SUNDAY OF ORTHODOXY

RESTORATION OF THE HOLY ICONS IN THE CHURCH

Sain ts Constant ine & He len Greek Orthodox Church of Washington, DC

Sunday of Orthodoxy

March 17, 2019

Church Service Schedule: 3/18/19—3/24/19

Monday—03/18/19—Great Compline: 7:00pm

Tuesday—03/19/19—Great Compline: 7:00pm

Wednesday—03/20/19—9th Hour: 6:30pm & Presanctified Liturgy: 7:00pm

Thursday—03/21/19—Great Compline: 7:00pm

Friday—03/22/19—2nd Salutations to the Theotokos: 7:00pm

Sunday—03/24/19—Sunday of St. Gregory Palamas: Orthros: 8:00am & Divine Liturgy: 9:15am

INSERT YOUR PICTURE HERE

YOU ARE THE ICON OF

CHRIST!

HAVE YOU BEEN

RESTORED TO HIS

CHURCH?

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YMNOI THΣ ΗΜΕΡΑΣ

Ἀπολυτίκιον Ἀναστάσιμον.

Ἦχος αʹ. Αὐτόμελον.

Τοῦ λίθου σφραγισθέντος ὑπὸ τῶν Ἰουδαίων, καὶ στρατιωτῶν φυλασσόντων τὸ ἄχραντόν σου Σῶμα, ἀνέστης τριήμερος Σωτήρ, δωρούμενος τῷ κόσμῳ τὴν ζωήν· διὰ τοῦτο αἱ Δυνάμεις τῶν οὐρανῶν ἐβόων σοι ζωοδότα. Δόξα τῇ Ἀναστάσει σου Χριστέ, δόξα τῇ βασιλείᾳ σου, δόξα τῇ οἰκονομίᾳ σου, μόνε φιλάνθρωπε.

Τῆς Ἑορτῆς. Ἦχος βʹ.

Τὴν ἄχραντον Εἰκόνα σου, προσκυνοῦμεν ἀγαθέ, αἰτούμενοι συγχώρησιν τῶν πταισμάτων ἡμῶν, Χριστὲ ὁ Θεός· βουλήσει γὰρ ηὐδόκησας σαρκί, ἀνελθεῖν ἐν τῷ Σταυρῷ, ἵνα ῥύσῃ οὓς ἔπλασας, ἐκ τῆς δουλείας τοῦ ἐχθροῦ· ὅθεν εὐχαρίστως βοῶμέν σοι· Χαρᾶς ἐπλήρωσας τὰ πάντα ὁ Σωτὴρ ἡμῶν, παραγενόμενος εἰς τὸ σῶσαι τὸν κόσμον.

Ἀπολυτίκιον τοῦ Ναοῦ. Αγ. Κωνσταντίνου & Ελένης

Τοῦ Σταυροῦ σου τὸν τύπον ἐν οὐρανῷ θεασάμενος, καὶ ὡς ὁ Παῦλος τὴν κλήσιν οὐκ ἐξ ἀνθρώπων δεξάμενος, ὁ ἐν βασιλεύσιν, Ἀπόστολός σου Κύριε, Βασιλεύουσαν πόλιν τὴ χειρί σου παρέθετο ἣν περίσωζε διὰ παντὸς ἐν εἰρήνῃ, πρεσβείαις τῆς Θεοτόκου, μόνε Φιλάνθρωπε.

Κοντάκιον.

Ἦχος πλ. δʹ. Αὐτόμελον.

Τῇ ὑπερμάχῳ στρατηγῷ τὰ νικητήρια, Ὡς λυτρωθεῖσα τῶν δεινῶν εὐχαριστήρια, Ἀναγράφω σοι ἡ Πόλις σου Θεοτόκε. Ἀλλ' ὡς ἔχουσα τὸ κράτος ἀπροσμάχητον, Ἐκ παντοίων με κινδύνων ἐλευθέρωσον, Ἵνα κράζω σοι· Χαῖρε νύμφη ἀνύμφευτε.

HYMNS OF THE DAY

Resurrectional Apolytikion.

Mode 1. Automelon.

The stone had been secured with a seal by the Judeans, * and a guard of soldiers was watching Your immaculate body. * You rose on the third day, O Lord * and Savior, granting life unto the world. * For this reason were the powers of heaven crying out to You, O Life-giver: * Glory to Your resurrection, O Christ; * glory to Your kingdom; * glory to Your dispensation, only One who loves mankind.

For the Feast

Mode 2. We venerate Your immaculate icon, O good Lord, and entreat You to forgive our offences, O Christ our God. By Your own choice you were pleased to ascend the Cross in the flesh, to deliver us, whom You created, from our slavery to the foe. Therefore we cry to You with gratitude: You have filled all things with joy, O our Savior, by coming to save the world.

Apolytikion of the Parish Church Sts. Constantine and Helen

Having seen the image of Thy Cross in Heaven, and like Paul, having received the call not from men, Thine apostle among kings entrusted the commonwealth to Thy hand, O Lord. Keep us always in peace, by the intercessions of the Theotokos, O only Friend of man.

Kontakion.

Mode pl. 4. Automelon.

O Champion General, I your City now inscribe to you Triumphant anthems as the tokens of my gratitude, Being rescued from the terrors, O Theotokos. Inasmuch as you have power unassailable, From all kinds of perils free me, so that unto you I may cry aloud: Rejoice, O unwedded Bride.

