SPC Bulletin Publican and Pharisee

ANNOUNCEMENTS
Today is our annual Souper Bowl!!!
No Wednesday Liturgies during February. Please be sure to pick up
a February/March parish calendar from the candle stand.
Sunday, 2/15: Membership
Meeting following Divine Liturgy
Prayer Requests, Special Intentions:
For the health of the family: Marge and Frank Shupra (also for
Archbishop Nikon, the Davidson, Kolb, Shupra and Worley Families),
the Lazar family, Jan and Pete Petroff, Nick and Ellie Nicoloff
Saint Paul
Orthodox Cathedral
Rector: Rev. Fr. Robert J. Royer
[email protected]
(810) 919-9485
Website: stpaulorthodoxcathedral.org
V. Rev. Fr. Frank Timpko, Attached
February 1, 2015
Sunday of the Publican and Pharisee
First Week of the Lenten Triodion
For the health of Diakonissa Barbara: Marge and Frank Shupra,
the Lazar Family, Mary Roley
Tom and Christine Eftoff for the health of Cousin Kevin
Sandra Arnaut for the health of Helen Arnaut
In Memory of:
Anca Buckovski: The Lekoski and Zerafa families, Mary Roley,
Sbdn. David and Karen Rehn, Sam Petlichkoff, Stavro
Giankulis, Angie Panzoff, Risto and Donna Buckovski, Bona
Cilievska, Jan and Pete Petroff, Jim and Delphine Connor,
Menka Kabrovich and Family
Dn. Basil: Marge and Frank Schupra, David and Karen Rehn, Lena
Petroff, Helen Arnaught
Pando Cilievska: Bona Cilievska
Nada and Wilson Lazar: The Lazar Family
Diane Rygell: The Lazar Family and Mary Tanasoff
Tashi Georgoff: Angie Panzoff
Jeffery True: Donna Sekuludis
Reader Schedule for upcoming weeks
8-Feb
15-Feb
22-Feb
1-Mar
8-Mar
15-Mar
Reader:
Matt Muzzin
Dcns Barbara
Chris Muzzin
Krystal Royer
SbDcn David
SbDcn Feodor
Back up:
Ruth Hoffmaster
Gabriella Royer
Dimitri Timpko
Christine Gajor
Boris Nicoloff
Rdr George
An Icon of the Publican and Pharisee. Notice the
Pharisee standing upright and gesturing to himself in selfimportance. The Publican (tax collector) has his head
bowed in humility, beating his breast and gesturing
humility with an open hand.
Today we will celebrate the Divine Liturgy of
St. John Chrysostom
Epistle – 2 Timothy 3:10-15
My son Timothy, now you have observed my teaching, my conduct,
my aim in life, my faith, my patience, my love, my steadfastness, my
persecutions, my sufferings, what befell me at Antioch, at Ico'nium,
and at Lystra, what persecutions I endured; yet from them all the Lord
rescued me. Indeed all who desire to live a godly life in Christ Jesus
will be persecuted, while evil men and impostors will go on from bad
to worse, deceivers and deceived. But as for you, continue in what
you have learned and have firmly believed, knowing from whom you
learned it and how from childhood you have been acquainted with the
sacred writings which are able to instruct you for salvation through
faith in Christ Jesus.
Gospel – Luke 18:10-14
At that time Jesus said, "Two men went up into the temple to pray,
one a Pharisee and the other a tax collector. The Pharisee stood and
prayed thus with himself, `God, I thank thee that I am not like other
men, extortioners, unjust, adulterers, or even like this tax collector. I
fast twice a week, I give tithes of all that I get.' But the tax collector,
standing far off, would not even lift up his eyes to heaven, but beat his
breast, saying, `God, be merciful to me a sinner!' I tell you, this man
went down to his house justified rather than the other; for every one
who exalts himself will be humbled, but he who humbles himself will
be exalted."
Glossary Entry 2 …Continued from last week:
Ambo: (Amvon in Greek and Slavonic)
In antiquity, the bishop amd priest remain on this dias through the
Public Reading of Scripture and the Time of the Common Prayers.
When it comes time for the Great Entrance, they leave the center of
the church and approach the altar table for the Eucharist. We find a
spoor of this rite in the so-called Prayer of the Proskomide or
Anaphora. (The Anaphora of the Chrysostom Liturgy originates in
Syria.) In this prayer the celebrant prays, “Accept the prayer of us
sinners, and bring us to your holy altar…” In antiquity the altar was
reserved for the Eucharist which commences with the approach of the
priest-the Great Entrance.
Here in America-where the Orthodox liturgical ethos has
adapted many practices from local religious culture-most of our
churches sport banks of pews. And between them a no-man’s land
called a center aisle. What has happened is, the Protestant model for
church planning has trumped the seamless traditions of the Orthodox
East. The center of the church has been put out of business. Where
there is a central dome, it becomes as irrelevant as a dome in a
mosque. Liturgical space no longer serves liturgical needs—no small
matter. In this compromised environment we argue that the center o
the church should be restored—even when it means felling a swath of
pews, and rearranging others. (If only our Protestant mentors were
partial to movable chairs.)
As for the public reading of Holy Scripture, the Blackwell
Dictionary of Eastern Christianity observes that the proclamation of
the Word of God among us has become a ‘ritualized formality.’
There’s really no denying it: the evidence is there—responsory
psalms reduced to meaninglessness, the attention-getting
movements of clergy jingling their censers during the reading of the
epistle, routine, unthinking reading…it is a self inflicted wound, and
we must seek out the remedies that will restore health. St. Nicholas
Cavasilas asks: ‘What do the psalms and readings from Holy
Scripture signify?...they prepare and cleanse us,’ he answers, ‘in
readiness for the great sanctification of the holy Mysteries.’
--Fr. Paul Harrialchak. The Liturgy, 241-243.
An ancient ambo in use by readers