August 1 10th Sunday of Matthew Procession of the Precious Cross The Holy Seven Maccabees, Eleazar the Martyr Matins: John 21:1-14

Epistle: St. Paul's First Letter to the Corinthians 4:9-16

Gospel: Matthew 17:14-23

August 8 11th Sunday of Matthew Emilian the Confessor & Bishop of Cyzikos Our Holy Father Myronus the Wonderworker, Bishop of Crete Matins: John 21:14-25

Epistle: St. Paul's First Letter to the Corinthians 9:2-12

Gospel: Matthew 18:23-35

August 15

The Dormition of our Most Holy Lady the Theotokos and Ever Virgin Mary Matins: Luke 1:39-49, 56

Epistle: St. Paul's Letter to the Philippians 2:5-11

Gospel: Luke 10:38-42, 11:27-28

August 22 13th Sunday of Matthew Agathonikos the Martyr of Nicomedea & his Companion Martyrs Holy Martyr Anthuse Matins: Mark 16:1-8

Epistle: St. Paul's First Letter to the Corinthians 16:13-24

Gospel: Matthew 21:33-42

August 29 Beheading of the Venerable Head of the Glorious Prophet, Forerunner and Baptist John Theodora of Thessaloniki Anastasios the New Martyr of Bulgaria Matins: Mark 16:9-20

Epistle: Acts of the Apostles 13:25-33

Gospel: Mark 6:14-30

Saint George Greek Orthodox Church 70 West Street, PO Box 392 Keene, NH 03431-0392

The Rev. Dr. Theodore Stylianopoulos, Pastor Church: 352.6424 Home: 617.522.5768 College: 617.850.1238 Weekend: 835.6389

Email: tstylianopoulos@hchc.edu Website: www.stgeorgekeene.nh.goarch.org

August 2010

Services Every Sunday Matins 9:00-10:00 a.m.

Diving Liturgy 10:00-11:30 a.m.

Notable Feast Days in August

In This Issue Father Ted’s Corner 2

Prayers and Saints 4 Our Community 6

Daily Bible Readings 11

Prosforo Bakers

August 1: Maria Ioannou August 15: Janet Harrison

August 29: Tiffany Mannion

September 5: Vicky Balkanikos

1

Worship Services in August

August 6 Transfiguration of our Lord and Savior Jesus Christ

August 9

St. Matthias the Apostle

August 16 Translation of the Image of Our Lord and God and Savior, Jesus Christ Diomedes the Physician & Martyr of Tarsus August 20 St. Samuel the Prophet

August 24 St. Kosmas Aitolos

August 27

Sts.Poimen and Phanourios

August 28 St. Moses the Ethiopian

88:10-12: “Do You work wonders for the dead? Do the shades rise up to praise You? …Are Your wonders known in the

darkness, or Your saving help in the land of forgetfulness?”

Concepts of reward and punishment at a day of judgment, along with the belief in bodily resurrection, arose in the

Jewish tradition several centuries before Christ out of sense of the need for ultimate justice, and especially as reward

for the righteous sufferers and martyrs of the faith. Hades then became a temporary abode where classes of sinners

and righteous awaited judgment. The wicked who had already been punished in earthly life apparently would not be

punished again, but would remain in the shadowy region. But sinners who had not been punished, would receive

their punishment on judgment day. The righteous however would lie in quietness or alternately be refreshed with a

spring of water while awaiting their final reward in paradise. In some of these traditions the punishment came in the

form of the destruction of the soul, or no bodily resurrection at all as reward, or bodily resurrection but destined for

punishment; and of course the opposite positive reverse as reward. These diverse forms of notions and elaborate

punishments are recounted in pre-Christian apocryphal Jewish books such as 1 Enoch, 2 Baruch, Jubilees, and 4 Ezrah.

The authors of the New Testament, and most notably the author of the Book of Revelation, presuppose diverse

knowledge of these traditions but do not provide one single teaching about the afterlife in detail.

