#st. mark's baptist church

[getoutofthisplace]

Dear Gus & Magnus,

Gus's team dominated their opponents in this morning's soccer game. I thought they won 12-0, but Gus said their coach announced 16-0, which may be true because they could have scored four more goals when I went to the car to get something. Either way, they "smoked them," as Gus has learned to say. He played his best game yet, getting his foot on the ball a few times, even in heavy traffic. I was proud of him.

Afterward, we went to the grand opening celebration of the Arkansas Symphony Orchestra's new building. As soon as we got there, St. Mark's Baptist Gospel Choir was preparing to sing with the symphony. All the seats were full, so we went to the front and sat in the floor. Magnus was enamored with the whole production. He kept saying, "Are they going to do another one?" (Gus, however, was not into it.)

We ate bad food truck nachos/burritos, then walked around downtown for a while. Nene had never been over the pedestrian bridge, so we showed that to her. We were all tuckered by the time we got home.

Dad.

Little Rock, Arkansas. 9.14.2024 - 12.08pm.

[opencommunion]

Hello, I really don’t want to be rude or anything like that but I would love to know any more information about the Christians in Palestine, Lebanon and Syria like, is it true Gaza had family lineages dating back to Jesus Christ? Asking because Ziocucks love making it seem as if Christians don’t exist over there

omg not rude at all, actually this is my favorite thing to talk about (it was a major focus of this blog prior to Al-Aqsa Flood) it's a huge topic so I'll link a ton of resources, but to answer your main question: yes, many Palestinian Christians in Gaza and elsewhere can trace their family history with Christianity back to the 1st century. the Christian community in Gaza is said to have been founded by the apostle Philip. the first bishop of Gaza was the apostle Philemon, the recipient of a Pauline epistle. a core zionist myth is the idea that contemporary Palestinians only arrived in Palestine in the 7th century or even the 20th century (see the links for debunking). but there's plenty of documentation of continuous Christian (and Jewish) presence in Palestine before, during, and after the emergence of Islam. Palestinians (and Levantine ppl more generally, but esp Palestinians because of the totality of their colonial dispossession—stories are often literally the only heirlooms refugee families have) typically have very strong family oral histories going back many centuries, so if a Palestinian tells you their family has been Christian since the time of Christ, take their word for it. community continuity is also about more than family trees—even if someone's family came to Christianity later, they're still part of the continuous living heritage of their community. the continuity of Palestinian Christianity is also evidenced by Palestinian holy sites. because Christianity was illegal in the Roman Empire until Constantine took power, dedicated churches weren't built until the 4th century, but many of these churches were built around existing sites of covert worship—for example the Church of the Nativity in Bethlehem was built around a grotto that was already venerated as the site of Jesus' birth, the Church of St. John the Baptist in 'Ayn Karim (a forcibly depopulated suburb of Jerusalem) was built over a 1st century rock-cut shrine marking the site of John the Baptist's birth, and the Church of the Multiplication in Al-Tabigha (a destroyed and forcibly depopulated village on the shore of Lake Tiberias) was built over a limestone slab believed to be the table were Jesus fed the multitude. throughout the Levant there are also many ancient shrines (maqamat) that are shared sites of prayer for both Christians and Muslims; in Palestine many of these sites have been seized by the occupation and Palestinians are prevented from visiting them.

Palestinian Christian communities who are able to travel to the villages they were expelled from in the Nakba will sometimes return there to celebrate weddings and holidays in their ancestral churches, e.g. in Iqrit and Ma'alul (x, x). of course because the occupation heavily restricts Palestinian movement this isn't possible for most refugees.

here's some resources to get you started but feel free to hmu again if you have any more specific questions! Zionism and Palestinian Christians Rafiq Khoury, "The Effects of Christian Zionism on Palestinian Christians," in Challenging Christian Zionism (2005) Mitri Raheb, I am a Palestinian Christian (1995) Mitri Raheb, Faith in the Face of Empire: The Bible Through Palestinian Eyes (2014)

Christ at the Checkpoint: Theology in the Service of Justice and Peace (2012) Faith and the Intifada: Palestinian Christian Voices (1992) The Forgotten Faithful: A Window into the Life and Witness of Christians in the Holy Land (2007) Faith Under Occupation: The Plight of Indigenous Christians in the Holy Land (2012) Palestinian Christians: The Forcible Displacement and Dispossession Continues (2023) Donald E. Wagner, Dying in the Land of Promise: Palestine and Palestinian Christianity from Pentecost to 2000 (2003)—can't find it online but worth checking your library for

Pre-Zionist History James Grehan, Twilight of the Saints: Everyday Religion in Ottoman Syria and Palestine (2016) Ussama Makdisi, Artillery of Heaven: American Missionaries and the Failed Conversion of the Middle East (2008) Kenneth Cragg, The Arab Christian: A History in the Middle East (1992) Christopher MacEvitt, The Crusades and the Christian World of the East: Rough Tolerance (2007) John Binns, Ascetics and Ambassadors of Christ: The Monasteries of Palestine 314-631 (1996) Derwas Chitty, The Desert a City: an Introduction to the Study of Egyptian and Palestinian Monasticism Under the Christian Empire (1966) Aziz Suryal Atiya, A History of Eastern Christianity (1968) Michael Philip Penn, When Christians First Met Muslims: A Sourcebook of the Earliest Syriac Writings on Islam (2015) Early Christian Texts The Acts of the Apostles (1st century, Palestine. yes I'm recommending the bible lol but I promise I'm not trying to evangelize, it just really paints a good picture of the birth of Christianity in Jerusalem and its early spread) The Didache (1st or 2nd century, Palestine or Syria—the earliest known catechism, outlining how Christians were supposed to live and worship) Cyril of Scythopolis, The Lives of the Monks of Palestine (6th century) Sayings of the Desert Fathers and Desert Mothers (early Christian monastics)

for more resources specific to my tradition, the Maronite Church, see this post. for other misc Syriac tidbits see my Syriac tag. this is just scratching the surface so again, if you (or anyone else who sees this post!) have more specific interests lmk and I can point you in the right direction

