Liturgy Intentions

June 22, 2014

Frank Mileweski—Frank Passo

Mary Marmo—Boots Zaydon

June 29, 2014

Karen Cherocjak—Tony and Kathie

Barrett

E-Mail: scrantonmelkite@yahoo.com Web: http://melkitescranton.org Webmaster: Sal Zaydon

June 22, 2014

Tone 1 and Orthros Gospel 2 2nd Sunday After Pentecost

The call of the First Apostles

Liturgy Schedule: Saturday Vesper Liturgy 4 pm Compline Thurs. 8:30PM

Sunday Orthros 8:55 am Sunday Divine Liturgy 10:00 am

Holy Confession—before Saturday Liturgy, after Compline and by appointment

Saint Joseph Melkite Greek Catholic Church 130 North Saint Francis Cabrini Avenue

Scranton, PA 18504

Rev. Father Michael Jolly— Pastor 570-213-9344 Reader Michael Simon Reader John Fitzgerald

Parish Office 570-343-6092

Parish Notes:

Compline will not be sung during June Saturday Vesper Liturgy will resume June

28th.

We are currently in the Fast of the Apostles which runs from the 18th until the 28th (refer to page 11 for details)

The Sponsorship letters for the foodfest have been mailed., please return asap. Anyone who would like to sponsor but did not get a letter, please see Betsy. 570-383-9433

The Qurban consecrated at today’s liturgy was baked by Mary Clark

Reserve the Dates:

Food Festival August 9 & 10

Grape Leave Rolling July 19th

Kibbee Preparation August 2

Today’s Cover Icon: The Calling of the Apostles, Mosaic, San Marco, Santa Maria Assunta in Venice

You and me together, says Jesus, we can show all those people trapped in their own nets of working, eating, consuming, together we can show them that there’s more for them, for all of us. There are people everywhere living in darkness, and we can show them the light—the light of heaven, all around them, beckoning them to live in love, to build peace and justice, to practice kindness and generosity. We can capture their hearts and together bring healing and good news to them all. Put down your nets, and follow me.

The Divine Liturgy of Saint John Chrysostom

Antiphons

First Antiphon R. Through the prayers of the Mother of God, O Savior save us

Tone 2

Pg.

11

Second Antiphon R. O Son of God, Who are risen from the dead, save us who sing to You Alleluia

Tone 2

Pg.

12

Hymn of incarnation Tone 4 Pg. 13

Third Antiphon R. Resurrectional Troparion

Tone 1

Pg. 15

Hymns

Resurrectional Troparion Tone 1 Pg. 15

Troparion of St. Eusebios Richly enlightened by the wisdom of the Spirit, you illumined the language of faith for us, O

illustrious Eusebios.; then as a bishop, you wisely overcame error as you fought for the Trinity.

O blessed Father, entreat God to save us all!

Tone 4

Troparion of St. Joseph Tone 2 Pg. 20

Kondakion of All Saints O Never failing...

Tone 4 Pg. 21

Prokiemenon (Tone 1) Psalm 32:22,1 May Your kindness, O Lord, be upon us, for we have hoped in You.

Stichon: Exult, you just, in the Lord; praise from the upright is fitting.

Reading from the Epistle of St. Paul to the Romans 2: 10-16 BRETHREN, Brethren, glory, honor and peace to everyone who does good works, first to the Jew, then to the

Greek, since with God there is no favoritism.

For all those who have sinned without the Law will perish without the Law, and all those who have sinned

under the Law will be judged under the Law. (Before God, indeed, it is not those who hear the Law who are

just, but those who follow the Law who will be justified. When the Gentiles who do not have the Law do by

nature what the Law commands, while they do not have the Law, they are their own law: they show the work of

the Law written in their hearts. The conscience bears witness to them, even when conflicting thoughts accuse or

defend them) on the day when God will judge the hidden secrets of men according to what I preach, through

Jesus Christ.

Alleluia (Tone 1) Psalm 17:48,56 O God, You granted me retribution and made peoples subject to me and saved me from my raging enemies.

Stichon: Therefore I will proclaim You, O Lord, among the nations and I will sing praise to Your name.

