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J ANUARY -F EBRUARY 2017
S PECIAL POINTS OF INTEREST :
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The first of January is the beginning of the New Year, and in the same time the end of the old one. The Romans named this month January based on Janus, one of their pagan deities, the god of all beginning and all ends. He was represented with two heads, one old, one young, looking in opposite directions. Of course, this is a false god, he does not exist, yet his symbolism persists in our calendar and, every year, when we celebrate the New Year, we look in these two direction: the past and the future. For us Christians, the only acceptable beginning and the end, the only alpha and omega, is the One True God, One in essence and in the same time Three Persons: Father, Son and Holy Spirit. In God is our beginning and also in Him is our end. “I am Alpha and Omega, the beginning and the ending, saith the Lord, Which is, and Which was, and Which is to come, the Almighty.” (Rev 1:8)
Both Now and Ever...
Parish Council Capsule
Stewardship for 2017
Clarifications for the Observation of Theophany
House Blessing Schedule 2017
Youth Ministries News
Philoptochos News
The Eight Modes of Orthodox Music Explained
Join our Faith enrichment class of 2016-2017
January February Calendar
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I NSIDE THIS ISSUE :
C OUNCIL C APSULE It’s almost incredible how quickly November and December have passed. I hope everyone was able to enjoy the Thanksgiving and Christmas Holidays with the ones nearest and dearest to you. Equally incredible is how rapidly the Narthex iconography is coming to completion. Like everyone else, I too am eager to see what else Vladimir has done from service to service. Opening the door is like opening a gift every time I walk in, very fitting for this time of year. A big Thank you to the nominating and election committees of: Leo Alexander, Margaret Chokas, Ester Petercsak, Sandra Geil, Nancy Medvic and Allison Reimer for all their help and hard work in priming our candidates to helping them see the fruits to come, of serving on our esteemed Parish Council.
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I would also like to welcome and congratulate our newest members: Chrysanthi Andromalos, (Continued on page 2)
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C OUNCIL ’ S C APSULE their effort, dedication, and contribution to our church and Church family. A million Florentina Constantineanu, Ivo Ivanov, Steven Killfoil and thank you’s would never be enough and words cannot Monty Truitt. express my sincere gratitude I would be terribly remiss if I Angela Cline, David Ellis, failed to thank our exiting Jeremy Ellis and Cecilia Junell council members for all of (Continued from page 1)
Lastly, please mark your calendar to join us for the feast of St. John the Baptist and the Vasilopita auction on the 8th of January, which is graciously hosted by the Gianulis family! Warmly, Michael Eftimie
A GELESS W ONDERS
J OIN
US FOR THE FEAST OF S T . J OHN THE B APTIST AND THE V ASILOPITA AUCTION ON J ANUARY 8
The Ageless Wonders will meet on Monday January 9, 2017 at 11:00 a.m. in the church hall for a Potluck Lunch. We will have a short meeting to discuss the plans for the upcoming year. Please bring your $10 annual
dues at this time. I'll be calling you for reservations.
month, you can plan ahead to save the date.
I want to thank everyone who participated in our Christmas gift card program. We donated the cards to our Christmas Providers Program.
We don't have a plan for February yet, but at our Potluck we'll discuss it.
Since the Forerunner is going to be published every other
Wishing y'all a happy and healthy new year!! Margaret
T HE T RADITION OF VASILOPITA The tradition of baking and cutting a special "pita" (which can mean a loaf of bread, a cake, or even a pie) each year on January 1st is observed in honor of our holy father Basil the Great, archbishop of Caesarea in Cappodocia-- hence its name "Vasilopita" meaning "St. Basil's Bread." This tradition is observed in both parish churches and in the homes of the faithful. 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 and pieces of jewelry, including precious family heirlooms. Learning of this injustice upon 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 canceled 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 thousands of coins and pieces of jewelry to their rightful owners. After praying for a long time before the icons of our Master Christ and 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. Miraculously, 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! In remembrance of that miracle wrought by God as a result of St. Basil's love and defense of his people, Orthodox Christians have observed the tradition of the Vasilopita each year.
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(C ONT .) (Continued from page 1)
Our lives are lived at the crossroad of past, present and future: what we were, what we are and what we will be. There is a permanent dynamic that keep us moving, without the possibility to stop, or to go back to change something, nor to peek in the future. So at this landmark people always reflect on that which has happened while trying to plan for what is about to come, a sort of an annual rite of renewal that keeps one going.
The promise that Christ brings is not of a distant future either. He starts preaching: “Repent for the Kingdom of heavens is at hand”(Matthew 4:17). United with the Incarnate God the past, the present and the future become one. The eternity is now for the one who prepares for it with responsibility: “But I tell you of a truth, there be some standing here, which shall not taste of death, till they see the kingdom of God.” (Luke 9:27)
In Christianity, time however achieves a different dimension; the linearity of time does not really apply when our lives are linked with God Who exists outside of time. Time is only for us, created beings, but for Him past, present and future do not apply, He just is (Exo 3:14). When we join ourselves with Christ however, things start to change, because the more we acquire His likeness, the more we start looking at the world, including at time, from His eternal perspective.
