Guess What???? Spring arrived on Rainbow Creek Today in my Yard! A true miracle of life to see beautiful flowers pop out of dead looking sticks. A time of Rebirth and Joy. We are reminded of the Miracle of the Life of Jesus Christ made flesh here on earth. This weekend around the World is Celebrated as The Presentation Of The Lord To Temple on February 2 and a special Feast Day for the many Saints listed below on February 3.
Enjoy the New Life of my first flowers and then another tour of New Orleans from a different point of view. (And, a boat tour, too).
Azalea Buds
Formosa Azalea
A Special Saint Feast occurs on February 2:
http://www.youtube.com/watch?v=E7zH8yEATJg
http://www.youtube.com/watch?v=o1tlws1vklA
The very first Greek Orthodox Church of the Americas. Here we will find the Real Saints of New Orleans and why this weekend is very special to this Religion around the World.
Candlemas, the Presentation of the Lord.
History of our church
Holy Trinity Cathedral is the first Greek Orthodox church in the Americas!
During the early 1800's the first recorded settlers arrived, including Orthodox faithful of primarily Greek origin, but also of Serbian, Russian and Syrian citizenship. Most of the settlers immigrated due to their trades, such as merchants and sailors. An association was formed in the 1840's to assist those affiliated with the shipping industry.As the Orthodox community increased, the need for a church became apparent. Early attempts failed, due to a lack of sufficient financial support.
http://www.holytrinitycathedral.org/history.htmlDuring the early 1800's the first recorded settlers arrived, including Orthodox faithful of primarily Greek origin, but also of Serbian, Russian and Syrian citizenship. Most of the settlers immigrated due to their trades, such as merchants and sailors. An association was formed in the 1840's to assist those affiliated with the shipping industry.As the Orthodox community increased, the need for a church became apparent. Early attempts failed, due to a lack of sufficient financial support.
http://www.youtube.com/watch?v=yOIVAFMnkQ4
February 3 (Eastern Orthodox liturgics)
From Wikipedia, the free encyclopedia
[edit]Fixed commemorations
Saints
- Holy and Righteous Simeon the God-receiver and Anna the Prophetess
- Prophet Azarias (10th century B.C.)
- Martyrs Adrian and Eubulus at Caesarea in Cappadocia (308, 309)
- Martyrs Pappias, Diodorus, and Claudianus at Perge in Pamphylia (250)
- Martyr Blaise of Caesarea in Cappadocia (3rd century)
- Saint Symeon of Tver, first bishop there (1289)
- Saint Ansgar of Hamburg, bishop and enlightener of Denmark and Sweden
- Saint Romanus of Uglich, prince (1285)
- Martyrs Stamatius, his brother John, and Nicholas
- Saint Nicholas of Japan, archbishop (1912)
- Saint James of Serbia, archbishop
[edit]Other commemorations
- Repose of Schemamonk Paul of Simonov Monastery, disciple of Saint Paisius Velich (1825)
- Repose of Hieromonk Isidore of Gethsemane Skete in Moscow (1908)
Oct172008
Saint
From Wikipedia, the free encyclopedia
A saint, also known as a hallow,[1][2] is one who has been recognized for having an exceptional degree of holiness, sanctity, and virtue. While the English term "saint" originated in Christianity, the term is now used by historians of religion "in a more general way to refer to the state of special holiness that many religions attribute to certain people,"[3] with the JewishTzadik, the Islamic wali, the Hindu rishi or guru, and the Buddhist arahat or boddhisatva also referred to as saints. Depending on the religion, saints are recognized either through official church recognition or by popular acclaim (see Folk saints).[3][4]
In Christianity, "saint" has a wide variety of meanings, depending on its usage and the denomination. The original Christian usage referred to any believer who is "in Christ" and in whom Christ dwells, whether in heaven or in earth.[5] In Orthodox and Catholic teachings, all Christians in heaven are considered to be saints, but some are considered to be worthy of higher honor, emulation, or veneration, with official church recognition given to some saints through canonization or glorification.
In traditional Christian iconography, saints are often depicted as having halos, which is a symbol of their holiness. Note that Judas is depicted without a halo.
