Friday, March 31, 2017
Prayer Service for the Two kidnapped Archbishops
Join us Saturday April 22 for a Special Prayer Service for the Two kidnapped Archbishops
Prayers will start at 10 AM
Two Syrian Archbishops were kidnapped by armed rebels in the northern province of Aleppo over three years ago
Syriac Orthodox and Greek Orthodox Archbishops of Aleppo, Yohanna Ibrahim and Paul Yazigi were seized by “a terrorist group” in the village of Kfar Dael as they were “carrying out humanitarian work”.
Their driver a deacon was killed and will also be prayed for.
Can A Juror Be Disqualified For Following Jesus? – Red Letter Christians
Can A Juror Be Disqualified For Following Jesus? – Red Letter Christians: The constitution of our nation specifically states that our governing bodies must not utilize religious tests in determining who can and who cannot serve in government posts. Unless, I am missing something, the courts in Texas ignored that principal when selecting a jury for the trial of Mr. Chris Young. A woman who was being considered as a juror was disqualified in this case, according to a petition filed by his attorneys with the U.S. Supreme Court, primarily because she was involved in outreach ministries of the Baptist Church where she holds her membership.
Thursday, March 30, 2017
Welcome -- Please join us
St. Mary the Protectress Syriac Orthodox Community is a monastic
community and intentional Orthodox Christian community Few
Christian denominations can claim the antiquity of the Syriac Orthodox
Church of Antioch, whose foundations can be traced back to the very dawn
of Christianity. The Church justifiably prides itself as being one of
the earliest established apostolic churches.
Sunday Mass—Holy Qurbana 10:30 AM
Sunday Mass—Holy Qurbana 10:30 AM
Daily Services 9 AM, 12 Noon, 6:30 PM
The church has ignored and even blandly rejected whole groups of people base upon their appearance or lifestyle.
We are a community of people who some think have given upon the church. While others have given up on us and focused more on law and social perceptions thereby losing the true message of Christ, we have returned to where He started.
While some chose to walk away, we chose the last true rebellion and returned to the ancient church as started by Christ. We listen to you. We walk with you. We do what Christ taught all of us to do.
The Orthodox Christian Church is the original from which all others have moved away. Over the centuries other Christian churches separated themselves from, or altered, their understanding of Christian Tradition: pray God that all may have the blessing of the True Faith, undiminished and undiluted.
The church is evangelical, but not Protestant; orthodox, but not Jewish; catholic, but not Roman. She isn't non-denominational - she is pre-denominational."
Some live within community, some do not. We come together to worship and praise God. Some are monks or nuns, but most are just regular people. They are you and me.
Our fellowship following the Sunday Holy Qurbana is more than fellowship. We have a simple meal and discussed how we can make a difference in our community. We also celebrate, worship, and praise each day.
We are a community of people who some think have given upon the church. While others have given up on us and focused more on law and social perceptions thereby losing the true message of Christ, we have returned to where He started.
While some chose to walk away, we chose the last true rebellion and returned to the ancient church as started by Christ. We listen to you. We walk with you. We do what Christ taught all of us to do.
The Orthodox Christian Church is the original from which all others have moved away. Over the centuries other Christian churches separated themselves from, or altered, their understanding of Christian Tradition: pray God that all may have the blessing of the True Faith, undiminished and undiluted.
The church is evangelical, but not Protestant; orthodox, but not Jewish; catholic, but not Roman. She isn't non-denominational - she is pre-denominational."
Some live within community, some do not. We come together to worship and praise God. Some are monks or nuns, but most are just regular people. They are you and me.
Our fellowship following the Sunday Holy Qurbana is more than fellowship. We have a simple meal and discussed how we can make a difference in our community. We also celebrate, worship, and praise each day.
Traditional Orthodox Christianity. Serving God by Serving the Poor and
the Poorest of the Poor in America's Inner Cities and Missions. Bringing
the truth of Orthodox Christianity to the disenfranchised and
marginalized, the poor and forgotten...the Message of the Stable. “While
I am in the world, I am the light of the world.” John9:4-6
Chalcedonian and Coptic Orthodox; history, similarities, and differences
Chalcedonian and Coptic Orthodox; history, similarities, and differences
Meet the Oriental Orthodox Christians and Their Controversial Christology - Taylor Marshall
Meet the Oriental Orthodox Christians and Their Controversial Christology - Taylor Marshall: The Non-Chalcedonian Oriental Orthodox Christians rejected this Council because Saint Cyril of Alexandria spoke of one nature (Greek: mia physis) in the incarnate Christ. These Non-Chalcedonian Christians rejected the Council of Chalcedon on grounds that a great saint and doctor of the Church, Saint Cyril, spoke of “one nature” or “mia physis.” According to them, how then could the Council teach “two natures”?
Syriac Influence on the Style of the Kur'an. By The Rev. Alphonse Mingana, D.D.
