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News From the Orthodox World

Advent Message

12/1/2019

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Beloved in the Lord,
 
Having begun the Nativity Fast period and as we enter the holiday season, we have entered a rich time in our lives as Orthodox Christians. Like the beauty of the decor that will fill our homes, the Church fills us with spiritual beauty in this season, calling us to become more aware of God's presence in our lives.


This festive season begins with our American celebration of Thanksgiving. Our homes will be open to our family and friends for a feast that celebrates how we have been blessed by God. As we gather at the table, consider the following benediction from the Book of Sirah: "Bless the God of all, who in every way does great things...May He give us gladness of heart!" (Sirah 50:22-23). Our first action this season is to acknowledge that God blesses us every day for which we should bow our heads in thanks.

Then we will celebrate some of the most renowned saints of our Church: Katherine the Great Martyr who was just celebrated, Andrew the First-called, Barbara the Great Martyr, John of Damascus, Savas the Sanctified, Nicholas of Myra, Spyridon of Trimythous, and Eleftherios of Illyria. They adorn our calendar with beauty and light. Each in their unique lives, they are examples of lives lived in Christ. They are examples of faith, of witness, and of suffering, but they are also examples of philanthropy, of excellence in teaching, and of pastoral leadership. As we celebrate their feasts we should strive to study their lives as models for our imitation as followers of Christ today.

Finally, we will reach the culmination of the season when we begin the celebration of the Nativity of our Savior Jesus Christ. For us, desiring to know God, we look to Jesus Christ. God enters history and the world when Christ is born. As the Gospel of John states, "The Word became flesh and dwelt among us, full of grace and truth; we have beheld his glory, glory as of the only Son from the Father"(John 1:14). The incarnation of Christ is a mystery, that is to say, it is far beyond our understanding. Saint Gregory the Theologian taught, "He was laid in a manger-but he was glorified by angels, and proclaimed by a star, and worshiped by the Magi." We will all sing in the Kontakion of Christmas, "for to us there has been born a little child, God before the ages."

Dearly Beloved, the Church invites us to prepare to celebrate the birth of our Savior Jesus Christ through this rich and meaningful season. A hymn of Christmas begins, "Make ready...."  These days are our time to ready ourselves through the fast, through prayers, through philanthropic acts, and reflection upon the mystery of the incarnation and on the lives of God's Saints, and as we continually thank Him for His divine condescension. God's presence in our lives must be evident by our awareness of this mystery of the incarnation, through this season of beauty, lights and color.

As we grow in awareness, as we see the lights and colors of the season, let us share them with our brothers and sisters who are in need. At a time when many live in the darkness of isolation and loneliness, of poverty, and ostracization and marginalization, our families and parishes can radiate the beauty and light of faith in Jesus Christ through acts of hospitality, understanding, and philanthropy. In so doing we bear witness to the light so that the world might believe (cf John 1, 7-8).
 
May our Savior, Who is coming to us as a little babe, grant you all His Kindness and Mercy.

With Love in Christ,
 
+ G E R A S I M O S
Metropolitan of San Francisco

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The Elevation of the Cross

9/9/2019

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

From this latter event the “universal elevation” of the Cross was celebrated annually in all of the churches of the Christian Empire.

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

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

O Lord, save Thy people and bless Thine inheritance. Grant victories to the Orthodox Christians over their adversaries; and by the virtue of Thy Cross, preserve Thy habitation (Troparion).

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

The holy day of the Elevation of the Cross, although it has an obviously “political” origin, has a place of great significance in the Church today. It remains with us as a day of fasting and prayer, a day when we recall that the Cross is the only sign worthy of our total allegiance, and that our salvation comes not by “victories” of any earthly sort but by the only true and lasting victory of the crucifixion of Christ and our co-crucifixion with him.

