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Church of Our Lady of Kazan 75th Anniversary (10/22/2017)

Dear Friends:

This year our parish observes the 75th Anniversary of its founding. We do more than observing this significant milestone – we celebrate it with joy and thanksgiving to God. On Sunday, October 22, on the Feast of the Kazan Icon of the Mother of God, the Divine Liturgy will be concelebrated by His Beatitude Metropolitan Tikhon, Primate of the Orthodox Church in America, and His Eminence Michael, Archbishop of New York and New Jersey. The greeting of the bishops as they enter the church will be at 9:30 am. Please do not be late!

The liturgy will be followed by a festive anniversary lunch at the Sea Cliff Manor on Bryant Avenue, within walking distance of our church. See information on the response card. Please respond no later than October 1.

I wish to emphasize the importance of your full participation in the Liturgy and the anniversary lunch. On the day we celebrate our 75th anniversary as a parish, let us come together as a community of faith and mutual love. The two dimensions of the day are deeply connected. The Divine Liturgy brings us together in the Holy Eucharist, gathered around our bishops to give thanksgiving to God for 75 years of Christian ministry. The anniversary lunch brings us together in joyful fellowship. May the celebration of our 75th anniversary open for us the future of our mission and ministry as an Orthodox Christian community.

With love in Christ,

Fr. Leonid Kishkovsky

The Orthodox Faith – The Symbol of Faith (11)

Although we are Christians we often hold a sub-Christian, even un-Christian, view of life and death. For example, we sometimes think that the Christian view of death is that after death our souls go to live in heaven with God forever. But this is a pagan view. For Christians, the human being is an embodied soul. The soul and body are one
entity. We say in the Creed that we “… look for the resurrection of the dead.” The idea is that when Jesus comes back at the end of times the dead will rise and human beings will be embodied should as God intended us to be.
We also err when we say or think that death is ‘natural’. People talk about the ‘cycle of life.” An organism is born, it matures, it ages and it dies. This view of life is found in many areas of our culture.
However, the Christian view of death is quite different. We are not created to die but live eternally and death is an unnatural thing caused by sin. We find this concept beautifully expressed in a talk that the late Fr. Thomas Hopko gave in 1999. Fr. Tom said:

“It is beyond any doubt that We Christians are convinced that we are created for life; it is not God’s will that we die. God doesn’t want death; He wants life. In the Scripture, death is the enemy. The Apostle Paul even calls death, “the last enemy”.
Death is not natural, not a natural part of our life and not willed by God. The Wisdom of Solomon, which for us is part of the Bible, says very clearly, “God did not create death”.
Death comes into the world as a rebellion against God. Death comes into the world because people do not choose life, but choose death, darkness and themselves over God.
It is our teaching that death results from the human rebellion against God from the beginning and with the help of the demons (who are loves of death, darkness, and evil). The Bible actually teaches a kind of ‘package plan’, you have God, truth, life, and glory, or you have the demons, darkness, death, Satan, sin, corruption, ugliness and rot. This is the basic reality, and there is no middle path.” (Fr. Thomas Hopko, Brisbane Australia, 1999)

The idea is that the sin of Adam and Eve and all humanity introduced death into the world. In a mysterious way, even the physical world has become involved in corruption due to human sin. As St. Paul writes:
“…. for the creation was subjected to futility, not of its own will but by the will of him who subjected it in hope; because the creation itself will be set free from its bondage to decay and obtain the glorious liberty of the children of God. We know that the whole creation has been groaning in travail together until now. (Rom 8:20-22)
So when Jesus comes again He will not only reunite human souls and bodies but will restore the creation to what it was before sin, as God intended it to be.
And we should think about the expulsion of Adam and Eve from Paradise as being completely a bad thing. By eating from the Tre of the Knowledge of Good and Evil, they sinned. If they had then eaten from the Tree of Life, they would be immortal.
This may seem good to us, but if they had done this then sin would be immortal too.
They would have to live forever with the burden of sin on their conscience.
When God expelled Adam and Eve from paradise He knew He would send his Son Jesus Christ to be the conqueror of all sin and would restore humanity and the universe to their original state.
Jesus Christ did not have to die. He willed to die because he knew that He, as God, would destroy death by dying. Death could no longer hold Christ. By voluntarily entering into the kingdom of death He destroyed it and freed humanity from the need for eternal death. Because Christ was also human, new life was given to human beings.
This is reflected on the Paschal icon which shows Jesus Christ breaking the gates of death and leading Adam and Eve (and all humanity) from hell.

