|
|
|
A. ECCLESIASTICAL STRUCTURE Our parish is known as Kimisis Tis Theotokou Greek Orthodox Church of Holmdel, New Jersey. Ours is an Orthodox Church under the jurisdiction of the Greek Archdiocese of America, which recognizes the Ecumenical Patriarchate of Constantinople as its first Bishop. The following chart shows the hierarchy of our Church's administrative structure: THE
ECUMENICAL PATRIARCHATE His All Holiness
Patriarch Bartholomew I THE GREEK ORTHODOX ARCHDIOCESE OF AMERICA
His Eminence Metropolitan Demetrios of Vresthena in Greece has been appointed Archbishop of the Americas
and was enthroned on Saturday, September 18, 1999 in New York THE GREEK ORTHODOX METROPOLITIS OF NEW JERSEY metropolis/nj.goarch.org/ KIMISIS TIS THEOTOKOU GREEK ORTHODOX CHURCH web site: http://www.kimisis.com The parish is administered by the Priest and a Parish Council e-mail: parishcouncil/index.html cooperatively who are ultimately responsible to the Bishop for the whole life and activities of the Parish.
Additional details about our faith can be found at: http://www.goarch.org/access/ B. OUR BELIEFS We recognize Jesus Christ as Lord, God and Savior, foundation and cornerstone of the Church. We adhere to the supreme authority of the Holy Scriptures and Holy Tradition, from which sources come all our beliefs. We summarize our beliefs in the Nicene Creed, formulated by the historic Church in the Ecumenical Councils of 325 A.D. (Nicaea) and 380 A.D. (Constantinople). The Creed states the Orthodox doctrine on the Trinity, which is contained in the New Testament. This doctrine recognizes the oneness of the three divine persons: Father, Son, and Holy Spirit are one in essence and undivided. The creed is recited at every Divine Liturgy. We believe that the grace of God comes to us through the holy mysteries (sacraments) of the Church, including BAPTISM, CHRISMATION, HOLY EUCHARIST, CONFESSION, MARRIAGE, HOLY UNCTION, and ORDINATION. We believe that all people are created in the image and likeness of God and the purpose of the Christian life is for one to become deified and Christlike. C. GREAT CHURCH FEAST DAYS PASCHA (Easter) is the center of the calendar of fixed feasts and fasts that make up the Orthodox Church year. All other feasts, fasts, and festivals flow to and from it. Pre-Lenten Season - This begins four Sundays before Lent. Each Sunday has its own theme: Humility, Love, Judgment, and Forgiveness. Great Lent - This begins seven weeks before Easter. The Lenten Season is a time for increased fasting, prayer, study, and worship to liberate us from sin and to strengthen our love for God and other people. Lazarus Saturday and Palm Sunday - These days commemorate Christ's raising Lazarus from the dead and Christ's triumphant entry into Jerusalem. Holy (Passion) Week - Each day has a theme as the Church remembers the betrayal, sufferings, death and burial of Christ, for our sake. Remembrance of the Passover supper is on Thursday. On Holy Friday, the descent of Christ's body from the Cross and Christ's burial are celebrated. The Holy Pascha (Easter Sunday) - This is the "FEAST OF FEASTS." In celebration of Christ's Resurrection, a midnight service is held in which the congregation sings "Christ is risen from the dead" many times. Ascension - On the 40th day after Pascha, Jesus ascended into heaven to prepare a place for us. Pentecost - On the 50th day after Pascha, the Holy Spirit descended upon the Apostles and others, giving birth to the Church of Christ. OTHER IMPORTANT DAYS January 6 Epiphany (the Baptism of Christ) February 2 The Presentation of the Lord March 25 The Annunciation to the Theotokos August 6 The Transfiguration August 15 The Dormition of the Virgin Mary (Kimisis Tis Theotokos) September 8 The Nativity of the Theotokos September 14 The Elevation of the Holy Cross November 21 The Presentation of the Theotokos December 25 Christmas (The Nativity of Christ)
WHAT TO DO DEFINING A MEMBER IN GOOD STANDING From an Orthodox point of view, one becomes a member of the Church upon receiving the sacraments of Baptism and Chrismation (Confirmation). A communicant of the Church however, is expected to practice the Faith, that is, to live the life of the Church. Living the Faith implies a total commitment to the doctrines, teachings, canons and regulations of the Church inspired by Holy Scripture and Sacred Tradition which are the two valid sources of teaching for the Orthodox Church and active participation in the Sacramental life of the Church. Any deviation from this standard seriously distorts the doctrinal integrity of the Orthodox Church and renders the Church ineffectual in