All these things are accomplished by the Incarnation and our personal transformation by joining ourselves with the grace that Christ imparts to us through the Sacraments. Through Baptism we become citizens of a Kingdom that we cannot yet see, during Divine Liturgy we remember Kingdom that is yet to come, like is an event from the past and not from the future and His All Holy Body and Blood is given to us for the remission of sins and life everlasting. In Christ therefore, we live in time as outside of time and in the world like outside of the world.
Christ has become Man so He could affect this change in us. Saint Athanasius of Alexandria observed in one of his writings: "For the Son of God became man so that we might become God." In Christ, the purpose of our lives is not anymore to live a mere 70-80 years (Ps 90/91:10) and then die, our purpose in Christ is to push aside over the tombstone and live everlasting in the Kingdom.
Time is not relevant anymore for Christians: “For a thousand years in your sight are but as yesterday when it is past, and as a watch in the night.” (Ps. 90/91/4); its relevancy has only to do with our preparation for what is at hand. This is the only proper use for time. But even that is relative: how much time do I actually need for preparation? Abba Sisoe,at the end of a long and fruitful life in Christ,
asked God with tears to give him more hours to even start something good. But another father when asked how long does one need to be saved he said: ‘If a man wants one day from sunrise to sunset is enough’. Exiting time and entering eternity is not a matter of counting seconds, minutes, day or years; it is a matter of commitment. “Commit thy works unto the LORD, and thy thoughts shall be established” (Proverbs 16:3). Staying fast with the Lord, the promise of the Kingdom is accomplished and time does not matter anymore. With Him we can forget the idolatry of time that plagues the secular world and boldly enter in the Kingdom even from now. We don’t have to wait for January 1st to renew our commitment to God and our salvation, we can and we should do this every minute. We should continually look in the past to learn from our mistakes, live in the present with great responsibility so our future will start to boldly emerge from the empty tomb of our old selves, molded “unto the measure of the stature of the fullness of Christ” (Ephesians 4:13)
E XITING TIME AND ENTERING ETERNITY IS NOT A MATTER OF COUNTING SECONDS , MINUTES , DAY OR YEARS ; IT IS A MATTER OF COMMITMENT .
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“Y OU ARE THE V OICE OF C HRIST IN THE M ODERN W ORLD ,” The base from which we serve as the Voice of Christ in a Changing World is the parish. A strong parish provides opportunities for sharing the Good News of Christ, and welcoming those that are searching for a spiritual home.
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CHECK MAILED TO THE CHURCH IS MUCH MORE MEANINGFUL WHEN ACCOMPANIED BY YOUR PRESENCE , BY YOUR WILLINGNESS TO SERVE , BY YOUR PRAYERS , AND BY YOUR COMMITMENT .
The parish also provides a place for worship, community and education in the faith. To be stewards of the Gospel, we need to be stewards of our parish. This requires the vision and inspiration to see the parish, not as it is, but as it could be. We are called to offer ourselves and our treasure to make our local church all that it can be. Our Parish has ministry programs in the areas of Youth (our vibrant GOYA ministry, Sunday School, Vacation Bible School, Camp Emanuel, Regional Retreats), Seniors (our beautiful Ageless Wonders), Outreach (through our generous and dedicated Philoptochos organization, our annual Greek Festival, our Inquirers program, our websites and social media presence), Wor-
ship (Choir, Chanters, Acolytes) and so much more. With your involvement these ministries are thriving, but, without your participation, they wither and die. We ask you wholeheartedly to come, join and support these worthy ministries so our Christian voice may be heard inside and outside our parish. Giving to His Church, your Church, is a way to thank God for His
grace and generosity. The most important question is “How can I thank God for my many blessings?” I invite you to be participate in the in our 2017 Saint John’s Stewardship Program. You have the opportunity to make our commitment to our Church and give thanks for God’s many blessings. Before completing your Stewardship Commitment Card, please give prayerful consideration to the commitment you are making. A check mailed to the church is much more meaningful when accompanied by your
presence, by your willingness to serve, by your prayers, and by your commitment. Giving is not a substitute for commitment – it is an expression of your commitment and an expression of thanks for the many blessings in your life. Stewardship is an opportunity to examine our priorities and values, to express out thankfulness, to give of ourselves and to grow in grace. It allows us to participate in the work of God. Our hope is to build a culture at St. John's that emulates the kingdom of God with abundance, joy, peace, and love along with a welcoming environment. We want you to be a part of that environment. I pray that all of you will participate in our 2017 Stewardship Program and be engaged in many of our parish programs and ministries. With paternal Blessings for 2017, In Christ, Fr. Vasile Tudora
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STEWARDSHIP 2016-17 Happy Holy Days! We pray that everyone had a wonderful Nativity season. As we mentioned in the general assembly meeting, we are still around $18,000.00 short of the commitments that were made for 2016. We discussed that the money we receive from stewardship is used to fulfill our obligations, and for the operation of our church. Please help us close the gap.
more ministries.
Stewardship 2 0 1 7 Information as of We also do want to thank all 01/01/2017 of you for starting 2017 off with a great number of pledgGoal: $355,337 es to our stewardship. Have a wonderful New Year and good health to all. Your stewardship committee.
