U ovom broju / In This Issue:

• PROSLAVA SRPSKE NOVE GODINE / SERBIAN NEW YEAR CELEBRATION
  
• МИР БОЖИЈИ - ХРИСТОС СЕ РОДИ! CHRIST IS BORN! INDEED HE IS BORN!
• Winter Camp in Atlanta, December 2008
• Church Calendar for January 2008
• This Month in Orthodoxy
• Church Board
  

IN THE NAME OF THE FATHER AND SON AND HOLY SPIRIT.
CHRIST IS BORN! INDEED HE IS BORN!

May all of us rejoice on the birthday of our Lord and Savio Jesus Christ. The One who came to this earth to teach us, be an example for us and thus lead us to the Kingdom of Heaven. How can we ever thank Him for this sacrifice? Our thanks can only be done by living our lives according to His commandments. May His birth be a new start for all of us.

Hristos se rodi draga braco i sestre!
Neka nam Njegovo rodjenje donese radost. Neka nam Njegovo rodjenje ulije u razum tu realnost spasenja, da je On dosao na ovaj svijet da nas radi i nasega radi spasenja i da je On zivio medju nama, ucio nas i svojim primjerom pokazao kako bi nas uveo u Vjecni Zivot. Jedini nacin na koji Mu se mozemo oduziti i zahvaliti jeste da zivimo po Njegovim zapovjestima. Neka Njegovo rodjenje bude nas novi pocetak i obnova. Amin, Boze daj.

Бадњидан

Дан уочи Божића, 6. јануара, зове се Бадњидан. Назив је добио по томе што се тога дана сече бадњак и уноси у кућу. Са овим даном већ почиње Божићно славље. Ујутро рано, већ у зору, пуцањем из пушака и прангија објављује се полазак у шуму по бадњак. Чим сване, ложи се ватра и приставља се уз њу печеница. Жене у кући месе божићне колаче, торте, припремају трпезу за Божић.

Шта је бадњак?

Бадњак је обично младо, храстово или церово дрво (у неким крајевима јелово или борово), које се на Бадњидан ујутро рано сече и доноси пред кућу. Увече, уочи Божића, бадњак се пресеца и заједно са сламом и печеницом уноси у кућу.

Како се сече бадњак?

Пре изласка сунца, на Бадњидан, домаћин са синовима или унуцима одлази у шуму да сече бадњак. Бира се обично млад и прав церић, ако нема церића, може и храст. Стабло церића треба да буде толико да га домаћин на рамену може донети кући. Када одабере одговарајуће дрво, домаћин се окрене истоку, три пута се прекрсти, помене Бога, своју славу и сутрашњи празник, узима секиру у руке и сече бадњак. Бадњак се сече и засеца секиром укосо, и то са источне стране. По народном веровању, бадњак се мора посећи са три снажна ударца. Што секира од три пута не пресече, довршава се ломљењем или увртањем (сукањем). Тај ломљени део на бадњаку зове се брада и пожељно је да буде на сваком бадњаку. Води се рачуна да дрво приликом пада падне директно на земљу. Не сме се, дакле, зауставити на неком дрвету. Ивер од бадњака се узима и ставља међу карлице, да кајмак буде дебео као ивер. Кад се бадњак донесе кући, усправи се уз кућу, поред улазних врата, где стоји до увече.

Шта символише бадњак?

Бадњак символички представља оно дрво које су пастири донели и које је праведни Јосиф заложио у хладној пећини када се Христос родио. Бадњак наговештава и дрво Крста Христовог.

Бадње вече

Бадње вече, практично, спаја Бадњидан и Божић. Зато се у нашем народу каже за особе које су пријатељски блиске и везане да су "као Божић и Бадњидан". Увече, када падне мрак, домаћин са синовима уноси у кућу печеницу, бадњак и сламу. Печеница се носи на ражњу, обично двојица носе између себе, и један од њих прво ступа десном ногом преко прага и поздравља домаћицу и женску чељад речима: "Добро вече! Честит Божић, Бадње вече!" Домаћица и женска чељад посипају печеницу и домаћина зобљу и пшеницом, одговарајући: "Добро вече! Честити ви и ваша печеница!" Печеница се уноси у собу, где се обавља вечера на Бадњидан и Божићни ручак, и прислања на источни зид, тамо где су иконе и кандило.

Пошто се бадњак претходно исече са дебљег краја на три дела, величине да може да стане у шпорет или какву пећ, уноси се у кућу. Исто се говори и ради као кад се уноси печеница. Бадњак се ставља на огњиште, али пошто огњишта нема више, ставља се поред шпорета или пећи, и одмах се једно дрво ложи. Тамо где нема пећи или шпорета, бадњак се ставља код печенице.

Слама

После бадњака у кућу се уноси слама. Приликом уношења сламе домаћин и домаћица говоре и поступају као кад се уноси бадњак и печеница. Слама се посипа по целој кући. Домаћица у сламу под столом, где се вечера, ставља разне слаткише, ситне поклоне и играчкице, које деца траже и пијучу као пилићи. Слама символизује ону сламу у пећини на којој се Христос родио.

Вечера уочи Божића

Када се унесу печеница, бадњак и слама, укућани сви заједно стану на молитву, отпевају тропар "Рождество твоје...", помоле се Богу, прочитају молитве које знају, честитају једни другима празник и бадње вече и седају затрпезу. Вечера је посна, обично се припрема пребранац, свежа или сушена риба и друга посна јела.

Божић

Најрадоснији празник међу свим празницима код Срба је Божић. Празнује се три дана. Први дан Божића је увек 7. јануара. На Божић ујутро, пре свитања, звоне сва звона на православним храмовима, пуца се из пушака и прангија и објављује долазак Божића и Божићног славља.

Домаћин и сви укућани облаче најсвечаније одело, и одлазе у цркву на јутрењу и Божићну литургију. После службе у цркви се прима нафора и прво се она узима на Божић. Људи се поздрављају речима:

"Христос се роди!" и отпоздраваљају:

"Ваистину се роди!"

Ваља напоменути да се овако поздравља и говори све од Божића до Богојављења. Када домаћин дође кући из цркве, поздрави све укућане овим радосним божићним поздравом, и они му отпоздраве љубећи се међусобно и честитајући једни другима празник.

Положајник.

На Божић, рано пре подне, у кућу долази специјални гост, који се обично договори са домаћином, а може бити и неки случајан намерник, и он се посебно дочекује у кући, и зове се полажајник (или положајник).