[whencyclopedia]

Holidays in the Elizabethan Era

During the Elizabethan Era (1558-1603 CE), people of all classes greatly looked forward to the many holidays and festivals on offer throughout the year. The vast majority of public holidays were also religious commemorations, and attendance at service was required by law. Still, the feasts that accompanied many of these 'holy days' were anticipated with pleasure, and many secular traditions began to appear alongside them such as playing football on Shrove Tuesday and giving gifts to mothers on the third Sunday before Easter. Holidays were also an opportunity to visit towns for a local fair or even travel further afield. The Elizabethan period was the first time the idea of a Grand Tour of Europe caught on amongst the rich, seen as a way to broaden a young person's horizons and round off their general education.

Holy Days

The concept of an extended holiday as a period of rest from work is a relatively modern idea. Throughout the Middle Ages, the only time a worker had off work was Sundays and holy days, that is days established by the Church to celebrate a religious matter such as the life of a particular saint or such events as the birth of Jesus Christ at Christmas and his resurrection at Easter. In the 16th century CE, these holy days became known by the now more familiar and wholly secular term, 'holidays'. The Elizabethan period was also the first time that such religious holidays came to be associated less with Church services and more to do with taking a 24-hour break from everyday life and, if possible, enjoying a little better quality of food and drink than one usually consumed. However, it is to be remembered that attendance at church on the main holy days was still required of everyone by law.

In the second half of the 16th century CE, there were 17 principal holy days recognised by the Anglican Church, some of which, as today, moved particular dates depending on the lunar calendar. These holy days, and their celebratory or commemorative purposes, were:

New Year's Day (1 Jan) - the Circumcision of Jesus Christ.

Twelfth Day (6 Jan) - the Epiphany when the Magi visited Jesus.

Candlemas (2 Feb) - Feast of the Purification of Mary.

Shrovetide/Shrove Tuesday (between 3 Feb & 9 Mar) - the last day before the fasting of Lent.

Ash Wednesday (between 4 Feb & 10 Mar) - First day of Lent, the 40-day fast that leads up to Easter.

Lady Day (25 Mar) - Annunciation of Mary and considered the first day of the calendar year in England (when the year number changed).

Easter (between 22 Mar & 25 Apr) - the Resurrection of Christ and including nine days of celebration.

May Day (1 May) - commemorating St. Philip and Jacob but also considered the first day of summer.

Ascension Day (between 30 Apr & 3 Jun) - Ascension of Christ and a major summer festival.

Whitsunday (between 10 May & 13 Jun) - Pentecost when Christ visited the apostles.

Trinity Sunday (between 17 May & 20 Jun) - Feast day of the Trinity.

Midsummer Day (24 Jun) - also commemorates John the Baptist.

Michaelmas (29 Sep) - marks the end of the harvest season and commemorates the Archangel Michael.

All Hallows/Hallowtide (1 Nov) - the feast of All Saints (Hallows).

Accession Day (17 Nov) - commemorates Elizabeth I of England's accession.

Saint Andrew's Day (30 Nov) - commemorates St. Andrew.

Christmas (25 Dec) - the birth of Jesus Christ.

Continue reading...

[the-hermit-at-midnight]

The Summer Solstice: Embracing Litha, Alban Hefin, and Midsummer

The Summer Solstice, also known as Litha, Alban Hefin, or Midsummer, is one of the most significant and ancient celebrations in pagan and Druidic calendars. This festival marks the longest day of the year, a time when the sun is at its peak and the Earth is brimming with life and energy. Let’s delve deeper into the origins of this enchanting celebration and explore ways to honor and celebrate it with joy and reverence.

The Origins of Litha, Alban Hefin, and Midsummer

Litha is a term derived from the Old English word "liða," referring to the gentle and warm months of summer. The term was popularized by modern Pagan and Wiccan traditions to celebrate the Summer Solstice. Litha is a time to honor the sun, the Earth’s fertility, and the abundance of life. The festival itself draws from ancient Anglo-Saxon traditions where midsummer was a significant period for community gatherings and celebrating the peak of agricultural productivity.

Alban Hefin, meaning "Light of the Shore" or "Light of Summer" in Welsh, is the Druidic name for the Summer Solstice. The Druids, who were the priestly class in ancient Celtic cultures, held profound respect for nature and its cycles. For the Druids, Alban Hefin was a time to celebrate the power and life-giving energy of the sun. The Celts believed that the sun was at the height of its power and used this time to seek blessings for fertility, health, and prosperity. The festival also symbolized the balance and interconnectedness of life, as the sun’s peak also marked the turning point towards the darker half of the year.

