackle. I would still hope, just like in years past, we will have an empty tree by tomorrow afternoon. I pray that we can add to our holiday excitement by helping those in need. I cannot think of a better way to head into the week of Thanksgiving than acknowledging our gratitude for the gifts we’ve been given, and to share those blessings with others. Please participate and please participate generously. 

Speaking of the Thanksgiving Holiday, while it is true that we enjoy a special dispensation from the Nativity Fast on Thanksgiving Day, please be prayerfully reminded that we are in the midst of a major fasting period in the life of the church. I remind you that while the Fast should be obviously maintained at home, but there should especially be no meat or dairy products served at church functions until after Christmas.  This practice will only get more difficult as the Nativity draws nearer. The western model of preparing for Christmas is party after party. The Orthodox preparation for the Incarnation of God is to approach this great mystery with awe, prayer, and fasting. It’s not too late to take up this mantle and begin.

Lastly, please place in your calendar Great Vespers for St. Nicholas on Thursday, 5th at 6:00 pm. Right afterwards, our Philoptochos will host an evening of lighting our Christmas Tree, singing carols, enjoying each other’s company and decorating our gingerbread houses. This will be a lovely tradition to literally begin the Christmas season with commemorating the actual St. Nicholas.

I also wish to congratulate our parish’s own Lynne Roberts for being named the head coach of the WNBA’s Los Angeles Sparks. I pray that this new adventure proves a blessing for her, her family and her new team. No doubt, she’ll successfully right that ship just like she did for the University of Utah Women’s Team.

Please enjoy the blessings of the day and I look forward to worshiping with you tomorrow. I remain,

In Christ’s Love, 

Fr. Anthony Savas
Protopresbyter

Dear Brothers and Sisters in Christ,

Last Sunday, we welcomed His Eminence Metropolitan Constantine of Denver to celebrate the Hierarchical Divine Liturgy with a combined Metropolis Choir of over 60 people. Our parish hosted the Metropolis of Denver Church Musicians Conference and had a wonderful time doing so. The love, energy, hospitality and creative energies of our welcoming community was acknowledged by all of our visiting friends. I am so proud of, and thankful for this loving parish who always exhibits open arms. God bless you for your gracious and benevolent hearts. And first among you, I thank our dedicated St. Anna Choir for your example of sacrifice and love. You are all so lovely and our parish is blessed with your sacred ministry. 

Now that this Conference is in the rear-view mirror, I wish to call your attention to another Metropolis Ministry; one that will benefit the growth and development of our spiritual wellness for generations to come. I am referring to our Metropolis of Denver Retreat Center in Golden, Colorado. 

Our Metropolis recently purchased and began the herculean task of renovating and updating the facilities on 58 beautiful acres. This camp and retreat center is available now for small retreats and will be housing our Metropolis Camp Emmanuel by the summer of 2026. There is endless potential, and much has already been done (recall, our parish pledged $30,000 over three years to assist in this effort) to move the Retreat Center in the right direction. But the assistance of every parish in our Metropolis is greatly needed.

Tomorrow is the designated Camp for the Future Sunday throughout our great and expansive Metropolis. There will be brochures available tomorrow in the narthex to learn more about this vital and vibrant ministry of the Metropolis of Denver. And there will be opportunities to contribute to the Retreat Center. As you depart from the Divine Liturgy, there will be a collection basket in the foyer of the building, and there are QR Codes placed around to make direct contributions if you so desire. I personally look forward to leading retreats there and participating in summer camp on these beautiful grounds. Please, support this new and worthy effort. Ours is the last Metropolis to obtain its own retreat center. Let’s invest in the spirituality of our young people and provide them a camp that reflects our commitment to them. But also remember, this facility is not just a youth camp. It is a place for all of us to gather, to grow, to commit, and to engage. 

Camp for the Future is now! 

