NOARLUNGA GREEK ORTHODOX PARISH OF ST ANDREW THE FIRST CALLED APOSTLE, NOARLUNGA

CORNER OF BEACH & MORTON ROADS, CHRISTIES DOWNS SA. 5164

- 2014
(SARAKOSTI HOLY WEEK)

PROGRAMME OF DIVINE SERVICES MARCH- APRIL 2014

I : . Parish Priest: Rev. Father Michael Psaromatis A/PHONE NUMBERS:

Y/OFFICE:8384 3342 /MOB:0417 087 075

CONTACT DETAILS

Web:apostleandrew.blogspot.com Email:michael.psaromatis@gmail.com
ALL CORRESPONDENCE TO P.O Box 551 NOARLUNGA CENTRE , 5168 S.A.

- MARCH
2 2 SUNDAY
7 7 FRIDAY
: & 8-10:40. CHEESEFARE SUNDAY : Matins and D. Liturgy 8-10:40am A : 6:30. - 7:30. 1ST SALUTATIONS TO THEOTOKOS: 6:30pm - 7:30pm

8 8 SATURDAY 9 9 SUNDAY
14 14 FRIDAY

. : & 8-9:30.

ST THEODORE: Matins Divine Liturgy 8-9:30am

(): , . . 8-10:40. 1ST SUNDAY OF LENT (ORTHODOXY) : Matins & D. Liturgy, Litany, 8-10:40am

B : 6:30. - 7:30. 2ND SALUTATIONS TO THEOTOKOS: 6:30pm - 7:30pm ( ): & . 8-10:40.

16

2ND SUNDAY OF LENT (GREGORY PALAMAS): Matins D.Liturgy 8-10:40am

16 SUNDAY
21 21 FRIDAY
: 6:30. - 7:30. 3rd SALUTATIONS TO THEOTOKOS: 6:30pm - 7:30pm (): & , 8-11:00. . 3RD SUNDAY OF LENT (THE VENERATION OF THE HOLY CROSS): Matins & Divine Liturgy, DOXOLOGY 8-11:00am March for Greek Independence Day in the city. : & 8-9:30. ANNUNCIATION OF THE THEOTOKOS : Matins Divine Liturgy 8-9:30am

23 23 SUNDAY 25 25 TUESDAY

28 28 FRIDAY

: 6:30. - 7:30. 4TH SALUTATIONS TO THEOTOKOS: 6:30pm - 7:30pm ( ): & 8-10:40. 4TH SUNDAY OF LENT (St John the writer of the Climax):

30

30 SUNDAY

Matins & Divine Liturgy 8-10:40am

- APRIL
3 3 THURSDAY
4 4 FRIDAY
: , , & 8-10:30. GREAT CANON OF ANDREW OF CRETE : Matins, Hours, Vespers & D. Liturgy 8-10:30am : 6:30. - 8:00. Akathyst Hymn: 6:30pm - 8:00pm ( ): & 8-10:40.

6 6 SUNDAY 12 12 SATURDAY 13 13 SUNDAY

5TH SUNDAY OF LENT (MARY OF EGYPT): Matins & Divine Liturgy 8-10:40am. : & 8-10:00. SATURDAY OF LAZARUS: Matins Divine Liturgy 8-10:00am AFTER THE SERVICE PLEASE STAY TO HELP US CLEAN THE CHURCH AND PREPARE THE PALM CROSSES : , . 8-10:40. ( . ) 2:10 3:30. Palm Sunday: Matins & Divine Liturgy : 8-10:40am Fish Luncheon to follow Divine Liturgy AFTERNOON: Service of the Bridegroom (Holy Monday Matins) 2:10- 3:30pm

14 14 MONDAY 15 15 TUESDAY
16

: ( . ) 6:30 - 8. HOLY MONDAY EVENING: Service of the Bridegroom (Holy Tuesday Matins) 6:30-8pm : ( . ) 6:30 - 8. HOLY TUESDAY EVENING: Service of the Bridegroom (Holy Wednesday Matins) 6:30-8pm : ( . & ) 6:30 - 8:30.

