Category: Pastoral Letters

O Lord and Master of my life, take from me the spirit of sloth, faintheartedness, the lust of power, and idle talk.

But give rather the spirit of chastity, humility, patience, and love to your servant.

Yea, O Lord, and King grant me to see my own sin and not to judge my brother, for You are blessed from all ages to all ages.

Amen.

Prayer of St. Ephraim the Syrian

Dear Brothers and Sisters in Christ,

Today, Sunday February 1st begins the month long pre-Lenten period known as the Triodion. It is a Greek word meaning three odes, that is, three stanzas. The word “ωδή” refers to stanzas of praise or hymns, from the verb of αείδώ “to sing”. This period has been called “Triodion” because the primary hymns of most of the church calendar year are replaced with the liturgical book with Canons of 3 odes called “The Triodion”. In other words, this period of pre-preparation before the Great and Holy Lent is literally named after the liturgical book which contains the hymns for this time of year. 

The Triodion period takes its name from the book that we use in this ecclesiastical time.

The use of the Triodion book begins with Sunday of the Publican and Pharisee and lasts until Holy Saturday, that is the day before Pascha. Though the Triodion Period is generally understood to include the four Sundays before the beginning Lent. 

It is a time of special compunction, a return to oneself and to God, in order to rise with Christ as a new creation in sincere repentance.

It is a time of self-purification when we cry: “O God have mercy on me, a sinner.”

This is what we read in the Synaxarion of the beginning of the Triodion: “O Creator of all above and below, as You receive the thrice-holy hymn from the angels, so also from mankind receive the Triodion”.

Heaven and Earth join to form a single choir. Angels and humans come together to praise the “Creator of all”, angels sing lauds to the Holy Trinity (Trisagion- the Thrice Holy Hymn) and human beings respond with honorable odes of the Triodion, filled with compunction.

The author of the Triodion, Nikephoros Kallistos Xanthopoulos, says that the three odes were first composed by Cosmas of the Hymnographer, Bishop of Maiuma who arranged them after the model of the life-giving Holy Trinity to be chanted on Holy Week. Then several authors including Theodore and Joseph of the Studite Monastery in Constantinople followed him; they wrote Canons for each week of Great Lent.

The Triodion is characterized by three hymns that are chanted at Matins after the Gospel and Psalm 50, from the Sunday of the Publican and Pharisee to the Sunday of Saint Mary of Egypt. 

These hymns form a liturgical unit inspired by Psalm 50; they begin thus:

– “Glory to the Father and the Son and the Holy Spirit…Open unto me the Gates of Repentance…”

– “Both now and ever and unto the ages of ages. Amen…Guide me on the paths of salvation, O Theotokos…”

– “Have mercy on me O God…As I the wretched one ponder the multitude of evil deeds I have done…”

The Triodion Sundays

-The Sunday of the Publican and Pharisee (Luke 18:10-14)

On this Sunday, the gospel reading is the parable given by the Lord about the virtues of repentance and humility. It shows how much these virtues are dear to God, even more than the apparent sacrifices and worship with a spirit of pride and arrogance.

Consequently, the Church warns that the cornerstone of Great Lent is the humility with a spirit of repentance.

Setting the Gospel of the Publican and Pharisee on the first Sunday is mostly to emphasize humility.

 When St. Macarius was asked, “What is the greatest virtue?” He replied, “Just as arrogance brought down an angel from the highest and caused the first humans to fall, so does humility raise the person endowed with it from the lowest pit.”

Saint Isaac the Syrian says on humility: “The one who sighs every day because of his sins is greater than one who raises the dead. It is better to deserve beholding one’s sins than beholding angels”.

 Anyone who views himself as being sinless falls in delusion and pride (1John 8:1). We are in constant need to cry unto God with the Publican “God, be merciful to me a sinner!’ (Luke 18:13).

No matter how many virtues we acquire, let us always remember that we are sinners and ask God for mercy and forgiveness.

Kontakion Hymn for the Sunday of the Publican and Pharisee:

Let us flee the proud speaking of the Pharisee and learn the humility of the Publican, and with groaning let us cry unto the Savior: Be merciful to us, for You alone are ready to forgive.

– Sunday of the Prodigal Son (Luke 15:11-32)

On this Sunday, the gospel reading is the parable given by the Lord about the profligate son who wasted his father’s wealth, but then repented and returned to him. 

This parable is mainly about the endless love of God who awaits our return to Him. We are all children of God by adoption, while true repentance is a kind of resurrection and life.

Most beautiful in this proverb is the expression “he came to himself”. Coming to oneself is a turning and correction point. When a person calms down from the inside, they begin to think about their condition and discover that there is no peace, no salvation, nor tranquility except in returning to the embracing paternal home, especially after they realize the bitterness of alienation from God and the sweetness of returning to Him.

Kontakion Hymn for the Sunday of the Prodigal Son:

When I disobeyed in ignorance Your fatherly glory, I wasted in iniquities the riches that You gave me. Wherefore, I cry to You with the voice of the prodigal son, saying, I have sinned before You, O compassionate Father, receive me repentant, and make me as one of Your hired servants.

– Sunday of Judgement (Meatfare Sunday) (Matthew 25:31-46)

 On this Sunday, we read the Gospel of Judgment, just as Jesus Christ describes His Second Coming in the Gospel of Matthew. He compares the humans whom He created to cattle, because the image of the shepherd is common about God in the Old Testament, and it is also a common image of priests (see the prophecies of Isaiah, Jeremiah and Ezekiel 34:11).

In the New Testament, Christ likens himself to the Shepherd, knowing that it is also the Lamb that takes away the sin of the world. Since He suffered for our sake, only His love can judge the ingratitude of the world.

This gospel on Meatfare Sunday is meant to make us realize the importance of true love towards others because our neighbor is the Lord Jesus Christ Himself; it is as we are standing before Him.

One is his own judge; all his actions are revealed plainly before God’s righteous judgment.

St Jerome (4th century) says: Remember Christ each time you stretch your hand to give… The true temple of Christ is the believer’s soul; adorn this, clothe it, offer gifts to it, welcome Christ in it. What use are walls blazing with jewels when Christ in His poor Matthew 25:40 is in danger of perishing from hunger?