Pledged: Received:
$169,800 $185,537
No. of Stewards: 76
Angela Cline Cecilia Junell
Thank you for continuing to support our wonderful church, and, with you all sharing your talents, time, and treasures, we can offer
H OW TO BECOME A STEWARD IN 2017? FAQ S How do I become a member of the parish? Membership in the Orthodox Church begins at Baptism (Chrismation for some) and continues throughout our life. We are united with Christ through the sacraments and through our faithful offering of our lives to Christ. We have to distinguish however between voting members and non-voting members. A voting member is over 18 years old and has turned in a signed stewardship commitment card (for time, talent and treasure). The Archdiocese also requires the voting member to remain current through the year on their commit-
ments. Overall true membership in the Body of Christ, involves living daily according to His word and within His Church. Why must I commit to give a specific amount? Knowing the amount of your monetary participation helps our parish plan the activities throughout the year. Your monetary stewardship is kept in the strictest of confidence. What if I cannot fulfill my stewardship commitment? During the course of a year,
people’s circumstances change. Your stewardship is valued because it is made out of your love for God and His Church. Please do not be concerned if you are unable to meet your stewardship commitment – we are glad you are a part of this parish. How do I submit a Stewardship Card? You can find the card in the pews in Church or you can fill one on-line and e-mail it to our church office at stjohndfw@gmail.com. More info here
THANK YOU ALL FOR STARTING 2017 OFF WITH A GREAT NUMBER OF PLEDGES TO OUR STEWARDSHIP .
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C LARIFICATIONS
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By Metropolitan Nikodemos of Patras 1. Is there a difference between the Service of the Great Blessing of the Waters that is performed on the eve of Theophany on January 5th and that which is performed on the day of the feast on January 6tThe Service of the Great Blessing of the Waters that is performed on the eve of Theophany and on the day of Theophany is exactly the same.
T HE S ERVICE OF THE G REAT B LESSING OF THE W ATERS IS PERFORMED ONLY TWICE A YEAR ( THE 5 TH AND 6 TH OF J ANUARY ) IN CHURCHES .
Some believe incorrectly that supposedly on the eve of Theophany the Service of the "Small" Blessing of the Waters is performed while the "Great" Blessing is performed on the day of the feast. In both cases, however, it is the Service of the Great Blessing of the Waters that is performed, [during the Evening blessing a couple of prayers are omitted however]. The Service of the Small Blessing of the Waters [the most common service] could be performed on the first day of every month, as well as in various circumstances requested by Christians (for the blessing of homes, shops, buildings, establishments, etc.). The Service of the Great Blessing of the Waters is performed only twice a year (the 5th and 6th of January) in churches. 2. Where is the Holy Water from the Great Blessing kept and why? The Holy Water from the
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Great Blessing is kept in the church throughout the year. It is not kept without reason. And the reason is none other than for the faithful to "partake" of it under certain circumstances and conditions. A common case is for those who are undergoing repentance and are under a penance from their spiritual father which prevents their participation in the Divine Eucharist, for a certain period of time, and Holy Water from the Great Blessing is traditionally given to them as a blessing and consolation. Nothing impedes a person from receiving Holy Water, as long as they are in a state of "repentance and confession". It must be understood that the Holy Water from the Great Blessing does not substitute or replace the Divine Communion of the Body and Blood of Christ, but brings benefit to those who prepare through repentance, to rid themselves of the obstacles of sin and be found worthy for Communion all the sooner. 3. Can the Holy Water from the Great Blessing that is kept in the home be consumed in a time of illness [or distress]? The answer is affirmative. The sacred text of the Service of the Great Blessing refers to this, saying: "That this water may become a gift for sanctification, redemption for sins, for the healing of soul and body, and for every meet benefit,... That it may
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drive away all the cunning devices of our enemies, visible and invisible,... For those who drink there from and take home for the sanctification of their homes,... That it may be for those who drink and receive there from in faith a purification for their souls and bodies, let us pray to the Lord." [‌] This assumes, of course, that in homes where the Holy Water of the Great Blessing is kept, the oil lamp will also be burning and will burn at all times, and there will be reverence from the members of the family, from the spouses and the children, and every cause will be avoided that will repel divine grace (such as blasphemies and other shameful things). 4. What is the relationship between fasting and the Holy Water from the Great Blessing? The historical origins of the Great Blessing is as follows: In the ancient Church on the eve of Theophany - as well as on the eve of Pascha and Pentecost - the baptism of Catechumens took place, namely those who were becoming new Christians. The Sanctification of the Waters for the baptismal ritual was performed at midnight; this introduced the habit, according to St. John Chrysostom, of Christians taking this sanctified water and to either drink it or take it home with them for a blessing and to preserve (Continued on page 7)
