Holy anargyroi Greek Orthodox Church

703 W. Center Street, Rochester, MN (507) 282-1529 http://www.holyanargyroi.org

church@holyanargyroi.org Rev. Fr. Mark Muñoz, Proistamenos
ΑΠΟΛΤΣΙΚΙΑ ΣΗ΢ ΗΜΕΡΑ΢/APOLYTIKIA FOR TODAY
Ευφραινέσθω τά ουράνια, αγαλλιάσθω τά επίγεια, ότι
εποίησε κράτος, εν βραχίονι αυτού, ο Κύριος, επάτησε τώ
θανάτω τόν θάνατον, πρωτότοκος τών νεκρών εγένετο,
εκ κοιλίας άδου ερρύσατο ημάς, καί παρέσχε κόσμω τό
μέγα έλεος.
Let the Heavens rejoice; let earthly things be glad; for the
Lord has wrought might with His arm, He has trampled
upon death by death. The first-born of the dead has He
become. From the depths of Hades has He delivered us, and
has granted great mercy to the world.
Ταῖς τῶν δακρύων σου ῥοαῖς, τῆς ἐρήμου τὸ ἄγονον
ἐγεώργησας, καὶ τοῖς ἐκ βάθους στεναγμοῖς, εἰς ἑκατὸν τοὺς πόνους ἐκαρποφόρησας· καὶ
γέγονας φωστήρ, τῇ οἰκουμένῃ λάμπων τοῖς θαύμασι, Σάββα Πατὴρ ἡμῶν Ὅσιε· Πρέσβευε
Χριστῷ τῷ Θεῷ, σωθῆναι τὰς ψυχὰς ἠιμῶν.
With the rivers of your tears, you have made the barren desert fertile. Through sighs of sorrow from
deep within you, your labors have borne fruit a hundred-fold. By your miracles you have become a
light, shining upon the world. O Sabbas, our Holy Father, pray to Christ our God, to save our souls.
ΚΟΝΤΑΚΙΟΝ ΤΗΣ ΗΜΕΡΑΣ/KONTAKION FOR TODAY

Η Παρθένος σήμερον, τόν προαιώνιον Λόγον, εν Σπηλαίω έρχεται, αποτεκείν απορρήτως,

Χόρευε η οικουμένη ακουτισθείσα, δόξασον μετά Αγγέλων καί τών Ποιμένων, βουληθέντα
εποφθήναι, Παιδίον νέον, τόν πρό αιώνων Θεόν.
On this day the Virgin cometh to a cave to give birth to God the Word ineffable, Who was before all
the ages. Dance for joy, O earth, on hearing the gladsome tidings; with the Angels and the shepherds
now glorify Him Who is willing to be gazed on as a young Child Who before the ages is God.

10th Sunday of st. luke

St. Sabbas the Sanctified, Holy Martyr Diogenes, St. Philotheos the Righteous of Athos
December 5th, 2010

**NATIVITY FAST**
 Today’s scripture readings
Epistle reading

St. Paul's Letter to the Galatians 5:22-26; 6:1-2

Brethren, the fruit of the Spirit is love, joy, peace, patience, kindness, goodness,
faithfulness, gentleness, self-control; against such there is no law. And those who
belong to Christ Jesus have crucified the flesh with its passions and desires. If we live
by the Spirit, let us also walk by the Spirit. Let us have no self-conceit, no provoking of
one another, no envy of one another. Brethren, if a man is overtaken in any trespass,
you who are spiritual should restore him in a spirit of gentleness. Look to yourself, lest
you too be tempted. Bear one another's burdens, and so fulfill the law of Christ.

Gospel pericope
Luke 13:10-17

At that time, Jesus was teaching in one of the synagogues on the sabbath. And there
was a woman who had a spirit of infirmity for eighteen years; she was bent over and
could not fully straighten herself. And when Jesus saw her, he called her and said to
her, "Woman, you are freed from your infirmity." And he laid his hands upon her, and
immediately she was made straight, and she praised God. But the ruler of the
synagogue, indignant because Jesus had healed on the sabbath, said to the people,
"There are six days on which work ought to be done; come on those days and be healed,
and not on the sabbath day." Then the Lord answered him, "You hypocrites! Does not
each of you on the sabbath untie his ox or his donkey from the manger, and lead it
away to water it? And ought not this woman, a daughter of Abraham whom Satan
bound for eighteen years, be loosed from this bond on the sabbath day?" As he said this,
all his adversaries were put to shame; and all the people rejoiced at all the glorious
things that were done by him.
 COMMUNION PRAYERS
I believe and confess, Lord, that You are truly the Christ, the Son of
the living God, Who came into the world to save sinners, of whom I
am the first. I also believe that this is truly Your pure Body and that
this is truly Your precious Blood. Therefore, I pray to You. Have
mercy upon me, and forgive my transgressions, voluntary and
involuntary, in word and deed, known and unknown. And make me
worthy without condemnation to partake of Your pure Mysteries for
the forgiveness of sins and life eternal. Amen.