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Ο ΑΠΟΣΤΟΛΟΣ

ΠΡΟΣ Ἑβραίους 11:24-26, 32-40

Καινή και Νέα Ελληνικά

Εβρ. 11,24 Πίστει Μωϋσῆς μέγας γενόμενος ἠρνήσατο λέγεσθαι υἱὸς θυγατρὸς Φαραώ, Εβρ. 11,24 Ενεκα της πίστεως του ο Μωϋσής, όταν εμεγάλωσεν, ηρνήθη να ονομάζεται παιδί της θυγατρός του Φαραώ, Εβρ. 11,25 μᾶλλον ἑλόμενος συγκακουχεῖσθαι τῷ λαῷ τοῦ Θεοῦ ἢ πρόσκαιρον ἔχειν ἁμαρτίας ἀπόλαυσιν, Εβρ. 11,25 και επροτίμησε καλύτερον να ταλαιπωρήται και να κακοπαθή μαζή με τον λαόν του Θεού, παρά να έχη πρόσκαιρον απόλαυσιν μιας αμαρτωλής και τρυφηλής ζωής, σαν βασιλόπουλο εις τα ανάκτορα. Εβρ. 11,26 μείζονα πλοῦτον ἡγησάμενος τῶν Αἰγύπτου θησαυρῶν τὸν ὀνειδισμὸν τοῦ Χριστοῦ· ἀπέβλεπε γὰρ εἰς τὴν μισθαποδοσίαν. Εβρ. 11,26 Και από τους θησαυρούς, από τα αγαθά και την δόξαν της Αιγύπτου, εθεώρησε μεγαλύτερον και πολυτιμότερον πλούτον το να χλευάζεται και να περιφρονήται, όπως βραδύτερον θα ωνειδίζετο ο Χριστός. Διότι είχε προσηλωμένα τα μάτια του και επερίμενε με πίστιν της ανταμοιβήν, που θα του έδιδεν ο Θεός στους ουρανούς. Εβρ. 11,32 Καὶ τί ἔτι λέγω; ἐπιλείψει γάρ με διηγούμενον ὁ χρόνος περὶ Γεδεών, Βαράκ τε καὶ Σαμψὼν καὶ Ἰεφθάε, Δαυΐδ τε καὶ Σαμουὴλ καὶ τῶν προφητῶν, Εβρ. 11,32 Και τι να διηγούμαι ακόμη; Θα σταματήσω, διότι δεν θα με πάρη ο χρόνος, να διηγηθώ δια τον Γεδεών, τον Βαράκ και τον Σαμψών και τον Ιεφθάε, δια τον Δαυίδ και τον Σαμουήλ και τους προφήτας. Εβρ. 11,33 οἳ διὰ πίστεως κατηγωνίσαντο βασιλείας, εἰργάσαντο δικαιοσύνην, ἐπέτυχον ἐπαγγελιῶν, ἔφραξαν στόματα λεόντων, Εβρ. 11,33 Αυρτοί, χάρις εις την πίστιν των, ηγωνίσθησαν και κατενίκησαν βασίλεια, ήσκησαν δικαιοσύνην, επέτυχαν την πραγματοποίησιν των υποσχέσεων του Θεού, έφραξαν τα στόματα των αγρίων λεόντων, όπως ο Δανιήλ, Εβρ. 11,34 ἔσβεσαν δύναμιν πυρός, ἔφυγον στόματα μαχαίρας, ἐνεδυναμώθησαν ἀπὸ ἀσθενείας, ἐγενήθησαν ἰσχυροὶ ἐν πολέμῳ, παρεμβολὰς ἔκλιναν ἀλλοτρίων· Εβρ. 11,34 έσβησαν την φοβεράν δύναμιν της φωτιάς, όπως οι τρεις παίδες, διέφυγαν τον κίνδυνον να σφαγούν με μαχαίρια, όπως ο Ηλίας, εδυναμώθησαν και έγιναν καλά από αρρώστιες, ανεδείχθησαν κραταιοί και δυνατοί στον πόλεμον, έκαμψαν και έτρεψαν εις φυγήν πολυάριθμα στρατεύματα ξένων εχθρών. Εβρ. 11,35 ἔλαβον γυναῖκες ἐξ ἀναστάσεως τούς νεκροὺς αὐτῶν· ἄλλοι δὲ ἐτυμπανίσθησαν, οὐ προσδεξάμενοι τὴν ἀπολύτρωσιν, ἵνα κρείττονος ἀναστάσεως τύχωσιν· Εβρ. 11,35 Μερικές γυναίκες, χάρις εις αυτήν την πίστιν, επήραν πάλιν ζωντανούς, δια της αναστάσεως τους νεκρούς των. Αλλοι δε εδέθησαν στο τύμπανον, στο φοβερά βασανιστικόν εκείνον όργανον, χωρίς να δεχθούν την απελευθέρωσιν, που τους επρότειναν οι βασανισταί των, εάν ηρνούντο την πίστιν των, και υπέμειναν το φοβερόν μαρτύριον μέχρι θανάτου, δια να επιτύχουν και πάρουν

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ανάστασιν ασυγκρίτως καλυτέραν από την παρούσαν ζωήν. Εβρ. 11,36 ἕτεροι δὲ ἐμπαιγμῶν καὶ μαστίγων πεῖραν ἔλαβον, ἔτι δὲ δεσμῶν καὶ φυλακῆς· Εβρ. 11,36 Αλλοι δε εδοκίμασαν εμπαιγμούς και μαστιγώσεις, ακόμη δε δεσμά και φυλακήν. Εβρ. 11,37 ἐλιθάσθησαν, ἐπρίσθησαν, ἐπειράσθησαν, ἐν φόνῳ μαχαίρας ἀπέθανον, περιῆλθον ἐν μηλωταῖς, ἐν αἰγείοις δέρμασιν, ὑστερούμενοι, θλιβόμενοι, κακουχούμενοι, Εβρ. 11,37 Ελιθοβολήθησαν, επριονίσθησαν, επέρασαν μέσα από πολλούς πειρασμούς, απέθαναν σφαγέντες με μάχαιραν, περιήρχοντο εδώ και εκεί φορούντες, αντί για ενδύματα, προβιές και δέρματα γιδιών, στερούμενοι, θλιβόμενοι, υποβαλλόμενοι εις πολλάς κακουχίας. Εβρ. 11,38 ὧν οὐκ ἦν ἄξιος ὁ κόσμος, ἐν ἐρημίαις πλανώμενοι καὶ ὄρεσι καὶ σπηλαίοις καὶ ταῖς ὀπαῖς τῆς γῆς. Εβρ. 11,38 Τετοιους αγίους δεν ήτο άξιος να τους έχη ο αμαρτωλός κόσμος. Επεριπλανώντο εις τις ερημίες, εις τα όρη, εις τα σπήλαια, εις τις τρύπες της γης. Εβρ. 11,39 Καὶ οὗτοι πάντες μαρτυρηθέντες διὰ τῆς πίστεως οὐκ ἐκομίσαντο τὴν ἐπαγγελίαν, Εβρ. 11,39 Και όλοι αυτοί, μολονότι έλαβαν την καλήν και τιμίαν μαρτυρίαν, ότι ευηρέστησαν στον Θεόν χάρις εις την πίστιν των, δεν απήλαυσαν πλήρως την υπόσχεσιν της λυτρώσεως και της ουρανίου βασιλείας. Εβρ. 11,40 τοῦ Θεοῦ περὶ ἡμῶν κρεῖττόν τι προβλεψαμένου, ἵνα μὴ χωρὶς ἡμῶν τελειωθῶσι. Εβρ. 11,40 Διότι ο Θεός επρόβλεψε δι' ημάς κάτι καλύτερον· δηλαδή να μη απολαύσουν αυτοί πλήρη την τελείωσιν και την μακαριότητα χωρίς ημάς (αλλ' όλοι μαζή σαν ένα πνευματικόν σώμα να απολαύσωμεν κατά την δευτέραν παρυσίαν την μακαριότητα της βασιλείας των ουρανών).

ΤΗΕ EPISTLE

The Epistle Reader is Athanasia Katsafanas St. Paul's Letter to the Hebrews 11:24-26, 32-40

Brethren, by faith Moses, when he was grown up, refused to be called the son of Pharaoh's daughter, choosing rather to share ill-treatment with the people of God than to enjoy the fleeting pleasures of sin. And what more shall I say? For time would fail me to tell of Gideon, Barak, Samson, Jephthah, of Da-vid and Samuel and the prophets -- who through faith conquered kingdoms, enforced justice, received promises, stopped the mouths of lions, quenched raging fire, escaped the edge of the sword, won strength out of weakness, became mighty in war, put foreign enemies to flight. Women received their dead by resurrection. Some were tortured, refusing to accept release, that they might rise again to a better life. Others suffered mocking and scourging, and even chains and imprisonment. They were stoned, they were sawn in two, they were killed with the sword; they went about in skins of sheep and goats, destitute, afflicted, ill-treated -- of whom the world was not worthy -- wandering over deserts and mountains, and in dens and caves of the earth. And all these, though well attested by their faith, did not receive what was promised, since God had foreseen something better for us, that apart from us they should not be made perfect.