St Cyprian of Carthage highlights the importance of adhering to Christ with all our life, says: “But it may be, dearest brethren, that Christ himself is the kingdom of God, for whose coming we daily ask. For since He is our resurrection since in him we rise again, so also the kingdom of God may be understood to be himself since it is in him that we shall reign”.  

On this Sunday we stop eating meat (food with blood) to enter little by little the peaceful condition of the kingdom of God like the first humans before the Fall.

Kontakion Hymn for Meatfare Sunday:

When You come, O God, upon the earth with glory, the whole world will tremble. The river of fire will bring men before Your judgment seat, the books will be opened and the secrets disclosed. Then deliver me from the unquenchable fire and count me worthy to stand on Your right hand, Judge most righteous.

The Sunday of Forgiveness (Cheesefare)

It is also the memory of Adam’s expulsion from Paradise. On this Sunday before the commencement of Great Lent, the Church assigns to read a Gospel from the Sermon on the Mount, and stresses the importance of mercy and reconciliation with people before the sacrifice of fasting is brought near.

This gospel on Sunday before the beginning of Lent is meant to help us realize the importance of forgiveness. We ask God to forgive us our sins after having forgiven others; it is a sine qua non. We cannot fast while hating others! God does not accept the prayer of a person who holds grudges!

Fasting is a journey of reconciliation with God. But the Lord equals us to Himself; he even equals our neighbor to Himself saying: If you do not reconcile with your relative, you cannot reconcile me, and vice versa.

The Lord Jesus did not comment on any request in the Lord’s Prayer other than asking for forgiveness: “For if you forgive men their trespasses, your heavenly Father will also forgive you. But if you do not forgive men their trespasses, neither will your Father forgive your trespasses (Matthew 6:14-15).

Starting this Sunday, complete fasting begins to stop dairy and meats.

Are you ready?!?

Kontakion Hymn for Cheesefare Sunday:

O Master, Guide to wisdom, Giver of prudent counsel, Instructor of the foolish and Champion of the poor, make firm my heart and grant it understanding. O Word of the Father, give me words, for see, I shall not stop my lips from crying out to You: I am fallen, in Your compassion have mercy on me.

Most beloved in the Lord, these are the themes that will gently guide us into the dawn of the Lenten Season. We will be softly guided to the unthinkable depths of spiritual knowledge. We will discover, through Christ, the heights of God’s tender mercies. And we will attain such lofty places by bringing ourselves to our knees. Through humility, we are exalted. As we are cast out in sin, we are received through repentance. We fall to the lowest depths, so that we can aspire to the arching span of the heavens.   

Fr. Anthony Savas
Protopresbyter

Dear Brothers and Sisters in Christ,

On the 25th of January we celebrate the incredible luminary of the Church, St. Gregory the Theologian.

Saint Gregory the Theologian, Archbishop of Constantinople, a great Father and teacher of the Church, was born into a Christian family of eminent lineage in the year 329, at Arianzos (not far from the city of Cappadocian Nazianzos). His father, also named Gregory (January 1), was Bishop of Nazianzus. The son is the Saint Gregory Nazianzus encountered in Patristic theology. His pious mother, Saint Nonna (August 5), prayed to God for a son, vowing to dedicate him to the Lord. Her prayer was answered, and she named her child Gregory.

When the child learned to read, his mother presented him with the Holy Scripture. Saint Gregory received a complete and extensive education: after working at home with his uncle Saint Amphilochius (November 23), an experienced teacher of rhetoric, he then studied in the schools of Nazianzos, Caesarea in Cappadocia, and Alexandria. Then the saint decided to go to Athens to complete his education.

On the way from Alexandria to Greece, a terrible storm raged for many days. Saint Gregory, who was just a catechumen at that time, feared that he would perish in the sea before being cleansed in the waters of Baptism. Saint Gregory lay in the ship’s stern for twenty days, beseeching the merciful God for salvation. He vowed to dedicate himself to God, and was saved when he invoked the name of the Lord.

Saint Gregory spent six years in Athens studying rhetoric, poetry, geometry, and astronomy. His teachers were the renowned pagan rhetoricians Gymorias and Proeresias. Saint Basil, the future Archbishop of Caesarea (January 1) also studied in Athens with Saint Gregory. They were such close friends that they seemed to be one soul in two bodies. Julian, the future emperor (361-363) and apostate from the Christian Faith, was studying philosophy in Athens at the same time.

Upon completing his education, Saint Gregory remained for a certain while at Athens as a teacher of rhetoric. He was also familiar with pagan philosophy and literature.

In 358 Saint Gregory quietly left Athens and returned to his parents at Nazianzus. At thirty-three years of age, he received Baptism from his father, who had been appointed Bishop of Nazianzus. Against his will, Saint Gregory was ordained to the holy priesthood by his father. However, when the elder Gregory wished to make him a bishop, he fled to join his friend Basil in Pontus. Saint Basil had organized a monastery in Pontus and had written to Gregory inviting him to come.

Saint Gregory remained with Saint Basil for several years. When his brother Saint Caesarius (March 9) died, he returned home to help his father administer his diocese. The local church was also in turmoil because of the Arian heresy. Saint Gregory had the difficult task of reconciling the bishop with his flock, who condemned their pastor for signing an ambiguous interpretation of the dogmas of the faith.

Saint Gregory convinced his father of the pernicious nature of Arianism, and strengthened him in Orthodoxy. At this time, Bishop Anthimus, who pretended to be Orthodox but was really a heretic, became Metropolitan of Tyana. Saint Basil had been consecrated as the Archbishop of Caesarea, Cappadocia. Anthimus wished to separate from Saint Basil and to divide the province of Cappadocia.

Saint Basil the Great made Saint Gregory bishop of the city of Sasima, a small town between Caesarea and Tyana. However, Saint Gregory remained at Nazianzos in order to assist his dying father, and he guided the flock of this city for a while after the death of his father in 374.