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

The first Old Testamental reading of the Vespers of the day tells of the “tree” which changes the bitter waters into sweetness—the symbol of the Tree of the Cross (Ex 15.22–16.1). The second reading reminds us that the Lord chastens and corrects those whom He loves and that Divine Wisdom is “a Tree of life to those who lay hold upon her and trust in her, as in the Lord” (Prov 3.11–18). Again the reference is to the Cross which is, as the epistle reading of the day proclaims, “to those who are called . . . the power of God and the wisdom of God” (1 Cor 1.24).

The third Old Testament reading is from the Prophecy of Isaiah which tells of the “city of the Lord” where both Jews and Gentiles will live together and “shall bow themselves down” at the place of God’s feet and “shall know that I the Lord am Thy Saviour and Thy Redeemer, the mighty One of Israel” (Is 60.11–16). Here we have the direct reference to God’s city where men shall worship at His feet; and together with the psalm line repeated constantly during the services which calls us to “bow before His footstool,” we have once again the reference to the Holy Cross (Ps 99.5, 110.1, et al.).

Before Thy Cross, we bow down in worship, O Master, and Thy holy resurrection, we glorify (Hymn of Veneration before the Cross).

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

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

Source:  https://www.oca.org/orthodoxy/the-orthodox-faith/worship/the-church-year/elevation-of-the-cross

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Reflections on the Nativity Season

12/12/2018

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'Tis the the season to be....busy! With all the hustle and bustle of the Advent Season, it is important for us, as Orthodox Christians, to pause and reflect upon what is truly important. Here are 10 suggestions to help prepare us for the Incarnation of our King, the Lord Jesus, this season!  

10 Suggestions to Help Us Prepare for the Feast of the Nativity  
  1. Think of Others  This sounds redundant, but the Lord was thinking of us when He came down to earth. This is the season to remember others - especially those less fortunate than us - and to give in ways that alleviate their suffering through almsgiving and generosity. Be prepared to give, even to the sweet man in the Santa suit with the Salvation Army bell!
  2. Attend Church on Time  In our busy world, it is easy to become slack in timeliness to places where it doesn’t “count.” Yet it does count! Few Orthodox Christians attend services beyond Sunday morning - it’s a shame to arrive late!! Make every effort to ‘seek first the Kingdom of God’ by being timely to church.
  3. Attend Extra Church Services. You’re kidding, right? Wrong! There are beautiful mini-feasts along the way to Christmas that will help center us on the one thing needful. The Feast of St. Spyridon is a great example. Be a Eucharistically-Centered Christian!
  4. Fast as Your Able. Fasting is important, but the purpose of fasting is more important! We are trying to ‘clip the strings for our propensity to sin’ (the passions) by fasting. Better to not judge than to fast from cheese!
  5. Give up the Critical Spirit. It is very easy to fault find, but difficult to find the good in all situations. “Whatever is pure, let your mind dwell on these things…” (Phil. 4)
  6. Live Within Our Means. In all things, we are called to be good stewards. Don’t overspend, and remember it is the thought that counts, not the price tag!
  7. Listen to and Sing Christ-Centered Christmas Carols and Chants. There are many free sources of Christ-Centered music today. Allow the music to keep your heart focused on Christ and His Great Gift to us!
  8. Charity Begins at Home. Remember your closest neighbors are your family members. Treat them with love and respect, and don’t allow Satan to interfere with the love that should flow in those relationships.
  9. Decorate Our Homes with Christ in Mind. Your neighbors and friends are watching. Tastefully decorate your home in a way that witnesses to the Truth you hold in your Heart.
  10. Hold Our Tongues. A sharp word can destroy. “The tongue is a small part of the body…consider what a great forest is set on fire by a small spark…can both fresh water and salt water come from the same spring?” (James 3)

Let us all thank our Holy Lord Jesus…who took on flesh for our sake and gives us eternal life…by becoming like Him in all we think, do and say this Advent Season!
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 With Love & Warm Wishes,
The Eikona Sisters
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The Nativity Fast

