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SHEPHERD Monthly newsletter of the

Serbian Orthodox Church of the Assumption Fair Oaks, California

P A S T I R

June 2009 God be with you

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SHEPHERD

A monthly publication of the Serbian Orthodox Church Assumption of the Blessed

Virgin Mary

7777 Sunset Avenue Fair Oaks, Ca 95628

Very Rev. Stavrophor Dane Popovic

Rev. William Weir

Church: 916-966-5438 Fax: 916-966-5235

Priest: 916-966-6276 Cell: 916-606-8808

Shepherd Staff

Editor: V. Rev. Stavrophor Dane Popovic

Written contributions are welcome; Editorial discretion reserved. Please

Submit articles and ideas to:

V. Rev. Stavrophor Dane Popovic 7777 Sunset Ave

Fair Oaks, Ca 95628

VOLUNTARY SUBSCRIPTIONS FOR SHEPHERD = $ 15 / YEAR /

HOUSEHOLD Please mail (or bring) to Church

Office.

Many Thanks.

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Serbian Orthodox Church of the Assumption . . . . . . . . . . . . . . . . . . . . . .

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We are living in the midst of the electronic computer revolution. Information is transmitted to us with the speed of light. Through the Internet we can send or receive information from any part of the world, while sitting in front of our computers. But all this information and knowledge cannot be ours unless we are connected to it. The same applies with respect to spiritual power. We need to be connected to God's Holy Spirit in order to receive God's gifts in our own lives. On June 7, we celebrate the miracle of Pentecost. Christ fulfilled His promise to His Apostles and sent the Holy Spirit upon them. The Holy Spirit came upon them like fiery

tongues, empowered them, and changed their lives forever. They became God's witnesses and fearlessly proclaimed Christ's Death and Resurrection to all the people around them. The Apostles called on the people to repent and be baptized

in Christ's name. And the people responded by the thousands. With our baptism and chrismation we were connected to God's power. In our baptism we renounced the demonic powers and their influence upon us. We renounced the devil and accepted Christ. We

confessed Christ as our "Lord and God," and we made a confession of faith by reciting the Nicene Creed. We promised to make God's will our own will. We were truly connected to


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Christ's power. In our chrismation we experienced our own personal Pentecost. We were anointed with God's Holy Spirit and received the power to become Godlike. But our spiritual growth depends upon our personal cooperation with the grace of God and our continuous effort to become Godlike. The theologians emphasized the in-dwelling of the Holy Spirit in our hearts. They reiterated the ascetic tradition of our Church. We need to cleanse our hearts and nous (the eye of the mind) from the passions by keeping the commandments of God. Through sincere prayer, fasting and vigilance, we'll be able to purify our senses and receive the illumination of the Holy Spirit in our hearts. This is how the saints came to know God, grow in sanctity, and become Godlike. Jesus' beatitude, "Blessed are the pure in heart for they shall see God," became a reality in them. We do not have to go very far

to discover God. The Bible assures us that "the Kingdom of God is within you." God's light not only surrounds us, but is also within us. But, we must be continuously connected to God's power in order to receive His information. God connected us to Himself in our baptism and chrismation. But our sins have the tendency to "disconnect" us. Our computers are good at telling us when the connection has been broken. We have our conscience to monitor our connection to God. Only by constantly listening to and obeying our conscience we can be assured that His information is getting through us, that we know and do His Holy Will Very Rev. Stavrofor Dane Popovic


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Moja draga deco duhovna

Mi ìvimo u vremenu elektronske revolucije kompjut-era. Informacije nam

se {alju brzinom svetlisti. Preko interneta moèmo da po{aljemo ili da primimo informa-cije sa bilo koga kraja sveta, dok sedimo is-pred na{eg kompjutera. Ali sve ove informacije I znanje nemoè biti na{e ako nismo spojeni s svetom preko interneta. Isto se ovo moè pri-meniti I na duhovnui izvor mo}I. Moramo biti spo-jeni sa Bo`jim Duhom Svetim da bi mogli da primimo Bo`ji poklone u na{em li~nom ìotu. U nedelju Juna 7, pro-slavljamo ~udo Pedesetnice, Si-

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laska Duha Svetoga. Hristos je is-

punio njegovo obe}anje Svojim Apostolima I poslao je na njih Duha Svetoga. Duh Sveti si|e na njih u vidu plamenih jezika, daruju}i im mo}, I tako promeniv{I njihov ìvot za svagda. Oni postado{e Bo`ji svedoci I neustra{ivi ispov-edioci Hristove smrti i Vask-rsenja svim ljudima sveta. Apos-

toli poziva{e ljude na po-kajanje I kr{tenje u ime Hristovo. A ljudi se odazva{e na poziv I prima{e Hrista na hil-jade. Na{im Kr{tenjem I Miropomazanjem mi se sjedinismo sa Bo`jom silom. Na{im Kr{tenjem

odbacismo |avoljsku silu I nje-gov uticaj na nama. mi odba-cismo |avola i primismo Hrista.. Ispovedismo Hrista kao na{eg “Boga i Gospoda,” I ispovedismo


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veru u Boga izgovaraju}i Simvol Vere. Obe}asmo da }e Bo`ja volja biti na{a volja. Mi se zaista sjedinismo sa snagom Hristo-vom. Preko na{eg Miropoma-zanja doìvesmo na{ personalnu Pedesetnicu. Mi smo pomazani Bo`jim Svetim Duhom i primismo mo} da postanemo Bogovi. Ali na{ duhovni uzrast zavisi od na{eg li~nog slaganja sa Bo`jom blagoda}u i na{ ne-prestani trud da budemo kao Bogovi. Teolozi nagla{avaju da je obitavanje Duha Svetoga u srcima na{im veoma va`no. Oni neprestano ponavljaju asketsku tradiciju crkve na{e. Mi trebamo da o~istimo srca na{a, na{ ra-zum od strasti drè}i se Bo`jih zapovesti. Kroz iskrenu molitvu, post i bdenje, mi }e mo mo}I da o~istimo svest i primimo prosve}enje od Duha Svetoga u srcima na{im. Ovako su svetitelji do{li do spoznanja Boga, rast u sve-tosti, i postanjem Bogolikim. Hristovo izgovoreno blaènstvo,

“Blaèni su ~isti srcem jer }e oni Boga videti,” kroz njih pos-tade stvarnost. Ne moramo da idemo daleko da prona|emo Boga. Biblija nam garantuje da je “Carstvo Boìje je u vama.” Bo`ja svetlost ne samo da nas okruùje, nego je isto i u nama. Ali, mi moramo stalno biti spo-jeni sa Bo`jom silom da bi mogli da primimo Njegova poruke. Bog nas je spojio sa Njim kroz na{e Kr{tenje i Miropomazanje. Ali na{i grehovi imaju sklonost da nas “isklju~e”. Na{i kompjuteri su dobri dok nam govore kada je veza prekiuta. Mi imamo na{u savest da nadgleda spoivost sa Gospodom. Jedino ako stalno slu{amo i ispunjavamo na{u savest mi moèmo biti sigurni da Njegove informacije “zapovesti” stiù do nas, da mi znamo i ~inimo Njegovu Volju. Protojerej-stavrofor Dane Popovic


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Свети Архијерејски Сабор Српске Православне Цркве, у својој седници од 21. маја 2009. године, на предлог Епископског Савета Српске Православне Цркве у Северној и Јужној Америци, а поводом арондације постојећих Епархија у Северној и Јужној Америци, донео је одлуку којом се потврђује Устав Српске Православне Цркве у Северној и Јужној Америци, и на следећи начин арондирају Епархије наше Цркве на том простору:

1. Митрополија либертивилско-чикашка, са седиштем у манастиру Светога Саве у Либертивилу (обухвата манастир Светога Саве у Либертивилу и Саборну цркву Васкрсења Христовог са три парохије), чији ће Митрополит бити председник Епископског, Црквенонародног и Централног савета, те ex officio представник Српске Православне Цркве на том подручју.

2. Епархија новограчаничка-средњезападноамеричка, са седиштем у манастиру Нова Грачаница (обухвата све парохије које се налазе у Чикагу - сем поменуте Цркве Васкрсења Господњег - и другим државама Средњег Запада из састава досадашње Митрополије средњезападноамеричке, као и све црквено-школске општине и парохије досадашње Епархије за Америку и Канаду Митрополије новограчаничке

на подручју досадашње Митрополије средњезападноамеричке).

3. Епархија источноамеричка, са седиштем у Питсбургу/Марсу (обухвата све парохије садашње Источноамеричке епархије и парохије и црквено-школске општине досадашње Епархије за Америку и Канаду Митрополије новограчаничке на територији Источне Америке). 4. Епархија западноамеричка, са седиштем у Лос Анђелесу/Алхамбри (обухвата све парохије садашње Западноамеричке епархије и парохије и црквено-школске општине досадашње Епархије за Америку и Канаду Митрополије новограчаничке на територији Западне Америке). 5. Епархија канадска, са седиштем у Торонту/манастиру Милтон (обухвата све парохије садашње Канадске епархије и парохије и црквено-школске општине досадашње Епархије за Америку и Канаду Митрополије новограчаничке на територији Канаде). Овом одлуком о арондацији утолико се мења и допуњује члан 8. Устава Српске Православне Цркве у Северној и Јужној Америци, те њоме престаје важење досадашњих назива: „Митрополија средњезападноамеричка" и „Епархија за Америку и Канаду Новограчаничке митрополије", и успостављају се нове границе ових Епархија Српске Православне Цркве у Северној и Јужној Америци. Pатријаршија, 21. мај 2009.