The Holy Gospel according to St. Matthew 4: 18-23 At that time as Jesus was walking by the Sea of Galilee, He saw two brothers, Simon, who is called Peter, and

his brother Andrew, casting a net into the sea (for they were fishermen). And He said to them, “Come, follow

Me, and I will make you fishers of men.” And at once they left the nets and followed Him. And going farther

on, He saw two other brothers, James the son of Zebedee, and his brother John, in a boat with Zebedee their

father, mending their nets; and He called them. And immediately they left their nets and their father, and

followed Him. And Jesus went about all Galilee, teaching in their synagogues and preaching the Good News of

the kingdom, and healing every disease and every sickness among the people.

The Hieromartyr Eusebius, Bishop of

Samosata, stood firmly for the Confession of

Faith proclaimed at the First Ecumenical Council at

Nicea in the year 325. For this he underwent

persecution by the Arians, being repeatedly deprived

of his see and banished. The emperor Constantius

(337-361), patron of the Arians, learned that St

Eusebius kept a conciliar decree regarding the

election of the Orthodox Archbishop Meletius to the

See of Antioch. He commanded him to give up the

decree. The saint boldly refused to do as ordered. The

enraged emperor sent a message that if he did not

give up the decree, then his right hand would be cut

off. St Eusebius stretched out both hands to the emissary saying, “Cut them off, but I will not give up

the Decree of the Council, which denounces the

wickedness and iniquity of the Arians.” The emperor

Constantius marveled at the audacity of the bishop,

but did not harm him.

During the reign of Justin the Apostate (361-363),

even more difficult times ensued, and an open persecution against Christians began. St Eusebius,

having concealed his identity, went about in the garb

of a soldier across the whole of Syria, Phoenicia and

Palestine, urging Christians to the Faith. He

established priests and deacons in desolated churches,

and he consecrated bishops who renounced the Arian

heresy. After Julian the Apostate’s death, he was

succeeded by the pious emperor Jovian (363-364),

during whose reign the persecutions stopped.

Returning from exile, St Meletius (February 12)

convened a local Council at Antioch in the year 379

on the advice of St Eusebius. Twenty-seven bishops

participated, and it reaffirmed the teaching of the

First Ecumenical Council. The Arians signed the

conciliar definition, fearing the steadfast defenders of

Orthodoxy, the holy hierarchs Meletius, Eusebius and

Pelagios, who had great influence with the emperor.

After the death of Jovian the Arian Vanlentus (364-

378) came to power.

The Orthodox were again subjected to persecution. St

Meletius was banished to Armenia, St Pelagius to

Arabia, and St Eusebius was condemned to exile in

Thrace. Having received the imperial decree, St

Eusebius left Samosata by night so as to prevent

tumult among the people that esteemed him. Having

learned of of the bishop’s departure, believers

followed after him and with tears entreated him to

return. The saint refused the entreaty of those who had come, saying that he had to obey the authorities.

The saint urged his flock to hold firm to Orthodoxy,

blessed them and set off to the place of exile. The

Arian Eunomios became Bishop of Samosata, but the

people did not accept the heretic. They would not go

to the church and avoided meeting with him. The

heretical Arian perceived that it was impossible to

attract the independent flock to him.

The emperor Gracian (375-383) came upon the

throne, and all the Orthodox hierarchs banished under

the Arians were brought back from exile. St Eusebius

also returned to Samosata and continued with the task

of building up the Church. Together with St Meletius

he supplied Orthodox hierarchs and clergy to Arian

places. In the year 380 he arrived in the Arian city of

Dolikhina to establish the Orthodox bishop Marinus

there. An Arian woman threw a roof tile at the holy

bishop’s head. As he lay dying, he asked her for wine

and requested those around not to do her any harm.

The body of St Eusebius was taken to Samosata and

was buried by his flock. The saint’s nephew,

Antiochus, succeeded him and the Samosata Church

continued to confess the Faith, firmly spread through

the efforts of the holy Hieromartyr Eusebius.

Among Today’s Saints

What do we mean by religious liberty?

Religious liberty is the first liberty granted to us by God

and protected in the First Amendment to our

Constitution. It includes more than our ability to go to

Mass on Sunday or pray the Rosary at home. It also

encompasses our ability to contribute freely to the

common good of all Americans.

What is the First Amendment?