Midsummer has deep roots in European traditions, pre-dating Christianity. In ancient agricultural societies, Midsummer was celebrated as a pivotal time of the year. The Celts, Norse, and many other cultures held feasts, bonfires, and various rituals to honor the height of summer and to ensure a bountiful harvest. The Christian church later adopted and adapted many Midsummer traditions, aligning them with the feast of St. John the Baptist on June 24th. Despite this, many of the original pagan customs have survived and continue to be practiced today.

​Celebrating Litha, Alban Hefin, and Midsummer Celebrating this time of year can be a joyful and enriching experience, filled with traditions and activities that honor the sun, the Earth, and the cycles of nature. Here are some ways to celebrate Litha, Alban Hefin, or Midsummer:

Rise with the Sun

Start the day by watching the sunrise. Find a beautiful natural setting, such as a hilltop or a beach, and gather with loved ones to greet the sun. Reflect on its energy and the light it brings into your life. Ancient Druids would often gather at sacred sites like Stonehenge, where the sunrise aligns perfectly with the stones.

Create a Sun Altar

Build an altar dedicated to the sun. Use yellow, gold, and orange decorations, candles, and sun symbols. Adorn the altar with seasonal flowers, herbs, and fruits. This can be a focal point for meditation, offerings, and reflection throughout the day. The altar can also include representations of the sun gods and goddesses from various cultures, such as Ra, Apollo, or Helios.

Host a Midsummer Feast

Prepare a feast using fresh, seasonal produce. Include dishes made from fruits, vegetables, and herbs that are abundant at this time of year. Share the meal outdoors if possible, basking in the warmth of the sun. Incorporate traditional foods such as honey, bread, and mead. In ancient times, communities would come together to share in the bounty of the harvest, strengthening communal bonds.

Light a Bonfire

Bonfires are a central element of Midsummer celebrations. Fire symbolizes the sun's power and its life-giving energy. Gather around the fire with friends and family, sing songs, share stories, and enjoy the communal warmth. Jumping over the bonfire is a traditional practice believed to bring good luck and purification. This custom dates back to ancient times when fire was seen as a protective and purifying force.

Engage in Nature Activities

Spend time in nature, appreciating its beauty and abundance. Go for a hike, have a picnic, swim in a natural body of water, or simply relax in a sunlit meadow. Encourage children to create nature crafts, such as flower crowns or sun catchers. In many cultures, gathering herbs and flowers at Midsummer is believed to be particularly potent for healing and magic.

Hold a Solstice Ritual

Conduct a simple ritual to honor the Solstice. This can include lighting candles, reciting poems or prayers, and making offerings to the Earth and the sun. Reflect on your personal growth and set intentions for the coming months. Druids might conduct rituals that include offerings to the spirits of the land and prayers for protection and prosperity.

Meditate and Reflect

Use this time for personal meditation and reflection. Find a quiet spot in nature or near your sun altar. Meditate on themes of light, growth, and balance. Contemplate your journey so far and the path ahead, embracing the energy of the sun to inspire and guide you. The Solstice is a powerful time for setting new goals and letting go of what no longer serves you.

Celebrate with Music and Dance

Music and dance are integral parts of many Midsummer celebrations. Play instruments, sing, and dance around the bonfire or in an open field. Create a playlist of uplifting, sun-themed songs to enjoy throughout the day. Traditional dances, such as the Morris dance in England, are often performed to celebrate the vitality of summer.

Plant a Solstice Garden

Start a garden to symbolize growth and renewal. Plant herbs, flowers, or vegetables that thrive in the summer sun. Involve children in planting and caring for the garden, teaching them about the cycles of nature and the importance of nurturing life. Herbs such as St. John's Wort, traditionally harvested at Midsummer, are believed to have powerful healing properties.

Litha, Alban Hefin, and Midsummer are times of celebration, reflection, and connection. These traditions, rooted in ancient practices, offer a way to honor the sun, the Earth, and the cycles of life. By gathering with friends and family, creating meaningful rituals, and spending time in nature, you can embrace the spirit of the Solstice and carry its light within you throughout the year. Celebrate with joy, gratitude, and a deep appreciation for the abundant gifts of the season.

[scotianostra]

Church of St John of Nepomuk, Kutna Hora.

According to a legend, this Baroque church was built in the Saint’s birthplace. As early as in the 1640s, the Šternberk nobility had a church built there and dedicated to St. John the Baptist, which in 1734 gave way to the Baroque church designed by the famous architect and builder K.I. Dientzenhofer.

To this day, mass is held there every year to mark the anniversary of the birth and martyrdom of St. John of Nepomuk. Below the steeple and in the immediate surroundings of the church, there are 14 panels describing the most significant events associated with the figure of St. John of Nepomuk.

While I was there the church was also being used as part of a gallery displaying modern art paintings. Entrance fee was 60 CZK, just under£2.

[kimberly40]

October Weather Lore Sayings From the Old Farmers Almanac:

•Much rain in October, much wind in December.

•As the weather in October, so it will be in March.

•Warm October, cold February.

•If October brings much frost and wind, then January and February will be mild.

•When birds and badgers are fat in October, a cold winter is expected.

•When it freezes and snows in October, January will bring mild weather. If it is thundering and heat-lighting, the winter will resemble April in temper.

•A good October and a good blast,

So blow the hog-acorn and the mast.

•When deer are gray in coat in October, expect a severe winter.

•Thunder in October signifies great winds and a dearth of corn.

•If in October many fall leaves wither and hang on the boughs, it betokens a frosty winter and much snow.