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Tuesday, May 21, 2009 The Holy Assembly of Bishops of the Serbian Orthodox Church, during its regular session on 21 May 2009, based on a recommendation of the Episcopal Council of the Serbian Orthodox Church in North and South America, relative to the restructuring of the existing Dioceses in North and South America, ren-dered the following decision confirming the Constitu-tion of the Serbian Orthodox Church in North and South America, according to which the Dioceses of our Church on that territory will be restructured: 1. THE METROPOLITANATE OF LIBERTYVILLE-CHICAGO, with its see at the Monastery of St. Sava in Libertyville (encompassing the Monastery of St. Sava in Libertyville and the Cathedral Church of the Holy Resurrection with its three parishes), whose Met-ropolitan shall be the President of the Episcopal and Central Church Councils and the Clergy-Laity Assem-bly, and therefore the ex officio representative of the Serbian Orthodox Church on that territory. 2. THE DIOCESE OF NEW GRACANICA-MIDWESTERN AMERICA, with it see at the Monas-tery of New Gracanica (encompassing all the Church-School Congregations, Parishes and Monasteries in Chicago - save the Holy Resurrection Cathedral - and the other Midwestern American States of the previous Metropolitanate of Midwestern American, as well as all of the Church-School Congregations, Parishes and Monasteries of the previous Diocese for America and Canada of the New Gracanica Metropolitanate on the

territory of the previous Metropoli-tanate of Midwestern America). 3. THE DIOCESE OF EASTERN AMERICA, with its see in Pitts-burgh/Mars (encompassing all of

the Church-School Congregations, Parishes and Monas-teries of the current Eastern American Diocese and the Church-School Congregations, Parishes and Monaster-ies of the previous Diocese for America and Canada of the New Gracanica Metropolitanate on the territory of Eastern America). 4. THE DIOCESE OF WESTERN AMERICA, with its see in Los Angeles/Alhambra (encompassing all of the Church-School Congregations, Parishes and Monaster-ies of the current Western American Diocese and the Church-School Congregations, and Parishes of the pre-vious Diocese for America and Canada of the New Gra-canica Metropolitanate on the territory of Western America). 5. THE DIOCESE OF CANADA, with its see in To-ronto/Milton (encompassing all of the Church-School Congregations, Parishes and Monasteries of the current Canadian Diocese and the Church-School Congregations and Parishes of the previous Diocese for America and Canada of the New Gracanica Metropolitanate on the territory of Canada). With this decision on the said redistribution, Article 8 of the Constitution of the Serbian Orthodox Church in North and South America, and by it the previ-ous titles "Metropolitanate of Midwestern America" and the "Diocese for America and Canada of the New Gra-canica Metropolitanate" cease to exist, and the new borders for these Dioceses of the Serbian Orthodox Church in North and South America are rendered effec-tive. Bishop Irinej of Backa


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INVITATION TO THE ANNUAL VIDOVDAN COMMEMORATION

SUNDAY — JUNE 28

12:00 noon CHILDRENS PROGRAM and LUNCH

EVERYBODY IS WELCOME

POZIVATE SE NA GODI[NJU VIDOVDANSKU PROSLAVU 12:00 p.m De~ji Program i RU^AK

VIDOVDANSKA PROSLAVA

DIVINE LITURGY 10:00 a.m.

PARASTOS 11:30 a.m.

LITURGIJA u 10:00 ujutro Parastos 11:30 ujutro


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Calendar of Events We are publishing a calendar of events so that you and your family

can join us for these events. All are welcome and we hope to see you at Church, as well as these events. More details will follow.

June 28, Vidovdan July 19, Drazin Dan August 2-7, Kids Camp August 30. Church Slava September 4-6 Diocese Days in Jackson September 20 3rd Annual Cevapi Cook-off Picnic and Registration for Sunday School October 10-11 Serbian Festival October 31 25th Uneversury of Concekration of our Church Novemb

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Larisa Zlatic Language Services is a US-based translation agency specializing in trans-lation and localization services for Serbian and all other Slavic languages. Prevodjenje svih vrsta dokumenata sa srpskog na engleski I obrmuto. Radimo prevode I na drugim slovenskim jezicima. Svi prevodi se mogu overiti I sertikovati bez dodatnih troskova. 20% popust za nove klijente For quotes contact: Larisa Zlatic Larisa Zlatic, Ph.D. in Linguistics

LARISA ZLATIC LANGUAGE SERVICES

[email protected]

http://www.lztranslation.com

http://www.studyserbian.com/proba

Larisa Zlatic, Ph.D 11411 Toledo Dr. Austin, TX 78759

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Larisa Zlatic Language Services is a US-based translation agency specializing in trans-lation and localization services for Serbian and all other Slavic languages. Prevodjenje svih vrsta dokumenata sa srpskog na engleski I obrmuto. Radimo prevode I na drugim slovenskim jezicima. Svi prevodi se mogu overiti I sertikovati bez dodatnih troskova. 20% popust za nove klijente For quotes contact: Larisa Zlatic Larisa Zlatic, Ph.D. in Linguistics

LARISA ZLATIC LANGUAGE SERVICES

[email protected]

http://www.lztranslation.com

http://www.studyserbian.com/proba

tel: (512) 626-3854

fax: (512) 338-9384

Larisa Zlatic, Ph.D 11411 Toledo Dr. Austin, TX 78759


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NASTAVAK … KOME PLOÊ SU NAJVA@NIJE U Bibliji pi{e da je Bog “svojim prstom” napisao deset zapovesti na dve kamene plo~e I dao ih Mojsiju sa naredbom da ih stavi u kov~eg zaveta I tu da se ~uvaju. êtvrta od tih zapovesti govori o suboti. Ostali zakon ~uvao se pokraj kov~ega zaveta. Od toga subotari izvode zaklju~ak da to {to je zapisano na kamenim plo~ama predstavlja najva`nije Bo`je zapovesti. To nam vrlo ~esto nagla{avaju I u bro{urama I u dijalogu. Hristos nije bio toga mi{ljenja koje iznose subotari! Kad su Ga fariseji zapitali koja je najve}a zapovest u za-konu, On nije odgovorio subotarski: “Pa ono {to je bilo napisano na kamenim plo~ama I stavljeno u kov~eg zaveta”. Nije citirao ~ak ni jednu od tih zapovestti, nego je odgovorio: “ljubi Gospoda Boga svoga svim srcem svo-jim, svom du{om svojom, svom mi{lju svojom I svom snagom svojom. Ovo je najve}a I prva zapovest. A druga je kao I ova: ljubi bli`njega svoga kao samoga sebe. O ovim zapovestima visi sav zakon I proroci”.(Mt.22:34-39). Tu, dakle, nema ni{ta o suboti kao ni o Pashi I ostalim starozavetnim praznicima.

Ima, ima! - kaù na to subotari. Jer, {ta je ljubav prama Bogu? Sveto pismo kaè da je “ljubav ispunjenje za-kona” “ (Rim.13:10), “Jer ljubav prema Bogu ovo zna~i: da drìmo njegove zapovesti” (!. Jun.%:3). A I sam Hristos kaè: “Ako me ljubite, drà}ete moje zapovesti” (Jn.14:15). Dakle, sasvim je jasno: Ljubav prema Bogu zna~I ispunjavanje Boìjih zapovesti. Me|u deset Boìjih zapovesti nalazi se I zapovest o suboti. Prema tome ona prva I najve}a zapovest sadrÌ u sebi zapovest o suboti, iako se subota ne spominje u njoj izri~ito. Svi ovi citati iz Biblije ta~no su navedeni! Oni su I sami p sebi istiniti. Ljubav prema Bogu zaista se sastoji u ispunjavanju svih Bo`jih zakona I zapovesti, osim onih od kojih nas je sam Bog razre{io. Subotari vrlo dobro znaju koji su to zakoni I zapovesti: zakoni o praznovanju starozavetnih praznika, - svih, pa I subote! Ljubav prema Bogu zahteva od nas da drìmo Bo`je za-kone, a ne senke novozavetne stvarnosti u koje je bez ikakvog izuzetka I ograde Sveto pismo uvrstilo izri~ito I subotu (Kol. 2:16). SUBOTA JE IZRAZ POSLU[NOSTI Pogre{no ste nas razumeli, vele

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SEKTA[KE ZABLUDE SA PRAVOSLAVNOG GLEDI[TA - Dr, Lazar Milin PITANJE O SUBOTI, NEDELJI I OSTALIM PRAZNICIMA HRISTOS REFORMATOR SUBOTE


