Saint Joseph Melkite Greek Catholic Church

130 North Saint Francis Cabrini Avenue Scranton, PA 18504

Rev. Protodeacon Michael Jolly
Administrator pro tempore
570-213-9344

Reader Michael Simon Parish Office 570-343-6092

E-Mail: Web: Webmaster:

scrantonmelkite@yahoo.com http://melkitescranton.org Sal Zaydon

February 5, 2012 Tone 1 and Orthros Gospel 1 Liturgy Schedule: Saturday Vespers 4pm Compline Weds 8:30PM

Sunday of the Prodigal Son Sunday Orthros 8:55 am Sunday Divine Liturgy 10:00 am

Liturgy Intentions:
February 5, 2012 Dr Thomas Zaydon Peace, health and salvation of Kaitlin Facciponti February 12, 2012 Ann Coury Peace, health and salvation of Timothy Michael Frein

Parish Notes:

Parish Rummage SaleFebruary 11you can drop off your excess treasures after liturgy or call Terri Patchoski for further details Baked Goods are needed for the Rummage Sale, Qurban today was baked by Betsy Zaydon Welcome back Father Jerome Wolbert who serves at our altar today. Miss a bulletin, want to see the parish calendar? Visit our website at http://melkitescranton.org Next Sundaythere is a baptism at 9:00 which will be celebrated in lieu of Orthros This is the week preceding Meatfare Sunday. NO FASTING THIS WEEK Welcome to Kaitlin Facciponti who becomes a member of the Church this morning through the mystery of Holy Chrismation Ladies, please respond to the membership invitation you received this week. If you didnt get one please contact Betsy Zaydon

Todays Icon: 12th Century icon of the Holy Mandylion of Christ The Mandylion was a holy relic consisting of a square or rectangle of cloth upon which a miraculous image of the face of Jesus was imprinted the first icon ("image").

The Divine Liturgy of Saint John Chrysostom

Antiphons:
O God of mercy and compassion, Who do not want the sinner to die but to repent and live, we ask You to shine the Light of your Face upon us. Convert us to You, for the enemy has deceived us and stripped us of your grace. Restore to us our initial vestment. Open to us the doors of your great mercy, that we may enter your heavenly Dwellings with the Elect and praise your glory forever. For You have sent your Only-begotten Son in forgiveness to the World. Through Him we render glory, thanksgiving and worship to You Eternal Father, and to your All-holy, Good and Lifegiving Spirit, now and always and forever and ever.

First Antiphon Through the prayers of the Mother of God... Second Antiphon O Son of God, Who are risen from the dead... Hymn of incarnation Third Antiphon Entrance

Tone 2

Tone 4 Tone 1

Hymns:
Resurrectional Troparion Troparion of the Meeting in the Tenple Troparion of St. Agatha
Your ewe lamb, Agatha, O Lord, cries out to you in a loud voice, O my Bridegroom, I long for You; and I struggle in my quest for You. I am crucified with You and buried with You in Your baptism. I suffer for Your sake in order to reign with You. I die for You in order to live with You! Accept her as an immaculate victim, since she is immolated for Your love. Through her intercession, O merciful One, save our souls!

Tone 1 Tone 1 Tone 4

Troparion of Saint Joseph Kontakion of the Meeting in te Temple

Tone 2 Tone 1

Prokiemenon
May your kindness, O Lord, be upon us, for we have hoped in you. Stichon: Exult, you just, in the Lord; praise from the upright is fitting.

Reading from the First Epistle of St. Paul to the Corinthians

6:12-20

Brethren, all things are lawful for me, but not all things are fitting. All things are lawful for me, but I will not be brought under the power of anyone. Food is for the belly, and the belly for food, but God will destroy both the one and the other. Now, the body is not for immorality, but for the Lord, and the Lord for the body. For God has raised up the Lord and will also raise us up by his power. Do you not know that your bodies are members of Christ? Shall I then take the members of Christ and make them the members of a prostitute? By no means! Or do you not know that one who cleaves tot a prostitute become one body with her? For the two, it is said, shall be one flesh (Gn.2 : 24). But he who cleaves to the Lord in one spirit with him. Flee immortality. Every sin a man commits is outside the body, but the immoral man sins against his own body. Or do you not know that your members are the temple of the Holy Spirit who is in you, whom you have from God and that you are not your own? For you have been bought at a great price. Glorify God therefore in your body and in your soul which both are Gods.