16 WEDNESDAY

HOLY WEDNESDAY EVENING: Service of the Bridegroom (Holy Thursday Matins & Holy Unction) 6:30-8:30pm : & 7:30 - 9:15. : ( . 6:30 - 9:45. HOLY THURSDAY MORNING: Vespers & Divine Liturgy of St Basil the Great 7:30 - 9:15am HOLY THURSDAY EVENING: Service of the Holy Passions (Holy Friday Matins) 6:30-9:45pm

17

17 THURSDAY

18

: . 8:30 - 9:30 . : () 2.00 3.00 .. : & 6:30 - 10:00. HOLY FRIDAY MORNING: Service of the Great and Royal Hours 8:30 - 9:30am Decoration of the Epitaphios will follow HOLY FRIDAY AFTERNOON: Great Vespers (Apokathilosis) 2:00-3:00pm HOLY FRIDAY EVENING: Service of the Epitaphios, Lamentations and Procession of the Epitaphios 6:30 10:00PM

18 FRIDAY

19 19 SATURDAY

. : & 7 - 9:30 . HOLY SATURDAY MORNING: Vespers & Divine Liturgy of St Basil the Great 7- 9:30 am

20

: . 11:00. ( ) 12: , 1.30 .. : , , Norwood 5:00. SUNDAY OF PASCHA Holy Saturday Evening (Mesoniktikon Service) 11:00pm Service of the Resurrection and the Divine Liturgy of St John Chrysostom 12:00 - 1:30am Sunday Afternoon 5pm Great Vespers of the Resurrection at Prophet Elias Church, Norwood

20 SUNDAY

27 27 SUNDAY

: & 8-10:40. SUNDAY OF THOMAS: Matins & Divine Liturgy 8-10:40am.

THE LENTEN FAST* The word fast means not eating all or certain foods. As Orthodox Faithful, we can fast completely at certain times of great importance, and especially each time before receiv-ing Holy Communion. Usually, fasting means limiting the number of meals and/or the type of food eaten. The purpose of fasting is to remind us of the Scriptural teaching, Man does not live by bread alone. The needs of the body are nothing compared to the needs of the soul. Above all else, we need God, Who provides everything for both the body and the soul. Fasting teaches us to depend on God more fully. The first sin of our parents, Adam and Eve, was eating from the forbidden tree (Genesis 3:1-19). We fast from food, or a food item, as a reminder that we are to fast from sin-ning and doing evil. There are several benefits of fasting. Fasting helps us pray more easily. Our spirit is lighter when we are not weighed down by too much food or food that is too rich. Through fasting, we also learn to feel compassion for the poor and hungry and to save our own resources so that we can help those in need. Fasting is more than not eating food. Saint John Chrysostom teaches that it is more important to fast from sin. For example, besides controlling what goes into our mouths, we must control what comes out of our mouths as well. Are our words pleasing to God, or do we curse God or our brother? The other members of the body also need to fast: our eyes from seeing evil, our ears from hearing evil, our limbs from participating in anything that is not of God. Most important of all, we need to control our thoughts, for thoughts are the source of our actions, whether good or evil. Fasting is not an end in itself. Our goal is an inner change of heart. The Lenten Fast is called ascetic. This refers to a ctions of self-denial and spiritual training which are central to fasting.