her mission of Salvation. In a sense, the three divine offices of our Lord as Prophet, Priest, and King find fulfillment in the Church. The Church is an extension in time of our Lord's divine body. As such, the Church's mission on earth is to teach, sanctify, and guide men to eternal salvation and the inheritance of His everlasting Kingdom over which He, and He alone, exercises absolute lordship. The Church is also the repository of Divine Grace. By living the Faith and sacramental life of the Church, mankind avails itself of the sanctifying power of our Lord working through the Holy Spirit which is necessary for salvation. From birth to death, and even after death, the Church offers unceasing prayers for our sanctification and ultimate salvation. As Orthodox Christians, we believe the Church to be a divine institution, both visible and invisible, founded by our Lord, with a priesthood having "Apostolic Succession," that is, the ability to trace historically and doctrinally a line of ordination from the Apostles themselves. Any sacramental ministrations therefore rendered by non-Orthodox churches are not considered valid for those of the Orthodox persuasion who are expected to live the sacramental life of the Church. This again is not a matter of non-cooperation with other churches or anti-ecumenical sentiments, but rather one of consistency in teaching and doctrinal integrity. A faithful Orthodox Christian finally is mindful of the needs of the Church on an international, national, and local level. For the Church to be viable as a visible institution, funds are necessary to provide the various ministries and supportive services for the propagation of the Faith. The method of funding these services is in great part determined by the clergy and laity nationally, and internationally by the Biennial Clergy Laity Congresses, and locally by an elected Parish Council and Parish Assemblies. A member in good standing is one who:
CONCEPTION AND BIRTH The ability of man to procreate his kind is a gift of God. From the moment of conception, God’s life-giving Spirit is very much in evidence. The Church therefore opposes all forms of voluntary abortion except in those cases where pregnancy poses a definite and proven threat to the expectant mother’s life. When a child is born, the priest should be invited to read the prescribed prayers of the Church either at the hospital or at home. As to the question of circumcision of male children, no objection is voiced by the Church. EIGHT DAY BLESSING Eight days after the birth, an appointment should be made with the priest for the Eight Day blessing of the child. The parents should call the Church office for an appointment. CHURCHING OF THE MOTHER AND CHILD Forty days after the birth, an appointment should be made with the parish priest for the churching of the mother and child. Since the prayers of purification and thanksgiving allude to the reception of Holy Communion by the mother, it is recommended she prepare for Communion shortly thereafter. Women who have aborted or miscarried are also expected to church themselves. However, in the instance of an induced or procured abortion or miscarriage, Confession is required prior to churching. HOLY BAPTISM AND CHRISMATION Baptism and Chrismation are the rites of initiation into the body of the Church. In the Orthodox Church, the ancient practice of infant baptism is followed by Chrismation and Holy Communion in the same service. Children should be baptized at the earliest time possible to preclude any possibility, remote as it may be, of death without baptism. In an emergency, where a priest in unavailable, a layman may administer baptism by raising a dying child in the air three times or by pouring or sprinkling water over the child’s head three times, saying, "The servant of God (name) is baptized in the Name of the Father, Son, and Holy Spirit. Amen." In the instance where the child survives, arrangements should be made for Chrismation and Holy Communion. Stillborn children are not baptized. Baptisms may be performed at any time of the year except during the 12-day period from December 25 to January 6, Holy Week, Easter, and Pentecost Sunday. The name to be given a child should be Biblical or Christian in origin. Only an Orthodox Christian, 12 years of age or older and in good standing with the Church, may sponsor a child in baptism. Sponsors (Godparents) from other parishes are required to present a letter from their parish priest verifying their status with the Church. The parents of the child are also expected to meet their financial obligations to their parish church. Articles needed