This action of Jesus Christ fulfills the Old Testament prophecy. For example Psalm 16:10 says: For thou dost not give me up to Sheol, or let thy godly one see the Pit.” We can also look at Isaiah 25:8-9 and Ezekiel 37:12-14.
“He will swallow up death forever, and the Lord God will wipe away tears from all faces, and the reproach of his people he will take away from all the earth; for the Lord has spoken. It will be said on that day, “Lo, this is our God; we have waited for him, that he might save us. This is the Lord; we have waited for him; let us be glad and rejoice in his salvation.” (Isaiah 25:8-9)
“Therefore prophesy, and say to them, thus says the Lord God: Behold, I will open your graves, and raise you from your graves, O my people; and I will bring you home into the land of Israel. And you shall know that I am the Lord, when I open your graves and raise you from your graves, O my people. And I will put my Spirit within you, and you shall live, and I will place you in your own land; then you shall know that I, the Lord, have spoken, and I have done it, says the Lord." (Ez 27:12-14)
So we can see that through Christ’s action, humanity and the cosmos will finally be restored and will exist with Christ in glory forever.

Fr. John

The Orthodox Faith – The Symbol of Faith (10)

​We enter the church through the water of baptism. Water, as such, has a washing, cleansing and life-giving properties, so it is naturally used in the world of religion. For example, in Japan, people undergoing spiritual training will pray and meditate under waterfalls, even in the harshest of weather. In Judaism there is a rite similar to baptism called Tevilah, a purification ritual which involves immersion in water, which is used for the baptism of converts and for other things. One difference from Christian baptism is that Tevilah can be repeated while Christian baptism can be done only once.​On a certain level we can see baptism as an initiation ritual. On a natural level again, when we enter a new group (e.g., a new school, the army, a club) there is often some ceremony of welcoming the new member of the group. From that point of view, baptism is the ceremony of welcome into the church.
​Another major purpose of baptism is the forgiveness of sins. These days baptism is usually administered to children so the idea of baptism for the forgiveness of sins may seem odd. However, baptismal texts go back to the earliest days of the church when most candidates for baptism were adults, so that the forgiveness of sins was seen as one of the key functions of baptism. Because baptism can only be administered once, people in the early church often postponed baptism until late in life.
​Another aspect of baptism is participation in the death and resurrection of Jesus Christ. Just as Christ was in the grave for three days, in baptism we go down into the waters of baptism three times. Just as Christ rose to new life after three days, we are reborn after rising from the water. As St. Paul writes in Romans 6:3-5:
“Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with Him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. For if we have been united with Him in a death like His, we shall certainly be united with Him in a resurrection like His. “
​On a historical note, the original meaning of the Greek word baptism means immersion into water, so this is the preferred method for Orthodox baptism, although baptism by pouring is also practiced.
​In the New Testament, the first reference to baptism is the ministry of John the Baptist. St. John’s baptism was for forgiveness of sin and did not grant eternal life. As St. John himself says comparing his baptism to that which would be given later by Jesus Christ.
“I baptize you with water for repentance, but he who is coming after me is mightier than I, whose sandals I am not worthy to carry; he will baptize you with the Holy Spirit and with fire.” (Mt 3:11)
​The baptism of Jesus Christ by St. John is the beginning of Christ’s public ministry. Christ did not need to be baptized but he allowed Himself to be baptized to show his solidarity with the whole human race. Also, by undergoing baptism Christ gave an example of what human beings will need to do to be saved. Finally, by going down into the depths of the water, Jesus purified all waters. In the Bible and in pagan writings, it is thought the sea monsters, or dragons, lurked in the water. This view came about because water has death-giving as well as life-giving properties.
​Of course, for us Orthodox baptism is immediately followed by Chrismation, the anointing with chrism, which is a special kind of oil. This combination of baptism with water and anointment with chrism is often see as “illumination”. In other words, those who were in the darkness of sin and death are brought to the light of eternal life.
Finally we can say that the mission of the church is to fulfill Christ’s command given at the end of St. Mathew’s Gospel:
“Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit…” (Mt 28:19)

 Fr. John

The Orthodox Faith – The Symbol of Faith (9B)

As mentioned earlier, it is necessary to venerate icons to demonstrate our faith that Jesus is True God and True Man, God in the flesh. It we were to scorn icons we would be saying that Jesus Christ is either not true man or not true God, which would be heresy.​However, there is an important distinction to make, as those saints who defended icons say, there is a difference between worship and veneration.

