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Document as provided to all churches
(unedited)
Uniform Parish
Member’s Guide for the Diocese of Toledo and the Midwest
Greetings in the
name of the crucified and risen Lord, Jesus Christ. Christ is in
our midst!
God in His mercy
continues to bless us at ___________________________Antiochian
Orthodox Christian Church. Through a rich life of worship and
service together, the faithful are being nourished by the
teachings of the Apostolic Faith and by sacramental communion
with the Word of God, the living Christ. It is clear to see
that, thanks be to God, there is abundant life here.
Life in an Orthodox
church is not without difficulties. To follow Christ on the Way
of the Cross, our time and energy, indeed our very lives, are
demanded of us. As we pray so often together: “Let us commit
ourselves, each other, and our whole lives unto Christ our God.”
Such a total commitment requires endless prayer, hard work, and
understanding.
It is our hope that
through this booklet, you can begin to gain a better
understanding of life at ________________ - what we do and
why. It is designed as a basic introduction to church life; but
it is equally important for the most “experienced” churchgoer to
read. Whether born into the Church or converted yesterday,
“by one Spirit we were all baptized into one body,” (I
Corinthians 12:13), and we can only glorify God if we are
one. The closer we follow these guidelines, and the better we
understand their significance, the more we will be united in
Christ.
As we strive to
worship and serve God together in His Holy Church, beginning
with these guidelines, may He enable us, with one mouth, one
mind, and one heart, to glorify Him who has trampled down death
by death and granted us eternal life.
“Only let your
conduct be worthy of the gospel of Christ, so that whether I
come and see you or am absent, I may hear of your affairs, that
you stand fast in one spirit, with one mind striving together
for the faith of the gospel.” Philippians 1:27
The
Church
To begin with the
most fundamental question: what exactly is a local Orthodox
Church such as ___________________________?
First, the local
church must be understood as part of the “One, Holy, Catholic
(universal) and Apostolic Church.” We confess in the Creed that
it is the Orthodox Church that contains the unbroken fullness of
the one Church founded by Christ through His apostles. Each
individual Orthodox church is in communion with the Orthodox
Church through the centuries, worldwide. __________ is in the
Self-Ruled Antiochian Orthodox Christian Archdiocese and the
Diocese of Toledo and the Midwest, which means that our
spiritual roots are in the Patriarchate of Antioch; it is as
children of the ancient Antiochian community (in Antioch Jesus’
followers were first called “Christians”) that we are connected
as members of the universal, apostolic Church. The richness of
the Antiochian expression of Orthodoxy is its transcendence of
ethnic boundaries. The Antiochian Orthodox Christian
Archdiocese is not purely Byzantine, however, but a synthesis of
Byzantine and Slavic traditions. The Orthodox Church cannot be
reduced to an ethnic club, not a community centered on
preserving particular cultural customs. __________ is first and
foremost Orthodox, bearing witness to the true Gospel of Christ
through and to people of all types. In order to give glory to
God in the greater _________, as our mission statement says, we
must be pan-Orthodox, totally committed to seeking the Kingdom
of God where we are, within American society.
The Scriptures
speak of the Church as the body of Christ. While the universal
Church is the body of Christ, it is also important to recognize
that Christ’s body is fully present in each local church. This
is so because the great mystery of the Church is “Christ in us,”
and this mystery is realized by our communal participation in
His death and resurrection - through Baptism and the Eucharist.
It is precisely as a baptismal and Eucharistic community that
the local church is “the body of Christ”.
This is a sober
reality. We cannot lightly call our church “the body of Christ.”
The very essence of Christ’s body is that it is sacrificed for
the life of the world. This means that if we are His body, we
too must be broken, our blood spilt daily for the life of our
brothers and sisters. But this is the most difficult thing for
any human to do - it is completely contrary to our woefully
self-oriented mode of existence. Yet paradoxically, the Way of
dying in love for our neighbor is the only path to real, joyous
Life. “For the word of the cross is foolishness to those who
are perishing; but to us who are being saved, it is the power of
God.” (I Corinthians 1:18) To be an Orthodox Christian
means, above all else, to accept co-crucifixion with Christ in
order to live in His Resurrected Life.
It is taking up the
cross and following Him that stands at the heart of Church life.
We hope and pray that everything we do at _______________
contributes to our participation in Christ’s death and
resurrection, i.e. to our salvation. As we proceed here in
laying out what church “membership” entails, it must be set
forth with absolute clarity that it is membership in Christ
that is our ultimate goal. As a United body of worshipping
disciples, fed by the life-giving mysteries, faithful and
obedient to the Orthodox Faith, the church community can be
transformed into “the light of the world,” the “fragrance of
Christ.”
The
languages of worship in the church should be the language that
meets the needs of the membership, so that the people may
understand. As St. Paul says: “Otherwise,
if you bless with the spirit, how will he who occupies the place
of the uninformed say “Amen” at your giving of thanks, since he
does not understand what you say? For you indeed give thanks
well, but the other is not edified. Yet in the church I would
rather speak five words with my understanding, that I may teach
others also, than ten thousand words in a tongue.”