•In cold, long winters, rabbits are fat in October and November. In mild and pleasant winters, they are poor in those months.

•Gnats in October are a sign of long, fair weather.

•Full moon in October without frost, no frost till the full Moon in November.

•If we don’t get our Indian summer in October or November, we will get it in the winter.

•Ice in October that will bear up a duck foretells a winter as wet as muck.

•A hard winter follows a fine St. Denis (October 9th).

•If St. Calixtus’ Day (October 14th) be dry and windy, the winter will be wet, but if it be rainy and still, the harvest will be good.

•If it is fine on St. Gall’s Day (October 16th), it will be fine up to Christmas.

•October 18th marks the start of St. Luke’s Little Summer.

*Pictured is Sunnyvale Baptist Church in McDowell County, NC on Hwy 80.

[thepastisalreadywritten]

The Feast of the Dedication of the Basilica of St. John Lateran is celebrated by the entire Church.

It marks the dedication of the cathedral church of Rome by Pope Sylvester I in 324.

This church is the cathedra (or chair) of the bishop of Rome, who is the Pope.

A Latin inscription in the Church reads: “omnium ecclesiarum Urbis et Orbis mater et caput.”

Translated, this means: “The mother and head of all churches of the city and of the world.”

The basilica was originally named the Archbasilica of the Most Holy Savior.

However, it is called St. John Lateran because it was built on the property donated to the Church by the Laterani family, and because the monks from the monastery of St. John the Baptist and St. John the Divine served it.

[why-bless-your-heart]

Will only Catholics get into Heaven?

A man died, and at the pearly gates St. Peter asked him, “Name?” “John Smith.” “Religion?” Methodist.” St. Peter looked at his list and said “Okay, you’re in room 24, but be very, very quiet as you pass room 6.” Another man died, and St. Peter asked the same questions. “Name?” “Jack Smitt.” “Religion?” “Baptist.” St. Peter looked at his list and said “Okay, you’re in room 17, but be very, very quiet as you pass room 6.” Yet another man died, and St. Peter asked the same questions. “Name?” “Joe Schmidt.” “Religion?” “Jewish.” “Okay, you’re in room 10, but be very, very quiet as you pass room 6.” Joe hesitated. “Excuse me, I hope you don’t mind me asking. I can understand there being different rooms for different religions, but why do you need me to be quiet when I pass Room 6?” “Not at all,” St. Peter said, “You see, the Catholics are in room 6 and they think they’re the only ones here.”

Anyway. The doctrine “Nulla Salus Extra Ecclesiam” doesn’t mean that only Catholics will enter heaven. What it does mean is that the Catholic Church, as the body of Christ, is the way in which we are meant to enter Heaven. The church provides the sacraments of baptism, reconciliation, and the Eucharist, all three of which Jesus says are necessary for salvation: Mark 16:6, Luke 13:3, John 6:54, for starters. The way we approach Christ (the only way to the Father) is through the Catholic Church.

If you haven’t read The Last Battle, by C.S. Lewis, you should, you’re missing out, but he addresses the question of the “just pagan” very clearly. In it, a good Calormene (the bad guys of the story) says that he wants to meet Tash, who he’s served all his life. Tash is a very bad dude who eats people, one of those classic scary pagan deities. However, the Calormene is instead met by Aslan, a very good dude who grants eternal life. Aslan tells him that every time the good Calormene made an oath by Tash, and kept the oath because he had made it, and every time he sacrificed something he wanted for the sake of Tash, Aslan counted it as if it had been sworn by him or offered to him. Somebody who’s been innocently ignorant—never had the chance to learn the Catholic Faith, or only ever been exposed to bad catechesis—isn’t as culpable as someone who’s invincibly ignorant.

In the same book, there are some dwarves who are selfish, cruel, and even go so far as to murder fellow Narnians in the final fight against the Calormens. When they’re brought face to face with what lies on the other side, they refuse to accept it. They’re given a feast and insist that it’s nothing but barn scrapings, shown the sky and the grass and insist that they’re still locked away, even hear Aslan roar and claim it’s their fellow prisoners trying to scare them. Sometimes you simply refuse to learn something because you don’t like what the knowledge might demand of you. This is invincible ignorance, and it’s something we’ll all be held accountable for one day.

If you don’t know about the Catholic faith, or think that it’s false, you can’t be blamed for not converting. However, if you do know the Catholic faith, believe that it’s true, and refuse to convert, you are in very grave danger.

At the end of the day, though, the Church doesn’t decide who does and doesn’t go to Heaven. God does. The Church is allowed to say with certainty that some of those who have died are now in Heaven (the saints), but cannot say with certainty that anyone who has died has gone to Hell (although I have some suspicions.) When Jesus was asked who would be saved and who wouldn’t be, He said that the important thing is to strive to enter through the narrow gate. Worry about your own salvation, because at the end of your life, yours is the one soul you are going to have to answer for.

[orthodoxydaily]

SAINTS&READING: MONDAY, OCTOBER 28, 2024

october 15_october 28

MARTYR LUCIAN, PRESBYTER OF GREATER ANTIOCH (312)

The Hieromartyr Lucian, the Presbyter of Antioch, was born in the Syrian city of Samosata. At twelve years of age, he was left orphaned. Lucian distributed his possessions to the poor and went to Edessa to the confessor Macarius, under whom he diligently read Holy Scripture and learned the ascetic life. For his pious and zealous spreading of Christianity among Jews and pagans, Lucian was made a presbyter.