11/17/2017

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Today begins a period of preparation in our Church for the great feast of the Nativity of Christ. During this period the Church invites every human being freely and simply, saying: "We are now fasting, if you want you can come along too".
This invitation is made with love and in a mood for struggle, setting forth Christ as the "prize". In order to share in Christ, let us offer Him our own struggle and effort, showing that we want Him as our Saviour and Redeemer.
~  From Abbot Bartholomew of Mt Athos ~ 


THE CHRISTMAS/NATIVITY FAST (ADVENT) IS FROM NOVEMBER 15th THROUGH DECEMBER 24th!
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The Christmas/Nativity fast prescribed by the Greek Archdiocese of America for the Advent period of November 15 through and including November 24 is as follows:  on Wednesdays and on Fridays no meat, poultry, dairy products, eggs, fish, wine or oil are eaten as is usual during most of the year.  

On the other days of the week from November 15 through and including December 12, we abstain from meat, poultry and dairy products/eggs; but fish, wine and oil are permitted.  On the Feast of the Presentation of the Theotokos on November 21st, we eat fish, wine and oil no matter what day of the week it falls on but no meat/poultry or dairy eggs.  

From December 13 through December 24, the fast becomes stricter with no consumption of meat, poultry, dairy products, eggs, fish, wine or oil except on Saturdays and Sundays and certain saints' feast days when wine and oil are permitted.  

Some Orthodox jurisdictions follow the stricter monastic fast in which fish, wine and oil are permitted only on Saturdays and Sundays; only wine and oil are permitted on Tuesdays and Thursdays; and a strict fast of no wine or oil is held on Mondays, Wednesdays and Fridays.  

Please set up a time to participate in the Sacrament of Holy Confession which is essential for our salvation.  Thus, through fasting, prayer, acts of charity, and the Sacrament of Holy Confession may we prepare ourselves for the birth of Christ not only in Bethlehem but also His rebirth in our hearts!    ~ Father Jerry
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ENCYCLICAL FOR THE FEAST OF THE DORMITION OF THE THEOTOKOS 2017

8/11/2017

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Beloved Brothers and Sisters in the Lord,
On this great Feast of the Dormition of the Mother of God, our minds first turn to the mystery of her bodily translation to heaven. The story of her Dormition ends in an empty tomb, with her reception into the arms of her Son. As the Kontakion of the Feast relates, “Neither the tomb, nor death could hold the Theotokos . . . for being the Mother of Life, she was translated to life by the One who dwelt in her virginal womb.”
This Feast obliges us to reflect on the entirety of her life as we would at the end of the life of any loved one. In a homily for the Dormition, Saint Andrew of Crete enumerates her entire life, reminding us of Mary's central role in our salvation. At the end of his review of her life he states, “It was a life without spot or stain, utterly filled with every pure and holy quality, a life such as the world cannot grasp, since it cannot interpret it with words or bring it to the light – a life that the world had to respect, until the end.”
In our reflections on the life of the Theotokos, we must begin with her parents, Joachim and Anna. The Fathers of the Church describe Joachim as righteous, distinguished, single-minded, and in every way pleasing to God. They say Anna lived faithfully before God, regularly attended the temple of God, and observed fully her Jewish faith with her husband. We can see how these qualities combined to create a home and family that nurtured Mary. Because of these qualities at home, Mary was secure in her identity and was willing to accept the role she would play in the life of God’s people. At Mary’s dedication in the Temple at three years old, the high priest blessed her saying, “The Lord has magnified your name in all generations. In you, on the last of the days, the Lord will manifest His redemption to the sons of Israel.”
Mary’s life was no stranger to heavenly ways, as Saint Germanos of Constantinople says. We must assume that those heavenly ways filled the home she created for her son Jesus. Although the New
Testament is silent about the early years of Christ’s life, we must remember that Mary nurtured Him, saw to His physical needs, and guided His upbringing, as does any mother. And, although He was fully God, His mother taught Him the ways of His people and into maturity. In short, as the Gospel of Luke states, she saw her son increase “in wisdom and in stature, and in favor with God and man.” (Luke 2:52)
When Jesus began His ministry to the people of Israel, Mary was present from the wedding at Cana, all the way to the foot of the Cross at Golgotha. After the resurrection of Christ, Mary shared her stories, all those things that she had “kept in her heart” (Luke 2:51), with the Apostles and the first Christians.
When it was time for her to depart her earthly life, she prepared herself with prayer, faith, and resolve. She comforted those around her, but urged them not to be sad or weep. The Apostles gathered around her and at the moment of her death, Jesus Himself appeared. After embracing Mary, took her soul, wrapped it and handed it to the Archangel Michael, who carried it to heaven.
Beloved, the Theotokos, the Mother of God, is our example, We can learn so much from her when we open our hearts and minds to her life on this Feast of her Dormition, but in all the Feasts that commemorate her role in our salvation. In this brief recollection, we see Mary the child of devout and loving parents, with a secure and strong personal identity. We see the adult Mary, the faithful and nurturing Mother of God, and we see Mary, resolute and strong, facing the end of her earthly life. In so doing, there are examples for each of us to imitate in each stage of our lives, in our families, and in our communities.
Wishing to all who celebrate their Name Day on this Feast, the blessings of our Lord through the intercessions of His Mother the Theotokos, I remain,
With Love in Christ,
GERASIMOS Metropolitan of San Francisco