(I Corinthians 14:16-19)
Since we are a church located in _____________________ the
services will be in the predominant language(s) of the people of
the church, which is English, with some liturgical ____________
if the community and those to whom we are bringing the Gospel of
Christ require such to embrace their faith more fully.
For the sake of
outreach, the greater good of the Orthodox Church in the
___________ metropolitan area, the nurturing of personal
relationships within the body, and the increased demands on the
clergy as the church grows, when the church becomes pastorally
unmanageable the church shall begin the process of dividing in
order to establish a sister church.
The ideal Orthodox
practice is to divide when the size of the church becomes
pastorally unmanageable. Our vision is to plant and help nurture
another mission at that time, which is the spiritually
responsible action to take.
Membership at ___________________________
There are
expectations involved in Church life. On the one hand, people
expect the Church to be there for them in their times of
sickness, joy and sorrow; to baptize, marry and bury, to bless
and sanctify their homes; to teach, counsel, and serve them,
guiding them into the Kingdom of Heaven. At the same time, the
innumerable blessings of being part of the Church come with
certain responsibilities, i.e., expectations of us. It should be
understood that these blessings are intended for churchgoers who
are dedicated and active - for “members in good standing.”
Who do you think
could be described as a member in good standing with the church?
Of course, the first condition is:
·
An
individual must be baptized/received into the Orthodox Church,
and must be living in a manner befitting an Orthodox Christian,
devoted to spiritual discipline and growth in Christ.
But beyond this,
what should be the expectations for members? Stated simply, a
member in good standing is someone actively giving of their
“time, talent, and treasure.” This is a true member of the
community. Therefore, a “member in good standing” of
_____________ meets these requirements:
·
Worship
- Regular participation in the liturgical life of the church.
·
Service
- Involvement in church work, such as church school, singing,
reading, care for the sick, upkeep of the grounds and
facilities, etc.
·
Stewardship
- Active commitment to the offering/ pledging program. (This is
expected of anyone over 18 and not in school or the military.)
·
Commitment
- Timely annual submission of the Statement of Membership form
indicating endorsement of the mission of this community as
reflected in the Member Guidelines.
There are sometimes
people in a church who regularly give of their treasure, but
seldom participate in Divine Liturgy or services. While this
approach does indicate a level of concern for the church, it
should not be thought of as genuine, full membership.
There can also be
those who rarely make contact with the church, hardly giving of
any of the three categories, but who still expect the Church to
provide services, such as funerals and weddings. It must be
stated resolutely that the blessings of the Church are gifts,
not rights.
It is only logical
that the recipients of these gifts should be members in good
standing. This does not necessarily mean inactive members will
be refused these things, as the pastor will use discretion in
making decisions. But the standard must be established for the
spiritual health of the church. Remember: we seek to commit
ourselves, each other, and our whole lives unto Christ and His
Church.
“To whom much is
given, of him will much be required.” (Luke 12.-48)
Liturgical Life
Membership in the
Church demands a complete reorientation of our life’s rhythm. To
“repent” means to change one’s mind; the backbone of a life of
repentance is changing from a worldly pattern of life to one
immersed in the life of the Church. This begins at the most
basic level: our schedules. Our personal and family calendars
must be synchronized with the Church cycle given to us by God.
It is a terrible tragedy when we divide our time into sacred and
secular segments - assigning Sunday morning to God, plus maybe a
few extra days in the year, while treating the remaining time as
ours. Every moment belongs to God, and an Orthodox Christian
should experience the transformation of all time into sacred
time. This only happens when we are totally committed to a
liturgical life, when our daily rhythm is governed by the pulse
of the Church calendar. Through the cycles of prayer, fasting
(which helps liberate us from sin and enables us to pray), and
feast days (which center our life on Pascha); liturgical
life redeems our time and fills it with the light of Christ.
We are thankful at
__________ that we can celebrate the Resurrection every Lord’s
Day in such a beautiful house of worship. We also strive to move
closer to the full cycle of daily services ideal for Orthodox
Christians. We seek to provide the following:
·
Daily
Services;
·
Weekday
Liturgies - various saints’ days and minor feasts;
·
Matins -
Monday, Wednesday, and Friday morning prayer service, which
includes the day’s Gospel reading;
·
Vespers -
Tuesday, Thursday, and Saturday, the liturgical beginning of a
day; on eves of Feasts and all Saturdays, Great Vespers is
served.
In light of the
importance of the liturgical cycle, members of __________ should
devote themselves as much as possible to the daily worship
taking place in the community.
General Decorum
It is very
important as worshipping members of the church that we learn to
observe certain decorum in church. At all times, we should
approach participation in services (and all of life!) with a
keen awareness that we are in the presence of the Holy God.
If our spirit is reverent, we will develop external habits
that reflect such reverence, and we will not act casually. Some
examples:
·
Appearance.
Carefully consider appropriate dress and accessories.
·
Punctuality.