In Antioch Saint Lucian opened a school where many students gathered. He taught them how to understand the Holy Scriptures, and how to live a virtuous life. Saint Lucian occupied himself with teaching, and he corrected the Greek text of the Septuagint, which had been corrupted in many places by copyists and by heretics who deliberately distorted it in order to support their false teachings. The entire Greek text of the Bible which he corrected was hidden in a wall at the time of his confession of Christ, and it was found during the lifetime of Saint Constantine the Great.

During the persecution of Diocletian, Saint Lucian was arrested and was sent to prison in Nicomedia, where for nine years he encouraged other Christians with him to remain steadfast in their confession of Christ, urging them not to fear tortures or death.

Saint Lucian died in prison from many terrible tortures and from hunger. Before his death, he wished to partake of the Holy Mysteries of Christ on the Feast of Theophany. Certain Christians who visited him brought bread and wine for the Eucharist. The hieromartyr, bound by chains and lying on a bed of sharp potsherds, was compelled to offer the Bloodless Sacrifice upon his chest, and all the Christians there in prison received Communion. The next day the emperor sent people to see if the saint was still alive. Saint Lucian said three times, “I am a Christian,” then surrendered his soul to God. The body of the holy martyr was thrown into the sea, but after thirty days dolphins brought it to shore. Believers reverently buried the body of the much-suffering Saint Lucian.

Saint Lucian was originally commemorated on January 7, the day of his death. Later, when the celebration of the Synaxis of Saint John the Baptist was appointed for this day, the feast of Saint Lucian was transferred to October 15.

Although he was only a priest, sometimes Saint Lucian is depicted in the vestments of a bishop. The Stroganov Guide for Iconographers was published in Russia in 1869, based on a 1606 manuscript. There Saint Lucian is depicted wearing a phelonion and holding a Gospel. He does not wear the omophorion of a bishop, however. Another handbook, the Litsevoy Podlinnik, states that Saint Lucian is to be depicted with the omophorion.

It may be that the Russians thought of Saint Lucian as a bishop because of his importance to the Church, and so they depicted him that way. Similarly, Saint Charalampus (February 10) is depicted as a priest in Greek icons and as a bishop in Russian icons.

Source: Orthodox Church in America_OCA

St AURELIA OF STRASBOURG (Alsace-Gaul 383)

Saint Aurelia of Strasbourg was a 4th-century saint whose tomb in Strasbourg became the center of a popular cult in the Middle Ages. According to the legend, Aurelia accompanied Saint Ursula and the eleven thousand virgins from Roman Britain to Cologne, where they were favorably received by Aquilin, bishop of the place. From Cologne, they traveled to Basel. From Basel, the travelers descended the Rhine to Strasbourg, where St Aurelia succumbed to a violent fever, dying after a few days. Three virgins were left to care for her. She was particularly invoked against fevers in the church that bears her name.  Her three companions lived many years in the same place and were buried there. Some centuries later, their tomb was opened, and their bodies were found completely intact, marked with titles bearing their names. This legend is reproduced in the current breviary of the Diocese of Strasbourg.

Grandidier, who questions the legend's authenticity, observed that the cult of Saint Aurelia was already very popular in Strasbourg by the 9th century. 

The church of Sainte Aurélie in Strasbourg is supposed to have been built over the crypt where the tomb of Saint Aurelia was situated. [3]

In 1524, Martin Bucer (a Protestant), soon after he was appointed pastor of the church, instigated members of the gardeners' guild to open the tomb and remove the bones, justifying this because the tomb had become an object of idolatry.

Philippians 1:1-7

1 Paul and Timothy, bondservants of Jesus Christ, To all the saints in Christ Jesus who are in Philippi, with the bishops and deacons: 2 Grace to you and peace from God our Father and the Lord Jesus Christ. 3 I thank my God upon every remembrance of you, 4 always in every prayer of mine making request for you all with joy, 5 for your fellowship in the gospel from the first day until now, 6 being confident of this very thing, that He who has begun a good work in you will complete it until the day of Jesus Christ; 7 just as it is right for me to think this of you all, because I have you in my heart, inasmuch as both in my chains and in the defense and confirmation of the gospel, you all are partakers with me of grace.

Luke 9:18-22

18 And it happened, as He was alone praying, that His disciples joined Him, and He asked them, saying, "Who do the crowds say that I am?" 19 So they answered and said, "John the Baptist, but some say Elijah; and others say that one of the old prophets has risen again." 20 He said to them, "But who do you say that I am?" Peter answered and said, "The Christ of God." 21 And He strictly warned and commanded them to tell this to no one, 22 saying, "The Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and be raised the third day."

[orthodoxadventure]

On Sunday, 14th January 2024, Deacon Symeon Menne was ordained to the Holy Priesthood at the Church of St Anthony the Great in Newcastle. His Grace Bishop Raphael of Ilion presided during Matins and celebrated the Divine Liturgy. Amongst those concelebrating were the V. Revd Archimandrite of the Ecumenical Throne Dr Antonios Kakalis, Hieromonk Melchisedec from the Monastery of St John the Baptist in Essex, Revd Oeconomos Andreas Amirhom, Revd Presbyter Anton Caius Curgu and Revd Presbyter Nikitas Banev. Also present were the Revd Dr. Justin Mihoc (Durham) from the Romanian Orthodox Church and the Very Revd Lee Batson, Dean of the Newcastle Cathedral. Prior to the ordination, Andreas Lumsden was elevated to the order of Readers by His Grace Bishop Raphael.