Полажајник поздрави дом Божићним поздравом, љубећи се са укућанима, и одлази код шпорета. Отвара врата на шпорету или пећи, раније огњишту, џара ватру и говори здравицу:

Колико варница, толико срећица, Колико варница Толико парица (новца) Колико варница толико у Тору оваца Колико варница толико прасади и јагањаца, Колико варница толико гусака и пилади, А највише здравља и весеља, Амин, Боже дај.

Полажајник символички представља оне Мудраце који су пратили звезду са Истока и дошли новорођеном Христу на поклоњење. Домаћица после тога послужи полажајника, и дарује га неким прикладним поклоном. Он је човек који на Божић и за целу наредну годину доноси срећу у кућу.

Чесница.

Рано ујутро на Божић, домаћица замеси тесто од којег пече погачу, која се зове чесница. У њу се ставља метални новчић - златни, сребрни или обични; одозго се боде гранчицом бадњака, и та чесница има улогу славског колача на Божић. Када чесница буде печена, износи се на сто, где је већ постављен божићни ручак. Домаћин од печенице сече најпре леву плећку, негде и главу, део од ребара и срце. Срце се исече на онолико делова колико у кући има укућана, и сваки члан породице прво поједе по парче срца.

Када сви стану за сто, домаћин запали свећу, узима кадионицу, окади иконе, кандило и све присутне, па преда кадионицу неком млађем који кади целу кућу. Уколико неко зна, пева божићни тропар, а ако не, чита се "Оче наш" наглас.

Кад се молитва заврши, приступа се ломљењу чеснице. Чесница се окреће као славски колач, прелива вином и на крају ломи. Она се ломи на онолико делова колико има укућана. Онај ко добије део чеснице у којем је новчић, по народном веровању, биће срећан целе те године. Када се заврши ломљење чеснице, укућани једни другима честитају празник и седају за трпезу.

Сабор Пресвете Богородице.
Други дан Божића Црква хришћанска одаје славу и хвалу Пресветој Богоматери, која роди Господа и Бога и Спаса нашега Исуса Христа. Сабором се њеним назива ово празновање зато, што се тога дана сабирају сви верни, да прославе њу, Матер Богорoдицу, и што се торжествено, саборно, служи у част Њену. У Охриду је од старине био обичај, да се уочи другог дана Божића вечерња служи само у Светој Богородици званој Челница. Све свештенство са народом ту је саборно прослављало Пречисту Богоматер.

Свети првомученик Стефан, архиђакон.
Сродник апостола Павла, и Јеврејин од оних Јевреја, који живљаху по областима јелинским. Беше Стефан први од седам ђакона, које апостоли свети рукоположише и поставише на службу око помагања сиротних у Јерусалиму. Зато се и прозва архиђаконом. Силом вере своје Стефан чињаше чудеса велика међу људима. Злобни Јевреји препираху се с њим, но биваху увек побеђивани његовом мудрошћу и силом Духа, који кроз њега дејствоваше. Тада посрамљени Јевреји, навикнути на потворе и клевете, узбунише и народ и старешине народне против невиног Стефана, клеветајући га као да је хулио на Бога и на Мојсеја. Брзо нађоше лажне сведоке који то потврдише. Тада Стефан стаде пред народ, и сви видеше лице његово "као лице ангела" (Дап 6, 15), то јест лице му беше озарено благодатном светлошћу као негда Мојсеју, кад је с Богом говорио. И отвори Стефан уста своја и изређа многа доброчинства и чудеса Божја, која Бог учини у прошлости народу израиљском као и многе злочине и противљење Богу од стране тога народа. Нарочито их изобличи за убиство Христа Господа назвавши их "издајницима и крвницима" (Дап 7, 12). И док они шкргутаху зубима, Стефан погледа и виде небо отворено и славу Божју. И то што виде, он објави Јеврејима: "Ево видим небеса отворена и Сина Човечјега гдје стоји с десне стране Бога" (Дап 7, 56). Тада га пакосници изведоше ван града и убише камењем. Међу мучитељима његовим беше и његов сродник Савле, доцније апостол Павле. У то време стајаше у даљини на неком камену Пресвета Богородица са светим Јованом Богословом и гледаше мучеништво овога првог мученика за истину Сина њеног и Бога, молећи се Богу за Стефана. То се десило на годину дана после силаска Духа Светога на апостоле. Тело светог Стефана тајно узе и сахрани на своме имању Гамалил, кнез јеврејски и потајни хришћанин. Тако славно сконча овај првенац међу мученицима хришћанским и пресели се у Царство Христа Бога.

Обрезање Господа и Бога и Спаса нашега Исуса Христа.
У осми дан по рођењу би Младенац божански донесен у храм и обрезан сходно закону постојећем у Израиљу још од времена Аврамова. Том приликом надедоше му име Исус како је и благовестио архангел Гаврил Пресветој Деви. Старозаветно обрезање предображава новозаветно крштење. Обрезање Господа показује, да је Он примио на себе истинско тело људско а не привидно, како су доцније учили о Њему јеретици. Још је Господ обрезан и за то што је хтео да испуни сав закон, који је Он сам дао кроз пророке и праоце. Испунивши тај пропис законски Он га је заменио крштењем у цркви Својој. "Јер у Христу Исусу нити што помаже обрезање ни необрезање, него нова твар" (Гал. 6, 15), објављује апостол. (У црквеној служби овај Господњи празник нема ни предпразниства ни попразниства).

Св. Василије Велики архиеп. Кесаријски.
Рођен у време цара Константина. Још као некрштен учио се 15 година у Атини философији, реторици, астрономији и свима осталим светским наукама тога времена. Школски другови су му били: Григорије Богослов и Јулијан, доцнији цар одступник. У зрелим годинама крстио се на реци Јордану заједно са својим бившим учитељем Евулом. Био епископ Кесарије Кападокијске близу 10 година, а завршио свој земни живот напунив 50 година од рођења. Велики поборник Православља, велика луча моралне чистоте и ревности верске, велики богословски ум, велики стројитељ и стуб цркве Божје - Василије се пунозаслужно назива Великим. У црквеној служби назива се пчелом цркве Христове, која носи мед вернима и жаоком својом боде јеретике. Сачувана су многобројна дела овога Оца Цркве, богословска, апологетска, подвижничка и канонска; исто тако и служба, названа по његовом имену. Ова служба служи се 10 пута у години, и то: 1. јануара, уочи Божића, уочи Богојављења, у све недеље Часног поста осим Цветне, на Велики Четвртак и на Велику Суботу. Мирно се упокоји св. Василије 1. јануара 379. год. и пресели у царство Христово.