Upon the death of Patriarch Valentus of Constantinople in the year 378, a council of bishops invited Saint Gregory to help the Church of Constantinople, which at this time was ravaged by heretics. Obtaining the consent of Saint Basil the Great, Saint Gregory came to Constantinople to combat heresy. In the year 379 he began to serve and preach in a small church called “Anastasis” (“Resurrection”). Like David fighting the Philistines with a sling, Saint Gregory battled against impossible odds to defeat false doctrine.

Heretics were in the majority in the capital: Arians, Macedonians, and Appolinarians. The more he preached, the more did the number of heretics decrease, and the number of the Orthodox increased. On the night of Pascha (April 21, 379) when Saint Gregory was baptizing catechumens, a mob of armed heretics burst into the church and cast stones at the Orthodox, killing one bishop and wounding Saint Gregory. But the fortitude and mildness of the saint were his armor, and his words converted many to the Orthodox Church.

Saint Gregory’s literary works (orations, letters, poems) show him as a worthy preacher of the truth of Christ. He had a literary gift, and the saint sought to offer his talent to God the Word: “I offer this gift to my God, I dedicate this gift to Him. Only this remains to me as my treasure. I gave up everything else at the command of the Spirit. I gave all that I had to obtain the pearl of great price. Only in words do I master it, as a servant of the Word. I would never intentionally wish to disdain this wealth. I esteem it, I set value by it, I am comforted by it more than others are comforted by all the treasures of the world. It is the companion of all my life, a good counselor and converser; a guide on the way to Heaven and a fervent co-ascetic.” In order to preach the Word of God properly, the saint carefully prepared and revised his works.

In five sermons, or “Theological Orations,” Saint Gregory first of all defines the characteristics of a theologian, and who may theologize. Only those who are experienced can properly reason about God, those who are successful at contemplation and, most importantly, who are pure in soul and body, and utterly selfless. To reason about God properly is possible only for one who enters into it with fervor and reverence.

Explaining that God has concealed His Essence from mankind, Saint Gregory demonstrates that it is impossible for those in the flesh to view mental objects without a mixture of the corporeal. Talking about God in a positive sense is possible only when we become free from the external impressions of things and from their effects, when our guide, the mind, does not adhere to impure transitory images. Answering the Eunomians, who would presume to grasp God’s Essence through logical speculation, the saint declared that man perceives God when the mind and reason become godlike and divine, i.e. when the image ascends to its Archetype. (Or. 28:17). Furthermore, the example of the Old Testament patriarchs and prophets and also the Apostles has demonstrated, that the Essence of God is incomprehensible for mortal man. Saint Gregory cited the futile sophistry of Eunomios: “God begat the Son either through His will, or contrary to will. If He begat contrary to will, then He underwent constraint. If by His will, then the Son is the Son of His intent.”

Confuting such reasoning, Saint Gregory points out the harm it does to man: “You yourself, who speak so thoughtlessly, were you begotten voluntarily or involuntarily by your father? If involuntarily, then your father was under the sway of some tyrant. Who? You can hardly say it was nature, for nature is tolerant of chastity. If it was voluntarily, then by a few syllables you deprive yourself of your father, for thus you are shown to be the son of Will, and not of your father” (Or. 29:6).

Saint Gregory then turns to Holy Scripture, with particular attention examining a place where it points out the Divine Nature of the Son of God. Saint Gregory’s interpretations of Holy Scripture are devoted to revealing that the divine power of the Savior was actualized even when He assumed an impaired human nature for the salvation of mankind.

The first of Saint Gregory’s Five Theological Orations is devoted to arguments against the Eunomians for their blasphemy of the Holy Spirit. Closely examining everything that is said in the Gospel about the Third Person of the Most Holy Trinity, the saint refutes the heresy of Eunomios, which rejected the divinity of the Holy Spirit. He comes to two fundamental conclusions. First, in reading Holy Scripture, it is necessary to reject blind literalism and to try and understand its spiritual sense. Second, in the Old Testament the Holy Spirit operated in a hidden way. “Now the Spirit Himself dwells among us and makes the manifestation of Himself more certain. It was not safe, as long as they did not acknowledge the divinity of the Father, to proclaim openly that of the Son; and as long as the divinity of the Son was not accepted, they could not, to express it somewhat boldly, impose on us the burden of the Holy Spirit” (Or. 31:26).

The divinity of the Holy Spirit is a sublime subject. “Look at these facts: Christ is born, the Holy Spirit is His Forerunner. Christ is baptized, the Spirit bears witness to this… Christ works miracles, the Spirit accompanies them. Christ ascends, the Spirit takes His place. What great things are there in the idea of God which are not in His power? What titles appertaining to God do not apply also to Him, except for Unbegotten and Begotten? I tremble when I think of such an abundance of titles, and how many Names they blaspheme, those who revolt against the Spirit!” (Or. 31:29).

The Orations of Saint Gregory are not limited only to this topic. He also wrote Panegyrics on Saints, Festal Orations, two invectives against Julian the Apostate, “two pillars, on which the impiety of Julian is indelibly written for posterity,” and various orations on other topics. In all, forty-five of Saint Gregory’s orations have been preserved.

The letters of the saint compare favorably with his best theological works. All of them are clear, yet concise. In his poems as in all things, Saint Gregory focused on Christ. “If the lengthy tracts of the heretics are new Psalters at variance with David, and the pretty verses they honor are like a third testament, then we also shall sing Psalms, and begin to write much and compose poetic meters,” said the saint. Of his poetic gift the saint wrote: “I am an organ of the Lord, and sweetly… do I glorify the King, all a-tremble before Him.”

The fame of the Orthodox preacher spread through East and West. But the saint lived in the capital as though he still lived in the wilderness: “his food was food of the wilderness; his clothing was whatever necessary. He made visitations without pretense, and though in proximity of the court, he sought nothing from the court.”

The saint received a shock when he was ill. One whom he considered as his friend, the philosopher Maximus, was consecrated at Constantinople in Saint Gregory’s place. Struck by the ingratitude of Maximus, the saint decided to resign the cathedral, but his faithful flock restrained him from it. The people threw the usurper out of the city. On November 24, 380 the holy emperor Theodosius arrived in the capital and, in enforcing his decree against the heretics, the main church was returned to the Orthodox, with Saint Gregory making a solemn entrance. An attempt on the life of Saint Gregory was planned, but instead the assassin appeared before the saint with tears of repentance.