General characteristics
The English word saint is a translation of the Greek ἅγιος (hagios), derived from the verb ἁγιάζω (hagiazo), which means "to set apart", "to sanctify" or "to make holy".[8] The word appears 229 times in the original Greek manuscripts and appears 60 times in the King James version of the Christian New Testament.[9] As used by the apostolic authors of scripture, saint did not refer to deceased persons who have been granted sainthood, but rather to living persons who had dedicated themselves to God.[8]
The term in English was originally used in Christianity, though historians now use the term for representatives of all major religions who are considered worthy of veneration for their holiness or sanctity. Many religions also use similar concepts, but different terminology, to venerate individuals worthy of honor in some way,[3] e.g., see Hindu saints. John A. Coleman S.J., Graduate Theological Union, Berkeley,[10] wrote that saints across various cultures and religions have the following family resemblances:
- exemplary model;
- extraordinary teacher;
- wonder worker or source of benevolent power;
- intercessor;
- a life often refusing material attachments or comforts;
- possession of a special and revelatory relation to the holy.[11]
While there are parallels between these (and other) concepts and that of sainthood, each of these concepts has specific meanings within a given religion. Also, new religious movements have sometimes taken to using the word in cases where the people so named would not be regarded as saints within mainstream Christianity. Some of the Cao Dai saints and saints of Ecclesia Gnostica Catholica are examples of such.[citation needed]
The anthropologist [12] Lawrence Babb in an article about Sathya Sai Baba asks the question "Who is a saint?", and responds by saying that in the symbolic infrastructure of some religions, there is the image of a certain extraordinary spiritual king's "miraculous powers", to whom frequently a certain moral presence is attributed. These saintly figures, he asserts, are "the focal points of spiritual force-fields", exerting "powerful attractive influence on followers but touch the inner lives of others in transforming ways as well.
Eastern Orthodoxy
Further information: Glorification
In the Eastern Orthodox Church a saint is defined as anyone who is in Heaven, whether recognized here on earth, or not.[6] By this definition,Adam and Eve, Moses, the various prophets, except for the angels and archangels are all given the title of "Saint". Sainthood in the Orthodox Church does not necessarily reflect a moral model, but the communion with God: there are countless examples of people who lived in great sin and became saints by humility and repentance, such as Mary of Egypt, Moses the Ethiopian, and of course Dysmas, the repentant thief who was crucified. Therefore, a more complete definition of what a saint is, has to do with the way that saints, through their humility and their love of humankind, saved inside them the entire Church, and loved all people.
Orthodox belief considers that God reveals his saints through answered prayers and other miracles.[6] Saints are usually recognized by a local community, often by people who directly knew them. As their popularity grows they are often then recognized by the entire church. The formal process of recognition involves deliberation by a synod of bishops.[6] If successful, this is followed by a service of Glorification in which the Saint is given a day on the church calendar to be celebrated by the entire church.[15] This does not, however, make the person a saint; the person already was a saint and the Church ultimately recognized it.
It is believed that one of the ways the holiness (sanctity) of a person is revealed, is through the condition of their relics (remains).[citation needed]In some Orthodox countries (such as Greece, but not in Russia) graves are often reused after 3 to 5 years because of limited space. Bones are washed and placed in an ossuary, often with the person's name written on the skull. Occasionally when a body is exhumed something miraculous is reported as having occurred; exhumed bones are claimed to have given off a fragrance, like flowers, or a body is reported as having remained free of decay, despite not having been embalmed (traditionally the Orthodox do not embalm the dead) and having been buried for some years in the earth.
The reason relics are considered sacred is because, for the Orthodox, the separation of body and soul is unnatural.[citation needed] Body and soul both comprise the person, and in the end, body and soul will be reunited; therefore, the body of a saint shares in the "Holiness" of the soul of the saint.[citation needed] As a general rule only clergy will touch relics in order to move them or carry them in procession, however, inveneration the faithful will kiss the relic to show love and respect toward the saint. Every altar in every[dubious ] Orthodox church contains relics, usually of martyrs. Church interiors are covered with the Icons of saints.