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Why Fast for the Falling Asleep of the Mother of God?

8/1/2017

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It would be a gross understatement to say that much has been written about the Feast of the Dormition of the Theotokos (the Falling Asleep of the Mother of God). Yet very little has been written about the fast that precedes it.
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Every Orthodox Christian is aware and generally knows the reason behind the fasts for Pascha and Christmas. But while they may know of the Dormition Fast, it is notable that some do not observe the fast, and more than a few question why it is there, not understanding its purpose.
Given the pervasive misunderstanding of the purpose of fasting itself, a refresher on its purpose is always a good idea. There is a perception that we should fast when we want something, as though the act of fasting somehow appeases God, and seeing us “suffer” gets Him to grant our request. Nothing can be further from the truth.
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Fasting Pleases God?
It is not our fasting that pleases God, it is the fruits of our fast (provided we fast in the proper mind set, with alms and prayer, and do not merely diet) that please Him.
1) We fast, not to get what we want, but to prepare ourselves to receive what God wants to give us.
2) The purpose of fasting is to bring us more in line with another Mary, the sister of Lazarus, and away from their sister Martha, who in the famous passage was “anxious and troubled about many things.”
3) Fasting is intended to bring us to the realization of “the one thing needful.” It is to help us put God first and our own desires second, if not last. As such it serves to prepare us to be instruments of God’s will, as with Moses in his flight from Egypt and on Mt. Sinai, as well as our Lord’s fast in the wilderness. Fasting turns us away from ourselves and toward God.
4) Fasting during the Dormition Fast helps us become like the Theotokos, an obedient servant of God, who heard His word and kept it better than anyone else has or could.

So why do we fast before Dormition?
In a close-knit family, word that its matriarch is on her deathbed brings normal life to a halt. Otherwise important things (parties, TV, luxuries, personal desires) become unimportant; life comes to revolve around the dying matriarch. It is the same with the Orthodox family; word that our matriarch is on her deathbed, could not (or at least should not) have any different effect than the one just mentioned.
The Church, through the Paraklesis Service, gives us the opportunity to come to that deathbed and eulogize and entreat the woman who bore God, the vessel of our salvation and our chief advocate at His divine throne.