Syriac Influence on the Style of the Kur'an. By The Rev. Alphonse Mingana, D.D.: THE time has surely come to subject the text of the Kur'an to the same criticism as that to which we subject the Hebrew and Aramaic of the Jewish Bible, and the Greek of the Christian Scriptures. Apart from some stray comparative remarks by a few eminent scholars, the only comprehensively critical work on the subject is still that of Nöldeke, printed in 1860. It is to be regretted that in the new edition of Nöldeke's classical work undertaken by Schwally and Bergsträsser - which contains most useful references to an astounding number of Arabic printed books and MSS. - the editors have not seen fit to multiply the critical and comparative remarks on the sacred text itself. Much useful information can also be gathered from another classical study of Nöldeke : the Neue Beiträge.
A very recent study on the historical narratives of the Kur'an has lately been written by J. Horovitz1. The section dealing with proper names (pp. 85-155) is full of erudition, but I think that in some places he has built too much on the Muslim tradition and on the so-called pre-Islamic or early Arabian poetry. Setting aside as irrelevant the South Arabian and other inscriptions - I believe that we have not a single Arabic page on which we can lay our hands with safety and say that it is pre-Islamic, and I hold with Margoliouth2 that all the edifice of pre-Islamic poetry is shaky and unstable, and that the Kur'an is the first genuine Arabic book that we possess. It is in place here to repeat what I wrote on this subject in 1920:3
A very recent study on the historical narratives of the Kur'an has lately been written by J. Horovitz1. The section dealing with proper names (pp. 85-155) is full of erudition, but I think that in some places he has built too much on the Muslim tradition and on the so-called pre-Islamic or early Arabian poetry. Setting aside as irrelevant the South Arabian and other inscriptions - I believe that we have not a single Arabic page on which we can lay our hands with safety and say that it is pre-Islamic, and I hold with Margoliouth2 that all the edifice of pre-Islamic poetry is shaky and unstable, and that the Kur'an is the first genuine Arabic book that we possess. It is in place here to repeat what I wrote on this subject in 1920:3
Abba John the Dwarf
Abba John the Dwarf said, "If a king wanted to take possession of his
enemy's city, he would begin by cutting off the water and the food and
so his enemies, dying of hunger, would submit to him. It is the same
with the passions of the flesh; if a man goes about fasting and hungry
the enemies of his soul grow weak."
The old man also said this to a certain brother about the soul, which wishes to be converted, "There was in a city a courtesan who had many lovers. One of the governors approached her, saying, "Promise me you will be good, and I will marry you." She promised this and he took her and brought her to his house. Her lovers, seeking her again, said to one another, "That lord has taken her with him to his house, so if we go to his house and he learns of it, he will condemn us. But let us go to the back, and whistle to her. Then, when she recognizes the sound of the whistle she will come down to us; as for us, we shall be unassailable." When she heard the whistle, the woman stopped her ears and withdrew to the inner chamber and shut the doors." The old man said that this courtesan is our soul, that her lovers are the passions and other men; that the lord is Christ; that the inner chamber is the eternal dwelling; those who whistle are the evil demons, but the soul always takes refuge in the Lord.
The old man also said this to a certain brother about the soul, which wishes to be converted, "There was in a city a courtesan who had many lovers. One of the governors approached her, saying, "Promise me you will be good, and I will marry you." She promised this and he took her and brought her to his house. Her lovers, seeking her again, said to one another, "That lord has taken her with him to his house, so if we go to his house and he learns of it, he will condemn us. But let us go to the back, and whistle to her. Then, when she recognizes the sound of the whistle she will come down to us; as for us, we shall be unassailable." When she heard the whistle, the woman stopped her ears and withdrew to the inner chamber and shut the doors." The old man said that this courtesan is our soul, that her lovers are the passions and other men; that the lord is Christ; that the inner chamber is the eternal dwelling; those who whistle are the evil demons, but the soul always takes refuge in the Lord.
Abba Poemen said of Abba John the Dwarf that he had prayed God to take
his passions away from him so that he might become free from care. He
went and told an old man this: "I find myself in peace, without an
enemy," he said. The old man said to him, "Go, beseech God to stir up
warfare so that you may regain the affliction and humility that you used
to have, for it is by warfare that the soul makes progress." So he
besought God and when warfare came, he no longer prayed that it might be
taken away, but said, "Lord, give me strength for the fight."
Brief History of the Church | Malankara Archdiocese of The Syrian Orthodox Church In North America
Brief History of the Church | Malankara Archdiocese of The Syrian Orthodox Church In North America: The foundation of the Syriac Orthodox Church of Antioch can be traced back to the very dawn of Christianity. It is the first established church in Christendom which gathered, converted Jews and Gentiles in the name of our Lord Jesus Christ, and second church after that of Jerusalem.
According to ecclesiastical history and tradition, St. Peter the Apostle established a bishopric in Antioch and became its first bishop and was succeeded by Evodius for the converted Jews and St. Ignatius the Illuminator for the converted Gentiles. After the martyrdom of St. Peter in Rome, he was succeeded by St. Evodius and St. Ignatius respectively. Likewise, St. Peter was succeeded by a line of distinguished Patriarchs, most of whom amazed the world with their sanctity, wonderful writings and other accomplishments in many fields. The See of Antioch then becomes the first, the oldest, and the most famous Church in Christianity. It was the foundation of the Christianity in the East and mother of the gentile churches and the headquarters of Christianity in Asia. It is proud to be the origin of the word Christian; it was in Antioch, after all, that the followers of Jesus Christ were called Christians as we are told in the New Testament, “The disciples were first called Christians in Antioch.” (Acts 11:26).