In his ordination speech, Deacon Symeon expressed profound gratitude to His Eminence Archbishop Nikitas of Thyateira and Great Britain for blessing his journey to priesthood. Deacon Symeon recounted his own spiritual journey in Orthodoxy, starting with his Baptism at the Monastery of St Catherine in Sinai in 1991, which has ever since been lovingly supported by the Archbishop of the Monastery and the Sinaite Brotherhood, including his Godparents, Hieromonk Arsenios and Monk Moses, as well as the Abbot and the Brotherhood and Sisterhood of the Monastery of St John the Baptist in Essex. He acknowledged with utter reverence the unfailing love of his first spiritual father, the late Archimandrite Symeon, of blessed memory, and his current one, His Grace Bishop Raphael. He also extended his deep appreciation to the priests, who guided him during his Holy Diaconate with love and patience, especially Fr Antonios Kakalis, Fr Andreas Amirhom, Fr Andrew Louth, Fr Justin Mihoc, and Archdeacon George Tsourous. He also cordially thanked his family, especially his dearly beloved wife Konstantina, his rock and support, and cherished children Savina and George Lucas.

After recounting all his blessings, he then reflected on a saying by St Sophrony of Essex about the purpose of the Christian Life, which is to ‘ask the Lord Jesus to send the Holy Spirit into our hearts to cleanse us and make us like Christ’. Recollecting his experiences from several of his patients’ last moments on this earth, Deacon Symeon reiterated the need to steadfastly live by the Saint’s advice, whilst continually preparing for the afterlife through humility, discernment, prayer, fasting, faith, hope and love. He acknowledged that there is no better place on earth to get closer to our Saviour than in Church, most importantly through our participation in the Eucharist. Deacon Symeon humbly accepted his sacred duty, seeking forgiveness and vowing to be a diligent shepherd, inspired by the country’s Christian Saints. He urged all to devoutly follow God, referencing St John Climacus’ Spiritual Ladder of Divine Ascent to highlight life’s trials. His moving speech concluded with a call for prayers for himself, for peace in our parishes and in the whole world.

Bishop Raphael warmly welocmed Deacon Symeon’s ordination, marking it as the realisation of Archimandrite Symeon’s (of blessed memory) desire. He lauded Deacon Symeon as a spiritual heir, destined to further the legacy of St Sophrony through genuine love for God and others. Bishop Raphael highlighted the dual nature of priesthood as both a cross to bear and a path to salvation, urging Father Symeon to cherish his blessings, family, and spiritual lineage, along with the growth opportunities presented by life’s challenges. He counselled Father Symeon to maintain humility and attentiveness in his service and encouraged him to stay true to himself, being approachable and humble, and to continuously seek refuge in Christ and the Jesus prayer against trials and temptations. Representing the Archbishop, he expressed joy in welcoming Father Symeon to serve in the altar with unwavering dedication.

Following the ordination, the Parish of St Anthony the Great in Newcastle, under Chairwoman Savina Iliadou’s guidance, organised a grand reception to celebrate Father Symeon’s ordination. The event was a joyful gathering, attended by the church community, family, friends, neighbours, and colleagues, all there to support Father Symeon as he embarks on this new chapter of his spiritual journey.

[Photo and text credit]

[anastpaul]

Saint of the Day – 24 June –The Nativity of St John the Baptist

Saint of the Day – 24 June –The Nativity of St John the Baptist “A man was sent from God, whose name was John.He came to testify to the light,to prepare a people fit for the Lord.”John 1:6-7 Ordinarily the Church observes the day of a Saint’s death as his Feast, because that day marks his entrance into Heaven. To this rule there are two notable exceptions, the birthdays of Blessed Mary and of…

[geleafa-ond-faederethel]

Traditional customs for June centre on the summer solstice – midsummer, as it has been known in English since the Anglo-Saxon period. The precise date of the solstice falls between June 20 and 22, but in Christian tradition it became fixed at an early date to the feast of the Nativity of John the Baptist, June 24. Today we might associate solstice celebrations with dawn crowds at Stonehenge, but that custom is a fairly recent revival; though people have marked the summer solstice for thousands of years, throughout the Middle Ages and long afterwards it was fully merged with the celebration of St John’s feast. Midsummer festivities have largely died out in Britain, but it’s still a popular festival in many parts of Europe.

John the Baptist is the only saint in Christian tradition, other than the Virgin Mary, to have a feast commemorating his birth as well as his death. The Church has traditionally seen the dating of the June feast as meaningful because John, “the forerunner”, was born six months before Christ, and their births are celebrated at the four key points of the solar year. Just as Christ was conceived at the spring equinox and born at the winter solstice, so John was conceived at the autumn equinox and born at the summer solstice.

The Venerable Bede explained the theological significance of this: “It was fitting that the Creator of eternal light should be conceived and born along with the increase of temporal light, and that the herald of penance, who must decrease (John 3:30), should be conceived and born at a time when the light is diminishing.”

So if you want to mark Midsummer Eve, do it with light and fire. In the medieval period midsummer was a popular communal celebration: houses were decorated with lamps and greenery, there were parades with pageantry and music, people feasted with their neighbours, and bonfires were lit in the streets. It was believed that these bonfires had protective powers, able to purify the air and drive away evil spirits. According to the 14th-century writer John Mirk, bonfires were appropriate for John the Baptist because the saint himself was a “lantern burning”, seen from afar like a beacon of fire.