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it throughout the year. "This is the day on which Christ was baptized and through His baptism sanctified the element of water. Wherefore, at midnight on this feast, all (faithful) draw of the (holy) water and store it in their homes, because on this day the water is consecrated" (Homily on the Baptism of Christ, 49:366). Later, however, [‌] the Service of Sanctification was isolated from that of Baptism, although it retained many of its elements. The habit remained for the faithful to take the sanctified water "for the sanctification of their homes", as it says in the sanctification prayer of the Great Blessing Service. Early on the habit of keeping a fast remained before the feast of Theophany, for two reasons: First, the two Great Feasts of Christmas and Theophany in the ancient Church were united together, and they were called Theophany or Epiphany, which was celebrated on
O BSERVATION
January 6th (this is still maintained in the Armenian Church today), but St. John Chrysostom separated these two feasts in the fourth century and appointed the Nativity of Christ to be celebrated on December 25th and the Baptism of Christ with the Manifestation of the Holy Trinity on January 6th. Every Despotic Feast is preceded by a fast for the psychosomatic purification of the faithful. Let us remember that fasting has an element of mourning for sins. So when the two feasts were separated, the fast which preceded them moved for that of Christmas, and this is why the Church appointed only one day of fasting on the eve of Theophany as a preparation for the feast, and not more days because the holy Twelve Days of Christmas are a time of festivity. Secondly, it was also an ancient habit for those who were about to be baptized to fast, and together with them their sponsors, relatives and other Christians who voluntarily complied to fast "on behalf of the baptismal candi-
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date". Therefore it was not difficult in the minds of the Christians to link the drinking of Holy Water and fasting without any causal relationship between them. Therefore, to transfer the issue to nowadays, we can say that those who frequently partake of the Holy Mysteries and keep the fasts of our Church, such as that of January 5th, they are ready to drink from the Holy Water of the Great Blessing on January 5th and 6th. Otherwise, there should at least be a fast, as prescribed by one's spiritual father. Lastly, those who occasionally drink from the Holy Water of the Great Blessing that they keep in their homes, in times of sickness and danger, etc., with or without fasting, let them not abstain from spiritual fasting, that we may "purify ourselves from everything that contaminates body and spirit, perfecting holiness in the fear of God" (2 Cor. 7:1). This was published in the diptychs of 1999. Translated by John Sanidopoulos
2017 H OUSE B LESSING S CHEDULE January 9: Hurst, Euless Bedford (6:30-8:30 pm) January 11: Hurst, Euless Bedford (7:00-8:30 pm) January 18: North Arlington (7pm-8:30pm) January 21st: Denton, Flower Mound, Lewisville, Grapevine (8:30am-12:30pm) January 23rd: Keller, NRH
(6:30-8:30pm) January 25: South Keller, Haltom City (7pm-8:30pm) January 27: N. Keller, Southlake (6:30-8:30pm) January 30: S. Arlington, Duncanville(5:30-7:30pm) February 3rd: Fort Worth (5:308:00pm)
February 4: Garland, Frisco, Carrolton (8:30am-12:30pm) February 6: Keller, NHR (6:308:30pm) February 8: Colleyville, Bedford (7-8:30pm) February 10: Southlake, Colleyville:(6:30-8pm) February 13: Fort Worth (5:307:30pm)
THOSE WHO FREQUENTLY PARTAKE OF THE H OLY M YSTERIES AND KEEP THE FASTS OF OUR C HURCH , THEY ARE READY TO DRINK FROM THE H OLY W ATER OF THE G REAT B LESSING ON J ANUARY 5 TH AND 6 TH .
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Y OUTH M INISTRIES R EPORT Youth Ministries wants to applaud the church school students and teachers for one of our best-ever Christmas pageants. Kudos to Tera Bogdos for her vision for the Nativity scene and the beautiful costumes she made for our students. Many thanks, too, to Nick and Mike Mourton (and family) for building a lifesize manger/creche for the play. And, as always, our gratitude to choir director, Kirsten Shah, for her direction (and patience) with our children. They all sounded like angels!
P HILOPTOCHOS S CHOLARSHIP A PPLICATIONS AVAILABLE F EB . 1.
Last, but not least, thank you to our narrator, Alex Shah, and to all the teens who played roles - Penelopi Yiantsou, Kat Genovezos, Sydney Georgulas and Luca and Matei Tudora. It certainly takes a village!
Orthodox Youth and Camp Workers Conference Jan 26-28 in Austin at Transfiguration church - see this link: Orthodoxycc.org
We invite all parishioners to join us for this annual event which raises funds for all youthrelated activities at St. John’s including church school, GOYA, Camp Emmanuel, the Oratorical Festival, Vacation Bible School and Lenten and Advent retreats.
Our 2016 graduates include Demi Pursley, Maria Tudora, Alex Genovezos, Athena Adaska and Vassi Gianitsos. Looking ahead, the YM High School & College Graduation Luncheon will take place April 30. Gail & Harriet will coordinate. The winner of the scholarship will be announced this day as well following services. The YM Luminaries fundraiser will be held during Pascha weekend, April 14 and 15. Khanh will coordinate.
The Oratorical Festival for St. John’s will be held Feb. 19.
Help always welcome from GOYA and/or others.
In addition, we have offered to help St. Demetrios with the Diocese’s regional Oratorical Festival which takes place March 17-19.
Happy 2017!
February will be a busy month for Youth Ministries. We will hold our end-ofwinter Loukoumades Fundraiser on Feb. 5.
GOYA N EWS The 2017 GOYA Basketball The event will take place in Dallas, Texas, from January 13-16, 2017. Participant registration for GOYAns, Advisers, Coaches, and Family is now closed. See you all there to support our teams! Become a Sponsor for the 2017 GOYA Basketball Event and support our Youth!
The Philoptochos Scholarship application will be made available Feb. 1.
2017 Oratorical Festival March 17-19, 2017 Hosted by St. Demetrios Parish—Fort Worth, Texas Visit the Oratorical Festival page on the youth site for additional information, including 2017 topics!