Fasting is a spiritual exercise. It is not imposed or forced upon us. In the same way that true repentance cannot be forced upon anyone, each of us makes the choice to turn away from our sinful ways and go toward our loving, for giving Father in Heaven. GENERAL RULES OF THE LENTEN FAST The Lenten Fast rules that we observe today were established within the monasteries of the Orthodox Church during the sixth through eleventh centuries. These rules are intended for all Orthodox Christians, not just monks and nuns. The first week of Lent is especially strict. On Monday, Tuesday and Wednesday, a total fast is kept. In practice, very few people are able to do this. Some find it necessary to eat a little each day after sunset. Many Faithful do fast com-pletely on Monday and then eat only uncooked food (bread, fruit, nuts) on Tuesday evening. On Wednesday, the fast is kept until after the Presanctified Liturgy. From the second through the sixth weeks of Lent, the general rules for fasting are practiced. Meat, animal prod-ucts (cheese, milk, butter, eggs, lard), fish (meaning fish with backbones), olive oil and wine (all alcoholic drinks) are not consumed during the weekdays of Great Lent. Octopus and shellfish are allowed, as is vegetable oil. On weekends, ol-ive oil and wine are permitted. According to what was done in the monasteries, one meal a day is eaten on weekdays and two meals on weekends of Great Lent. No restriction is placed on the amount of food during the meal, though moderation is always encouraged in all areas of one's life at all times. Fish, oil and wine are allowed on the Feast of the An-nunciation (March 25) and on Palm Sunday (one week before Easter). On other feast days, such as the First and Second Finding of the Head of Saint John the Baptist (February 24) , the Holy Forty Martyrs of Sebaste (March 9), the Forefeast of the Annunciation (March 24) and the Synaxis of the Archangel Gabriel (March 26), wine and oil are permitted. A PRAYER FOR LENT The Prayer of Saint Ephraim the Syrian is traditionally said many times throughout each day during Great Lent, in addition to our daily prayers. O Lord and Master of my life, take from me the spirit of sloth, faintheartedness, lust of power, and idle talk. (+) But give rather the spirit of chastity, humility, patience and love to your servant. (+) Yes, O Lord and King, grant me to see my own sin and not to judge my brother, for You are blessed from all ages to all ages. Amen. (+) Article taken from http://www.antiochian.org/fastinggreat-lent Holy Week: An Explanation Great Lent and Holy Week are two separate fasts, and two separate celebrations. Great Lent ends on Friday of the fifth week (the day before Lazarus Saturday). Holy Week begins immediately thereafter. Let's explore the meaning of each of the solemn days of Passion Week.

Lazarus Saturday: Lazarus Saturday is the day which begins Holy Week. It commemorates the raising of our Lord's friend Lazarus, who had been in the tomb four days. This act confirmed the universal resurrection from the dead that all of us will experience at our Lord's Second Coming. This miracle led many to faith, but it also led to the chief priest's and Pharisees' decision to kill Jesus (John 11:47-57). Palm Sunday (The Entrance of our Lord into Jerusalem): Our Lord enters Jerusalem and is proclaimed king - but in an earthly sense, as many people of His time were seeking a political Messiah. Our Lord is King, of course, but of a different type - the eternal King prophesied by Zechariah the Prophet. We use palms on this day to show that we too accept Jesus as the true King and Messiah of the Jews, Who we are willing to follow - even to the cross. Holy Monday, Tuesday and Wednesday: The first thing that must be said about these services, and most of the other services of Holy Week, is that they are "sung" in anticipation. Each service is rotated ahead twelve hours. The evening service, therefore, is actually the service of the next morning, while the morning services of Holy Thursday and Holy Saturday are actually the services of the coming evening. Understanding that, let's turn to the Services of Holy Monday, Tuesday and Wednesday (celebrated Palm Sunday , Monday and Tuesday evening). The services of these days are known as the Bridegroom or Nymphios Orthros Services. At the first service of Palm Sunday evening, the priest carries the icon of Christ the Bridegroom in procession, and we sing the "Hymn of the Bridegroom." We behold Christ as the Bridegroom of the Church, bearing the marks of His suffering, yet preparing a marriage Feast for us in God's Kingdom. Each of these Bridegroom Orthros services has a particular theme. On Holy Monday, the Blessed Joseph, the son of Jacob the Patriarch, is commemorated. Joseph is often seen as a Type of Christ. Joseph was betrayed by his brothers, thrown into a pit, and sold into slavery by them. In the same way, our Lord was rejected, betrayed by His own, and sold into the slavery of death. The Gospel reading for the day is about the barren fig tree, which Christ cursed and withered because it bore no fruit. The fig tree is a parable of those who have heard God's word, but who fail to bear the fruit of obedience. Originally the withering of the fig tree was a testimony against those Jews who rejected God's word and His Messiah. However, it is also a warning to all people, in all times, of the importance of not only hearing the God's word, but putting it into action. The Parable of the Ten Virgins is read on Holy Tuesday. It tells the story of the five virgins who filled their lamps in preparation for receiving the bridegroom while the other five allowed their lamps to go out, and hence were shut out of the marriage feast. This parable is a warning that we must always be prepared to receive our Lord when He comes again. The theme of the day is reinforced by the expostelarion hymn we sing: "I see Thy Bridal Chamber adorned, O my Savior, but have no wedding garment that I may enter. O Giver of Light, enlighten the vesture of my soul, and save me." The theme of Holy Wednesday is repentance and forgiveness. We remember the sinful woman, Kassiane, who anointed our Lord in anticipation of His death. Her repentance and love of Christ is the theme of the wonderful "Hymn of Kassiane" which is chanted on this night, reminding us one more time, before "it is too late," that we too may be forgiven if we repent. Holy Unction: The Mystery or Sacrament of Holy Unction is celebrated on Holy Wednesday evening. Actually this service can be celebrated any time during the year, especially when one is ill. However, because of our need for forgiveness and spiritual healing, we offer this service during