Alleluia
O God, you granted me retribution and make peoples subject to me and saved me from my raging enemies. Stichon: Therefore I will proclaim your, O Lord, among the nations, and I will sing praise to your name .

The Holy Gospel according to St. Luke

15: 11-32

The Lord told this parable: A man had two sons. And the younger of them said to his father, Father, give me the share of the property that falls to me. And he divided his possessions between them. And not many days later, the younger son gathered up all his wealth and traveled to a far country; and there he squandered his fortune in loose living. And after he had spent all, there came a severe famine over that country, and he began to suffer from it. And he went and joined one of the local landowners, who sent him to his fields to feed the pigs. And he longed to fill himself with the pods the pigs were eating, but no one offered to give them to him. But when he had come to his senses, he said, How many hired men in my fathers house have bread in abundance, while I am perishing with hunger! I will get up and go to my father, and will say to him, Father, I have sinned against heaven and before you, I am no longer worthy to be called your son; make me as one of your hired men. And he got up and went to his father. But while he was yet a long way off, his father saw him and was moved with compassion and ran and fell upon his neck and kissed him. And the son said to him, Father, I have sinned against heaven and before you, I am no longer worthy to be called your son. But the Father said to his servants, Fetch quickly the best robe and put it on him, and give him a ring for his finger and sandals for his feet; and bring out the fattened calf and kill it, and let us eat and make merry; because this my son was dead, and has come to life again; he was lost, and is found. And they began to make merry. Now his elder son was in the field; and as he came close to the house, he heard music and dancing. And calling one of the servants he asked what this meant. And he said to him, Your brother has come, and your father has killed the fattened calf, because he has got him back safe. But he was angered and would not go in. His father, therefore, came out and began to beg him. But he answered and said to his father, Look, these many years I have been serving you, and have never disobeyed any of your orders; and yet, you have never given me a kid that I might make merry with my friends. But when this son of yours comes, who has devoured your wealth with prostitutes; you have killed for him the fattened calf! But he said to him, Son you are always with me, and all that is mine is yours; but we were bound to make merry and rejoice, for this your brother was dead, and has come to life; he was lost and is found.

The Prodigal Son

The parable of the prodigal son is known so well that some of its phrases have passed into ordinary spoken The first theme of the parable is history - God's chosen language. We all remember book illustrations relating to it people and the pagan nations. The elder son in the parable could be Israel, and the younger son, the pagans. This from our childhood. parable may summarize the Old Testament period, when Christ's parable of the prodigal son replies to the men committed the original sin and withdrew from God. reproaches of the Pharisees that " e receiveth sinners, and "The Father grieves over the departure of the beloved son. H eateth with them"(Luke 15:2). Christ forgives them and But, not infringing upon his filial dignity and filial calls sinners to repentance, saying "here is joy in the freedom, He waits until the son himself, on having come t presence of the angels of God over one sinner that to know all the bitterness of evil, and having remembered repenteth" (Luke 15:10). All three of these parables-the his past life in the Father's home, begins to yearn for this good shepherd, the lost sheep, and the prodigal son, stress home and opens his heart to the Father's love. Thus it was forgiveness in the final time, are found in chapter 15 of with the human race." the Gospel according to Luke.

This parable is inexhaustible; its themes, too many to count. Every man who studies it with reverence, finds consolation for his anxiety about his own soul.

The second theme is guilt. The parable of the prodigal son is read at the Liturgy on the third preparatory Sunday before Great Lent, when the faithful prepare to cleanse themselves from sin through the endeavor [podvig] of repentance. Its third theme is repentance: the gradual, inner process of the sinner's turning towards full repentance, which calls for awareness of his fall, his sincere remorse, and his humble conversion of spirit toward the Heavenly Father. Its fourth theme is the Church and her Liturgy. According to the Synaxarion for the Sunday of the Prodigal Son, the best robe, in which the father arrays his son who has returned, is the Mystery of Baptism; the ring and seal of the Holy Spirit is the Mystery of Chrismation; the feast with the eating of the fatted calf is the Eucharist, the Mystery of Communion. The music and dancing are symbols of the Church celebration of her restored fullness and oneness.

