SS.

kosmas & damianos Orthodox Church (goa)

703 W. Center Street, Rochester, MN (507) 282-1529 http://www.rochesterorthodoxchurch.org
office@rochesterorthodoxchurch.org Rev. Fr. Mark Muñoz, Proistamenos
ΑΠΟΛΥΤΙΚΙΑ ΤΗΣ ΗΜΕΡΑΣ/APOLYTIKIA FOR TODAY

Ἐξ ὕψους κατῆλθες ὁ εὔσπλαγχνος, ταφὴν καταδέξω

τριήμερον, ἵνα ἡμᾶς ἐλευθερώσῃς τῶν παθῶν· ἡ ζωὴ
καὶ ἡ ἀνάστασις ἡμῶν, Κύριε δόξα σοι.
You descended from on high, O merciful Lord, and
endured the three day burial to free us from our passions.
O Lord, our life and our resurrection, glory to you.
Τῶν ἐν ὅλῳ τῷ κόσμῳ Μαρτύρων σου, ὡς πορφύραν
καὶ βύσσον τὰ αἵματα, ἡ Ἐκκλησία σου στολισαμένη,
δι' αὐτῶν βοᾷ σοι, Χριστὲ ὁ Θεός, τῷ λαῷ σου τοὺς
οἰκτιρμούς σου κατάπεμψον, εἰρήνην τῇ πολιτείᾳ σου
δώρησαι, καὶ ταῖς ψυχαῖς ἡμῶν τὸ μέγα ἔλεος.
Your Church is arrayed in the holy blood of Your Martyrs
who witnessed throughout the world, as though in purple
and fine linen. Through them she cries to You, Christ our
God,Send down to Your people Your tender love, grant peace from above to Your
commonwealth, and to our souls Your great mercy.
ΚΟΝΤΑΚΙΟΝ ΤΗΣ ΗΜΕΡΑΣ/KONTAKION FOR TODAY

Ὡς ἀπαρχὰς τῆς φύσεως, τῷ φυτουργῷ τῆς κτίσεως, ἡ οἰκουμένη προσφέρει σοι Κύριε, τοὺς
θεοφόρους Μάρτυρας, ταῖς αὐτῶν ἱκεσίαις, ἐν εἰρήνῃ βαθείᾳ, τὴν Ἐκκλησίαν σου, διὰ τῆς
Θεοτόκου συντήρησον, πολυέλεε.
The world offers You, the author of all creation, as the first-fruits of nature, the God-bearing
martyrs. O most merciful, by their intercessions, through the Theotokos, maintain Your Church
in perfect peace.
Sunday of all saints
Lucillian of Byzantium, 4 martyred Youths and Paula the Virgin, Athanasios the Wonderworker
Kevin, Abbot of Glendalough
June 3rd, 2018
╬ The Fast of the Holy Apostles begins tomorrow through June 29th ╬
 Today’s scripture readings
Epistle reading
St. Paul's Letter to the Hebrews 11:33-40; 12:1-2
Prokeimenon. Mode 4.
Psalm 67.35,26
God is wonderful among his saints.
Verse: Bless God in the congregations.

BRETHREN, all the saints through faith conquered kingdoms, enforced justice, received promises, stopped the
mouths of lions, quenched raging fire, escaped the edge of the sword, won strength out of weakness, became mighty
in war, put foreign armies to flight. Women received their dead by resurrection. Some were tortured, refusing to
accept release, that they might rise again to a better life. Others suffered mocking and scourging, and even chains and
imprisonment. They were stoned, they were sawn in two, they were tempted, they were killed with the sword; they
went about in skins of sheep and goats, destitute, afflicted, ill-treated - of whom the world was not worthy -
wandering over deserts and mountains and in dens and caves of the earth. And all these, though well attested by
their faith, did not receive what was promised, since God had foreseen something better for us, that apart from us
they should not be made perfect. Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay
aside every weight, and sin which clings so closely, and let us run with perseverance the race that is set before us,
looking to Jesus the pioneer and perfection of our faith.