The Church Fathers such as St. John Chrysostom, St. Basil, and St. Gregory the Theologian were cautious about

speculation concerning life after death and reserved about the Book of Revelation which to this day is not read in the

worship of the Orthodox Church. On the contrary, the Western tradition during the second millennium was

enthralled with Dante-like descriptions of hell derived from the Book of Revelation and the Jewish apocryphal books,

and illustrated these descriptions in paintings. Those paintings based on the Book of Revelation were imitated in

Orthodox iconographic style by monastics in Mt. Athos after the 14th century and became part of the popular

Orthodox tradition. Many Orthodox saints and writers assume the general view of hell as a place of punishment, even

by means of material instruments such as fire, whether of the soul after death or both soul and body after the

resurrection. However, there is another quite different and spiritual Orthodox interpretation of hell based on certain

Orthodox luminaries such as St. Isaac the Syrian, St. Gregory of Nyssa and St. Gregory the Theologian. According to

this teaching, there surely is a hell, but not as a material place of punishment created by God for eternal chastisement

of sinners using devils and such things as fire. According to this view, there was a time when hell did not exist. Angels

and human beings created hell at the moment they chose evil and turned against God. Hell is a spiritual state of

separation from God and inability to experience the love of God, while being conscious of the ultimate deprivation of

it as punishment. Because God is a God of love, He is incapable of establishing anything evil, including a place of hell

for the eternal punishment for His wayward children. God is full of light and full of love, and can shine forth only

light and love.

Nevertheless, those who deliberately refuse to believe in God, refuse to obey Him, and refuse follow His ways of light

and love, will experience the same divine light and love as “hell” because they are unable to share in that divine light

and love, and will know this fact as immense deprivation, a psychic anguish greater than any material punishment,

the “scourge of love” as St. Isaac put it. This view of hell,

which comes as a tremendous surprise to Western Christians,

maintains the God continues to love sinners at all times, even

those who are in hell, but tragically His love does not work

positively with them because it is willfully refused, as also by

the demons, and thus the resulting consequence of hell as

willful separation from God. This spiritual view of hell

preserves faith in the God of love, not a God as Punisher so

dominant in the popular mind, while placing the burden of

possibility fully on human beings and their choices.

QUESTION 1: Please explain what the soul is.

ANSWER: The basic meaning of “soul” in the two pillars of Western civilization

(psyche in the Greek tradition and nephesh in the Hebrew tradition) refers to the

mysterious vital element of consciousness, the breath of life, the life-principle that

energizes the body and makes it capable of motion, feelings, thoughts and actions.

The term can simply mean “life” as when Jesus the Good Shepherd said He would lay down His life

(psyche, John 10:11) for the sheep. Often the term “soul,” as also the term “heart” (kardia), signifies the

seat and center of the inner life of human beings, the source of emotions, deliberations and decisions.

The rich fool deliberating the enlargement of his barns to store his crops said to his psyche (soul): “Soul,

you have ample goods laid up for many years; take you ease, eat, drink, be merry” (Luke 12:19).

Sometimes it is difficult to choose between “soul” or “life” as the precise translation as when Jesus said:

“whoever wants to save his psyche (soul/life) will lose it; and whoever loses his psyche for my sake and

the gospel’s will save it (Mark8:35).

In the Greek philosophical tradition the soul, in contradistinction to the body, came to be thought of as

the higher and eternal element which upon death is released from the material body as from a tomb into

another metaphysical form of existence. This dichotomy of soul and body is often assumed in the

popular understanding by many today. However, in the core Hebrew and Christian tradition, body and soul

belong together, forming a complete person as a psychosomatic unit, and both body and soul are receptive of

grace and holiness. St. Paul states: “Glorify God in your body” (1 Corinthians 6:20). The consequence of this latter

view is presupposed by the teaching of the resurrection as the completion of the human person, albeit in a

transformed body and soul reflecting the glory of God. Finally, in the Hebrew and Christian tradition, the soul is

not of itself eternal, as in the case of the Platonic philosophical tradition, but created and contingent. The soul

attain the attribute of eternity only by the sustaining grace of God.

QUESTION 2: Can you tell me how the apostles died? I thought only one died a natural death.