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THE GOSPEL John 1:44-52

At that time, Jesus decided to go to Galilee. And he found Philip and said to him, "Follow me." Now Philip was from Bethsaida, the city of Andrew and Peter. Philip found Nathanael, and he said to him, "We have found him of whom Moses in the law and also the prophets wrote, Jesus of Nazareth, the son of Joseph." Nathanael said to him, "Can anything good come out of Nazareth?" Philip said to him, "Come and see." Jesus saw Nathanael coming to him, and said of him, "Behold, an Israelite indeed, in whom is no guile!" Nathanael said to him, "How do you know me?" Jesus answered him, "Before Philip called you, when you were under the fig tree, I saw you." Nathanael answered him, "Rabbi, you are the Son of God! You are the King of Israel!" Jesus answered him, "Because I said to you, I saw you under the fig tree, do you believe? You shall see greater things than these." And he said to him, "Truly, truly, I say to you, you will see heaven opened, and the angels of God ascending and descend-ing upon the Son of man."

ΤΟ ΕΥΑΓΓΕΛΙΟΝ

Κατὰ Ἰωάννην 1:44-52

Καινή και Νέα Ελληνικά

Ιω. 1,44 Τῇ ἐπαύριον ἠθέλησεν ὁ Ἰησοῦς ἐξελθεῖν εἰς τὴν Γαλιλαίαν· καὶ εὑρίσκει Φίλιππον καὶ λέγει αὐτῷ· ἀκολούθει μοι. Ιω. 1,44 Την άλλην ημέραν απεφάσισεν ο Χριστός να αναχωρήση από την Ιουδαίαν δια την Γαλιλαίαν. Ευρίσκει τον Φιλιππον (μαθητήν και αυτός του Βαπτιστού, από τον οποίον πολλά είχε ακούσει περί του Μεσσίου) και του λέγει· “έλα κοντά μου”. Ιω. 1,45 ἦν δὲ ὁ Φίλιππος ἀπὸ Βηθσαϊδά, ἐκ τῆς πόλεως Ἀνδρέου καὶ Πέτρου. Ιω. 1,45 Ο δε Φιλιππος κατήγετο από την Βηθσαϊδά, από την πατρίδα του Ανδρέου και του Πετρου. Ιω. 1,46 εὑρίσκει Φίλιππος τὸν Ναθαναὴλ καὶ λέγει αὐτῷ· ὃν ἔγραψε Μωϋσῆς ἐν τῷ νόμῳ καὶ οἱ προφῆται, εὑρήκαμεν, Ἰησοῦν τὸν υἱὸν τοῦ Ἰωσὴφ τὸν ἀπὸ Ναζαρέτ. Ιω. 1,46 Ευρίσκει ο Φιλιππος τον Ναθαναήλ και του λέγει· “αυτόν που έγραψε ο Μωϋσής στον Νομον και προανήγγειλαν οι προφήται εις τα προφητικά των βιβλία τον ευρήκαμεν· είναι ο Ιησούς, ο υιός του Ιωσήφ, από την Ναζαρέτ”. Ιω. 1,47 καὶ εἶπεν αὐτῷ Ναθαναήλ· ἐκ Ναζαρὲτ δύναταί τι ἀγαθὸν εἶναι; λέγει αὐτῷ Φίλιππος· ἔρχου καὶ ἴδε. Ιω. 1,47 Ο Ναθαναήλ όμως είπεν εις αυτόν· “από την Ναζαρέτ είναι δυνατόν να βγη κάτι καλόν;” Λεγει εις αυτόν ο Φιλιππος· “έλα και ιδέ μόνος σου, δια να πεισθής”. Ιω. 1,48 εἶδεν ὁ Ἰησοῦς τὸν Ναθαναὴλ ἐρχόμενον πρὸς αὐτὸν καὶ λέγει περὶ αὐτοῦ· ἴδε ἀληθῶς Ἰσραηλίτης ἐν ᾧ δόλος οὐκ ἔστι. Ιω. 1,48 Είδεν ο Ιησούς τον Ναθαναήλ να έρχεται προς αυτόν και λέγει περί αυτού· “ιδού ένας γνήσιος Ισραηλίτης, στον οποίον δεν υπάρχει πονηρία”. Ιω. 1,49 λέγει αὐτῷ Ναθαναήλ· πόθεν με γινώσκεις; ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ· πρὸ τοῦ σε Φίλιππον φωνῆσαι, ὄντα ὑπὸ τὴν συκῆν εἶδόν σε. Ιω. 1,49 Λεγει εις αυτόν ο Ναθαναήλ· “από που με γνωρίζεις;” Απήντησεν ο Ιησούς και του είπε·

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“προτού σε φωνάξη ο Φιλιππος, όταν ήσουνα κάτω από την συκήν, μακρυά από κάθε ανθρώπινον μάτι, εγώ σε είδα”. Ιω. 1,50 ἀπεκρίθη Ναθαναὴλ καὶ λέγει αὐτῷ· ῥαββί, σὺ εἶ ὁ υἱὸς τοῦ Θεοῦ, σὺ εἶ ὁ βασιλεὺς τοῦ Ἰσραήλ. Ιω. 1,50 Απεκρίθη τότε ο Ναθαναήλ και του είπε· “Διδάσκαλε, συ είσαι ο Υιός του Θεού, συ είσαι ο Βασιλεύς του Ισραήλ, τον οποίον, σύμφωνα με τις προφητείες, επεριμέναμεν”. Ιω. 1,51 ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ· ὅτι εἶπόν σοι, εἶδόν σε ὑποκάτω τῆς συκῆς, πιστεύεις; μείζω τούτων ὄψει. Ιω. 1,51 Του απήντησεν δε ο Ιησούς· “Διότι σου είπα ότι σε είδα κάτω από την συκήν, πιστεύεις; Θα ίδης ακόμη μεγαλύτερα από αυτά”. Ιω. 1,52 καὶ λέγει αὐτῷ· ἀμὴν ἀμὴν λέγω ὑμῖν, ἀπ᾿ ἄρτι ὄψεσθε τὸν οὐρανὸν ἀνεῳγότα, καὶ τοὺς ἀγγέλους τοῦ Θεοῦ ἀναβαίνοντας καὶ καταβαίνοντας ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου. Ιω. 1,52 Και εν συνεχεία λέγει προς αυτόν, ώστε να ακούσουν και οι άλλοι μαθηταί· “σας διαβεβαιώνω, ότι από τώρα θα ίδετε ανοικτόν τον ουρανόν και τους αγγέλους του Θεού ν' ανεβαίνουν και να κατεβαίνουν, να συνοδεύουν και να υπηρετούν τον υιόν του ανθρώπου (ο οποίος ως Θεός είναι κύριος και των αγγέλων)”.