Gospel pericope
St. Matthew 10:32-33; 37-38; 19:27-30

The Lord said to his disciples, "Everyone who acknowledges me before men, I also will
acknowledge before my Father who is in heaven; but whoever denies me before men, I also will
deny him before my Father who is in heaven. He who loves father or mother more than me is
not worthy of me; and he who loves son or daughter more than me is not worthy of me; and he
who does not take his cross and follow me is not worthy of me." Then Peter said in reply, "Lo,
we have left everything and followed you. What then shall we have?" Jesus said to them, "Truly,
I say to you, in the new world, when the Son of man shall sit on his glorious throne, you who
have followed me will also sit on twelve thrones, judging the twelve tribes of Israel. And every
one who has left houses or brothers or sisters or father or mother or children or lands, for my
name's sake, will receive a hundredfold, and inherit eternal life. But many that are first will be
last, and the last first."
 Announcements
TODAY: 1 year Memorial for His Eminence Metropolitan IAKOVOS of Chicago
Sat. June 9th: GOYA Highway Clean up, 10am

Na Zisoun! Congratulations to Herman and Grace (Ioanna) who will be united to one another in the
Mystery of Marriage this afternoon! The couple extend a warm invitation to the entire parish family to
attend the Sacrament at 3pm.
Greek Fest is Coming: Festival Volunteer’s Needed. Please volunteer to help. Mark your calendars for
the the last weekend in August to volunteer for this year’s festival. Also, we need volunteers for baking
days. Please see attached baking schedule.

Fellowship Hour: we need some generous volunteers to host our fellowship hour during the summer
months! Please consult the bulletin board at the entrance to the Hall for openings! Thank you!

HOW TO RECEIVE HOLY COMMUNION—Only Orthodox Christians in good standing are encouraged
to receive Holy Communion frequently, provided they have prepared themselves spiritually, mentally and
physically. They must be on time for the Divine Liturgy, and be in a Christ-like, humble state of mind. They should
be in a confession relationship with their priest or spiritual father, have observed the fasts of the Church, and they
should have self-examined their conscience. On the day of receiving Holy Communion, it is not proper to eat or
drink anything before coming to church. When you approach to receive Holy Communion, state your Christian
(baptismal) name clearly, and hold the red communion cloth to your chin. After receiving, wipe your lips on the
cloth, step back carefully, hand the cloth to the next person and make the sign of the Cross as you step away.
Please do not be in a rush while communing! Please take special care not to bump the Holy Chalice.

Gems From the Desert…

“A man who is wrathful with us is a sick man; we must apply a
plaster to his heart – love; we must treat him kindly, speak to him
gently, lovingly. And if there is not deeply-rooted malice against us
within him, but only a temporary fit of anger, you will see how his
heart, or his malice, will melt away through your kindness and love –
how good will conquer evil. A Christian must always be kind,
gracious and wise in order to conquer evil by good.” – St. John of
Kronstadt
 Today’s liturgical commemorations
1. THE HOLY MARTYR LUCILLIAN AND THOSE WITH HIM:
CLAUDIUS, HYPATIUS, PAUL, DIONYSIUS AND THE VIRGIN
PAULA

Lucillian grew old as a pagan priest and, as a graying elder,

recognized the truth of Christianity and was baptized. His conversion
to Christianity provoked great anxiety among the heathens in
Nicomedia and he was brought to trial. Because he did not want to
deny his new Faith Lucillian was violently beaten and, completely
bruised, was thrown into prison. In prison he met four young men:
Claudius, Hypatius, Paul and Dionysius who, because of their faith
in Christ, were also imprisoned. The elder greatly rejoiced in the
young men and they in him and together spent all their time in pious
conversations, prayers and the chanting of psalms. When they were
led out of prison they were tortured by various means and finally
sent to Byzantium where the soldiers beheaded Claudius, Hypatius,
Paul, Dionysius and Lucillian was crucified by the Jews. The
nefarious Jews pierced Lucillian's entire body with nails. A virgin
named Paula openly took the martyr's bodies and honorably buried
them. For this, she was accused and, after having been tortured, was beheaded receiving two wreaths
from the Lord: the wreath of virginity and the wreath of martyrdom. Their martyrdom occurred during the
reign of Emperor Aurelian between the years 270-275 A.D.