The First Amendment of the U.S. Bill of Rights states the

following: "Congress shall make no law respecting an

establishment of religion, or prohibiting the free exercise

thereof; or abridging the freedom of speech, or of the

press; or the right of the people peaceably to assemble,

and to petition the Government for a redress of

grievances."

What does "shall make no law respecting an

establishment of religion" mean?

This phrase, known as the "Establishment Clause,"

started out as a prohibition on Congress' either

establishing a national religion or interfering with the

established religions of the states. It has since been

interpreted to forbid state establishments of religion, to

forbid governmental preference (at any level) of one

religion over another, and to forbid direct government

funding of religion.

What does "prohibiting the free exercise thereof"

mean?

This phrase, known as the "Free Exercise Clause,"

generally protects citizens and institutions from

government interference with the exercise of their

religious beliefs. It sometimes mandates the

accommodation of religious practices when such

practices conflict with federal, state, or local laws.

Devotions and Readings for this week

June 23 Holy Woman Martyr Agrippina Romans 7:1-13 Matthew 9:36-10:8

June 24 Nativity of the Prophet and Forerunner, John the Baptizer

Romans 13:11-14:4 Luke 1:1-25, 57-68, 76, 80

June 25 Holy Woman Martyr Febronia Romans 8:2-13 Matthew 10:16-22

June 26 Holy Father David of Thessalonica Romans 8:22-27 Matthew 10:23-31

June 27 Holy Father Samson the Hospitable Romans 9:6-19 Matthew 10:32-36, 11:1

June 28 Transfer of the Remains of the Holy Unmercenary Physicians Cyrus and John

Romans 3:28-4:3 Matthew 7:24-8:4

June 24

Nativity of the Holy Prophet,

Forerunner and Baptist, John

Harbinger

of the Sun

OUR CHURCH CALENDAR remembers many events in

Christian history: martyrdoms, ecumenical councils,

miracles, and even earthquakes. There are only three

births celebrated, however: that of the Theotokos

(September 8), the Nativity of Christ Himself (December

25) and the birth of St John the Forerunner (June 24).

We do not know where or when this feast was first

observed, but it is mentioned in writings of fourth- and

fifth-century Fathers in both East and West (Saints

Ambrose, Augustine and John Chrysostom). The oldest

shrine of the Forerunner, at Ain-Karem, home of his

parents Zachariah and Elizabeth, was destroyed during

the fifth-century revolt of the Samaritans against

Byzantine rule. In the sixth century the French Council of

Agde (506) declared this feast a “holyday of obligation” –

not surprising, considering the esteem in which Christ

Himself considered John (see Mt 11:11).

John’s Conception Foretold

The Gospel story of John’s conception and birth, which is

the Biblical basis of this feast, is found in Luke 1. We

read that John’s father, Zachariah, was a priest “of the

division of Abijah” (Lk 1:4). According to the custom of

the day, priests were enrolled in various groupings or

divisions which took turns serving in the temple for two

weeks at a time. The Gospel says that, while Zachariah

was offering incense in the temple, the angel Gabriel

appeared to him and announced that Elizabeth,

Zachariah’s wife, would bear him a son, who was to be

named John.

Zachariah could not understand how this could be, as

both he and his wife were up in years. Because of his

reluctance to believe, Zachariah was told by the angel,

“Behold, you will be mute and not able to speak until the

day these things take place, because you did not believe

my words which will be fulfilled in their own time” (Lk

1:20). And so it happened.

John and Elijah

The angel tells Zachariah that his son would go before the

Lord “in the spirit and power of Elijah, to ‘turn the hearts

of the fathers to the children,’ and the disobedient to the

just, to make ready a people prepared for the Lord” (Lk

1:17).

In this promise we find an echo of the following prophecy

from the Book of Malachi, the last of the Old Testament

prophetic books. “Behold I will send you Elijah the prophet

before the coming of the great and dreadful day of the LORD.

And he will turn the hearts of the fathers to the children, and

the hearts of the children to their fathers, lest I come and

strike the earth with a curse” (Mal 4:5-6). In some

arrangements of the Bible, these are the last words of the Old

Testament, pointing it forward to the Messianic Age to come.

Believing Jews held that Elijah would come to prepare the

way for the Messiah. Many saw John as “Elijah,” the

fulfillment of that prophecy, foretelling to all the coming of

Christ. As the Lord Himself said about John, “If you are

willing to receive it, he is Elijah who is to come” (Mt 11:14).