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nam subotari. Mi ne praznujemo subotu da bi se pomo}u toga spasili. ôvek se spasava samo verom u Isusa Hrista, a ne svojim delima. A subotu praznujemo prosto kao izraz na{e poslu{nosti prema Bogu. [ta tu ima ru`no?! Nema sumnje, poslu{nost prema Bogu je velika vrlina I za svaku phvalu. Ali tada, kad se od nas ta poslu{nost traì. A ako nas Bog osloba|a od neke obaveze onda iskazivati poslu{nost I produènim ispunjenjem stare razre{ene obaveze to zna~I ne prihvatiti Bo`je razre{enje. A to u da;ljoj konsekvenci zna~I ~ak I protivljenje Bogu, maker I nehotimi~no. Pogledajmo to na konkret-nom primeru. Najpre jedan primer iz obi~nog ìvota, paralelan subotarskoj poslu{nosti. Oficir naredi vojniku da tr~i. Ovaj to poslu`no u~ini. Kad oficir komanduje “dosta!”, ili ga bar blago razre{I od dal-jeg tr~anja, ako vojnik produÌ I dalje da tr~I, zna~I ne haje za novu oficirevu komandu. Ali bolje }e nam to prikazati primer iz Biblije. U Bibliji pi{e: “Zakon I proroci su do Jovana” (Lk.16:16). “Tako je zakon postao na{ pedagog za Hrista da mi budemo na osnovu vere opravdani. A po{to je do{la vera, nismo vi{e pod pedagogom”(Gal.3:24-25).Ostati I dalje iz neke “poslu{nosti” pod zakonom, to zna~I ne priznati ono oslobo|enje koje nam je Hristos doneo. Jevreji gre{e {to ne priznaju Hrista I oslobo|enje od zakona koje nam je On doneo. Ali, oni su bar dosledniji u tome pogledu od subotara. Me|utim subotari

su na tom pitanju krajnje nedsledni. Kaù da priznaju Hrtista, a ne prihvataju Njegovo oslobo|enje od starog Zakona. Prihvataju oslobo|enje od du`nosti praznovanja ostalih starozxavetnih praznika, a zadràvaju zakonsku subotu, kao da nisu nikad pro~itali u Bibliji: “Neka je proklet svako ko ne ostane u svemu {to je napisao u knjizi zakona - da to ~ini”(Gal.3:10). Dakle, sa Zakonom se nije {aliti: ili sve ili ni{ta! Jevreji smatraju da Isus iz azareta nije bio nikakva misija pa zato odbacuju ceo Novi zzavet I Hristovu li~nost I Hristovu nauku pa ostaju I dalje pod obavezom starozavetnog zakona staraju}I se da ispunjavaju sve, ne samo subotom. Mi hri{}ani tvrdo verujemo da nas je Hristos oslobodio tih obaveza prema celokupnom zakonu jewr tamo kaè “sve {to je pisano u knjizi zakona”. Subotari “hramlju na obe strane” (1. Car.18:21): smatraju}I se hri{}anima a vera}aju}I se na starozavetni zakon oni su sli~ni Galatima koje Pavle sa tugom I prekorom naziva “nerazumnim” I “op~injenima” (Gal.3:1) I opominje ih: “Odvojili ste se od Hrista vi koji se zako-nam opravdavate, otpali ste od blago-dati”(5:4). A s druge strane, oni zadràvaju samo neke starozavetne zapovesti (subotu I deobu jela na ~ista I ne~ista) a odbacuju druge. Jevreji bi im mogli tako|e citirati I Mojssija (5 Mojs.27:26) I a[postol Pavle: “Proklet neka je svako ko ne ostane u svemu {to je napisano u knjizi zakona” (Gal.3:10). Najzad, spomenimo je{ jednom, nije ta~na I protivna je Bibliji I ona

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subotarska tvrdnja pozajmljena jo{ od Lutera, da se ~ovek spasava samo verom u Isusa Hrista. Nema sumnje takva vera je zaista neophodna za spasenje. Ali koliko je neophodna toliko je I nedovopljna sama za sebe bez dela moralnog zakona. To je jasno sva-kom logi~nom I zdravom razumu, a to je I mnogo puta nagla{eno u Bibliji da je vera bez dela mrtva kao I telo bez du{e (Jak. 2:26). “I demoni veruju I drhte” (Jak.2:19). Jer pred Bogom nisu pravedni oni koji samo slu{aju zakon (moralni), nego }e biti opravdani oni koji zakon tvore” (Rim.2:13). “Ne}e u}I u carstvo nebesko svaki koji mi govori: Gospode, Gospode, nego ko ~ini volju Oca mojega” (Mt.7:21). Sam Spasitelj nabraja dela po kojima }e suditi lju-dima kad bude po drugi put do{ao (Mt.25:31-46). Uzgred budi re~eno, ni tu se ne spominje subota kao neka obaveza, I kao neka oznaka da }e ti koji su praznovali subotu stati Hristu s desne strane a “nedeljari” sa leve. Niti je igde u Bibliji re~eno da je onaj koji praznuje subotu moralniji I po{teniji od onoga koji praznuje nedelju. “GOSPODNJE SUBOTE” I “OBREDNE SUBOT” ôveku ponekad pamet stane od iznena|enja ~ega se sve sekta{I sete! Po{to prorok Osija prori~e da }e ukinuti starozavetne praznike zajedno sa subotom (Os.2:11) I po{to apostol Pavle konstatuje da je taj zakon starozavetnih praznika ukinut nazivaju}I sve praznike,

pa I subotu, senkom Novoga zaveta (Kol. 2:16), subotari da bi odbranili svoju tvrdnju da subota nije ukinuta, tvrde da postoje dve vrste subota: “Subota Go-spodnja” I “subota obredna”. Za onu prvu Gospod kaè: “Ali subote moje ~uvajte”, (2. Mojs.31:13-17), a za one druge obredne kaè: “na mladine va{e I na praznike va{e mrzi du{a moja, dosadi{e mi, dodija mi pod-nositi” (Is.1:13-14). Sedmi~nu subotu ustanovio je Bog, a “obredne subote”, ili praznike, Mojsije. Jevrejska re~ “sabat” zna~I od-mor. Sedmi~na subota je sedmi~ni od-mor u koji je Bog po~inuo posle stva-ranja sveta. A ostali praznici su tako|e sabat ali za koje Bog kaè, “va{a subota”. Te razne obredne sve~anosti I svetkovine to su “va{e subote”, to jest jevrejske, I one su ukinute, a ne sedmi~ne ili Gospodnje’. Treba obratiti pa`nju - vele subotari - da Bog nabra-jaju}I praznike odre|ene za Izrailjski narod kaè da su to praznici “osim subota Gospodnjih” (3. Mojs. 23:37-38). Oni raniji su ukinuti a “subote Gospod-nje ne” Nije to tako! To ljudsko mudrovanje, a ne re~ Svetoga pisma. Istina je da se subota naziva Gospodnjom. No isto tako se I svi praznici koje je Bog nabra-jao Mojsiju I koji se spominju u broju praznika nazivaju “subota” (3. Mojs.23:32) I praznik “Gospodnji” (3:Mojs.23:37). NASTAVI]E SE……...


14 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Father Constantin Alecse (Biserica.org)

CONTINUE… Such a theory has no basis in the

Scriptures nor the Fathers. It contains

many ideas (such as "the merits of Christ")

likewise without apostolic foundation. The

idea that the Lord and His Saints produced

more grace than necessary. This excess may

be applied to others, even those in purga-

tory (see below).

But to return: the Church does not

accept the idea that the Mother of God was

born with the (inherited) guilt of Adam; no

one is. She did, however, inherit the mor-

tality which comes to all on account of

Adam's Fall.

Therefore, there is no need to do

what Latin theologians have done. There is

no reason to invent a theory to support the

dogma of the Immaculate Conception.

There is no need to teach that, on account

of "the merits of Christ," the Holy Spirit

was able to prevent her from inheriting the

guilt of Adam.

In fact, she was born like every

other human being. The Holy Spirit pre-

pared the Virgin Mary for her role as the

Mother of God. She was filled with the Un-

created Energy of the Holy Spirit of God in

order that she might be a worthy vessel for

the birth of Christ. Nevertheless, several of

the Fathers observed that before the Resur-

rection of her Son, she had sinned. St. John

Chrysostom mentions the Wedding at Cana

where she presumed to instruct Him (John

2:3-4). Here was proof of her mortality.

Receiving the Holy Spirit once more

at Pentecost, she was able to die without sin.

Because of her special role in the Divine Plan

("economy" or "dispensation"), she was taken

into the heavens, body and soul. She now sits

at the foot of her Son, making intercession

for all those who implore her mercy. The

Orthodox Church honors the miracle of her

"assumption" with a feast on 15 August; like-

wise, the followers of the Pope.

Both also believe in the intercessions

of the Virgin Mary and all the Saints. Such

intercessions reflect the unity of the Church

in heaven and the Church on earth.

Both also believe that there is a sense

in which the Mother of God is the Church.

The Church is the Body of Christ. Those who

belong to the Church are identified with

Him. But He is also our "brother" (Rom.

