St. Anna Greek Orthodox Church

On the Sunday Following the Feast of the Elevation of the Cross:

Nicolaos Kabasilas in order to give us to understand God’s love, he uses the example of those who are in love.  As the couple always seek the one for the other, and when they are together they are feeling wonderfully;  in a similar manner God loved so much the world, that He became man to seek of what it was lost.  God does not only call all men to repentance, but He Himself came into the world, took up flesh becoming a perfect man, but without sin, and suffered on the cross death.  Through His death He granted life to all those who believe in His name.

Two are the basic characteristics of true love.  The first is that the one who loves offers everything to the other who is being loved; and secondly, the first suffers everything for the second.  When someone suffers for the one who he loves, then this expression of love is greater then offering.   Because of the guilt of sin, man was unable to reconcile himself to God, God had to become man and suffered for man’s sake.  Dying on the Cross God the Logos became the one and only mediator  between God and man. 

In God’s love for man one must seek the reason for His incarnation, crucifixion and resurrection on the third day.  All these historical events took place, “when the fullness of the time had come, God sent forth His Son, born of a woman, born under the law, to redeem those who were under the law, that we might receive the adoption as sons” (Gal. 4:4-5). 

No one else had so much love as Christ did for mankind, for He did not only suffered pain, but consider His sufferings valuable.  He offers Himself to all the members of His divine Body, sanctifies them and grants eternal life to all who believe in His name.  Through Christ’s love man is cleansed from sin, because when one loves Christ he struggles against all evil.

The relationship between Christ and the Orthodox Christians is not an emotional  condition, but it is the fruit of the extreme love for Christ.  This love for Christ guides man to renounce the love for all material things.  When man loves God, then there can be no place in his heart for anything else.  For this reason the holy Fathers of the Orthodox Church teach that, he who sins is in reality renouncement Christ’s love in exchange for the love of worldly matters.

The love of the holy Saints of our Church is proved in that they gave everything for His name sake.  St. Paul the Apostle teaches us saying, “Who shall separate us from the love of Christ?  Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?  As it is written:   ‘For Your sake we are killed all day long; we are accounted as sheep for the slaughter’.  Yet in all these things we are more than conquerors through Him who loved us.  For I am persuaded that neither death nor life, nor angels nor principalities nor powers, nor things present nor things to come,  nor height nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord” ( Rom. 8:35-39).

My beloved friends, today our Lord and Saviour Jesus Christ calls upon each and everyone of us to follow Him.  Christ is the Way, the Life and the Resurrection.  Christ calls us, not by force, but out of love, to follow Him by our own free choice and will.  No one can force us to do good or evil.  It is in our own will the way of life that we should follow.

To follow Christ means that one has to carry his cross, as Christ carried His own Cross.  An Orthodox Christian is called to crucify the old man who is within him and to rise as a new creation.  Only if one crucifies his sinful desires can he achieve the resurrection of the virtues.  One must accept suffering and sacrifice for the sake of Christ and His Kingdom, which ultimately brings salvation.  To be a disciple of Christ is costly: it requires giving up all claims to everything the world holds dear.

In our daily life we all are called to renounce sin and to follow Christ.  To achieve sanctification and salvation one must be purified by the Grace of God granted through the Cross.  Our life is a gift from God, “for what will it profit a man if he gains the whole world, and loses his own soul?  Or what will a man give in exchange for his soul?” (Mark 8:36-37). 

You have riches, but they are not forever.  God gave them to you in order to see how you will use them for His glory and the benefit of your fellow man.  Let us all recall the foolish rich man.  He had everything that anyone could wish for, but he lost his eternal soul, because he never thought about the needs of his fellow man.  He never considered to work for virtues, but wasted all his time in working out how to make more money, more and more.  At the end when he had so much that he did not know what to do with it, his soul was demanded by the devil to be taken away.

He did not follow Christ.  He did not renounce himself.  He did not carry his cross, but on the contrary he lived a life surrounded by material and worldly maters.  If one loses his soul, what did he achieve?  Nothing, because our purpose in life is to achieve our salvation in Christ Jesus.  If one loses his soul, then what would all the riches in the world profit him?  If one loses his soul, then what would your properties help you, for you will be placed in the ground.