The Paraclesis Service
The Service of the Paraclesis to the Theotokos consists of hymns of supplication to obtain consolation and courage. It should be recited in times of temptation, discouragement or sickness. It is used more particularly during the two weeks before the Dormition, or Assumption, of the Theotokos, from August 1 to August 14. The theme of these Paraclesis Services centers around the petition. . “Most Holy Mother of God, save us”.

If you have a problem or if something is burdening your soul, if you feel spiritually uneasy and if you are not at peace with yourself and with those around you, then, you should come to the Church during the first fifteen days of August and ask for the intercessions of the Mother of God. Even if you are fortunate enough to be one of those very few who are at peace with themselves and with God, then those blessed ones should come to these services and thank God and His Blessed Mother for the blessings that they have bestowed upon you and your family.

Since these Paraclesis Services to the Theotokos are primarily petition for the welfare of the living, let the whole Church pray for you during the first fifteen days of August and especially on the Great Feast of the Dormition of the Theotokos on August 15th. Don’t let your laziness and your apathy cause you to miss this great blessing and inspiration that the Church can bestow upon you. Let the peace and holiness that only the Mother of God can give you enter into your life. “Let us lay aside all earthly cares,” and let us truly, during these fifteen days, participate in the fasting and prayer life of the Church so that we can “taste and see that the Lord is good” and so that we may fully experience the spiritual blessings that the Church offers to us at this holy time. “Blessed is he whom He shall find watching.” Come and pray to the Theotokos with us and with the Church and by her prayers and intercessions, may our souls be saved!

Observe the Dormition Fast
Fasting, in its full sense (abstaining from food ,evil thoughts, actions and desires) accomplishes this. Less time in leisure or other pursuits leaves more time for prayer and reflection on she who gave us Christ, and became the first and greatest Christian. In reflecting on her and her incomparable life, we see a model Christian life, embodying Christ’s retort to the woman who stated that Mary was blessed because she bore Him: blessed rather are those who hear His word and keep it. Mary did this better than anyone.

Fr. Thomas Hopko has noted, she heard the word of God and kept it so well, that she of all women in history was chosen not only to hear His Word but give birth to Him. So while we fast in contemplation of her life, we are simultaneously preparing ourselves to live a life in imitation of her. That is the purpose of the Dormition Fast.
When the assumption of thine undefiled body was being prepared, the Apostles gazed on thy bed, viewing thee with trembling. Some contemplated thy body and were dazzled, but Peter cried out to thee in tears, saying, I see thee clearly, O Virgin, stretched out, O life of all, and I am astonished. O thou undefiled one, in whom the bliss of future life dwelt, beseech thy Son and God to preserve thy people unimpaired.

Source: The Voice in the Wilderness: The Parish Newsletter of St. John the Forerunner Antiochian Orthodox Christian Church


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What Is The Apostles Fast?

