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The Way of the Cross– Holy Trinity News A U G U S T 2 0 1 7

H O L Y T R I N I T Y

S E R B I A N

O R T H O D O X

C H U R C H

1910 Serbian Drive

St. Louis, MO 63104

314-776-3262

E-mail

[email protected]

Parish Priest

Rev. Father Ljubomir

Krstic

Father’s Phone

815-543-6170

Board President–

Dragan Acamovic

Kolo President–

Ljubica Acamovic

Choir President–

Risto Kekich

Sunday School Director–

Snezana Grubisic

Stewardship Committee

Chair- Kris Chkautovich

Cemetery Manager–

Ljubomir Lausevich

Church Hall Manager–

Zoran Kortuma

The News of the Holy Trin-

ity is sent out monthly.

Please contact Father

Ljubomir or the Church

office with any suggestions

for future articles. All ideas

are certainly welcome

www.serbianchurchstlouis.org

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Heresy and Heretics

While there are those who pride themselves in “heretic hunting” in both the Orthodox world and outside of Orthodoxy,

most of us don’t particularly care for deeming other people heretics. It seems rude, pretentious, and judgmental. After

all, “who are you to judge another man’s servant” St Paul asked? (Roman 14:4)

Yet, there is no denying that the Church’s history is full of anathematizing (casting out) heretics. But why? Wasn’t this

intolerance? Couldn’t we have agreed to disagree? These sentiments, which I often carry, are part of today’s culture

of relevancy.

In order to understand heresy, one must understand truth and its beauty. In Orthodoxy, we believe that Truth is a per-

son: the man-God Jesus Christ. I have heard that FBI agents whose operations focus on finding counterfeit money

learn by studying real money. If one knows a real dollar bill, spotting a counterfeit is simply recognizing that which

deviates from “truth.”

In Orthodox Christianity, we are taught the following Truth:

God created the earth in all of its beauty and He created mankind in His own image and likeness. At some point, hu-

manity rebelled against God, and in doing so, turned away from Life Itself. Death entered the human race, both spirit-

ually and physically. In order to save humanity and all creation from death and this disease called sin, and to reconcile

us back to His love, God wrapped Himself in flesh and walked among us as the God-man Jesus Christ. In taking on

human flesh, God united the divine nature with human nature. He redeemed everything that He took upon Himself

including our human mind, will, flesh, emotions, and even death itself. As St John of Damascus states, “That which is

not assumed is not redeemed.”

After His death, He arose on the third day, thereby trampling down death by death. He is the firstborn of all creation

and has reconciled all of creation to Himself through His life, death, and resurrection. It is this beautiful truth that we

believe and live out.

A few heresies

So, let’s briefly look at some heresies to understand why the Church so vigorously opposed them:

Judaizers

There arose several heresies early in the Church. We see some of them addressed in the New Testament. Firstly,

there were those who taught the only way to salvation was to believe in Christ and keep the Torah (the Old Testament

law). The Church rejected this as it downplays Christ’s reconciliation of all things through His incarnation and our sal-

vation by grace.

Gnostics and other early heresies

There was also the Gnostic heresy and other heresies that attempted to deny Christ’s humanity. Interestingly, most

early heresies (those in the first few hundred years) did not attempt to deny Christ’s divinity, but his humanity. The

Continued on page 3

A U G 2 0 1 7

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Continued from page 2

Greeks had no problem with God walking among us, but they abhorred the idea of God wrapping himself in human

flesh and becoming fully man. God dying on a cross was even worse to them. Some would admit to an incarnation,

but then teach that Christ’s divinity left him right before crucifixion. Gnostics believed that the created world was infe-

rior, or even “dirty”, compared to the spirit world. To some, Jesus was an apparition; a divine spirit who merely looked

human. Essentially, they went through all sorts of mental acrobatics in order to deny Jesus Christ His humanity.

The Church opposed these early heresies because the heretics attempted to destroy the beautiful Truth that divine

nature had united with human nature, reconciling all created things.

Arianism

This stubborn heresy did the opposite of the early heresies. They taught that Christ was an angel who came to us in

the human flesh. So, they granted Christ his humanity, but refused him his divinity. Christ was then nothing more

than a sacrificial offering to appease the wrath of God. Again, this destroys the beauty of the Christian message,

which teaches that “God became man that man might become god” as St Athanasius wrote.

That quote does not mean that we become equal to God, or share in his divine essence, but rather that we become

“partakers of the divine nature” (2 Peter 1:4), which divinizes our own nature (for we cannot become a partaker of

divinity and undergo no change) and unites our being to God completely. It took a few hundred years to completely

remove this heresy, but it has now been resurrected by the Jehovah’s Witnesses and their Watchtower Organization.