8:29). If Christ is our brother, then, the Vir-

gin Mary is our mother. But the Church is


15 …. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

our mother through Baptism. Therefore,

the Virgin Mary is the Church.

10. Icons

The icon is an artistic depiction of Christ,

the Mother of God and the Saints. God the

Father cannot be painted, because He has

never been seen. God the Holy Spirit has

appeared as a dove and as "tongues of fire."

He may be shown in this way. God the Son

became a man, and He may be painted in

His human form.

Icons are more than sacred pic-

tures. Everything about them is theological.

For example, they are always flat, flat so

that we who inhabit the physical world

will understand that the world of the spirit

where Christ, His Mother, the angels, the

saints, and the departed dwell, is a world of

mystery which cannot be penetrated by

our five senses.

Customarily, Roman Catholicism

has historically employed statues in its

worship. The statues are life-like and three-

dimensional. They seem to imitate the art

of ancient Greece. Both arts are naturalis-

tic. The Latins portray Christ, the Mother

of God, the saints, even the angels, as if

they were in a state of nature. This

"naturalism" stems from the medieval idea

that "grace perfects nature."

The person or persons are repre-

sented on the icon as deified. He or she is

not a perfect human being, but much more:

They are transfigured and glorified. They

have a new and grace-filled humanity.

Important to remember is the Latin

theory of grace: It is created by God for man.

Orthodoxy teaches, as we recall, that grace is

uncreated, and impacts all creation. It is a

mysterious extension of the Divine Nature.

Orthodox iconography reflects this truth,

even as Roman Catholic statues reflect its

idea of grace.

Again, icons are a necessary part of

Orthodox piety. The Orthodox honor and

kiss icons, a devotion which passes from the

icon to the person or persons represented in

them. Icons are not idols and the Orthodox

do not worship them. Worship is reserved

for God alone. The statues set up in Roman

Catholic temples are not commonly vener-

ated; they are visual aids and decorations.

11. Purgatory Purgatory is a condition of the de-

parted before the final judgment. According

to Roman Catholic theology, those souls des-

tined for heaven (with a few exceptions)

must endure a state of purgation, or purifica-

tion. They must be cleansed of the sins com-

mitted on earth. The rest go to hell for eter-

nal punishment.

Moreover, from a "treasury" of mer-

its or extra grace accumulated by the virtue

of Christ, the Virgin Mary and the saints,


16 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

"indulgences" may be granted. The grace is

applied to those in purgatory in order to

shorten their time there.

Orthodoxy teaches that, after the

soul leaves the body, it journeys to the

abode of the dead (Hades). There are ex-

ceptions, such as the Theotokos, who was

borne by the angels directly into heaven.

As for the rest, we must remain in this con-

dition of waiting. Because some have a pre-

vision of the glory to come and others fore-

taste their suffering, the state of waiting is

called "Particular Judgment."

When Christ returns, the soul re-

joins its risen body to be judged by Him.

The "good and faithful servant" will inherit

eternal life, the unfaithful with the unbe-

liever will spend eternity in hell. Their sins

and their unbelief will torture them as fire.

12. Other Differences

There are other minor differences

between the Orthodox Church and Roman

Catholicism.

The Orthodox do not fast on Satur-

day (except Holy Saturday) or Sunday. Ro-

man Catholics experience no such restric-

tion.

Orthodox do not kneel on Sunday;

Roman Catholics do. Orthodox have no

"Stations of The Cross;" Roman Catholics

do.

Orthodox presbyters and deacons

may marry before ordination; Roman Catho-

lic clergy are celibate.

Orthodox worship towards the East;

Roman Catholics, not necessarily.

In the Orthodox Liturgy, the "bread"

of the Eucharist is "leavened" (zyme); in the

Roman Catholic Mass it is

"unleavened" (azyme).

The Orthodox faithful receive both

the "body" and "blood of Christ" in Holy

Communion; Roman Catholics receive only

the "bread," a wafer.

There are no orders of Orthodox

monks (male and female) as there is among

Roman Catholics (Jesuits, Dominicans, Bene-

dictines, Cistericans, etc.). More recently,

many Roman Catholic monks and nuns have

put away their traditional habits.

Orthodox clergy wear beards; Papist

clergy are generally beardless.

There are many other differences,

often the product of culture. Also, it is note-

worthy that many of these differences,

whether profound or not, do not apply to the

contemporary religious situation. Ecumenism

has brought great confusion, so that it is not

always easy to say with any precision what

Roman Catholics believe, while so-called Or-

thodox have abandoned the traditional teach-

ings of the Church.

From The Orthodox Christian Witness


17 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

ЈУРИ

МАКСИМОВ

Nastavak...

Велики апостол Петар је

рекао: "у сваком народу мио је Њему

онај који Га се боји и твори правду" о

праведницима који су живели пре

Христовог оваплоћења, Његовог

распећа и васкрсења, о људима, међу

Јудејима или у другим народима, који

су се бојали Бога и поступали по

правди, који су се поклањали не

идолима, већ истинитом Богу, као

Корнилије и слични њему. Али након

оваплоћења Христовог, Његовог

распећа и васкрсења "нема другог

Имена под небом... којим бисмо се

могли спасти, сем Имена Господа

нашега Исуса Христа". Господ говори у

Светом Јеванђељу да човек који се не

роди водом и Духом у име Оца и Сина

иСветога Духа, не може да се спасе, чак

и ако буде праведнији од свих људи.

То је посведочио и апостол Петар

крстивши праведног Корнилија, о

коме је Бог објавио апостолу... Сада су

Богу пријатни људи због њиховог

крштења и стремљења према добрим

делима, а до оваплоћења Христовог

били су Му пријатни праведници због

страха Божијег и њиховог праведног

живота... Очигледно је да је апостол те

речи изрекао о праведницима који су

живели до Христовог оваплоћења, о

онима, који су се бојали Бога и

поступали по правди, који се нису

клањали идолима. О њима је још рекао

и Павле: "кад незнабошци немајући

закона чине од природе што је по

закону... они доказују да је у срцима

њиховим написано оно што је по

закону" (Рим. 2:14-15).[8] Често следбеници ове заблуде

- да се човек и без Христа може

спасти - као аргумент наводе

чињеницу да православних хришћана

има мало у свету, па следи, по

њиховом мишљењу, да је немогуће

говорити о спасењу само искрених


18 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

чланова Православне Цркве, јер ће се

доћи до закључка да је оних који се

спасавају врло мало, а оних који гину,

веома много.

Али зар управо о томе није

говорио Господ Исус Христос: "Уђите

на уска врата; јер су широка врата и

широк пут што воде у пропаст, и

много их има који њиме иду. Јер су

уска врата и тијесан пут што воде у

живот, и мало их је који га налазе.

" (Мт. 7:13-14), "много је званих, али је

мало изабраних" (Лк. 14:24), "Не бој се,

мало стадо!" (Лк. 12:32). Од самог почетка Господ је

објавио ту жалосну стварност, да је

оних који гину веома много, а оних

који се спасавају мало. Међутим, слава

Богу, оних који се спасавају сада има

много више од оних који су били у

Нојевом ковчегу у време свеопштег

потопа, а тај ковчег, по речима светог

Филарета Московског, јесте праобраз

Цркве Христове.

Сем тога, следбеници указане

заблуде воле да говоре о оним

несрећним "простим" незнабошцима,

муслиманима или католицима који,

наводно "објективно" нису имали

могућност да постану православни

хришћани, јер до њих још нису дошли

православни мисионари. При том, они

који то говоре као да и не знају за

Промисао Божији, који показује директно

супротну зависност: нису "абориџини"

ускраћени да постану православни

хришћани јер апостоли нису стигли до

њих, већ је разлог што Господ није к

њима послао апостоле, јер је од раније по

Свом предзнању знао да нико од њих неће

послушати проповед истине.

И то њихово чување у незнању

за њих је израз милости Божије, јер "онај

слуга који је знао вољу господара својега

и није приправио нити учинио по вољи

његовој, биће много бијен, а који није

знао, па је учинио што заслужује батине,

биће мало бијен" (Лк. 12:47-48). И напротив, ако је Господ видео

човека чије је срце искрено тражи истину,

па нека чак тај човек живи у народу, који

у потпуности не зна за Православље, Он

би за таквог човека створио могућност да

прими Православље.

NASTAVI]E SE…...


19

CHARGES FOR RELIGIOUS RITES - TREBE Steward Non-Steward Wedding $50 $500 Baptism Donation Donation Church Funeral Donation $300 Chapel $50 $300 Parastos—Panihida $25 $100 Pomen $15 $ 50 Certificates $10 $ 20

Thanks to all those who help to

assembling Shepherd for May

2009. Liba & Dimitri Karnaookh, Paula

Kordic, Dragoljub Cvjetkovic, Ljubica & Mihajlo Kruska,

Danica Ryder, Zlatko & Zoran Theodorovich, Robert Miler, Bo-

zana Babucaic, Ivanka Stefanovic, Ruslan Yeramimishyn, Margaret

Charnay, Marko Tadic

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Parish Statistics WEDING: May 3,2009 Travis Theobald & Natasha Perchevich

BAPTISM: Alexander Yeramishyn, son of Ruslan & Aksana Yeramishyn

FUNERAL:

April 29, 2009 Stevo Mileusnic

May 7, 2009 Dusica Pirocanac

May 14, 2009 Borka Tosic

Vjecnaja Pamjat – Memory eternal !