According to ecclesiastical history and tradition, St. Peter the Apostle established a bishopric in Antioch and became its first bishop and was succeeded by Evodius for the converted Jews and St. Ignatius the Illuminator for the converted Gentiles. After the martyrdom of St. Peter in Rome, he was succeeded by St. Evodius and St. Ignatius respectively. Likewise, St. Peter was succeeded by a line of distinguished Patriarchs, most of whom amazed the world with their sanctity, wonderful writings and other accomplishments in many fields. The See of Antioch then becomes the first, the oldest, and the most famous Church in Christianity. It was the foundation of the Christianity in the East and mother of the gentile churches and the headquarters of Christianity in Asia. It is proud to be the origin of the word Christian; it was in Antioch, after all, that the followers of Jesus Christ were called Christians as we are told in the New Testament, “The disciples were first called Christians in Antioch.” (Acts 11:26).
The Eucharistic Liturgy of the Syriac Orthodox Church(1).pdf
The Eucharistic Liturgy of the Syriac Orthodox Church(1).pdf: The E
ucharistic Liturgy of The Syrian Orthodox Church is perhaps the richest in all of
Christendom with more than eighty existing anaphoras in testimony. Among these is the Liturgy
of St. James, acclaimed by liturgical scholars to be among the earliest, if not
the first, liturgies of
the Christian Church. We shall attempt in this brief paper to examine the Liturgy of St. James in
order to provide a general introduction to the Eucharistic Liturgy of the ancient Church of
Antioch.
ucharistic Liturgy of The Syrian Orthodox Church is perhaps the richest in all of
Christendom with more than eighty existing anaphoras in testimony. Among these is the Liturgy
of St. James, acclaimed by liturgical scholars to be among the earliest, if not
the first, liturgies of
the Christian Church. We shall attempt in this brief paper to examine the Liturgy of St. James in
order to provide a general introduction to the Eucharistic Liturgy of the ancient Church of
Antioch.
www - Women in the Syriac Orthodox CHurch.pdf
www - Women in the Syriac Orthodox CHurch.pdf: Article by
Moran mor Ignatius Zakka-I Iwas
The Patriarch of the Apostolic See of Antioch & All the East
The Supreme Head of the Universal Syrian Orthodox Church
The Role of Women in the
Syrian
Orthodox Church of Antioch
*
T
he Role of Women is a topic of importance today in our Syriac Orthodox Church which is a deeply
rooted traditional apostolic church.”
In our presentation, we shall depend upon the Holy Scripture and
the tradition of the Church, namely the teachings of
the Apostles which have not been recorded in the
Scriptures. We also shall depend on the decisions of the Ecumenical Councils and general and local
synods, as well as on liturgical practices and the te
achings of our Holy Church Fathers, which have all
been passed down to us from our predecessors.
Moran mor Ignatius Zakka-I Iwas
The Patriarch of the Apostolic See of Antioch & All the East
The Supreme Head of the Universal Syrian Orthodox Church
The Role of Women in the
Syrian
Orthodox Church of Antioch
*
T
he Role of Women is a topic of importance today in our Syriac Orthodox Church which is a deeply
rooted traditional apostolic church.”
In our presentation, we shall depend upon the Holy Scripture and
the tradition of the Church, namely the teachings of
the Apostles which have not been recorded in the
Scriptures. We also shall depend on the decisions of the Ecumenical Councils and general and local
synods, as well as on liturgical practices and the te
achings of our Holy Church Fathers, which have all
been passed down to us from our predecessors.
What Do We Mean By Death to the World
What Do We Mean By Death to the World
"The world is the general name for all the passions. When we wish to call the passions by a common name, we call them the world. But when we wish to distinguish them by their special names, we call them the passions.
Looking for a Christ Centered Community? Get to Know the Original
Looking for a Christ Centered Community?
Get to Know the Original
We haven't loved as Jesus loved.
We like to think of ourselves as gracious and loving, but, the truth be told, that is predicated on an overly-naïve and overly-romanticized notion of love. We don't really love as Jesus invites us to when he says: Love each other as I have loved you! The tail-end of that sentence contains the challenge: Jesus doesn't say, love each other according to the spontaneous movements of your heart; nor, love each other as society defines love, but rather: Love each other as I have loved you! And, for the most part, we haven't done that.
"Every man has a guardian angel at conception
"Every man has a guardian angel at conception. When a man gets baptized, he gets a second guardian angel which accompanies the man for the rest of his life. And these two angels meet the man's soul when it leaves the body. A lot of people who have returned from the other world witnessed that they've been met by the angels. Each man whether baptized or not can pray to God and an angel is the one who delivers the prayer to God. Many people feel the care of God even those outside the church. They say "God guides me and I just feel it." The guardian angel brings this feeling. - Archpriest Dmitry Smirnov
New way to be human and to love your brothers and sisters
New way to be human and to love your brothers and sisters
Wednesday, March 29, 2017
We need your help
We need your help.