Wrapping it up

I could continue with many other heresies and show how they destroy the beauty of the Christian faith, but the above

three will suffice for now. We live in a society in which tolerance and relevance are taught. Ironically, there is a great

degree of intolerance for anybody who holds fast to their beliefs.

Even Christians will tolerate weird doctrines saying, “Hey, nobody really knows ultimate truth anyway.” However, that

sentiment is a product of our culture and not part of the Christian faith that has been lived for thousands of years.

One has to turn no further than the NT to frequently see very strong words against heresy and heretics. I want to en-

courage you to stand up for the truth of the faith and not give in to the pressure of our culture to tolerate anything and

everything. The faith is beautiful and we must live it out, preserving it from the distortions of today’s heresies.

But these, like natural brute beasts made to be caught and destroyed, speak evil of the things they do not under-

stand, and will utterly perish in their own corruption… They have forsaken the right way and gone astray, following the

way of Balaam the son of Beor, who loved the wages of unrighteousness; but he was rebuked for his iniquity: a

dumb donkey speaking with a man’s voice restrained the madness of the prophet.

These are wells without water, clouds carried by a tempest, for whom is reserved the blackness of darkness forever.

(2nd Peter 2)

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Чиста Дјево Владичице, непорочна Богородице,

Радуј се, Невесто Неневесна!

Мати Дјево Господарко, под чијим смо сви окриљем,


Од сила Небеских виша си, од зрака сунца сјајнија,


Радости хорова девојачких, од анђела узвишенија,


Од небеса си сјајнија, од светлости чистија,


Од свих сила анђелских Ти си светија,


Маријо, увек Дјево, Господарко Света,


Непорочна Невесто, свечиста Госпођо Пресвета,


Маријо Невесто Господарко, Изворе наше радости,


Девојко смерна Царице, Пресвета Мајко,


Од Херувима часнија, од Серафима славнија,


Од бестелесних небеских сила узвишенија,


Преклињем Те, Владичице, Тебе сада призивам,


Теби се клањам, Свевладарко, Твоју милост тражим,


Девојко смерна, Пречиста, Владичице Пресвета,


Тебе призивам усрдно, о Храме освећени,


Заштити ме и избави од непријатеља,


Покажи ме наследником Вечнога Живота,


Listen to the and Serbian version https://www.youtube.com/watch?v=WvbuLyOUnEw

"Agni Parthene/ O Pure Virgin" is a non-liturgical Orthodox hymn, written by Saint Nektarios of Aegina. According to Tradition, the melody was composed by the angels them-selves.

This song was originally written in Greek, and was translated into many languages, including Church Slavonic, English, Serbian and Arabic.

O Virgin pure, immaculate/ O Lady Theotokos

O Virgin Mother, Queen of all/ and fleece which is all dewy

More radiant than the rays of sun/ and higher than the heavens

Delight of virgin choruses/ superior to Angels.

Much brighter than the firmament/ and purer than the sun's light

More holy than the multitude/ of all the heav'nly armies.

Rejoice, O Unwedded Bride!

O Ever Virgin Mary/ of all the world, the Lady

O bride all pure, immaculate/ O Lady Panagia

O Mary bride and Queen of all/ our cause of jubilation

Majestic maiden, Queen of all/ O our most holy Mother

More hon'rable than Cherubim/ beyond compare more glorious

than immaterial Seraphim/ and greater than angelic thrones.


Rejoice, O song of Cherubim/ Rejoice, O hymn of angels

Rejoice, O ode of Seraphim/ the joy of the archangels

Rejoice, O peace and happiness/ the harbor of salvation

O sacred chamber of the Word/ flow'r of incorruption

Rejoice, delightful paradise/ of blessed life eternal

Rejoice, O wood and tree of life/ the fount of immortality.


I supplicate you, Lady/ now do I call upon you

And I beseech you, Queen of all/ I beg of you your favor

Majestic maiden, spotless one/ O Lady Panagia

I call upon you fervently/ O sacred, hallowed temple

Assist me and deliver me/ protect me from the enemy

And make me an inheritor/ of blessed life eternal.


Listen to English version of this hymn at https://www.youtube.com/watch?v=sk8R4kim-kg

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(Не)вера наша

У “постхришћанској епохи”, за “постмодерног човека”, вера је постала за “добронамерне” скуп

добрих начела; за “моралне” скуп моралних прописа; за “побожне” вршење религиозних ритуала; за

“патриоте” део националне традиције; за “модернисте” симбол конзервативизма; за “научнике”

симбол мрака и незнања; за “трговце” духовна добит; за “тужне” утеха.