At the Second Ecumenical Council in 381, Saint Gregory was chosen as Patriarch of Constantinople. After the death of Patriarch Meletius of Antioch, Saint Gregory presided at the Council. Hoping to reconcile the West with the East, he offered to recognize Paulinus as Patriarch of Antioch.

Those who had acted against Saint Gregory on behalf of Maximus, particularly Egyptian and Macedonian bishops, arrived late for the Council. They did not want to acknowledge the saint as Patriarch of Constantinople, since he was elected in their absence.

Saint Gregory decided to resign his office for the sake of peace in the Church: “Let me be as the Prophet Jonah! I was responsible for the storm, but I would sacrifice myself for the salvation of the ship. Seize me and throw me… I was not happy when I ascended the throne, and gladly would I descend it.”

After telling the emperor of his desire to quit the capital, Saint Gregory appeared again at the Council to deliver a farewell address (Or. 42) asking to be allowed to depart in peace.

Upon his return to his native region, Saint Gregory turned his attention to the incursion of Appolinarian heretics into the flock of Nazianzus, and he established the pious Eulalius there as bishop, while he himself withdrew into the solitude of Arianzos so dear to his heart. The saint, zealous for the truth of Christ, continued to affirm Orthodoxy through his letters and poems, while remaining in the wilderness. He died on January 25, 389, and is honored with the title “Theologian,” also given to the holy Apostle and Evangelist John.

In his works Saint Gregory, like that other Theologian Saint John, directs everything toward the Pre-eternal Word. Saint John of Damascus (December 4), in the first part of his book An Exact Exposition of the Orthodox Faith, followed the lead of Saint Gregory the Theologian.

Saint Gregory was buried at Nazianzos. In the year 950, his holy relics were transferred to Constantinople into the church of the Holy Apostles. Later on, a portion of his relics was transferred to Rome. (From OCA)

I wish you a blessed Name Day to all who celebrate.

With Love in Christ,

Fr. Anthony Savas
Protopresbyter

Dear Brothers and Sisters in Christ,

A couple of years ago, our parish enjoyed attending a wonderful movie entitled “The Man of God,” based on the life of St. Nektarios. The same producers have created what I think will be an even better film about the incredible story of St. Moses the Black.

St. Moses was a4th Century Ethiopian by birth and lived in Egypt. He was a violent criminal and the leader of a band of robbers before allowing Christ to reverse the course of his life, eventually becoming a penitent and great ascetic. Once the slave of a master, Moses escaped and joined a gang of petty thieves and robbers. Because of his great physical strength, arrogance, and actually his great intelligence, the gang chose him as their leader. After several divinely guided and incredible events, St. Moses was overcome with pangs of conscience and repentance for the misdeeds, which he had committed. He left the group, entered a monastery and gave himself completely in obedience to his spiritual father and to the monastic rule.

He benefited much from the teachings of Saints Makarios, Arsenios and Isidore. Later, he withdrew to solitude in a cell where he dedicated himself completely to physical labor, prayer, vigils and godly thoughts. Tormented by the demons, Moses confessed to Isidore, his spiritual father, and from him, received counsel to fast even more and never to eat to full satisfaction. When even this did not help he, at the counsel of the elder, began to keep vigil at night and to pray standing; after that, he began the practice of bringing water to the elderly monks from a distant well all night long. After six years of terrible struggles, St. Isidore finally miraculously healed him of sinful thoughts, fantasies and dreams.

St. Moses was ordained a priest in old age. He founded his own monastery and had seventy-five disciples and lived in this life for seventy-five years. He foresaw his death and, one day, he told his disciples to flee for the barbarians were going to attack the monastery. When the disciples also urged him to flee with them, St. Moses said that he must die by violence for, at one time, he himself committed violence and, according to the words: “For all they that take the sword shall perish with the sword” (St. Matthew 26:52). He remained there with six brethren and the barbarians came and slew them. One of the brethren, hidden in the vicinity, beheld and saw seven shining wreaths as they descended upon the seven martyrs. 

His conversion in the Egyptian desert is inspirational and piercing. Unlike the movie about St. Nektarios, which was placed in his contemporary and historic setting, “Moses the Black” is told through a contemporary lens in modern day Chicago. It seems riveting.  

I have purchased an entire theater for an evening’s showing so that we as a community can share in this incredible experience together. Though the tickets are $12.50, we will be selling them as a church group for $15.00 to benefit our youth ministries. Here are the details:

“MOSES the Black”

Written and directed by Yelena Popovic

Wednesday, February 4th

7:00 pm

Cinemark Theater at Jordan Landing in West Jordan, Utah

Please see Fr. Anthony for tickets.

$15.00 

There are only about 45 tickets available for our group. Tickets will go quickly. If you are not able to be with us on February 4th, I encourage you to still see the film. Popovic does great work. Glory be to God!

With Love in Christ,

Fr. Anthony Savas

Protopresbyter

Dear Brothers and Sisters in Christ,

We are nearing the conclusion of the “Dothekaeimeron” or Twelve Days of Christmas with the celebration of what is known in a few different ways: The Baptism of Christ, Epiphany (The Enlightening), and Theophany (The Revelation of God). Monday Morning, we will celebrate the Orthros and Royal Hours. Monday early evening we will celebrate the Vesperal Liturgy of the Eve of Theophany and the Lesser Blessing of the Waters. Tuesday morning, January 6th, we celebrate Orthros, the Divine Liturgy an the Great Blessing of the Waters. 

Theophany is the Feast which reveals the Most Holy Trinity to the world through the Baptism of the Lord (Mt.3:13-17; Mark 1:9-11; Luke 3:21-22). God the Father spoke from Heaven about the Son, the Son was baptized by Saint John the Forerunner, and the Holy Spirit descended upon the Son in the form of a dove. From ancient times this Feast was called the Day of Illumination and the Feast of Lights, since God is Light and has appeared to illumine “those who sat in darkness,” and “in the region of the shadow of death” (Mt.4:16), and to save the fallen race of mankind by grace.