2. THE PRIESTLY-MARTYR LUCIAN

Lucian was a Roman renowned for his noble birth, wealth and
learning. For a period of time he was a disciple of the Apostle Peter.
Later, Pope Clement sent him, together with Dionysius the Areopagite,
to Gaul to preach the Gospel consecrating him bishop beforehand.
With great zeal Lucian sowed the teachings of Christ at first in Gaul
and, afterward, throughout Belgium. When the evil Emperor Domitian
began his persecution of Christians, a cadre of men were sent by him
from Rome to Gaul to seek out and to capture the Christian
missionaries. They first captured St. Dionysius and, after that, they
went in pursuit of Lucian. Finding Lucian in Belgium together with his
assistants, the presbyter Maxianus and the deacon Julian, the soldier
killed these two in one place and in another place, beheaded Lucian.
After Lucian had been beheaded, his lifeless body rose up from the
ground, took his head in his hands (similar to St. Dionysius and St.
John Vladimir) and then walked to the place where he desired to be
buried. There he fell and there he was buried. Later, a church was built
over his relics.
 STEWARDSHIP CORNER
Frequently Asked Questions
How do I become a member of the parish?
Membership in the Orthodox Church begins at baptism (Chrismation for
some) and continues throughout our life. We are united with Christ through the
sacraments, or mysteries, of the Church and through our faithful offering of
our entire selves to Jesus Christ. Our Archdiocese requires each parish to
distinguish between voting members and non-voting members. A voting
member is over 18 years of age and turns in a signed stewardship commitment
card, committing a portion of time, talent and treasure to the Church. The
Archdiocese also requires the voting member to remain current through the
year on their commitments. Keep in mind that true membership in the Body of
Christ involves living according to His word and within His Church.

Why must I commit to give a specific amount?

Please keep in mind that your stewardship of money is kept in the strictest of confidence. However, we do
compile the amounts anticipated to better plan our budget.

What if I cannot fulfill my stewardship commitment?

During the course of a year, people’s circumstances change. Your stewardship is valued because it is made out of
your love for God and His Church. Please do not worry if you are unable to meet your stewardship commitment – we
are glad you are a part of this parish; remember, stewardship is also comprised of “time” and “talents”!
+++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++

MEMORY ETERNAL!!!
 Blessed are the pure of heart,
for they shall see God… ”

Honouring the friends of God with much reverence, the

Prophet-King David says, "But to me, exceedingly
honourable are Thy friends, O Lord" (Ps. 138:16). And the
divine Apostle, recounting the achievements of the Saints,
and setting forth their memorial as an example that we
might turn away from earthly things and from sin, and
emulate their patience and courage in the struggles for
virtue, says, "Wherefore seeing we also are compassed
about with so great a cloud of witnesses, let us lay aside every burden, and the sin which doth so easily
beset us, and let us run with patience the race that is set before us" (Heb. 12:1).