Holy Week for the remission of our sins. We should prepare for this service in a prayerful way, as we do for Holy Communion. Great and Holy Thursday: On Holy Thursday we turn to the last events of our Lord and His Passion. Thursday morning begins with a Vesperal Divine Liturgy commemorating the Mystical Supper. As previously mentioned, this is actually Holy Thursday evening's service celebrated in the morning in anticipation. Everyone who is able should make an effort to receive Holy Communion at this service as it was at the Mystical Supper that our Lord instituted the Holy Eucharist. At this Liturgy a second Host is consecrated and kept in the Tabernacle. It is from this Host that Holy Communion is distributed to the shut-ins and the sick throughout the coming year. Thursday evening actually begins the services of Great and Holy Friday. The service of the Twelve Passion Gospels commemorates the solemn time of our Lord's Crucifixion. After the reading of the fifth Gospel, the holy cross is carried around the church in procession, and Christ's body is nailed to the cross in the center of the church. Great and Holy Friday: This is a day of strict fast. As little as possible should be eaten on this day. It is the only day in the entire year that no Divine Liturgy of any kind can be celebrated. In the morning we celebrate the Royal Hours. These solemn hours are observed as we read the various accounts and hymns concerning the crucifixion. In the afternoon we celebrate the Vesper service of the taking down of Christ's body from the cross. During the Gospel reading, our Lord's body is taken off the cross and wrapped in a new, white linen sheet. This act commemorates the removal of Christ's body from the cross by Joseph of Arimathea (John 19:38-42). Later in the service, the Epitaphios, or winding-sheet, with Christ's body on it is carried in procession and placed in the recently decorated tomb. In the evening the Lamentations Orthros service is sung. This service begins in a solemn manner, but by the end of the service we are already anticipating the Resurrection of our Lord. Remember again, that the Holy Friday evening Orthros is actually the first service of Holy Saturday, the day in which we commemorate our Lord's body resting in the tomb while His all-pure soul descends into Hades to free the faithful of the Old Covenant. Great and Holy Saturday: This day is a day of hope and waiting. In the morning we celebrate a Vesperal Divine Liturgy which commemorates Christ's victory over death. Bright vestments are worn as we anticipate Christ's Resurrection. Laurel leaves are strewn throughout the church during the service, because in the ancient world laurel leaves were a sign of victory. As the leaves are strewn, the choir chants "Arise O God and Judge the earth, for to Thee belong all the nations." The Old Testament story of Jonah in the belly of the whale is read at this service because Jonah is seen in the Church as a Type of Christ. As Jonah was three days in the belly of the great fish, and was then safely deposited back onto land, so our Lord was three days in the tomb before His glorious Resurrection. The Vesperal Divine Liturgy of Holy Saturday concludes the services of Holy Week, and brings us to the eve of Great and Holy Pascha.
http://www.feastoffeasts.org/node/141

, WE TAKE THIS OPPORTUNITY TO WISH YOU ALL A BLESSED SARAKOSTI AND HOLY WEEK. MAY YOU ALL RECEIVE ABUNDANTLY THE GRACE OF OUR RESSURECTED LORD