Would you arrive late for a meeting with your boss or the
President? Don’t be late for church to meet with God and His
people.
·
Leaving
early is also inappropriate, especially from the Divine Liturgy.
It is disrespectful and ungrateful to leave before completing
the Divine Liturgy and giving thanks for the Eucharist.
·
Bow when you
are incensed. We are incensed as living icons of God.
·
Show respect
to clergy and each other; venerate bishops properly.
·
Quiet your
heart and your mouth. Train your children to do the same.
·
Do not chew
gum, cross your legs, or clap.
·
Remove
lipstick prior to receiving communion or kissing icons.
·
Cell phones
and pagers should be turned off (or put on vibrate mode).
·
Respect the
holiness of particular areas, especially behind the iconostasis.
It is not appropriate to be there without a priest’s blessing.
A sober and
thoughtful attitude will affect our behavior in church in many
other areas. It is also important to develop an understanding
about the various details of Church practice - the sign of the
Cross, candles, incense, icons, etc. Please ask for explanation
and/or literature. It should also be kept in mind that the worst
thing is for a person to allow a spirit of condemnation to creep
in toward someone they judge to be out of line. Overall,
concentrate on where you are and what is happening; be prayerful
and attentive, participate as much as possible, and approach all
worship, especially the Eucharist, in the fear of God, with
faith and love.
Clergy Protocol
The pastor/Protos
is assigned by the Diocesan Bishop with the approval of the
Metropolitan Archbishop and represents him in all ecclesiastical
matters. The pastor/ Protos is responsible to the Metropolitan
and to the local bishop. The clergy (Protos, associate priests,
deacons, and lower orders) follow strict guidelines to keep the
unity of the Church. Here are some of them:
·
The Protos
presides at all services, unless he designates otherwise.
·
The Protos
is the pastor (shepherd), spiritual father and confessor of the
church community.
·
If you wish
the associate priest(s) to assist in a wedding or baptism, the
invitation must go through the pastor.
·
If you wish
another canonical Orthodox priest to celebrate a Sacraments, ask
the pastor/Protos to invite him to assist.
·
Under no
circumstance will another priest be asked to preside in place of
the pastor/Protos.
·
When clergy
concelebrate the Divine Liturgy they celebrate in order of rank.
This helps avoid emotion and personality from interfering at
Christ’s altar.
·
All clergy
are expected to serve funerals.
Baptism/Chrismation
An individual is
brought into the living body of Christ as one of God’s children
by the sacred rite of initiation, Baptism. Separated from God as
sinful creatures, we are not automatically “sons” of God. A son
in Biblical terms is the one who receives the inheritance of his
father. The great gift of God is that through being baptized
into Christ, we are adopted into His Sonship, becoming sons and
co-heirs to His inheritance in the household of the Father.
“For in Christ
Jesus you are all sons of God, through faith. For as many of you
as were baptized into Christ have put on Christ.” (Galatians
3.-26-7)
When we are
baptized into the Orthodox Church, it is not simply an entrance
into a particular religious society or ethnic club. It is to put
on Christ. This is why we are called “Christians” - it means
“little Christs.”
Immersion in the
water symbolizes this mystery of putting on Christ - being
totally submerged into Him. That ultimately means our
incorporation into Christ’s crucifixion and resurrection. To be
baptized is to die and rise with Christ: to be freed from the
sting of sin and death and to enter a life-giving union with God
in His Son. Our dying is our rebirth - we emerge from the water
reborn. As
St. Cyril of Jerusalem described it, baptism is both our “tomb
and womb.” In St. Paul’s words from the Epistle reading for
baptism: “We were buried there with him by baptism into
death, so that as Christ was raised from the dead by the glory
of the Father, we too might walk in newness of life.”
(Romans 6:3)
Baptism in the name
of the Trinity is inseparably linked with the accompanying rite
of Chrismation. The newly baptized is anointed with holy
oil, called chrism, as the seal of the Holy Spirit. As we are
anointed on every part of the body with the sign of a cross, the
chrism marks us with the imprint of the One who now owns us.
This sacrament should not be thought of as separate; it is the
organic fulfillment of the mystery of Baptism. However, as a
compromise in the face of tragic Christian schism, the Orthodox
Church permits converts to the Faith who have already been
baptized in the name of the Trinity to have their initiation
“made complete,” with simply the rite of Chrismation.
Please note the
following guidelines for Baptism/Chrismation at _______________:
·
There must
be reasonable certitude that the person to be baptized will be
raised in the Orthodox Faith. (It is not enough if a person
merely wants their child baptized for the sake of custom!)
·
The
candidate must have at least one sponsor/godparent, and this
person must be a practicing Orthodox Christian. If the
Sponsor if from another Orthodox parish a letter from the
Sponsor’s parish priest must verify he/she is in good standing
with the orthodox church. Sponsorship is a serious
responsibility, a promise to do everything possible to ensure
that the person (child or adult) continues in the Faith. St.
John Chrysostom warned: “You, the sponsors, have learned that no
slight danger hangs over your head if you are remiss.”