ANSWER: Historical evidence pertaining to the death of the apostles is scarce. According to Acts 12:2 the apostle

James, brother of the apostle John, was killed by Herod Agrippa I, grandson of King Herod the Great. The other

apostle James, not of the twelve, but the one called the brother of the Lord and the leader of the Jerusalem Church,

was killed by initiative of the Jewish high priest Ananias around 65 A.D. The apostles Peter and Paul also quite

likely suffered martyrdom in Rome around the same date. A much later Christian tradition has it that the apostle

Andrew suffered martyrdom in Greece. The apostle John, brother of the martyred apostle James, both of the

twelve, died in ripe old age. All other reports of the deaths of the apostles are uncertain.

QUESTION 3: In Dante’s Inferno the images of hell are clearly defined and illustrated. Dante was

a Catholic. What is the Orthodox Church’s view of hell and how did it evolve to be different from

the Catholic tradition?

ANSWER: Truth be told, there is an amazing diversity of concepts and descriptions of hell both in the Bible and

the Christian traditions. People are well advised to be reserved about details concerning what lies beyond human

knowledge. Better to be spiritually prepared than to indulge in vain speculations! In the main, the Old Testament

view is that all souls after death share a kind of shadowy existence in the region of the dead (Sheol=hell) where

there was neither true life nor clear punishment, but rather a kind of

gloom, sadness, abandonment and loss of remembrance. Thus the questions to God in Psalm

Fath

er T

ed’s

Co

rner

2

88:10-12: “Do You work wonders for the dead? Do the shades rise up to praise You? …Are Your wonders known in the

darkness, or Your saving help in the land of forgetfulness?”

Concepts of reward and punishment at a day of judgment, along with the belief in bodily resurrection, arose in the

Jewish tradition several centuries before Christ out of sense of the need for ultimate justice, and especially as reward

for the righteous sufferers and martyrs of the faith. Hades then became a temporary abode where classes of sinners

and righteous awaited judgment. The wicked who had already been punished in earthly life apparently would not be

punished again, but would remain in the shadowy region. But sinners who had not been punished, would receive

their punishment on judgment day. The righteous however would lie in quietness or alternately be refreshed with a

spring of water while awaiting their final reward in paradise. In some of these traditions the punishment came in the

form of the destruction of the soul, or no bodily resurrection at all as reward, or bodily resurrection but destined for

punishment; and of course the opposite positive reverse as reward. These diverse forms of notions and elaborate

punishments are recounted in pre-Christian apocryphal Jewish books such as 1 Enoch, 2 Baruch, Jubilees, and 4 Ezrah.

The authors of the New Testament, and most notably the author of the Book of Revelation, presuppose diverse

knowledge of these traditions but do not provide one single teaching about the afterlife in detail.

The Church Fathers such as St. John Chrysostom, St. Basil, and St. Gregory the Theologian were cautious about

speculation concerning life after death and reserved about the Book of Revelation which to this day is not read in the

worship of the Orthodox Church. On the contrary, the Western tradition during the second millennium was

enthralled with Dante-like descriptions of hell derived from the Book of Revelation and the Jewish apocryphal books,

and illustrated these descriptions in paintings. Those paintings based on the Book of Revelation were imitated in

Orthodox iconographic style by monastics in Mt. Athos after the 14th century and became part of the popular

Orthodox tradition. Many Orthodox saints and writers assume the general view of hell as a place of punishment, even

by means of material instruments such as fire, whether of the soul after death or both soul and body after the

resurrection. However, there is another quite different and spiritual Orthodox interpretation of hell based on certain

Orthodox luminaries such as St. Isaac the Syrian, St. Gregory of Nyssa and St. Gregory the Theologian. According to

this teaching, there surely is a hell, but not as a material place of punishment created by God for eternal chastisement

of sinners using devils and such things as fire. According to this view, there was a time when hell did not exist. Angels

and human beings created hell at the moment they chose evil and turned against God. Hell is a spiritual state of

separation from God and inability to experience the love of God, while being conscious of the ultimate deprivation of

it as punishment. Because God is a God of love, He is incapable of establishing anything evil, including a place of hell

for the eternal punishment for His wayward children. God is full of light and full of love, and can shine forth only

light and love.