We do things like give out diapers. Did you know that some mothers must pick between diapers for their child and food for their family? Sound unfair to me. And it is. We also help with things like laundry soap, toilet tissue, and personal care products. Lots of folks drop things off at our community that we can share, but many of the things we help with, we have to purchase. That is where you come in. We need your donations ad have a PayPal account you can use, or you can mail the community a check. Please help us help others. Some are homeless and others are near homeless.
What do you need to make your day a little brighter?
What
do you need to make your day a little brighter? We have diapers size 1
to pull ups. There is also toilet paper, and laundry sap. Baby wipes,
and more. There is also a few loaves of bread also. Message us with
what you need, or just stop by the community. We are the white A frame
on the corner across from Webster Element School, on South Michigan in
Plymouth.
Folks keep giving us stuff and we love to share it with you. That is what my mother told me we were suppose to do. And she and my father were far better teachers then any in seminary.
And if you just want and need some prayers, we do that great. We are monastics and that is the first ting in our job description. . We are also pretty good listeners too.
Folks keep giving us stuff and we love to share it with you. That is what my mother told me we were suppose to do. And she and my father were far better teachers then any in seminary.
And if you just want and need some prayers, we do that great. We are monastics and that is the first ting in our job description. . We are also pretty good listeners too.
We are one human family whatever our national, racial, ethnic, economic, and ideological differences
We are one human family whatever our national, racial, ethnic, economic, and ideological differences
We are our brothers and sisters keepers, wherever they may be. Loving our neighbor has global dimensions in a shrinking world. At the core of the virtue of solidarity is the pursuit of justice and peace. t if you want peace, work for justice. The Gospel calls us to be peacemakers. Our love for all our sisters and brothers demands that we promote peace in a world surrounded by violence and conflict.
A basic moral test is how our most vulnerable members are faring. In a
society marred by deepening divisions between rich and poor, our
tradition recalls the story of the Last Judgment (Mt 25:31-46) and
instructs us to put the needs of the poor and vulnerable first.
Human dignity can be protected and a healthy community can be achieved only if human rights are protected and responsibilities are met. Therefore, every person has a fundamental right to life and a right to those things required for human decency. Corresponding to these rights are duties and responsibilities–to one another, to our families, and to the larger society. Too often we talk much about these rights but little or nothing about our duties to our brothers and sisters.
The person is not only sacred but also social. How we organize our society — in economics and politics, in law and policy — directly affects human dignity and the capacity of individuals to grow in community. Marriage and the family are the central social institutions that must be supported and strengthened, not undermined. We believe people have a right and a duty to participate in society, seeking together the common good and well-being of all, especially the poor and vulnerable.
Human life is sacred and that the dignity of the human person is the foundation of a moral vision for society. This belief is the foundation of all the principles of our social teaching. In our society, human life is under direct attack from abortion and euthanasia. The value of human life is being threatened by cloning, embryonic stem cell research, and the use of the death penalty. The intentional targeting of civilians in war or terrorist attacks is always wrong. We are called to work to avoid war. Nations must protect the right to life by finding increasingly effective ways to prevent conflicts and resolve them by peaceful means. We believe that every person is precious, that people are more important than things, and that the measure of every institution is whether it threatens or enhances the life and dignity of the human person.
The Fathers and Mothers of the Church have taught this and handed it down ti us today, unchanged. We need to listen to their words. We also need to listen to the cries of our brothers and sisters who are in pain and never listened to.
Human dignity can be protected and a healthy community can be achieved only if human rights are protected and responsibilities are met. Therefore, every person has a fundamental right to life and a right to those things required for human decency. Corresponding to these rights are duties and responsibilities–to one another, to our families, and to the larger society. Too often we talk much about these rights but little or nothing about our duties to our brothers and sisters.
The person is not only sacred but also social. How we organize our society — in economics and politics, in law and policy — directly affects human dignity and the capacity of individuals to grow in community. Marriage and the family are the central social institutions that must be supported and strengthened, not undermined. We believe people have a right and a duty to participate in society, seeking together the common good and well-being of all, especially the poor and vulnerable.
Human life is sacred and that the dignity of the human person is the foundation of a moral vision for society. This belief is the foundation of all the principles of our social teaching. In our society, human life is under direct attack from abortion and euthanasia. The value of human life is being threatened by cloning, embryonic stem cell research, and the use of the death penalty. The intentional targeting of civilians in war or terrorist attacks is always wrong. We are called to work to avoid war. Nations must protect the right to life by finding increasingly effective ways to prevent conflicts and resolve them by peaceful means. We believe that every person is precious, that people are more important than things, and that the measure of every institution is whether it threatens or enhances the life and dignity of the human person.
The Fathers and Mothers of the Church have taught this and handed it down ti us today, unchanged. We need to listen to their words. We also need to listen to the cries of our brothers and sisters who are in pain and never listened to.