After the Reformation, midsummer bonfires were suppressed as Catholic superstition, though in some regions they survived as late as the 19th century. But numerous customs lingered in later folklore that preserve the idea of Midsummer Eve as a magical time: a night when you might encounter ghosts, when unmarried girls could try love-divination to find out about their future husbands, and when anyone who kept watch in the church porch at midnight would see the spirits of those fated to die in the coming year. It was said that a rose picked on Midsummer Eve would last until Christmas, while St John’s wort – which gets its name because it flowers at this time of year – was used to decorate houses at midsummer, and shared the healing and protective powers attributed to St John’s bonfires.

(via If you want to celebrate Midsummer, do it with light and fire - Catholic Herald)

[swanoopdev]

DEDICATION OF THE LATERAN BASILICA (Feast) John 2:13-22

Feast of the Dedication of the St. John Lateran Basilica in Rome is a universal feast for the Roman Catholic Church, because it is the Pope’s cathedral, and his church is the spiritual home of the people who are the Church. The first basilica on the site was built in the fourth century when Constantine donated land, he had received from the wealthy Lateran family. That structure and its successors suffered fire, earthquake, and the ravages of war, but the Lateran remained the church where popes were consecrated. In the 14th century when the papacy returned to Rome from Avignon, the church and the adjoining palace were found to be in ruins. Pope Innocent X commissioned the present structure in 1646. One of Rome’s most imposing churches, the Lateran’s towering facade is crowned with 15 colossal statues of Christ, John the Baptist, John the Evangelist, and 12 doctors of the Church. Beneath its high altar rest the remains of the small wooden table on which tradition holds Saint Peter himself celebrated.

We find in the Old Testament as well as in the New Testament, that Temple is always considered a House of God. For the first time God encountered Human beings in the Garden of Eden, but when they profaned that Holy Ground, God chased them out. Since then, human beings always longed to have a House of God. The Ark of the Covenant was considered a mobile temple of God till Solomon completed the Temple of Jerusalem, where the Ark of the Covenant was kept, considering the Holy presence of Yahweh. This was destroyed during Babylonian invasion in 597 BC. And finally, it was completely wrecked by Romans in 70 AD, as Jesus predicted in Mark 13:1,2.

The Gospel reading of today is an incident, where, we find Jesus’ expression of anger, when he finds the temple as market place and a place of exploitation of the poor. However, Jesus becomes the New Temple and we all are called to be the body of the church (Romans 12:5, 1 Corinthians 12:12-27, Ephesians 3:6, 5:23, Colossians 1:18 and 1: 24) “Jesus Christ is seen as the head of the body, which is the church, while the members of the body are seen as members of the Church.” Every baptized person is inducted as member of this CHURCH. “It is no longer I who live, but Christ who lives in me” (Galatians 2:20). Do you know that your body is the temple of the Holy Spirit…. (1Cor. 6:19). It is my responsibility to keep this temple holy and pure. The husk of impurity must be removed before the seed of holiness is generated.

What sort of business do I do and profane my body?

How many years did I take to build this temple without God?

Can I destroy this temple and allow Jesus to rebuild a new temple in me?

PRAYER:

Jesus my Lord, the corner stone of God’s temple, forgive me for turning this temple into market place, where I engage myself trading with anger, revenge, ego, lust, gluttony, greed, laziness, wrath, envy and pride etc. and profane my body. Chase away the darkness of my being and help me to rebuild it with love, compassion, forgiveness, generosity, purity of mind and body. Create in me the zeal for your house till I devour myself in you and enter into new Jerusalem.

[cooljamaicauniverse]

Annotto Bay Baptist Church, Annotto Bay, St. Mary, Jamaica

Mark Phinn Photography

[troybeecham]

Today the church commemorates the beheading of John the Forerunner, Martyr.

Ora pro nobis.

St. John (Yochanan - “YHWH is gracious”) was born roughly six months before his cousin Jesus (Yeshua - “YHWH saves”). The exact year of their births is complicated by several factors: there were multiple calendar systems of that era, uncertainty as to the date of death of Herod the Great (4-1 BC), and placing the dates of the census mentioned in the infancy narratives of Jesus. Today, scholars have a range of 6-1 BC. Most scholars place the year of their birth between 6-4 BC, accepting the date of Herod the Great’s death in 4 BC. Given that Herod ordered the death of all male children in Bethlehem ages two and under suggests that John and Jesus were possibly as old as two years, making the date of their birth closer to 6 BC. We will only know for sure when the Lord returns.

The Beheading of the Prophet, Forerunner of the Lord Jesus his cousin, John the Baptiser, is recounted by the Evangelists Matthew (Mt.14:1-12) and Mark (Mark 6:14-29), who provide accounts about the martyrdom of John the Baptist in the year 31/32 after the Birth of Christ (accepting that Jesus was crucified 32/33 AD).

Following the Baptism of the Lord, Saint John the Baptiser was locked up in prison by Herod Antipas, the son of Herod the Great, the Tetrarch (ruler of one fourth of the Holy Land) and governor of Galilee. (After the death of king Herod the Great, the Romans divided the territory of Israel into four parts, and put a governor in charge of each part. Herod Antipas received Galilee from the emperor Augustus).