Nevertheless, those who deliberately refuse to believe in God, refuse to obey Him, and refuse follow His ways of light

and love, will experience the same divine light and love as “hell” because they are unable to share in that divine light

and love, and will know this fact as immense deprivation, a psychic anguish greater than any material punishment,

the “scourge of love” as St. Isaac put it. This view of hell,

which comes as a tremendous surprise to Western Christians,

maintains the God continues to love sinners at all times, even

those who are in hell, but tragically His love does not work

positively with them because it is willfully refused, as also by

the demons, and thus the resulting consequence of hell as

willful separation from God. This spiritual view of hell

preserves faith in the God of love, not a God as Punisher so

dominant in the popular mind, while placing the burden of

possibility fully on human beings and their choices.

QUESTION 1: Please explain what the soul is.

ANSWER: The basic meaning of “soul” in the two pillars of Western civilization

(psyche in the Greek tradition and nephesh in the Hebrew tradition) refers to the

mysterious vital element of consciousness, the breath of life, the life-principle that

energizes the body and makes it capable of motion, feelings, thoughts and actions.

The term can simply mean “life” as when Jesus the Good Shepherd said He would lay down His life

(psyche, John 10:11) for the sheep. Often the term “soul,” as also the term “heart” (kardia), signifies the

seat and center of the inner life of human beings, the source of emotions, deliberations and decisions.

The rich fool deliberating the enlargement of his barns to store his crops said to his psyche (soul): “Soul,

you have ample goods laid up for many years; take you ease, eat, drink, be merry” (Luke 12:19).

Sometimes it is difficult to choose between “soul” or “life” as the precise translation as when Jesus said:

“whoever wants to save his psyche (soul/life) will lose it; and whoever loses his psyche for my sake and

the gospel’s will save it (Mark8:35).

In the Greek philosophical tradition the soul, in contradistinction to the body, came to be thought of as

the higher and eternal element which upon death is released from the material body as from a tomb into

another metaphysical form of existence. This dichotomy of soul and body is often assumed in the

popular understanding by many today. However, in the core Hebrew and Christian tradition, body and soul

belong together, forming a complete person as a psychosomatic unit, and both body and soul are receptive of

grace and holiness. St. Paul states: “Glorify God in your body” (1 Corinthians 6:20). The consequence of this latter

view is presupposed by the teaching of the resurrection as the completion of the human person, albeit in a

transformed body and soul reflecting the glory of God. Finally, in the Hebrew and Christian tradition, the soul is

not of itself eternal, as in the case of the Platonic philosophical tradition, but created and contingent. The soul

attain the attribute of eternity only by the sustaining grace of God.

QUESTION 2: Can you tell me how the apostles died? I thought only one died a natural death.

ANSWER: Historical evidence pertaining to the death of the apostles is scarce. According to Acts 12:2 the apostle

James, brother of the apostle John, was killed by Herod Agrippa I, grandson of King Herod the Great. The other

apostle James, not of the twelve, but the one called the brother of the Lord and the leader of the Jerusalem Church,

was killed by initiative of the Jewish high priest Ananias around 65 A.D. The apostles Peter and Paul also quite

likely suffered martyrdom in Rome around the same date. A much later Christian tradition has it that the apostle

Andrew suffered martyrdom in Greece. The apostle John, brother of the martyred apostle James, both of the

twelve, died in ripe old age. All other reports of the deaths of the apostles are uncertain.

QUESTION 3: In Dante’s Inferno the images of hell are clearly defined and illustrated. Dante was

a Catholic. What is the Orthodox Church’s view of hell and how did it evolve to be different from

the Catholic tradition?

ANSWER: Truth be told, there is an amazing diversity of concepts and descriptions of hell both in the Bible and

the Christian traditions. People are well advised to be reserved about details concerning what lies beyond human

knowledge. Better to be spiritually prepared than to indulge in vain speculations! In the main, the Old Testament

view is that all souls after death share a kind of shadowy existence in the region of the dead (Sheol=hell) where

there was neither true life nor clear punishment, but rather a kind of

gloom, sadness, abandonment and loss of remembrance. Thus the questions to God in Psalm

Bulletin Committee Executive Directors: Father Theodore Stylianopoulos, Pastor Tiffany Mannion Day, Editor-in-Chief Editorial Staff: Desk-top Publishing --- Tiffany Mannion Day Contributing Editor ---- Heather Eleni Photography ------------ Kevin Warren Copy Editor -------------- Irene Cheek Distribution -------------- Margaret Ioannou Liaisons from Parish Council -- Elaine Ellis, Susan Karalekas & Danielle Simmons