Also, please remember that tomorrow is our Fall Parish Assembly. Come with your comments and questions and be prepared to fulfil your responsibility as the governing voice of our parish. As I always remind you, the bishop is not the voice of the parish. The priest is not the voice of the parish. The parish council is not the voice of the parish. You, the collective general assembly of parishioners in good standing is the voice of the parish. We have accomplished a great deal in a very short amount of time. Now, to the glory of God, we will continue down a path of service, witness, worship and fellowship. God bless you and keep you in His mercy. I remain,

With Much Love in XC,

Fr. Anthony Savas
Protopresbyter

The world has found in you a great champion in time of peril, as you emerged the victor in routing the barbarians. For as you brought to naught the boasts of Lyaios, imparting courage to Nestor in the stadium, in like manner, holy one, great Martyr Demetrios, invoke Christ God for us, that He may grant us His great mercy.

Apolytikion of St. Demetrios the Great Martyr

Dear Brothers and Sisters in Christ,

Through the intercessions and prayers of St. Demetrios the Great Martyr, may he find you in God’s comfort and favor.

Tomorrow morning we will be celebrating the divine services of the Church to honor this magnificent saint. The Orthros is at 9:00 am followed by the Divine Liturgy at 10:00 am.

Saint Demetrios suffered in Thessalonica during the reign of Galerius Maximian (c. 306). He belonged to one of the most distinguished families of the province of Macedonia and was widely admired not only because of his noble ancestry and grace of bearing, but also for virtue, wisdom and goodness of heart surpassing that of his elders.

The military expertise of Saint Demetrios led Galerius, as Caesar of the Eastern Empire, to appoint him commander of the Roman forces in Thessaly and Proconsul for Hellas. But for all this, Demetrios remained ever aware of the underlying realities of life. Since faith in Christ had touched his heart, all the glory of this world meant nothing to him, and there was nothing he preferred to teaching and preaching the word of God.

Despite the persecution directed against Christians by the Emperor, Saint Demetrios brought a large number of pagans to the faith. His words convinced them because they saw in the righteousness, peace and brotherly love that marked his life an illustration of the truth of which he spoke.

The Emperor Maximian had just won a series of brilliant victories over the Scythians and was on his way back to Rome when he halted at Thessalonica to receive the acclamations of the populace and to offer sacrifices in thanksgiving to the idols. A number of pagans, envious of the success of the Saint, took advantage of the Emperor’s presence in the city to denounce Demetrios as a Christian. Maximian’s astonishment gave way to violent indignation when he was told that Demetrios’ was making use of his official position to spread the faith. Demetrios was summoned and confined in a cell, located in the basement of nearby baths.

Maximian arranged for games and gladiatorial combats to take place in the amphitheater of the city. He had brought with him a man of gigantic stature and Herculean strength called Lyaios, a Vandal by origin. Such was this man’s strength and skill in single combat that no one could withstand him. There was in the city a young Christian called Nestor, who observing the empty pride of the Emperor in the victories of his champion, made up his mind to show him that real power belongs to Christ alone. He ran to the baths where Demetrios was imprisoned and asked for the protection of his prayer in going to confront the giant. The Martyr made the sign of the Cross on the brow and the heart of the boy, and sent him like David before Goliath. He reached the amphitheater just as the heralds were crying out on all sides for any who would stand against Lyaios. Advancing towards the Emperor, Nestor threw his tunic to the ground and shouted, “God of Demetrios, help me!” In the first encounter, at the very moment the giant rushed upon him, Nestor slipped aside and stabbed him to the heart with his dagger. There was uproar and amazement at the marvel, and people asked themselves how a mere child, relying neither on strength nor weapons, could so suddenly have brought down the barbarian.

Rather than yield to the sign of the sovereign power of God, the Emperor flew into a rage and ordered the immediate arrest of Nestor and his beheading outside the city. He had heard Nestor calling upon the God of Demetrios and, supposing the Saint had used some kind of witchcraft, Maximian ordered his soldiers to go and thrust Demetrios through with their lances, without trial, in the depths of his prison cell. There were some Christians, including Demetrios’ servant Lupus, present at his martyrdom, and when the soldiers had gone, they reverently buried the Saint’s body.