Богојављење.
Када Господ Исус беше навршио тридесет година од Свог телесног рођења, Он отпоче Свој учитељски и спаситељски посао. И сам, почетак почетка ознаменова крштењем на Јордану. Свети Кирил Јерусалимски вели: "Почетак света вода, почетак Јеванђеља Јордан". При крштењу Господа у води објавила се свету она тајна која се у Старом Завету наговештавала, о којој се у старом Мисиру и Индији само баснословило, тј. тајна божанске Свете Тројице. Отац се јавио чувству слуха, Дух се јавио чувству вида, а Син се јавио уз то још и чувству додира. Отац је изрекао Своје сведочанство о Сину. Син се крстио у води а Дух Свети у виду голуба лебдео је над водом. А када Јован Крститељ засведочи и рече о Христу: "Гле, Јагње Божије које узима на се гријехе свијета" (Јн 1, 29) и када он погрузи и крсти Господа у Јордану, тиме се показа и мисија Христова у свету и пут нашега спасења. Наиме: Господ узе на се грехе рода човечјег и под њима умре (погружење) и оживе (излазак из воде); и ми морамо умрети као стари греховни човек и оживети као очишћени, обновљени и препорођени. Ово је Спаситељ, и ово је пут спасења. Празник Богојављења (Теофанија, грчки) просвећује показујући нам Бога као Тројицу једнобитну и неразделну. То је једно. И друго: јер се свак од нас крштењем у води просвећује тиме што постаје усиновљен од Оца Светлости, заслугом Сина и силом Духа Светога.

Свети Јован Крститељ.
Због тога што је Јованова главна улога у животу одиграна на дан Бојогављења, Црква је од старине посветила дан по Богојављењу спомену његовом. За овај дан везује је још и догађај са руком Претечином. Јеванђелист Лука пожелео је да пренесе тело Јованово из Севастије, где је велики пророк и посечен био од Ирода, у Антиохију, своје родно место. Но успео је само да добије и пренесе једну руку која се у Антиохији чувала до десетог века, па је после пренета у Цариград, одакле је и нестала у време Турака. Свети Јован прославља се неколико пута у години, но највише свечара има овога дана, 7. јануара. Међу личностима јеванђелским, које окружавају Спаситеља, личност Јована Крститеља заузима сасвим засебно место, како по начину свога доласка у свет, тако и по начину живота у свету, и по улози крштавања људи за покајање и крштења Месије, и тако најзад по своме трагичном изласку из овог живота. Он је био такве моралне чистоте да се, ваистину, пре могао назвати ангелом, како га Свето Писмо и назива, него ли смртним човеком. Од свих осталих пророка свети Јован се разликује нарочито тиме што је он имао ту срећу да је могао и руком показати свету Онога кога је пророковао. За руку светог Јована прича се да ју је сваке године на дан светитељев архијереј износио пред народ. Понекад се та рука јављала раширена, а понекад и згрчена. У првом случају означавала је родну и обилну годину, а у другом неродну и гладну (в. датуме у години: 24. фебруар 25. мај 24. јун 29. август

Свети Сава, архиепископ српски.
Син Стефана Немање, великог жупана српског, рођен 1169. године. Као младић жудео за духовним животом, због чега је одбегао у Свету Гору где се замонашио и са ретком ревношћу прошао цео подвижнички устав. Немања последује примеру сина, те и сам дође у Свету Гору, где се замонаши и умре као монах Симеон. Сава је издејствовао код цара и патријарха независност Српске цркве, и постао први архиепископ српски. Подигао је, заједно са оцем својим, манастир Хиландар, а потом и многе друге манастире, цркве и школе по земљи српској. Путовао је у два маха на поклоњење светињама у Светој Земљи. Мирио браћу своју, завађену око власти; мирио Србе са суседима њиховим, и стварајући Српску цркву, стварао је кроз то српску државу и културу. Уносио је мир међу све балканске народе и радио је на добру свих, због чега је и био поштован и вољен од свих Балканаца. Народу српском он је дао хришћанску душу, која није пропала са пропашћу државе српске. Скончао у Трнову у време цара Асена, разболевши се после службе Божје на Богојављење, 12. јануара 1236. године. Тело му пренео краљ Владислав у манастир Милешеву, одакле га Синан-паша дигне и спали на Врачару у Београду, 27. априла 1594. године (в. 27. април).

Свети апостол Петар.
Спомиње се овога дана због верига, у које би окован од безаконог Ирода, и које при појави ангела у тамници спадоше с њега (Д.ап 12, 7). Те вериге чуваху хришћани колико због успомене на великог апостола, толико и због њихове целебне моћи, јер се многи болесници излечише додиром о њих (као и о убрус апостола Павла, Дап 19, 12). Патријарх јерусалимски свети Јувенал даде те вериге на дар царици Евдоксији, прогнаној жени цара Теодосија Млађег, а ова их преполови, па једну половину посла цркви Светих апостола у Цариград, а друго својој кћери царици Евдоксији, жени Валентијановој у Рим. Ова Евдоксија сазида цркву Светог Петра, и положи у њу ове вериге заједно са оним, у које беше Петар пред своју смрт окован од цара Нерона (в. 29. јун).

 

The 6th annual Winter Camp
was held in Atlanta, Georgia

The Sts Peter and Paul parish in Atlanta was honored to host the 6th Annual Children's Winter Camp from December 24th to December 27th, 2008. This annual event is organized by the St. Petersburg Deanery of the Eastern Diocese. Participants began arriving in late afternoon. There were about 60 children present, ages 6 to 16, from the St. Petersburg, Orlando, Charlotte, Greensboro and Atlanta Congregations.
His Grace Bishop Dr. Mitrophan blessed us with His presence throughout the Winter Camp season.
The children participated in the religious education classes, instructed by V.Rev.Stephen Zaremba, V.Rev. Dragan Zaric, Fr. Ljubisa Brnjos and Fr. Sasa Turkic.
His Grace Bishop Dr. Mitrophan gave a valuable lesson to our children about Saint Sava Nemanjic.
Time for basketball and volleyball were interspersed during the talks on Thursday and Friday.
On Thursday a trip was organized to the Monastery of the Glorious Ascension in Resaca, where the campers were present for the Vesper Service served by the Archimandrite Nazarios. Children spent their time learning about the Monastery, it's history, monastic life and about the miraculous Icon of the Holy Mother of God.
On Friday the children enjoyed the visits to the Centennial Olympic Park in downtown Atlanta and Atlanta Aquarium.
On Saturday morning His Grace, the Bishop Mitrophan, officiated at the Divine Liturgy which was the crown of the four day camp. Assisting His Grace at the Divine Liturgy were: V. Rev. Stephen Zaremba, Fr. Ljubisa Brnjos and Fr. Sasa Turkic. The bishop blessed and praised the campers, advising them that it is only under the wings of the church that they can preserve their identity and their faith and that there should be more gatherings like this so that more and more of our children take part.
His Grace Bishop Dr. Mitrophan expressed His appreciation to the children that came, to the clergy, the Kolo Sisters, to all that helped in any way with the retreat.