IOCC :: Health and Wellbeing of Syrian Children
IOCC :: Health and Wellbeing of Syrian Children: After six years of conflict, IOCC is urging continued support for programs to meet the needs of Syrian children and adolescents who face food insecurity, lack access to education, and bear deep psychological scars. Children displaced by the conflict in Syria as well as those who are now refugees outside of the country require support to address all aspects of their health and well being.
Tuesday, March 28, 2017
What does it mean to be a poor church, for the poor? — Church Action on Poverty
What does it mean to be a poor church, for the poor? — Church Action on Poverty: What does it mean to be a Church for – or even of – the poor?
You underestimate spiritual warfare.
You underestimate spiritual warfare.
Do you walk in the daily truth that the devil wants to take you down? Do you recognize there is a fight for your soul? For your husband’s, your children’s and your parent’s?
For we are not fighting against
flesh-and-blood enemies, but against evil rulers and authorities of the
unseen world, against mighty powers in this dark world, and against evil
spirits in the heavenly places. Eph. 6:12
Jesus said, “Upon this rock I will build my church, and all the powers of hell will not conquer it.” Mt. 16:18
Pray for Our Enemies
I see lot from all sides about how the other side is evil. But how many are praying for those they think are evil? And for those who are praying, how many at really praying as they should? So no one is praying and no one is listening. They all fail to listen to each other and to Christ. He did tell us what He expects. Perhaps, no one believes that His words are meant for them, but only the others. But guess what, He was talking to you. And on your final day you will discover that happens when you do not listen to Christ. This saint was talking to all of us. And Christ was also.
The inner workings of a 9 year old mind, with 25 years experience.
Firstly, contraception, if used, is only to be done so in the context of
a heterosexual, Church-blessed marriage. Any sexual activity outside of
those boundaries is a sin, and therefore, in the eyes of the Church,
contraception is not even an issue outside of marriage because there
should be no sexual activity outside of marriage. Next, the Orthodox
Church, regardless of jurisdiction, stands firmly that abortion is not an appropriate form of contraception. T
Smile and Nod | The inner workings of a 9 year old mind, with 25 years experience.: Firstly, contraception, if used, is only to be done so in the context of a heterosexual, Church-blessed marriage. Any sexual activity outside of those boundaries is a sin, and therefore, in the eyes of the Church, contraception is not even an issue outside of marriage because there should be no sexual activity outside of marriage. Next, the Orthodox Church, regardless of jurisdiction, stands firmly that abortion is not an appropriate form of contraception. T
a heterosexual, Church-blessed marriage. Any sexual activity outside of
those boundaries is a sin, and therefore, in the eyes of the Church,
contraception is not even an issue outside of marriage because there
should be no sexual activity outside of marriage. Next, the Orthodox
Church, regardless of jurisdiction, stands firmly that abortion is not an appropriate form of contraception. T
Smile and Nod | The inner workings of a 9 year old mind, with 25 years experience.: Firstly, contraception, if used, is only to be done so in the context of a heterosexual, Church-blessed marriage. Any sexual activity outside of those boundaries is a sin, and therefore, in the eyes of the Church, contraception is not even an issue outside of marriage because there should be no sexual activity outside of marriage. Next, the Orthodox Church, regardless of jurisdiction, stands firmly that abortion is not an appropriate form of contraception. T
A Voice in the Wilderness: The Christian Understanding of Sin
Evil is an everyday reality. We experience it all around us, and also
within us. We, the humanity, has been aware of the issue of evil from
the very beginning of our existence, but still we haven’t resolved it.
A Voice in the Wilderness: The Christian Understanding of Sin: Evil is an everyday reality. We experience it all around us, and also within us. We, the humanity, has been aware of the issue of evil from the very beginning of our existence, but still we haven’t resolved it.
within us. We, the humanity, has been aware of the issue of evil from
the very beginning of our existence, but still we haven’t resolved it.
A Voice in the Wilderness: The Christian Understanding of Sin: Evil is an everyday reality. We experience it all around us, and also within us. We, the humanity, has been aware of the issue of evil from the very beginning of our existence, but still we haven’t resolved it.
Small Comunity --- Small Church
"They
devoted themselves to the apostles' instruction and the communal life,
to the breaking of bread and the prayers." —Acts 2:42
These communities appeal to those who are zealous for evangelization, love the Church, and have "gone through the mill" in church renewal. Although this type of community is not popular in an individualistic, secularized world and church, it is God's will. Therefore, even if it starts small, it will flourish by God's grace.
Life in a small Christian community is simply our baptismal brotherhood and sisterhood lived out practically with a few people. We share God's word, the Eucharist, prayer, our possessions, our gifts, time, and meals. We share daily life.
These are groups of Christians who, at the level of the family or in a similarly restricted setting, come together for prayer, Scripture reading, catechesis, and discussion on human and ecclesial problems with a view to a common commitment. These communities are a sign of vitality within the Church, an instrument of formation and evangelization, and a solid starting point for a new society based on 'civilization of love.
Because the Church is communion, the new 'basic communities', if they truly live in unity with the Church, are a true expression of communion and a means of construction of a more profound communion.