In the ancient Church it was the custom to baptize catechumens at the Vespers of Theophany, so that Baptism also is revealed as the spiritual illumination of mankind.

The origin of the Feast of Theophany goes back to Apostolic times, and it is mentioned in The Apostolic Constitutions (Book V:13). From the second century we have the testimony of Saint Clement of Alexandria concerning the celebration of the Baptism of the Lord, and the night vigil before this Feast.

There is a third century dialogue about the services for Theophany between the holy martyr Hippolytus and Saint Gregory the Wonderworker. In the following centuries, from the fourth to ninth century, all the great Fathers of the Church: Gregory the Theologian, John Chrysostom, Ambrose of Milan, John of Damascus, commented on the Feast of Theophany.

The monks Joseph the Studite, Theophanes and Byzantios composed much liturgical music for this Feast, which is sung at Orthodox services even today. Saint John of Damascus said that the Lord was baptized, not because He Himself had need for cleansing, but “to bury human sin by water,” to fulfill the Law, to reveal the mystery of the Holy Trinity, and finally, to sanctify “the nature of water” and to offer us the form and example of Baptism.

On the Feast of the Baptism of Christ, the Holy Church proclaims our faith in the most sublime mystery, incomprehensible to human intellect, of one God in three Persons. It teaches us to confess and glorify the Holy Trinity, one in Essence and Undivided. It exposes and overthrows the errors of ancient teachings which attempted to explain the Creator of the world by reason, and in human terms.

The Church shows the necessity of Baptism for believers in Christ, and it inspires us with a sense of deep gratitude for the illumination and purification of our sinful nature. The Church teaches that our salvation and cleansing from sin is possible only by the power of the grace of the Holy Spirit, therefore it is necessary to preserve worthily these gifts of the grace of holy Baptism, keeping clean this priceless garb, for “As many as have been baptized into Christ, have put on Christ” (Gal 3:27).

Please join us for this most significant commemoration of the Church: the humility of the Savior as demonstrated by His bowing down before the Baptist to receive Baptism in the Jordan. The revelation of the Triune God Whose entire presence was experienced at this sacred moment in time. The sanctification of creation, form, and the natural world as Christ enters the stream of living waters. The opening of our collective eye of God’s overwhelming love for His creation. The fulfilling of prophecy. The inauguration of Jesus’ earthly ministry. The blueprint for our path towards eternal life: to be born of water and the Spirit. I pray you a blessed Feast of Theophany. And abundant joy in the New Year. I remain,

With Much Love in Christ,

Fr. Anthony Savas
Protopresbyter

Dear Brothers and Sisters in Christ,

Tomorrow, November 30th is the Feast of St. Andrew the First Called Apostle. As his missionary journeys led him to a fishing town known as Byzantium, he laid the foundation for the epicenter of Eastern Christendom. He was the first bishop of that which would become Constantinople, the capital of the Roman Empire under Emperor Constantine, once he relocated the imperial city, and named it after himself. Therefore, St. Andrew is the patron saint of Constantinople and the Ecumenical Patriarchate, Itself.

Here in America, there is a distinguished group of Greek Orthodox Christians known as Archons; those who’s ministry it is to support, witness, educate about, and help sustain the Ecumenical Patriarchate in modern day Istanbul. Our Church does not enjoy the protections, the wealth, the comforts of the Vatican. Every day, His All-Holiness Ecumenical Bartholomew lives very precariously in nothing less than hostile surroundings. The support received through the Archons, both financially and in terms of awareness is invaluable to the existence of the Mother Church in a less than friendly, anti-Christian country. 

Last Sunday was designated by our Archdiocese as “Archon Sunday,” an opportunity to bring awareness…to those who bring awareness.

As a parish, because of my accident side-lining me for a few weeks, we have fallen behind on a few of these special Sundays (look for a makeup “Church Musicians Sunday” and “Camp for the Future Sunday”). Since we celebrate St. Andrew tomorrow, it is most appropriate that we observe the work of the Archons on this day. 

I wish to offer my sincere appreciation and respect to our parish’s lone Archon, Dr. Charles Beck, MD. Thank you, Charles, for your distinguished support of the Mother Church and Her mission in the world.

Since I cannot possibly articulate the value of this group and bring a proper perspective on the impact of Archon Sunday, please enjoy the following Encyclical from His Eminence Archbishop Elpidophoros of America that was to be read in church last Sunday. 

Archiepiscopal Encyclical for Archon Sunday

Unto the Most Reverend and Right Reverend Hierarchs, Pious Priests and Deacons, Presvyteres and Diakonisses, the Monks and Nuns, Presidents and Members of Parish Councils, Honorable Archons of the Ecumenical Patriarchate, Members of Leadership 100, the Day and Afternoon Schools, Philoptochos Societies, the Youth, Greek Orthodox Organizations, and the entirety of the Christ-named Plenitude of the Sacred Archdiocese of America:

Andrew, the brother of Simon Peter, one of the two who had heard what John said, followed Jesus. First, he went and found his brother, the aforementioned Simon. (John 1:41-42) Beloved Brothers and Sisters in the Lord, Last year, the Holy Eparchial Synod of the Sacred Archdiocese of America inaugurated “Archon Sunday,” in order to recognize the esteemed Order of Saint Andrew the First Called Disciple, Archons of the Ecumenical Patriarchate, and to honor the Feast of their Heavenly Patron.

In the days preceding the Feast of Saint Andrew on Sunday, November 30th, His Holiness Pope Leo XIV will visit Nicaea (modern İznik), the site of the First Ecumenical Council, together with His All-Holiness Ecumenical Patriarch Bartholomew and Their Beatitudes of the Elder Patriarchates – the full complement of the ancient Pentarchy – in order to commemorate the 1700th Anniversary of the Three Hundred and Eighteen Fathers gathered in Nicaea and the Creed, and their declaration of the Faith of the Apostles, which we recite at every Divine Service.

Following the Nicaean event, the Pope will be present for the Feastday Liturgy of Saint Andrew in the Patriarchal Cathedral of Holy Great-Martyr George the Trophy Bearer, bearing witness to the enduring ecumenical progress that has been made over the last fifty years. There will be a special pilgrimage with many Archons for these most significant events, which signal real progress in the goal of a unified Christendom.