This commemoration began as the Sunday (Synaxis) of All Martyrs; to them were added all the ranks of
Saints who bore witness (the meaning of "Martyr" in Greek) to Christ in manifold ways, even if occasion
did not require the shedding of their blood. Therefore, guided by the teaching of the Divine Scriptures
and Apostolic Tradition, we the pious honour all the Saints, the friends of God, for they are keepers of
God's commandments, shining examples of virtue, and benefactors of mankind. Of course, we honour the
known Saints especially on their own day of the year, as is evident in the Menologion. But since many
Saints are unknown, and their number has increased with time, and will continue to increase until the end
of time, the Church has appointed that once a year a common commemoration be made of all the Saints.
This is the feast that we celebrate today. It is the harvest of the coming of the Holy Spirit into the world; it
is the "much fruit" brought forth by that "Grain of wheat that fell into the earth and died" (John 12:24); it
is the glorification of the Saints as "the foundation of the Church, the perfection of the Gospel, they who
fulfilled in deed the sayings of the Saviour" (Sunday of All Saints, Doxasticon of Vespers). In this
celebration, then, we reverently honour and call blessed all the Righteous, the Prophets, Apostles,
Martyrs, Confessors, Shepherds, Teachers, and Holy Monastics, both men and women alike, known and
unknown, who have been added to the choirs of the Saints and shall be added, from the time of Adam
until the end of the world, who have been perfected in piety and have glorified God by their holy lives.
All these, as well as the orders of the Angels, and especially our most holy Lady and Queen, the Ever-
virgin Theotokos Mary, do we honour today, setting their life before us as an example of virtue, and
entreating them to intercede in our behalf with God, Whose grace and boundless mercy be with us.
 EXPLANATION OF THE ORTHODOX MEMORIAL SERVICE
The subject of this article is, “The Holy Memorial Services”, that is, the intercessions of the Church on behalf of our
departed brothers and sisters. We shall attempt a review of the tradition regarding memorial services and the practice
of the Church from the beginning until the liturgical practice became established. This reference to history, both in
the present instance and in any other issue concerning worship, is made not simply for reasons of historical
curiosity, but because there is a really important reason for it: it is in this way that we validate the legitimacy of our
liturgical practice, in this case intercessions for the departed, which the Church conducts for the repose of their souls
and the consolation of the living.

This is the way in which a traditional Church, as the Orthodox is, thinks, theologizes and acts. Tradition justifies and
verifies our practice today. We don’t innovate, but rather we follow the practice we’ve inherited from the Lord Jesus
Christ, the Apostles and the Fathers of the Church. We rest upon this with humility and confidence and in its name
we continue our spiritual life of worship within the bosom of the Church, invoking the mercy of God and believing
that His loving-kindness will overcome the multitude of our sins. We say as much at the kneeling prayers at Vespers
on the Sunday of Pentecost, which, fundamentally, are prayers for the dead; “Measure our transgressions against
your forgiveness; set the depth of your mercy against the multitude of our wrongdoings” (1st. kneeling prayer).

To the questions from believers and non-believers regarding the efficacy of and benefit that our intercessions on
behalf of the departed might have, since “there is no repentance in Hell”, we reply by invoking the centuries-old
practice of the Church. The apparently simplistic attitude that: “This is the way we’ve received it”, demonstrates our
complete confidence and unwavering and vibrant hope in the mercy of God, as well as our certainty that the action
of the Church, which expresses its faith and the truth of the revelation of God in Christ Jesus to the world, is, for all
of us, the guarantee that our prayers are in accordance with the will of God and that they are beneficial for the souls
of the departed. As to the manner in which this occurs, we leave it to the unsearchable depths of God’s sagacious
love. That, roughly, would be our answer on the matter of memorial services, from a liturgical point of view.

Historically, the Christian Church, from the very beginning, instituted special prayers for the repose of the souls of
our departed ancestors and relatives. This was a consequence of its faith and teaching that dead believers live in
Christ beyond the grave and that the communion of faith and love among the living and the departed does not cease
to exist, but rather that it is expressed through reciprocal prayer. The living pray for the departed, and the departed,
especially the saints who have boldness of speech towards Christ, pray for the living. In this way, prayers and
memorial services were established in memory of the departed. Thus, the Church continues a tradition and practice
to be found among all peoples, in this case the funeral customs which existed at the time of Christ’s coming and of
the establishment and expansion of the Church, and which, Christianized and purified of shibboleths and
superstitions, took on new content and meaning.

There is evidence in the Old Testament concerning the Jewish practice before Christ. In Tobit (4, 17), there is the
exhortation: “pour out your bread on the graves of the righteous”, which implies the holding of funeral meals at the
graves or the offering of alms to the poor, clearly in remembrance of the departed. In II Maccabees (12, 43-5), there
is mention of sacrifices conducted “for sins”, on behalf of “those asleep in piety”. Judas Maccabeus sent what was
required to the temple in Jerusalem for a sacrifice on behalf of those who had fallen in the war. The relationship to
the analogous, though, of course later, Christian practice is clear.