The saying: "There's no place like home," is one of the basic principles of God's word and plan of salvation. In the Old Testament, the home and the Temple were the most important places of worship and celebration. The Passover, the greatest of all Israelite celebrations, was held in homes. Jesus made the home not only a center for worship but also His base for evangelization. He told His apostles: "Look for a worthy person in every town or village you come to and stay with him until you leave. As you enter his home bless it" (Mt 10:11-12). After Pentecost, the early Church met in their homes daily for the breaking of the bread (the Eucharist) and shared meals (Acts 2:46). This resulted in the manifestation of signs and wonders, break-throughs in economic sharing, and wildfire evangelism. "Day by day the Lord added to their number those who were being saved" (Acts 2:47). All the churches for the first 300 years of Church history were homes. Saul persecuted the Church by breaking up these home-meetings, dragging men and women out of house after house, and throwing them into jail (Acts 8:3). Peter was saved from execution through an all-night prayer-vigil at the home of Mary, John Mark's mother (Acts 12:12). Lydia, the first convert of the Western world, made her home a church (Acts 16:15, 40). Priscilla and Aquila had the most famous home-based community in history. They strengthened Paul to return to full-time ministry (Acts 18:2-5), converted Apollos, and empowered him to minister in the Spirit (Acts 18:26). All the churches of the Gentiles owed a debt of gratitude to Priscilla and Aquila and the congregation that met in their house (Rm 16:4-5). Other notable communities were those of Nymphas (Col 4:15), Titus Justus (Acts 18:7), Gaius (Rm 16:23), and Philemon (Phlm 2). The home-based community was seen as a training ground for leadership in the early Church (1 Tm 3: 5, 12).
A Christian community is different from families and groups in at least four ways. First, each committed member of the community must be under Jesus' lordship and open to the Spirit, although others can visit and participate in various aspects of the community.
Second, a small Christian community has ecclesial, Biblical standards for brotherhood and sisterhood as its ideal. It is not only a support group, prayer group, or study group. In a community, we are trying to be one as Jesus and the Father are one (Jn 17:21). We want to love each other to the point that we will lay down our lives for one another (1 Jn 3:16). We hope to so identify with each other that if one suffers we all suffer and if one is honored we all rejoice (1 Cor 12:26).
Third, a small Christian community is similar to an extended family. Twelve adults are usually the maximum number before the community branches off to form a second community. Like Jesus' twelve apostles, this community is small enough to be personal and large enough to have many varied gifts for the up building of all the members. The community often centers around two or more Christian married couples and their families. Sometimes the community can form around a single person, as may have been the case with Lydia and John Mark's mother. The community includes single people, single parents and their children, godparents, relatives, neighbors, or anyone called to share in family life. Not all members must live under one roof, but all the members should be trying to share daily God's word, the Eucharists, prayer, time, possessions, and meals with at least some of the community's members.
Fourth, a home-based community is an "intentional" community. Many families and groups of friends are living a Biblical community life but, because they are not aware of it, they will probably not plan for continuity of leadership and branch off into new communities. Thus, they will not have their full impact on society and probably won't last until Jesus's second coming.
These communities appeal to those who are zealous for evangelization, love the Church, and have "gone through the mill" in church renewal. Although this type of community is not popular in an individualistic, secularized world and church, it is God's will. Therefore, even if it starts small, it will flourish by God's grace.
Life in a small Christian community is simply our baptismal brotherhood and sisterhood lived out practically with a few people. We share God's word, the Eucharist, prayer, our possessions, our gifts, time, and meals. We share daily life.
These are groups of Christians who, at the level of the family or in a similarly restricted setting, come together for prayer, Scripture reading, catechesis, and discussion on human and ecclesial problems with a view to a common commitment. These communities are a sign of vitality within the Church, an instrument of formation and evangelization, and a solid starting point for a new society based on 'civilization of love.
Because the Church is communion, the new 'basic communities', if they truly live in unity with the Church, are a true expression of communion and a means of construction of a more profound communion.
The saying: "There's no place like home," is one of the basic principles of God's word and plan of salvation. In the Old Testament, the home and the Temple were the most important places of worship and celebration. The Passover, the greatest of all Israelite celebrations, was held in homes. Jesus made the home not only a center for worship but also His base for evangelization. He told His apostles: "Look for a worthy person in every town or village you come to and stay with him until you leave. As you enter his home bless it" (Mt 10:11-12). After Pentecost, the early Church met in their homes daily for the breaking of the bread (the Eucharist) and shared meals (Acts 2:46). This resulted in the manifestation of signs and wonders, break-throughs in economic sharing, and wildfire evangelism. "Day by day the Lord added to their number those who were being saved" (Acts 2:47). All the churches for the first 300 years of Church history were homes. Saul persecuted the Church by breaking up these home-meetings, dragging men and women out of house after house, and throwing them into jail (Acts 8:3). Peter was saved from execution through an all-night prayer-vigil at the home of Mary, John Mark's mother (Acts 12:12). Lydia, the first convert of the Western world, made her home a church (Acts 16:15, 40). Priscilla and Aquila had the most famous home-based community in history. They strengthened Paul to return to full-time ministry (Acts 18:2-5), converted Apollos, and empowered him to minister in the Spirit (Acts 18:26). All the churches of the Gentiles owed a debt of gratitude to Priscilla and Aquila and the congregation that met in their house (Rm 16:4-5). Other notable communities were those of Nymphas (Col 4:15), Titus Justus (Acts 18:7), Gaius (Rm 16:23), and Philemon (Phlm 2). The home-based community was seen as a training ground for leadership in the early Church (1 Tm 3: 5, 12).