Behold, my Maker, I approach Holy Communion. Burn me not as I partake, for You are fire
which burns the unworthy, but cleanse me from every stain.

Receive me today, Son of God, as a partaker of Your mystical Supper. I will not reveal Your
mystery to Your enemies, nor will I give You a kiss as did Judas. But as the thief I confess to
You: Lord, remember me in Your kingdom.

Seeing the Divine Blood, have fear, O man, for it is coal that burns the unworthy. It is God’s
Body that deifies and nourishes me; it deifies the spirit and nourishes the mind mystically.

You have smitten me with yearning, O Christ, and with Your divine love You have changed me.
Burn away my sins with spiritual fire and make me worthy to be filled with Your joy, that
rejoicing in Your goodness, I may magnify Your two Comings.

How shall I, who am unworthy, enter into the splendor of Your saints? If I dare to enter the
bridal chamber, my clothing will accuse me, since it is not a wedding garment; and being bound
up, I shall be cast out by the angels. In Your love, Lord, cleanse the vileness of my soul and save
me.

Loving Master, Lord Jesus Christ, my God, let not these holy Gifts be to my condemnation
because of my unworthiness, but for the cleansing and sanctification of soul and body and the
pledge of the future life and kingdom. It is good for me to cling to God and to place in Him the
hope of my salvation.

Receive me today, Son of God, as a partaker of Your mystical Supper. I will not reveal Your
mystery to Your enemies. Nor will I give You a kiss as did Judas. But as the thief I confess to
You: Lord remember me in Your kingdom.
 Announcements
Liturgical/Program Schedule:
Today: Parish Council Elections after Liturgy.
Today: Sunday School Christmas Pageant practice in church after their class sessions.
Today: GOYA Outing to Mall of America, after coffee hour.
Mon. Dec. 6th: St. Nicholas the Wonderworker, Orthros/Divine Liturgy 8:30am
Mon. Dec. 6th: Adult Religious Ed. 6:00pm
Mon. Dec. 6th: Building Committee Meeting, 7:00pm
Sat. Dec. 11th: Great Vespers, 6:00pm

Parish Council Elections: will be held TODAY after the Divine Liturgy. The following
stewards in good standing will be on the ballot to fill three vacancies: Aaron Biedermann ,
Mike Brekke, Dan Jerghiuta, and Andru Peters.

Christmas Toy Drive: This year our parish will partner with the Salvation Army to provide
Christmas presents for those families in need. Please bring your unwrapped gifts for either
teenagers or young children ages 0-3yrs, clothing or toys are preferred. Place gifts in the large
Christmas box located in the narthex of the church . The last of day for drop off will be Sunday.
Dec. 12th. Fyi, gifts will be secured in locked office during the week in order to prevent the
‘disappearance’ of some gifts.