and traditionally purchased by the sponsor for the Baptism are: two towels, a linen sheet (crib size), a small bottle of olive oil, a bar of soap, two or three baptismal candles (available in some churches), a baptismal cross, and a complete change of white clothing for the child. CONVERSIONS TO ORTHODOXY Those desiring to convert to Orthodoxy are required to receive instruction in the Faith prior to conversion. Christians of other denominations, baptized in the Name of the Father, Son, and Holy Spirit, are accepted into the Faith by Chrismation. Unbaptized candidates are baptized and Chrismated in the same service. In either event, a sponsor is required. HOLY COMMUNION The Sacrament of Holy Communion is the core of the Divine Liturgy celebrated on Sundays and on announced weekdays. Attendance at the Divine Liturgy is required for the reception of Holy Communion except in cases of grave illness, disability or emergency where attendance is not possible. The frequent reception of Holy Communion is highly recommended provided there is adequate spiritual preparation prior to receiving the Sacrament. There should be no intake of foods or liquids on the morning one intends to partake of Holy Communion. For exceptions to the rule, the parish priest should be consulted. FASTING Abstinence from certain foods during fast periods and days is prescribed by Church Canons as a devotional practice intended to discipline the life of a Christian and intensify spiritual exercise. In accordance with the regulations of our Archdiocese, the determination of the type and length of fast to be observed is left to the individual conscience. Highly recommended is abstinence from meat on Wednesdays and Fridays throughout the year and a strict fast from meat, poultry, eggs and dairy products prior to Holy communion on the first week of Lent, Easter, the Repose of the Virgin Mary ( August 15), and Christmas. WEDDINGS Marriage is a divine institution and one of the Sacraments of the Church. Because of its socio-religious implications, marriage is regulated by Church canons and State laws. Prior to planning a Church wedding, an Orthodox Christian should be aware of the following legal and ecclesiastical impediments to marriage: 1. The non-Orthodox party is not a baptized Christian 2. Both parties have common ties of kinship by blood, marriage, adoption, or sponsorship in Baptism 3. A previous marriage has not been legally and/or ecclesiastically dissolved if solemnized in the Orthodox Church. Such being the case, the parish priest should be consulted before any wedding plans are made. A wedding ceremony may be performed at any time or day of the year except: January 5-6 (Epiphany Eve and Day), from the beginning of Lent through Easter, August 1-15 (the Repose of the Virgin Mary), August 29 (the Beheading of John the Baptist), September 14 (the Elevation of the Cross), and December 13-25 (the last two weeks of Advent including Christmas Day). The prerequisites for a church ceremony in New Jersey are a State marriage license or a license of remarriage, if already married, and an ecclesiastical license. The State license is valid for only 30 days. The ecclesiastical license should be applied for by both parties one month in advance of the ceremony through the bride’s parish priest, if she is Orthodox, or through the priest who will officiate, if only the groom is Orthodox, At that time, the following should be presented: Baptismal certificates of both parties. Evidence of membership for the current year in an Orthodox Parish. Verification of Status
Other details regarding the ceremony, such as the services of the Church organist, music, floral arrangements, photographs, and the like should be discussed with the priest who will officiate. Wedding bands for both groom and bride are needed for the ceremony. An Orthodox Christian, customarily the best man, in good standing with the Church, is required to witness for the Church at the ceremony and provides the crowns (stefana) and candles for the service, A non- Orthodox best man may not witness for the Church. If the witnessing party (koumbaro/koumbara) is from another parish, his/her parish priest should be requested to forward a letter of status verification tot he priest who will officiate. Prior to the wedding, the Orthodox witness is expected to present a letter of membership verification from his/her parish priest, sign the marriage licenses, and deliver the ceremonial crowns and candles before the ceremony begins. Call the Church office to determine the date and time well in advance. Please clear the date and time with the priest before reception