Services this week (4th week after Pentecost)
4th Sunday after Pentecost, Martyrs of the Boxer Rebellion in China
- Saturday, June 23: 2:00 PM Church clean-up day. Please come help us clean the church!
- The choir rehearsal scheduled for Monday, June 25th has been postponed to Thursday, July 5th.
- The next reader class will be on Monday, July 9th.
- The feast of Sts. Peter and Paul is coming up on Thursday, July 12th.
Kyriake (Melian) celebrates her name day on Wednesday. Many years!
If we miss your name day, let us know, and we'll correct our records.
This week in the life of the Church
The Martyrs of the Boxer Rebellion in China are a wonderful example for us of devotion to Christ in modern times. Follow the link to read more about them.
About the Vigil Service (from the Law of God by Fr. Seraphim Slobodskoy)
The All-night Vigil is the divine service which is served on the evening prior to the days of specially celebrated feasts. It consists of the combination of Vespers, Matins and First Hour, during which both services are conducted with greater solemnity and with more illumination of the church than on other days.
This service is given the name "All-night," because in ancient times, it began in the later evening and it continued through the entire night until dawn.
Later, in condescension to the weakness of the faithful, this service was begun earlier, and certain contractions were made in the readings and chanting, and therefore it now does not last so long as it did. However, the former term "All-night" is preserved.
Vespers recalls and represents events of the Old Testament: the creation of the world, the fall into sin of the first human beings, their expulsion from Paradise, their repentance and prayer for salvation, the hope of mankind in accordance with the promise of God for a Saviour and finally, the fulfillment of that promise.
The Vespers of an All-night Vigil begins with the opening of the Royal Gates. The priest and deacon silently cense the Altar Table and the entire sanctuary so that clouds of incense fill the depths of the sanctuary. This silent censing represents the beginning of the creation of the world. In the beginning God created heaven and earth. And the earth was without form and void, and the Spirit of God hovered over the original material earth, breathing upon it a life-creating power, but the creating word of God had not yet begun to resound.
Then the priest stands before the Altar and intones the first exclamation to the glory of the Creator and Founder of the world, the Most-holy Trinity, "Glory to the Holy, Consubstantial, Life-creating, and Indivisible Trinity, always, now and ever, and unto the ages of ages."
Then he four times summons the faithful, "O come, let us worship God our King. O come let us worship and fall down before Christ, our King and our God. O come let us worship and fall down before Christ Himself, our King and our God. O come let us worship and fall down before Him." For All things were made by Him; and without him was not anything made that was made (John 1:3).
In response to this summons, the choir solemnly chants the 103rd Psalm, which describes the creation of the world and glorifies the wisdom of God: Bless the Lord, O my soul. Blessed art Thou, O Lord, O Lord my God, Thou hast been magnified exceedingly… In wisdom hast Thou made them all… Wondrous are Thy works, O Lord… Glory to Thee, O Lord, Who hast made them all.
During the chanting of this psalm the priest goes forth from the sanctuary and completes the censing of the entire church and the faithful therein, while a deacon precedes him bearing a lit candle in his hand.
This sacred action not only reminds those praying of the creation of the world, but primarily of the blessed life in Paradise of the first human beings, when the Lord God Himself walked among them. The open Royal Gates signify that at that time the gates of Paradise were open for all people.
Then man was deceived by the Devil and transgressed against the will of God and fell into sin. Because of their fall, mankind was deprived of blessed life in Paradise. They were driven out of Paradise and the gates were closed to them. To symbolize this expulsion, following the censing of the church and the conclusion of the chanting of the psalm, the Royal Gates are closed.
Then the deacon comes out from the sanctuary and stands before the closed Royal Gates, as Adam did before the sealed entrance into Paradise, and intones the Great Litany:
In peace let us pray to the Lord. Let us pray to the Lord when we have been reconciled with all our neighbors, so that we feel no anger or hostility towards them. For the peace from above, and for the salvation of our souls, let us pray to the Lord. Let us pray that the Lord send down upon us "from on high" the peace of Heaven and that He save our souls.
After the Great Litany and the exclamation of the priest, certain selected verses are usually sung from the first three psalms of the Psalter:
Blessed is the man that hath not walked in the counsel of the ungodly, that is, he who has not lived or acted on the advice of those who are irreverent and impious. For the Lord knoweth the way of the righteous, and the way of the ungodly shall perish. For the Lord knows the life of the righteous and the life of the impious leads to ruin. The deacon then intones the Little Litany, "Again and again, in peace let us pray to the Lord…" After this litany the choir chants the verses of certain psalms that express the longing of man for salvation and Paradise: Lord, I have cried unto Thee, hearken unto me. Hearken unto me, O Lord… Attend to the voice of my supplication, when I cry unto Thee… Let my prayer be set forth as incense before Thee, the lifting up of my hands as an evening sacrifice. Hearken unto me, O Lord. During the chanting of these verses the deacon censes the church once more.