The Forerunner Is Born

The Gospel story of John continues with the narrative of his

birth: “Now Elizabeth’s full time came for her to be delivered,

and she brought forth a son. When her neighbors and

relatives heard how the Lord had shown great mercy

to her, they rejoiced with her. So it was, on the eighth

day, that they came to circumcise the child; and they

would have called him by the name of his father,

Zachariah. His mother answered and said, ‘No; he shall be

called John.’

“But they said to her, ‘There is no one among your relatives

who is called by this name.’ So they made signs to his father

—what he would have him called. And he asked for a writing

tablet, and wrote, saying, ‘His name is John.’ So they all

marveled. Immediately his mouth was opened and his

tongue loosed, and he spoke, praising God” (Lk 1:57-64).

St Augustine saw Zachariah’s muteness as symbolic of the

time before Christ and viewed his release as an image of its

passing. “The release of Zachariah’s voice at the birth of

John,” he wrote, “has the same significance as the tearing of

the veil of the Temple at the crucifixion of Christ. His tongue

is released because a voice is being born… the voice of one

crying in the wilderness.”

The Canticle of Zachariah

The Gospel records as Zachariah’s praise of God a beautiful

hymn which has found a place in the liturgy of both East and

West. Often given the title “Benedictus” (from the first word

of the Latin translation), this hymn is for the most part a string

of verses from the psalms and other Old Testament texts. It

glorifies God for His greatness and for the love He has shown

to His people.

“Blessed is the Lord God of Israel, for He has visited and

redeemed His people, and has raised up a horn of salvation

for us in the house of His servant David, as He spoke by the

mouth of His holy prophets, who have been since the world

began, that we should be saved from our enemies and from

the hand of all who hate us, to perform the mercy promised to

our fathers and to remember His holy covenant, the oath

which He swore to our father Abraham: to grant us that we,

being delivered from the hand of our enemies, might serve

Him without fear,

in holiness and righteousness before Him all the days of our

life” (Lk 1:68-75).

At this point the hymn begins to make specific reference to

John. He is described – with what some have called the clarity

of hindsight – as prophet, forerunner, and preacher of

repentance. These are, of course, the qualities which the

Gospels attribute to John during his ministry at the Jordan.

“And you, child, will be called the prophet of the Most High;

for you will go before the face of the Lord to prepare His way

to give knowledge of salvation to His people by the remission

of their sins, through the tender mercy of our God, with which

the Orient from on high has visited us; to give light to those

who sit in darkness and the shadow of death, to guide our feet

into the way of peace” (Lk 1:76-79).

In our liturgy this canticle is added to the hymn of the Virgin

at the ninth ode of orthros during the Fasts.

The One from the East

The word anatole, translated above as Orient, would be used

repeatedly in our hymns referring to Christ. Sometimes it is

translated as Dayspring, or as the One who rises. We hear it in

the Christmas troparion (“to recognize in You the One who

rises from on high”). In the troparion “Dance, O Isaiah” sung

at crownings and ordinations the word is translated as “His

name is Orient.”

The word anatole literally means sunrise and, by extension,

the East (where the sun rises). It invokes the image of the

rising sun, which itself is an image of Christ. He is the

Dayspring, the Sunrise, of God’s saving plan for us. As the

sunrise brings the promise of a new day, the appearance of

Christ brings the assurance that the Kingdom of God is now at

hand. As we sing in the exapostilarion of Christmas, “From on

high our Savior came, the rising Sun who shone from the

East.” And John is the herald of that rising Sun.

You have heard that it was said by them of old time, ‘Thou shalt not kill; and who-

soever shall kill shall be in danger of the judgment’: But I say unto you: whosoever

is angry with his brother without a cause shall be in danger of the judgment.

According to Saint Peter of Damascus, the commandments of Christ are precious gifts that can deliver our souls from

both traps of the enemy and those of our own making by teaching us to be watchful about our inner state (On Discern-

ment). Doing as Christ suggests in the area where our free will is strongest—the attention we give to a thought— in

turn makes keeping the ancient commandments of the law as epitomized in the Ten Commandments nearly effortless.