The fifth theme is the Savior Himself, Who appears as the Eucharistic slaughtered calf, referred to in Scripture as t "he Lamb of God, which taketh away the sin of the world"(John 1:29). The elder son represents envy, legalism and need for mutual, brotherly forgiveness. The younger, prodigal son is all fallen mankind as well as each individual sinner. His portion of goods, that is, the younger son's share of the property, are God's gifts to each man. According to an Eastern theologian, these are "the mind and heart, and especially the grace of the Holy Spirit, given to each Christian. The demand made to the father for the portion of goods falling to the son in order to use it arbitrarily is the striving of man to throw submissiveness to God off from himself and to follow his own thoughts and desires. The father's consent to hand over the property depicts the absolute authority with which God has honored man in the use of God's gifts." A sermon for the "Sunday of the Prodigal Son," mentions some details of ancient economics: "In those times which the Lord is speaking about people would try to live as one family. Nowadays, it is more natural for children to separate from and leave their parents when they grow up. Then, men jointly owned the land, which they worked together, and the larger the family was, the more working hands there were, the greater the ability to labor was. Therefore, to divide the home, to divide the property and the household was considered a detriment, a loss. If the children acted thus, it was considered an offense to the parents." Having taken his portion, the younger son departs to a far country, a foreign place of estrangement from God. There he stops thinking of his father and "lives riotously," in a life of sin that alienates him further from the Creator. He quickly squanders his property, his share of God's gifts of mind, heart, and body. His poverty is spiritual desolation. Such a man does not really control what brings him pleasure. It controls him. This is why Apostle Paul warns Christians: " will not be brought under the power of any I [thing]"(I Corinthians 6:12). One Church thinker has written: "This far country, this foreign land reveals to us the profound essence of our life, of our condition. Only after having understood this, can we begin the return to real life. He, who has not felt this at least once in his life, who has never realized that he is spiritually in a foreign land, isolated, exiled, will not understand the essence of Christianity. And he, who is completely "at home" in this world, who has not experienced a yearning for another reality, will not

comprehend what repentance and remorse are . . . Remorse and repentance are born out of the experience of alienation from God, from the joy of communion with Him . . . It necessarily includes in itself the profound desire to come back, to return, to find anew the lost home."

and starving swineherd as a beloved son. The father does not require proofs of his son's repentance, because he sees that his son has overcome shame and fear to return home. He commands his servants to give him the best robe, shoes, and a ring on his hand. The ring is God's gift to the forgiven sinner, the gift of God's Grace. According to Blessed Theophilact, the ring restores the sinner's Before Great Lent, beginning with the Sunday of the marriage to the earthly Church and the Church in prodigal son, the Church chants the psalm "By the waters Heaven. of Babylon," to remind us of the captivity of the Jews in that far country. This same captivity in sin alienates the Words cannot convey the fullness of God's love for fallen Christian from God. But this psalm likewise speaks of sinners. Perhaps Apostle Paul's First Epistle to the Corinthians has it best: Love is patient, love is kind. It is repentance, love, and return to the father's home. not jealous, [love] is not pompous, it is not inflated, it is Having lost his inheritance, the younger son begins to not rude, it does not seek its own interests, it is not quickhunger. To survive, he herds pigs as a swineherd. And he tempered, it does not brood over injury, it does not would gladly eat the swine's food-"with the husks," but rejoice over wrongdoing but rejoices with the truth. It no one would give him any. A saving thought awakens in bears all things, believes all things, hopes all things, him: "How many hired servants of my father's have bread endures all things. (1 Corinthians 13:4-7). Because every enough and to spare, and I perish with hunger!" sin is against love, repentance can be real only before G The prodigal son could recall this fact because he had not God, the face of Perfect Love, for " od is love"(I John dissipated his one remaining gift--memory of his father 4:8). and his home, which amounts to his conscience (God's The Father's joy is there because "my son was dead and voice within us). And here, conscience life returns and he is alive again; he was lost, and is found." The prodigal understands his terrible situation. Resolve comes to him, son was spiritually dead when he was living without to forsake his sins and to repent his offences to the Lord. God, and he come back to spiritual life by returning to Finally, his humility, repentance, and awareness of his life in God. Sacred Scripture often represents return to unworthiness bring the sinner back to the father. God as a resurrection from the dead (cf. Romans 6:13, When God allows calamities to sinners, He brings them Matthew 8:22, Revelation 3:1, Ephesians 2:1). to their senses. They are God's call to repentance. The elder son of the parable is also problematic. The Bishop Theophan the Recluse compares the typical return of his younger brother and his reconciliation to the sinner to a man in a deep sleep. In man's turning to God, father displeased the elder son. Here is how the parable the recluse finds three psychological moments that match sets it forth: the parable: (1) awakening from the sleep of sin (Luke "Now his elder son was in the field: and as he came and 15:17); (2) the ripening of resolve to forsake sin and to drew nigh to the house, he heard music and dancing. And dedicate himself to pleasing God (Luke 15:17-21); and he called one of the servants, and asked what these things (3) investing the sinner with power in the mysteries of meant. And he said unto him, Thy brother is come; and repentance and communion. thy father hath killed the fatted calf, because he hath The vivid parable image of this father of two sons stands for the Heavenly Father. The Father is the primary allegory of the parable, Whose goodness exceeds all human concepts, in His love for the sinner and His joy when the prodigal son's returns to Him. The Gospel says to us, "When he was yet a great way off, his father saw him." The waiting father has looked every day to see whether his son were returning. When He sees him, He has compassion, and runs and falls on his neck, and kisses him. The son starts his confession, but the father does not let him finish. The Father has already forgiven and forgotten everything, and he receives the dissolute received him safe and sound. And he was angry, and would not go in: therefore came his father out, and entreated him. And he answering said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid, that I might make merry with my friends: but as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf." The elder son, Jesus Christ implies, is the Pharisee or Scribe whose legalism blocks him from coming to the