Crkva Svetog Petra i Pavla u Atlanti bila je pocascena da bude domacin sestom godisnjem decijem zimskom kampu od 24. decembra do 27. decembra 2008 godine. Ovaj godisnji dogadjaj je organizovala St. Petersburg Dekanat Istocne Eparhije. Ucesnici su poceli da dolaze 24. decembra popodne. Bilo je oko 60 dece starosti od 6 do 16 godina, iz Kongregacija St. Petersburga, Orlanda, Charlotta, Greensbora i Atlante.
Njegovo Preosvestenstvo Episkop Istocnoamericki Gospodin Mitrofan dao je deci vrednu lekciju o Svetom Savi Nemanjicu.
Basketbol i odbojka su se igrali u pauzama predavanja.
U cetvrtak je bio organizovan izlet u Grcki Pravoslavni Manastir Resaca na sjeveru Dzordzije, gde su ucesnici kampa prisustvovali vecernjoj sluzbi koju je sluzio Otac Nazarijus. Deca su porvela vreme uceci o manastiru, njegovoj istoriji, monaskom zivotu i o cudotvornoj ikoni Bogorodice sa Isusom.
U petak su deca posetila akvarijum u Atlanti, olimpijski park Centennial u centru Atlante.
U subotu je Njegovo Preosvestenstvo Episkop Istocnoamericki Gospodin Mitrofan, sluzio Svetu Liturgiju koja je bila kruna cetvorodnevnog kampa. U sluzenju Liturgije su pomagali: V. Rev. Stephen Zaremba, Otac Ljubisa Brnjos i Otac Sasa Turkic. Episkop je blagosiljao i pozdravio ucesnike kampa, savetujuci ih da jedino pod okriljem crkve mogu da sacuvaju svoj identitet, veru i jezik i da treba da bude vise ovakvih okupljanja gde bi mnogo vise dece imalo prilike da uzme ucesca.
Njegovo Preosvestenstvo Episkop Istocnoamericki Gospodin Mitrofan se zahvalio deci koja su dosla, sveštenstvu, Kolu Srpskih Sestara i svima koji su pomgli da se ostvari ovo predivno druzenje.

Father/Otac Sasa Turkic

 

Hieromartyr Ignatius the God-bearer, bishop of Antioch (107)
Commemorated on December 20/January 2

The PriestMartyr Ignatios the God-Bearer, a native of Syria, was a disciple of the holy Apostle and Evangelist John the Theologian, as was also Sainted Polycarp, Bishop of Smyrna (Comm. 23 February). Saint Ignatios was the second bishop of Antioch, and successor to Bishop Evodus, Disciple from amongst the Seventy.
Tradition suggests, that when Saint Ignatios was a little boy, the Saviour hugged him and said: "If ye wilt not turn and be as little children, ye shalt not enter into the Kingdom of Heaven" (Mt. 18: 3). The saint was termed "God-Bearer" since he had the Name of the Saviour in his heart and prayed unceasingly to Him. Saint Ignatios was zealous and spared no efforts for toiling in the fields of Christ. To him is attributed the establishing within church services of antiphonal singing (for two parts or choirs). During time of persecution he was a source of strength to the souls of his flock, and was himself ardent in the wish to suffer for Christ.
In the year 106 the emperor Trajan (98-117), on the occasion of a victory over the Skyths, gave orders to everywhere offer sacrifice to the pagan gods, and put to death any Christians refusing to worship idols. And in the year 107, during the time of a campaign against the Armenians and Parthians, the emperor Trajan happened to pass through Antioch. Here they made denunciation to him that Bishop Ignatios openly confessed Christ, and with this taught to contemn riches, to lead a virtuous life and preserve virginity. At this moment Saint Ignatios himself came voluntarily before the emperor, so as to avert persecution against the Christians in Antioch. The persistent requests of the emperor Trajan were resolutely rejected by Saint Ignatios. The emperor then decided to have him taken away for devouring by wild beasts at Rome. Saint Ignatios joyfully accepted the sentence imposed upon him. His readiness for the deed of martyrdom was attested to by eye-witnesses, accompanying Saint Ignatios from Antioch to Rome.
On the way to Rome, the ship having set out from Seleucia stopped over at Smyrna, where Saint Ignatios met with his friend the Smyrna Bishop Polycarp. Clergy and believers from other cities and towns thronged to Saint Ignatios. Saint Ignatios exhorted everyone not to fear death and not grieve over him. In his Epistle of 24 August 107 to the Roman Christians, he asked them to assist him with their prayers, so as to beseech God to strengthen him in his impending act of martyrdom for Christ: "I seek Him Who hath died for us, I desire Him Who hath risen for us... My love wast crucified, and within me is no fire loving material things, but rather the living water that speaketh within me, from within calling unto me: 'I go unto the Father'".
From Smyrna Saint Ignatios went to the Troiad. Here he met with the happy news about the cessation of persecution against Christians in Antioch. From the Troiad Saint Ignatios sailed to Neapolis (in Macedonia) and then to Philippi.
Along the way to Rome Saint Ignatios visited churches, and gave discourses of teaching and guidance. He also then wrote six epistles: to the Ephesians, to the Magnezians, to the Trallians, to the Philadelphians, and to the Smyrna Bishop Polycarp. All these epistulary letters were preserved and have survived to our present day.
The Roman Christians met Saint Ignatios with great joy and profound sorrow. Certain of them had hopes to persuade the people to give up on making it a bloody spectacle, but Saint Ignatios implored them not to do this. Bending down upon his knees, he prayed together with all the believers for the Church, for love between the brethren and for an end to the persecution against Christians. On the day of a pagan feast, 20 December, they led Saint Ignatios into the circus arena, and he turned to the people: "Men of Rome, ye do know, that I am sentenced to death not because of any wrong-doing, but in love of my One God, by love for Whom I am embraced and unto Whom I do aspire. I am His wheat and by the teeth of wild beasts I shall be grinded, so as for Him to be a pure bread". Right after this the lions were released. Tradition relates that in going to execution, Saint Ignatios unceasingly repeated the Name of Jesus Christ. When they asked him why he was doing this, Saint Ignatios answered, that he carried this Name in his heart, "He that is imprinted in mine heart, is He Whom I confess with my lips". When the saint was torn to pieces, it turned out that his heart was not touched. Having cut open the heart, the pagans beheld within it in gold lettering : "Jesus Christ". On the night after his execution Saint Ignatios appeared to many of the faithful in their sleep to comfort them, and certain of them saw him at prayer.
Hearing about the great courage of the saint, Trajan thought well of him and stopped the persecution against the Christians. The relics of Saint Ignatios were transferred to Antioch (the account about this is located under 29 January), and again at a later time on 1 February were returned with glory and put in the church named for the PriestMartyr Clement, Pope of Rome (91-100).