Every time that one visits the cemetery, let us hear the voices of those who cry out to us saying: Here is the vanity of the earth.  Here is where all the pleasures of life end.  Here is where the worldly glory ends.  But after death occurs our souls face the real life, the real world. 

For this reason, my beloved friends, let us all hear the calling of Christ.  Let us, with a humble heart, turn to Christ our God and ask Him His divine Grace and Love.  He is always there for us, waiting for our repentance.  Let us take up our cross and follow Him, who died for our salvation.  Let us confess His name before men, so that He will also confess for us before His Father who is in Heaven (Matth. l0:32).

– By His Eminence Metropolitan PANTELEIMON of Antinoes

Fr. Anthony Savas
Protopresbyter

As You were mercifully crucified for our sake, grant mercy to those who are called by Your name; make all Orthodox Christians glad by Your power, granting them victories over their adversaries, by bestowing on them the invincible trophy, Your weapon of peace.

Kontakion of the Feast

Dear Brothers and Sisters in Christ,

Tomorrow is the Major Feast of the Elevation of the Cross. It is the day we lift up, consider, venerate, and contemplate the extreme mystery that is the Cross of Christ. It is violent. It is glorious. It is mournful. It is joy. It is death, itself. It bred life, itself. It wells up tears of sorrow yet pours fourth tears of gratitude.  It is repulsive. It is beautiful. In fear we flee from its shadow. In faith, we draw near to its light. In grief we look away from it. In the hope of the Resurrection, we gaze up at it. It is the Cross of Christ. It is all those things. Glory to Him Who ascended it unto our Salvation

Fr. Thomas Hopko explains well this Feast, This tale of “Harmolipe” (Joyful Sorrow).

The Elevation of the Cross, celebrated on the fourteenth of September, commemorates the finding of Christ’s Cross by Saint Helen, the mother of the Emperor Constantine in the fourth century; and, after it was taken by the Persians, of its recovery by the Emperor Heraclius in the seventh century at which time it was “elevated” in the Church of the Resurrection in Jerusalem. From this latter event the “universal elevation” of the Cross was celebrated annually in all of the churches of the Christian Empire.

As You were mercifully crucified for our sake, grant mercy to those who are called by Your name; make all Orthodox Christians glad by Your power, granting them victories over their adversaries, by bestowing on them the invincible trophy, Thy weapon of peace.

Kontakion of the Feast

The day of the Elevation of the Cross became, as it were, the national holiday of the Eastern Christian Empire similar to the Fourth of July in the United States. The Cross, the official emblem of the Empire which was placed on all public buildings and uniforms, was officially elevated on this day by the bishops and priests. They blessed the four directions of the universe with the Cross, while the faithful repeated the chanting of “Lord have mercy.” This ritual is still done in the churches today after the solemn presentation and elevation of the Cross at the end of the Vigil service of the holy day following the Great Doxology of Matins.

The troparion of the feast which was, one might say, the “national anthem” sung on all public occasions in the Christian Empires of Byzantium and Russia, originally petitioned God to save the people, to grant victory in war and to preserve the empire “by the virtue of the Cross.” Today the troparion, and all the hymns of the day, are “spiritualized” as the “adversaries” become the spiritually wicked and sinful including the devil and his armies, and “Orthodox Christians” replace the names of ruling officials of the Empire.

Save O Lord Your people, and bless your inheretence. Grant victory to the faithful against the adversaries of the Faith. And protect your people by Your Holy Cross.

Apolytikion of the Feast

When we elevate the Cross and bow down before it in veneration and worship to God, we proclaim that we belong to the Kingdom “not of this world,” and that our only true and enduring citizenship is with the saints in the “city of God” (Eph 2.19; Heb 11.10; Rev 21–22).

This central hymn of the Elevation of the Cross which lasts for eight days in the Church is sung many times. It replaces the Thrice-Holy of the Divine Liturgy. The normal antiphons are also replaced by special verses from the psalms which have direct reference to Christ’s crucifixion on the Cross (Ps 22, 74, 99). At the Matins, in the gospel reading from Saint John, Christ says that when He is elevated on the Cross He will draw all men to Himself (Jn 12.28–36). The long gospel reading at the Divine Liturgy is the passion account from this same gospel.