Веровање значи прихватање неких начела, ставова, истина, вредности, без испитивања, доказивања и

проверавања. Веру људи често разумевају као уверење, убеђење; да бити верник значи бити уверени

присталица неког учења, доктрине, идеологије. За неке веровати у Бога значи веровати у Бога као

идола, који благосиља и штити њихову моћ и власништво. Људи често верују и траже Бога у време

страха, рата, несрећа, елементарних непогода, патње, бола, немаштине. Кад ти периоди прођу, они се

враћају животу који нема никакве везе са Богом. Верују кад им нешто треба, а кад то прође, опет

настављају да живе као да Бога нема.

Има људи који не верују у Бога, али су, кажу, религиозни. Воле да сврате у Цркву (кад нема никога у

њој). То им “прија”. Тада налазе “мир” и “спокојство”. Вера је нека врста рекреативног задовољства у

“светим” и “узвишеним” стварима. У цивилизацији где је основни смисао живота што више

произвести и што више потрошити, вера је неопходна и корисна за националне интересе, породицу,

друштво. Она људе чини “добрим” и “поштеним”. Ако си “добар”, Бог те награђује, ако си “лош“, Он

те кажњава. Тако се разрешује сва људска (не) правда.

Вера је важна за васпитање деце и омладине. Од ње се очекује да их “дресира”, да буду покорна и

послушна. Вера је терапија, помоћ и утеха, гарант индивидуалне среће и задовољства. За неке је вера

само “каранфил на реверу”. Они верују у оно што се најбоље плаћа. Веру неки тумаче као “традицију”

и “леп обичај”

Шта вера није, са православног аспекта? Вера није интелектуално знање, ни повремено религиозно

осећање, које настаје и нестаје. Предмет вере нису апстрактне идеје, већ конкретне личности у које

човек има поверење. Вера није неко мишљење, морални пропис, уверење које се темељи на

умовању. Вера није механичко понављање, рецитација онога што се научило, нити је прихватање

теорије о стварима о којима се, заправо, ништа не зна. Вера није утисак или осећај, оптимизам према

животу, задовољена потреба за сигурношћу. Ипак, од свега тога нешто и јесте. Шта је православна

вера?

Вера је поверење, лични однос. Вера је дар Божији. Вера је живот, ја-ти однос. Вера је додир, сусрет

са Христом, поверење у Христа. Јеванђелист Јован веру идентификује са животом у Христу. Она се

пројављује кроз љубав и као љубав. Зато се она још назива дах живота, заједница, учествовање.

Веровати значи стицати Духа Светог (св. Серафим Саровски). Вера није приватно тражење истине, већ

прихватање откривене Истине. Вера је прихватање Христовог погледа на нас саме, на друге људе, на

ствари око нас, на човечанство, на историју, на свемир, на самога Бога. Вера је светлост која прожима

и обасјава цео живот. Вера је искуство, однос, комуникација. Веровати значи имати поверење у Бога,

поверење у сведочанство праотаца, пророка, апостола, светитеља. Вера није ЈА и његови проблеми и

потребе. Веровати значи бити за друге. Ко верује, тај не припада себи, већ ономе у кога верује. Права Continued on page 6

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Continued from page 5

вера је слободна јер ослобађа човека од самога себе, од свих ствари и предмета овога света. Вера је

принос, даривање. Ко највише верује, тај највише даје.

Вера је љубав. Она ништа не тражи. Ако се даје да би се нешто добило, не добија се ништа, а губи се

све. Ако се даје све, а не очекује ништа, прима се све. Вера је додир другог. Људи се често служе

Богом и другима. Вера их тера да служе Богу и ближњима. Када људи данас кажу да верују у једнога

Бога, под тим обично подразумевају све богове. Веровати у једног библијског Бога - Свету Тројицу -

значи веровати у јединога Бога, који искључује све друге “богове”. Зато се вера у Христа често

означава као “ускогруди фанатизам”, а сујеверје као “ширина погледа на свет”. Вера је стил живота, а

не један његов део. Она треба да прожима све поре егзистенције, свеукупну историју и културу.

Данас треба говорити о патологији вере. Није свака вера од Бога и спасоносна. Постоје

псеудоверовања, кривоверја и празноверја. Постоје фалсификати вере. Постоји и псеудоцрквеност,

што је опасније од нецрквености. Речи су о. Георгија Флоровског: “Могуће је бити за предањску и

отачку веру, а немати Дух Христов, живети у братомржњи и безосећајности. Могуће је чинити добра

дела, а не знати за живога Христа. Могуће је говорити о хришћанским начелима и идејама, а на своме

личном путу никада не срести Христа Спаситеља. Бити хришћанин значи живети у Христу, свагда

стајати пред Њим, волети Га свом силом своје благодарне и жртвоване љубави, и ништа друго не

волети више од Њега, па чак ни оно што је само по себи достојно љубави...”