​As noted above, the defense of icons was undertaken by many Christian clerics, monastics and lay persons. There are two saints especially connected to the theological defense of icons

​In the first period the great defender of icons was St. John of Damascus (676-749AD). St. John was a Christian and who was raised in Damascus under Muslim rule. These Muslim rulers were quite tolerant of Christianity and many Christian Arabs worked in the Muslim government. St. John’s father wanted a good Christian education for his son and hired a Sicilian monk to teach him both secular and religious subjects. As a result of his education and talent, St. John was given an important position in the Muslim Caliphate’s government. When iconoclasm started in Constantinople St. John wrote three “Apologetic Treatises Against Those Decrying the Holy Image”. In other words, defenses of the veneration of icons. Ironically, because St. John lived in the Muslim territory, the Byzantine emperor could not take action against him. However, the emperor forged a document claiming that St. John was conspiring against the Caliphate. The Caliphate dismissed St. John and had his right hand cut off. Tradition tells us that his hand was restored through the intercession of the Mother of God. St. John retired to St. Sabbas Monastery near Jerusalem where he lived until his death. In addition to his defenses of icons, St. John also wrote many other theological works, including many of the liturgical texts and hymns the Orthodox Church uses today.

​In addition to what was said earlier about the differences between worship and veneration of icons, St. John declared that he did not venerate matter, meaning the paint and wood of the icon, but rather the creator of matter, that is God. Also, he stated that it was permissible and even necessary to venerate material things because Jesus Christ had entered the material world so that matter itself can be a means of grace.

​The great defender of icons in the second iconoclast period was St. Theodore the Studite. St. Theodore was a monk and later abbot of the Monastery of St. John the Baptist in Studius, near Constantinople. St. Theodore made the Studite Monastery a center of scholarship and piety. Many of his writings are included in the Lenten Triodion, the service book the Church uses during Great Lent. When the second iconoclast period began St. Theodore wrote three “Refutations of Iconoclasm”. As a result of this St. Theodore was exiled and died in exile before the Triumph of Orthodoxy, which is writing had helped to accomplish. St. Theodore wrote that we can venerate icons because Christ became incarnate.

​“If anyone should say that when the image of Christ is displayed it is sufficient neither to honor nor dishonor it, those refusing it the honor of relative veneration, he is a heretic.”

​We can see that St. John of Damascus and St. Theodore the Studite gave verbal form to the church’s veneration of icons, defending it from ancient, as well as modern iconoclasts.

​Sometimes Orthodox Christians are accused of ‘worshipping’ icons. However. St. John made the point that worship (latreia) is due to God alone. We worship only God. However we offer veneration (proskynesis) to icons, as well as to relics, the Gospel book, and so on. And this is quite natural and human. We like to have photographs of our loved ones around us and may even kiss the photograph of our departed parents, for example. This is a natural kind of proskynesis. We stand and salute or place our hands on our hearts when the flag is raised. So it is quite natural that we ‘venerate’ objects which convey deep meaning to us.

​One of the things that the iconoclastic period shows us is that as important as the role of theologians, bishops and even empresses had played in the history of the Church, it is the whole people of God, clergy monastics and laity, have the duty to recognize and hold and defend the faith., In the iconoclast controversy the lower clergy and laity were not passive before a battle of emperors, empresses and bishops, but rather played an important role in the defense of the faith. Once again, we see that many Christians today are paying with their lives in defense of the faith. We should help them, as we can pray for them, and try ourselves to be knowledgeable about our faith.