3

August 1 10th Sunday of Matthew Procession of the Precious Cross The Holy Seven Maccabees, Eleazar the Martyr August 2 Holy Glorious New Martyr Theodore of Dardanelles Phocas the Martyr August 3 11th Tuesday after Pentecost Isaacius, Dalmatus, & Faustus, Ascetics of the Dalmation Monastery Salome the Holy Myrrhbearer

August 4 11th Wednesday after Pentecost Seven Holy Youths of Ephesus August 5 11th Thursday after Pentecost Forefeast of the Transfiguration of our Lord and Savior Jesus Christ Eusygnius the Martyr of Antioch August 6 Transfiguration of our Lord and Savior Jesus Christ August 7 Afterfeast of the Transfiguration of our Lord and Savior Jesus Christ Dometios the Martyr of Persia & 2 Disciples Our Holy Father Nicanorus the Wonderworker August 8 11th Sunday of Matthew Emilian the Confessor & Bishop of Cyzikos Our Holy Father Myronus the Wonderworker, Bishop of Crete August 9 12th Monday after Pentecost Matthias, Apostle of the 70 Anthony the Martyr of Alexandria August 10 12th Tuesday after Pentecost Laurence the Holy Martyr & Archdeacon of Rome Chitus of Athens, Bishop of Rome

August 11 12th Wednesday after Pentecost Euplus the Holy Martyr & Archdeacon of Cantania Our Holy Father Niphonus, Patriarch of Constantinople August 12 12th Thursday after Pentecost Photios & Aniketos the Martyrs of Nicomedea Soldier-martyrs of Crete August 13 12th Friday after Pentecost Apodosis of the Transfiguration Maximos the Confessor August 14 12th Saturday after Pentecost Forefeast of the Dormition of our Most Holy Lady the Theotokos and Ever Virgin Mary Micah the Prophet August 15 The Dormition of our Most Holy Lady the Theotokos and Ever Virgin Mary

August 16 Translation of the Image of Our Lord and God and Savior, Jesus Christ Diomedes the Physician & Martyr of Tarsus Timothy of Euripus, founder of the Monastery of Pentele August 17 13th Tuesday after Pentecost Myron the Martyr of Cyzicus Straton, Philip, Eutychian, & Cyprian the Martyrs of Nicomedea August 18 13th Wednesday after Pentecost Floros & Lauros the Monk-martyrs of Illyria John & George, Patriarchs of Constantinople August 19 13th Thursday after Pentecost Andrew the General & Martyr & his 2,593 soldiers Holy Martyrs Timothy, Agapius and Thecla August 20

13th Friday after Pentecost Samuel the Prophet Holy Martyr Luke of Bouleutos August 21 Thaddeus the Apostle of the 70 Bassa the Martyr of Edessa & her sons Theogonius, Agapius & Pistus Afterfeast of the Dormition of our Most Holy Lady the Theotokos and Ever Virgin Mary August 22 13th Sunday of Matthew Agathonikos the Martyr of Nicomedea & his Companion Martyrs Holy Martyr Anthuse August 23 Apodosis of the Dormition of our Most Holy Lady the Theotokos and Ever Virgin Mary Our Holy Father Ireneaus, Bishop of Lyons Our Holy Father Kallinikos, Patriarch of Constantinople August 24 14th Tuesday after Pentecost Eutyches the Hieromartyr & Disciple of St. John the Theologian Kosmas the New Hieromartyr & Equal-to-the Apostles of Aetolia August 25 Return of the Body of Bartholomew the Glorious Apostle Titus the Apostle of the 70 Bishop Gortyne of Crete, Disciple of the Holy Apostle Paul August 26 14th Thursday after Pentecost Adrian & Natalia the Martyrs & their 33 Companion Martyrs in Nicomedea Our Righteous Father Joseph August 27 14th Friday after Pentecost Poimen the Great Phanourios the Great Martyr & Newly Appeared of Rhodes August 28 14th Saturday after Pentecost Moses the Black of Scete Diomedes & Laurence the Martyrs

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yers

an

d S

ain

ts

5

August 29 Beheading of the Venerable Head of the Glorious Prophet, Forerunner and Baptist John Theodora of Thessaloniki Anastasios the New Martyr of Bulgaria August 30 15th Monday after Pentecost Apodosis of the Feast of the Forerunner