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TODAY’S MEMORIALS

Katina Ferentinos, is the beloved wife of the late Kostas Ferentinos. Loving mother of Bill (Andrea) Ferentinos, Pete (Lori) Ferentinos and Metaxas (Nitsa) Ferentinos. Adored grandmother of Sophia, Helena, Kosta, Catherine, Tiffany, Melissa, Breanna, Stephen, Kosta, PJ, Kosta & Eleni. Cherished great-grandmother of Jayden and Audrey.

Costas Thomas Nathenas, is the beloved husband of Georgia Nathenas. Loving and cherished father of Pelagia Nathenas. Adored uncle of many nieces and nephews here and in Greece.

Maria Tsioros, is the beloved wife of George Tsioros. Loving and adored mother of Stelios Tsioros. Adored aunt of many nieces and nephews here and in Greece.

Today’s coffee hour is offered in memory of Katina Ferentinos, Costas Thomas Nathenas and Maria Tsioros, with love from their families.

FUTURE MEMORIALS

Constantine & Georgia Lukas and Ioannis Polivios Markatatos and Paul T. Cheakalos—April 7, 2019 George Stathopoulos & Peter D. Chapin—April 14, 2019

PRAYER LIST

If you would like us to remember you or your loved one in our prayers, please contact the church office. Nerissa, Mary, Linda, Edward “Eddie,” Ed, Katy, Barbara, Victoria, Wilma, Carrie, Aliyah, Irene, Michael, Panagiota, Panayiotis, Vicky, Andrianna, Louis, Maria, Aspasia, Irene, Panagiota, Elias, Eleftheria, Ames, Demetra, Anastasia, Paraskevi, Constantinos, Stelios, Agapi, Charlotte, Maria, Jennifer, Sofia, Sol and Harry.

PRAYER FOR A SICK PERSON

Heavenly Father, physician of our souls and bodies, who have sent Your only-begotten Son and our Lord Jesus Christ to heal every sickness and infirmity, visit and heal me Your servant from all physical and spiritual ailments through the grace of Your Christ. Grant me patience in this sickness, strength of body and spirit, and recovery of health. Lord, You have taught us through Your word to pray for each other that we may be healed. I pray that You heal me as Your servant and grant me the gift of complete health. For You are the source of healing and to You I give glory, Father, Son and Holy Spirit. Amen.

+PLEASE REMEMBER OUR CHURCH IN YOUR WILL+

40-DAYS BABY BLESSING

For your convenience we are letting you know that you can make an appointment to church your baby on the 40th day after its birth, no matter what day that might be. There is no reason that you have to inconvenience the mom and the baby, waiting in the back of the Narthex until the priest is available on a Sunday ONLY. Make an appointment to come to church when it is convenient for you at a time that will not disrupt the baby's routine. ANY day you would like. 9am through 6pm by appointment. Bring the entire family or come just with your husband and the baby. Whatever you want. No waiting no in-convenience. More private time with the priest to talk about the future baptism if you wish. Call— 301-502-2850 24/7.

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PASTORAL GUIDELINES DONATION OF ORGANS

Although nothing in the Orthodox tradition requires the faithful to donate their organs to others, nevertheless, this practice may be considered an act of love, and as such is encouraged. The decision to donate a duplicate organ, such as a kidney, while the donor is living, requires much consideration and should be made in consultation with medical professionals and one’s Spiritual Father. The donation of an organ from a deceased person is also an act of love that offers the recipient a longer, fuller life. Such donations are acceptable if the deceased donor had willed such action, or if surviving relatives permit it providing that it was in harmony with the desires of the deceased. Such actions can be approved as an expression of love and the self-determination of the donor. In all cases, respect for the body of the donor should be maintained. Organ transplants should never be commercialized nor coerced nor take place without proper consent, nor place in jeopardy the identity of the donor or recipient, through, for example, the use of animal organs. The death of the donor should never be hastened in order to harvest organs for transplantation to another person.

CREMATION Because the Orthodox Faith affirms the fundamental goodness of creation, it understands the body to be an integral part of the human person and the temple of the Holy Spirit, and expects the resurrection of the dead. The Church considers cremation to be the deliberate desecration and destruction of what God has made and ordained for us. The Church instead insists that the body be buried so that the natural physical process of decomposition may take place. The Church does not grant funerals, either in the sanctuary, or at the funeral home, or at any other place, to persons who have chosen to be cremated. Additionally, memorial services with kolyva (boiled wheat) are not allowed in such instances, in as much as the similarity between the “kernel of wheat” and the “body” has been intentionally destroyed.

MEDICAL DEVELOPMENTS & THE CHURCH

With high frequency, new developments in the area of the life sciences appear in our technologically advanced culture. The Church welcomes efforts and innovations that contribute to the healing of human diseases. Yet, many of these advances raise moral questions. Some of the Church’s responses to these developments are based on older issues for which the Church has clear and unambiguous guidelines. Other responses are not so evident. Thus, many of these developments pose challenges to Orthodox Christian spiritual concerns and moral values. In numerous cases, the Church is still in the process of clarifying its response.

BEFORE YOU RESERVE YOUR WEDDING DAY

The Holy Church has a sacred obligation to uphold and abide by the spiritual guidelines which have been formulated over the ages. One of these guidelines dictates that Wednesdays and Fridays are to be observed as days of fasting, in some cases that includes Saturdays and Sundays. Therefore, weddings are prohibited on such days. In order to avoid confusion and conflict, before you reserve a reception hall you need to check with the church if that day is indeed a day when weddings are allowed.

SEXUALITY

The Orthodox Church recognizes marriage as the only moral and spiritually appropriate context for sexual relations. Thus, all other forms of sexual activity such as fornication, adultery, homosexuality, lesbianism, pornography, all forms of prostitution, and similar forms of behavior are sins and as such are inappropriate for the Orthodox Christian. Marriage is only conducted and recognized in the Orthodox Church as taking place between a man and a woman. Same sex marriages are a contradiction in terms. The Orthodox Church does not allow for same-sex marriages.

ABORTION

The Church from the very beginning of existence has sought to protect “the life in the womb” and has Considered abortion as a form of murder in its theology and canons. Orthodox Christians are admonished not to encourage women to have abortions, nor to assist in the committing of abortion. Those who perform abortions and those who seek them are committing an immoral deed, and are called to repentance.

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Why We Fast From Olive Oil and Not From Olives

By Dr. Ioannis Fountoulis

Why in times of fasting do we fast from oil and fish but not from olives and fish roe?

