March 2 Saturday 4 p.m. Great Vespers; 4:30 Confession
March 3 Prodigal Son, 9:10 a.m. Hours; 9:30 a.m. Divine Liturgy.
March 9  Sat. 4 p.m. Great Vespers; Confession
March 10, Sunday of Last Judgement (Meatfare) 9:10 a.m. Hours; 9:30 a.m. Divine Liturgy; Lenten dinner.
March 16 Sat. 4 p.m.  Great Vespers;  Confession
March 17 Sunday of Forgiveness 9:10 a.m. Hours; 9:30 a.m. Divine Liturgy; 11:15 a.m. Forgiveness Vespers.
March 18, Mon. 6 p.m. Great Canon of St. Andrew.
March 20, Wed. 6 p.m. Great Canon of St. Andrew.
March 23 Sat. 4 p.m. Great Vespers; Confession.
March 24  Sunday of Orthodoxy, 9:10 Hours;  9:30 a.m. Divine Liturgy; Procession of Icons.
March 25, Mon. Annunciation, 6 p.m.  Vesperal Liturgy.
March 27, Wed. 5:15-5:45 p.m. Confession; 6 p.m. Presanctified Liturgy.
March 30 Sat.  4 p.m.  Great Vespers;  Confession
March 31, Sunday of St. Gregory of Palamas, 9:10 a.m. Hours; 9:30 a.m. Divine Liturgy.
April 3, Wed. 5:15-5:45 p.m. Confession; 6 p.m. Presanctified Liturgy.
April 5, Fri. 5:30 a.m. Panikhida.
April 6, Sat. 4 p.m. Vespers and Confession.
April 7, Sunday of Veneration of the Cross, 9:10 Hours; 9:30 a.m. Divine Liturgy.
April 10, Wed. 5:15-5:45 p.m. Confession; 6 p.m. Presanctified Liturgy.
April 13, Sat. 4 p.m. Great Vespers, Confession.
April 14, Sunday of St. John Climacus 9:10 Hours; 9:30 Divine Liturgy.
April 17, Wed. 5:15-5:45 p.m. Confession; 6 p.m. Presanctified Liturgy.
April 19, Fri. 5:30 p.m. Panikhida.
April 20, Sat. 4 p.m. Great Vespers, Confession
April 21 Sunday of St. Mary of Egypt, 9:10 Hours; 9:30 a.m. Divine Liturgy.
April 27 Lazarus Saturday, 9:30 a.m. Divine Liturgy.

4 p.m. Eve of Entry, Great Vespers, Blessing and distribution of Pussy Willows and Palms.
April 28 Sun. Entry of our Lord into Jerusalem: 9:10 a.m. Hours; 9:30 a.m. Divine Liturgy; distribution of pussy willows and palms; procession;
4 p.m. Deanery Bridegroom Matins,.
HOLY WEEK
April 29 Great and Holy Monday
April 30 Great and Holy Tuesday
May 1--Great and Holy Wednesday
May 2--Great and Holy Thursday: 6 p.m. Matins with Reading of 12 Passion Gospels.
May 3--Great and Holy Friday: 2 p.m. Vespers with Entombment of Our Lord and Savior Jesus Christ; 6 p.m. Matins of Burial with Procession.
May 4-5--Great and Holy Saturday: 9:30 a.m. Vesperal Liturgy of St. Basil the Great followed by small blessing of food; 2 p.m. small blessing of food in Church nave; 9:30 p.m.. Nocturns
10 p.m.--Procession, Resurrection Matins, Divine Liturgy, Great Blessing of Food, Agape Meal and Fellowship in Church Auditorium; distribution of candy to children.

May 5--RESURRECTION OF OUR LORD AND SAVIOR JESUS CHRIST
11:30 a.m. Paschal Vespers followed by Egg Hunt for Children.
May 6, BRIGHT MONDAY 9:30 a.m. Divine Liturgy with Procession and reading of four Gospels and Blessing of Church, followed by Agape Meal. (Everyone is encouraged to participate in this Liturgy, continuing our celebration of THE RESURRECTION OF JESUS CHRIST, a feast that cannot be contained in one day! Father will write notes for students needing them.)
May 12 Bright Saturday 4 p.m. Great Vespers.
May 13 St. Thomas Sunday 9:10 a.m. Hours; 9:30 a.m. Divine Liturgy.
May 18 Sat. TBA. Great Vespers
May 19 Sun. Holy Myrrh-bearing Women, 9:10 a.m. Hours; 9:30 a.m. Divine Liturgy.
May 25 Sat. 4 p.m. Great Vespers.
May 26 Sun. Paralytic, 9:10 a.m. Hours; 9:30 a.m. Divine Liturgy.
May 28 Monday Memorial Day-Annual Pilgrimage to St. Tikhon’s Monastery and Seminary, South Canaan, PA.
June 1 Sat. 4 p.m. Great Vespers;
June 2 Sun. Samaritan Woman, 9:10 a.m. Hours; 9:30 a.m. Divine Liturgy;  followed by Vespers with Kneeling Prayers.
June 8 Sat. 4 p.m. Great Vespers
June 9 Sun. Blind Man 9:10 a.m. Hours; 9:30 a.m. Divine Liturgy.
June 12--Leavetaking of Pascha; Eve of Ascension 6 p.m. Great Vespers.
June 13--Ascension of our Lord, 9:30 a.m. Divine Liturgy.
 June 15 Sat. TBA Great Vespers.
June 16 Sun. Fathers of 1st Ecumenical Council,  9:10 a.m. Hours; 9:30 a.m. Divine Liturgy.
June 22 Sat. 4  p.m. Great Vespers.
June 23 Sun. Pentecost, Feast of the Holy Spirit, 9:10 a.m. Hours; 9:30 a.m. Divine Liturgy; Vespers with kneeling prayers.
June 29 Sat.  4 p.m. Great Vespers.
June 30 Sun. All Saints; 9:10 a.m. Hours,  9:30 a.m. Divine Liturgy.

NOTE: PLEASE READ WEEKLY BULLETIN FOR CHANGES.

BLESSING OF GRAVES
May 12, Noon,  Hillside Cemetery, East Hartford.
May 13, Sunday of St. Thomas--12:30 p.m. Rose Hill; 1 p.m. p.m. Cedar Hill.
All other cemeteries, please see Fr. William for an appointment.

(A sign-up sheet will be located in the vestibule if you plan to be at graves of loved ones.)

For What Do We Plan?
     
   Around this time each year, many start looking ahead and making plans for some future months--specifically how they will spend the summer--where they will go on vacation--what will they do--where will they stay.
  It is puzzling when we consider all the time we spend planning for a week or two, getting excited about it, looking forward to it, that we do not make a greater effort to prepare for our eternal destination--the Kingdom of God.
  We in fact experience the entering of the Kingdom each week when we participate in Liturgy. And that experience gives us a taste of what we will be doing in eternity--giving glory to God with a gathering of angels, saints, followers of the Lord.
   Are we excited looking to this? One answer comes from whether we are excited right here and now contemplating joining in worship of God in our Liturgical life.
  Sunday is given to us by God to draw ever closer to Him. To experience life in Him. To show our love for Him as we worship Him.
  Our Liturgies also provide us the opportunity of partaking of His Body and Blood--united us to Him in this blessed Sacrament; and in it as we pray proclaiming His Resurrection in which we all look to share through His Grace, mercy, love and forgiveness.
  And each year becomes especially exciting as we experience the Resurrection at Pascha, in the fullness of the Church the Lord has instituted for us.
  This sounds exciting to me; in fact as each Sunday draws near, I am excited about joining in fellowship with all of you in the worship of our Lord.
  Is it exciting to you?
  If not, we need to examine ourselves to see what we are lacking in our experiencing God and all that He offers.
  Now is a great time for this as Great Lent unfolds, another part of our preparation for what lies ahead. We fast, perhaps pray a bit more, worship a with a little more fervency and frequency; examine ourselves in light of the Gospel; Confess and Commune more frequently. Good ways to prepare our hearts to welcome God and to experience the new way of life that He has laid before us.
  May it be so for each of us and may through His Grace may we draw closer to Him and feel the comfort of His presence, as well as the correction of ills in our own lives.
  --Fr. William

100 Years!
 We continue to plan for the celebration of our 100 years in 2014. We look forward to gathering around His Eminence Archbishop Nikon, May 4, 2014, for  a Hierarchal Liturgy, followed by a banquet. We are also planning special activiites throughout 2014 to commemorate this special milestone. We hope you will be with us for as many of the
activities as possible.
  Fr. William is writing the history of the parish and welcomes your information, photos and the like.
  Our 100th committee, comprising Fr. William, Chet Andrzejewski, Chris Evans, Joan Holobinko, Cathy Vargas and Mary Beth Stenko, welcomes your ideas for activities, as well as your participation on the committee if you would like to join us.
  Related to this we now have a Revitalization Committee that is making an assessment of our parish as a first step in Revitalization. We are using an evaluation study prepared in the Midwest Diocese. We also welcome your ideas on what you think would contribute to revitalization.
  All that we do, and whether we succeed depends on you. It is our parish. It is a great gift. We wish to build on the foundation we have received from so many who have given so much in the life of All Saints.
May God bless our efforts.                 
                                                                    

A Miracle
Miracles go undefined
for they are not bound by us.
They come from Him Who cannot be confined.
A miracle is a gift--God's Grace.
It is unexpected
Yet often prayed for.
We don't deserve them
But then what from God do we deserve?
A miracle is welcome
And changes that which was anticipated.
A miracle rewards faith
And happens for a reason.
Its purpose is known only to God.
And it is best that way.
                          --Fr. William


Memorial Gifts
We have introduced new Memorial Gift envelopes for use at funerals or anytime during the year. These new envelopes replace our former Memorial gift cards. The new offering allows persons to designate whether they want their memorial contribution to be used for Church Support or Liturgical needs or both. We developed these to provide you with options in designating the intention of your gifts.