The Nativity according to the Flesh of Our Lord, God and Saviour Jesus Christ
Commemorated on December 25/January 7

Our Lord Jesus Christ, the Saviour of the world, was born of the MostHoly Virgin Mary in the city of Bethlehem during the reign of the emperor Augustus (Octavian). Caesar Augustus decreed that an universal census be made throughout all his empire, which then also included Palestinian Israel. The Jews were accustomed to carry out the nation's census-taking according to ancestral-origins, tribes and family-relations. Every ancestral-origin and family-relation had its own designated city as its place of ancestry. The MostBlessed Virgin Mary and Righteous Joseph, descended from the family line of King David, had to go to Bethlehem (the city of David), to register their names on the census-list of Caesar's subjects. At Bethlehem they did not find a single place vacant at any of the city's inns. In the celebrated cave, used as a stable, amidst the hay and the straw, strewn about as food and bedding for the cattle, far from the hearth of home, amidst people that were total strangers, on the cold winter night, and in a setting deprived not only of worldly grandeur but even of the basic amenities – was born the God-Man, the Saviour of the world. "I behold a strange and most glorious mystery, – with awe sings Holy Church, – Heaven – the Cave; the Throne of the Cherubim – the Virgin; the Manger – the Crib, in which lay the placeless Christ God" (Irmos in 9th Ode of the Festal Canon). Without defilement having given birth to the Divine Infant the MostHoly Virgin, Herself without help from strangers, "wraps Him in swaddling cloths and places Him in the manger" (Lk. 2). But amidst the midnight stillness, when all mankind was shrouded in its deepest sinful sleep, the proclaiming of the Birth of the Saviour of the world was heard by shepherds, watching their flocks by night. And the Angel of the Lord came before them and said: "Fear not, for lo I proclaim ye tidings of great joy, which shalt be for all people, for this day is born unto you the Saviour, Which be Christ the Lord in the city of David". The humble shepherds were the first deemed worthy to offer worship for the salvation of mankind unto He That hath condescended to "the image of an humble servant". Besides the Angelic glad tidings to the Bethlehem shepherds, the Nativity of Christ by means of a wondrous star was made known to Magi "knowing the stars", and in the person of these Eastern wise-men all the pagan world, imperceptibly – bent down upon its knees before the true Saviour of the world, the God-Man. Entering wherein the Infant lay, the wise-men Magi – "falling down they worshipped Him, and opening their treasure they presented Him gifts: gold and frankincense and myrh" (Mt. 2: 11).
In remembrance of the Nativity in the flesh of our Lord Jesus Christ, the feastday was established by the Church. Its very origin is related to the times of the Apostles. In the Apostolic Constitutions it says: "Brethren, observe the feastdays, and among the chief such the day of the Birth of Christ, which make ye celebration of on the 25th day of the tenth month" (from March, which in those days began the year). There also in another place it said: "Celebrate ye the day of the Nativity of Christ, in the which unseen grace is given man by the birth of the Word of God from the Virgin Mary for the salvation of the world".
In the II Century also Sainted Clement of Alexandria indicates that the day of the Nativity of Christ is 25 December. In the III Century as before Saint Hypolitus of Rome makes mention concerning the feastday of the Nativity of Christ, and designates the Gospel readings for this day from the beginning chapters of Saint Matthew. It is known also, that during the time of persecution of Christians by Maximian in the year 302, Nicomedia Christians numbering 20,000 were burned in church on the very feastday of the Nativity of Christ (Comm. 28 December). In that same century, but later on after the persecution when the Church had received freedom of religion and had become the official religion in the Roman empire, we find the feastday of the Nativity of Christ observed throughout all the Universal Church. And this is evidenced from the works of saint Ephrem the Syrian, Sainted Basil the great, Sainted Gregory the Theologian, Sainted Gregory of Nyssa, Sainted Ambrose of Milan, Sainted John Chrysostom and other fathers of the Church of the IV Century concerning this feastday. Saint John Chrysostom, in his sermon which he gave in the year 385, points out that the feast of the Nativity of Christ is ancient and indeed very ancient. In this same century also at the place of the Bethlehem Cave, made famous by the Birth of Jesus Christ, the Equal-to-the-Apostles empress Helen erected a church, which her mighty son Constantine strove after her to make resplendid. In the Codex of the emperor Theodosius from 438, and of the emperor Justinian – in 535, is promulgated as law the universal celebration of the day of the Nativity of Christ. It is in this sense, truly, that Nicephoros Kallistos, a writer of the XIV Century, says in his history that the emperor Justinian in the VI Century established the celebration of the Nativity of Christ throughout all the world.
In the V Century the Patriarch of Constantinople Anatolios, in the VII – Sophronios and Andrew of Jerusalem, in the VIII – Saints John of Damascus, Cosma of Maium and the Patriarch of Tsar'grad Germanos, in the IX – the Nun Cassia and others of names unknown, all these wrote for the feast of the Nativity of Christ many sacred hymns, used at present by the Church to the glory of this radiant festal event.
However, during the first three centuries, when persecutions hindered the freedom of Christian Divine-services, in certain places in the East – in the Churches of Jerusalem, Antioch, Alexandria and Cyprus – the feastday of the Nativity of Christ was combined together with the feastday of the Baptism of Christ on 6 January, under the in-common term "Theophany" ["Bogoyavlenie" – which both in the Greek and the Slavonic means "Manifestation of God"]. The reason for this, actually, was from the view, that Christ was baptised at a later time on His birthday, as might be inferred concerning this from the discourse of Saint John Chrysostom who, in one of his sermons on the Nativity of Christ, says: "it is not that day on which Christ was born which is called Theophany, but rather that day on which He was baptised". Towards suchlike a viewpoint also it is possible to consider a nuance in the words of the Evangelist Luke who, speaking about the Baptism of Jesus Christ, testifies, that then "Jesus being incipient [incipiens, arkhomenos] upon His thirtieth year" (Lk. 3:23). The celebration of the Nativity of Christ conjointly with Theophany in certain of the Eastern Churches continued to the end of the IV Century, and in some – until the V or even the VI Century. Remembrance of the ancient conjoining of the feasts of the Nativity of Christ and Theophany at present enters into the making of the order of services in the celebration of these feasts. For both – on the eve-day preceding the feast, there is a similar tradition among the people, that on the festal eve-days the fast ought to be kept until the stars appear. The order of Divine-services on the eve of both feastdays and the feastdays themselves is done the same.
The day of the Nativity of Christ from of old was numbered by the Church among the Twelve Great Feasts, – in accord with the Divine witness of the Gospel in depicting these festal events as the greatest, most all-joyful and wondrous. "Behold, I proclaim unto you glad tidings, – said the Angel to the Bethlehem shepherds, – of great joy, for all mankind. For unto you this day is born the Saviour, Who is Christ the Lord, in the city of David. And this for ye is the sign: ye will find the Infant wrapped in swaddling cloths, lying in a manger. Then suddenly with the Angel was a multitude of the heavenly hosts, glorifying God and saying: Glory to God in the Highest, and on earth peace, good-will to mankind. Those hearing of this were awestruck at the sayings of the shepherds concerning this Child. And the shepherds themselves returned back, glorifying and praising God for everything they had heard and seen" (Lk. 2: 10-20). Thus the Nativity of Christ, as an event most profound and extraordinary, was accompanied by the wondrous tidings to the shepherds and the Magi about the universal rejoicing for all mankind, – "for the Saviour is Born!", by the Angelic proclamation of glory to the new-born Saviour, by the worship to him by shepherds and wise-men, by the reverent awe of many, hearkening to the words of the shepherds about the new-born Child, amidst glory and praise of Him by the Shepherds.
In accord with the Divine witness of the Gospel, the fathers of the Church in their God-imbued writings also depict the feast of the Nativity of Christ as most profound, universal and all-joyous, which serves as a basis and foundation for all the other feastdays.
Christ is Born! Glorify Him!