The old and true fast consists of total abstinence of food or xerophagia [only eating dry foods]. Since this cannot be maintained during long periods of fasting in the ecclesiastical year because of difficult living conditions or lack of zeal, several accommodations have been designed for the application of fasting by all believers. In ancient times Christians after the ninth hour (3:00 pm) on Lenten days partook only of water and bread. Gradually, however, not only was the duration of complete abstinence from food limited to nor-mal time, and on other days Lenten Vespers and the Presanctified Liturgy were moved to the morning because of this, but other types of food were used, such as fruits, legumes, crustaceans, mollusks, etc. Within this context it can be understood why we eat olives on days you do not eat oil, and fish roe on days we abstain from fish. For the former we can invoke the fact that olives are eaten as fruit, while the ban on oil is on foods prepared with oil. For the latter justification is less reasonable, since the same is not allowed for milk or eggs, but they are prohibited in our fasts as "fruit and produce of animals" in the 56th Canon of the Quinisext Ecumenical Council. I know, however, devout Christians who under-stand this as "oikonomia", and on the days of great fasts and the night before Holy Communion they abstain from olives and fish roe. It is true that we often hear this question from well-meaning believers and more than a few who view the fasts as an irony. In both cases we emphasize the flexibility and philanthropy of the customs and rules of the Church, which do not have a purpose to exterminate people but to help them to exercise restraint and dominate the passions. If these foods scandalize them, they can abstain from them with-out being in "contempt" or "judgement" against the Church for its benevolence, according to the Apos-tle (Romans 14:3). For the Church to struggle for the liquidation of relevant fasting customs and foods to be eaten or not is not necessary nor is it able to stay within the bounds of seriousness. What is pri-marily needed is to fast for the spiritual benefit that comes from this, and attempt as far as possible for the faithful to be in compliance with the relevant provisions of the Church, which have severely died down today. Source: Translated by John Sanidopoulos

https://3.bp.blogspot.com/-lAuj7IMCQtU/TYdRmwpeZiI/AAAAAAAAOnE/jlO1J95p9_M/s1600/olives.bmp

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Father, Why Don't We Eat Meat During Fasts?

By Archimandrite Hierotheos Argyris Once at the Monastery of the Theotokos Full of Grace, on the pri-mary day of the feast, we were sitting at the main dining table, both the Fathers and the brothers, as well as many lay people. Among the laity was a certain child, who was in elementary school if I re-member correctly. "Elder, I wanted to ask a question," asked the young student. "Let me hear you, my child," answered the Elder [Epiphanios The-odoropoulos], without despising his age. "The Church arranged that during the fasts we can eat certain foods and others we cannot. Why, therefore, did they set it up this way? Why didn't they schedule it the opposite way, so that when we fast we can eat meat?" The Fathers began to quietly laugh at this truly original question: Why can't we fast from beans and not meat? "Do not laugh," counseled the Elder in a serious tone. "This ques-tion is very remarkable. Listen, my child, if we assume that the Fa-thers had decided this way, then everyone would permanently 'fast' and we would never 'abstain from fasting'." And immediately he began to analyze why the Church appointed it the way it is and not vice versa. With examples he explained how with this practice we abstain from the easiest and not the most delicious foods. He then offered several examples by which he connected fasting with the spiritual ascent of man and his intellectual progress through study. "Both quality and quantity of food," he said, "does not assist either in the spiritual life or in reading. Because according to the ancients: 'A fat belly does not make for a refined mind.' A full stomach with delectable dishes does not allow the mind to use its full powers and capabil-ities. Binging on food weakens our will. Then we display our impaired resistance to the chal-lenges of alcohol, smoking, pleasures, sins and every kind of corruption." So the discussion reached great depth with several topical extensions. Asceticism, both physical and mental, is a key element of the progress of man. Certainly a fru-gal diet helps in this asceticism.

https://2.bp.blogspot.com/-9Ma18ZTdrhQ/Ux4zivApUWI/AAAAAAAAnPw/LLTqLlnLCOo/s1600/epiphanios+theodoropoulos.gif

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The Benefits of Fasting On Wednesdays and Fridays

"On Wednesdays and Fridays, especially during the four fasts, eat once a day, and the angel of the Lord will remain with you."

St. Seraphim of Sarov

"Do not ever violate the fast on Wednesday and Friday. This fast is commanded by the Church and is well explained. If you have ever in your life violated this fast, pray to God that He forgives you and sin no more. The holy and pious men do not consider themselves dis-pensed from this fast either during a journey, much less even in sickness. St. Pachomius met some men carrying a corpse and he saw two angels in the funeral procession. He prayed to God to reveal to him the mystery of the presence of the angels at the burial of this man. What good did this man do that the holy angels of God accompanied him in procession to the grave? According to God's Providence, both angels approached Pachomius and, in this manner, ex-plained to him: 'One of the angels is the angel of Wednesday and the other is the angel of Fri-day. Seeing how this man always, even until death, fasted on Wednesdays and Fridays so we are honorably accompanying his body. As he, until death, kept the fast, so we are glorifying him.'" St. Nikolai Velimirovich

Concerning Fasting on Wednesday and Friday An Excerpt from Exomologetarion (A Manual of Confession) by St. Nikodemos the Hagiorite

Canon 69 of the Holy Apostles designates that any hierarch or priest or deacon or subdeacon or reader or chanter who does not fast during Great Lent and Wednesday and Friday is to be deposed. Read more here.

orthodoxinfo.com/praxis/exo_fasting.aspxhttps://1.bp.blogspot.com/_qpE5hNwi618/TApO2hKeigI/AAAAAAAAHNg/Xh6LnrMVK1Y/s1600/guardianangel.jpg

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Great Lent Imitates the Fast of Christ

By Sergei V. Bulgakov The didactic imitation of the fast of Christ during the time preceding the days in which the sufferings, the death and the glorious resurrection of Christ are remembered, gives to the Holy Forty Day Fast a special meaning and value for us. The suffering of the Savior and His Resurrection grant to all of us hope even for our resurrection to eternal life. But to realize this hope of receiving an eternal blessed life, we need to imitate Christ in purity and holiness of life. We need to go through the same path of life, as also did the Savior: the way of self-renunciation and self-denial and besides this, the way of struggle against the sensuality and sinfulness of our nature. The Holy Forty Day Fast serves as the most convenient way to follow this way. "If we shall carefully observe them", teaches the Blessed Augustine, "the Forty Days signify the life of the present age, as the days of Pascha also signify the life of eternal blessedness". In the Forty Day Fast we have contri-tion, and in Pascha we have joy. And in the present life we should be repentant so that in the future life we could reach eternal blessings. So, everyone, during his terrestrial life, should sigh about his sins, pour out his tears, and do works of mercy. But if the obstacles of the world often confuse us in this, then in a larger measure we shall fulfill in our heart the sweetness of the law of God during the Holy Forty Days. During the harvest season food for the body is gathered, so that during the season of the spiritual har-vest we should gather food for the soul, which could be eaten for eternal life. If we are negligent and have not prepared anything during its season, the whole year endures famine. So the one who neglects fasting, reading the Sacred Scriptures, and prayers during this period fails to gather spiritual wheat and heavenly food for the soul, and will reap eternal thirst and heavy distress. Even the Holy Church ex-presses a similar idea when she prays to God for us that He guide us "in these most honorable days" of the Holy Forty Days, "for the cleansing of souls and bodies, for the abstention from passions, for the hope of resurrection", and gave to us the power "through ascetical effort to strive for the good, to com-plete the course of the fast, to observe the undivided faith, to destroy the heads of the invisible ser-pents, and to be revealed the conqueror of sin". In such a way the Holy Forty Days, according to the sense and meaning for us, is a paradigm of our life as it should be, i.e. life not for the flesh and this world, but for heaven and eternity.