Father. The elder son is all of us. The elder son was not much at fault until his brother returned and provoked the terrible sin of envy, which had led to the first murder and to the later murder of the Savior Himself. In the house of the Father (an image of the Church) angels feel joy and exultation over one sinner that repents, but this joy is sealed off from the elder son. The father invites the elder son to enter this joy, but he prefers to calculate legal considerations and contracts. Such cold, juridical attitudes prevail wherever love has dried up. The elder son does not really value his father's gifts. His soul holds a void more fearful than his brother's before repentance. The elder son has choked his conscience.

each of us must first discover the image of God in himself. Each of us must say "Have mercy on my inner man who, though brutalized by sin, possesses the image of God; until I myself have mercy on God's creation in myself; until in my conscience I have mercy on myself, who am sinful, defiled, and prodigal, until I take pity on my immortal soul - until then, God also will not have mercy on me. Until then, my entreaty will be in vain."

Patristic experience teaches that our requests for mercy will be in vain until we must sense in ourselves the image of God, the remnants of Divine beauty in us although distorted. The prodigal son saw how badly he was living and how well his father's servants lived. At that point, he At some time, we all behave like the sons of the had mercy on himself, and so went to God to beg for compassionate father. By our sins, we all alienate mercy from Him. ourselves from His love. The service for the Sunday of the Prodigal Son describes our alienation from God: "I When we have mercy on ourselves and feel the contrast have wasted the riches which the Father gave me; I have between ourselves in creation and ourselves in life, then spent them all and now am destitute, dwelling in the land we too can follow the path of the prodigal son toward of evil citizens." The prodigal son was in that state until God and can beg for mercy. Renewal of the image of God in ourselves is conversion, our sole business on earth. For the Gospel parable says, "he came to himself." us to keep God's creation - the image "of God's ineffable What does "he came to himself" mean? One Holy Father Glory" - constantly before our eyes, means we have more says that our salvation begins in self-knowledge. We may mercy on ourselves. We shall perceive the joy of life in argue that self-knowledge is a cumulative lifetime God while we endure. Then we shall come to God and pursuit, toward which a man always strives. But the Holy shall beg Him, as the prodigal son: "make me as one of Fathers would say that until you have come to know who Thy hired servants." And we shall be received by God. you are; until you have sensed the image of God in yourself; until you, living amidst earthly citizens, have felt that you are a citizen of heaven and have been enslaved to "foreign citizens"; until you, amid the filth of your soul, have come to know the image of God in yourself - until then you have not entered on the path of salvation at all. Salvation begins when you come to know your own divine nature, as the prodigal son did. In one instant he saw that he was a slave to sin in a foreign land without genuine life. After a such self-recognition, a man may contrast himself with God's image in him, however bruised and calloused by habitual sin. Then a man begins to thirst for regeneration from sin and conversion back to being God's image. Conversion may take a great change in perspective. A monk came to Venerable Antony and began to ask that he forgive and have mercy on him. Antony replied to him: "Neither I, nor God will have mercy on thee, if thou wilt not have mercy on thyself." This rebuff from Saint Antony may seem strange to us. How is this so? Saint Antony asks us to understand that