Holy Protomartyr and Archdeacon Stephen (34)
Commemorated on December 27

The Holy Disciple (from the Seventy) First-Martyr and ArchDeacon Stephen was the eldest among the Seven Deacons, established by the Apostles themselves, and therefore he is called "archdeacon". He was the Christian First-Martyr, and he suffered for Christ at about age 30. In the words of Asterias, he was "the starting-point of the martyrs, the instructor of suffering for Christ, the foundation of righteous confession, in that Stephen was first to shed his blood for the Gospel".
Being filled of the Holy Spirit, Saint Stephen with daring persuasively preached the Christian teaching and defeated Jewish teachers of the Law in disputation. For this the Jews maligned Saint Stephen, saying that he had uttered blasphemy against God and against Moses. Under such charges, Saint Stephen came before the Sanhedrin and the high-priest. He spoke a fiery speech, in which he expounded the history of the Jewish nation, and he boldly denounced the Jews for persecuting the prophets and also the execution by them of the awaited Messiah, Jesus Christ. During the time of his speaking, Saint Stephen suddenly saw the heavens opened and Jesus Christ in glory, standing at the right side of God. He exclaimed loudly about this. Then the Jews, covering over their ears, rushed upon him, dragged him out of the city and stoned him, but the holy martyr prayed for his murderers. Afar off on the heights stood the Mother of God with the holy Apostle John the Theologian, and She prayed fervently for the martyr. Before death Saint Stephen uttered: "Lord Jesus, receive my spirit, wherein O Lord, impute this not to them in sin", – and then with joy he gave up his pure soul to Christ. The body of the holy First-Martyr Stephen, left for devouring by beasts, was secretly taken up by the illustrious Jewish teacher Gamaliel and his son Habib, and given burial on his estate. And afterwards these both believed in Christ and accepted holy Baptism.

The Circumcision of Our Lord Jesus Christ
Commemorated on January 1/January 14

The Circumcision (Obrezanie) of the Lord: On the eighth day after His Nativity, our Lord Jesus Christ – in accordance with the Old Testament Law, accepted circumcision, which was decreed for all infants of the male gender as a sign of the Covenant of God with the Forefather Abraham and his descendants (Gen. 17: 10-14, Lev. 12: 3). Upon the performing of this ritual the Divine Infant was given the name Jesus, which had been announced by the Archangel Gabriel on the day of the Annunciation (Blagoveschenie) to the MostHoly Virgin Mary (Lk. 1: 31-33, 2: 21). According to the explanation of the fathers of the Church the Lord, the Creator of the Law, accepted circumcision, giving example for people how faithfully the Divine ordinances ought to be fulfilled. The Lord accepted circumcision for this reason – so that later on no one should be in doubt that He was truly Man, rather than merely being the bearer of illusion-seeming flesh as certain heretics (Docetism) happened to teach. In the New Testament (Covenant) the ritual of circumcision gave way to the sacrament of Baptism, which it pre-figured (Col. 2: 11-12). Accounts about the feastday of the Circumcision of the Lord in the Eastern Church continue right up through the IV Century. The Canon of the feast was written by the Monk Stephen Savvaites (Comm. 28 October and 13 July). Together with the Circumcision, accepted by the Lord as a sign of the Covenant of God with mankind, He received also the Name Jesus (Saviour) as the seal of His service – the deed of the Salvation of the world (Mt. 1: 21; Mk. 9: 38-39, 16: 17; Lk. 10: 17; Acts 3: 6, 16; Phil. 2: 9-10). These two events, the Circumcision and Naming, remind Christians that they have entered into a New Covenant (Testament) with God and "are circumcised with a circumcision not done by hand, in putting off the sinful body of the flesh, by the Circumcision of Christ" (Col. 2: 11). The very name "Christian" witnesses to an entrance of mankind into a New Covenant with God.