Fr. John

The Orthodox Faith – The Symbol of Faith (9a)

One of the things that strike a non-Orthodox visitor on the first visit to an Orthodox Church is the icons. Icons are everywhere. They lie on stands and are hung on walls.
There may be frescos or mosaics. Orthodox Christians kiss icons, light candles around them and pray to the person depicted on them. Icons are an essential part of Orthodoxy.
Icons go back quite early in Christian history, although not many early icons survive because they were destroyed by iconoclasts, as we shall see in a moment.
According to tradition, St. Luke, author of the third Gospel and the Acts of the Apostles, painted icons of the Virgin Mary.We are not sure how many icons of her he painted but he is usually credited with at least two. He is said to have painted an icon Hodightria (the Directress, or the one who shows the way). These icons show the Mother of God pointing to the infant Jesus who is sitting on her lap. The point is that she is directing us to her Son, who is “the way, the truth and the life” (John 14:6).
Another icon by St. Luke is the Eleousa (Merciful, Tenderness). This icon shows St. Mary embracing the Christ child and the Christ child embracing or caressing His mother.
It makes sense that St. Luke should have painted an icon of the Mother of God. St. Luke appears to have written the part of his Gospel that describes the circumstances of Christ’s birth from her point of view. We are not sure where the originals of St. Luke’s icons are now, but icons in these styles are found everywhere in the Orthodox world.
Another icon from the early days of the church is the icon ‘not made by human hands’. The story behind this icon is as follows: King Abgar of Edessa was suffering from leprosy. He heard that Jesus Christ was a great healer so he sent a servant to Jesus to ask him to come to Edessa and cure him. Christ told the servant that He could not come to Edessa. However, Christ took a piece of cloth and pressed it o his face and his face miraculously appeared on the cloth. The servant took the cloth to King Abgar who put it on his body and was healed. This icon of the Holy Face is called the Mandylion and the icon ‘Not Made by Human Hands’ because it was not painted by an artist. This icon eventually ended up in Constantinople, from where it was stolen by a crusader in 1204. Its current location is uncertain.
These narratives of St. Luke’s icons and the Mandylion would be difficult to ascertain historically but they show that the memory of the church knows that icons go back to the earliest period of the church.
In spite of this, in the early 8th century the Eastern Roman (Byzantine) emperor Leo III banned icons. He ordered the icons to be taken out of churches, monasteries, public places, and homes. This is known as iconoclasm or the smashing of icons. This is the first iconoclast period which lasted from 730-787AD. Many Orthodox Christians suffered arrest, torture, and death in defense of icons. No one is quite sure why Leo began this campaign against icons. One theory is that he was influenced by Islam, which is against icons. Some say that he was influenced by the Old Testament which forbade the making of images of God (Ex 20:4). This prohibition made sense in the Old Testament period because no one had seen God, so the image of God would have been a product of human imagination and fantasy and so would have been an idol.
However, things changed radically in New Testament times when Jesus Christ, the eternal Son, and Word came into the world. Jesus Christ is God in the flesh. As St. John writes “Philip said to him, “Lord, show us the Father, and we shall be satisfied” Jesus said to him, “Have I been with you so long, and yet you do not know me, Philip? He who has seen me has seen the Father; how can you say, `Show us the Father’?; (Jn 14:8-9)

 

“Philip said to him, “Lord, show us the Father, and we shall be satisfied,” Jesus said to him, “Have I been with you so long, and yet you do not know me, Philip? He who has seen me has seen the Father; how can you say, `Show us the Father’?; (Jn 14:8-9)

And

“In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God;” (Jn 1:1-2)

So because Jesus is God in the flesh He can be depicted in icons.
In any case, Emperor Leo was succeeded by his son Constantine V, who continued his father’s policy as did the next emperor Leo IV. However, when he died his son Constantine VI was still a child so his mother Irene became regent, ruling in place of her young son. Irene was a supporter of icons and so called a council which later was known as the 7th Ecumenical Council or Nicaea 2. During the lifetime of Empress Irene and the next two emperors, icons were venerated, but a new campaign against icons was begun by Emperor Leo V. This is the second iconoclast period which lasted from 814-843AD. This policy was continued by his son Michael II. But when Michael died Empress Theodora became regent for her young son Michael II and she ordered icons to be restored on the first Sunday of Great Lent in 843AD. From this time to the present the day is celebrated as the Sunday of the Triumph of Orthodoxy.

Fr. John