Harriet Blake Youth Ministries Coordinator
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PHILOPTOCHOS NEWS Happy New Year! Thank you to all who supported our endeavors at the end of last year. Our Poinsettia Sale and Christmas Bake Sale were both very successful fundraisers for our St. Irene Philoptochos chapter. Please keep your calendar open for Sunday, January 8, 2017; we will once again be hosting our Vasilopita Action, which benefits St. Basil Academy….“In January, Philoptochos chapters across the Archdiocese host Vasilopita events in honor of Saint Basil the Great, to benefit Saint Basil academy in Garrison, New York. One of the most beautiful and inspiring traditions of our Greek Orthodox Church is the observance of Vasilopita
in Saint Basil’s honor. A most wise and compassionate clergyman, Saint Basil was the first person in history to establish a home for children. His feast day combines the cheer and happiness of the New Year with the glory of the birth of Christ and the Epiphany, into what is known in our Orthodox Church as the Vasilopita Observance, symbolizing the joy of life everlasting… For over 70 years Philoptochos has helped to nurture the children of the Academy by providing a warm, loving, and secure “home”…. The Saint Basil Academy grounds and buildings belong to the Philoptochos. Your con-
sistent generosity provides for the care of precious lives, and maintenance of the entire facility.” I look forward to taking part in this annual tradition once again, and hope that many more will enjoy the auction to help support St. Basil Academy. I have been lucky enough to hear firsthand stories of students that have attended St. Basil’s. Their feelings of guidance, love and support are amazing. I hope your holiday Season was wonderful and you, like me, are ready for an amazing and blessed New Year Veronica Fisher President St. Irene Philoptochos
C HURCH S CHOOL Happy New Year to All! Thank you all for supporting our Bread Basket Food Drive in November. Our local food bank benefits from your generosity. Our Advent Retreat was well attended and Father Vasile had a short lesson with the students, he heard their confessions, and the students enjoyed a beautiful craft; decorating ornaments. Our Christmas Pageant was absolutely fabulous; the children had
a wonderful time, were sweet to see and hear. Classes will resume on January 8th. We look forward to a beautiful New Year and will be once again taking our Journey to Pascha with the children. We encourage families to help their children maintain and gain stamps in their passports. 1/1--No Class, Christmas Break 1/8 – Church School Classes resume 2/26 – Forgiveness Sunday 3/6 –no class, Sunday of Orthodoxy (Procession of Icons) I look forward to another year getting to know your families.
Please feel free to contact me with questions, ideas and to hear about volunteer opportunities. Veronica Fisher Church School Coordinator
S UNDAY , J ANUARY 8, 2017; WE WILL ONCE AGAIN BE HOSTING OUR V ASILOPITA A CTION , WHICH BENEFITS S T . B ASIL A CADEMY
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F ORGIVENESS S UNDAY R EFLECTION Written by Fr Alexander Schmemann.
Fr. Alexander Schmemann
T HE RITE OF FORGIVENESS IS SO IMPORTANT PRECISELY BECAUSE IT MAKES US REALIZE — BE IT ONLY FOR ONE MINUTE — THAT OUR ENTIRE RELATIONSHIP TO OTHER MEN IS WRONG
Forgiveness Sunday
In the Orthodox Church, the last Sunday before Great Lent—the day on which, at Vespers, Lent is liturgically announced and inaugurated— is called Forgiveness Sunday. On the morning of that Sunday, at the Divine Liturgy, we hear the words of Christ: ‘If you forgive men their trespasses, your heavenly Father will also forgive you, but if you forgive not men their trespasses, neither will your Father forgive your trespasses…’ (Mark 6.14-15) Then after Vespers—after hearing the announcement of Lent in the Great Prokeimenon: ‘Turn not away Thy face from Thy child for I am afflicted! Hear me speedily! Draw near unto my soul and deliver it!’, after making our entrance into Lenten worship, with its special memories, with the prayer of St Ephraim the Syrian, with its prostrations—we ask forgiveness from each other, we perform the rite of forgiveness and reconciliation. And as we approach each other with words of reconciliation, the choir intones the Paschal hymns, filling the church with the anticipation of Paschal joy. What is the meaning of this rite? Why is it that the Church wants us to begin Lenten season with forgiveness and reconciliation? These questions are in order because for too many people Lent means pri-
marily, and almost exclusively, a change of diet, the compliance with ecclesiastical regulations concerning fasting. They understand fasting as an end in itself, as a ‘good deed’ required by God and carrying in itself its merit and its reward. But, the Church spares no effort in revealing to us that fasting is but a means, one among many, towards a higher goal: the spiritual renewal of man, his return to God, true repentance and, therefore, true reconciliation. The Church spares no effort in warning us against a hypocritical and pharisaic fasting, against the reduction of religion to mere external obligations. As a Lenten hymn says: In vain do you rejoice in no eating, O soul! For you abstain from food, But from passions you are not purified. If you persevere in sin, you will perform a useless fast. Now, forgiveness stands at the very center of Christian faith and of Christian life because Christianity itself is, above all, the religion of forgiveness. God forgives us, and His forgiveness is in Christ, His Son, Whom He sends to us, so that by sharing in His humanity we may share in His love and be truly reconciled with God. Indeed, Christianity has no other content but love. And it is primarily the renewal of that love, a return to it, a