A Christian community is different from families and groups in at least four ways. First, each committed member of the community must be under Jesus' lordship and open to the Spirit, although others can visit and participate in various aspects of the community.
Second, a small Christian community has ecclesial, Biblical standards for brotherhood and sisterhood as its ideal. It is not only a support group, prayer group, or study group. In a community, we are trying to be one as Jesus and the Father are one (Jn 17:21). We want to love each other to the point that we will lay down our lives for one another (1 Jn 3:16). We hope to so identify with each other that if one suffers we all suffer and if one is honored we all rejoice (1 Cor 12:26).
Third, a small Christian community is similar to an extended family. Twelve adults are usually the maximum number before the community branches off to form a second community. Like Jesus' twelve apostles, this community is small enough to be personal and large enough to have many varied gifts for the up building of all the members. The community often centers around two or more Christian married couples and their families. Sometimes the community can form around a single person, as may have been the case with Lydia and John Mark's mother. The community includes single people, single parents and their children, godparents, relatives, neighbors, or anyone called to share in family life. Not all members must live under one roof, but all the members should be trying to share daily God's word, the Eucharists, prayer, time, possessions, and meals with at least some of the community's members.
Fourth, a home-based community is an "intentional" community. Many families and groups of friends are living a Biblical community life but, because they are not aware of it, they will probably not plan for continuity of leadership and branch off into new communities. Thus, they will not have their full impact on society and probably won't last until Jesus's second coming.
leave them in God's care
If you wish to leave much wealth to your children, leave them in God's
care. Do not leave them riches, but virtue and skill. For if they learn
to expect riches, they will not mind anything besides, and their
abundant riches shall give them the means of screening the wickedness of
their ways. Saint John Chrysostom
you don’t call them ‘the poor’ – you know their names, their faces
Here
at St Mary’s, you don’t call them ‘the poor’ – you know their names,
their faces. They are not a social problem or category. You’ve seen
their faces. It’s the face-to-face encounter that you create a space for
here that transforms all of us.
Are you ready to join the dreamers and live the example given us by Christ?
Are you ready to join the dreamers and live the example given us by Christ?
This Saturday's Retreat
There will be another half day retreat this Saturday April 1st at our community. Starts at 9 AM and we will be serving lunch. Join us. If you need more information, email us at monastery@culcm.net or cal the community at 574-933-3445. Hope to see you here.
Fasting, Prayer, and Silence in Politics | The Voice Of Orthodoxy
Fasting, Prayer, and Silence in Politics | The Voice Of Orthodoxy: “As a man of faith, you are troubled by the thought: what will Providence do with Gandhi? And what is the meaning of the appearance of this strange person among the statesmen and politicians of our time?
A warning from God. That is surely the meaning of the leader of the great Indian nation. Through that person, Providence is showing politicians and the statesmen of the world, even Christian ones, that there are other methods in politics than skill, wiliness and violence. Gandhi’s political method is very simple and obvious: he does not require anything except the man who cries out and the God Who hearkens. Against weapons, ammunition and army, Gandhi places fasting; against skill, wiliness and violence, prayer; and against political quarrel, silence. How puny and pathetic that looks in the eyes of modern men, right?
A warning from God. That is surely the meaning of the leader of the great Indian nation. Through that person, Providence is showing politicians and the statesmen of the world, even Christian ones, that there are other methods in politics than skill, wiliness and violence. Gandhi’s political method is very simple and obvious: he does not require anything except the man who cries out and the God Who hearkens. Against weapons, ammunition and army, Gandhi places fasting; against skill, wiliness and violence, prayer; and against political quarrel, silence. How puny and pathetic that looks in the eyes of modern men, right?
How Should One Be Tested Before Becoming A Monk | The Voice Of Orthodoxy
How Should One Be Tested Before Becoming A Monk | The Voice Of Orthodoxy: Those in cities or villages who desire to depart for cloisters and tend to themselves must first enter a Monastery and be duly taught anchoretic conduct, and for three years submit to the Prior of the Monastery in fear of God, and to fulfill obedience as befits in everything; and thus, by confessing a predilection for such a life, as one that they have embraced with all their heart, they should be tested by the local president (bishop). It is wishable, though, that they spend another year waiting patiently outside the cloister, so that their purpose may become even more evident. This kind of information they shall provide, as proof that they are not in a pursuit of glory, but as ones who are striving after this quietude for the sake of that which is actually good. After the completion of such a long time, if they have persisted in this predilection, they can be cloistered, and they shall never exit from there whenever they wish to, by departing from that isolation, except if it be for a mutual advantage and benefit, or some other necessity forcing them to the death, then let them be drawn towards this, and this, with the blessing of the local Bishop. […]
EFFICACY OF PRAYERS FOR THE DEPARTED: | The Voice Of Orthodoxy
EFFICACY OF PRAYERS FOR THE DEPARTED: | The Voice Of Orthodoxy: The Departed Are Not Sleeping.