Throughout, we shall manifest the love of Andrew for his brother Simon, who went first out of love to share with his brother (renamed Peter by the Lord), the good news of finding the Messiah. Therefore, all parishes are urged to take time on this Sunday, November 23rd, to acknowledge the Archons of the Great Church of Christ, and to take full advantage of the many initiatives of the Order of Saint Andrew, which can be found on their website, https://archons.org. As children of the Mother Church of Constantinople, we all – Archon or no – have a responsibility to Her and Her spiritual mission, to share the Gospel of the Messiah, Who was found first by Saint Andrew, with all our brothers and sisters throughout the world.

With Blessings in our Lord Jesus Christ,

†ELPIDOPHOROS Archbishop of America

To all who celebrate their Name Day tomorrow, the Andrews and Andreas, Chronia Polla! Many Years!

With Much Love in Christ

Fr. Anthony Savas
Protopresbyter

Dear Brothers and Sisters in Christ,

This coming Tuesday, His All-Holiness Ecumenical Patriarch Bartholomew and Pope Leo XIV will be together for a most historic commemoration as they gather in Nicaea to commemorate the 1700th Anniversary of the 1st Ecumenical Council and the drafting of the Nicene Creed. For Orthodox Christians, the Nicaean Creed is not an historical document for scholars to contemplate or a point in history to simply be appreciated. It represents the first articulation of our Faith. It defines our beliefs. It celebrates the relationship between the Three Persons of our Triune God, and the Lord’s relationship with each of us. We as a people. We as a family of believers. We as individuals, baptized, illumined and made whole. We recite it as we sacramentally enter the Church. And in unison, we proclaim it at every Divine Liturgy. By it and through it, we are affirmed, justified and inspired. 

But I also found an interesting article in Christianity Today Concerning this milestone in history. It was refreshing to see what Western Christianity in general has to say about the event and the Creed, Itself. Please enjoy this read. And remember to give thanks to our loving Savior that after 1700 years, you still maintain and are grounded in the doctrinal truths as expressed in the Creed. You belong to the very Church which composed it. And you remain true to their traditions. I have personally stood in the ruins of the church in Nicaea where the Creed was drafted and first proclaimed. Praying in that space and reciting the Creed with my fellow pilgrims, I felt a sense of awe, appreciation, connection, and responsibility. 

I hope you enjoy this article:

“This year marks the 1700th anniversary of the Council of Nicaea and the formulation of the Nicene Creed. If you’re not deeply familiar with Christian history or theology, that might sound like an obscure detail. You might even be wondering: what does a fourth-century church meeting have to do with me today?

Actually, quite a lot.

Let’s take a quick journey down history lane.

The Council that changed everything

The First Council of Nicaea took place in 325 AD, called together by Roman Emperor Constantine the Great in the city of Nicaea (modern-day İznik, Turkey). His aim? To bring unity to a fragmented empire.

While Constantine sought political stability, the bishops who gathered were focused on something deeper: the unity and clarity of Christian belief. At the heart of their discussions was a growing controversy known as Arianism – a teaching that denied the full divinity of Jesus Christ.

The result? The Council of Nicaea produced the Nicene Creed, set a lasting precedent for ecumenical councils (global gatherings of Christian leaders to define core beliefs), and even established a unified date for celebrating Easter.

Now that we’ve got the basics of what the Council of Nicaea was all about, you might still be asking: why does the Nicene Creed matter so much today?

The birth of the Nicene Creed

Well, as previously mentioned, one of the most enduring outcomes of this council was the creation of the Nicene Creed.

In today’s churches, you’ll hear a wide range of messages – some deeply rooted in Scripture, others perhaps less so. But the Nicene Creed brings us back to the centre. It grounds our congregations in the truth of Christ Himself, cutting through the noise and reminding us of what matters most.

The creed didn’t just resolve one theological debate; it set the foundation for what most Christians – Catholic, Orthodox, and Protestant – believe about God today.

It condemned Arianism, asserting the belief in one God – the Father Almighty, Jesus Christ as true God, begotten, not made, and of one substance with the Father (and that He was incarnated, crucified, resurrected and ascended) and the Holy Spirit as Lord and giver of life.

It also declared the belief in a united church, set apart for God’s purposes, open to all and present worldwide and built on the foundations of the apostles’ teachings.

It acknowledged one baptism for the forgiveness of sins and pointed to the resurrection of the dead and the life of the world to come.

The Creed is still said every week in Catholic, Orthodox, Anglican, and many Protestant churches around the world.

Why this still matters

Let’s be real, Christian churches today can feel divided. Different doctrines, different styles of worship, even disagreements over what’s essential to the faith. Sometimes, that lack of unity is exhausting and confusing – not just for believers, but for seekers and sceptics watching from the outside.

That’s exactly why this anniversary is so powerful! It centers us. It reminds us of our shared foundation. It points us back to Christ and affirms our belief in the God who came down, died, rose, and is still alive and active today.

Even if you’ve never studied the Council of Nicaea, if you’ve ever said the words of the Nicene Creed, then you’ve participated in a tradition that stretches back 1,700 years. It has shaped how you think about God’s love, salvation, and your purpose in the world even if you didn’t realize it. This anniversary is more than just a historical footnote. It’s an opportunity to reconnect with what we believe and why it matters.”

So, if Evangelical Christians can articulate such a lovely appreciation for the Nicaean Creed, let it’s teaching penetrate our hearts even more deeply. Happy Anniversary to the First Ecumenical Council. You still look great after 1700 years!

With Much Love in Christ,

Fr. Anthony Savas
Protopresbyter

The entire world has found you to be a great champion in times of peril; for you put the heathen to flight, O victorious one. As you brought to naught the boasts of Lyaeus, and gave courage to Nestor in the stadium, in the same way, O Holy Great Martyr Demetrios, entreat Christ God, that He grant us great mercy.