growth in it, that we seek in Great Lent, in fasting and prayer, in the entire spirit and the entire effort of that season. Thus, truly forgiveness is both the beginning of, and the proper condition for the Lenten season. One may ask, however: Why should I perform this rite when I have no ‘enemies’? Why should I ask forgiveness from people who have done nothing to me, and whom I hardly know? To ask these questions, is to misunderstand the Orthodox teaching concerning forgiveness. It is true that open enmity, personal hatred, real animosity may be absent from our life, though if we experience them, it may be easier for us to repent, for these feelings openly contradict Divine commandments. But, the Church reveals to us that there are much subtler ways of offending Divine Love. These are indifference, selfishness, lack of interest in other people, of any real concern for them—in short, that wall which we usually erect around ourselves, thinking that by being ‘polite’ and ‘friendly’ we fulfill God’s commandments. The rite of forgiveness is so important precisely because it makes us realize—be it only for one minute—that our entire relationship to other men is wrong, makes us experience that encounter of one child of God with another, of one person created by God with another, makes us feel that mu(Continued on page 11)
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F ORGIVENESS S UNDAY R EFLECTION (C ONT ) (Continued from page 10)
tual ‘recognition’ which is so terribly lacking in our cold and dehumanized world. On that unique evening, listening to the joyful Paschal hymns we are called to make a spiritual discovery: to taste of another mode of life and relationship with people, of life whose essence is love. We can dis-
cover that always and everywhere Christ, the Divine Love Himself, stands in the midst of us, transforming our mutual alienation into brotherhood. As l advance towards the other, as the other comes to me—we begin to realize that it is Christ Who brings us together by His love for both of us. And because we make this discovery—and because this discovery is that of the Kingdom of God itself: the Kingdom of
Peace and Love, of reconciliation with God and, in Him, with all that exists—we hear the hymns of that Feast, which once a year, ‘opens to us the doors of Paradise’. We know why we shall fast and pray, what we shall seek during the long Lenten pilgrimage. Forgiveness Sunday: the day on which we acquire the power to make our fasting—true fasting; our effort—true effort; our reconciliation with God—true reconciliation.
Forgiveness Sunday Rite
T HE F ORGIVENESS R ITE At the end of Divine Liturgy or at he End of Sunday Evening Vespers on Forgiveness Sunday, the priest stands beside the analogion and the faithful come up one by one and venerate the icon. After this, each makes a prostration before the priest, saying: Forgive me, a sin-
ner. The priest also makes a prostration before each, saying the same words; then the other receives his blessing and kisses his hand. Meanwhile the chanters/ choir sing quietly the irmoi of the Canon at Paschal Matins, or else the Paschal apostikha.
After receiving the priest’s blessing, the faithful also ask forgiveness of one another. When all have asked forgiveness and given it, the priest says: Through the prayers of our Holy Fathers…, and the service so ends.
As it is not to be imagined that the fornicator and the blasphemer can partake of the sacred Table, so it is impossible that he who has an enemy, and bears malice, can enjoy Holy Communion. […] I forewarn, and testify, and proclaim this with a voice that all may hear! ‘Let no one who has an enemy draw near the sacred Table, or receive the Lord’s Body! Let no one who
“ F ORGIVE ME , A SINNER ”.
T HE F ATHERS ON F ORGIVENESS St John Chrysostom
EACH MAKES A PROSTRATION BEFORE THE PRIEST AND THEN TO ONE ANOTHER , SAYING :
draws near have an enemy! Do you have an enemy? Do not approach! Do you wish to draw near? Be reconciled, and then draw near, and only then touch the Holy Gifts!’ (Homily 20) St Philotheos of Sinai Do we forgive our neighbours their trespasses? God also forgives us in His mercy. Do we refuse to forgive? God, too, will refuse to forgive us. As we treat our neighbours,
so also does God treat us. The forgiveness or nonforgiveness, then, of your sins—and hence also your salvation or destruction— depend on you yourself, man. For without forgiveness of sins there is no salvation. You can see for yourself how terrible it is.
T HE F ORERUNNER
P AGE 12 B OOK AND S OUP 2017
Our Lenten reading program, Book and Soup for the Soul, will take place again during Great Lent starting on March 1st. We will meet Wednesdays after Presanctified Liturgy in the hall. Please bring a Lenten meal to share. The book we’ll read will be A Night in the Desert of the Holy Mountain by Metropolitan Hierotheos Vlachos, a beautiful account about the Jesus Prayer, or the prayer of the heart and how it can be practiced by both monks -nuns and lay people.
V ISIT OUR C ATECHISM F AITH E NRICHMENT C LASSES S UNDAY AFTER L ITURGY
Looking forward to some very good discussions !
U SHER S CHEDULE 1st Sunday: Cecilia Junell 2nd Sunday: Michael Eftimie / Michael Poriotis 3rd Sunday: Jeremy Ellis / Mike Strong 4th Sunday: Angela Cline / Connie Rafailides 5th Sunday: Larry Leeders / Michael Poriotis
C OFFEE H OUR D UTIES SETUP Arrange pastries/food in a desirable manner on the appropriate tables in the parish hall. You are responsible for making the coffee. Make two pots: one regular, one decaf. Plug in be-
PARISH W EBSITE AND S OCIAL MEDIA
Please join us at http:// stjohndfw.info for the latest news and information about your parish. We are also present on Facebook https:// www.facebook.com/ stjohndfw/ and Tweeter https://twitter.com/stjohndfw. If you like something share it on your favorite social media, send it to your friends and family, get the word out!
C ATECHISM 2016-2017 COMING TO AN E ND !