HOW TO RECEIVE HOLY COMMUNION—Only Orthodox Christians in good standing are

encouraged to receive Holy Communion frequently, provided they have prepared themselves
spiritually, mentally and physically. They must be on time for the Divine Liturgy, and be in a Christ-
like, humble state of mind. They should be in a confession relationship with their priest or spiritual
father, have observed the fasts of the Church, and they should have self-examined their conscience.
On the day of receiving Holy Communion, it is not proper to eat or drink anything before coming to
church. When you approach to receive Holy Communion, state your Christian (baptismal) name
clearly, and hold the red communion cloth to your chin. After receiving, wipe your lips on the cloth,
step back carefully, hand the cloth to the next person and make the sign of the Cross as you step
away. Please do not be in a rush while communing! Please take special care not to bump the
Holy Chalice.
 Today’s liturgical commemorations
The Venerable Sabbas the : The unknown village of Mutalaska, in the province of Cappadocia,
became famous through this great luminary of the Orthodox Church. Sava was born there of his parents
John and Sophia. At the age of eight, he left the home of his parents and was tonsured a monk in a
nearby monastic community called Flavian's. After ten years, he moved to the monasteries of Palestine
and remained longest in the Monastery of St. Euthymius the Great (January 20) and Theoctistus. The
clairvoyant Euthymius prophesied of Sava that he would become a famous monk and a teacher of monks
and that he would establish a lavra greater than all the lavras of that time. After the death of Euthymius,
Sava withdrew to the desert, where he lived for five years as a hermit in a cave shown to him by an angel
of God. Afterward, when he had been perfected in the monastic life, he began by divine providence to
gather around him many who were desirous of the spiritual life. Soon, such a large number gathered that
Sava had to build a church and many cells. Some Armenians also came to him, and for them he provided
a cave where they would be able to celebrate services in the Armenian language. When his father died,
his aged mother Sophia came to him, and he tonsured her a nun. He gave her a cell located at a distance
from his monastery, where she lived a life of asceticism until her death. This holy father endured many
assaults from all sides: from those who were close to him, from heretics, and from demons. But he
triumphed over them all: those close to him, by kindness and indulgence; the heretics, by his unwavering
confession of the Orthodox Faith; the demons, by the sign of the Cross and calling upon God for help. He
had a particularly great struggle with demons on Mount Castellium, where he established his second
monastery. In all, Sava established seven monasteries. He and Theodosius the Great, his neighbor, are
considered to be the greatest lights and pillars of Orthodoxy in the East. They corrected emperors and
patriarchs in matters of the Faith, and to everyone they served as an example of saintly humility and the
miraculous power of God. After a toilsome and very fruitful life, St. Sava entered into rest in the year 532,
at the age of ninety-four. Among his many wondrous and good works, let it at least be mentioned that he
was the first to compile the Order of Services for use in monasteries, now known as the Jerusalem
Typicon.

The Venerable Nectarius of Bitola: Nectarius was born in Bitola and lived a life of asceticism in the
Monastery of the Holy Unmercenary Physicians Cosmas and Damian, together with his father,
Pachomius, who was also tonsured. After that he went to Karyes, where he continued his asceticism in
the Cell of the Holy Archangels under the guidance of Elders Philotheus and Dionysius. After conquering
human envy, demonic assaults and difficult illnesses, he entered into rest in the Kingdom of Christ on
December 5, 1500. His incorrupt and fragrant relics rest in this same cell.

The Venerable Karion and Zacharias Karion and Zacharias were father and son, and both were great
Egyptian ascetics. Karion left his wife and two children and set off to become a monk. As a child, the
young Zacharias was taken into the monastery, and in his ascetic labors he surpassed both his father and
many other notable ascetics. When they asked Zacharias, ``Who is a true monk?'' he replied: ``He who
constantly applies himself to the fulfilling of God's commandments.''
 Pearls from the desert…
In death the soul that has come to know God through the Holy
Spirit experiences a measure of dread when the angels bring her
before the Lord, since while living in the world she was guilty of
sin. But when the soul beholds the Lord, she rejoices in His meek
and merciful countenance, and the Lord in the abundance of His
gentleness and love remembereth not her sins. One glance at the
Lord, and love of Him will take up its abode in the soul, and from
love of God and the sweetness of the Holy Spirit she will be
completely transformed. -St. Silouan the Athonite

++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++

Guidelines for the Nativity Fast

We are well aware that our Holy Church provides the faithful with a period of
spiritual preparation in anticipation of the Lord’s Holy Nativity. This period begins
on November 15th every year with the commencement of the Nativity Fast. As this
fast is a ‘modified’ one I thought it helpful to remind us all exactly what is prescribed:

From Nov. 15th-Dec. 12th (St. Spyridon) the following is observed:

Fish/wine/oil are allowed every day except Wednesdays and Fridays which are
observed as strict fast days (no meat, fish, dairy, wine, oil).

From Dec. 12th-Dec. 25th the following is observed:

A strict fast is observed every day except Saturdays and Sundays.

From. Dec. 25th-Jan. 4th: NO FASTING ON ANY DAY!

 The Theology of Illness: Part III of III
The third and concluding chapter of Jean-Claude Larchet‟s book, The Theology of Illness, is
entitled “Christian Paths toward Healing.” He begins:

If sickness and suffering can and should be spirituall y transcended and transfigured in Christ,
and if they can constitute an ascetic pathway capable of leading the ill person to spiritual
heights, nevertheless they should never be either desired or sought after.
The struggle again illness is, indeed “a part of the larger struggle one is called to assume
against the powers of evil.” The one true Physician is Christ. Indeed, “in order the show that it
is the whole person Christ came to save, the Fathers and the entire Tradition of the Church are
careful to present him as both „Physician of bodies‟ and „Physician of souls.‟” When the saints
heal, it is precisely in the name of Christ.