This is especially clear in Christ’s commandment about anger. As Saint John Chrysostom notes, “He who is not

stirred up to anger, will much more refrain from murder; and he who bridles wrath will much more keep his hands to

himself. For wrath is the root of murder. And you see that he who cuts up the root will much more remove the branch-

es; or rather, will not permit them so much as to shoot out at all…. for he that aims to avoid murder will not refrain

from it equally with someone who has put away even anger; this latter being further removed from the

crime” (Homily 16 on Matthew).

And yet how can one refrain from becoming angry, when becoming angry seems like and certainly feels like not only

a natural response in many situations, but sometimes the right response. Again, we need to slow down and look with-

in. Cognitive theorists have already done so and provided a sequence of steps leading from an unhappy occurrence to

an angry reaction that can be seen in the following flowchart:

Something distressing happens that seems to be caused by the negligence, deficiency, or even malevolence of an of-

fender. This makes us feel bad about ourselves, often wounding our overweening pride and exposing our demanding

neediness. We feel that there is a wrong that needs to be made right. We become angry and in anger we retaliate.

Fathers, such as Abba Isaiah, suggest that it is possible to not become angry with our brother if we understand that

anger is a dispute based on a lie and on ignorance (The Gerontikon, PG 65.180). We are not as important as we think

we are and others are often not as malevolent or negligent as they seem. We cling so tightly to what boosts our egos

or makes us feel good that anything that pries us from these false idols can enrage us. The problem, then, is not really

the event that distresses us, but our inner passions that besiege us. According to Saint Maximus, if we would only

despise glory and pleasure, every pretext for anger would be cut off (Chapters on Love, 75). Put in positive terms this

means that we can avoid anger by embracing distressing situations as opportunities for humility and ascetic hardship,

which can allow us to continue to move forward in peace towards an even greater virtue, being love itself. “Love,”

according to Saint Isaac the Syrian, “does not know how to be angry or provoked or passionately reproach any-

one” ( Homily 5). In other words, the fathers envision another pathway that starts in the same turmoil but ends not in

a readiness to attack, but in a willingness to love. If we were to schematically present this patristic pathway it would

look something like this:

What is of prime importance is that at the point of distress we learn another way of interpreting the situation con-

sidering the aim of the Christian life and welcoming the labor for virtue that is placed before us, learning as Saint

John Chrysostom wrote, “to snuggle up to virtue, even though she causes us pain and to spurn vice, even though

she gives us pleasure” (Homily on Acts 17). And if that aim seems too high for us in our slothful and indulgent

state, we can at least turn to the words of our Savior as a rock upon which to build our house. For example, Saint

Barsanuphios suggests that we courageously endure every distress by establishing ourselves firmly on the encour-

aging words of the Lord: “In the world ye shall have distress; but be of good cheer, I have overcome the

world” (Letter 22). If we chart out that cognitive pathway, we again find ourselves reaching the blessed harbor of

love:

The watchful and committed Christian always has choices, beautiful, inner choices of the heart, which can lead to

places of peace, harmony, and love. They begin by listening to our meek Lord’s commandments that may seem to

go beyond the limits of human possibilities, because in fact they do. Through His commandments, we do indeed go

through the fire of insults and through the water of disgrace, but He brings us to a place of refreshment (Psalm

65:12, LXX). And suddenly our inner world and our outer interactions are radically and wonderfully changed:

where there was not only anger, but also a readiness for violence, now there is “the peace of God, which passeth all

understanding” (Philippians 4:9) and “the love of Christ, which exceeds all knowledge, so that we might be filled

with all the fullness of God” (Ephesians 3:19).

Educational Event Schedule ~ Summer 2014

National Melkite Convention 2014 (note that Chicago

is in the Central TZ (subtract 1 hour if you are

attending the convention)

Friday, July 4

11:00 a.m. EDT ~ Finding Christ’s Peace within

Yourself and Others in the Midst of Stress w/ Rev.