6/12/2017

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Orthodox Christians around the world observe four fasting seasons during the year. Two of these—the Great Fast for the forty days of Lent, and the Dormition Fast during the first fifteen days of August—are considered “strict” fasts. The other two are generally observed as “lesser” fasts: the so-called “Christmas Lent” or fast during the forty days before the Feast of the Nativity, and the Fast of the Apostles which occurs in June.
In America, the Fast of the Apostles is probably the least well known, but is among the oldest of Christian traditions. It is mentioned by St. Athanasius in the fourth century, and there are other testimonies to its
existence very early in the history of the Church. The fast begins on the day after the observance of All Saints’ Sunday, which falls one week after Pentecost.
Today the fast ends with the observance of the Feast of Sts. Peter and Paul, which is held on June 29. In earliest practice, however, the fast was probably not connected with the Feast of Peter and Paul. Rather, it was a time for fasting after the celebration of Pentecost and/or All Saints. Apparently, different traditions prescribed different lengths of the fast—whether for one week, several weeks, or even only one day. Today, the fast still has a variable length because of its connection to the date of Pentecost, and therefore of All Saints.
The date of Pentecost varies with the date of Holy Pascha (Easter), falling fifty days after Pascha. Therefore, the date of the Sunday of All Saints varies accordingly. This means that the length of the Fast of the Apostles also varies each year. For those churches which follow the Old Calendar, the Fast can be very long (as long as 42 days) or very short (8 days), depending upon when Holy Pascha falls. For Orthodox churches which use the New Calendar, there are some years in which there is no Apostles’ Fast at all.
There are different traditions regarding how strictly to follow the Fast. In most Orthodox traditions, the fast is not as severe as that during Great Lent. Fish, wine and oil are permitted on all days except Wednesday and Friday, which are strict fast-days throughout the year except immediately following the Great Feasts of the Lord. In other traditions, fish, wine and oil are permitted on Saturdays and Sundays during the Fast of the Apostles.
For faithful Orthodox today, the Fast of the Apostles can be an occasion for reflection upon the lives and example of the Holy Apostles. On the Sunday of All Saints, we remember and celebrate the lives of all those who have gone before us in the faith: our fathers, forefathers, the apostles, preachers, evangelists, teachers, hierarchs and martyrs. The readings
which are appointed for that day (Hebrews 11:33-40, 12:1-2, and Matthew 10:32-33, 37-38, 19:27-30) remind us that countless worshippers of God have sacrificed their lives for the faith which we have inherited.
Following Jesus’ admonition recorded by St. Matthew, the Apostles left behind their parents, their children, and their possessions in order to bring the Good News of Jesus Christ to people who did not know Him. Christian missionaries around the world are still doing this today. During the Fast of the Apostles we are reminded to pray for them all, and for Orthodox mission everywhere.
The Fast is also an occasion to remember that in Christ, we have
a unity that goes far beyond our personal opinions, likes or dislikes. The Acts of the Apostles tells us that the Apostles themselves recognized this very early. The occasion was an argument which took place regarding whether the followers of Christ needed to continue to observe the Law of Moses. At first, Peter and Paul took different sides in the discussion.

Both Peter and Paul were Jews, but their personalities and backgrounds were very different.
Peter, who was formerly a fisherman, was among the first of the disciples to follow Jesus. Presumably he was uneducated and probably spoke only Aramaic in the local Galilean dialect. Paul, on the other hand, was very well educated under Gamaliel, the most famous rabbi (teacher) of his time, and spoke several languages.
Moreover, Paul—originally named Saul—was not among the Twelve Disciples. He even led a deadly persecution of Christians until he received an astounding vision of Christ while on the way to Damascus (Acts 9). The blinding vision changed his life forever. Thereafter he became an ardent witness to the risen Christ. But because of his former life, it was very difficult at first for the disciples to forgive and accept him.
Before very long, Peter and Paul became involved in the dispute about keeping the Law. Paul, who was preaching among Gentiles, taught that it was no longer necessary to keep the Law, because the purpose of the Law was to points to the death and resurrection of Christ. Paul even proclaimed that the Law had been nailed to the cross with Christ, for now we are justified by faith and not by following the Law (see Romans 10 and Galatians 3). Peter, however, was drawn towards the opinion of some Jews that although Jesus was indeed the promised Messiah, the Law nevertheless should continue to be observed for all time. 



Paul journeyed to Jerusalem to meet with Peter and the other disciples in order to settle the matter. Paul says that he opposed Peter to his face (Galatians 2:11 ff.). After some discussion it was agreed that Christians would no longer follow the Law, including practices like circumcision and the complex dietary laws given in the Books of Moses. However, they would continue to observe some of the restrictions of the Law regarding moral principles, and the eating of blood.
It is significant that Peter did not simply decide to agree with Paul on these matters. Rather, he was given a vision from God in which it was declared that foods which were formerly declared to be “unclean” for all Jews, were now “clean” or acceptable (Acts 10). Thus, Peter realized that God was instituting a new order and way of life, and that to agree with Paul was a matter of obedience to Christ himself.
These events remind us to seek God when we have disagreements within
the Church. This requires humility on
our part, and the willingness to accept others even when we might not have agreed with them before. We let go of our own personal wishes or demands, and pray for the good of the Church and for a recognition of the will of God for all of us together.