There is an erroneous assumption among Protestants that the departed are either silent or inactive until the second coming of Jesus. However, Orthodoxy does not find this as a cogent position based on the Holy Scriptures or on the apostolic and patristic traditions of the holy Church. St. Paul clearly emphasizes that both the living and the departed equally have to please God. “Therefore we make it our aim, whether present or absent, to be well pleasing to Him” 2 Cor. 5:9). In order to do the deeds that please God, one needs the grace of God. In order for the departed to receive the grace of God, they definitely need the help of prayers. Yes, it is a sin of omission when we do not pray for our departed. In order for them to grow in grace as brethren in faith and as members of the same body of Christ of which the departed are also members, we have a spiritual duty to pray for them.
There is an erroneous assumption among Protestants that the departed are either silent or inactive until the second coming of Jesus. However, Orthodoxy does not find this as a cogent position based on the Holy Scriptures or on the apostolic and patristic traditions of the holy Church. St. Paul clearly emphasizes that both the living and the departed equally have to please God. “Therefore we make it our aim, whether present or absent, to be well pleasing to Him” 2 Cor. 5:9). In order to do the deeds that please God, one needs the grace of God. In order for the departed to receive the grace of God, they definitely need the help of prayers. Yes, it is a sin of omission when we do not pray for our departed. In order for them to grow in grace as brethren in faith and as members of the same body of Christ of which the departed are also members, we have a spiritual duty to pray for them.
PRAYERS FOR THE DEPARTED
“The Departed” is the phrase we Christians generally
call those who have died. It is because we do not believe that they are
dead. To be dead means to cease to exist. The Orthodox position is that
our beloved ones who die after their course on earth do not cease to
exist; on the other hand death is only a threshold to enter another life
which is relatively eternal. Death merely changes the address of human
beings, unlike that of irrational animals. Hence it is only right and
just that we call them “departed”.
The Departed Continue to Adore and Pray to God
The Protestant position is that the dead are “silent”
until the last judgment. This means that they are not active souls, in a
way they are in their perennial sleep until Jesus comes and wakes them
up! But Metropolitan Barnabas emphatically denies this position without
doubt, and proves the contrary from the Holy Scriptures. He goes to the
Book of Apocalypsis (Revelation) to prove his point. Referring to the
departed the Holy Apostle John the Divine testifies based on his vision:
“Therefore they are before the throne of God, and serve Him day and night in His temple
(emphasis mine). And He who sits on the throne will dwell among them.
They shall neither hunger anymore nor thirst anymore; the sun shall not
strike them, nor any heat; for the Lamb who is in the midst of the
throne will shepherd them and lead them to living fountains of waters.
And God will wipe way every tear from their eyes” (Revelation: 7:15-
17)
Phiro d’Kohnutho THE FRUIT OF PRIESTHOOD The Skull Cap of the Syrian Priesthood
During the ordination of a priest his skull cap is blessed with the rest
of his priestly vestments, and after he is vested the ordaining bishop
ceremoniously places the skull cap over his head as the external sign of
his holy priesthood. Hence it is called the fruit of priesthood (Phiro
d’Kohnutho).
The Priest's Skull Cap
The Priest's Skull Cap
Looking for a Christ Centered Community?
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Get to Know the Original
St. Mary the Protectress Syriac Orthodox Community is a monastic community and mission church
We’re not Jewish, but we’re Orthodox. We’re not Roman, but we’re Catholic. We’re not Protestant, but the Bible came from us. We’re not denominational, we’re pre denominational
Few Christian denominations can claim the antiquity of the Syriac Orthodox Church of Antioch, whose foundations can be traced back to the very dawn of Christianity. The Church justifiably prides itself as being one of the earliest established apostolic churches. The Syriac Orthodox Church is held to be the first church of Christianity established by the Apostle St. Peter. This event in the history of Christianity is recorded in the Book of Acts 11:26.
The sacramental rites such as Baptism, Confirmation, Eucharist, Confession, Priestly Orders, Matrimony and Sacrament to Sick are held sacred. The Syrian Church believes in infant baptism. The Eucharist is believed to be the Body and Blood of Christ.
Then Holy Bible is revered as the word of God. Every Sundays and other sacred days, Bible is invariably read. The Traditions of the church that have been handed down by the early Church Fathers and Mothers are revered fervently and observed strictly as that of Bible. The Holy Bible and the Traditions of the Church are esteemed as the criteria of the Church's faith.
The church is open every day for help and prayer.
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History Behind the Beginning of the 8-day Lent (Ettunoyambu) in September By Corepisopa Joseph Karippayil (Editorial, Vision, 2004) The ...
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Parts of the Church The church is divided into four different sections. These sections are as follows. 1. The Holy Sanctuary (The Madbaha) ... -
Jesus heals a man who was blind from birth On the Sixth Sunday of Great Lent, the Syriac Orthodox church commemorates Jesus healing a blind ...