Протојереј ставрофор Радован Биговић

PLEASE JOIN A COFFEE HOUR TEAM Thanks to all who have supported coffee hour in the past few

years. It is truly a worthwhile ministry that provides an opportuni-

ty for our church family to gather together for friendship and fel-

lowship after Divine Liturgy. So that sponsoring a Coffee Hour

would be easier and not such a burden on one family or person,

we plan to organize teams to sponsor the weekly coffee hours.

Our goal is to have enough teams so that each team would be re-

sponsible for a Coffee Hour every other month or six times a year.

The teams would be responsible for setting up the Coffee Hour

and providing a light snack for our parishioners and then cleaning

up afterwards.

If you would like to create a team or join a team, please sign up on

the sign up sheet in the Kitchen Hallway (right side of the stage) or

contact Kris Chkautovich at 314-574-4827 or [email protected].

“For where two or three are gathered together in My name, I am there

in the midst of them.” Matthew 18:20

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Parish Announcements

Our deepest appreciation to Fr. Radomir Chkautovich for substituting for Fr. Ljubomir while on vacation. It was a blessing to have him serve again in our Church! Thank you to all the Coffee Hour Sponsors in June and July: Sharon Wade, Zdravko & Sladjana Aleksic, Andja Jakolvjev, Izak Crabtree Family, Mirijana Trifunovic, Suzana & Andrija Vidic Family, Rados Cegar (financial contribution). Also, a big thank you to all the Nada Relich and the Kolo ladies for making strudel and pita and Pre-drag Vukdinovic and his crew from preparing the kobasice for SerbFest! Please pray for our parishioners, especially those who cannot be with us due to an illness or other in-firmities.

Hope to see you all on August 5th and 6th for SerbFest! If you would like to volunteer, please contact Predrag Vukadinovic at 314-471-8529

July Church Attendance– Average 61

7/2/17- 72 7/16/17– 48

7/9/17– 58 7/23/17– 71

7/31/17– 58

CAN YOU ENSURE THAT HOLY TRINITY SERBIAN ORTHODOX CHURCH WILL BE

HERE FOR YOUR FAMILY AND FUTURE GENERATIONS?

Please consider making a gift to Holy Trinity with an estate commitment or

naming Holy Trinity as a beneficiary on your life insurance policy.

It is a very special way of expressing your commitment to Christ and His Church.

There are few better ways to leave a lasting legacy then to empower God’s Holy Church to

continue her work in this world.

If you have any questions, please contact Kris Chkautovich, Stewardship Chair at 314-574-

48727 or Father Ljubomir at 815-543-6170.

http://www.serbianchurchstlouis.org/photogallery.html

http://www.clipartpanda.com/clipart_images/free-3d-stressed-smiley-face-1576803

http://www.clipartpanda.com/clipart_images/free-3d-stressed-smiley-face-1576803

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Holy Trinity Serbian Orthodox Church Српска Православна Црква Свете Тројице

August / коловоз 2017 Calendar/Kалендар

Tuesday

1

4.30 p.m. There will be no Vespers

Wednesday 2

10:00 a.m. There will be no Divine Liturgy – Holy Prophet Elijah Неће бити Свете Литургије –Илиндан

Saturday 5

4.30 p.m. Vespers Вечерње 11:00 a.m. SERBFEST!!

Sunday 6

10:00 a.m. Divine Liturgy Света Литургија 11:00 a.m. SERBFEST!!

Saturday 12

4.30 p.m. Vespers Вечерње

Sunday

13

10:00 a.m. Divine Liturgy Света Литургија

Monday 14

Dormition Lent Begins

Почетак Госпојинског поста

Friday 18


Saturday 19

10:00 a.m. Divine Liturgy – Holy Transfiguration of Our Lord Jesus Christ Света Литургија – Преображење Господње

Saturday 19


Sunday 20

10:00 a.m. Divine Liturgy Света Литургија

Saturday 26


Sunday 27

10:00 a.m. Divine Liturgy Света Литургија – Велика Госпојина

Saturday 27


Sunday 28

10:00 a.m. Divine Liturgy – Dormition of the Mother of God Света Литургија – Велика Госпојина

Documents

HOLY TRINITY ут Крста Вести ркве вете ројице SERBIAN ...138.197.67.55/wp-content/uploads/2017/10/Aug-2017-Newsletter.pdf · 1 ут Крста - Вести