The Holy Theophany of Our Lord, God, and Saviour Jesus Christ (Baptism of the Lord)
Commemorated on January 6/January 19

Theophany / Bogoyavlenie denotes the feast whereby through the Baptism of the Lord the MostHoly Trinity has been revealed to the world (Mt. 3: 13-17; Mk. 1: 9-11; Lk. 3: 21-22). God the Father spoke from Heaven about the Son, the Son was baptised by the holy ForeRunner of the Lord John, and the Holy Spirit descended upon the Son in the form of a Dove. From ancient times this feast was called the Day of Illumination and the Feast of Lights, since that God is Light and has appeared to illumine "those sitting in darkness and the shadow of death" (Mt. 4: 16) and to save through grace the fallen race of mankind.
In the ancient Church it was the custom to baptise catechumens at the vespers of Theophany, such that Baptism also is revealed as a spiritual illumination of mankind.
The origin of the feast of Theophany came about in Apostolic times. Mention is made concerning it in the Apostolic Decretals. From the II Century there is preserved the testimony of Sainted Clement of Alexandria concerning the celebration of the Baptism of the Lord and performing the night vigil before this feast.
In the III Century on the feast of Theophany there is known the dialogue concerning Divine-services between the holy martyr Hyppolitus and Saint Gregory the WonderWorker. In the following centuries – from the IV to IX Century – all the great fathers of the Church – Gregory the Theologian, John Chrysostomos, Ambrose of Milan, John Damascene, had their own comments about the feast of Theophany. The monks Joseph the Studite, Theophanes and Byzantios composed much liturgical music for this feastday, which even now is sung for Divine-services. The Monk John Damascene said, that the Lord was baptised not because He Himself had need for cleansing, but so that "by water to bury human sin", to fulfill the law, to reveal the mystery of the Holy Trinity, and finally, to sanctify "watery nature" and to proffer it to us in the form and example of Baptism.
On the feastday of the Baptism of Christ, Holy Church asserts our faith in the mystery – most sublime and incomprehensible to human intellect – of the Three Persons of the One God. It teaches us to confess and glorify as equally-honoured the Holy Trinity One-Essence and Undivided. It exposes and collapses the fallacies of the ancient pseudo-teachings, which attempted with reason and by human terms to explain the Creator of the world. The Church shews the necessity of Baptism for believers in Christ, and it inspires for us a sense of deep gratitude for the Illumination and Purification of our sinful nature. The Church teaches that our salvation and cleansing from sin is possible only by the power of the grace of the Holy Spirit, wherefore it is necessary to preserve worthily these gifts of the grace of holy Baptism – keeping clean this priceless garb, about which the feast of the Baptism tells us: "As many as have been baptised into Christ, have put on Christ" (Gal. 3:27).
[Translator Note: literally rendered from Greek "Theophany" means "Manifestation of God", whereas "Epiphany" connotes "Manifest upon"; "Theophany" is the more accurate rendering of Slavonic "Bogoyavlenie".]

Synaxis of the Holy Glorious Prophet, Forerunner and Baptist, John
Commemorated on January 7/January 20

Assemblage ("Sobor" or Synaxis") of the Forerunner and Baptist of the Lord, John. Martyr Athanasias of Attaleia (+ 1770).
In the Orthodox Church the custom was established, that on the day following the Great Feasts of the Lord and the Mother of God, would be remembered those saints who most essentially participated in whichever the sacred event. And thus, on the day following after the Theophany of the Lord, the Church honours he that participated directly in the Baptism of Christ, indeed placing his own hand upon the head of the Saviour. Saint John, the holy Forerunner and Baptist of the Lord, termed by our Lord the greatest of the prophets, both concludes the history of the Old Testament and opens up the epoch of the New Testament. The holy Prophet John gave witness concerning the arrival on earth of the Only-Begotten Son of God, incarnated humanly in the flesh. Saint John was deemed worthy to baptise Him in the waters of the Jordan and he was a witness of the Theophany or Manifestation of the MostHoly Trinity on the day of the Baptism of the Saviour. The holy Prophet John was a kinsman of the Lord on His mother's side, the son of the Priest Zachariah and Righteous Elizabeth. The holy Forerunner of the Lord, John, was born six months earlier than Christ Jesus. The Archangel Gabriel was the messenger of his birth, in the Jerusalem Temple revealing to his father, that for him a son was to be born. Through the prayers offered up beforehand, the child was filled with the Holy Spirit. Saint John prepared himself in the wilds of the desert for his great service by a strict life, by fasting, prayer and sympathy for the fate of God's people. At the age of about 30 years he came forth preaching repentance. He appeared at the banks of the Jordan, by his preaching to prepare the people for acceptance of the Saviour of the world. In the expression of churchly song, Saint John was a "bright morning star", whose gleaming outshone the shining of all the other stars, announcing the coming morning of the day of grace, illumined with the light of the spiritual Son, – our Lord Jesus Christ. Having baptised the sinless Lamb of God, Saint John soon died a martyr's death, beheaded by the sword on orders of king Herod in fulfilling the request of his daughter Salome. (About Saint John the Baptist, vide: Mt. 3: 1-16, 11: 1-19, 14: 1-12; Mk. 1: 2-8, 6: 14-29; Lk. 1: 5-25, 39-80, 3: 1-20, 7: 18-35, 9: 7-9; Jn. 1: 19-34, 3: 22-26).

On this day is commemorated also the Transfer of the Right Hand of the holy Forerunner from Antioch to Tsargrad (956) and the Miracle of Saint John the Forerunner against the Hagarites (Mahometans) at Chios:
The body of Saint John the Baptist was buried in the Samaritan city of Sebasteia. The holy Evangelist Luke, in making the rounds preaching Christ in various cities and towns, came in time to Sebasteia, where they gave over to him the right hand of the holy Prophet John, the very hand with which he had baptised the Saviour. The Evangelist Luke took it with him to his native city of Antioch. When the Mahometans centuries later seized possession of Antioch, a deacon named Job transported the holy hand of the Forerunner from Antioch to Chalcedon. From there, on the very eve of the Theophany of the Lord, it was transferred to Constantinople (956) and kept thereafter. In the year 1200 the Russian pilgrim Dobrynya – who was later to be come the holy Archbishop of Novgorod Antonii (Comm. 10 February), saw the right hand of the Forerunner in the imperial palaces. From the Acts of the Saints it is known, that in the year 1263 during the seizure of Constantinople by the Crusaders, the emperor Baldwin gave over one bone from the wrist of Saint John the Baptist to Ottonus de Cichon, who then gave it over to a Cistercian abbey in France. The right hand continued to be kept in Constantinople. And at the end of the XIV thru beginning XV Centuries the holy relic was seen at Constantinople in the Peribleptos monastery by the Russian pilgrims: Stefan Novgorodets, deacon Ignatii, the cantor Alexander and deacon Zosima. But with the capture of Constantinople by the Turks in 1453, sacred objects were gathered up at the whim of the conqueror and preserved in the imperial treasury, all locked up.
In the Acts of the Saints is presented clear testimony, that in the year 1484 the right hand of the holy Forerunner was given away by the son of the Mahometan sultan Bayazet to the Rhodes knights to gain their good-will, since a dangerous rival for Bayazet – his own brother, had situated himself amongst them. And about this event there speaks also a contemporary participant, the Rhodes vice-chancellor Wilhelm Gaorsan Gallo. The Rhodes knights, having established their base on the island of Malta (in the Mediterranean Sea), then transferred to Malta the sacred relic they had received. When the Russian emperor Paul I (1796-1801) became grand-master of the Maltese Order in honour of the holy Prophet John, the right hand of the Baptist, part of the Life-Creating Cross and the Philermian Icon of the Mother of God were transferred in the year 1799 [because of the Napoleonic threat] from the island of Malta to Russia, to the chapel at Gatchina (Comm. 12 October). In the same year these sacred items were then transferred into the church in honour of the Saviour Icon Not-Made-by-Hand at the Winter palace. And for this feast was compiled a special service.