Glorify God in Your Body

MANY PEOPLE TODAY EQUATE SPIRITUALITY with ones personal inner life. Spiritual seekers are advised to listen to their heart to find peace and clarity, often without any reference to God or at least to the God revealed in the Scriptures or to a community such as the Church. Their approach is more individual rather than communal, more mindcentered than encompassing ones entire being, and often more concerned with self-help than with living in union with God. As Eastern Christians we stand in a tradition that first of all understands spirituality as mankinds relationship to God through the operation of the Holy Spirit. At its root this relationship is based on an event which joins the material and the spiritual: the Incarnation of Christ. The Word of God took flesh, became human in order to unite us with God. Because He is truly and perfectly man, the risen Christ is now glorified in His body, seated at the right hand of the Father.

control of sin and death. United to Christ in baptism, we have already been given a share in that freedom, which will be completely realized in the life of the world to come. As long as we are in this life, however, we must work along with Christ-inus to maintain the bodys freedom from the influence of sin. And so one way in which we glorify God in the body is by the Churchs ascetic tradition, which focuses on freeing the mind and the heart from attachment to the things of the senses. Christian asceticism is not anti-physical but seeks to liberate the body from the lure of the sensual so that the physical may be sanctified.

The Church Fathers considered that the most basic ascetic practices focus on controlling the passions or cravings of the body for food and drink and for sexual release. This is not because they are our greatest inner enemies - pride and vanity have that dubious distinction but because it is easier to conquer our physical cravings than our spiritual impulses. This is why St Paul, in 1 Corinthians, singles out the power of gluttony and lust as the enemys first line of attack on the believer. Do you not know that your bodies are members of The Body in Eastern Thought Christ? (v.15). How can you surrender to the first The body as well as the spirit is important in assault the enemy mounts against you? If we cannot Christian life. As St Paul says, Or do you not put aside fatty foods on Wednesdays and Fridays, know that your body is the temple of the Holy Spirit much less during the Fasts, how can we even begin who is in you, whom you have from God, and you to deal with things like spiritual laziness (sloth) or are not your own? For you were bought at a price; pride that afflict us in our innermost hearts? therefore glorify God in your body and in your spirit, which are Gods (1 Cor 6: 19-20). We are Worshipping in the Body not meant to ignore or belittle the body because we are Christians. The body is not an enemy but a We live our life in Christ in our bodies as well as in partner and collaborator with the soul in the work our spirits and so the Eastern Churches have of our sanctification. The body, as well as the spirit, insisted that the body join the spirit in worshipping is meant to be transfigured in Christ and so we are the One who created us as both physical and called to glorify God in it. spiritual. We bow, we kneel, we make the sign of the cross, we prostrate, we kiss, we eat and we drink. We glorify God in the body by entering Purifying the Body body, soul and spirit in the worship of the Church. The first way in which we glorify God in the body is by accepting and affirming its freedom from the One way we glorify God in our bodies at worship is

by standing for prayer. In some churches people are directed to stand or sit at different times during the service. Sitting, however, is the stance taken by an audience rather than a participant, whether it be at the theater or at worship. Worshippers are an audience during readings or a sermon; during prayers and litanies they are participants and more fittingly stand rather than sit. Two bodily gestures in Eastern worship not common in the churches of the West are the metany and the prostration. In the metany we make the sign of the cross and bow from the waist, extending our right hand until our fingers touch the ground. In the prostration we kneel on both knees and bow until our forehead touches the ground. Both gestures indicate our complete submission to the King of all. Making metanies and prostrations requires a certain amount of free space around the worshipper. In older churches abroad any seating (benches or stalls) was located around the church walls leaving the center of the church free for worshippers. In churches with Western-style pews worshippers often move out into the aisles to make prostrations. The Great Fast During the Church fasts we have ample opportunities to glorify God in the body through more frequent church services and through fasting. Eastern Christian fasting incorporates two ways of using our bodies in worship. In ascetic or total fasting we do not eat or drink anything. Period. This kind of fasting is in the spirit of Deutronomy 8:3, quoted by Christ to the tempter, Man shall not live by bread alone, but by every word that proceeds from the mouth of God (Mt 4:4). Traditionally people fast this way before receiving Holy Communion. Married clergy who will serve the Liturgy and in some Churches whoever will receive the Eucharist are expected to fast from sexual activity as well. It is also customary to fast totally for a certain period on all fast days. Thus many fast this way until noon or Vespers during these seasons.