·
A
Non-Orthodox Witness in addition to the Orthodox sponsor must be
in good standing with a recognized Christian Church. The pastor
of the Church must secure a letter stating that the witness is a
practicing Christian in good standing.
·
Preparation
for Baptism/Chrismation on the part of the sponsor(s) will
include participation in Confession and Holy Communion, prior to
the baptism, and may also include counseling sessions with the
priest and parents.
·
All
candidates for Baptism/Chrismation over the age of seven must
receive “catechesis”, or instruction in the Faith, as the priest
deems necessary.
·
The priest
will not baptize in individual homes except in the case of an
emergency.
·
Please speak
with the priest to determine a date and specific requirements
for the baptism. More information is available on the mystery of
Baptism, and on the items and preparation that will be needed
for the service.
Churching of Mother and Child
As soon as the
mother is ready to leave her home following childbirth (usually
after 40 days) to do shopping, eat at restaurants, go to work,
etc, the first thing she should do is return to the church with
her child to give thanks to God and be “Churched.” In imitation
of the purification ritual of the Virgin Mary, the rite of
Churching welcomes the mother back into the community after
being separated during her participation with God in the holy
act of birth. It also introduces the child “in the midst of the
congregation” for the first time. This is done around the 40th
day to reflect the offering of Christ in the Temple on the
customary 40th day of Jewish law.
The rite of
Churching will be done according to the red Service Book
(pp.217ff). Please call the church office for scheduling and
information.
The
Divine Liturgy / Holy Eucharist
“I am the living
bread which came down from heaven, if any one eats of this
bread, he will live for ever, and the bread which I shall give
for the life of the world is my flesh.” (John 6:51)
At the very center
of our worship is our weekly celebration of the Resurrection,
the Divine Liturgy. We gather on Sunday, which is not the
Sabbath, but the Lord’s Day, the day on which the Lord conquered
death. Pascha is the center of our year and our life, and each
Sunday we celebrate that Paschal mystery. The way we celebrate
is to gather as God’s Church (ecclesia - those who are
called out) and perform the common work (liturgeia)
of God’ people, which is primarily to off thanksgiving (eucharistia).
In the process of our giving thanks, we receive both
admonishment and nourishment, neither of which we could survive
without. This is the joy of the Divine Liturgy.
The Lord admonishes
and nourishes us through the entirety of the Divine Liturgy, and
these two facets are always together. We are never fed by God
without also being confronted and challenged. This occurs in the
two major features of the Divine Liturgy: the hearing of
Scripture (Liturgy of the Word) and the partaking of the
Eucharist (Liturgy of the Faithful). These two ‘halves” are knit
together and dependent on each other; they are both an encounter
with the Word of God, Jesus the Christ. We must first be fed and
confronted by Christ through the Gospel proclamation, the Good
News which exposes how we are not conformed to Christ. The
sermon helps this to happen, bringing the Gospel to bear
concretely on our lives. Then, confessing our faith in this
Gospel and our intention to more fully unite ourselves with the
Crucified One, we proceed to the chalice to be nourished by His
body and blood. But again, this nourishment is simultaneously a
merciful chastisement: it is an opportunity for the judge to
heal us before we face the dread Judgment. Thus we pray for our
partaking to be “not unto condemnation or judgment, but to the
healing of soul and body.” It will be unto healing, to the
extent that we surrender to the One with whom we commune,
and are willing ourselves to be broken in love for God and love
for our neighbor.
“Whoever,
therefore, eats the bread or drinks the cup of the Lord in an
unworthy manner will be guilty of profaning the body and blood
of the Lord.” (I Corinthians 11:27; read vv. 17-32)
Preparation for
Communion
This is a
most serious matter. The following guidelines should be
carefully considered and observed:
·
The first
requirement is for a person to be a baptized Orthodox Christian.
The importance of the Eucharist’s connection to Baptism cannot
be understated. In communion, the faithful renew their baptism
into the Eucharistic body of Christ.
·
Regular
attendance at Divine Liturgy is essential. If you miss Divine
Liturgy for a mundane, unworthy cause, you should not partake
without going to Confession.
·
You should
not commune if you are late to the Divine Liturgy. The Eucharist
is not a dispensed dosage of grace to be taken at our
convenience, in isolation from the whole work of the service. In
light of the statements above, you absolutely must be there
before the Scripture readings in order to partake.
·
Communicants
should prepare by praying at the Saturday evening Great Vespers
with regularity. This is really the beginning of the Lord’s Day.
·
You must
fast from all food and drink from, minimally, midnight Saturday.
Of course there are exceptions, for reasons of health,
pregnancy, etc. This should be discussed with the priest.
·
A prepared
person must have been to Confession recently. Frequency is
established individually with the priest. If you have not
communed in a while, it is mandatory to first go to Confession.
Note: Unless the pastor discerns reason for an exception,
he will serve as each member’s spiritual father/confessor.