We Can Do It!
Yes, we can do it--that is defeat our deficit. Our Annual Meeting approved a lean budget, and yet based on last year's donations, we face a deficit. However, if 100 persons gave just $3 more a week we could eliminate the deficit and enter our 100th year financially healthy.
We can do it. Just set aside 43 cents a day and add it to your regular donation and we will attain that goal.
Pray on this, think about it with your heart and mind, and imagine how our parish can better witness for Christ with a strong foundation.


Mission  Statement

As part of our parish Revitalization and as we look toward our
100th year we are developing a Mission Statement for the parish. Such a statement lends focus to our work as a parish and helps us in our desire to witness for Christ. Below is a draft copy of such a statement for All Saints. If you have suggestions, please see Fr. William. Thank you.

All Saints Orthodox Church Mission/Vision Statement
To witness for Christ among all we encounter, remaining true to the Orthodox faith, and devoted to the Holy Orthodox Church.  To provide a traditional and historic worship experience; develop fellowship amongst our members; develop our spirituality,  and to foster Christ’s love and teachings through worship, prayers, charitable efforts, special events, education,  and other acts of kindness and outreach.

     



Activating Membership
     All persons are encouraged to activate or renew their membership and support of All Saints Church.
     God has called us to be stewards of the Church and that is what we must be giving of our money, time, talent and energy. We need to be communicants of the Church to which He has called us and we need to follow the teachings of the Church. All of these needs originated from God’s call to us as we read in the Bible.
     The by-laws provide the following for those 18 and older: “The religious and moral obligations of the parishioners shall be attendance at Sunday and Holy Divine Services, observance of the Church Statutes, to be at yearly confession and to receive the Holy Mysteries, to educate and instruct their children in the spirit of the Orthodox Faith, to honor their priest and in all ways to cooperate with him in his good understandings for the benefit of the Church and parish, and guide their personal activities for the good and welfare of the parish.”
     The Bylaws also provide that “Participants of parish meetings, with a right to vote, may be all competent members of the corporation and those who are 18 years of age and over, who are, participants in the pledge system...”
     Accordingly and always keeping in mind God’s Word, we ask all persons 18 and older to complete a membership form and return it to Fr. William. Also, to complete a pledge form and submit it to the treasurer. (If you need weekly envelopes for your donations, please see Fr. William.)  We ask all to come to Church to participate in the life-saving Sacraments of Confession and Communion. (Remember that once a year is only a minimum…try eating just once a year.)  We ask all as best as they are able, mindful of the Lord’s admonitions and teachings on giving, to try and share in that joy of being a cheerful giver, of participating in the giving through which God has so blessed us, and continues to reward us. Giving does feel good if we have the right spirit, the right state of mind.  (Read Malachi, Chapter 3, to hear His clear words on this subject). We ask persons to be supportive of the Church, her clergy and hierarchs; and to live in a spirit of Christian love with each other. We ask too that persons remember the poor, the ill, the suffering among us and try our best to make their lives a bit better, bringing some of Christ’s love to them.
    We ask all thus to always strive to be followers of our Lord, and to be willing to make the sacrifices that such a life entails.

Acknowledgements
   We received thank you letters from House of Bread and Loaves and Fishes for our recent donations from our parish tithe program. We are grateful that we could contribute to their worthy work and thank all of you for it is your support of our parish and its activities that make such donations possible.
     




Coming To Confession? Let’s Get Ready!

     We all by now should be following the teachings of the Church in preparing to receive Communion. But, how do we prepare for Confession?
     Let us, though, first review our preparation for Communion: Those who do not regularly participate in Communion, that is coming more than once a month, have a need to participate in individual Confession before approaching the Chalice. Those who are or wish to participate in Communion regularly, as our Lord invites each of us to regularly participate in individual Confession. Regular does not mean once every few months or even more infrequent. If we have not been to Confession in the last two months we should not approach the Chalice before we do Confess.
     These teachings are for our salvation. To ignore them risks condemnation of our soul.   Having said that we turn to the truth that no one lives without sinning. It is sad, but true. We may be so cold spiritually that we are indifferent to sin. Some, though sincere, may not recognize sin to the delight of Satan. Others may be confused. It is through God’s Grace, and we must open ourselves to that Grace, that we come to know our sins.
     And, as in all things we do or try to accomplish, we need to pray.  We benefit in our preparation by using the Trisagion Prayers, as well as reading and praying some of the Psalms, especially Psalm 51. (After Confession we benefit from Psalms 23, 24 and 116 as well as others.), and the Canons.
     We need to examine ourselves, which we should do each day, before our participation in individual Confession. We need to ask God to open us up to our weaknesses and guide us through His strength. We need to look at our attitudes, words, thoughts, actions toward each others; toward our Church and her clergy and hierarchs; and first and foremost toward God. When we come to Confession we come to be forgiven by God of our sins, the authority for which He exercises through His priests.
     From there we can work on our repentance—that is the changing of our minds and hearts, our directions, so that we may live a life more closely united with God, and thus find true fulfillment in this world that will carry us into eternity.
     What are some areas in which we need to examine ourselves? Here are some questions to assist us:
Do I pray mornings and evenings?
Do I attend and am I attentive at Church Services Sundays, evenings,  Feasts?
Do I thank God for all things?
Do I use God’s name in vain? Swear?
Do I wish harm on others?
Do I judge persons, or been harshly critical of others?
Am I envious of others?
Do I rejoice in the good fortune of others?
Have I engaged in gossip?
Have I shown respect to my children and to my parents?
Have I been obedient to the Church and supportive of her? Her hierarchs? Her clergy?
Have I shown respect toward the bishops, priests and deacons of the Church?
Have I helped others in need?
Have I prayed for those who need God’s mercy?
Do I regularly read God’s word in the Bible?
Have I given joyfully to the Church?
Is there anything or anyone that I cannot give up for Christ?
Do I try to see Christ in each person that I meet?
If I had the opportunity, would I physically care for another?
Have I physically or mentally hurt my spouse?
Have I supported and shown love to my husband or wife?
Have I mistreated animals or anything living in God’s Kingdom on earth?
Have I been a good steward of the earth?
Have I forsaken my faith and the teachings of the Church to please another or to fit in with others?
Have I participated in abortion or encouraged someone to do so?
Is God and His Church truly the priority in my life? Do I come to Church to worship and to pray?
Have I hurt myself or another physically or spiritually?
Do I doubt God in any situation?
Am I sorry for my sins?
Do I truly desire to be a better Orthodox Christian?


Reaching Father
     If someone is entering the hospital and would like communion or for Father to visit, please call him.  Hospitals do not inform priests of admissions. Likewise, if someone who is totally confined to their home and wants a visit or communion, please call. Father visits persons in convalescent homes if he knows the person is there and would welcome his visit. Also, Father is accessible by telephone and sometimes by email. However, the Church does not provide Father with a beeper service, cell phone or answering service. Therefore, Father cannot respond to calls, even in an emergency, until he is back in his office. He is at times out for Church-related activities as well as for other reasons.


Scheduling Activities, Requesting Services
     As our new year continues we are reminded that all activities in the parish or of organizations affiliated with the parish need the approval and blessing of the pastor/rector, and must not be conducted without the knowledge of the pastor/rector and of the Council president; nor are the to be undertaken without the approval of the Council in areas in which it exercises that authority. . Also, no one should select a date for a wedding, baptism or other service without first meeting with the pastor. These practices keep order in the Church and are consistent with our past practices, as well as the OCA Statute, Guidelines for Clergy, and bylaws of the parish.

2013 Church Council

     The following persons were elected to the Church Council at our annual parish meeting


OFFICERS

President                Cathy Vargas (1st Term)

First Vice-President            Linda Kolios  (1st Term)

Second Vice-President        Chris Evans (2nd Term)

Recording Secretary            Nick Medynski (2nd Term)

Financial Secretary            Michael Danchak (1st Term)

Treasurer                Tom Denisky (2nd Term)

            Immediate Past-President        Joan Holobinko



TRUSTEES
    Term Expiring January 2016
        Joan Holobinko
        David Vargas        

    Term Expiring January 2015
        Chet Andrzejewski
        Mark Ranstead
    
    Term Expiring January 2014
                Greg Belekewicz  
                MaryBeth Stenko

    

AUDITORS

    Two-Year Term Expiring 2015
         Mira Belekewicz
         Mark Ranstead        




Requesting A  Panikhida
    When requesting a Panikhida on a Sunday, please remember that Panikhidas are served on the last Sunday of the month. Father has made an exception and served on other Sundays when the date of the first  40 days or one year anniversary of passing coincided with the date  on a different  Sunday. Otherwise the last Sunday schedule is used. Please give Father names at least one week in advance During Great Lent we serve Panikhidas on certain Fridays as listed in the schedule.