PARASTOS: May 2, for Robert Visnick May 3, Bozo Knezevic May 16, Rade Prdavica Vjecnaja Pamjat – Memory eternal !

KRSNA SLAVA;— May 6, St. George – \UR\EVDAN Slavko Turjacin family, Ratko Omcikus family, Milos Kovac family,

Boris Milanovic family, Milan Tica Family, Ratko Omcikus family, Bora Mitrakovic

family, Dragan Jovanovic family, Vesko Strugar family, Dragan Vidovic family,

Jovica Kordic family, Rob Gojkovich family, Boris Seljak family,

May 8, 2009 St. Mark– MARKOVDAN

Arkadije & Dragana Djukic family


20

Irene Butryin Aiello Radomir Antovich Agnes Atkinson Don & Carmen Bowen Ilija & Anna Bradaric Milena Budie Margaret Chernay Joe & Annette Chinn Anne Cippa Dragana & Paul Cooper Ilija & Sharon Cvetich Kristina Cvetich Michael Cvetich Nikolas Cvetich Pavo & Bosiljka Cvjetkovic Dragoljub & Andja Cvjetkovic-Biserka Delich Jovanka Dunham Daisy Freeman Leo & Aleksandra Glebov John Gojkovich Robert & Zorka Gojkovich Joanna & Horia Groza Don & Nada Halkovic Ankica Jaksic Djordje Janjic Chris & Yuliya Johnson Dimitri & Luba Karnaookh Eva Katich Gladis Katsikis C.B. Ken Kinnaman John & Nevenka Kordic

Steve & Gail Kosach Nadezda Koseva Milos Kovac Aleksandar Krapcevic Pavle Krapcevic Mihail & Ljuba Kruska Anna Lisnich Bosko & Greta Ljubisavljevic Bil & Marta Mamika Mirjama Markovic Ilinka Meglemre George & Valeria Melnikov Carolyn Metzka Djoko Micanovic Dragan & Martha Mihailjcic Robert Miller Savka Mileusnic Stevo Mileusnic Marie & Miroslav MilovanovicSlobo & Tanya Mitic Desa Mojsic Stanley & Vesna Mojsich Betty Moomey Elsie Mrvos Vladimir & Ljiljana Otashevich Aleksandar Krapcevic-Pavlovic Pavle Krapcevic-Pavlovic Velika Pejovich Aco & Zorana Petrovich Boris & Draginja Petrovich Savo & Bosiljka Petrovic Gene Plecas

Kevin Pokrajac Zoran Popazivanov Fr. Dane & Protinica Popovic Nenad Popovic Milos & Mileva Radmanovic Milanka Radosavljevic Milivoje & Cveta Radovanovich Todor & Milena Rajak Joe & Helen Rodriguez Danica Gojkovich Ryder Savo Simic David G. Sokitch Ivanka Stefanovic Milivoje & Cecilia Stefanovic Milica Marsha Stefanovich Stanislav & Milica Stefanovich Zarko Stojanovich John Sullivan Milos Supica Milan & Betty Tica Jovan & Mileva Tica Jovo Tica Nikola & Zorka Tica Bozidarka Theodorovich Zlatko & Kimberly Theodorovich Slavko & Milica Turjacanin Dragan & Michell Vidovich Helen Vukasovich Fr. Bill & Popadija Weir Connie Ziacan

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Through our financial commitment our Parish will be able to carry on its programs for all its parishioners. Please fill your Stewardship card and mail it to the Church office. "God has given us everything we have. He expects from us a generous portion of our blessings for the needs of His Church."

Kroz na{a nov~ano obavezivanje na{a paro-hija bi}e u mogu}nosti di ispuni sve njene pro-grame prema svim parohijanima. Molimo vas popunite KARTU STARATELJSTVA i po{aljite je u crkvenu kancelariju. “Bog nam je dao sve {to imamo. On i o~ekuje od nas dobar deo od bla-goslov nam dati za potrebe Njegove crkve”.

THE FOLLOWING PARISHIONERS HAVE RETURNED THEIR 2009

STEWARDSHIP COMIMITMENT CARDS


21 . . . . . . . . . . . . . . . . . . . . 21. . . . . . . . . . . . . . . . . . . . . . .

STOP IN AND TAKE A LOOK. GREAT GIFT IDEAS FOR ANY OCCASION –

SLAVA ICONS , SLAVA CANDLES, VIGIL LAMPS,CHRISTIAN JEWELRY, ORNAMENTS,

CHILDREN’S BOOKS, BOOKS ON ORTHODOX FAITH AND MUCH – MUCH MORE-

POSETITE NA[U NOVO OTVORENU PRODAVNICU. Za sve Va{e duhovne potrebe moète na}I u crvenoj prodavnici: KNJIGE, IKONE, KANDILA,

KADIONICE,ZLATNI I SREBRNI KRSTI]I, SV. PISMA — BIBLIJE,

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Oct. 31, 2009 – Consecration Anniversary

Michelle Vidovich and Stan Mojsich will be the Co-Chairpersons for our 25 th Anniversary celebration of the Consecra-tion of our Church. The date will be Saturday, October 31, 2009. Please volunteer for any of the following positions to either Stan or Michelle: Commemoration book, invitations, set up, clean up, bar, decorations, food preparation, kitchen crew. Many hands will be needed to make this a successful event and one which we will all re-member with fondness in future years. It is only when we work to-gether towards a common goal that we get to know each other on a deeper basis than a superficial “hello” after Church. Please consider your God given talents and call either Michelle or Stan with your of-fer of help both in the planning and in the execution of this once in a lifetime event. Michelle Vidovich 916-774-6051 Stan Mojsich 916-630-7670

Serbian Orthodox Church of the Assumption . . . . . . . . . . . . . . . . . . . . .

Sunday Nedelja

Monday Ponedeljak

Tuesday Utorak

Wednesday Sreda

Thursdêtvrta

1

2

3 St. Constantine

& Helen JELENICA

Liturgy at 9:00a.m.

7 PENTECOST –PEDESETNICA

Divine Liturgy 10:00 a.m. TROICE - DUHOVI

Gospel. Jn.7:37-52; 8:1-2; Epistle: Acts 2:1-11;

8 Pentecost Monday

DUHOVSKI PONEDELJAK

Liturgy at 9:00a.m.

9 Pentecost Tuesday

DUHOVSKI UTORAK Liturgy at 9:00a.m.

10 “ A KATIST ”

6:00 P.M. Bible study 6:30 p.m.

14 1st Sunday after Pentecost

Divine Liturgy 10:00 a.m. 1-va Nedelja po Duhovima Gospel. Matt. 10:32-33;37-38;19:27-30;

Epistle: Heb. 12:1-2;

15 Beginning of St. Peter &

Paul FAST

16 a.m.

17 “ A KATIST ”


21 2nd Sunday after Pentecost – Divine Liturgy 10:00 a.m.

2-ga Nedelja po Duhovima Gospel. Matt.4:18-23;

Epistle: Acts 11:19-26;29-30;

22

23

24 “ A KATIST ”


28 3rd Sunday after Pentecost – Divine Liturgy 10:00 a.m.

3-}a Nedelja po Duhovima Gospel. Matt.6:22-23; Jn.15:17-16:1; Epistle: Rom. 5:1-10; Acts 12:1-11;

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J U N 2009

CHIf you’re plannAko èlite da

Writ

VIDOVDAN COMEMORATION VIDOVDANSKA PROSLAVA

June 28

St. Peter & Paul LENT June 15– July 11, 2009


rsday vrtak

Friday Petak

Saturday Subota

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5

6 MEMORIAL SATURDAY –ZADU[NICE

Liturgy at 9:00 a.m Vespers- Ve~ernje

6:00 p.m. Confession—Ispovest-

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Vespers- VE^ERNJE 6:00 p.m.

Confession—Ispovest-

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20 Vespers- Ve~ernje

6:00 p.m. Confession—Ispovest-

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Vespers- Ve~ernje 6:00 p.m.

Confession—Ispovest- -

J U N E ALL ALTAR BOYS ARE ASKED TO SERVE WHEN ATTENDING CHURCH

Reader Schedule

Message to all readers: Please make note of the days you are to read and make plans to come to church before 10:00 a.m.