·
Sometime on
Saturday or on Sunday morning, you should pray the Prayers of
Preparation. These can be found in the red Service Book, p.204,
or your own prayer book. Also pray the Prayers of Thanksgiving,
starting with the one the faithful pray together at the Litany
of Thanksgiving.
·
Perhaps most
important of all, you must seek to be at peace with everyone
before taking Holy Communion. Our Master taught that we cannot
offer our gift (which is Christ Himself) at the Altar if our
brother has something against us; we must first be reconciled.
You must, therefore, seek and give forgiveness before receiving
the Eucharist.
If we faithfully
follow these guidelines, we will commune worthily. Yet there is
a critical distinction to be made: while we strive to commune in
a worthy manner, we ourselves are never worthy.
“Holy things are for the holy,” the priest exclaims; and our
immediate response is: “One is holy;
One is the Lord, Jesus Christ.” By God’s grace alone, we partake
of His holiness, and receive a foretaste of the Kingdom.
Marriage / Weddings
Father Hopko
writes, “Jesus taught the uniqueness of human marriage as the
most perfect natural expression of God’s love for men, and of
his own love for the Church.” Marriage in the Church is a
sacrament, a mystery through which we participate in the life of
God. Human love alone cannot sustain a life-long commitment of
sacrificial love between two naturally self-centered people.
This problem is only overcome in Jesus Christ, who on the Cross
proved His love for His bride, the Church. In a Christian
marriage, within His Church, “the Holy Spirit is given so that
what is begun on earth does not ‘part in death’ but is fulfilled
and continues most perfectly in the Kingdom to God.” (Hopko)
Sadly, we have
gotten very unorthodox in our approach to marriage, prying the
sacrament away from its true context in Church life. Affected by
the extreme individualism of our day, we think of our wedding as
a private affair that we can personally customize, and sometimes
even treat the ceremony as a show for our family and friends.
This approach tragically divorces marriage from its holy
setting. On a basic level, someone who uses the church for a
wedding when they are not committed to the Church is guilty of
taking advantage of the church, the choir, the priest, and more.
More seriously, they deprive themselves of life in the body of
Christ - the only eternal sustenance for their marriage. In
order to protect people from abusing the sacrament, thereby
condemning themselves, ___________ cannot allow the church to
be used to marry people not committed to the Church.
Marriage in the Church is reserved for those Orthodox who
embrace it as the beautiful and joyous reflection of the mystery
of Christ and the Church.
Guidelines for
getting married at __________ are as follows:
·
Based on the
conditions above, the priest will determine whether a couple is
eligible for marriage in the Orthodox Church before a date can
be set.
·
A minimum of
6 months-1 year notice is required to set a wedding date.
·
Premarital
counseling with the priest or one appointed by him is strictly
required.
·
At least one
of the persons getting married must be an Orthodox Christian and
a member of __________ in good standing. The other party, if not
Orthodox, must be a Christian in good standing with their
church. (Speak to the priest about specific norms for “mixed
marriages.”)
·
At least one
of the sponsors (usually the best man/maid of honor) must be a
committed
Orthodox Christian. Sponsors who belong to another Orthodox
parish must ask his or her pastor to write a letter stating he /
she is in good standing. The non-orthodox witness must be a
practicing Christian in good standing with the Christian
Community he or she attends.
·
At the
rehearsal all participants should be appropriately dressed for
entering the Nave of the Church.
·
The wedding
date must be cleared with the church. The proper time is Sunday
afternoon, with some exceptions. If the wedding needs to be on a
Saturday, it can be no later than 4 pm. Given that the
liturgical day begins at the Vesper Hour (sunset), weddings are
not permitted at the following times:
·
Wednesdays
and Fridays;
·
The eve of
every Sunday and Great Feast;
·
Eves/days of
the Feast of the Elevation of the Cross, the Beheading of John
the Forerunner, during Great Lent, including Cheese Week and
Bright Week; i.e., Meat Fare Sunday through Thomas Sunday, and
during the Nativity Fast (November 15 through December 25);
·
During the
Saints Peter & Paul Fast (variable through June 29);
·
During the
Dormition Fast (August 1 through 15).
·
Only
Orthodox hymns prescribed by the rubrics are permitted. All
other music is forbidden. All liturgical celebrations are Church
celebrations, and so only the ___________ choir members and
chanters may participate in the music.
·
No drinking
is allowed prior to the Wedding Service. Anyone drinking before
the wedding may not participate in the Service.
·
In the case
of candidates who have been divorced, the process of
reconciliation with the Church is done through the priest. All
necessary information is submitted to the Metropolitan in
writing for his final approval.
·
Our faithful
must keep in mind the sacredness of an Orthodox wedding and
should not engage in any activity at the reception which would
bring scandal to our Church.
·
The Removal
of Crowns takes place at the end of the Divine Liturgy the next
Sunday the couple attends (usually following the honeymoon).