The second type of fasting, also called abstinence, is fasting from certain foods (typically meat or dairy products). In many Eastern Churches people fast totally until noon and then, when they do eat, they abstain from meat and dairy. Since fish is considered meat without feet it is not generally consumed on the stricter fast days. In this kind of fasting we glorify God in the body by limiting ourselves to what has been called the food of paradise. In the Genesis story of creation humans were created to be vegetarians. God is depicted as telling Adam and Eve: I have given you every herb that yields seed which is on the face of all the earth, and every tree whose fruit yields seed; to you it shall be for food (Gen 1:29). It was only after the flood that God told Noah, Every moving thing that lives shall be food for you. I have given you all things, even as the green herbs (Gen 9:3). By restricting ourselves to the food of paradise we are saying that we value above all things the communion with God that our first parents

Among Todays Saints

The Holy Virgin Martyr Agatha was the fifteenyear-old daughter of rich and respected Christian parents from the city of Palermo (formerly Panormos) in Sicily. During the persecution under the emperor Decius (249-251), the city prefect of Catania, Quintianus, having heard about Agatha's wealth and beauty, sent his soldiers after her to bring her to trial as a Christian. At Catania they housed the saint with a certain rich woman, who had five daughters. They all attempted to tempt St Agatha with fine clothes, amusements and entertainment, urging her to offer sacrifice to the pagan gods, but the saint disdained all these things. The more they tried to move her, the more resolute she became. She prayed that she might soon face martyrdom. During her interrogation under Quintianus, the holy martyr was swayed neither by the flattery, nor by the threats, and she was subjected to cruel torments. They also tried to remove her breasts with metal tongs, and when this failed, they used knives. The holy Apostle Peter appeared to her in prison and healed her wounds. St Agatha was led to torture again, and Quintianus was astonished to see her completely healed, with no trace of cutting. Then the torture began once more. At this moment an earthquake took place in the city, and many buildings were destroyed. Among those killed were two of Quintianus's advisors. The terrified inhabitants rushed to Quintianus, demanding an end to Agatha's tortures. Fearing a revolt by the people, Quintianus sent St Agatha back to prison. There the martyr, offering thanks to God, peacefully surrendered her soul to the Lord.

Annual Tax Reporting Letters

The Annual Letters were mailed to all households using our envelope system. If you did not receive a letter or if you have questions about the report, pleas contact the rectory. We changed accounting systems in mid year so your patience is appreciated. Thanks, Dn Michael

Saturday February 11
We need your surplus treasures! Time to start bringing them to the church hall.

February 19th at 4PM Followed by Forgiveness Vespers and the beginning of the Great Fast

Baked Goods also needed

Devotions and Readings for this week

Mon 2/6 Tues 2/7 Weds 2/8 Thurs 2/9 Fri 2/10 Sat 2/11 Saint Boukolos, Bishop of Smyrna St. Parthenios, Bishop of Lampsacus St. Luke of Hellas Holy Great Martyr Theodore Prophet Zecheriah Holy Martyr Nicephoros Hieromarytr Charalampos Saturday of the Dead Hieromartyr Blaise, Bishop of Sebastea 1 Jn :18-29; 3:1-8 1 Jn 3:9-22 1 Jn 3:21-23, 4:1-11 1 Jn 4:20-21; 5:1-21 2 Jn 1:1-13 1 Cor 10:23-29 Mk 11:1-11 Mk 14:10-42 Mk 14:43-72, 15:1-11 Mk 15:1-15 Mk 15:22-41 Lk 21:8-9,21:25-27, 21:33-26

Prayer Requests

Rev. Father Philip Azoon Rev. Deacon John Karam Rev. Seraphim Michalenko Rev. Basil Samra Rev. Peter Boutros Rev. Deacon Bryan McNiel Rev. Deacon Irenaeus Dionne Rev. Father David White

Parish Calendar
February This weekNo Fasting 11 Rummage Sale 19 Cheesefare SundayIce Cream Social 4PM and beginning of Great Lent with Forgiveness Vespers at 5PM

Marie Abda Marie Abda Marie Barron Joseph Barron Mary Sue Betress Chris Carey Nikki Boudreaux Dr. Frances Colie John Colie Margaret Dillenburg

Mark Dillman Karen Haddad Kimberley Herman Karen Kane Niko Mayashairo Mary McNeilly Marie Patchoski Theodore Petrouchko Jr. Ruth Sirgany James Shehadi
Candles Weekly Monthly Holyday Sacrificial Giving 1/29/2012 $ 5.00 $ 805.00 $ 30.00 $ 25.00

The Weekly Quiz

What was Jesus doing in the boat when the disciples thought they were going to perish in the storm? praying sleeping bailing water steering
Last Weeks Answer Q. In Psalms "They that go down to the sea in ships and do business in great waters ____" A. see the works of the Lord, and His wonders in the deep.

All those Serving in our Armed Forces The Christian Community in the Middle East