https://3.bp.blogspot.com/-JdiOS0d5_5g/UUnC48xJ_kI/AAAAAAAAiLA/Srs6ThsiXzY/s1600/Christ_temptation.jpg

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The Holy Forty Day Fast

By Sergei V. Bulgakov The most ancient Christian writers unanimously testify that the Holy Forty Day Fast was estab-lished by the apostles in imitation of the forty-day fast of Moses (Exodus 34), Elijah (3 Kings 19), and mainly by the example of Jesus Christ fasting for forty days (Mt. 4: 2). Ancient Christians have observed the time of the Holy Forty Days as the season of the commemoration of the Suffering of

the Savior on the Cross, anticipating the days of this commemoration, so that, strongly imitating His self-renunciation and His self-denial, these ascetical feats would show the living participation and love on the part of the Savior, who suffers for the world, and that before all this to be morally cleansed for the time of the solemn commemoration of the passion of Christ and His glorious resurrection. The very name of the Holy Forty Days is met rather frequently in the most ancient written monuments with the indication of the purpose of its establishment. "Do not neglect the Forty Days", wrote St. Ignatius the God-bearer in his epistle to Philippians: "for it establishes the imitation of the life in Christ". St. Am-brose of Milan spoke even more clearly: "The Lord has blessed us with the Forty Day Fast. He created it for your salvation to teach us to fast not in words only, but also by example". Sts. Basil the Great and Gregory of Nyssa assert that the Holy Forty Day Fast existed everywhere during their time. According to the Apostolic Canons (Canon 69) the Holy Forty Day Fast is considered obligatory and its ob-servance is protected by strict punishment. St. Hippolytus (3rd century) serves as the indisputable wit-ness of the antiquity of this fast and the paschal cycle traced to his see, containing the instruction from antiquity of the custom to stop the Holy Forty Days Fast on Sundays. On the basis of all traditions of the Holy Apostles, our Holy Church, on behalf of its representatives, fathers and teachers, always con-sidered the Holy Forty Day Fast an apostolic establishment. Yet the Blessed Jerome on behalf of all Christians in his time said: "We fast for the Forty Days according to the apostolic tradition". St. Cyril of Alexandria repeatedly reminds us in his writings, that it is necessary to piously observe the Holy Forty Day Fast, according to the apostolic and gospel traditions. The Holy Forty Day Fast, continuing for forty days, was not observed however in the ancient Church at one and the same time, because that depends on the non-uniform number of the days of the fast and the days on which it was decided. Be-ginning from the Third, even from the Second Century, the Holy Fathers gave clear testimonies that the Holy Forty Day Fast depended upon forty days. St. Irenaeus wrote that Christians fasted for 40 days. Origen also confirms this in the Third Century. In the Fourth Century the eastern churches estab-lished the present order of the Holy Forty Day Fast from Monday after Cheese Fare Sunday until Great Saturday, understanding that this number includes Passion Week in the fast. The Holy Fathers: Cyril of Jerusalem, Gregory the Theologian, John Chrysostom, Ambrose of Milan, Blessed Augustine, etc., all agree that the Holy Forty Days is a fast for forty days, and all see it as the common establishment of the Holy Church. The fast of the Holy Forty Days is called Great, not only because of the number of days but also because of its special significance and its value for the Orthodox Christian. "The more days of the fast", teaches the blessed Augustine, "the better the healing. The longer the ab-stention, the more bountiful is the salvation. God, the Physician of our souls, established the proper time for the pious to give praise, for the sinners to pray, for the ones to seek rest, for others to ask for-giveness. The time of the Holy Forty Days is proper, neither too short for giving praise, nor too long for seeking mercy. To read more click here.

https://www.johnsanidopoulos.com/2013/03/the-holy-forty-day-fast.htmlhttps://1.bp.blogspot.com/-anlS7dhCEQQ/UUh5Mvw8wnI/AAAAAAAAiKY/Lr4HmTd6x9U/s1600/Temptations_of_Christ_San_Marco.jpg

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The Lenten Prayer of Saint Ephraim Explained

A SPIRITUAL CHECKLIST By Jason J. Barker

Orthodox Christians recite a prayer during Great Lent that is described by Fr. Alexander Schmemann as a “check list” for our spiritual lives. This prayer, given by St. Ephraim the Syrian in the fourth century, is commonly called the “Lenten Prayer:” O Lord and Master of my life! Take from me the spirit of sloth, faint-heartedness, lust of power, and idle talk. But give rather the spirit of chastity, humility, patience, and love to Thy servant. Yea, O Lord and King! Grant me to see my own errors and not to judge my brother; For Thou art blessed unto ages of ages. Amen. Fr. Alexander explains that the prayer - along with the spiritual disci-plines of Great Lent (as well as the rest of the year) - is “aimed first at our liberation from some fundamental spiritual diseases which shape our

life and make it virtually impossible for us even to start turning ourselves to God.” Let’s go through the prayer of St. Ephraim to see how it can help order your spiritual life. The prayer starts by referring to Jesus Christ as “Lord and Master of my life.” Elder Porphyrios, a twentieth century Greek monk, teaches that Christians should “love Christ and put nothing before His love,” because “Christ is Everything. He is joy, He is life, He is light. He is the true light who makes man joyful, makes him soar with happiness; makes him see everything, everybody; makes him feel for everyone, to want everyone with Him, everyone with Christ.” Do you love Christ like this, or are there things that are more important to you than Him? If Jesus Christ is Lord and Master of your life, you will want to pray to Him, receive Him in Holy Communion, and live your life in a way that pleases Him and enables you to grow in union with Him. After proclaiming that Jesus Christ is Lord and Master, St. Ephraim then asks Him to “take from me the spirit of sloth.” Sloth is laziness and inactivity, and Fr. Alexander Schmemann explains that “it is the root of all sin because it poisons the spiritual energy at its very source.” Sloth makes Christians ask “what for?” when presented with an opportunity to engage in spiritual growth. Lorenzo Scupoli, a six-teenth century Christian, warns against spiritual sloth: "Having once tasted the pleasure of inaction, you begin to like and prefer it to action. In satisfying this desire, you will little by little form a habit of inaction and laziness, in which the passions for doing nothing will possess you to such extent that you will cease even to see how incongruous and criminal it is; except perhaps when you weary of this laziness, and are again eager to take up your work. Then you will see with shame how negligent you have been and how many necessary works you have ne-glected, for the sake of the empty and useless 'doing what you like'." Are you spiritually slothful? Do you avoid praying with a half-hearted promise to yourself and God that you’ll “do it later?” Do you avoid fasting because it seems too hard and unpleasant? Do you avoid reading the Bible because it seems like a lot of work? If you let sloth control your actions, you are re-fusing to make Jesus the “Lord and Master” of your life. St. Ephraim next prays to be freed from “faint-heartedness.” Faint-heartedness means despondency: overwhelming depression and a feeling of hopelessness. The Church Fathers warn that despondency is the greatest danger to the soul, because a despondent person is unable or unwilling to see anything pos-itive or good - even in God - and is therefore unwilling to do anything to change his or her life. St. John Climacus, a sixth century monk on Mt. Sinai, describes despondency: Read more.