June —Jun 7 Reader: Rade Radulovic Gospel. Jn.7:37-52; 8:1-2; Epistle: Acts 2:1-11; June —Jun 14 Reader: Jovan Tica

Gospel. Matt. 10:32-33;37-38;19:27-30; Epistle: Heb. 12:1-2;

June —Jun 21 Reader: Dimitri Karnaookh

Gospel. Matt.4:18-23; Epistle: Acts 11:19-26;29-30;

June —Jun 28 Reader: Dusan Radosavljevic

Gospel. Matt.6:22-23; Jn.15:17-16:1; Epistle: Rom. 5:1-10; Acts 12:1-11;

INFORMATION FOR JULY SHEPHERD

If anyone has anything they would like to add to the Shepherd, the last day to send

information is June 15th. INFORMACIJE ZA JULSKI PASTIR

Ako imate ne{to da bi `eleli da date za mese~ni Pastir, zadnji dan za to je

15 Jun. Nazovite Protu Dana ili po{aljite po{tom.

CHANGING YOUR ADDRESS? - MENJATE ADRESU planning to move, please let us know before changing your address. te da se preselite na drugu adresu obavestite nas pre nego se preselite. Write to –Pi{ite nam na Assumption of the Blessed Virgin Mary

7777 Sunset Ave. Fair Oaks, Ca. 95628

When your are making a donation to our Church, please note on the check

(under the memo field) what it is for. This is because we have no way of knowing

your intent for the donation. Otherwise, if there is no such notation, and if you are al-

ready a steward, the donation will automatically apply towards your stewardship. If you

are not a steward, it will be applied as a church donation.

The REMINDERS

Parishioners hospitalized, sick at home or in nursing homes… Nikola Marselev Viktoria Arezina Mihajlo Kruska Zorica Popovic Georgina Stevenson Nikola Dragovic Ana Bozinovic Milli Maticic Denise Radich Dusko Pesevic Dusica Pirocanac Protinica Nina Garic Horia Ion Groza Yovana Gojnic Persa Dragovic Dejan Trailovi Sandy Tobe Bozica Theodorovic Dorothy Gojkovich Nada Kosanovic Misha Willson Ana Mileusnich Daisy Freeman Belko Yovanovich Olga & Irina Butin Ivan popazivanov George Melnikov Milos Kovac Alexandra Fitzpatrick

Dear Brothers and Sisters, please remember these people in your daily prayers. If you know anyone who is sick please let Father Dane know. He would like to visit them and pray for them. His telephone number is 966-6276 or 606-8808.

. . . . . . . . . . . . . . . . . . . . 24. . . . . . . . . . . . . . . . . . . . . . .

SHEPHERD SPONSOR for 2009

GOLD SPNOSORSHIP In memory of my Brother

Emil Evasovic by

Mike Evasovic

SHEPHERD SPONSOR for 2009

BRONZE SPNOSORSHIP In memory of

V. Rev. Milivoje Djordjevic by

Family Djordjevich


Vidovdan, that core of both Ser-bian history and Ser-bian ethics, and the most important na-tional holiday of the Serbs, has been cele-brated for six hun-

dred years already. Songs, poems, studies, essays, and books about it have been written in the course of these six centuries. Histori-ans, writers, poets, sociologists and military experts have attempted, each in his own way and each from his own perspective, to ex-plain "the mystery of Kosovo": why Vi-dovdan of 1389 left such an in-delible impact on Serbian history and Serbian culture? Why has it become a universal national holiday and a universal national trait? Yet, the key to that "mystery "cannot be found either in his-tory, or in sociology, or in military science alone, but, before and above anything - in the Gospels. Konrad Onash, a Protestant theolo-gian has stated in his book Geist and Geschichte der Russischen Orthodoxen Kirche (The Spirit and History of the Russian

Orthodox Church) that the purpose and the ultimate goal of Orthodoxy are achieving Christ likeness individually and collectively. Serbian warriors who gave their lives at the battle of Kosovo, on Vidovdan 1389, achieved that Christ-likeness. The simi-larity between the sacrifice of our Lord Jesus Christ and the sacrifice of the heroes of Kos-ovo is astonishing. In the Gospels it is said that Jesus Christ and His apostles took Holy Communion before His suffering on the cross. According to folk songs. Prince Lazar and his warriors also received Holy Com-munion on the eve of die battle of Kosovo, prior to their suffering and death. Before Judas' betrayal, before Jesus Christ was seized and taken to court and His suffering, he prayed in the garden of Geth-semane, asking that, if possible, that "the cup passes Him by." Prince Lazar, too, had his garden of Gethsemane when he was deciding which kingdom to choose. Had he chosen the earthly kingdom, "die cup" of suffering would have passed him and his people by, but in that case the glory of resurrection would have passed them by as well. As the Lord Jesus Christ had accepted suffering for the sake of the salvation of mankind, so, too, Lazar and his warriors of Kosovo chose the

. . . . . . . . . . . . . . . . . . . . 25. . . . . . . . . . . . . . . . . . . . . . .

Serbian Orthodox Church of the Assumption . . . . . . . . . . . . . . . . . . . . . . Serbian Orthodox Church of the Assumption . . . . . . . . . . . . . . . . . . . . . .

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Thanks to Ilija & Anna Bradaric, Petar & Donna Djukanovich fo donating books for our Liberty.

BECOME A SHEPHERD

SPONSOR FOR 2009

Please consider becoming a Shep-herd Sponsor. For$ 25 you will become a bronze Sponsor, for $

50 a Silver Sponsor an for $ 100.00 a gold Sponsor.

heavenly kingdom and accepted suffering and death not only for the sake of salvation of their own people, but for all of Europe and Christendom. The baptism of our Lord Jesus Christ also has its parallel in Vidovdan. At the mo-ment when Jesus Christ was baptized in the river Jordan a voice from heaven was audible and the following words were clearly heard: "This is my be-loved Son in whom I am well pleased." (Matthew 3: 17) After the baptism of the warriors of Kosovo, not in the water, but in their own blood, the voice of the folk poet, who from the very begin-ning had un-derstood the "mystery of Kosovo", declared: "Everything was holy and honorable, and well pleasing to dear God. "Thus, the warri-ors of Kosovo, who had sacrificed them-selves unselfishly for the honorable cross and die golden freedom, were also well pleasing

to God. Our Lord Jesus Christ remained in the tomb for three days, and then the glorious Resurrection ensued. The Ser-bian people, however, spent five centuries in the dark and gloomy tomb of slavery, but after that its res-urrection also took place. The great poet Nje-gos formulated Vidovdan as the Calvary (Golgodia) of the Serbs, who might have known that without death there is no resur-rection. For that reason, they had emulated Christ in Calvary, suffering, sacrifice, and death in order that their nation may experi-ence and enjoy the resurrection. The Christ-like sacrifice of the he-roes of Kosovo is, therefore, that Gospel so-lution to the mystery of Kosovo and the meaning of Vidovdan.

V. Rev. Dr. Mateja Matejic

CHURCH LIBRARY We would like to open the church library this Fall. If you have any books you would be willing to donate please get a hold of Father Dane. Thank you.


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FINANCIAL REPORT for April 2009

Plate……………………………. $ Candles………………………… $ Stewardship…………………….. $ Diocese Dues …………. $ In Memory & other donations…… $ Hall Rental……………………….. $ Church Fees……………………… $ Apartment Rental………………….$ Church Slava……………………...$

Interest In-

To- tal In-come for

EXPENSES Diocese Fees……………………….$ Priest’s Sal-ary……………………...$ Payroll

Church Wor-ship……………… .$

Building &

Total Expenses for April……..

Excess of Income over Expenses ……()

Gen- eral Account Balances: Balance as of March 31, 2009………….………………….....$ Deposits in April 2009……………...………………………...$ Ex- penditures --April

2009……………………………….…..$

Balance as of April 30, 2009 =$ Wash Account……………………… $


28 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Jedan od velikasa

srpsklh, koji su vladali

carstvom srpskim posle

cara Dusana. Po smrti

cara Urosa Lazar bi

krunisan od patrijarha Jefrema za cara

srpskog. Slao izaslanstvo u Carigrad, sa

monahom Isajiom da moli da se skine

anathema sa naroda Srpskog, borio se

protiv sile turske u nekoliko mahova. Na-

jzad sukobio se na Kosovu polju 1389 g.

13 juna sa turskim carem Muratom, gde

bude posecen. Telo mu preneto i sahran-

jeno u njegovoj zaduzbini Ravanici kod

Cuprije, a docnije preneto u Ravanicu

Sremsku, odakle je za vreme drugog

svetskog rata 1942g. Preneto u Beograd i

polozeno u sabornu crkvu, a docnije pre-

neto u Ravanicu kod Cuprije, gde i danas

netljeno pociva i pruza utehu i isceljenje

svima onima koji mu se molitvom obra-

caju. Obnovio Hilendar i Gornjak; podi-

gao Ravanicu i Lazaricu; bio ktitorom

manastira Ruskog Pantalejmona kao i

mnogih drugih crkava i nianastira.

Saint Sava Camp of the Serbian Orthodox Church It's Summer Camp Time Again!