On Approaching The Chalice
When coming to Confession for the first time this year, please fill out a Confession card and give it to Fr. William. Please remember some sound practices for receiving Communion: One comes with right arm folded over left, thus forming a Cross. There is no need to bless oneself while at the Chalice as it is easy to bump it. Also one simply tilts their head back and opens their mouth. The celebrant will then turn the spoon over in the mouth thus giving the precious Body and Blood. There is no need to clamp down on the spoon; thus no particles are on one's lips and nothing enters the chalice. Also, there is no need to kneel or crouch to receive. Father’s  chair allows him to give Communion, but he can reach persons as they stand upright.  Kissing the chalice is not done in all places; if it is done, it must be done with great care. Finally, and most importantly, we come to the Chalice prayerfully, with reverence, and humility, forgiving of others and being at peace with them.

Memory Eternal!
William Plotica, Dec. 24, 2012



Pledge Forms Now Due
Thank you to all who have returned their pledge form for 2013. If you have not done so than please complete a form and give it to our treasurer or put it in basket in vestibule. Please reflect on the increasing costs as you decide what to pledge. Also be mindful that All Saints contributes more than $160 for each communicant  to the OCA and New England Diocese for its work as part of our fair share.

Future Dates
March 10--Meatfare Sunday
March 17--Forgiveness Sunday
April 28--Palm Sunday
May 5 –PASCHA
March 31--Western Easter

     Participating each week in the services of the Church benefits us in every aspect of our life, helping us to improve and draw closer to God, while opening us to His Grace, necessary for our salvation.  
     It is through this participation that we live as a community in which God dwells.
     It is through this participation that we are transformed.
     It is through this participation that mystically we become One with our Lord and Savior Jesus Christ.


Revealing God In The Parish

     "Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven." We read these words in Matthew and further read verses addressing certain aspects of the life in Christ that commonly are experienced in Parish communities - admission to the Holy Mysteries, prayer, worship, forgiveness, healing and the active participation of children. Each of these elements of parish life includes lay men and women, the clergy, and above all, God Himself Who actively reveals Himself in and through our gathered life. An Orthodox Christian of a worthy heart seeks God and seeks to reveal Him in all that happens within the parish.
     Being accustomed to worship in a parish Church, some may perceive the Divine services as 'just another activity' of our community life. Some parishes put announcements in the weekly bulletin grouped under various headings, with 'Divine Services' listed apart from 'Meetings and Activities.' Such separation calls attention to the reality that Divine Services are unique gatherings and actions in their own right. How so? They are the chief means and special moments that God appoints for revealing Himself among us. Saint Paul stresses this truth when he asks, "The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?" (1 Cor. 10:16).
     This miracle of the presence of God in the Holy Mysteries requires Orthodox Priests to guard the Holy Gifts from profanation. Priests are responsible to protect the Chalice, turning away both those who are not yet united to the Body of Christ through the Initiation Mystery and those members who by sins have broken Communion with the Church and are not yet reconciled. What Priests 'bind and loose' is bound and loosed in heaven (Mt. 18:18).
     In addition, the Lord Jesus reminds us that as we pray, our Heavenly Father responds to our requests. Whatever we ask "...will be done," particularly as we 'agree' (vs. 18:19). In the original, the word, 'agree,' implies 'being in harmony with others through talking over a matter.' The miracle of God's response to our prayers is neither automatic nor guaranteed. We must work with each other and be led by the Holy Spirit to attain deep unanimity of heart. However, let none of us wickedly think that because two of us happen to 'agree,' that God is obligated to violate His will in a given matter. Agreement comes to us when our Lord leads and is included: "Your will be done..." (Mt. 6:10). God reveals Himself as we agree in the Holy Spirit in prayer.
     Forgiveness is a great miracle among God's People. May this sacred wonder bless all our relationships "...seventy times seven" (Mt. 18:22) and reveal God's forgiveness in a hundred unnoticed reconciliations. This may also occur formally at times such as at Forgiveness Vespers before the Great Fast. But let all forgiveness begin through repentant confession at every season!
     Thanks be to God that His miracle of healing is disclosed frequently in parish life. Our Lord still heals the multitudes who come to Him (vs 19:2) through Holy Water and Oil, in special Unction Services, and as we partake of the Holy Gifts, and by our constant intercessions.
     God reveals Himself visibly in parish life through our children. We are given the privilege of seeing tiny children grow in Christ as they partake of the Holy Mysteries. Pray for the infants and mothers who come to be 'Churched.' Pray at Baptisms and for Church School classes. Christ reveals Himself miraculously through the earthly hands of our Priests who anoint, bless, and touch our children, for "...of such is the kingdom of heaven" (vs. 19:14).
Used by permission of Dynamis, 7515  E  13TH St. N, Wichita, KS 67206-1223 Email Editorial Address: dynamis@dynamispublications.org.






Diocesan Funeral Guidelines

Following are guidelines for funerals, which we follow at All Saints.

...all things should be done decently and in order.... (1 Corinthians 14:40)

  The Orthodox Liturgy of Death (a term used to describe all services - panikhidas, requiems, Divine Liturgies - that are usually celebrated in connection with death) presupposes that the deceased had been baptized, was a communicant of the Eucharist and, in life, strove to be obedient to the Lord's commandments in pursuit of that "holiness without which no one will see God" (Hebrews 12:14).
  Through prayer and remembrance, the function of the Liturgy of Death is to incorporate and affirm the departed in the death and resurrection of Christ, which are the very content of the life of the Church. The primary - and probably only - function of the Liturgy of Death is to make and proclaim that connection - and even identification - between the death of each Christian and Christ's death. "Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life" (Romans 6:3).
  The Liturgy of Death celebrates the tragedy of the spiritual and physical death of each Christian as being the very sign and victory of Christ's death and resurrection. In that way, the Liturgy of Death preserves the unique Christian vision of death - and life - and calls on the rest of the community to persevere more deeply and zealously in the baptismal way of dying and rising in Christ, so that one's last breath can become a witness to the "glory of the Father." It was, after all, to living people that Saint Paul wrote: "You have died and your life is hid with Christ in God" (Colossians 3:3). "Blessed are the dead who die in the Lord henceforth" (Revelation 14:13). They are "blessed" because their death is their final and supreme offering, witness and "Eucharist" through which the Lord is declared and "made known." The death of an authentic Christian builds up the community of faith, enabling it to declare more powerfully that "death is no more!"

I. LITURGICAL EXPRESSION
A. Place of Service
- The body of a departed communicant of the Church should be brought into the temple, at least on the day of burial.
According to traditional Orthodox practice, the casket is to remain open until the end of the service.
B. Services
  Presently there are two main ways of celebrating the feast of Christian death, ways that reflect the inner experience of the Church:
- A panikhida service is sung in the funeral home (or the temple) on the eve of burial. Funeral matins (requiem) is celebrated in the temple on the day of burial. In principle, the requiem may "stand alone" and does not "require" Divine Liturgy. (This is practice followed at All Saints.)
- The body is brought into the temple on the eve of burial and the requiem is sung. Divine Liturgy is celebrated on the day of burial, provided Orthodox family members and friends of the departed are prepared to receive Communion. (Divine Liturgy, however, is precluded during Great Lent, when weekday liturgy is forbidden.)
C. Times and Days of the Liturgy of Death
- Burials may not be celebrated on Sundays during the year. the body is not to be brought into the temple on that day except towards evening.
- Burials should not be celebrated on Great Feast days and the body should not be brought into the temple, except towards evening.
- Burials may not be celebrated on Holy Friday, Holy Saturday or the Sunday of Pascha. The body is not brought into the temple on those days.
D. Memorial Services (i.e., Panikhida Services)
- Requested memorial services should not be celebrated during Holy Week.
- The practice of celebrating requested memorial services after Sunday Liturgy should not be encouraged for it tends to nominalize the Liturgy in which all - the living and the dead - have already been incoporated into the Kingdom of God. The practice tends to disintegrate the Eucharist from the reality of death when, in fact, it is precisely the Eucharist - as the sacrament of the Kingdom - that most fully and adequately "proclaim the Lord's death and confess his resurrection" (cf. Hebrews 12:22-24). the best time for memorial services on weekends is Saturday, before evening vigil.

II. NON-COMMUNICANT "MEMBERS"
  Non-communicant "members" (that is: people identifying themselves as Orthodox, who may have attended church services in life and even supported the church financially, but who willfully did not receive the Eucharist at all), are not to be brought into the temple upon their death. By refusing the Eucharist, which is the sacrament of membership, and membership as sacrament, they have refused as well to "proclaim the Lord's death and confess his resurrection" (1 Corinthians 11:26) - which is the very content of the Liturgy of Death and of Orthodox Christian life.
The burial of such people, not taking place in the temple, may only include a memorial service, with the celebrant vested only in a stole. The service may include scriptural readings for the dead.

III. THE BURIAL OF NON-ORTHODOX PERSONS
  The burial of non-Orthodox persons is done in the same manner as the burial of non-communicant "members."

IV. SUICIDE
  Like "non-communicant membership" (which is a form of suicide), suicide itself remains a profound tragedy and sin that should elicit from the community of faith a deep prayer for forgiveness, repentance and sorrow - for the sake of the suicide and for the members of the community as well.
The Orthodox Church normally denies a Church burial to a person who has committed suicide. However, special pastoral considerations may allow a determination to be made, in consultation with the Bishop, to permit a service of burial. Such a determination has, as its goal, to build up the community of faith and not lead it to scandal of confusion.