St. Sava I, enlightener and first archbishop of Serbia (1235)
Commemorated on January 14/January 27

This best-loved Saint of the Serbian people was born in 1169, the son of Stephen Nemanja, Grand Prince of Serbia. He was named Rastko by his parents. At the age of fifteen he was appointed governor of the province of Herzegovina, but worldly power were of no interest to him, and he began to wish to give himself more fully to God. He secretly left home and traveled to Mount Athos, where he became a novice at the Monastery of St Panteleimon. His father learned where he had gone and sent soldiers to bring him back, but before the soldiers could claim him, he was tonsured a monk with the name of Sabbas (Sava), after St Sabbas the Sanctified (December 5).
In time, under the influence of his son, Stephen Nemanja abdicated his kingship, and in 1196 he became a monk under the name of Symeon, traveling to the Holy Mountain to join his son. Symeon was quite old, and unable to endure all the ascetic labors of long-time monks, so his son redoubled his own ascetical struggle, telling his father, "I am your ascesis." The two monks together founded the Chilander Monastery, which became the center of Serbian piety and culture. Saint Symeon reposed in 1200, and his body soon began to exude a miracle-working myrrh; thus he is commemorated as St Symeon the Myrrh-streaming (February 13).
Saint Sava retired to a hermit's life in a cell on the Holy Mountain, but was compelled to return to the world: his two brothers were at war with one another, causing much bloodshed in Serbia. The Saint returned home with his father's holy relics, mediated between his brothers, and persuaded them to make peace with one another over their father's tomb, restoring peace the Serbian land. At the pleas of the people, St Sava remained in Serbia thereafter. He persuaded the Emperor and the Patriarch of Constantinople to grant autocephaly to the Church in Serbia. Against his will, he was ordained first Archbishop of his land in 1219. He labored tirelessly to establish the Orthodox Faith, for, though his father had been a Christian, many of the people were still pagan. In old age he resigned the episcopal throne and went on pilgrimage to the Holy Land. While returning from his pilgrimage, he fell asleep in peace in 1236.

Veneration of the Precious Chains of the Holy and All-glorious Apostle Peter
Commemorated on January 16/January 29

The Veneration of the Venerable Shackles of the Holy and All-Praiseworthy Apostle Peter: On the orders of Herod Agrippa, in about the year 42 the Apostle Peter was thrown into prison for preaching about Christ the Saviour. In prison he was held secure by two iron chains. By night, on the eve of his trial, an Angel of the Lord removed these chains from the Apostle Peter and miraculously led him out from the prison (Acts 12: 1-11). Christians who learned of the miracle took the chains and kept them as precious keepsakes. Those afflicted with illness and approaching them with faith received healing. The Chains of the holy Apostle Peter were kept at Jerusalem until the time of Patriarch Juvenalios, who presented them to Eudocia, spouse of the emperor Theodosius the Younger, and she in turn transferred them from Jerusalem to Constantinople in either the year 437 or 439. Eudocia sent one Chain to Rome to her daughter Eudoxia, who built a church in the name of the Apostle Peter and put within it the Chain. At Rome were also other Chains, in which the Apostle Peter found himself before his death under the emperor Nero.
On 16 January the Chains of the Apostle Peter are brought out for veneration by the people.

Church Calendar for February 2008
Divine Liturgies on Sundays and Feastdays at 10am. Svete liturgije pocinju svake nedelje i praznikom u 10am.
Vespers Services on Saturdays at 6pm - Vecernje Molitve svake Subote pocinju u 6 PM
ZADUSNICE (Memorial Saturday) February 21st
There might be slight changes in the calendar. Please, call Father Sasa to verify the schedule.

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This Month in Orthodoxy

Venerable Macarius the Great of Egypt (390) February 1
St. Mark, archbishop of Ephesus (1444) February 1
Venerable Euthymius the Great (473) February 2
Venerable Maximus the Confessor (662) February 3
Apostle Timothy of the Seventy (ca. 96) February 4
Hieromartyr Clement, bishop of Ancyra February 5
Venerable Xenia of Rome and her two female slaves (5th c.) February 6
St. Gregory the Theologian, archbishop of Constantinople (389) February 7
Translation of the relics (437) of St. John Chrysostom, archbishop of Constantinople February 9
Venerable Ephraim the Syrian (373) February 9
Venerable Isaac the Syrian, bishop of Nineveh (ascetic writer) (7th c.) February 9
Translation of the relics of Hieromartyr Ignatius the God-bearer, bishop of Antioch (107) February 11
Synaxis of the Three Hierarchs: St. Basil the Great, St. Gregory the Theologian, and St. John Chrysostom February 12
Holy Wonderworkers and Unmercenaries Cyrus and John (311) February 13
Martyr Tryphon of Campsada near Apamea in Syria (250) February 14
The Meeting of Our Lord, God and Saviour Jesus Christ February 15
Holy and Righteous Symeon the God-receiver and Anna the Prophetess (1st c.) February 16
Venerable Isidore of Pelusium, monk (436-440) February 17
Holy Martyr Agatha of Palermo in Sicily (251) February 18
St. Photius, patriarch of Constantinople (891) February 19
Great-martyr Theodore Stratelates ("the General") of Heraclea (319) February 21
Prophet Zechariah, from among the 12 Minor Prophets (520 BC) February 21
St. Sabbas II, archbishop of Serbia (1271) February 21
Hieromartyr Charalampus, bishop of Magnesia in Thessaly, and Martyrs Porphyrius and Baptus (202) February 23
St. Meletius, archbishop of Antioch (381) February 25
Venerable Symeon the Myrrh-gusher, prince of Serbia (1200) February 26
St. Cyril, Equal-to-the-Apostles, teacher of the Slavs (869) February 27
Apostle Onesimus of the Seventy (109) February 28

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Church Board

Church Board President Carol Chatham
1st Vice President Dragan Opacic
2nd Vice President Slavko Kapetanovic
Secretary Marijana Surla
Financial Secretary Manuela Mileta
Treasurer Olivera Ninkovic
Members at large
Miroslav Misic
Momir Mrsic
Sinisa Ninkovic
Borislav Grba