Alexander, John & Paul, New Patriarchs of Constantinople August 31 The Placing of the Honorable Sash of the Most Holy Theotokos Cyprian the Hieromartyr & Bishop of Carthage Gennadius Scholarus, Patriarch of Constantinople

The Dormition of our Most Holy Lady the Theotokos and Ever Virgin Mary August 15 Reading: Concerning the Dormition of the Theoto-kos, this is what the Church has received from ancient times from the tradition of the Fathers. When the time drew nigh that our Savior was well-pleased to take His Mother to Himself, He declared unto her through an Angel that three days hence, He would trans-

late her from this temporal life to eternity and bliss. On hearing this, she went up with haste to the Mount of Olives, where she prayed continuously. Giving thanks to God, she returned to her house and prepared whatever was neces-sary for her burial. While these things were taking place, clouds caught up the Apostles from the ends of the earth, where each one happened to be preaching, and brought them at once to the house of the Mother of God, who in-formed them of the cause of their sudden gathering. As a mother, she consoled them in their affliction as was meet, and then raised her hands to Heaven and prayed for the peace of the world. She blessed the Apostles, and, reclining upon her bed with seemliness, gave up her all-holy spirit into the hands of her Son and God.

With reverence and many lights, and chanting burial hymns, the Apostles took up that God-receiving body and brought it to the sepulchre, while the Angels from Heaven chanted with them, and sent forth her who is higher than the Cherubim. But one Jew, moved by malice, audaciously stretched forth his hand upon the bed and immediately received from divine judgment the wages of his audacity. Those daring hands were severed by an invisible blow. But when he repented and asked forgiveness, his hands were restored. When they had reached the place called Geth-semane, they buried there with honor the all-immaculate body of the Theotokos, which was the source of Life. But on the third day after the burial, when they were eating together, and raised up the artos (bread) in Jesus' Name, as was their custom, the Theotokos appeared in the air, saying "Rejoice" to them. From this they learned concerning the bod-ily translation of the Theotokos into the Heavens.

These things has the Church received from the traditions of the Fathers, who have composed many hymns out of rev-erence, to the glory of the Mother of our God (see Oct. 3 and 4).

Apolytikion in the First Tone In birth, you preserved your virginity; in death, you did not abandon the world, O Theotokos. As mother of life, you departed to the source of life, delivering our souls from death by your intercessions.

Kontakion in the Second Tone Neither the grave nor death could contain the Theotokos, the unshakable hope, ever vigilant in intercession and pro-tection. As Mother of life, He who dwelt in the ever-virginal womb transposed her to life.

Used by permission of the Greek Orthodox Archdiocese. Information can be found at: http://www.goarch.org/chapel/saints_view?

Please use this list to pray for members of our community who are sick or in need of God’s care.

Hristianna Lanoue

Mark Raheb, for healing

1st Lt. John Nikiforakis stationed in Iraq

From time to time, we may remove names that have been on the list for awhile. If you feel a name should remain on the list, or if you would like a new name placed on the list, please contact Father Ted.

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I wanted to take this opportunity to thank all who attended our Ladies and Gents Luncheon on June 10th at Papagallos. Not only is this Luncheon for enjoying our fellowship but a time when we give to those who are in need. The gifts that have been donated were delivered to the Southwestern Community Service, Inc. – Head start for six communities in the Monadnock Region. Everyone was so generous and your gifts are really appreciated by the recipients (children ages 3 to 5). Thank you again for supporting this worthy organization and I wish you a wonderful summer. Sincerely, Merope (Popey) Pitsas

Nikiforakis Earns Eagle Scout Congratulations to Peter George Nikiforakis who has earned the rank of Eagle Scout. He is the son of George and Cindy Nikiforakis from

East Swanzey.

On Sunday, June 27th, Saint George’s celebrated Divine Liturgy at the KSC College Camp at Wil-

son Pond. We had a picnic immediately after service and enjoyed a day on the water’s edge.

Thank you to all

in attendance.

It was wonderful

to have everyone

there!