Malek Rihani

12:15 p.m. EDT ~ Keeping Christ’s Peace in your Daily

Life w/ Fr. Fouad Sayegh (Arabic)

2:00 p.m. EDT ~ How to Practice Peacefulness:

Centering Prayer and Meditation Drs. Philip &

Kay Metres

Saturday, July 5th

11:00 a.m. EDT ~ Having Christ’s Peace as You

Prepare Teens for the Road Ahead w/ Deacon

William Nijm

12:15 p.m. EDT ~ Christ’s Peace in the Midst of

Persecution: Yesterday and Today w/ Deacon

Sabatino Carnazzo

Live Broadcast @ https://melkite.org/live-

broadcast

——————————————————————-

Saturday, August 9

7:00 PM EDT Body & Soul: A Study of the Dormition

of the Mother of God-Rev. Deacon Sabatino

Carnazzo

Live Broadcast @ https://melkite.org/live-

broadcast

Saturday August, 30

5:45 p.m. EDT Baptized into Christ: A Biblical Church

Tour in the Melkite Tradition—Rev. Deacon

Sabatino Carnazzo

Live Broadcast @ https://melkite.org/live-

broadcast

Fast of the Holy Apostles By Archpriest Ayman Kfouf

Antiochian Orthodox Archdiocese

Origins of the Fast of the Apostles The Fast of the Holy Apostles is dated back to early

years of the church. The first evidence of this fast is

found in the writings of St. Athanasius the Great

(†373). In his letter to Emperor Constance, he writes:

"During the week following Pentecost, the people who

observed the fast went out to the cemetery to pray."

Some 20 years later, St. Ambrose (†397) writes: "On

the days following his ascension into heaven, however,

we again fast" (Sermon 61).

The famous pilgrim Egeria mentioned the Apostles'

Fast also in her fourth-century-writing which records

that "on the day following the feast of Pentecost, a

period of fasting began". In the same period, the fourth

century, the Apostolic Constitutions prescribes: "After

the feast of Pentecost, celebrate one week, then

observe a fast, for justice demands rejoicing after the

reception of the gifts of God and lasting after the body

has been refreshed."

Until the second half of the 3rd century, the Fast of the

Holy Apostles was linked to Pentecost and lasted only

for one week (Apostolic Constitutions). Later on, after

the martyrdom of the apostles Peter and Paul and

following the development of the commemoration of

their death around the year 258, the Apostles' Fast

became linked to the feast of Saints Peter and Paul on

June 29. Consequently, it became a fasting period of

preparation for the celebration of the feast of the great

apostles. St. Symeon of Thessalonica (†1429) explains:

"The Fast of the Apostles is justly established in their

honor, for through them we have received numerous

benefits and for us they are exemplars and teachers of

the fast ... For one week after the descent of the Holy

Spirit, in accordance with the Apostolic Constitution

composed by Clement, we celebrate, and then during

the following week, we fast in honor of the Apostles."

Subsequently, the duration of the Fast of the Holy

Apostles changed from one week to a variable period

depending on the date of the Feast of Pascha (Easter).

Duration of the Fast of the Apostles The fast of the Holy Apostles starts on the second

Monday after Pentecost. The duration of this fast

varies, depending on the date of Pascha (Easter). The

rule is that the Fast starts on the second Monday after

Pentecost and ends on June 29, on the feast of Saints

Peter and Paul. According to the new calendar, the

Apostles' Fast could last as short as 8 days and as long

as 30 days (42 days according to the old calendar).

Fasting Rules of the Fast of the Holy Apostles

The Fast of the Holy Apostles is not as strict as the

Fasts of Pascha and the Nativity of Christ; rather it is

more lenient in its duration and rules. The current rules

of fasting, during the Apostles' Fast, were established

first for the monks of the Monastery of the Kiev Caves

by Metropolitan George of Kiev (1069-1072). These

rules are still practiced today amongst most Orthodox

Christians with minor variations, depending on the

jurisdiction.

The rules are: 1- Red meat, poultry, and dairy products are not

allowed during the entire fasting period in all

weekdays.

2- Fish, wine, and oil are allowed on all days except

on Wednesdays and Fridays.

Conclusion The Apostles fast has emerged since the very early

days of Christianity. It is honored and preserved in the

Church as a part of our Holy Tradition. Like all Fasts

in the Orthodox Church, the Holy Apostles' Fast aims

to help us put on the "armor of light" to against the

attacks of the enemy that may befall during our

spiritual journey to become united with God through

His grace. No better words may express the

importance of fasting in our life like the words of St.