V. THE BURIAL OF MASONS
  Upon the death of a freemason, the family of the deceased must choose between masonic services and Orthodox Christian burial. If a masonic service is chosen, the body is not to be brought into the temple and the priest may not celebrate any service at all - except to commit the body to the grave (if he is asked to do so) with the singing of "Holy God...."
If a masonic service is not chosen and the body is not bedecked with masonic or other non-Christian ritual clothing or objects, the priest may celebrate the Liturgy of Death.
  This position is taken because masonic services do not specifically mention, proclaim or confess Jesus Christ, Son of God, dead and risen, as being the only answer and Victor after death. Neither do they proclaim the resurrection of all flesh as being God's plan for us, nor do they function to incorporate the death of the deceased into the death of Christ - the only way death can be overcome. Rather, they presuppose a doctrine of spiritual immortality and tend to view the disconnection of soul and body as the natural end of life. This is not a biblical teaching: a soul-less body and a body-less soul are not "natural." Death is the sign and fruit of sin, and the mutilation of a human person.

VI. CREMATION
· The witness of the catacombs and the tombs of martyrs and saints reveals that it has never been the Christian practice to cremate the dead. Therefore, this practice is not encouraged at all. Cremated remains are not to be brought into the temple for services, or for any other reason.
· Although cremation is not encouraged and funeral services over cremated remains is forbidden, cremated remains may be buried with the singing of "Holy God...."

VII. AUTOPSIES AND ORGAN DONATION
  Autopsies and donations of bodily organs after death may be done so long as respectful care is exercised toward the body. In a broad sense, all Christian bodies, as anointed temples of the Holy Spirit, are "relics," and they are organic components of the wholeness of human personhood.

Bishop’s Marriage Guidelines
    Marriage in the Church, like all Mysteries (Sacraments), is part of the community of believers who live in and as the Church, Christ’s Body. We therefore need to be living as an active member of that community, worshipping regularly, receiving Communion, seeking repentance, and struggling to live a life in Christ, in order to be married in the Church. Following are guidelines from our Bishops, which we follow at All Saints Church, regarding marriage. They are offered for a fuller life for those desiring to marry.

“The Church’s vision of marriage is as an icon of the Trinitarian life of God Himself. In such a union, human love and desire for companionship become a love pervaded and sanctified by Divine Grace. God unites in body and spirit, heart and mind. Love unites in such a way that two lives become one life in perfect harmony. Such love implies a relationship in marriage that is total in character. To live up to its high calling, the Christian family must be firmly established in the faith.”
    And:
    “Thus we see marriage as more than some nice ceremony in which two persons join together with some legal standing. Before consideration is given for a marriage in the Church, the persons must display a commitment to the faith through their participation in the life of the Church. And the couple needs to meet with the priest to discuss the proposed marriage before any other plans are made.”

Teachings on Baptism
     Infant baptism is the normal practice of the Orthodox Church. It directly implies a sincere confession of faith and a vibrant Christian life on the part of the parents.
     Parents should be concerned that within their family Christ is confessed as King and Lord. They should be concerned that they themselves are living the new life, and that this life is being nurtured through the Eucharist and liturgical cycles of the Orthodox Church.
     Otherwise, on what basis do parents bring an unknowing infant to baptism? How will a child be nurtured in the Christian life in a home that does not practice it? St. Paul speaks of the children of believers being born holy (1 Corinthians 7:14). But by believers he means people who sincerely believe in and practice the Christian faith.
     Baptism is not an empty ritual or simply the occasion for a party. The initiatory Sacraments cannot be divorced from the totality of family and Church life. Prior to the baptism of their children, parents should seriously consider these matters. They need to be regular communicants and active participants in the liturgical life of the Church before a Baptism. (See separate article, Self Excommunication in this bulletin.)
     The person to be baptized is given a Christian name. This name must be taken from the calendar of Orthodox Saints. The Saint whose name is selected becomes the patron and guide of the newly baptized. The life of the Saint is a path toward holiness, which the newly-baptized can emulate.
     The faith of the sponsors is another decisive consideration. Formally speaking only one sponsor—who is Orthodox--is required. Usually, this sponsor is of the same sex as the child. In practice, it is customary to invite two sponsors. The sponsors have an important part in the Service. They answer the questions about the rejection of Satan and the acceptance of Christ, make other responses and read the Nicene Creed. These duties indicate that the sponsors should be sincere, practicing members of the Orthodox Church. How can a non-Orthodox person confess the Creed of the Church to which he or she does not belong, or promise to sponsor someone into a Church of which he or she is not a member? In the adult baptisms of the Early Church, the sponsors vouched for the integrity of the person desiring to be baptized. How could they do this if they themselves were not Church members?
     The whole Church is involved in the performance of the Sacraments. The confession of faith by the sponsor is the confession of the faith of the Church. In reading the Creed, the sponsor becomes the mouth of all the members. How can a person who is not a member of the Church express the Church’s solidarity of the faith?
     There are rare instances in which a pastor may permit a non-Orthodox Christian to act as a honorary sponsor. The honorary sponsor takes no actual part in the Service. He or she can assist in holding the child. The Orthodox sponsor makes all the necessary responses. (It should be noted that sponsors cannot be mothers, grandmothers, fathers, grandfathers, brothers or sisters of the person being baptized, since they already have a close blood relationship with the child, and cannot add that of Godmother or Godfather.)
     Finally sponsors are called upon to look after the Orthodox Christian upbringing of the child. They should remember the child on such important spiritual occasions as his or her Name Day, enrollment in Church School or any area of service in the Church. The sponsor, too, should be a spiritual example for his or her child in the Lord.   (Adapted From The Introduction by Archpriest  Paul Lazor in the Service Book of Baptism)
     (Note: At All Saint, the norm, as stated above, is to Baptize infants of parents who are members of the Church and who are active participants of the faith.  In rare circumstances, consideration may be given by the pastor for the Baptism/Chrismation of a child if the sponsor or guardian is an active member in good standing of the Church and thus a communicant of the Church, who brings the infant or child to services regularly and promises to continue to do so. This again is an exception to the norm and is determined by special circumstances by the pastor.  Infants and children cannot act for themselves in relationships to the Church and thus the active Church life of an adult is necessary for the infant or child to have a life in the Church, which begins at Baptism and Chrismation.)




















A Special Time
   The Nativity or Chrismas is a very special time in our year and in our lives.
    While some faith look at Christ’s acts of salvation in terms of His Crucifixion and then Resurrection, Orthodox see His mission as beginning with the incarnation, when He took on human flesh. By doing so He made it possible for the human to be united with the divine, thus making it possible for our eternal life with our Heavenly Father.
   We live in a world that has in many ways forgotten or has never known this meaning of the Nativity. For many, clinging to the ways of a fallen society, Christmas is simply about pretty decorations, cards, gifts, big meals and parties. However, even with these activities and commercialism in general, the world cannot hide or overcome the reality of our Lord’s Nativity, His coming in the flesh, His acts to save all persons.
   We see decorated trees, lights, snowmen, Santas in our homes, our stores and in other parts of a secularized world. Yet all of these things, regardless of the intent, can serve as a reminder, pointing us to an event that was Holy--the incarnation and the birth of our Savior Jesus Christ. That is still why December 25 has a special meaning, and why it always will.
       Historically, when Christians have come upon societies unfamiliar with God and Orthodox, missionaries infused the traditions and customs of such groups with Christian ideas and ideals. Even in the Old Testament we read of our Jewish sisters and brothers turning from the worship of golden images and pagan symbols, common at the time, and replacing them with the worship of the one true God, Yahweh.
  Later as we know, a Jewish teacher, Jesus Christ, would teach not just Jewish persons but also non-Jews, of the one true God, converting many who would embrace Him as God the Son.
     We still encounter non-believers, and we are still called not to conquer them with swords, hurt them with words, but to offer them with kindness and caring the teachings of Christ and witness for them His life and action. By this we will win them, too, with love.
   Love is the greatest gift we can give at Christmas or at any time. Love grounded in Truth, humility, forgiveness, charity; a gift given to all with whom we have contact.
   Let us remember this gift that we can give at this season of the Nativity. And let us work to infuse the world with the message of Christ.
  May each twinkling light remind us of Christ’s Holy beacon, which overcomes the darkness of the world. May every twist of garland remind us of His seamless robe in which He was crucified; may every snowflake call to mind His gentle coming as a baby; and may each decorated tree remind us of his saving acts on His Glorious Cross.
  May we have a joyful and fulfilling Nativity.
  with love in the newborn Lord,
  Fr. William
     
    

 

 Staying Attached

 

 If we are familiar at all with the internet, we know something about attachments. They are links we provide between our message and something we want to attach to it.

 In our lives we too have been given an attachment at birth—and that is to our Divine Creator who has planted in us the Spark of the Divine, making us in His image.

 We have a natural and inherent attachment to the Creator, our Heavenly Father.

 With proper nurturing that spark and image can grow as we seek to become more like God in our daily conduct, in our relationship with each other; be it at work, study, play, Church—in all those things in which we are involved.

 If we fail to nurture it, the spark cools, and the image grows dimmer—just what happened with the first persons as they sinned.

 And once this happens we may find ourselves seemingly lost. We despair over many things; we wander searching for something we feel is lacking; we may resort to false gods to replace the One God from which we have turned away. 