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nd

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rati

on

Harry & Angie Ackerman Dennis Agallianos Peter Antonopoulos & Ellen Spielberg Ted & Deb Athanasopoulos Pres. Evelyn Bacopulos Bob & Vasilisa Balkanikos Aspasia Ballas Nick & Chrysoula Bairaktaris James Bardis John Bardis Edward & Tina Beloyianis Mike & Carolyn Blastos Chris Booras Julia Booras Mary Booras Heather Bosworth Peter & Maria Bradshaw Wayne & Jennie Canwell John & Rita Chakalos Timoleon & Kiki Chakalos Donald & Irene Cheek Christos & Angeliki Christakis Ernie & Rachel Conides Charles J. Contas Michael & Tiffany Day Evelyn Diamond Heather Eakin

Dean Eliopoulos Bill & Elaine Ellis

Peter & Electra Espiefs Louis & Lisa Giannakakos

Christopher & Fotini Glimenakis Sue Davis –Glimenakis

Maria Goodman Peter Gundelfinger & Suzanne Smiley

Janet Harrison Evelyn Hubal

George & Maria Ioannou Margaret Ioannou

George & Sigrid Karabakakis Eugenia Petrou-Karabakakis

Susan Karalekas & Nickolas Lupinin Perry & Stella Kiritsy

Alexandra Kolivas Anastasia Kolivas

Louis & Sue-Ellan Kolivas Nicholas Kolivas

John K. & Bella E. Kontinos Marya Koskoris

Paul & Barbara Koutras Odysseous Kyrousis

Christopher & Athanasia Lakin Mark & Apostolia Lanoue

Spyridon & Katerina Leristis

Roula Leristis Christine Libbares

Donald & Marina Limoges Giota Livanis

Peter & Estelle Merzi George & Mary Michaelides

George & Vasiliki Moore Bill & Flo Nestor

Clara Nikon Paul & Kathy Nikiforakis Angelo & Tasia Pananas

Lena Pappas Maria Pappas

Stephen & Joan Pappas Roger & Connie Phelps

Panos & Popey Pitsas Victoria Poulos

Travis & Crystal Rowe Danielle Simmons

Fr. Ted & Pres. Fotini Stylianopoulos Chris & Anna Tasoulas

Georgia Tasoulas Vicki Theodorou

Joseph & Elizabeth Truman Elias & Lambrini Tsitsonis

Douglas Walker & Andrea Polizos Kevin & Lisa Warren

St. George Orthodox Church Stewards 2010

9

Come and See This phrase is simple yet powerful. It calls us to change our location – physically and spiritually. If we want to find Christ, we must move toward him. We must grow and mature in our faith. Giving to the Church is an opportunity – an opportunity to examine our priorities and values. It is an opportunity to express our thankfulness, to give of ourselves and to grow in grace. It is an opportunity to participate in the work of God. Come and see what we can do together with your support.

Thanks to so many of you who have pledged and have remembered to send in your offering. Six months have gone by and we are starting our third quarter of the year! Stewardship offering envelopes are located in the back of the church beside the candles if you would like to use one. Thank you for all of your support so far this year. Kathy Nikiforakis Stewardship Chairperson.

2010 Operating Budget: $91, 800 Total Pledged To Date (6/30/10): $42,127.00 Total Offerings Received To Date: $28,747.00 Number of Pledges: 81