Abba Isaac the Syrian who says, "... since fasting is a

weapon established by God ...the human race knew no

victory before fasting, and the devil was never defeated

by our nature as it is: but this weapon has indeed

deprived the devil of strength from the outset... As soon

as the devil sees someone possessed of this weapon

(fasting), fear straightway falls on this adversary and

tormentor of ours, who remembers and thinks of his

defeat by the Saviour in the wilderness; his strength is

at once destroyed and the sight of the weapon given us

by our Supreme Leader burns him up. A man armed

with the weapon of fasting is always afire with zeal. He

who remains therein, keeps his mind steadfast and

ready to meet and repel all violent passions."

The sound of the bells calls our attention to the act of

worship, the flash of the gold and shine catches our eyes

and the glow of the coal invites us to also have a soul

filled with ardent love for Christ ready to sing and offer

up such prayers as the censer does before the Lord's Altar,

a place of sacrifice as our hearts also should be.

What is the reason for the use of incense in the

services?

The use of incense dates back to ancient times but the

origin is uncertain. It helps raise the mind and heart to

God as the smoke also rises. Just as particular scents in

life bring the mind back to a summer day with the cut

grass or rain so too does the use of incense in one of

many ways usher the senses towards worship of God.

Ancient Jewish practices:

Incense was used as a perfumed offering on the altar of

incense in the time of the Tabernacle and in the First and

Second Temple periods, being an important component of

priestly liturgy in the Temple in Jerusalem. The incense

offered in the Temple is described in the Book of Exodus

as a mixture of stacte, onycha, galbanum and

frankincense.

Melkite Usage:

The incense spreading in the church "symbolizes" the

prayer of the faithful sent up to God and at the same time

it is a symbol of the Grace of the Holy Spirit mysteriously

embracing them. Scripturally we see in the book of

Psalms.

Psalm 140:2 ,"Let my prayer be set forth before You as

incense, The lifting up of my hands as the evening

sacrifice."

Incense is also described as being used in heavenly

worship, offering the faithful a foretaste of what is to

come.

Revelation 5:8 - "Now when He has taken the scroll, the

four living creatures and the twenty-four elders fell down

before the Lamb, each having a harp, and golden bowls

full of incense, which are the prayers of the saints."

Revelation 8:4 - "And the smoke of the incense, with the

prayers of the saints, ascended before God from the

angel's hand."

A Prayer before censing by a priest: "We offer onto Thee,

O Christ our God, this incense for an odor of spiritual

sweetness which do Thou accept upon Thy most heavenly

altar, sending down upon us in return the Grace of Thy

Holy Spirit." Listening to this prayer we understand that

the smoke visible to everybody denotes the invisible

presence of the Lord’s Grace, which is sanctifying the

faithful.

Annual Old Fashioned Chicken

BAR-B-QUE

Sunday June 29, 2014

Saint Mary’s Byzzantine

Catholic Church

Mifflin and Linden Streets

Scranton

11a—4P

Adults $12.00

Children (under 10) $6

Prayer

Requests

Rev. Deacon John Karam

Rev. Basil Samra

Rev. Michael Skrocki

Rev. Father David White

Rev. Deacon Richard Downer

Rev. Deacon Gregory Haddad

Rev. Deacon Joseph Daratony

The Weekly Quiz Which of the following Early Church Fathers has never been formally canonized:

Irenaeus of Lyon

Justin Martyr

Origen

Ignatius of Antioch

Last week’s answer: Q. Andrew and Philip told Jesus that some

Greeks were wanting to meet him. Why were the Greeks in Jerusalem?

A. They came to worship at the feast.

Parish Calendar

June

18-28 Fast of the Apostles (see page 11)

29 Feast of Peter and Paul

July

3-6 49th Annual Melkite

Convention—Chicago Il

19 Rolling the Grape Leaves

Michael Abda Jennifer Evans

Marie Barron Yolande Haddad

Nikki Boudreaux Niko Mayashairo

Lucille Bsales Mary McNeilly

Jayne Buckley Mary Lou Mooty

Chris Carey Marie Patchoski

Dr. Frances Colie Ruth Sirgany

John Colie Charlie Simon

Mark Dillman Kennedy Stevenson

Margaret Dillenburg Jane Warn

Carol Downer James Zaydon

All those Serving in our Armed Forces

The Christian Community in the Middle East

Sacrificial Giving

June 8

Weekly $ 433 .00

Candles $ 4.00