75th Anniversary – THANK YOU

Dear Parishioners:
Our celebration of the 75th Anniversary of the parish was a beautiful event in every respect. The day itself was a gift of ideal weather. We were lifted up and honored by His Beatitude Metropolitan Tikhon and His Eminence Archbishop Michael, who celebrated the Liturgy with us, presided at the Anniversary Lunch, and addressed words of encouragement to all of us. At the end of the Liturgy Fr. John Bartholomew was honored by Archbishop Michael on behalf of the Holy Synod of the Orthodox Church in America on the occasion of his 30 years in the holy priesthood.
The deacons and subdeacons and altar servers made the services of the anniversary weekend both beautiful and orderly. The choir, led by Doreen Bartholomew, was perfect in its musically beautiful and prayerful singing.

Parishioners and friends came together in large numbers for the Liturgy, and attendance at the Anniversary Lunch reached more than two hundred. It was wonderful that clergy and parishioners from St. Seraphim’s Church in Sea Cliff and the Church of the Intercession in Glen Cove joined us for our parish celebration.

The flowers decorating our church for the Liturgy and the flowers adorning the tables at the Anniversary Lunch were a labor of love..

At the Saturday evening Vigil, we were led in worship by Archbishop Michael and enjoyed refreshments and fellowship in our Parish Hall after the service.
Thank you, dear friends and parishioners, for helping to make our Parish Feast and the 75th Anniversary of the parish a memorable and joyful occasion!
With love in Christ,

Fr. Leonid Kishkovsky

The Orthodox Faith – The Symbol of Faith (12)

​Many people has asked: “What is man? What is humanity?” The Bible itself asks the question:“What is man, that thou dost make so much of him, and that thou dost set thy mind upon him,…” (Job 7:17)

Many people have a rather low view of humanity. Some people think that human beings are simply animals and have developed consciousness by some unknown process. Others think of human beings in economic terms. People are simply economic units who produce and consume. In some Asian religions the human person has no ultimate reality.

​The Bible has a different view. The Book of Psalms says

“… what is man that thou art mindful of him, and the son of man that thou dost care for him? Yet thou hast made him little less than God, and dost crown him with glory and honor.” (Ps 8:4-5)

And the Book of Genesis says:

“Then God said, “Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all the earth, and over every creeping thing that creeps upon the earth.” (Gen 1:26)

In other words, human beings are made in the image and likeness of God and no matter how far one strays from God, no matter how far the image and likeness has been replaced by sin, the image and likeness can never be lost and a person can always repent and restore the image. In the words of St. Gregory the Theologian:

“Let us offer to Him who suffered and rose again… ourselves, the possession most precious to God and most proper.”

​In other words, human beings are God’s most precious possession. For that reason God never gives up on humanity no matter how much we have strayed from God’s path, which is the reason that God chose the Jewish people for the coming of Christ to restore a damaged image. And finally Christ comes into the world to save us. Christ’s saved us by his life, death and resurrection. Christ’s life is salvific but in many respects the crucifixion is the heart of Christ’s mission. Quoting St. Gregory again, “A few drops of Blood recreated the whole of creation.” Christ’s death on the cross and His resurrection renews and saves, not only human beings, but the whole of creation. In fact as 2 Peter 1:4 says:

“Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.”

​This is what humanity is called to and destined for.​
We should realize that Christ never abandoned his humanity, but Christ’s humanity sits at the right of the Father. In other words, Christ, by ascending into heaven, has taken humanity into heaven. In this way Christ is divinizing or humanity and we all will be in heaven with God in our deified humanity. In other words, Christ ascension into heaven, body and soul, points the way to our life in heaven, body and soul.

Fr. John

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

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 (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