 The experiences of life have shown us that anything we latch onto as a substitute for God will ultimately prove lacking. Our needs will remain and we will continue unsettled and searching.

 So we need to strengthen our attachment to God, Who Himself seeks us and invites us to journey with Him in this life and into eternity.

 We accomplish this, strengthening ourselves, through worship, prayer, fasting, reading the Bible, spending quiet time in conversation with God; repenting; receiving the Eucharist; learning of the experiences of the saints; allowing ourselves to rest with the Holy and to be thus inspired by it; and doing good works, humbly, with gratitude to God for giving us the ability to help others.

What do we then need to communicate with God? What tools work?

  So as we do go about our lives, let us remember that attachment to  God. Let us seek to strengthen it in our earthly sojourn as we prepare for even closer ties to Him in the Kingdom.

   Fr. William

 

Vesperal Renewal At All Saints

 Suppose Vespers were served on a Saturday evening and everyone came?

 

      It certainly would be joyful  for all who now do come and, more importantly, it would be pleasing to our Lord, Who has given us the Church and her worship, and Who  welcomes   praises offered to Him. And remember that just as we are called to first-portion giving with our donations, we are likewise called to first-portion sharing of our time for God, Who is always our priority.

      As we continue to serve Vespers each Saturday, and while they are the best preparation for our participation in Sunday Liturgy and especially in the Eucharist, we need to acknowledge that attendance has not been good—in fact at times just the priest and one or two other persons.

     And so, while continuing to encourage persons to participate in Vespers regularly, we have been contemplating a Vesperal Renewal program in our parish, as part of our Revitalization effort leading up to our 100^th anniversary. It is time to now try it.

      We will designate the third Saturday of each month from October to May for this fuller participation in Vespers. By fuller participation we mean having some choir members singing responses, while we encourage all to join; we would like to have altar servers participating, and we hope to see many worshippers for this service. (We have eliminated the summer months for this renewal program at this time because of our lack of air conditioning and vacations, although Vespers will still be served as scheduled, although at times in the auditorium.)

     From time to time we could plan a special event such as a supper in Church, a visit to a restaurant, an Orthodox video; a taped lecture, etc., on these third Saturdays following Vespers for those who would want to stay.

      More ideas can be developed, and I am open to suggestions. Perhaps one day we will be able to even provide transportation for those who are unable to drive in the evening. Finally to consider some needs expressed by a couple of persons, we would like to see if persons prefer and will commit to coming at 5 p.m. on this third Saturday or if the consensus is to keep the service at 4. Persons could let me know by email or in person. If there is a consensus to make the change we would have this Vespers on the third Saturday at 5 p.m., while keeping the other Saturdays at 4. If more persons find 4 p.m. better suited for them, we will schedule Vesperal Renewal at 4.

     We prayerfully look forward to seeing how this will work.

     Remember, Vespers introduces our worship for the weekend and leads us to a fuller participation, better prepared, to celebrate Divine Liturgy.

 

 

 

Each Week!

  None of us goes without food for which we all can give thanks to God. Yet, God asks more than our thanks. He asks us to care for each other, and to feed the hungry. At All Saints our Sisterhood conducts a food drive EACH WEEK. Items collected are given to Foodshare which feeds persons throughout the region.  There is no reason why each of us cannot EACH WEEK that we grocery shop, buy at least one item to feed someone else. Then EACH WEEK we can bring an item of food to donate, filling the collection basket in the vestibule EACH WEEK. We remember our Lord’s words after curing a person, when He was asked whose fault it was that the person was ill, that person’s or his parents—as those questioning sought to assess blame. Our Lord responded it was neither, but rather that God’s glory be revealed. So let it be with us, not looking at whose “fault” something happens, or seeking to put the responsibility for helping on someone else, but rather seeking to feed persons so that God’s glory will shine through us.  Let us continue this effort.

 

Liturgical & Adult Discussions

 There have been a few requests for an exploration of the meaning of parts of the Liturgy, something we have not addressed in quite some time. Accordingly, we will in September resume a presentation on the Liturgy, with writings in the bulletin, summarized in remarks at the end of Liturgy. We also will in September again resume our Round Table discussion of the faith on the third Sunday of the month after Liturgy. As before, we invite questions about our faith, and discussion by participants so the discussion is just that and simply not just lectures by Fr. William. If anyone has questions to submit in advance, please leave them in the box in the vestibule. Thank you. Father looks forward to exploring the wealth of Orthodoxy with us.  

 

 

On Receiving Communion

 

If a person has not participated in the Sacrament of Confession in no more than the past two months, one should not approach the chalice. We come to the chalice as prepared as we can, and Confession and other preparation is essential, lest we partake to our condemnation. For most of our lifetimes, persons did not come to Communion unless they first participated in Confession, and this usually involved worshipping at Vespers. (Indeed Vespers are still important as we prepare for Sunday Liturgy whether we are communicants or not. If we cannot come each week, then we need to try and come at least once a month.) When frequent Communion became the practice of many, it was taught that persons did not have to Confess each time they came to Communion if they were regular communicants. However, this did not mean that persons could receive the Eucharist, while only coming to Confession once or twice a year. Again, we need to come as prepared as we can and this means Confession and Absolution regularly. If you have questions about the frequency of your participation, please see Fr. William. Further, when we do approach the chalice we come with arms folded over each other, right over left, thus forming a Cross on our bodies. We do not bless ourselves at the chalice, nor do we ever touch the chalice. The practice of kissing the bottom of the chalice is seen in some Churches such as All Saints, although it is not a universal practice. And if done it must be done with care. If for some reason we do not make contact with the chalice with our lips we should not make herculean efforts to do so. What is important is that we have received the Body and Blood of Christ. And remember that in receiving Communion, we tilt our heads back and open our mouths, allowing the priest or deacon to give us the Body and Blood. There is no need to clamp down on the spoon with our mouths or touch the spoon with our lips.

 

Many Years!

Baptism and Chrismation of:

Daria Ikonn, May 27, 2012

Emilya Ikonn, May 27, 2012

 

 

Memory Eternal!

Olga Opalak, May 26, 2012

 

Will You Serve?

A parish functions largely because of the willingness of persons to volunteer. We have several projects available that require assistance as we move toward our 100th year.

We need persons to serve on a Revitalization Committee, which

will utilize materials developed by the Orthodox Midwest Diocese;

we need persons to serve on a new Pledge and Funding Committee to energize our pledge system and seek new ways to secure needed funding; we also are interested in video recording

a Divine Liturgy for a possible DVD as well as use on our website, and a sound recording for a possible CD and other uses. We also hope to work on a book, electronic and in paper format of the iconography of All Saints Church. If you are interested in any of these efforts, please see Fr. William.

 

Please Remember All Saints

There are many groups and charities that ask for gifts through a variety of solicitations. And there are those who ask persons to consider designating them as recipients of donations at time of death, in estate planning, and in other ways. In planning for such contributions now and in the future, we ask that you consider All Saints Church in your giving and planning. Your donations to our Church will always be used with great care and with prayerful appreciation of all you have done. And your designation of All Saints as a recipient is a further witness of your life in our Holy Church.

Dressing For Church

What we wear to Church should reflect our relationship with God—reverence, respect, humility. We need to dress throughout the year in clothes that do not call needless attention to ourselves. Clothes do not have to be expensive, but that does not mean we cannot be neat. As the temperature warms, it is good to remember, too, that what we wear to Church is not what we would wear to a picnic or the beach. Those 12 and older do not wear shorts to Church. Tee shirts are not worn. And all need to dress with some modesty. Socks are worn by men with ones’ footwear. And remember that neither boys nor men (other then Bishops, and priests if they are blessed to do so) wear hats in the Church nave, sanctuary or vestibule.

 

Women’s Discussion Group

There has been interest expressed in establishing a Women’s Discussion Group at All Saints. The group would be different from the mission of our Altar Sisterhood.  It would allow for the discussion of Orthodox books, issues, etc. as they specifically relate to women.   Initially Father will collect information as to persons interested in forming such a group, but in general he will not be part of discussions. (In the future, if there are similar inquiries from men, we would investigate beginning a men’s group.)

 

Revitalization: Facebook

We thank everyone who has "liked" our parish on Facebook, the more likes we get the more widespread is our audience...We can be reached on Facebook at All Saints Orthodox Church, Hartford, CT. We also have our own website page at www.allsaintshartford.org.

If anyone has suggested for entries on either of these sites, send them to Fr. William. Spreading news about ourselves, not with pride but with witness for the Lord, is another component of our Revitalization campaign as we grow to be 100!

 

Never on Sunday
By Gordon Condos

 Sunday is the day of the Lord. It is a sacred day that we congregate in the house of God  to  participate with all five senses in the Divine Liturgy. During  the  Liturgy,  we  worship  Him  and  thank  Him  for  all our many blessings.  We experience the Worship, Fellowship, Service and Witness that our Church fosters. We put all worldly cares, our social, work, school and play activities aside for His special day. This includes school sports.
 School  sports  offer  many  benefits  and  certainly should be encouraged, especially  when  children  show  an interest and exhibit athletic ability. Sports provide benefits such as confidence, camaraderie, a sense of belonging and a feeling of accomplishment. Physical exercise stimulates our cardiovascular system, strengthens our bodies and enables our coordination as well.