It was God’s will that the grace with which He filled Saint Demetrios should remain active even after his death. This is why He caused to flow from his body a myron with a delightful scent, which had the property of healing all who took it as an unction, with faith in the intercession of the Saint. Time and again, during sixteen hundred years, Saint Demetrios has given proof of his benevolent care for the city of Thessalonica and its inhabitants. He has defended them from the attacks of barbarians, he has preserved them from plague and famine, healed the sick and comforted the afflicted.

Adapted from The Synaxarion: The Lives of the Saints of the Orthodox Church, Vol. 1, compiled by Hieromonk Makarios of Simonos Petra and translated from the French by Christopher Hookway (Chalkidike, Greece: Holy Convent of the Annunciation of Our Lady, 1998)

With Love in Christ,

Fr. Anthony Savas

Dear Brothers and Sisters in Christ,

I pray you are all well on this lovely, autumn afternoon. Finally, the air is crispy, the mountain tops are dusty, and we are full steam ahead into one of the most beautiful times of the year. May this fall and winter be safe and wonderful for everyone!

As we approach the end of this month, I want to formally call our attention to a fast-approaching and most amazing event in the life of our young community. Though it has been mentioned in our Bulletin for the past several weeks, we’ve been somewhat publicly quiet about our hosting of the Metropolis of Denver Church Musicians Conference, to be held at St. Anna’s from October 31 – November 3, 2024. Well, now you know!!!

Our parish was only a few years old when we hosted the Metropolis Oratorical Festival. It was our opportunity even in rented space at St. Thomas More, to showcase the spirit, people, creativity and faith of our small (at the time) parish. Now we will enjoy the same blessing, to welcome Greek Orthodox singers, chanters, and accompanists from throughout Utah, Colorado, Texas, and Idaho.

Though the Conference will arrive on a Thursday to begin workshops and practices, we will be most blessed as a parish on Sunday, November 3rd with a Hierarchical Divine Liturgy, celebrated by His Eminence Metropolitan Constantine of Denver, together with a combined choir of over 60 individuals. How glorious! How inspirational! How beautiful!

To be sure, members of our own choir have been working extremely hard organizing this event and participating in joint practices with singers from Holy Trinity and Prophet Elias. Our chairman, and choir director, Barbara Kalantzes has led a dynamic committee with the sole purpose of welcoming our Metropolis to our church, to our city, and into our hearts. Thank you, Koumbara Barb for all of your dedication and energy!

When you come to church on November 3, know that the seating arrangements will be slightly altered, as per usual. The south aisle will be closed, as the combined, Metropolis Choir will take up nearly all of the spaces on the extreme, south side of the sanctuary. We will install our additional seating in the other areas of the church, and the Orthros and Liturgy will be broadcasted into the fellowship hall. Though we tend to fill the church each Sunday, there will be special accommodations made, so we can fit our own, enthused worshippers, and our guests into our sacred space. I do encourage everyone to be with us, for what will prove to be a most inspired day. 

You are also welcome to join us for Paraklesis on that Friday evening at 6:00 pm, and Great Vespers at 6:00 pm on Saturday evening. All three members of the chanting group Eikona will be here, leading the chanting of these services, together with the Orthros on Sunday. 

PLEASE KEEP IN MIND THAT THE ORTHROS WILL BEGIN AT 8:00 AM ON SUNDAY, NOVEMBER 3RD, FOLLOWED BY THE HIERARCHICAL DIVINE LITURGY AT AROUND 9:15 AM. 

This is to accommodate the travel schedule of our Metropolis Conference participants. 

Though the dinner events on Friday and Saturday evenings are for registered participants only, the Sunday Brunch is being hosted by our parish council in honor of His Eminence Metropolitan Constantine of Denver. All are invited to remain after services and break bread together. Though His Eminence was certainly with us in July for our Thyranoixia events, this is the first time he will be here as the hierarchical celebrant since his enthronement as our Metropolitan. We welcome him with enthusiasm and gratitude as our local bishop. Many Years to him! 

I am looking forward to our parish hosting this event. Many people throughout our Mountain West have heard about our parish and are curious to see what has been created here, to God’s glory. Let’s welcome them with open arms and anticipate the beauty of what this choir is going to sound like. We will all be richly blessed on that day. I remain,

With Much Love in XC.

Fr. Anthony Savas
Protopresbyter