Larchet then turns to a consideration of spiritual paths toward healing, beginning with prayer.
He writes: “For the grace of God rests on all mankind – and in fullness upon those who are
baptized. In order to receive it one need only face it and be open to it.” Praying for one‟s
neighbor and the prayer of the saints are also effective against illness. The saints are able to
heal us through the deification they have received in Christ:

They can do so because they have been deified through grace and have become participants
in divine Life and Power. We pray especially to the Mother of God, the first human being to
have been fully deified and glorified, “the comfort of the afflicted and the healing of the sick,”
“the hope of the hopeless,” „the strength of those who are struggling,” “unquenchable and
inexhaustible treasure of healing,” “from whom marvels spring forth and healing flows o ut.
Healing from the saints also comes indirectly through their holy relics, “which are suffused with
and radiate these energies.”

After considering the charism of healing and its nature and limits, Larchet turns to a treatment
of Holy Unction. Speaking of the seven prayers read during the service of Holy Unction,
Larchet writes:

Bringing to mind the mercy and compassion which God has always shown mankind, they ask
him to preserve the life of the sick person, to alleviate his suffering, and to heal and st rengthen
his body. Most importantly, they ask God to forgive his sins, to confirm his spiritual life, to
assure his salvation and sanctification, and to accomplish the regeneration of his entire being
and the renewal of his life in Christ. Each prayer puts special emphasis on one or the other of
these elements, but all of them connect the consolation of the soul with that of the body,
spiritual healing with physical healing, and they emphasize the fundamental importance of the
former without underestimating that of the latter.

The author also considers the use of holy water, which “conveys the healing energies of God
by virtue of the Holy Spirit,” as well as that of the sign of the cross, which “invokes and effects
the energies of the Holy Trinity, it is the effective sign of Christ‟s victory over death and
corruption, over sin and the power of the devil and of demons, and consequently over the
illness connected with them.” He also considers the rite of exorcism, because according to the
Church Fathers, “the devil and demons are at the root of certain illnesses. Larchet writes:

Thus, if we refer to the Gospels, we observe that possession and illness, or infirmities, are
presented as orders of reality situated on two different planes, each with its own attr ibutes, and
not necessarily connected to one another. First of all, possession and illness, or infirmities, are
clearly distinguished in a number of passages. This fact alone makes it impossible to equate
the two. Secondly, the majority of illnesses, or in firmities, referred to in connection with the
miracles of Christ are not shown to be in any way connected with possession. Thirdly, in
certain cases, a person may be afflicted with both possession and illness (or infirmity) without
the two conditions having any correlation.

Exorcism “is a sign that Christ has come to restore to mankind the kingdom which we had lost
and to reclaim on our behalf the power we had given up to Satan. It has its place under the
Name of the Lord of hosts.” The afflicted person, however, must be worthy to receive this
grace: “To those invoke his Name, he grants this power only in proportion to their faith and to
the purity of their hearts.” Exorcism, however, is not a technique; its “effectiveness depends
above all on the spiritual well-being of the one putting it into practice.” The power of the
demons, and the need for exorcisms, has changed over the ages. Nevertheless, especially with
the expansion of Christianity, demonic activity, while manifesting its intensity, has changed
shape and begun to manifest itself differently: it has become diluted, more subtle, harder to
pinpoint and less overt.”

Larchet next turns his attention to the role of secular medicine, noting that “Christians have
had recourse, since the beginning of the Christian era and in direct continuity with the Old
Testament tradition, to any secular means of healing that the medical sciences of their age had
to offer.” Medicine is “seen as a very special way of putting charity into practice,” and “from a
spiritual perspective, the value of medicine lies in the orientation of the one who implements
it.” During the Byzantine era, it was the Orthodox Church (including many individual Fathers)
who “took the initiative to organize th e medical profession into the systematic treatment and
care of patients in a hospital setting,” and the Church itself took “the initiative in hiring, paying
and organizing the services of professional physicians.”

It must always remembered, however, that “healing itself, while resulting from natural
processes, actually comes fro God.” This stands in opposition to modern naturalism:

The Christian attitude is thus diametrically opposed to naturalism and sees as an illusion the
belief that the medical arts and remedies are, in and of themselves, good and effective means
of healing. St Barsanuphius emphasizes that “without God, nothing avails, not even the
physician.” And he adds: “Do not forget that without God there is no healing for anyone.”

This is why Christians, while they rely of physicians, see them simply as mediators.