arrangements are finalized and invitations printed. DIVORCE AND REMARRIAGE Although the state accords the Church the right to legally join people in marriage, the same does not hold true in the matter of divorce. By virtue of the separation of State and Church, civil action must be taken to dissolve an existing marriage regardless of Church Canon law or regulations. The ecclesiastical dissolution of a marriage, subsequent to civil action, is therefore required prior to any consideration of remarriage in the Church. By the same token, the Church may refuse to ecclesiastically dissolve a marriage if, in her opinion, there is an absence of valid grounds for divorce or the sanctity of marriage would be greatly imperiled by such action. Valid grounds for the issuance of an ecclesiastical decree of divorce are:
If such grounds exist, and after the issuance of a civil decree of divorce, a petition is filed with the parish priest for the ecclesiastical dissolution of the marriage. At that time, the petitioner submits:
These in turn are submitted to the Bishop of Diocese for adjudication by the ecclesiastical court comprised of the Bishop as presiding officer (or an appointed clergyman) and a body of priests with expertise in canon law. A date of hearing is set and both parties are expected to appear. Failure of the petitioner to appear will result in postponement of the case. Having established sufficient grounds for an ecclesiastical divorce, a decree is issued by the Bishop dissolving the marriage. The Orthodox Church allows for no more than three Church marriages, irrespective of the circumstances precipitating the termination of each marriage. There are no annulments of marriage in the Orthodox Church. HOLY WATER The service of Holy Water is performed for the sanctification of body and soul on such occasions as one may wish to invoke God's blessings upon a particular project, endeavor, or venture. Such occasions are ground breaking for a new edifice, moving into a new home, starting a business venture, etc. The following articles should be laid out for the service: a bowl of water, an icon, a sprig or cluster of leaves for sprinkling (preferably basil). And a home censer if available. On Epiphany Day, January 6, and in commemoration of Our Lord’s baptism, the Service of the Grand or Greater Blessing of Water occurs in the Church. Bottles of water are distributed to the faithful who may partake of this water after a one day fast, sprinkle their homes and family members, or place it in reserve next to their home icons for devotional or emergency use. Parishioners desiring to have their homes blessed are given a special opportunity during the Epiphany season to have this service performed. Cards are mailed out at Christmas. Homes can of course be blessed at other times during the year. Call the Church office to make arrangements. HOLY UNCTION The sacrament of Holy Unction is performed on Wednesday evening in Holy week and at any time those who are ill wish to pray for divine intervention. A reserve is kept at the Church for the hospitalized requesting the sacrament. If the sacrament is to be performed at a home, the following are needed: a vigil light with olive oil (kandyli), a cotton swab or Q-tip, cotton balls, an icon, and a home censer if available. DEATH AND THE FUNERAL Belief in the reverential and respectful treatment of the body after death is deeply rooted in the "theosis" or deification of man theology in the Church. The Incarnation and Crucifixion of the Lord have saved and redeemed the whole man, body and soul. In life, the body is sanctified by Divine Grace and is the Temple of the Holy Spirit. Furthermore, by his resurrection, our Lord has given us assurance of our bodily resurrection at the Last Day when the whole of material creation will be transformed. Consistent with these teachings, the Church has insisted on the practice of the burial of the dead. The cremation of the body is viewed as an act of desecration to the body and is therefore expressly forbidden by the Church. Refusal to abide by this restriction will result in denial of a Church burial. Suicidal victims are also denied a church burial unless it can be ascertained that they were under treatment for psychiatric or emotional disorders. Stillborn or unbaptized children are not given a Church burial, but a Trisagion Prayer may be read at graveside. The Church has no objections to autopsies for the sake of determining the cause of death or to further medical science; nor is there any objection tot the donation of any body organs for transplantation. When a death occurs, plans for the funeral should