WHO: Children and Teens Grades 1-12 WHEN:

WEEK 1: Sun. July 12, 2:00 p.m. through noon Sat. July 18 (Grades 1 - 8) WEEK 2: Sun. July 19, 2:00 p.m. through noon Sat. July 25 (Grades 1 - 8)

WEEK 3: Sun. July 25, 2:00 p.m. through noon Sat. Aug. 1 (Grades 1 - 12 ) For any more information call Fr. Stephen Tumbas Camp Director at

(209)– 245-3142 or (925) 890-0408 (cell)


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Lazar was one of the Serbian noblemen who ruled the Serbian

empire after the death of Tsar Dushan. After the death of Tsar Urosh, Patriarch Ephrem crowned Lazar as the Serbian king. Lazar sent a delegation to Constantinople with the monk Isaiah to implore the patriarch to lift [remove] the anath-ema from the Serbian people. He fought against the Turkish powers on several occasions. Finally, he clashed [fought] on the Field of Blackbirds [Kosovo Polje] on June 15,1389 A.D.

against the Turkish Emperor Amurat where he was beheaded. His body was translated and in-terred in Ravanica, his memo-

rial church [Zaduzbina] near Cuprija and later was transferred to Ravanica in Srem and from there, during the Second World War (1942) was trans-ferred to Belgrade and placed in the Cathedral Church of the Holy Archan-gel Michael where it rests today incor-rupt and extends comfort and healing to all those who turn to him with prayer. [In 1989, on the occasion of the six-hundred year anniversary of his martyrdom, St. Lazar's relics were again translated to the monastery of Ravanica in Cuprija]. St. Lazar re-stored the monasteries of Hilendar [Ml. Athos] and Eornjak. He built Ra-vanica and Lazarica [in Krusevac] and was a benefactor of the Russian mon-astery St. Pantaloon [Mt. Athos] as well as many other churches and mon-asteries.


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АРХИМАНДРИТ РАФАИЛ КАРЕЛИН

Идентитет Цркве

Прва у овом низу је она коју би смо назвали исповедничком или идеолошком тенденцијом у одређењу идентитета Цркве. Шта заправо подразумевам под овим? У складу са овом тенденцијом одлучујући моменат је догматски. Црква се идентификује са скупом идеја које исповеда једна група верујућих људи. То је заправо оно што је названо исповедањем вере. Историјски гледано, ова тенденција почиње од времена сукоба римокатолика и протестаната (дакле углавном од 17. века), када је постављено питање у чему се они заправо међу собом разликују и кад су у ту сврху предочена њихова "исповедања вере". Свака страна је, наиме, својим исповедањем показивала шта прихвата, а шта не од онога што исповеда супротна страна. Тада смо и ми православни били принуђени да, под притиском ових околности које су биле доминантне у сукобу између римокатолика и

протестаната, изнесемо своја исповедања вере. Тако из тог периода имамо исповедања вере Петра Могиле, Кирила Лукариса, Доситеја Јерусалимског и других. Покушали смо, дакле, и ми да покажемо свој идентитет на основу исповедања вере. Не сумњам у то да је можда било потребно да тако буде. Но, иако су сва ова исповедања важна, питам се ипак да ли је ово основни и одлучујући елеменат који одређује идентитет Православне Цркве. Уз то, ова исповедања вере, као што су то у међувремену и показала теолошка научна истраживања, и нису толико веродостојна. Једна су наиме настала под утицајем римокатолика, као оно Петра Могиле, а друга опет под утицајем протестаната, као што је случај са исповедањем Кирила Лукариса. Коначно, поставља се питање: зар нас и данас не позивају да у оквиру екуменског покрета изложимо и ми наш православни став? Сигурно, Црква је увек имала исповедање вере и увек ће га имати и неопходно је да Црква сачува чистоту своје вере и својих догми. Наглашавајући ово, дакле, не желим да кажем да исповедање вере, као и друге ствари које ћу навести, нису неопходне.

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CHILDREN’S CORNER


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Питање је, међутим, да ли исповедање вере представља ону својеврсну посебност, централни елеменат, на коме се заснива идентитет Цркве који треба да се нагласи. Постоји, наиме, тенденција у појединим православним круговима да се истакне овај догматски елеменат те да се уздигне у односу на остала црквена догађања. У том случају, неко би могао, на пример, да на основу догмата буде православан, али да ипак буде расколник, то јест да нема никакве везе са својим епископом на пример. Пошто је сву тежину пренео на исповедање вере, заборавио је оно друго и зато верује да је он у праву и да исправно идентификује Православно Цркву. Хоћу дакле да кажем да постоји опасност од оваквог једностраног пренаглашавања догмата вере.

Други аспект који је свим православним од одлучујуће важности за биће Цркве јест мисионарство. Тако, према овој тенденцији у одређењу идентитета Цркве, догматски аспект није толико важан, колико је важна проповед и стварање свесних хришћана. Тежиште, дакле, овде пада на амвон или слушаоницу - учионицу. Ово је, наиме, карактеристика протестантизма који је усредсређен за проповед, а на штету Св. Литургије. Тако су се код нас, управо зато што је тежиште пренето на проповед, појавиле и одређене литургијске неправилности. Наводим вам

као карактеристичан пример премештање проповеди са места које је заузимала у Св. Литургији, после читања Св. Јеванђеља, на место за време Причешћа. То се десило, а и данас се практикује, под изговором да "тада долази народ". Дакле, неко мисли да је циљ Св. Литургије тобоже да се чује проповед. Иако ово није циљ Св. Литургије, ипак се на основу оваквог схватања и праксе добија утисак да је проповед оно што је основно. Нека верник, дакле, изгуби и целу Св. Литургију, али то што је важно, по схватању ових, јесте да не изгуби проповед. Ми смо у Грчкој, сећам се још из детињства, имали проповеднике који су обилазили храмове и проповедали, и то по три пута у току истог јутра. Они су, иако нису ни били присутни на Св. Литургији онако како треба, ипак веровали да чине најважнију ствар тиме што су проповедали. Пазите, напомињем и сада и напомињаћу и даље током овог свог излагања, да све ово што наводим не значи и да одбацујем. Оно, међутим, што желим да нагласим, то је да не треба ове елементе саме по себи да узводимо на ниво одлучујућих за идентитет Цркве. Но, у сваком случају, оваква тенденција ипак постоји. Трећа тенденција, то јест угао гледања из кога неко посматра идентитет Цркве, јесте, да је тако назовемо, морална, а назвао бих је још моралистичка тенденција.

NASTAVAK………………...


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HAVE FUN ! MAKE NEW FRIENDS !

LEARN ! PRAY !

ZABAVLJAJTE SE! UPOZNAJTE NOVE

PRIJATELJE U^ITE!

MOLITE SE!

More information are coming

If you are interested in having your child or children attend please speak

with Father Dane so that he may send you the required forms.

Want to help? If you would like to help in any capacity for the camp please contact Father Dane. We

need councilors, over night chaperones, cooks and more.


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Part I: History The Church of the Seven Councils The Great Schism Moscow the third Rome CONTINUED…... There was a deliberate purpose behind these restrictions on the monasteries, the chief centers of social work in Russia up to this time. The abolition of the Patriarchate was part of a wider process: Peter sought not only to deprive the Church of leadership, but to eliminate it from all participation in social work. Peter's successors circumscribed the work of the monasteries still more drastically. Elizabeth (reigned 1741-1762) confis-cated most of the monastic estates, and Catherine II (reigned 1762-1796) suppressed more than half the monasteries, while on such houses as remained open she imposed a strict limitation to the number of monks. The closing of the monasteries was little short of a disaster in the more distant provinces of Russia, where they formed virtually the only cultural and charitable centers. But although the social work of the Church was grievously restricted, it never completely ceased. The Spiritual Regulation makes lively reading, particularly in its comments on clerical behavior. We are told that priests and deacons "being drunk, bellow in the Streets, or what is worse, in their drink whoop and hollow in Church"; bishops are told to see that the clergy "walk not in a dronish lazy manner, nor lie down in the Streets to sleep, nor tipple in Cabacks, nor boast of the Strength of their Heads" (The Spiritual Regulation, translated by Thomas Consett in The Present State and Regulations of the Church of Russia, London, 1729, pp. 157-158). One fears that despite the efforts of the reforming movement in the previous century, these strictures were not entirely unjusti-fied. There is also some vivid advice to preachers: A Preacher has no Occasion to shove and heave as tho' he was tugging at an Oar in a Boat. He has no need to clap his Hands, to set his Arms a Kimbo, nor to bounce or spring, nor to giggle and laugh, nor any Reason for Howlings and hideous Lamentations. For tho' he should be never so much griev'd in Spirit, yet ought he to suppress his Tears all he can, because these Emotions are all superfluous and indecent, and disturb an Audi-ence (Consett, op. tit, p. 90. The picturesqueness of the style is due more to Consett than to his Russian original).