Thus, at the Elevation of the Cross the Christians make their official rededication to the crucified Lord and pledge their undivided allegiance to Him by the adoration of His holy feet nailed to the life-creating Cross. This is the meaning of this holy day of fasting and repentance in the Church today.

Please remember that following the Divine Liturgy, we will have a special collection to benefit our Metropolis students at the Holy Cross Greek Orthodox School of Theology. Our practice is to not pass trays in the church (if fact we don’t even own any of that fancy, velvet-lined, brass plates). But we will have a basket set up in the Narthex to demonstrate our support for those who are studying at our Seminary. 

Fr. Anthony Savas
Protopresbyter

Dear Brothers and Sisters in Christ,

I trust and pray you are well. God bless you always!

Since we are now in the full swing of Sunday School and the church (thankfully) is filling up, I’d like to reintroduce our Church Etiquette guide in the Sunday Bulletin. Those guidelines are published so that everyone’s worship experience is celebrated and with the least number of interruptions or distractions.

But in fairness, I have been asked, “why can’t we walk in at this time?” Or “why should we be standing at that time?” So, to clear things up, I offer this simple explanation as to why we do what we do, and don’t do what we don’t do, during the Divine Services of the Church – especially on Sunday mornings.

In the Bulletin, we remind the Faithful that we do not enter the church during certain times. These times include the entrances, processions, readings from the Epistle and the Gospel, the homily, the reciting of the Lord’s Prayer and the Nicene Creed, during the Consecration of the Holy Gifts, and pretty much any time the priest is facing the congregation and addressing them.

Wow. Admittedly, that is a long list of designated times of no movement during the services. But you will notice that these are areas of the service that are of a heightened importance and require an environment of sanctity and respect. For those who have already assembled to worship, it is incredibly distracting to move around or lose attention. Most especially, when the Gospel is being read, we all need to be highly aware of every spoken word of Scripture. We need to be listening intently and concentrating. That means even in the narthex, when the Gospel is being read, we need to be focused on the Word. And of course, it’s just common courtesy not to be walking in while people are listening to the sermon.

Please let’s also be equally aware, that it is just as distracting to leave the church during these times. Please refrain from going out during these times as well.

Standing in church is a posture that represents attentiveness, respect, and reverence. We stand during the receiving of Holy Communion because the Very Body and Blood of Christ are present in our midst. If the king is in the room, we do not sit casually. So, when the King is in the church, we stand attentively. I realize this is a new tradition or expectation to many of our new, faithful worshippers. But I believe that with time and practice, patience and endurance will follow. 

You will also notice the stanchion rope in the back of the church. This rope is placed there to reduce movement up and down the center aisle during worship services. The center aisle is used for censing and processions and should not be used unless an usher or parish council member removes the rope. Since the church is filling up, they will monitor seating and allow individuals to take those inside seats. But please, do not step over the rope to enter or exit the church.

I love the fact that we enjoy seeing each other in church. And Sunday mornings are the ideal times to catch up with our friends and family. But please, refrain from idol talk and especially laughter while inside the church. Standing in line for Communion, or for antidoron after church may seem like a great time to visit, but please remember, we are still assembled for worship at those times, and our most appropriate demeanor is still appreciated. 

If you are ever in church and not able to find a seat, and are required to stand in the back, please be careful not to lean against the west wall and scrape against the iconography. To be sure, the paint used is tough and hardy. But why test its limits? Please stand tall just away from the wall. 

Lastly, please remember that for any strange reason, that may require you to cross from one side of the church to the other during services, please do so from the back of the church, not in front.

While I realize that this little treatise sounds obnoxious with all the do’s and don’ts, but I offer it sincerely with the intent of heightening our awareness to proper etiquette while in the church. Thank you for receiving this information in the manner in which it was intended. I remain,

With Much Love in Christ, 

Fr. Anthony Savas
Protopresbyter

Dear Brothers and Sisters in Christ,

The feast of the Dormition or Falling-asleep of the Theotokos is celebrated this coming Friday on the fifteenth of August. This feast, which is also sometimes called the Assumption, commemorates the death, resurrection and glorification of Christ’s mother. It proclaims that Mary has been “assumed” by God into the heavenly kingdom of Christ in the fullness of her spiritual and bodily existence.