 The ancient Hellenes during the Classical Golden age of Greece valued the participation in athletic competitions as evidenced by the inception of the Olympic games.  In classical Greece, they placed great importance and emphasis on a sound mind and body

 While all this is true, how healthy could the minds and bodies of our youth be if the condition of their souls are rendered dormant and thus unsound? Is physical development worth more than spiritual development and growth?
 As Orthodox Christians, I don't think this question necessitates any deep heavy-duty soul searching to arrive at the correct answer? Sports or any other pastime do not come before God

 Children must attend Church on Sunday with their parents to hear the Good News, to awaken  and  stimulate  their awareness and identity as Orthodox Christians.  All the benefits of athletics are plausible, but pale in comparison  to  the benefits our faith offers. How can we give our children the immeasurable and priceless treasures of Orthodoxy if we are absent from Church?

 Furthermore, the Christian mandate of perpetual love, unending forgiveness, acts of kindness and high moral conduct far exceed the rigors inherent to competitive sports. What are we teaching our youth when we send them to the athletic field while Divine Liturgy is taking place? Are we giving an insidious priority to secular distraction?
 Secular society is not concerned about how holy we keep the day of Lord. Secularism would just as soon transform Sunday by minimizing its status to that of any other day of the week. The Devil would just love that too. We the  Body of Christ are ultimately and collectively responsible for keeping the day of the Resurrection, Sunday, Holy. 

 Parents must place  the Lord and His Church as their number one priority. The pursuit of school sports or any other social outing cannot be allowed to run families ragged, robbing them of valuable uninterrupted time with God.  Parents have the greatest impact on the healthy development of their children.  They are their children's first teachers. The home is both their first school and church. In short, all children learn what they live.
 If parents are consistent and persistent, the fruits of their labors and sacrifices will be bountiful. The children will follow in their footsteps. When parents follow in the footsteps of Jesus, the children will do so as well.  Sunday is that special sanctified day to be together beginning with the source of all good things, our Lord and Savior Jesus Christ. Let all Orthodox  Christian  families  gather together with gratitude, willingness, humility  and  a  renewed commitment to our Lord and His day; come and give thanks  while  experiencing  the beautiful mysteries of our faith with love and fellowship on Sunday.

 (Gordon Condos is a parishioner at Ss. Constantine and Helen Greek Orthodox Church in Orange, New Jersey. He has been active in youth ministry for many years. This article was distributed by the Department of Youth and Young Adult Ministries, Greek Orthodox Archdiocese.) 

 

Preparing Through Vespers

 In the Orthodox Church the liturgical day begins in the evening with the setting of the sun. This practice follows the Biblical account of creation: "And there was evening and there was morning, one day" (Gen 1:5). 
 The Vesper service in the Church always begins with the chanting of the evening psalm: "...the sun knows it's time for setting, Thou makest darkness and it is night...." (Psalm 104: 19-20) This psalm, which glorifies God's creation of the world, is man's very first act of worship, for man first of all meets God as Creator.

Bless the Lord, oh my soul, 0 Lord my God, Thou art very great ... 
 O Lord, how manifold are Thy works! In wisdom hast Thou made them all. The earth is full of Thy creatures (Ps 104:24).

 Following the psalm, the Great Litany, the opening petition of all liturgical services of the Church is intoned. In it we pray to the Lord for everyone and everything. 
 Following this litany a number of psalms are chanted, a different group each evening. These psalms normally are omitted in parish churches though they are done in monasteries. On the eve of Sunday, however, sections of the first psalm and the other psalms which are chanted to begin the week are usually sung even in parish churches. 
 Psalm 141 is always sung at Vespers. During this psalm the evening incense is offered:

Lord, I call upon Thee, hear me. Hear me, O Lord. 
Let my prayer arise in Thy sight as incense. 
And let the lifting up of my hands be an evening sacrifice. Hear me, O Lord. 
(Psalm 141:1-2).

 At this point special hymns are sung for the particular day. If it be a Church feast: songs in honor of the celebration are sung. On Saturday evenings, the eve of the Lord's Day, these hymns always praise Christ's resurrection from the dead. 
 The special hymns normally end with a song called a Theotokion which honors Mary, the Mother of Christ. Following this, the vesperal hymn is sung. If it be a special feast or the eve of Sunday, the celebrant will come to the center or the church building with lighted candles and incense. This hymn belongs to every Vesper service.

 O Gladsome Light of the holy glory of the Immortal Father, heavenly, holy, blessed Jesus Christ. Now we have come to the setting of the sun and behold the light of evening. We praise God: Father, Son, and Holy Spirit. For it is right at all times to worship Thee with voices of praise, O Son of God and Giver of Life, therefore all the world glorifies Thee.

Christ is praised as the Light which illumines man's darkness, the Light of the world and of the Kingdom of God which shall have no evening (Isa 60:20, Rev 21:25). 
 A verse from the Psalms, the prokeimenon, follows -- a different one for each day, announcing the day's spiritual theme. If it be a special day, three readings from the Old Testament are included. Then more evening prayers and petitions follow with additional hymns for the particular day, all of which end with the chanting of the Song of St Simeon:

 Lord, now lettest Thou Thy servant depart in peace according to Thy word, for mine eyes have seen Thy salvation: which Thou hast prepared before the face of all people. A light for revelation to the Gentiles, and to be the glory of Thy people Israel (Lk 1:29-32).

 After proclaiming our own vision of Christ, the Light and Salvation of the world, we say the prayers of the Thrice-Holy (trisagion) through to the Our Father. We sing the main theme song of the day, called the Troparion, and we are dismissed with the usual benediction. 
 The service of Vespers takes us through creation, sin, and salvation in Christ. It leads us to the meditation of God's word and the glorification of his love for men. It instructs us and allows us to praise God for the particular events or persons whose memory is celebrated and made present to us in the Church. It prepares us for the sleep of the night and the dawn of the new day to come. On the eves of the Divine Liturgy, it begins our movement into the most perfect communion with God in the sacramental mysteries.

(From Fr. Thomas Hopko's Rainbow Series.)

 

 

     As we come closer to spring, we near a season of new life, as trees bloom, the sun appears to us for longer periods, grass is greener and more birds sing their songs.
    It also is the time of Great Lent, Holy Week, Pascha.
   Each day we are occupied by many things, and sometimes are overwhelmed by them. The Church recognizes  this, and before we experience the consecration of bread and wine, and before we partake of our Lord’s Body and Blood, we sing of putting aside all earthly cares.
   It is not an easy task, for our minds are often on overload, spinning, thinking, obsessing. It is sometimes even difficult to do this for the two hours we are in Church, let alone when we are away from this Holy place.
  This special time of year, with the great Holy Days of the Church, with preparation for Pascha, help us to focus more on the Holy, and at least lessen the impact of earthly cares in our life.
  During this time we can remind ourselves of the many comforting words of our Lord, Who told us to find rest for our weariness in Him. And during this time we can increase our prayer life, and perhaps find some time to spend in the quiet of meditation. All religions point to a quiet time, a time of clearing the mind, a time of true rest from even our thoughts, which is good for both body and soul. Different than some other faiths, we do it with a focus on Jesus Christ as in the Jesus Prayer.
   May we be reminded of this too by our journey through Great Lent when we change our diets and shake the bonds of food, food, food, and find that there is nutrition enough in humble partakings, strengthened through God’s Grace. We too are reminded to shed some of the baggage of sin as we come to Confession and begin our Repentance, leaving behind mistakes and misadventures and looking to rebirth in a life in Christ.
  Holy Week heightens our attention not on ourselves but on the Lord as we experience His Passion for us.
  Then dawns Pascha and we proclaim and experience the Light that extinguishes all darkness--the Risen Light of Jesus Christ, our Lord and Savior, Who reminds us not to give thought to the ‘morrow, and Who now shows us why in His glorious Resurrection.
  May we find through God ways to dissolve in some measure those earthly concerns as we taste of those first fruits of the Kingdom, and come to know real freedom of heart and mind, of body and soul. May it be so. -- Fr. William

There is something good we can do for our Church and her ministry as a witness for Christ.
  If 100 of our members each gave $3 more a week than they are now giving, we could largely eliminate our projected deficit for 2012. That's just $3 a week--The price of some small thing that we purchase during the week, that we perhaps can go without, putting that money aside for God and His Church.
  If you are not giving now, you can start with just $3 a week. If you have been generous in your giving, you can prayerfully consider being just a bit more giving, with an additional $3 a week. If you are not receiving envelopes and would like them, see Fr. William, Dave Vargas or Joan Holobinko.
 And just think, with that small increase in giving, about 43 cents a day, you will be contributing so much to the work of our Church.
  Thank you in advance for your positive response

                   