But pagans also performed sacrifices and offerings on behalf of the dead. Funeral feasts, at which the dead person
was believed to be eating with those present, were known from the time of Homer. These memorial meals were held
on specified days following that of death: the third, ninth, thirtieth and on the annual birthday- not date of death- of
the deceased person. The similarity here to the Christian practice is even more obvious.

As was to be expected, Christians continued the above, in two ways: alms on behalf of the departed as an expression
of love towards them and towards those in need; and prayers. As early as the end of the 4th century, the “Apostolic
Constitutions” suggest that alms should be given to the poor “from the estate” of the departed “in remembrance of
them”. (VIII, 42). The same is proposed by Chrysostom, Ieronymous, Tertullian, pseudo-Athanasios and other Early
Fathers and Church writers. At the same time, however, funeral feasts were held at the graves of the departed and
these have survived to this day in a variety of local guises. The funeral feasts were not unrelated to the practice of
alms-giving, since it was not only family and friends who were invited, but also the clergy, the poor and strangers
(Ap. Const. VIII, 44; Augustine Confessions, VI2; Valsamon and so forth). It is worth noting that the spiritual
meaning attributed by the Apostolic Constitutions (VIII, 44) to these common meals is that they are an act of prayer
and intercession on the part of the living on behalf of the departed (“and at these memorials eat in all propriety and
fear of God, as being able to pray for the departed”).

But already, in the Apostolic Constitutions (VIII, 41), there were special prayers and petitions by a deacon “for our
brethren who have reposed in Christ” and which basically have the same content, and sometimes phraseology
familiar to us from the prayers now in use (“forgive him/her every sin, witting and unwitting… place in the land of
the righteous, … remaining in the bosom of Abraham, Isaac and Jacob… from which all pain, sorrow and sighing
have fled”. There is also evidence that memorials were established, by the apostles, to be held on the third, ninth and
fortieth days as well as on the annual anniversary of the date of death.

A Biblical or elementary theological interpretation is given for each: “Let prayers and readings be said for the
departed on the third day, for Him Who rose on the third day; on the ninth, in remembrance of those present and the
departed; on the fortieth, because, in the old manner, the people mourned Moses thus; and annually, in remembrance
of them” (VIII, 42). Many similar theological interpretations deriving from the Old Testament or from the
theological significance of the numbers or, particularly, from the post-Resurrection appearances of the Lord, are
used in order to justify the choice of days for holding memorial services: the Holy Trinity, the three days of the Lord
in the grave (the third day); angelic ranks, or the sacred number 3X3, or the appearance of the Lord on the eighth
day after His resurrection (ninth), the Ascension of the Lord (fortieth) and so on. Saint Symeon of Thessaloniki
mentions other interpretations, which were in circulation in his time, which linked the days for memorial services to
the corresponding phases in the conception and development of the embryo on the one hand, and of the natural
decomposition of the body after burial on the other. These were based on the medical knowledge of the day and
Symeon does not adopt them, correctly preferring “to understand everything spiritually and in accordance with God
and not to interpret things of the Church through the senses” (Dialogue, chap. 371). One thing is clear: that the
Church retained certain pre-Christian customs which did not contradict its teachings, gave them Christian
significance and altered some of them for theological reasons.
This is how it acted when it transposed the memorial from the
thirtieth to the fortieth day, obviously under Jewish influence and
by correlation with the Lord’s ascension. So also, it celebrates the
annual anniversary not on the irrelevant day of the natural birth of
a person, but on that of their birth and perfection in Christ and
their entry into the true life, that is, the day of the “falling-asleep”
of the believer and his or her new birthday. It does not engage in
pointless polemics or shadow-boxing, but re-makes the world, in
Christ. A very wise tactic.