Apolytikion of St. Demetrios the Great Martyr

Dear Brothers and Sisters in Christ,

Tomorrow, October 26th, with abundant joy, the Church celebrates The Great Martyr Demetrios the Myrrh-Flowing of Thessaloniki. He was the son of a Roman proconsul in Thessaloniki. Three centuries had elapsed and Roman paganism, spiritually shattered and defeated by the multitude of martyrs and confessors of the Savior, intensified its persecutions. The parents of Saint Demetrios were secret Christians, and he was baptized and raised in the Christian Faith in a secret church in his father’s home. Imagine, the Great Apostle Paul had established the Church in Thessaloniki, and though it continued to grow from his first apostolic visit, polytheistic roots and the violent, pagan nature continued wage war against the gentleness of Christ. 

By the time Demetrios had reached maturity and his father had died, Emperor Galerius Maximian had ascended the throne (305). Maximian, confident in Demetrios’s education as well as his administrative and military abilities, appointed him to his father’s position as proconsul of the Thessaloniki district. The young commander’s principal duties were to defend the city from barbarians and to eradicate Christianity. The Emperor’s policy regarding Christians was expressed simply: “Put to death anyone who calls on the name of Christ.” The Emperor did not suspect that by appointing Demetrios he had provided him with the opportunity to bring many people to Christ.

Accepting the appointment, Demetrios returned to Thessaloniki and confessed and glorified our Lord Jesus Christ. Instead of persecuting and executing Christians, he began to teach the Christian Faith openly to the inhabitants of the city and to overthrow pagan customs and the worship of idols. The compiler of his Life, Saint Simeon Metaphrastes (November 9), says that because of his teaching zeal he became “a second Apostle Paul” for Thessaloniki, particularly since “the Apostle to the Gentiles” founded the first community of believers in the city (1 Thess. and 2 Thess.).

The Lord also destined Saint Demetrios to follow Saint Paul on the path to martyrdom. When Maximian learned that the newly-appointed proconsul was a Christian, and that he had converted many Roman subjects to Christianity, the Emperor’s rage knew no bounds. Returning from a campaign in the area of the Black Sea, the Emperor decided to lead his army through Thessaloniki, determined to massacre the Christians.

Learning of this, Saint Demetrios ordered his faithful servant Lupus to give his wealth to the poor saying, “Distribute my earthly riches among them, for we shall seek heavenly riches for ourselves.” He began to pray and fast, preparing himself for martyrdom.

When the Emperor came into the city, he summoned Demetrios, who boldly confessed himself a Christian and denounced the falsehood and futility of Roman polytheism. Maximian ordered Demetrios to be thrown into prison. An Angel appeared to him, comforting and encouraging him.

Meanwhile the Emperor amused himself by staging games in the circus. His champion was a German by the name of Lyaeos. He challenged Christians to wrestle with him on a platform built over the upturned spears of the victorious soldiers. A brave Christian named Nestor went to the prison to Saint Demetrios, his instructor in the Faith, asking for his blessing to fight the barbarian. With the blessing and prayers of Saint Demetrios, Nestor defeated the fierce German and hurled him from the platform onto the spears of the soldiers, just as the murderous pagan would have done with the Christian.

The enraged commander ordered the execution of the holy Martyr Nestor (October 27) and sent a guard to the prison to kill Saint Demetrios. At dawn on October 26, 306 soldiers appeared in the Saint’s underground prison and ran him through with lances. His faithful servant, Saint Lupus, gathered up the blood-soaked garment of Saint Demetrios he took the imperial ring from his finger, a symbol of his high status, and dipped it in the blood. With the ring and other holy things sanctified the blood of Saint Demetrios, Saint Lupus began to heal the infirm. The Emperor ordered his soldiers to arrest and kill him.

The body of the holy Great Martyr Demetrios was cast out for wild animals to devour, but the Christians took it and secretly buried it in the earth.

During the reign of Saint Constantine (306-337), a church was built over the grave of Saint Demetrios. A hundred years later, during the construction of a majestic new church on the old spot, the incorrupt relics of the holy martyr were uncovered. Since the seventh century a miraculous flow of fragrant myrrh has been found beneath the crypt of the Great Martyr Demetrios, so he is called “the Myrrh-Flowing.”

St. Demetrios is not only among the most popular and much-loved saints within Mediterranean culture, but in the Slavonic world, as well. He was an inspiration and protector of the youth in his contemporary time. To this day, he is regarded as a patron saint to children and the vulnerable. May his prayers continue to guide, strengthen, and instruct in the ways of Christ and His Gospel. 

Holy Saint Demetrios, Intercede for Us!

With Much Love in Christ,

Fr. Anthony Savas

Protopresbyter

Dear Brothers and Sisters in Christ,

Today, Saturday, October 18th we celebrate the life and ministry St. Luke the Apostle and Evangelist. He was a native of Syrian Antioch, a companion of the holy Apostle Paul (Phil.1:24, 2 Tim. 4:10-11), and a physician enlightened in the Greek medical arts. Hearing about Christ, Luke arrived in Palestine and fervently accepted the preaching of salvation from the Lord Himself. As one of the Seventy Apostles, Saint Luke was sent by the Lord with the others to preach the Kingdom of Heaven during the Savior’s earthly life (Luke 10:1-3). After the Resurrection, the Lord Jesus Christ appeared to Saints Luke and Cleopas on the road to Emmaus.

Luke accompanied Saint Paul on his second missionary journey, and from that time they were inseparable. When Paul’s coworkers had forsaken him, only Luke remained to assist him in his ministry (2 Tim. 4:10-11). After the martyric death of the First-Ranked Apostles Peter and Paul, Saint Luke left Rome to preach in Achaia, Libya, Egypt and the Thebaid. He ended his life by suffering martyrdom in the city of Thebes.

Tradition credits Saint Luke with painting the first icons of the Mother of God. “Let the grace of Him Who was born of Me and My mercy be with these Icons,” said the All-Pure Virgin after seeing the icons. Saint Luke also painted icons of the First-Ranked Apostles Peter and Paul. Saint Luke’s Gospel was written in the years 62-63 at Rome, under the guidance of the Apostle Paul. In the preliminary verses (1:1-3), Saint Luke precisely sets forth the purpose of his work. He proposes to record, in chronological order, everything known by Christians about Jesus Christ and His teachings. By doing this, he provided a firmer historical basis for Christian teaching (1:4). He carefully investigated the facts, and made generous use of the oral tradition of the Church and of what the All-Pure Virgin Mary Herself had told him (2:19, 51).