     There are many reasons to donate to the Church.
     What are some of them?
     We at All Saints  do not often speak or write about the many needs for funds facing the Church, or about the broader implications of giving.
    In fact if one visited many Churches in the region after having been a member of All Saints, one would be surprised at the pleas for contributions and the positive responses, heard regularly. 
     Why then do we give? We of course give to pay expenses. Simply put without sufficient donations we would not have the things that go into being a parish: Electricity, water, heat, candles, incense, music,  maintenance, a priest. We simply need to meet these costs of being a Church, and to be a member of All Saints we are called to pledge.
     But giving goes beyond this.
     We give because throughout the Bible we are taught the importance of giving—in both the Old and New Testaments are many examples offered us about giving.
     St. Paul speaks of us as being good stewards of the mysteries of God—and those mysteries are found in His Church.
     Being good stewards, calls us to give.
     The Lord Himself speaks of giving in several ways.
     He cites the example of the widow who gave all she had in donating two mites to the Church. And of the ruler to whom he told to give all that he had to the poor, which sadly the ruler declines. And also of the rich man who ignored the poor before him and suffered for this selfishness in his eternal life.
    And our Lord teaches that the widow’s  gift is greater than all others as she gave from the heart, she made  a sacrifice to do this, and she did not give from what was left over—nor should we, and that  is the example He gives. He teaches us that obsession with possessions gets in the way of following Him. And he gives us the example of the rich man and Lazarus to warn us of our fate should we elect a path of ignoring those in need.
    His words in these instances are enough to to inspire us in our attitude toward giving.
    We also know from the Bible and teachings of the Church that we are made in the image and likeness of God.
    And, that part of our effort in this earthly life is to grow in that likeness...
    God loves, and so we love...
     God is merciful and so we show mercy.
    God is compassionate and so are we.
    And God gives and so we give.
     This giving brings us closer to God allowing us to share in yet another of His actions. And giving reflects God in our lives.
     Also, it is in  giving that we show thanks to God, acknowledging that all that we have is a gift from Him, and offering back a portion of all that is His.
     And another wonderful aspect of giving, is that in giving to God and His Church, we in fact benefit from the act. It feels good to give. We have a sense of accomplishment, and a feeling of commitment and dedication to the Lord.  .And the Lord pours His blessings upon those who do give as we read in the Bible.
     Finally, too, in giving we find that rather than being deprived, we are enriched and even have more to share with others and the Church.

     All persons are encouraged to activate or renew their membership and support of All Saints Church.
     God has called us to be stewards of the Church and that is what we must be giving of our money, time, talent and energy. We need to be communicants of the Church to which He has called us and we need to follow the teachings of the Church. All of these needs originated from God’s call to us as we read in the Bible.
     The by-laws provide the following for those 18 and older: “The religious and moral obligations of the parishioners shall be attendance at Sunday and Holy Divine Services, observance of the Church Statutes, to be at yearly confession and to receive the Holy Mysteries, to educate and instruct their children in the spirit of the Orthodox Faith, to honor their priest and in all ways to cooperate with him in his good understandings for the benefit of the Church and parish, and guide their personal activities for the good and welfare of the parish.”
     The Bylaws also provide that “Participants of parish meetings, with a right to vote, may be all competent members of the corporation and those who are 18 years of age and over, who are, participants in the pledge system...”
     Accordingly and always keeping in mind God’s Word, we ask all persons 18 and older to complete a membership form and return it to Fr. William. Also, to complete a pledge form and submit it to the treasurer.  We ask them to come to Church to participate in the life-saving Sacraments of Confession and Communion. (Remember that once a year is only a minimum…try eating just once a year.)  We ask all as best as they are able, mindful of the Lord’s admonitions and teachings on giving, to try and share in that joy of being a cheerful giver, of participating in the giving through which God has so blessed us, and continues to reward us. Giving does feel good if we have the right spirit, the right state of mind.  (Read Malachi, Chapter 3, to hear His clear words on this subject). We ask persons to be supportive of the Church, her clergy and hierarchs; and to live in a spirit of Christian love with each other. We ask too that persons remember the poor, the ill, the suffering among us and try our best to make their lives a bit better, bringing some of Christ’s love to them.
    We ask all thus to always strive to be followers of our Lord, and to be willing to make the sacrifices that such a life entails.

     As our new year continues we are reminded that all activities in the parish or of organizations affiliated with the parish need the approval and blessing of the pastor/rector, and must not be conducted without the knowledge of the Council president and council nor without its approval. Also, no one should select a date for a wedding, baptism or other service without first meeting with the pastor. These practices keep order in the Church and are consistent with our past practices, as well as the OCA Statute, Guidelines for Clergy, and bylaws of the parish.

When coming to Confession for the first time this year, please fill out a Confession card and give it to Fr. William. Please remember some sound practices for receiving Communion: One comes with right arm folded over left, thus forming a Cross. There is no need to bless oneself while at the Chalice as it is easy to bump it. Also one simply tilts their head back and opens their mouth. The celebrant will then turn the spoon over in the mouth thus giving the precious Body and Blood. There is no need to clamp down on the spoon; thus no particles are on one's lips and nothing enters the chalice. Also, there is no need to kneel or crouch to receive. Father’s  chair allows him to give Communion, but he can reach persons as they stand upright.  Kissing the chalice is not done in all places; if it is done, it must be done with great care. Finally, and most importantly, we come to the Chalice prayerfully, with reverence, and humility, forgiving of others and being at peace with them.













 

 

Revealing God In The Parish

     "Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven." We read these words in Matthew and further read verses addressing certain aspects of the life in Christ that commonly are experienced in Parish communities - admission to the Holy Mysteries, prayer, worship, forgiveness, healing and the active participation of children. Each of these elements of parish life includes lay men and women, the clergy, and above all, God Himself Who actively reveals Himself in and through our gathered life. An Orthodox Christian of a worthy heart seeks God and seeks to reveal Him in all that happens within the parish.
     Being accustomed to worship in a parish Church, some may perceive the Divine services as 'just another activity' of our community life. Some parishes put announcements in the weekly bulletin grouped under various headings, with 'Divine Services' listed apart from 'Meetings and Activities.' Such separation calls attention to the reality that Divine Services are unique gatherings and actions in their own right. How so? They are the chief means and special moments that God appoints for revealing Himself among us. Saint Paul stresses this truth when he asks, "The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?" (1 Cor. 10:16).
     This miracle of the presence of God in the Holy Mysteries requires Orthodox Priests to guard the Holy Gifts from profanation. Priests are responsible to protect the Chalice, turning away both those who are not yet united to the Body of Christ through the Initiation Mystery and those members who by sins have broken Communion with the Church and are not yet reconciled. What Priests 'bind and loose' is bound and loosed in heaven (Mt. 18:18).
     In addition, the Lord Jesus reminds us that as we pray, our Heavenly Father responds to our requests. Whatever we ask "...will be done," particularly as we 'agree' (vs. 18:19). In the original, the word, 'agree,' implies 'being in harmony with others through talking over a matter.' The miracle of God's response to our prayers is neither automatic nor guaranteed. We must work with each other and be led by the Holy Spirit to attain deep unanimity of heart. However, let none of us wickedly think that because two of us happen to 'agree,' that God is obligated to violate His will in a given matter. Agreement comes to us when our Lord leads and is included: "Your will be done..." (Mt. 6:10). God reveals Himself as we agree in the Holy Spirit in prayer.
     Forgiveness is a great miracle among God's People. May this sacred wonder bless all our relationships "...seventy times seven" (Mt. 18:22) and reveal God's forgiveness in a hundred unnoticed reconciliations. This may also occur formally at times such as at Forgiveness Vespers before the Great Fast. But let all forgiveness begin through repentant confession at every season!
     Thanks be to God that His miracle of healing is disclosed frequently in parish life. Our Lord still heals the multitudes who come to Him (vs 19:2) through Holy Water and Oil, in special Unction Services, and as we partake of the Holy Gifts, and by our constant intercessions.
     God reveals Himself visibly in parish life through our children. We are given the privilege of seeing tiny children grow in Christ as they partake of the Holy Mysteries. Pray for the infants and mothers who come to be 'Churched.' Pray at Baptisms and for Church School classes. Christ reveals Himself miraculously through the earthly hands of our Priests who anoint, bless, and touch our children, for "...of such is the kingdom of heaven" (vs. 19:14).
Used by permission of Dynamis, 7515  E  13TH St. N, Wichita, KS 67206-1223 Email Editorial Address: dynamis@dynamispublications.org.

Diocesan Funeral Guidelines

Following are guidelines for funerals, which we follow at All Saints.

...all things should be done decently and in order.... (1 Corinthians 14:40)

  The Orthodox Liturgy of Death (a term used to describe all services - panikhidas, requiems, Divine Liturgies - that are usually celebrated in connection with death) presupposes that the deceased had been baptized, was a communicant of the Eucharist and, in life, strove to be obedient to the Lord's commandments in pursuit of that "holiness without which no one will see God" (Hebrews 12:14).
  Through prayer and remembrance, the function of the Liturgy of Death is to incorporate and affirm the departed in the death and resurrection of Christ, which are the very content of the life of the Church. The primary - and probably only - function of the Liturgy of Death is to make and proclaim that connection - and even identification - between the death of each Christian and Christ's death. "Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life" (Romans 6:3).
  The Liturgy of Death celebrates the tragedy of the spiritual and physical death of each Christian as being the very sign and victory of Christ's death and resurrection. In that way, the Liturgy of Death preserves the unique Christian vision of death - and life - and calls on the rest of the community to persevere more deeply and zealously in the baptismal way of dying and rising in Christ, so that one's last breath can become a witness to the "glory of the Father." It was, after all, to living people that Saint Paul wrote: "You have died and your life is hid with Christ in God" (Colossians 3:3). "Blessed are the dead who die in the Lord henceforth" (Revelation 14:13). They are "blessed" because their death is their final and supreme offering, witness and "Eucharist" through which the Lord is declared and "made known." The death of an authentic Christian builds up the community of faith, enabling it to declare more powerfully that "death is no more!"