be made in conjunction with the priest. Funerals may be held any day of the week, except Sundays. Morning hours are preferred. Should memorial donations to the parish church in lieu of flowers be requested by the family, memorial offering envelopes are available at the Church. The customary procedure for funerals is for the priest to read Trisagion Prayers at the funeral home the evening before the funeral. Some families are now limiting the hours of the wake to the evening before and congregate at the Church on the day and hour of the funeral. This in effect avoids the procession from the funeral home to the Church. The choice or having the casket open or closed for the funeral service is left to the discretion of the clergymen. Funeral rites peculiar to some lay organizations may be held during the evening wake before the priest arrives for Trisagion Prayers or at the graveside after the committal. The memorial gathering (makaria) after the committal at the cemetery has no religious significance whatsoever. It does, however, provide an opportunity to the bereaved to accept expressions of sympathy and in return to express their thanks to those who attended services or assisted in any way. PRAYERS FOR THE DEAD AND MEMORIAL SERVICES It is the belief of the Church that the souls of our departed brethren are never cut off from the body of the Church by death but rather continue in a prayerful relationship as members of the Church Triumphant. It is then incumbent upon the living, the members of the Church Militant, to pray for the repose of the souls of our departed, to ask for their prayers, and to plead for the mercies of God. The names of the living and deceased are always commemorated during the Divine Liturgy for it is in this service that Church Militant and Triumphant join in communion with one another as the full body of Christ which is the Church. Names may be given to the priest at any time for commemoration in the Divine Liturgy. Memorial Services (Mnimosyna) with boiled wheat (kolyva) are customarily held in conjunction with the Divine Liturgy on the 40th day after a death, in remembrance of our Lord's Ascension and promise of the resurrection of the dead, and on the first and third anniversaries of the death. The boiled wheat symbolizes the resurrection of the dead and the sugar the sweetness of the blessed afterlife. Some families prefer making a memorial donation to the Church in lieu of the boiled wheat. The Church office should be informed of the intended memorial service so that the priest may plan accordingly. No memorial services may be held from Lazarus Saturday to the Sunday of Saint Thomas (the Saturday before Palm Sunday through the first Sunday after Easter) and the Feast days of Christmas, Epiphany, Pentecost, and the Repose of the Virgin Mary (August 15). Although every Saturday in the Church Calendar is devoted to prayers for the dead, there are four Saturdays in the year when special memorial services are held known as Soul Saturdays (Psychosavata). These are the two Saturdays before Lent, the first Saturday of Lent, and the Saturday before Pentecost Sunday. Prayers at the graveside may also be offered on request and by appointment with the parish priest. CONFESSION Confession is a Sacrament of the Church by which our Lord forgives our sins by lifting them from us. Please call the Church office to arrange a day and time with the priest. BREAKING OF BREAD "ARTOCLASIA" A family desiring to offer the "Artoclasia", the breaking of the bread for their health and welfare, should call the Church office to make arrangements. The family offers the five loaves of sweet bread, wine and oil. NAMES TO BE COMMEMORATED AT THE ALTAR Those desiring to have special prayers read at the altar, for the living or dead, must leave them at the Narthex with a Parish Council member before Liturgy begins. SPECIAL PRAYERS Prayers can be offered for almost any situation. If you are in need of prayer, or would like to have the priest share prayers with you, call him. CERTIFICATES If you need a Certificate of Baptism, Marriage, Death or Confirmation, kindly call the Church office. Provide the secretary with as much of the information as possible and especially the date. RENTAL OF FACILITIES Members of the parish are given the opportunity to rent the hall for family functions. Please call the secretary to make arrangements. A MATTER OF PRIORITIES Your priest wants nothing more than to serve your every spiritual need. You must keep in mind, however, that he is only one man. Needs of a serious nature automatically become his priority. This page was last updated on 02/03/08 |