Use of
the Church Facilities
Members in good
standing of __________ may use of the church facilities for
personal events and occasions normally expected for its use. The
following are the basic rules for use of the facilities:
·
Reservations
will be made on a first come first serve basis. All dates must
be cleared with the pastor. All events require a minimum of 6
months advance notice. Use of the church facilities for Orthodox
observances will always take precedence in scheduling.
·
Anyone using
the church facilities must follow all fasting regulations. Meat
may not be served during any fast periods, including Wednesday,
and Fridays. Baptismal receptions, Mercy Meals, and church
organizations are subject to this rule. Wedding or other
receptions are not permitted during any fast period.
·
The purpose
of __________ is to worship. There will be absolutely no set-up,
cooking, or other preparation activity in the church while a
service of the Church is in progress.
For additional
rules and responsibilities for church facilities use, and for
the schedule of costs, refer to the church directory and/or call
the priest.
Funerals and Memorials
“With the saints
give rest, 0 Christ, to the soul of thy servant, where sickness
and sighing are no more, neither sighing, but life everlasting.”
(Funeral Kontakion)
Funerals
___________
normally offers two options for funeral scheduling:
·
A one day
visitation (at funeral home) with Trisagion prayers in the
evening. Funeral on the following morning at the church, with
prayers at the cemetery.
·
Visitation
until late afternoon; the deceased then transported to the
church for funeral and a repast (Meal of Mercy). Trisagion
prayers the next morning at church, then to the grave (with
prayers).
The spiritual care
for the deceased is of utmost importance. The service provides
great comfort when our loved ones can be sung away in an
Orthodox funeral, lifted up before the Almighty by the prayers
of the faith. These Church burials are meant for persons
committed to the Church, though pastoral discretion will be used
for those not in good standing. The funeral for inactive members
is usually in the funeral home rather than the church. There is
also a funeral rite for non-Orthodox deceased which the priest
can perform, but not in the church.
The second option
is encouraged, because it enables more of the family, church
community, and choir to attend.
The following
guidelines for funerals should be followed:
·
There are
no Sunday burials. The Orthodox Church does not permit
funerals on the Lord’s Day, because the day is set apart
exclusively for the celebration of the Resurrection in the
Divine Liturgy. (For this reason, there should also be no
Memorials on Sundays.)
·
At funerals,
there can be no eulogies by non-clergy, and no songs or other
additions to the prescribed Orthodox service. Remarks by family
or friends are appropriate at the Meal of Mercy.
·
Rather than
flowers which quickly die, donations to the family or church are
encouraged.
·
Conduct and
appearance at viewings and funerals must be respectful. Talking
should be quiet and not frivolous. Please be mindful that death
is a tragedy, and while we certainly can and should focus on the
hope of the Resurrection, we must not behave presumptuously as
if the deceased are already saved. Be prayerful.
Memorials
·
For anyone
buried from _______________, a memorial will be held
automatically for the 9th and 40th days, preferably on the exact
days. When one of these days falls on a Sunday, it is best
to have the memorial on Saturday evening following Great
Vespers.
·
On the 40th
day, it is traditional for the priest to bless the grave.
·
Holy Wheat
(koliva) may be offered at any memorial.
·
There is
never a fee for a memorial service.
·
At any
Divine Liturgy, you may offer Holy Bread (prosphora) in memory
of the departed. This is done either by preparing the bread
yourself or simply by having it prepared for a small donation.
·
Also at any
Divine Liturgy, the names of departed can be remembered during
the Great Entrance. Write and submit the names to the celebrant.
·
The deceased
are commemorated on St. Dimitri Saturday of Souls (last Saturday
in October) and on Saturdays during Great Lent.
Stewardship and Charity
In the Gospels,
Jesus commands us not to worry about what we will eat or drink.
In the same way the birds are fed and the lilies are clothed, so
our heavenly Father will take care of us. And here in America,
we art blessed with far more than we need. As Christians, it is
a deep sin if we are not thankful to our God. If we are truly
thankful, and we recognize that nothing belongs to us, it is all
the Lord’s and we are His stewards, then we will give.
The primary way we
give is to/through the Church. Giving to the Church should not
be perceived as contributing to the “organization” and those
working for it. The local body of Christ manifests God’s love in
providing for the needy both within and outside the Church. In
giving, we help maintain the Church, and we entrust the Church
with the task of finding and giving to those in need. The
earliest Christians did the same - the Acts of the Apostles
describe how “all who believed were together and had all
things in common, and they sold their possessions and goods and
distributed them to all, as any had need.” (Acts 2:44-45)
For the Church and
charity to run smoothly, we must give regularly. Jesus Himself
did this, in obedience to the Temple law of tithing. Although we
are out of the habit, “tithing” (10%) should be our standard as
well. We must prayerfully establish a fixed portion for our
offering, and commit this amount to the Church in the annual
pledging program. This portion is “off the top,” not the bottom;
which is to say, it is our best, representing the whole which
belongs to God. It is not the amount that counts, but that we
truly give what we can which is always more than we think. Our
Lord praised the poor widow who gave only two coins, saying she
gave more than the rich who gave proudly.