This entire period of the divine service, beginning with the opening of the Royal Gates, through the petitions of the Great Ectenia and the chanting of the psalms, represents the miserable state of mankind to which it was subjected by the fall of our forefathers into sin. With the fall all the deprivations, pains and sufferings we experience came into our lives. We cry out to God, "Lord, have mercy" and request peace and salvation for our souls. We feel contrition that we heeded the ungodly counsel of the Devil. We ask God for the forgiveness of our sins and deliverance from troubles, and we place all our hope in the mercy of God. The censing by the deacon at this time signifies the sacrifices of the Old Testament and our own prayers as well, which we offer to God.
Alternating with the chanting of the Old Testament verses of these psalms of "Lord, I have cried" are New testament hymns composed in honor of the saint or feast of the day.
The last verse is called the Theotokion, or Dogmatikon, since it is sung in honor of the Mother of God, and in it is set forth the dogma on the incarnation of the Son of God from the Virgin Mary. On the twelve great feasts, instead of the Theotokion a special verse is chanted in honor of the feast. During the chanting of the Theotokion the Royal Gates are opened, and the Vespers Entry is made; a candle bearer comes through the north door of the Sanctuary, followed by the deacon with the censer and finally the priest. The priest stops on the ambo facing the Royal Gates and after blessing the entry with the sign of the Cross, and the deacon’s intoning of the words "Wisdom, let us attend!" the priest reenters the Altar together with the deacon through the Royal Gates and goes to stand next to the High Place behind the Holy Table.
(to be continued…)
"I was sick and you visited me." We have petitions for the sick, for travellers, and in general for those in need during the Liturgy; so, if you or someone you know needs prayer or would like a visit, please let Father Seraphim know.
Help with the Services
Helping with the services is an important ministry to God and to other members of the parish. We can always use help singing in the choir, reading the prayers and psalms, or assisting in the Altar during the Divine Liturgy. If you wish to help in the Altar, please speak to Father Seraphim. If you wish to help sing or read, please speak to Nicholas Park.
Our Sunday School
Raissa Dudar, Matushka Marina and Christina Newell are teaching a class for our youngest children during the sermon each Sunday. Nicholas Park and David Hawthorne are teaching a class for the older children after Trapeza, at roughly 12:30. If you would like to help with the program, please speak to Raissa, Nicholas, or Father Seraphim.
Please see and use our bookstore. We have books, icons, CD's, Pascha and Nativity cards, souveniers and other items. When you buy something, please put the following into the donation box, together with the payment: the item name and the dollar ($) amount of the payment. There are pads for your use for this purpose in the bookstore. If you wish to help maintain the bookstore, please speak to Nicholas Park.
Our Parish Library
Our parish library is an opportunity to pool our resources, given each of us access to spiritually profitable books, CD's and other items that we would not otherwise be able to afford. By borrowing from the library, you can have more resources to help you grow in the love of God, and by donating to the library, you can express your love for others by helping them to do the same. When you borrow from the library, please write the name of the book or CD on the clipboard, and return the items within four weeks. If you have materials to donate to the library, or if you wish to help maintain the collection, please speak to Nicholas Park
St. Juliana Sisterhood
All women are welcome to be members of our Sisterhood. To become one, please contact Raisa Dudar.
Mary needs Martha! – Cleaning the Church
An excellent opportunity open to both men and women to help maintain the beauty, warmth and hospitable atmosphere of our parish is to help clean the church. In addition to participating in our periodic clean-up days, you may also sign-up to help with one of the tasks that must be done on a weekly basis. The sign-up sheet is on the bulletin board in the kitchen. You may see Matushka Marina or Nicholas Park for more information.
All Orthodox Christians should make financial contributions to the parish of which they are a part. Doing so enables the parish to be sustained financially, puts one in the position of being a benefactor to the Church, and is an important way to put Christ first in our lives. Our Lord says, “Where your treasure is, there will your heart be also.” Our parish needs a larger monthly income; currently we are just able to meet our expenses, despite having cut these back to the bare minimum. May the Lord help us as we prayerfully consider our pledge to our church. Tithing (giving 10%) from one's income is a good foundation for personal giving with ample precedent in the life of the Church.
Our Building Fund
Every Orthodox community should build a temple to God’s glory. Given the condition of our current facility, it is important for us to move forward with our building plans. To make a contribution to the Building Fund, you can make out a check to St. Nicholas Orthodox Church, and write in the memo line, "Building Fund."