Our Catechism / Faith Enrichment classes continue every Sunday after Divine Liturgy You can join at any time, everyone is welcome! Don't forget our Parish Library is now open. Also check-out our New Bookstore in the hall
A COLYTE S CHEDULE 1st Sunday: Alex Genovezos, Caleb Ellis, Luca Tudora, Matei Tudora 2nd Sunday: Dimitri Rodgers, Alex Shah, Chris Eftimie, Joseph Berca, Noah Ellis 3rd Sunday: Alex Genovezos, Caleb Ellis, Luca Tudora, Matei Tudora 4th Sunday: Noah Ellis, Alex Shah, Chris Eftimie, Dimitri Rodgers 5th Sunday: Matei Tudora, Alex Genovezos, Alex Shah, Luca Tudora fore going into church. The instructions are in the kitchen. Prepare a tray with sugar, creamer, sugar substitute, mixing straws, a few spoons. Set with trash bucket. Put donation basket out with appropriate sign.
C OFFEE H OUR H OST
As you probably know already , we have recently switched to a new Coffee hour system where every family will host a coffee hour per year. Please see Connie Rafailedes or Michael Strong to schedule Your Sunday.
CLEAN UP Wash all dishes soiled, including coffee pots. Return sugar tray to kitchen and replenish it. Wash off hall tables and kitchen counters. Thank-You
V OLUME 1, I SSUE 1
P AGE 13
S T . J OHN ’ S C HOIR N EWS St. John's Choir would like to wish our fellow parishioners blessings for a peaceful, happy, and healthy 2017. The start of a new year often causes us to stop and
reflect on the previous year, as well as to make resolutions for the year ahead.
"resolving" to join our St. John's Choir? We would love to have you! Happy New Year!
As we begin this new year, won't you consider
Kirsten Shah, Choir Direc-
T HE E IGHT M ODES OF O RTHODOX M USIC In ancient times in the Mediterranean world, it was common to organize sung or chanted music into groups of melodies called "modes" or "tones", each with its own distinctive flavor or characteristics. These tones (often eight in number) sometimes influenced the chant used in each part of the early Christian Church.
hymns in a new tone, in order: tone 1 for a whole week, followed by tone 2 for the next week, and so on. Within each tone, there are hymns for each day of the week, corresponding to the traditional liturgical theme for the day. (For example, the hymns for Sunday always focus on the Resurrection, and those for Thursday on the apostles.)
In the Orthodox Church, a complete set of hymns in eight tones was composed to add variety to the liturgy, and give hymnographers (hymnwriters) ample opportunity to praise God and the saints, to teach, and to encourage the faithful. These hymns are largely the work of Saint John Damascene (c. 676-749) and other hymnographers of the eighth and ninth centuries, and are collected in the liturgical book called the Octoechos.
The assignment of tones to specific weeks begins on Pascha, the greatest feast of the liturgical year. At Vespers on Great and Holy Saturday, at the Lamp-lighting Psalms, we sing the Sunday hymns of Vespers in Tone 1, before continuing with the hymns proper to Great Saturday itself. Then at Matins for Pascha, we sing the Sunday Matins hymns in Tone 1.
The cycle of eight tones In the Orthodox liturgical system, each week is assigned to one of the eight tones. The week begins with Sunday and more particularly, with the service of Vespers on Saturday evening. So each Saturday, we begin singing the
Bright Week, the week following Pascha, is the most joyous of the year, and to emphasize the universal nature of the Resurrection, we sing through the Sunday (Resurrection) hymns in all eight tones, one tone per day. Thus, for Bright Monday, we sing the Sunday hymns in Tone 2; on Bright Tuesday, the Sunday hymns in Tone 3;
and so on, ending with Tone 8 on Saturday. (Tone 7, traditionally considered the most somber of the tones, is omitted in order to fit the eight tones into seven days.) On the Sunday after Pascha (Thomas Sunday), we come back to Tone 1, beginning with Vespers on Saturday evening. For the rest of the liturgical year, the tones follow one another in regular procession. Modified from here
I N THE O RTHODOX LITURGICAL SYSTEM , EACH WEEK IS ASSIGNED TO ONE OF THE EIGHT TONES .