11

8/1/2010

Matins: John 21:1-14

Epistle: St. Paul's First Letter to the Corinthians 4:9-16

Gospel: Matthew 17:14-23

8/2/2010

Epistle: Acts of the Apostles 6:8-15; 7:1-5, 47-60

Gospel: Matthew 21:33-42

8/3/2010

Epistle: St. Paul's Second Letter to the Corinthians 2:14-17; 3:1-3

Gospel: Matthew 23:23-28

8/4/2010

Epistle: St. Paul's Second Letter to the Corinthians 3:4-11

Gospel: Matthew 23:29-39

8/5/2010

Epistle: St. Peter's First Universal Letter 1:1-25; 2:1-10

Gospel: Matthew 24:13-28

8/6/2010

Matins: Luke 9:28-36

Epistle: St. Peter's Second Universal Letter 1:10-19

Gospel: Matthew 17:1-9

8/7/2010

Epistle: St. Paul's First Letter to the Corinthians 1:3-9

Gospel: Mark 9:2-9

8/8/2010

Matins: John 21:14-25

Epistle: St. Paul's First Letter to the Corinthians 9:2-12

Gospel: Matthew 18:23-35

8/9/2010

Epistle: Acts of the Apostles 1:12-17, 21-26

Gospel: Mark 1:9-15

8/10/2010

Epistle: St. Paul's Second Letter to the Corinthians 5:15-21

Gospel: Mark 1:16-22

8/11/2010

Epistle: St. Paul's Second Letter to the Corinthians 6:11-16

Gospel: Mark 1:23-28

8/12/2010

Epistle: St. Paul's Second Letter to the Corinthians 7:1-10

Gospel: Mark 1:29-35

8/13/2010

Epistle: St. Paul's Second Letter to the Corinthians 7:10-16

Gospel: Mark 2:18-22

8/14/2010

Epistle: St. Paul's First Letter to the Corinthians 1:26-31; 2:1-5

Gospel: Matthew 20:29-34

8/15/2010

Matins: Luke 1:39-49, 56

Epistle: St. Paul's Letter to the Philippians 2:5-11

Gospel: Luke 10:38-42, 11:27-28

8/16/2010

Epistle: St. Paul's First Letter to Timothy 3:13-16; 4:1-5

Gospel: Luke 9:51-57, 10:22-24, 13:22

8/17/2010

Epistle: St. Paul's Second Letter to the Corinthians 8:16-24; 9:1-5

Gospel: Mark 3:13-21

8/18/2010

Epistle: St. Paul's Second Letter to the Corinthians 9:12-15; 10:1-7

Gospel: Mark 3:20-27

8/19/2010

Epistle: St. Paul's Second Letter to the Corinthians 10:7-18

Gospel: Mark 3:28-35

8/20/2010

Epistle: St. Paul's Second Letter to the Corinthians 11:5-21

Gospel: Mark 4:1-9

8/21/2010

Epistle: St. Paul's First Letter to the Corinthians 2:6-9

Gospel: Mark 3:13-21

8/22/2010

Matins: Mark 16:1-8

Epistle: St. Paul's First Letter to the Corinthians 16:13-24

Gospel: Matthew 21:33-42

8/23/2010

Epistle: St. Paul's Letter to the Philippians 2:5-11

Gospel: Luke 10:38-42, 11:27-28

8/24/2010

Epistle: St. Paul's Second Letter to the Corinthians 12:20-21; 13:1-2

Gospel: Mark 4:24-34

8/25/2010

Epistle: St. Paul's Letter to Titus 1:1-5; 2:15; 3:1-2, 12-15

Gospel: Matthew 5:14-19

8/26/2010

Epistle: St. Paul's Letter to the Hebrews 10:32-38

Gospel: Mark 5:1-20

8/27/2010

Epistle: St. Paul's Letter to the Galatians 2:6-10

Gospel: Mark 5:22-24, 35-43; 6:1

8/28/2010

Epistle: St. Paul's First Letter to the Corinthians 4:1-5

Gospel: Matthew 23:1-12

8/29/2010

Matins: Mark 16:9-20

Epistle: Acts of the Apostles 13:25-33

Gospel: Mark 6:14-30

8/30/2010

Epistle: St. Paul's Letter to the Galatians 2:11-16

Gospel: Mark 5:24-34

8/31/2010

Epistle: St. Paul's Letter to the Hebrews 9:1-7 Gospel: Luke 10:38-42, 11:27-28

Dai

ly R

ead

ings

Saint George Greek Orthodox Church 70 West Street, PO Box 392

Keene, NH 03431-0392

Nonprofit Org.

U.S. Postage

Paid

Keene, NH 03431

Permit No. 149

Return Service Requested

In Loving Memory of Marion BardisIn Loving Memory of Marion BardisIn Loving Memory of Marion Bardis

John G. BardisJohn G. BardisJohn G. Bardis George and Karen BardisGeorge and Karen BardisGeorge and Karen Bardis James and Jean BardisJames and Jean BardisJames and Jean Bardis

Jesse BardisJesse BardisJesse Bardis Emma and Megan BardisEmma and Megan BardisEmma and Megan Bardis

May Her Memory Be EternalMay Her Memory Be EternalMay Her Memory Be Eternal