Because the Church shows no true distinction between the living and the dead (the saints are considered to be alive in Heaven), saints are referred to as if they were still alive. Saints are venerated but not worshipped. They are believed to be able to intercede for salvation and help mankind either through direct communion with God, or by personal intervention.
In the Eastern Orthodox Church, the title Ὅσιος, Hosios (f. Ὁσία Hosia) is also used. This is a title attributed to saints who had lived amonastic or eremitic life, and it is equal to the more usual title of "Saint"
Presentation of Jesus at the Temple
From Wikipedia, the free encyclopedia
The Presentation of Jesus at the Temple, which falls on 2 February, celebrates an early episode in the life of Jesus. In the Eastern Orthodox Church and some Eastern Catholic Churches, it is one of the twelve Great Feasts, and is sometimes called Hypapante (lit., 'Meeting' in Greek). Other traditional names include Candlemas, the Feast of the Purification of the Virgin, and theMeeting of the Lord. In the Roman Catholic Church the "Feast of the Presentation of the Lord" is a Feast Day, the major feast between the Feast of the Conversion of St. Paul the Apostle on 25 January and the Feast of the Chair of St. Peter the Apostle on 22 February. In some Western liturgical churches, Vespers (or Compline) on the Feast of the Presentation marks the end of theEpiphany season. In the Church of England, the Presentation of Christ in the Temple is a Principal Feast celebrated either on 2 February or on the Sunday between 28 January and 3 February.
In the Latin Rite of the Roman Catholic Church, the Presentation of Jesus at the Temple is the fourth Joyful Mystery of the Rosary. It was also reflected in the former practice of the "churching" of new mothers, forty days after the birth of a child
Scripture
The event is described in the Gospel of Luke (Luke 2:22–40). According to the gospel, Mary andJoseph took the baby Jesus to the Temple in Jerusalem forty days (inclusive) after his birth to complete Mary's ritual purification after childbirth, and to perform the redemption of the firstborn, in obedience to the Law of Moses (Leviticus 12, Exodus 13:12-15, etc.). Luke explicitly says that Joseph and Mary take the option provided for poor people (those who could not afford a lamb) (Leviticus 12:8), sacrificing "a pair of turtledoves, or two young pigeons." Leviticus 12:1-4indicates that this event should take place forty days after birth for a male child, hence the Presentation is celebrated forty days after Christmas.
Upon bringing Jesus into the temple, they encountered Simeon. The Gospel records that Simeon had been promised that "he should not see death before he had seen the Lord's Christ" (Luke 2:26). Simeon prayed the prayer that would become known as the Nunc Dimittis, or Canticle of Simeon, which prophesied the redemption of the world by Jesus:
Lord, now lettest Thou Thy servant depart in peace; according to Thy word: for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people: to be a light to lighten the gentiles and to be the glory of Thy people Israel (Luke 2:29-32).
Simeon then prophesied to Mary: "Behold, this child is set for the falling and the rising of many in Israel, and for a sign which is spoken against. Yes, a sword will pierce through your own soul, that the thoughts of many hearts may be revealed" (Luke 2:34-35).
The elderly prophetess Anna was also in the Temple, and offered prayers and praise to God for Jesus, and spoke to everyone there about Jesus and his role in the redemption of Israel (Luke 2:36-38).
Name of the celebration
In addition to being known as the Presentation of Jesus at the Temple, other traditional names include Candlemas, the Feast of the Purification of the Virgin, and the Meeting of the Lord.
In the Roman Catholic Church, it is known as the "Presentation of the Lord" in the liturgical books first issued by Paul VI,[2] and as the "Purification of the Blessed Virgin Mary" in earlier editions. In the Eastern Orthodox Church and Greek Catholic Churches (Eastern Catholic Churches which use the Byzantine rite), it is known as the "Feast of the Presentation of our Lord, God, and Savior Jesus Christ in the Temple" or as "The Meeting of Our Lord, God and Saviour Jesus Christ".
Eastern Christianity
In the Byzantine tradition (Eastern Orthodox and Greek Catholic), the Meeting of the Lord is unique among the Great Feasts in that it combines elements of both a Great Feast of the Lord and a Great Feast of the Theotokos (Mother of God). It has a forefeast of one day, and an afterfeastof seven days. However, if the feast falls during Cheesefare Week or Great Lent, the afterfeast is either shortened or eliminated altogether.