At the conclusion of the Fast, therefore, we celebrate Peter and Paul together. The icon of the Feast depicts the two men standing side-by-side, holding the Church together in their hands. This is a powerful symbol of the supernatural love for one another which is given by the Holy Spirit. In the Holy Spirit we have agreement and new life. For this reason, Orthodox Christians today can regard the Fast of the Apostles as one of the most important times of the year, a time to humble ourselves and pray for genuine love and unity in the Church [within our own parish and city and] around the world. + 
~ 


By Fr. Brendan Pelphrey in Orthodox Christian Reference Guide & myocn.net 
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The Apostles Fast

5/31/2017

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“You are the light of the world…let your light shine before men, that they may see your good deeds and praise your Father in heaven.”
​Matthew 5:14,16
In our Orthodox Tradition, there are four major fast periods throughout the year; the Nativity Fast which begins on November 15, Great Lent which begins on Clean Monday, The Dormition Fast which begins on August 1, and the Apostles Fast which begins on the Monday after the Sunday of All Saints (which this year is on June 12), and ends on June 29, the feast of Saints Peter and Paul. 
Of the fasts mentioned above, the Apostles Fast is unique. Whereas the other fasts are a fixed number of days in length, the Apostles Fast varies in length. In some years it can be as long as five weeks and in other years it may only be one or two days in length, or not occur at all. This is because this fast begins on the Monday after the Sunday of All Saints. The Sunday of All Saints is dependent on Pentecost, which is a movable feast, celebrated on a different Sunday every year. Another characteristic of the Apostles Fast, which distinguishes it from the other three, is that this fast is not as strict. Fish, wine and oil can be consumed throughout the fast, except on Wednesday’s and Friday’s which are strict fast days. 
To understand the purpose of the Apostles Fast we are invited to remember that both Saints Peter and Paul worked diligently to establish our Lord’s Church. The focus of the Book of Acts is on the ministry of these two holy men as they preached our Lord crucified and resurrected. Hence, the Orthodox Church has always acknowledged Saints Peter and Paul as pillars of the Church, and especially Saint Paul, as a stellar example of what it means to be a missionary. 
Hence the Apostles Fast invites us to remember in prayer the missionaries of our Church, those who are serving the Lord, by working diligently to establish Churches in conditions that are, at times, difficult. This period of fasting also reminds us that we too have an obligation to be a missionary for our Lord. Jesus invites us when He says to us “…go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit…” (Matthew 28:19)
While we are all called to be missionaries, we are not all called to be missionaries in foreign lands. How then are we invited to be missionaries? The answer is simple. Perhaps our faith has helped us through a difficult time or perhaps we are simply thankful for all of the blessings we have. Both are powerful witnesses to those who may be searching. As Saint Peter states, “Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have.” (1 Peter 3:15). Hence, we are invited through the Apostles Fast to prayerfully think through our own testimony and to ask our Lord to help us share it whenever He gives us the opportunity. All around us are people who need Christ; our families, our friends, our neighbors, the people we work with. Perhaps our witness will open the door of their hearts to the grace of our Lord. Finally, when we are all united in heaven, we may discover that our witness played a role in their salvation. 
As we walk the journey of the Apostles Fast we are reminded that each of us can make an impact for our Lord through our witness. We not only pray for our missionaries in foreign lands, we pray and ask for strength that we may share the joy of our faith with others. Through our witness our own faith is strengthened. In this way we become Christ’s light in this broken and confused world so that our Father in heaven may be praised by all.
​
~ Rev. Father Dean Kouldukis, Proistamenos
Assumption Greek Orthodox Church - Seattle, WA

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