https://www.johnsanidopoulos.com/2010/03/lenten-prayer-of-saint-ephraim.html

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With Faith, Reverence and the fear of God… Where is our attention

in Church? What distracts you in

church? “In going to church, think that thou art going to the house of the King of Heav-en, where with fear and joy one ought to stand as in heaven before the King of

Heaven. While standing in church, do not look around to the sides and do not look at how someone is standing and praying, lest thou be condemned with the Pharisee, since thou didst not come to judge others, but to ask for mercy for thyself from God the Judge and Knower of hearts. Gaze with compunction toward the altar alone, where the holy sacrifice is offered. More than anything else, beware of laughter and conversations, for whoever laughs or con-verses while standing in church does not render honor to the holy place and tempts others and prevents others from praying.” - Saint Tikhon of Zadonsk. Beloved, what more can we say, what can we possibly add to the words of Saint Tikhon, a man whose heart was aflame with the love of God. We are shamed by his words because we know we are guilty and not attentive. Attendance at Church and corporate prayer are so important to us in immeasurable ways. Rev-erently attending the services can be a humbling and difficult experience for us, the favorite example if the fidgeting child sprawled on the floor. This can be a distraction as we all know, but let us root-out any possibility that this grow into a senseless temptation. If we are unable to endure the distraction of others in Church, how will be endure the distractions of the world. The Church is a community – a common unity of the faithful. We celebrate the Eucharist – a sacred “Communion”, which unites us to Christ and also mystically to all who partake thereof for this is the common Chalice for us. Without faith, reverence, fear of God, and love of neighbor, how can hope to be united in this mystical way? How can we dare approach without the proper respect of the Holy Things. O Lord, strengthen us in the awe and reverence of Thy House and all Thy holy places, that we may be deemed worthy to partake of Thy holy, immaculate, immortal, and life-giving myster-ies.

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Versis Center Ministry

ΚΑΛΗ ΣΑΡΑΚΟΣΤΗ! On Clean Monday the group discussed the various traditions of the beginning of Great Lent, one of which is to fly kites. So, we went outside and flew kites! We enjoyed fellowship and a Lenten Lunch including Lagana, Fakes and Halva! Come join us every Monday and Wednesday from 10 to 2!

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Greek Language Ministry

Την Δευτέρα 25 Μαρτίου 2019, στις 4:45 μ.μ. το Eλληνικό Σχολείο των Αγίων Κωνσταντίνου και Ελένης θα παρουσιάσει στο Ιερό Ναό μας το ετήσιο πρόγραμμα της 25ης Μαρτίου. Την ημέρα αυτή γιορτάζουμε δύο γιορτές: θρησκευτική καθώς και ιστορική. Από θρησκευτικής πλευράς, αυτή την ιερή ημέρα ο Αρχάγγελος Γαβριήλ ανήγγειλε στην Μαρία ότι θα γεννήσει τον Υιό του Θεού. Από ιστορικής πλευράς, σηκώνοντας κεφάλι ενάντια στους Τούρκους, ο Επίσκοπος Παλαιών Πατρών Γερμανός ύψωσε τη σημαία της επανάστασης, σηματοδοτώντας την έναρξη του Πολέμου της Ανεξαρτησίας εναντία στην Οθωμανική Αυτοκρατορία.

Σας καλούμε να γιορτάσετε μαζί μας την μνήμη των γενναίων αρματολών και κλεφτών που θυσίασαν τόσα πολλά για μας, για να δημιουργηθεί μια ελεύθερη και ανεξάρτητη Ελλάδα.

On Monday, March 25th, 2019 at 4:45 p.m., the Greek Language Ministry of Saints Constantine and Helen will present its annual 25th of March Independ-ence Day Program at our church. On this day we celebrate two holidays, a reli-gious one as well as a historical one. On this holiest of days, the Annunciation of the Theotokos, the Archangel Gabriel announced to Mary that she would bear the Son of God. From the historical aspect, in an act of defiance against the Turks, Bishop Germanos of Patras raised the banner of revolution, marking the beginning of the War of Independence against the Ottoman Empire. Please join our school and celebrate with us as we commemorate the freedom fighters, or “kleftes”, who sacrificed so much for us in order to create a free and independent Greece.

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YOUTH MINISTRY

GOYA Room WISH LIST

Our GOYAns have requested the following items to complete their room. Below is the list of items needed to furnish the space. Links to these items can be found on the subsequent pages. Some items have been listed in order of choice, in the case that an item may not be available at the time of donation. However, we ask that first choices are of items are honored first. For some items, we are asking for a monetary donation to purchase them. These will be items that we will carefully choose and coordinate after the larger pieces (couches and tables) are purchased. The items that have been crossed out have already been promised to be purchased by the fami-ly listed.

(3) approx. 90” couches 10’x14’ area rug Square Coffee table and 2 end tables Media Console 4 “bean bag”--Ultimate Sack (Jerry/Tara Kavadias Family) 8’x10’ area rug Round coffee table 65” flat screen (Sakkos Family) Video game console (Sakkos Family) PS4 games (no games involving violence); happy to have old donated games 4’-6’ long simple or L-shaped desk (i.e.. Writing desk) 2 laptops Large framed cork board to go above desk Beverage fridge (not a “mini fridge”) Microwave (Murshed Family) Vacuum Cleaner Large stainless-steel trash can with attached lid Set of 4 TV Trays with stand (Pauline Bergeris) Ping-Pong/Table Tennis Table and accessories (Maria M.) To view specs of the above items please visit: http://www.schgoc.org/the-bulletin.html Pages 28-32.

http://www.schgoc.org/the-bulletin.html

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YOUTH MINISTRY

1st Presanctified Liturgy GOYA Readers: Christopher Mantzouranis and Vasili Marmaras

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YOUTH MINISTRY

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YOUTH MINISTRY

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Jonah and the Great Fish

by Agathe P. Spiropoulos

Jonah and the Great Fish was written for young readers aged nine years old and above who love adventure and Bi-ble stories that capture their interest and imagination. This adaptation of the biblical account is without distortion of its truth and follows the sequence of events accurately. The author dramatizes the story with a perception of Jonah that is enhanced when his character reveals his anger, his arro-gance, his sin, his fear, his remorse and other emotions through his thoughts that are dramatically shared with the reader. The action is intensified with frantic dialogue be-tween Jonah and the captain and the seamen, and then sof-tened with the moving child-like prayer to his God. The il-lustrations heighten the drama with brilliant color and dy-namic art that contributes vividly to the adventure of Jonah, the angry prophet, and the great fish.

Visit the bookstore for help with your

Great Lent Journey to Pascha

STUDY BIBLES ICONS

PRAYER BOOKS SPIRITUAL READING BOOKS

PRAYER ROPES SERVICE BOOKS

CHARCOAL, INCENSE CENSERS

St. Kosmas Aitolos Bookstore 701 Norwood Road, Silver Spring, MD 20905

Hours: Sundays after church, after weekday services and by special appointment

(301-502-2850).

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CONFESSION

Fr. Michael is available for CONFESSION anytime.

Just call: 301-502-2850.