As with the nativity of the Virgin and the feast of her entrance to the temple, there are no biblical or historical sources for this feast. The Tradition of the Church is that Mary died as all people die, not “voluntarily” as her Son, but by the necessity of her mortal human nature which is indivisibly bound up with the corruption of this world.

The Orthodox Church teaches that Mary is without personal sins. In the Gospel of the feast, however, in the liturgical services and in the Dormition icon, the Church proclaims as well that Mary truly needed to be saved by Christ as all human persons are saved from the trials, sufferings and death of this world; and that having truly died, she was raised up by her Son as the Mother of Life and participates already in the eternal life of paradise which is prepared and promised to all who “hear the word of God and keep it” (Lk11.27–28).

In giving birth, you preserved your virginity. In falling asleep you did not forsake the world, O Theotokos. You were translated to life, O Mother of Life, and by your prayers, you deliver our souls from death.

Apolytikion

Neither the tomb, nor death, could hold the Theotokos, who is constant in prayer and our firm hope in her intercessions. For being the Mother of Life, she was translated to life, by the One who dwelt in her virginal womb.

Kontakion

The services of the feast repeat the main theme, that the Mother of Life has “passed over into the heavenly joy, into the divine gladness and unending delight” of the Kingdom of her Son (Vesperal hymn). The Old Testament readings, as well as the gospel readings for the Vigil and the Divine Liturgy, are exactly the same as those for the feast of the Virgin’s nativity and her entrance into the Temple. Thus, at the Vigil we again hear Mary say: “My soul magnifies the Lord and my Spirit rejoices in God my Saviour” (Lk 1.47). At the Divine Liturgy we hear the letter to the Philippians where Saint Paul speaks of the self-emptying of Christ who condescends to human servitude and ignoble death in order to be “highly exalted by God his Father” (Phil 2.5–11). And once again we hear in the Gospel that Mary’s blessedness belongs to all who “hear the word of God and keep it” (Lk 11.27–28).

Thus, the feast of the Dormition of the Theotokos is the celebration of the fact that all men are “highly exalted” in the blessedness of the victorious Christ, and that this high exaltation has already been accomplished in Mary the Theotokos. The feast of the Dormition is the sign, the guarantee, and the celebration that Mary’s fate is, the destiny of all those of “low estate” whose souls magnify the Lord, whose spirits rejoice in God the Saviour, whose lives are totally dedicated to hearing and keeping the Word of God which is given to men in Mary’s child, the Saviour and Redeemer of the world.

Finally it must be stressed that, in all of the feasts of the Virgin Mother of God in the Church, the Orthodox Christians celebrate facts of their own lives in Christ and the Holy Spirit. What happens to Mary happens to all who imitate her holy life of humility, obedience, and love. With her all people will be “blessed” to be “more honorable than the cherubim and beyond compare more glorious than the seraphim” if they follow her example. All will have Christ born in them by the Holy Spirit. All will become temples of the living God. All will share in the eternal life of His Kingdom who live the life that Mary lived.

In this sense everything that is praised and glorified in Mary is a sign of what is offered to all persons in the life of the Church. It is for this reason that Mary, with the divine child Jesus within her, is called in the Orthodox Tradition the Image of the Church. For the assembly of the saved is those in whom Christ dwells.

It is the custom in some churches to bless flowers on the feast of the Dormition of the Holy Theotokos.

Services this week which precede the Dormition include Paraklesis Services that will take place this Monday and Wednesday evenings at 7:00 pm Great Vespers for the Dormition of the Theotokos will be celebrated on Thursday evening at 7:00 pm, and services for the Dormition Itself will take place on Friday; the Orthros will begin at 9:00 am followed by the Divine Liturgy. 

Most Holy Theotokos Save Us! 

With Much Love in Christ,

Fr. Anthony Savas

Protopresbyter