In Saint Luke’s Gospel, the message of the salvation made possible by the Lord Jesus Christ, and the preaching of the Gospel, are of primary importance.

Saint Luke also wrote the Acts of the Holy Apostles at Rome around 62-63 A.D. The Book of Acts, which is a continuation of the four Gospels, speaks about the works and the fruits of the holy Apostles after the Ascension of the Savior. At the center of the narrative is the Council of the holy Apostles at Jerusalem in the year 51, a Church event of great significance, which resulted in the separation of Christianity from Judaism and its independent dissemination into the world (Acts 15:6-29). The theological focus of the Book of Acts is the coming of the Holy Spirit, Who will guide the Church “into all truth” (John 16:13) until the Second Coming of Christ.

The holy relics of Saint Luke were taken from Constantinople and brought to Padua, Italy at some point in history. Perhaps this was during the infamous Crusade of 1204. In 1992, Metropolitan Hieronymus (Jerome) of Thebes requested the Roman Catholic bishop in Thebes to obtain a portion of Saint Luke’s relics for the saint’s empty sepulchre in the Orthodox cathedral in Thebes.

The Roman Catholic bishop Antonio Mattiazzo of Padua, noting that Orthodox pilgrims came to Padua to venerate the relics while many Catholics did not even know that the relics were there, appointed a committee to investigate the relics in Padua, and the skull of Saint Luke in the Catholic Cathedral of Saint Vico in Prague.

The skeleton was determined to be that of an elderly man of strong build. In 2001, a tooth found in the coffin was judged to be consistent with the DNA of Syrians living near the area of Antioch dating from 72-416 A.D. The skull in Prague perfectly fit the neck bone of the skelton. The tooth found in the coffin in Padua was also found to fit the jawbone of the skull.

Bishop Mattiazzo sent a rib from the relics to Metropolitan Hieronymus to be venerated in Saint Luke’s original tomb in the Orthodox cathedral at Thebes.

Fr. Anthony Savas
Protopresbyter

The Son who shone forth from the Father, was born of woman in two natures. Having beheld Him, we do not deny the image of His form. Devoutly depicting it we honor it in faith. Therefore the Church, maintaining the true faith, venerates the icon of Christ’s incarnation.

Kontakion Hymn of the Fathers of the 7th Ecumenical Council

Dear Brothers and Sisters in Christ,

Tomorrow the Church remembers the 350 holy Fathers of the Seventh Ecumenical Council under the holy Patriarch Tarasius (February 25).

The Synod of 787, the second to meet at Nicea, refuted the Iconoclast heresy during the reign of Empress Irene and her son Constantine VI.

The Council decreed that the veneration of icons was not idolatry (Exodus 20:4-5), because the honor shown to them is not directed to the wood or paint, but passes to the prototype (the person depicted).

It also upheld the possibility of depicting Christ, Who became man and took flesh at His Incarnation. The Father, on the other hand, cannot be represented in His eternal nature, because “no man has seen God at any time” (John 1:18).

In our Greek Orthodox practice, the holy God-bearing Fathers of the Seventh Ecumenical Council are commemorated on October 11 (if it is a Sunday), or on the Sunday which follows October 11. And that, my beloved in the Lord, is why we celebrate these great luminaries of the Faith, their doctrinal galvanization, and the unity of the Church tomorrow on October 12th. Through their intercessions may we also find clarity, vision, steadfastness and joy in witnessing our Orthodox Christian Faith. I remain, 

With Love in Christ,

Fr. Anthony Savas
Protopresbyter

Dear Brothers and Sisters in Christ,

Tomorrow on October 5th we celebrate Saint Charitina of Amisos in Pontus who lived during the reign of Emperor Diocletian (284-305). Orphaned at a young age, she became the servant of a noble Roman Christian named Claudianus, or Claudius, who brought her up as his own daughter. The young girl was very pretty, sensible, and kind. She imparted her love for Christ to others and brought many to the path of salvation. Saint Charitina was meek, humble, obedient and silent. Although she was not yet baptized, she was a Christian at heart. She studied the Law of God both day and night. And vowed to preserve her virginity as a true bride of Christ.

Because Saint Charitina brought many others to the Christian Faith, Dometius, one of Emperor Diocletian’s governors, came to hear of her and sent a letter to Claudius, ordering him to send Charitina to him so that he might question her. Claudius had no doubts about the result of this interrogation. Grieved at the prospect of losing her, he put on sackcloth and wept bitter tears. Charitina comforted him, saying: “Do not grieve, my Master, but rejoice, for I am to become an acceptable sacrifice to God, for my sins and for yours.”

Claudius replied: “O Servant of God, remember me when you stand before the heavenly King in the ranks of the Holy Martyrs.” 

The Saint was brought before a judge at the tribunal. He asked her: “Is it true that you are a Christian, and that you delude others by bringing them to your impious faith?”

Charitina replied: “It is true that I am a Christian, but it is a lie that I delude others. On the contrary, I lead them from deception to the path of truth, bringing them to my Christ.”

After this, and repeatedly, many vile methods of torture were thrust upon her, and by God’s providence and protection, she was either spared or immediately restored to health. Finaly, as her executioners sent several men to violently defile her, she prayed earnestly to God that she be received by Him before her virginal body would be subjected to their intended vile acts, and so, as she prayed, she surrendered her pure soul to God.

When the judge saw that she was dead, he had her body placed in a sack weighted with stones and tossed it into the sea. By Divine Providence, her body was brought to the shore three days later. Her master Claudius found her body and buried her with appropriate honor and reverence. Fragments of Saint Charitina’s Holy Relics are found in the Monasteries of Kykkos, Cyprus, and Jerusalem of Boeotia.

Through the Intercessions of the Virgin Martyr Charitina, may we receive her strength, resolve, inspiration, and especially her love for Christ. I remain,

With Much Love in Christ,

Fr. Anthony Savas