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Annunciation Cathedral Vespers and Orthros &

Divine Liturgy March 24th & 25th

Archimandrite Constantine Moralis, Presiding Priest of Annunciation Cathedral warmly invite all to his parish, The Greek Orthodox Cathedral of the Annunciation, 24West Preston Street, Baltimore, MD 21201, 410-727-1831, www.goannun.org, to celebrates the Great Feastday of the Annunciation.

Great Vespers for the Feastday will begin on Sunday, March 24th at 5:00pm. Orthros for the Feat, Monday, March 25th, will begin at 8:30am with the Divine Liturgy of St. John Chrysostom beginning at 10:00am. Following both services the Philoptochos will graciously host a reception.

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SAVE THE DATE March 23, 2019

Join the Young at Heart of Saints Constantine and Helen, WDC

For a day of fellowship at the 25th Annual Lenten Retreat

Annunciation Greek Orthodox Cathedral 23 West Preston Street, Baltimore, Maryland 21201

9:00 am to 3:45 pm

4:00 pm Great Vespers

$30.00 per person includes breakfast & lunch.

Registration deadline March 11th after March 11th $35

Speakers: Rev. Dr Nicholas G. Louh and Presvytera

Dr. Roxanne Louh

Please call Helen Thornberg, 301-949-1788 for registration information!!

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AFICIONADO 2019! Join us for an evening of Networking & Conversation. Benefiting Sts.Constantine & Helen Church on May 23rd, 6pm - 10pm at Vasili's Kitchen in Gaithersburg, MD. $150 per person. Including Fine Wines and Spirits, Raw Bar, Hors d'oeurvres, Dinner & Dessert, Silent Raffle and Cigars. For Questions call Christina Keith at 301-787-5562. To purchase tickets go to squareup.com/store/schgocdc Please share with your Businesses contacts!

Tiropites and Spanakopites Sale Proceeds to go to Church Kitchen Fund! Tiropites/Spanakopites will be distributed SUNDAY April 7th & SUNDAY April 14th . Just in time for Pascha!!!

Join us at the Versis Center MONDAYS & WEDNESDAYS: 10:00am to 2:00pm Coffee, fellowship and lunch. We are open to our Greek Community!! If you are interested in volunteering to help with the Versis Center minis-try, or would like to sponsor a Lenten lunch for one of the days, please call Kathy Kafarakis at 410-812-1119.

AHEPA Scholarship Awards Applications must be postmarked no later than Saturday, March 30th 2019, for consideration. For more information, please contact: Ted Sakkos tedsakkos@yahoo.com 202-438-6584

Stefana and Stefanothikes now available at the Bookstore! All proceeds to benefit our Youth Ministry.

Palm Sunday Luncheon Sunday, April 21, 2019 Hosted by the Ladies Philoptochos Society following the Divine Liturgy in The Antigone Re-cachinas Grand Hall. Buffet featuring Traditional Plaki Meal and Shrimp Creole with rice. Adults $40.00 (wine included with meal) Children $20.00 (soft drink included). Please call Nikki Pappas at 301-949-0035 (H) or 301-633-6076 (C), or JoAnn Nasios at 240-483-7145.

squareup.com/store/schgocdc

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Directory of Ministr ies Saints Constantine and Helen Greek Orthodox Churc h of Washington, DC

701 Norwood Road, Silver Spring, MD 20905 Phone: (240) 389-1366 Email: admin@schgocdc.org Website: www.schgoc.org

Reverend Father Michael J. Eaccarino, Presiding Priest

Cell Phone: (301) 502-2850 & Email: fm@papouli.net

ALTAR BOY MINISTRY

Liaisons Spyros & Eleni

Loukas

loukasspy @yahoo.com

(240) 550-5530

**************** ORTHODOX FINE ARTS &

CRAFTS MINISTRY

Liaison

Pauline Rakis

Prakis1040 @aol.com

(301) 622-1748

CHOIR MINISTRY

Choir Director

Dr. Theodore Papaloizos

Ted @greek123.com

(301) 681-5648

**************** ST. KOSMAS

AITOLOS BOOKSTORE

MINISTRY Liaison

Dora Kavadias

theodorakavadias @gmail.com

CATECHETICAL MINISTRY

Liaisons

Dr. Helen A. Nixon Director of Y.C.M.

Hapn526@gmail.com

301-675-0578

Rovena Katsafanos

rckatsa-fanas@comcast.net

(301)910-8006

STEWARSHIP MINISTRY

Liaison

Sotirios Nasios

Snasios @yahoo.com

(240) 483-7022

************** The Versis Center

Ministry

Kathy Kafarakis

kkafarakis@gmail.com

410-812-1119

YOUTH MINISTRY

GOYA Liaisons

Sophia Mantzouranis

Angelina Marmaras

and Jenny Tsahalis

youthministry @schgocdc.org

301-437-6297

***************** HOPE/JOY Liaison

Irene Murshed

murshed@msn.com

(240) 425-3068

GREEK LANGUAGE MINISTRY

Liaison Lena

Petropoulou

& (Director)

Ifigenia Kambanis

Agkambanis @msn.com

(240) 478-8240

GREEK DANCE

MINISTRY Liaison

Kristina-Maria Paspalis

kmpaspalis @gmail.com

(240) 413-4800

PHILOPTOCHOS

Nikki Pappas (President)

npgreekschool@ hotmail.com

(301) 949-0035

YOUNG AT HEART Liaisons

Helen Thornberg

bwt602r @aol.com

301-949-1788 &

Christina Clifton

Christina.Clifton @verizon.net

301-530-5478

OUTREACH &

EVANGELISM MINISTRY

Liaison

loukasspyloukasspymailto:Prakis1040@aol.commailto:Prakis1040@aol.commailto:Ted@greek123.commailto:Ted@greek123.comSnasiosSnasiosmailto:youthministry%20@schgocdc.orgmailto:youthministry%20@schgocdc.orgmailto:murshed@msn.comAgkambanisAgkambaniskmpaspaliskmpaspalismailto:npgreekschool@hotmail.commailto:npgreekschool@hotmail.commailto:bwt602r@aol.commailto:bwt602r@aol.commailto:Christina.Cliftonmailto:Christina.Clifton

33

NOTICE: Fr. Michael is available for CONFESSION anytime. Just call: 301-502-2850.

+PLEASE REMEMBER OUR CHURCH IN YOUR WILL+

PARISH LIFE : 3/18/19 - 3/24/19

Monday3/18/19

Versis Center Ministry: 10:00am-2:00pm—Versis Center Greek Language Ministry Class: 4:45pm-6:45pm—2nd floor Classrooms

Great Compline: 7:00pm

Tuesday 03/19/19

Great Compline: 7:00pm

Wednesday 03/20/19

Versis Center Ministry —10:00 to 2:00

Greek Language Ministry-Conversation-Class: 4:45pm-6:15pm 2nd floor Classrooms

9th Hour: 6:30pm & Presanctified Liturgy: 7:00pm

Thursday 03/21/19

Great Compline: 7:00pm

Friday 03/15/19

2nd Salutations to the Theotokos: 7:00pm

Sunday 3/24/19

Sunday of St. Gregory Palamas: Orthros: 8:00am & Divine Liturgy: 9:15am