I. LITURGICAL EXPRESSION
A. Place of Service
- The body of a departed communicant of the Church should be brought into the temple, at least on the day of burial.
According to traditional Orthodox practice, the casket is to remain open until the end of the service.
B. Services
  Presently there are two main ways of celebrating the feast of Christian death, ways that reflect the inner experience of the Church:
- A panikhida service is sung in the funeral home (or the temple) on the eve of burial. Funeral matins (requiem) is celebrated in the temple on the day of burial. In principle, the requiem may "stand alone" and does not "require" Divine Liturgy. (This is practice followed at All Saints.)
- The body is brought into the temple on the eve of burial and the requiem is sung. Divine Liturgy is celebrated on the day of burial, provided Orthodox family members and friends of the departed are prepared to receive Communion. (Divine Liturgy, however, is precluded during Great Lent, when weekday liturgy is forbidden.)
C. Times and Days of the Liturgy of Death
- Burials may not be celebrated on Sundays during the year. the body is not to be brought into the temple on that day except towards evening.
- Burials should not be celebrated on Great Feast days and the body should not be brought into the temple, except towards evening.
- Burials may not be celebrated on Holy Friday, Holy Saturday or the Sunday of Pascha. The body is not brought into the temple on those days.
D. Memorial Services (i.e., Panikhida Services)
- Requested memorial services should not be celebrated during Holy Week.
- The practice of celebrating requested memorial services after Sunday Liturgy should not be encouraged for it tends to nominalize the Liturgy in which all - the living and the dead - have already been incoporated into the Kingdom of God. The practice tends to disintegrate the Eucharist from the reality of death when, in fact, it is precisely the Eucharist - as the sacrament of the Kingdom - that most fully and adequately "proclaim the Lord's death and confess his resurrection" (cf. Hebrews 12:22-24). the best time for memorial services on weekends is Saturday, before evening vigil.

II. NON-COMMUNICANT "MEMBERS"
  Non-communicant "members" (that is: people identifying themselves as Orthodox, who may have attended church services in life and even supported the church financially, but who willfully did not receive the Eucharist at all), are not to be brought into the temple upon their death. By refusing the Eucharist, which is the sacrament of membership, and membership as sacrament, they have refused as well to "proclaim the Lord's death and confess his resurrection" (1 Corinthians 11:26) - which is the very content of the Liturgy of Death and of Orthodox Christian life.
The burial of such people, not taking place in the temple, may only include a memorial service, with the celebrant vested only in a stole. The service may include scriptural readings for the dead.

III. THE BURIAL OF NON-ORTHODOX PERSONS
  The burial of non-Orthodox persons is done in the same manner as the burial of non-communicant "members."

IV. SUICIDE
  Like "non-communicant membership" (which is a form of suicide), suicide itself remains a profound tragedy and sin that should elicit from the community of faith a deep prayer for forgiveness, repentance and sorrow - for the sake of the suicide and for the members of the community as well.
The Orthodox Church normally denies a Church burial to a person who has committed suicide. However, special pastoral considerations may allow a determination to be made, in consultation with the Bishop, to permit a service of burial. Such a determination has, as its goal, to build up the community of faith and not lead it to scandal of confusion.

V. THE BURIAL OF MASONS
  Upon the death of a freemason, the family of the deceased must choose between masonic services and Orthodox Christian burial. If a masonic service is chosen, the body is not to be brought into the temple and the priest may not celebrate any service at all - except to commit the body to the grave (if he is asked to do so) with the singing of "Holy God...."
If a masonic service is not chosen and the body is not bedecked with masonic or other non-Christian ritual clothing or objects, the priest may celebrate the Liturgy of Death.
  This position is taken because masonic services do not specifically mention, proclaim or confess Jesus Christ, Son of God, dead and risen, as being the only answer and Victor after death. Neither do they proclaim the resurrection of all flesh as being God's plan for us, nor do they function to incorporate the death of the deceased into the death of Christ - the only way death can be overcome. Rather, they presuppose a doctrine of spiritual immortality and tend to view the disconnection of soul and body as the natural end of life. This is not a biblical teaching: a soul-less body and a body-less soul are not "natural." Death is the sign and fruit of sin, and the mutilation of a human person.

VI. CREMATION
· The witness of the catacombs and the tombs of martyrs and saints reveals that it has never been the Christian practice to cremate the dead. Therefore, this practice is not encouraged at all. Cremated remains are not to be brought into the temple for services, or for any other reason.
· Although cremation is not encouraged and funeral services over cremated remains is forbidden, cremated remains may be buried with the singing of "Holy God...."

VII. AUTOPSIES AND ORGAN DONATION
  Autopsies and donations of bodily organs after death may be done so long as respectful care is exercised toward the body. In a broad sense, all Christian bodies, as anointed temples of the Holy Spirit, are "relics," and they are organic components of the wholeness of human personhood.

Bishop’s Marriage Guidelines
    Marriage in the Church, like all Mysteries (Sacraments), is part of the community of believers who live in and as the Church, Christ’s Body. We therefore need to be living as an active member of that community, worshipping regularly, receiving Communion, seeking repentance, and struggling to live a life in Christ, in order to be married in the Church. Following are guidelines from our Bishops, which we follow at All Saints Church, regarding marriage. They are offered for a fuller life for those desiring to marry.

“The Church’s vision of marriage is as an icon of the Trinitarian life of God Himself. In such a union, human love and desire for companionship become a love pervaded and sanctified by Divine Grace. God unites in body and spirit, heart and mind. Love unites in such a way that two lives become one life in perfect harmony. Such love implies a relationship in marriage that is total in character. To live up to its high calling, the Christian family must be firmly established in the faith.”
    And:
    “Thus we see marriage as more than some nice ceremony in which two persons join together with some legal standing. Before consideration is given for a marriage in the Church, the persons must display a commitment to the faith through their participation in the life of the Church. And the couple needs to meet with the priest to discuss the proposed marriage before any other plans are made.”

Teachings on Baptism
     Infant baptism is the normal practice of the Orthodox Church. It directly implies a sincere confession of faith and a vibrant Christian life on the part of the parents.
     Parents should be concerned that within their family Christ is confessed as King and Lord. They should be concerned that they themselves are living the new life, and that this life is being nurtured through the Eucharist and liturgical cycles of the Orthodox Church.
     Otherwise, on what basis do parents bring an unknowing infant to baptism? How will a child be nurtured in the Christian life in a home that does not practice it? St. Paul speaks of the children of believers being born holy (1 Corinthians 7:14). But by believers he means people who sincerely believe in and practice the Christian faith.
     Baptism is not an empty ritual or simply the occasion for a party. The initiatory Sacraments cannot be divorced from the totality of family and Church life. Prior to the baptism of their children, parents should seriously consider these matters. They need to be regular communicants and active participants in the liturgical life of the Church before a Baptism. (See separate article, Self Excommunication in this bulletin.)
     The person to be baptized is given a Christian name. This name must be taken from the calendar of Orthodox Saints. The Saint whose name is selected becomes the patron and guide of the newly baptized. The life of the Saint is a path toward holiness, which the newly-baptized can emulate.
     The faith of the sponsors is another decisive consideration. Formally speaking only one sponsor—who is Orthodox--is required. Usually, this sponsor is of the same sex as the child. In practice, it is customary to invite two sponsors. The sponsors have an important part in the Service. They answer the questions about the rejection of Satan and the acceptance of Christ, make other responses and read the Nicene Creed. These duties indicate that the sponsors should be sincere, practicing members of the Orthodox Church. How can a non-Orthodox person confess the Creed of the Church to which he or she does not belong, or promise to sponsor someone into a Church of which he or she is not a member? In the adult baptisms of the Early Church, the sponsors vouched for the integrity of the person desiring to be baptized. How could they do this if they themselves were not Church members?
     The whole Church is involved in the performance of the Sacraments. The confession of faith by the sponsor is the confession of the faith of the Church. In reading the Creed, the sponsor becomes the mouth of all the members. How can a person who is not a member of the Church express the Church’s solidarity of the faith?
     There are rare instances in which a pastor may permit a non-Orthodox Christian to act as a honorary sponsor. The honorary sponsor takes no actual part in the Service. He or she can assist in holding the child. The Orthodox sponsor makes all the necessary responses. (It should be noted that sponsors cannot be mothers, grandmothers, fathers, grandfathers, brothers or sisters of the person being baptized, since they already have a close blood relationship with the child, and cannot add that of Godmother or Godfather.)
     Finally sponsors are called upon to look after the Orthodox Christian upbringing of the child. They should remember the child on such important spiritual occasions as his or her Name Day, enrollment in Church School or any area of service in the Church. The sponsor, too, should be a spiritual example for his or her child in the Lord.   (Adapted From The Introduction by Archpriest  Paul Lazor in the Service Book of Baptism)
     (Note: At All Saint, the norm, as stated above, is to Baptize infants of parents who are members of the Church and who are active participants of the faith.  In rare circumstances, consideration may be given by the pastor for the Baptism/Chrismation of a child if the sponsor or guardian is an active member in good standing of the Church and thus a communicant of the Church, who brings the infant or child to services regularly and promises to continue to do so. This again is an exception to the norm and is determined by special circumstances.  Infants and children cannot act for themselves in relationships to the Church and thus the active Church life of an adult is necessary for the infant or child to have a life in the Church, which begins at Baptism and Chrismation.)