The holy day is celebrated with an all-night vigil on the eve of the feast, and a celebration of the Divine Liturgy the next morning, at which beeswax candles are blessed. This blessing traditionally takes place after the Little Hours and before the beginning of the Divine Liturgy (though in some places it is done after). The priest reads four prayers, and then a fifth one during which all present bow their heads before God. He thencenses the candles and blesses them with holy water. The candles are then distributed to the people and the Liturgy begins.
It is because of the biblical events recounted in the second chapter of Luke that the Churching of Women came to be practiced in both Eastern and Western Christianity. Though the usage has mostly died out in the West, except among Traditionalist Catholics, the ritual is still practiced in the Eastern Orthodox Church.
Date
In the Eastern and Western liturgical calendars the Presentation of the Lord falls on 2 February, forty days (inclusive) after Christmas. In the Church of England it may be celebrated on this day, or on the Sunday between 28 January and 3 February.
The date of Candlemas is established by the date set for the Nativity of Jesus, for it comes forty days afterwards. Under Mosaic law as found in the Torah, a mother who had given birth to a man-child was considered unclean for seven days; moreover she was to remain for three and thirty days "in the blood of her purification." Candlemas therefore corresponds to the day on which Mary, according to Jewish law, should have attended a ceremony of ritual purification (Leviticus 12:2-8). The Gospel of Luke 2:22–39 relates that Mary was purified according to the religious law, followed by Jesus' presentation in the Jerusalem temple, and this explains the formal names given to the festival, as well as its falling 40 days after the Nativity.
The Feast of the Presentation is among the most ancient feasts of the Church. There are sermons on the Feast by the bishops Methodius ofPatara († 312), Cyril of Jerusalem († 360), Gregory the Theologian († 389), Amphilochius of Iconium († 394), Gregory of Nyssa († 400), and John Chrysostom († 407).
The earliest reference to specific liturgical rites surrounding the feast are by the intrepid nun Egeria, during her pilgrimage to the Holy Land(381–384). She reported that 14 February was a day solemnly kept in Jerusalem with a procession to Constantine I's Basilica of the Resurrection, with a homily preached on Luke 2:22 (which makes the occasion perfectly clear), and a Divine Liturgy. This so-called Itinerarium Peregrinatio ("Pilgrimage Itinerary") of Egeria does not, however, offer a specific name for the Feast. The date of 14 February indicates that in Jerusalem at that time, Christ's birth was celebrated on 6 January, Epiphany. Egeria writes for her beloved fellow nuns at home:
XXVI. "The fortieth day after the Epiphany is undoubtedly celebrated here with the very highest honor, for on that day there is a procession, in which all take part, in the Anastasis, and all things are done in their order with the greatest joy, just as at Easter. All the priests, and after them the bishop, preach, always taking for their subject that part of the Gospel where Joseph and Mary brought the Lord into the Temple on the fortieth day, and Symeon and Anna the prophetess, the daughter of Phanuel, saw him, treating of the words which they spake when they saw the Lord, and of that offering which his parents made. And when everything that is customary has been done in order, the sacrament is celebrated, and the dismissal takes place."
Pope Innocent XII believed Candlemas was created as an alternative to Roman Paganism, as stated in a sermon on the subject:
...this is brendasue signing off from Rainbow Creek. See You next time. Peace be with You and Big Hugs for All--------Why do we in this feast carry candles? Because the Gentiles dedicated the month of February to the infernal gods, and as at the beginning of it Pluto stole Proserpine, and her mother Ceres sought her in the night with lighted candles, so they, at the beginning of the month, walked about the city with lighted candles. Because the holy fathers could not extirpate the custom, they ordained that Christians should carry about candles in honor of the Blessed Virgin; and thus what was done before in the honor of Ceres is now done in honor of the Blessed Virgin.
Of course, something else!
http://www.youtube.com/watch?v=1bbUDei8szI
http://www.youtube.com/watch?v=NlXZ9r4_uk4
http://www.youtube.com/watch?v=6szDWFeT5dw
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