To reiterate what
was set forth previously: in order to be considered a fully
active member of _____________, participation in the Stewardship
Program is required. Anyone whose financial situation makes this
difficult has only to speak with the priest, and nothing further
will be said. For all others, an annual financial pledge is
expected. Again, this should not be seen as “paying dues.” We
cannot offer our whole lives to Christ without offering of our
treasure for the sake of the Kingdom, and the King’s children,
our brothers and sisters in need. Remember that the Lord Jesus
Christ demands 100% of your whole being and nothing less. Here
are other specifics regarding stewardship and charity:
·
The budget
process is a way we as a community set our goals and priorities.
Pledging to the budget is an expression of faith, trusting that
God is working through us as a community.
·
The Church
Council shall establish funds for the earmarking of gifts.
·
Church
property serves to aid us in our ministry and should never
become an end unto itself. The purchasing and maintenance of
property should never be more than 40% of the budget.
·
We express
appreciation for contributions and gifts. But we do not assign
attributions to them in the form of plaques or public
recognition, which encourages pride rather than humility
(Matthew 6:1).
·
Special
donations (icons, vestments, furnishings, etc.) must be approved
by the Church Council to ensure that it meets our needs and fits
with our liturgical style before the church can take possession.
·
__________
does not oppose fund raising per se. However, should the
church community deem such an event appropriate, the Church
Council must direct all proceeds to charity.
·
Our tithe as
a community is also tithed. The church directs 10% of its budget
to diocesan approved and local charities.
“If anyone has
the world’s goods and sees his brother in need, yet closes his
heart against him, how does God’s love abide in him? Little
children, let us not love in word or speech, but in deed and in
truth.” (I John. 3:17-18)
Discipleship
A “disciple” is one
who is taught or trained. The training of asceticism or
spiritual discipline is part of this; so is studying and
learning. We are not all called to be scholars, but we are all
called to sit at the Master’s feet and be taught, to gain “the
mind of Christ.” An Orthodox Church is a community of disciples
striving to be transformed by the renewal of their minds (Romans
12:1). Members of __________ should participate in discipleship
in various ways: church school, adult education, retreats,
personal Scripture study, use of the church bookstore and
library, and various special events. Please ask for information
about these.
Church
Council
The council
consists of the pastor, elected representatives, organizational
representatives and pastoral appointees. The pastor is the
presiding officer and the only permanent member of the church
council. The process of nomination and election of these members
and the details of the council’s duties are explained in the
church Constitution.
It is important to
recognize the nature and purpose of the church council. It is
often thought that the church council is responsible for the
“material” operation of the church, leaving the “spiritual”
ministry for the priests. Part of their role is certainly to
ensure that physical needs are provided for, by managing funds,
facilities, etc. But this task is not separate from the
spiritual ministry in the Church - such labor of love is equally
“spiritual,” if it contributes to the good of the community. The
church council should not be seen as a governing body or
business committee, but as a group of spiritually rooted
individuals who assist the priest in building up the body of
Christ. Council members therefore must be spiritually active,
and exemplary in church attendance and stewardship. A candidate
for service on the church council must:
·
have been a
member of the church for at least one year;
·
be in church
on Sunday 90% of the time, attend the feasts of Nativity and
Pascha (both are required), attend the celebration of other
major feasts, preferably attend Great Vespers on Saturday too;
·
be in union
with the teaching of the faith, which means frequent confession
as established by the priest, and frequent reception of the Holy
Mysteries;
·
work toward
tithing of their income to the general budget and the good of
the church;
·
attendance
at the Diocesan or Archdiocesan Parish Council Workshop;
·
actively pursue spiritual development and growth through the
deepening of personal prayer life, reading of Scriptures, the
Church Fathers, and other spiritual books related to the
Orthodox faith as determined by the priest.
Visitation of the Sick
Caring for the sick
and needy is a job belonging to more than just the priest.
Christ calls every one of his followers to love those who are
suffering. We each have a special duty to minister to our fellow
members in “the household of faith.” In the same way that
individual sin affects the whole body of Christ, so does
illness. St. Paul tells us, “If one member suffers, all the
members suffer with it.”
(I Corinthians 12:26) For this reason, it is very important
that every member of All Saints contributes to the care for the
sick through prayer and acts of mercy.
One of the priest’s
primary tasks is indeed the visitation of the sick:
·
The pastor
will visit the sick and suffering as much as possible; but only
the seriously ill will be visited on a daily basis.
·
For you or
your loved ones to be visited, it is imperative that an
immediate family member call the priest. He cannot depend
on word of mouth which is often unreliable.
·
Members in
good standing have first priority.
·
Holy Unction
is given to the seriously ill. There are no “last rites.”