The prophet of God John openly denounced Herod Antipas for having left his lawful wife Phasaelis of Nabatea, the daughter of Aretas IV Philopatris, king of the Nabateans, and then cohabiting with Herodias, his full sister and the wife of and full sister of his brother Herod Philip (Luke 3:19-20). On his birthday, Herod Antipas made a feast for dignitaries, the elders, and a thousand chief citizens. Salome, his neice, the daughter of Herod Philip and Herodias, danced before the guests, and Herod Antipas, so filled with lust for her, he swore to give her whatever she would ask, up to half his kingdom.

The vile girl on the advice of her wicked mother Herodias asked that she be given the head of John the Baptiser on a platter. Herod became apprehensive, for he feared the wrath of God for the murder of a prophet, whom earlier he had heeded. He also feared the people, who loved the holy Forerunner. But because of the guests and his careless oath, he gave orders to cut off the head of Saint John and to give it to her.

Salome took the platter with the head of Saint John and gave it to her mother. The frenzied Herodias repeatedly stabbed the tongue of the prophet with a needle and buried his holy head in a unclean place. But the pious Joanna, wife of Herod’s steward Chuza, buried the head of John the Baptiser in an earthen vessel on the Mount of Olives, where Herod had a parcel of land. The holy body of John the Baptist was taken that night by his disciples and buried at Sebastia.

After the murder of Saint John the Baptist (31/31 AD), Herod Antipas continued to govern for a certain time. Pontius Pilate, governor of Judea, later sent Jesus Christ to him, Whom he mocked (Luke 23:7-12).

Phasaelis fled to her father when she discovered her husband intended to divorce her in order to take a new wife, Herodias, mother of Salome. Aretas, enraged at the treatment of his daughter, invaded Herod Antipas' domain and defeated his army, partly because soldiers from the region of Herod Philip the Tetrarch (a third brother) gave assistance to King Aretas. Josephus does not identify these auxiliary troops (he calls them 'fugitives'), but Moses of Chorene identifies them as being the army of King Abgarus of Edessa. Antipas was able to escape only with the help of Roman forces.

Herod Antipas then appealed to Emperor Tiberius, who dispatched the governor of Syria, Lucius Vitellius the Elder, to attack Aretas. Vitellius gathered his legions and moved southward, stopping in Jerusalem for the passover of AD 37, when news of the emperor's death arrived. The invasion of Nabataea was never completed.

Ultimately, the judgment of God came upon Herod, Herodias, and Salome, even during their earthly life. Salome, crossing the River Sikoris in winter, fell through the ice. The ice gave way in such a way that her body was in the water, but her head was trapped above the ice. It was similar to how she once had danced with her feet upon the ground, but now she flailed helplessly in the icy water. Thus she was trapped until that time when the sharp ice cut through her neck. Her corpse was not found, but they brought the head to Herod and Herodias, as once they had brought them the head of Saint John the Baptiser.

After his defeat by Aretas, in 39 AD Herod Antipas was accused by his nephew Agrippa I of conspiracy against the Roman emperor Caligula (37-41 AD), who sent him into exile with Herodias in Gaul, and the to Spain, where, according to Josephus, he died at an unknown date.

In the martyrologies of almost all Churches, only Jesus Christ, Mary, and John have commemorations for both their birth and death.

Almighty God, who gave to your servant John boldness to confess the Name of our Savior Jesus Christ before the rulers of this world, and courage to die for this faith: Grant that we may always be ready to give a reason for the hope that is in us, and to suffer gladly for the sake of our Lord Jesus Christ; who lives and reigns with you and the Holy Spirit, one God, forever and ever.

Amen.

[lboogie1906]

Nancy Green (Nee Hayes or Hughes, March 4, 1834 – August 30, 1923) was a former enslaved, nanny, cook, activist, and the first of many African-American models and performers hired to promote a corporate trademark as “Aunt Jemima”. The Aunt Jemima recipe was not her recipe, but she became the advertising world’s first living trademark.

She was hired by the R.T. Davis Milling Company in St. Joseph, Missouri, to represent “Aunt Jemima”, an advertising character named after a song from a minstrel show. They were looking for a Mammy archetype to promote their product.

At the age of 59, she made her debut as Aunt Jemima at the 1893 World’s Columbian Exposition held in Chicago, besides the “world’s largest flour barrel” (24 feet high), where she operated a pancake-cooking display, sang songs, and told romanticized stories about the Old South (claiming it was a happy place for blacks and whites alike).

She was reportedly offered a lifetime contract to adopt the Aunt Jemima moniker and promote the pancake mix, it is likely the offer was part of the lore created for the character rather than herself. This marked the beginning of a major promotional push by the company that included thousands of personal appearances and Aunt Jemima merchandise. She appeared at fairs, festivals, flea markets, food shows, and local grocery stores. Her arrival was heralded by large billboards featuring the caption, “I’se in town, honey.”

She portrayed the role for no more than 20 years. She refused to cross the ocean for the 1900 Paris Exhibition.

In 1910, she was still working as a residential housekeeper according to the census. Few people were aware of her role as Aunt Jemima. At the time of her death, she was living with her great-nephew and his wife.

She was active in the Olivet Baptist Church. She used her stature as a spokesperson to advocate against poverty and in favor of equal rights for individuals in Chicago. #africanhistory365 #africanexcellence #womenhistorymonth