St. John the Baptist Greek Orthodox Church January 2017 SUN
MON
TUE
WED
THU
1
2
3
4
5
New Year’s Day St. Basil the Great Circumcision of Christ 8:30 am Orthos 9:30 am Divine Liturgy
Pope Sylvester
Prophet Malachi
Kosmas Pat, of Constantinople
Martyr Gordios of Caesarea
8
Synaxis of the 70 Apostles Theoctistos the Righteous
12th Sunday of Luke 8:30 am Orthros 9:30 am Divine Liturgy
6
7 Synaxis of John the Baptist
Holy Theophany
Vesperal Liturgy and Lessesr Blessing of Waters 6:00 pm
Orthros 5:00 am Divine Liturgy and Great Blessing of Waters 6:00am
8:00 am Orthros 9:00 am Divine Liturgy Vespers 5:00 pm
9
10
11
12
13
14
Martyr Polyeuctos Eustratios the Wonderworker
Gregory of Nyssa Dometian, Bishop of Melitene
Theodosios the Cenobiarch Vitalis of Gaza
Martyr Tatiana Martyr Mertios
Hermylos & Stratonikos Maximos the Righteous
Apodosis of Theophany Fathers Slain at Sinai & Raitho
Vespers 6:00 pm
Divine Liturgy 6:00am
ChurchFeast Day luncheon Catechism Class
15
SAT
Eve of Theophany Theopemptos & Theonas
Sunday after Theophany
8:30 am Orthros 9:30 am Divine Liturgy
FRI
16
17
18
19
Veneration of the Chains of the Apostle Peter Makarios Kalogeras of Patmos
Anthony the Great Anthony of Beroea
Athanasios & Cyril, Patriarchs of Alexandria Xenia the Martyr
Makarios the Great of Egypt Mark of Ephesus
Vespers 6:00 pm
Divine Liturgy 6:00am
Vespers 6:00 pm
Divine Liturgy 6:00am
Vespers 5:00 pm Basketball Tournament Dallas
Basketball Tournament Dallas
20
21
Euthymios the Great Zacharias New Martyr of Patra
Maximos the Confessor Martyr Neophytos
Catechism Class Basketball Tournament Dallas
22 15th. Sunday of Luke 8:30 am Orthros 9:30 am Divine Liturgy
23
24
Hieromartyr Clement of Ancyra Martyr Agathangelos
Xenia, Deaconess of Rome
Sunday of the Canaanite
Gregory the Theologian Archbishop of Constantinople
26 Xenophon & his Companions Symeon the Elder
27 Translation of the Relics of John Chrysostom Peter The Righteous of Egypt
28 Ephraim the Syrian Isaac The Syrian
Vespers 5:00 pm
Parish Council
29
25
Vespers 5:00 pm
Paraklesis 6:00 pm
30 The Holy Three Hierarchs
31 Unmercenaries Cyrus & John Martyrs Theodote, Theoctiste & Eudoxia
8:30 am Orthros 9:30 am Divine Liturgy Catechism Class
Strict Fast
Wine/Oil Allowed Fast Free
Vigil 6:00 pm
Divine Liturgy 6:00am
Fish Allowed
St. John the Baptist Greek Orthodox Church February 2017 SUN
MON
TUE
WED
THU
1
2
FRI
SAT
3
4
Symeon & Anna the Prophetess Stamatios, John & Nicholas
Isidore of Pelusium Nicholas the Confessor
Strict Fast Wine/Oil Allowed
Forefeast of the Presentation Tryphon the martyr
The Presentation of Our Lord Gabriel the New Martyr
Vigil 6:00pm
Divine Liturgy 6:00am
Fast Free Dairy Allowed
5 Sunday of the Publican and Pharisee Tridion Begins 8:30 am Orthos 9:30 am Divine Liturgy
Catechism Class
Vespers 5:00 pm
6
7
8
9
10
11
Photios, Pat. Constantinople Bucolos, Bishop of Smyrna
Parthenios, Bishop of Lampsakos Luke the Righteous
Theodore the General Zachariah the Prophet
Leavetaking of Presentation Nicephoros of Antioch
Haralambos the Martyr Anastasios, Pat. Of Jerusalem
Vlassios, Martyr of Sebaste Theodora the Empress Vespers 5:00 pm
Paraklesis 6:00 pm
12 Sunday of the Prodigal Son 8:30 am Orthos 9:30 am Divine Liturgy
Catechism Class
19
13
14
15
16
17
Martinianos the Righteous Aquilla & Priscilla the Apostles
Auxentius of the Mountains Cyril, Enlightener of the Slavs Theodore the Tyro
Onesimus of the 70 Anthimus the Elder of Chios
Pamphilos & Companions Flavianos, Pat. Of Constantinople
Theodore the Tyro Mariamne, sister of Philip
Vespers 6:00 pm
Divine Liturgy 6:00am
23
24
20
21
Paraklesis 6:00 pm
22
18 Saturday of Souls Leo, Pope of Rome 8:00 am Orthos 9:00 am Divine Liturgy and Memorial Service
25
Judgement Sunday (Meatfare) 8:30 am Orthos 9:30 am Divine Liturgy
Leo, Bishop of Catania Agathon, Pope of Rome
Timothy the Righteous John III, Pat. Of Constan.
Relics of Martyrs in Eugenios Thalassius and Baradatus
Polycarp, Bishop of Smyrna Proterios, Abp. Of Alexandria
First & Second finding of Head of St. John the Baptist Erasimos of the Kiev Caves
Tarasios, Pat. Of Constantinople Reginos, Bp. Of Skopelos
Paraklesis 6:00 pm
Vespers 6:00 pm
Divine Liturgy 6:00am
Vespers 5:00 pm
28
1
2
3
4
Basil the Confessor Kyranna of Thessaloniki
The Holy Righteous Martyr Eudocia the Samaritan
Hesychius the Martyr
The Holy Martyrs Eutropius, Cleonicus, and Basiliscus
Great Compline with St. Andrew’s Canon 6pm
Presanctified Liturgy 6pm Book and Soup 7:30pm Great compline w. St. Andrew’s Canon 8pm
Great Compline with St. Andrew’s Canon 6pm
Akathist Hymn 6pm
Catechism Class
26
27
Forgiveness Sunday (Cheesefare)
Prokopios the Confessor Raphael of Brooklyn
8:30 am Orthos 9:30 am Divine Liturgy
GREAT LENT BEGINS
Catechism Class
Great Compline with St. Andrew’s Canon 6pm
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THE FORERUNNER
Vol. XXXIV No. 01 January-February 2017
Theophany, January 6, 2017