“Is any among
you sick? Let him call for the elders of the church, and let
them pray over him, anointing him with oil in the name of the
Lord…” (James 5:14)
Home
Blessings
On January 6,
Orthodox celebrate the Feast of Epiphany or Theophany (the shining
forth of God), commemorating the baptism of Jesus in the
Jordan River by John the Forerunner. In this great feast we
celebrate the initial appearance of Jesus as the Messiah,
“the Lamb of God who takes away the sin of the world,” (John
1:29) as John identified Him. At the baptism of Christ, He
was also revealed to be one of the Holy Trinity, in the descent
of the Spirit as a dove and the voice of the Father announcing
“This is my beloved Son, with whom I am well pleased.”
(Matthew 3:17)
A main feature of
the Feast of Theophany is the Great Blessing of Water, and the
tradition of having our homes blessed with the water. We need to
understand the deep meaning of this practice. Christ’s immersion
in the Jordan River represents His immersion into creation
itself, at the same time foreshadowing His immersion into the
tomb. The core of our Faith is that the Son of God took on
corruptible human flesh to die and trample down death,
liberating and transforming the whole cosmos, restoring the
original goodness and holiness of all creation. Water is the
most essential element of this redeemed creation. In
consecrating it on Theophany we claim the entire cosmic renewal.
By having ourselves and our homes blessed with this water we
renew our own baptism into Christ’s work of redemption, begging
Him to “shine forth” and fill our lives and homes with Himself.
Regarding the
blessing of the homes of the faithful at _______________:
·
The priest
tries to bless homes during the Theophany season. Because of the
church size, it continues year round, but be mindful of
Theophany.
·
The blessing
of the home is not a social event. Take it seriously, with
prayer and preparation. Televisions and radios must be off, and
the family (at least one member!) should be present and
attentive. Explain to your children the meaning of the ritual,
including Theophany.
·
Be sure to
have ready a candle, an icon, a bowl of water, and a list of
those you wish the priest to pray for.
·
Special
attention is given to families new to __________ or with new
homes. If you are in one of these groups, call the priest to set
up a time.
·
Scheduling
and rescheduling the blessing of homes in an 80 mile radius is a
difficult task. Please be patient and cooperative.
·
Gifts for
the priest are absolutely unnecessary.
“When Thou, 0
Lord, was baptized in the Jordan, the worship of the Trinity was
made manifest! For the voice of the Father bare witness to Thee,
calling Thee His Beloved Son. And the Spirit, in the form of a
dove, confirmed the truthfulness of his Word. 0 Christ our God,
who hast revealed Thy self and hast enlightened the world, glory
to Thee.” (Troparion of
Theophany sung at home blessings)
Reading
and Singing
Chanting and
singing in the choir are each both a blessing and a privilege.
The Holy Scriptures and the sacred prayers/hymnography of the
Church must be read/sung with great care and responsibility. The
worship of the whole assembly of faithful depends on how
effectively these roles are fulfilled.
Singing
All are welcome to
follow the choir in prayerfully singing. However, serving as
part of the choir takes work and dedication. Members of
__________ choir need to attend practice consistently. They
should arrive early for services and attentively follow the
director’s lead. It is crucial that the choir is together, in
order to sing the words clearly and effectively enable everyone
to pray. Anyone willing to commit to these things can freely
speak to the director about singing in the choir. A basic
ability to carry a tune is necessary, but choir experience is
not.
Reading
The “reader” is
actually a minor order in the Church; while many who read today
are not formally tonsured, it is still a great responsibility to
be treated seriously. Before anyone can read they must receive
the blessing of the presiding celebrant. Readers are usually
sought out by the clergy, for their desire to serve, dedication,
and spiritual maturity.
Here are some basic
guidelines to help readers prepare:
·
Clarity
of expression -
Every word should
be articulated with care. As there are often words that are
difficult to pronounce, it is important for readers to be
familiar with their text.
·
Preparation -
Besides needing to
practice pronunciation, readers (of Scripture especially) should
also prepare in advance to understand their reading. In past
centuries, tonsured readers had to be able to study and meditate
on the Scripture. When asked to read the Sunday Epistle, be sure
to prepare the previous night.
·
Reading
with sobriety -
It is not
theatrical. The text should receive all the emphasis, not the
person reading. This is why we chant, with basically the same
inflection all the time. Do not inject your own personality or
emotion into the text.
·
Voice
projection -
It is better to err
on the side of too loud so that everyone can hear the reading,
even those with hearing difficulties. Of course, read at an
appropriate volume; reading in the chapel should not be as loud
as in the church.
·
Speed of
reading -
Not too fast, not
too slow! Aim for a rate which is fast enough to avoid dull
droning, but slow enough to be reverent and comprehensible.
Organizations
·
Teen SOYO -
Orthodox youth group, ages 12-19.
·
Ladies
Society
·
Fellowship
of Saint John the Divine
·
The Order of
Saint Ignatius of Antioch
Church
Bulletin
The primary
function of the bulletin is to provide the faithful with
Sunday’s Gospel and Epistle readings, the schedule of services
for the week, and other church related information. It is not a
bulletin for making personal and social announcements. It is a
way to inform each other of prayer requests, usually in the form
of “For the health and salvation of _____”, or “in memory of
_____”. These and other suitable messages for the church need to
be given to the church office by Thursday
at noon.
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