Orthodox Church

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So much for the Spiritual Regulation. Peter's religious reforms naturally aroused opposition in Russia, but it was ruthlessly silenced. Outside Russia the redoubtable Dositheus made a vigorous protest; but the Orthodox Churches under Turkish rule were in no position to intervene effectively, and in 1723 the four ancient Patriarchates ac-cepted the abolition of the Patriarchate of Moscow and recognized the constitution of the Holy Synod. The system of Church government which Peter the Great established continued in force until 1917. The Synodical period in the history of Russian Orthodoxy is usually represented as a time of decline, with the Church in complete subservience to the State. Certainly a superficial glance at the eighteenth century would serve to confirm this ver-dict. It was an age of ill-advised westernization in Church art, Church music, and theol-ogy. Those who rebelled against the dry scholasticism of the theological academies turned, not to the teachings of Byzantium and ancient Russia, but to religious or pseudo-religious movements in the contemporary west: Protestant mysticism, German pietism, Freemasonry (Orthodox are strictly forbidden, on pain of excommunication, to become Freemasons), and the like. Prominent among the higher clergy were Court prelates such as Ambrose (Zertiss-Kamensky), Archbishop of Moscow and Kaluga, who at his death in 1771 left (among many other possessions) 252 shirts of fine linen and nine eye-glasses framed in gold. But this is only one side of the picture in the eighteenth century. The Holy Synod, however objectionable its theoretical constitution, in practice governed effi-ciently. Reflective Churchmen were well aware of the defects in Peter's reforms, and submitted to them without necessarily agreeing with them. Theology was westernized, but standards of scholarship were high. Behind the facade of westernization, the true life of Orthodox Russia continued without interruption. Ambrose Zertiss-Kamensky repre-sented one type of Russian bishop, but there were other bishops of a very different char-acter, true monks and pastors, such as Saint Tikhon of Zadonsk (1724-1783), Bishop of Voronezh. A great preacher and a fluent writer, Tikhon is particularly interesting as an example of one who, like most of his contemporaries, borrowed heavily from the west, but who remained at the same time firmly rooted in the classic tradition of Orthodox spirituality. He drew upon German and Anglican books of devotion; his detailed medita-tions upon the physical sufferings of Jesus are more typical of Roman Catholicism than of Orthodoxy; in his own life of prayer he underwent an experience similar to the Dark Night of the Soul, as described by western mystics such as Saint John of the Cross. But Tikhon was also close in outlook to Theodosius and Sergius, to Nilus and the Non-

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Possessors. Like so many Russian saints, both lay and monastic, he took a special de-light in helping the poor, and he was happiest when talking with simple people — peas-ants, beggars, and even criminals. The second part of the Synodical period, the nineteenth century, so far from be-ing a period of decline, was a time of great revival in the Russian Church. Men turned away from religious and pseudo-religious movements in the contemporary west, and fell back once more upon the true spiritual forces of Orthodoxy. Hand in hand with this re-vival in the spiritual life went a new enthusiasm for missionary work, while in theology, as in spirituality, Orthodoxy freed itself from a slavish imitation of the west. It was from Mount Athos that this religious renewal took its origin. A young Russian at the theological academy of Kiev, Paissy Velichkovsky (1722-1794), horrified by the secular tone of the teaching, fled to Mount Athos and there became a monk. In 1763 he went to Romania and became Abbot of the monastery of Niamets, which he made a great spiritual center, gathering round him more than 500 brethren. Under his guidance, the community devoted itself specially to the work of translating Greek Fa-thers into Slavonic. At Athos Paissy had learnt at first hand about the Hesychast tradi-tion, and he was in close sympathy with his contemporary Nicodemus. He made a Sla-vonic translation of the Philokalia, which was published at Moscow in 1793. Paissy laid great emphasis upon the practice of continual prayer — above all the Jesus Prayer — and on the need for obedience to an elder or starets. He was deeply influenced by Nilus and the Non-Possessors, but he did not overlook the good elements in the Josephite form of monasticism: he allowed more place than Nilus had done to liturgical prayer and to social work, and in this way he attempted, like Sergius, to combine the mystical with the corporate and social aspect of the monastic life. Paissy himself never returned to Russia, but many of his disciples traveled thither from Romania and under their inspiration a monastic revival spread across the land. Existing houses were reinvigorated, and many new foundations were made: in 1810 there were 452 monasteries in Russia, whereas in 1914 there were 1,025. This mo-nastic movement, while outward-looking and concerned to serve the world, also restored to the center of the Church's life the tradition of the Non-Possessors, largely suppressed since the sixteenth century. It was marked in particular by a high development of the practice of spiritual direction. Although the "elder" has been a characteristic figure in many periods of Orthodox history, nineteenth-century Russia is par excellence the age of the starets. Will continue…...


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Roditelji Konstan-tinovi behu car Konstancije Flor I carica Jelena. Flor ima{e jo{ dece od druge ène, no od Jelene ima{e samo ovoga Konstantina.

Tri velike borbe ima{e Konstantin kad se zacari: jednu protiv Maksencija, tiran-ina u Rimu, drugu protiv Skita na Dunavu I tre|u protiv Vizantinaca. Pred borbu sa Makcencijem, kada Konstantin be{e u velikoj brizi I sumnji u uspeh svoj, javi mu se na dan presjajan krst na nebu, sav oki}en zvezdama, I na krstu staja{e napisano: ovim pobe|uj. Car udivljen naredi, da se skuje veliki krst, sli~an onome {to mu se javi, I da se nosi pred vojskom. Silom krsta on zadobi slavnu pobedu nad brojno nadmo}nim neprijateljem. Maksencije se udavi u reci Tibru. Odmah po tom Konstantin izda znameniti Edikt, u Milanu 313. god., da prestanu gonjenja hri{}ana. Po-bediv{I Vizantince on sagradi divni prestoni grad na Bosforu, koji se od tada prozva Konstantinopolj. No pred tim Konstantin pade u te{ku bolest pro-kaznu. @re~evi ilekari savetovahu mu kao lek kupanje u krvi zaklane dece.

No on to odbi. Tada mu se javi{e apostoli Petar I Pavle I reko{e mu, da potraÌ episkopa Silvestra, koji }e ga izle~iti od stra{ne bolesti. Episkop ga pou~I veri hri{}anskoj I krsti, I pro-kaza i{~eze sa tela careva, Kada nast razdor u crkvi sbog smutljivog jeretika Arija, car sazva I Vaseljenski Sabor u Nikeji 325 god. Gde se jeres osudi a Pravoslavlje utvrdi. Sveta Jelena, blago~estiva majka careva, revnova{e mnogo za veru Hristovu. Ona poseti Jerusalim I prona}e âsni Krst Go-spodnji, I sazida na Golgoti crkvu Vaskrsenja I jo{ mnoge druge crkve po Svetoj Zemlji. U svojoj 80 godini predstavi se ova sveta èna Gospodu 327 god. A car Konstantin nadìvi svoju majku za 10 godina, I upokoji se u svojoj 65 god. 337 god. U gradu Nikomidiji. Telo njegovo bi sahran-jeno u crkvi Svetih Apostola u Cari-gradu.


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Constantine's parents were Emperor Con-stantius Chlorus and the Empress

Helena. Chlorus had other children by an-other wife, but from Helena he had only Constantine. After his coronation Constan-tine fought three great battles: one, against Maxentius, a Roman tyrant; the second, against the Scythians on the Danube and the third, against the Byzantines. Before the battle with Maxentius, while Constan-tine was greatly concerned and in doubt about his success, a brilliant Cross ap-peared to him in the sky during the day, completely adorned with stars and written on the Cross were these words: "By this Sign Conquer." Astonished, the emperor ordered a large cross to be forged similar to the one that appeared to him and that it be carried before the army. By the power of the Cross he achieved a glorious victory over the enemy who was superior in mem-bers. Maxentius was drowned in the Tiber river. Immediately after that, Constantine issued the famous Edict of Milan in the year 313 A.D. to halt the persecution of Christians. Defeating the Byzantines, Con-stantine built a beautiful capital on the Bosphorus which from that time on was called Constantinople. Before that, how-ever, Constantine succumbed to the

dreaded disease of leprosy. As a cure, the pagan priests and physicians counseled him to bathe in the blood of slaughtered children. However, he rejected that. Then the Apostles Peter and Paul appeared to him and told him to seek out Bishop Syl-vester who will cure him of this dreaded disease. The bishop instructed him in the Christian Faith, baptized him and the dis-ease of leprosy vanished from the em-peror's body. When a discord began in the Church because of the mutinous heretic Arius, the emperor convened the First Ecu-menical Council in Nicaea, 325. A.D., where the heresy was condemned and Or-thodoxy confirmed. St. Helena, the pious mother of the emperor, was very zealous for the Faith of Christ. She visited Jerusa-lem, discovered the Honorable Cross of the Lord, built the Church of the Resurrection on Golgotha and many other churches throughout the Holy Land. This holy woman presented herself to the Lord in her eighti-eth year in 327 A.D. Emperor Constantine outlived his mother by ten years. He died in Nicomedia in his sixty-fifth year in 337 A.D. His body was interred in the Church of the Twelve Apostles in Constantinople.


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.

Nijedan hri{}anski

narod nema u istoriji svojoj ono {to ima srpski narod, nema KOSOVO. Gre{e oni kojoi govore: Kosovo je zaustavilo to~ak istorije; unazadilo nas je; da nije bilo Kosova, mi bi danas bili veliki narod! Ba{ Kosovo nas je u~inilo velikim narodom. Ono je na{a narodna gol-gota ali u isto vreme na{e narodno vaskrsenje, duhovno I moralno. Ono je zaustavilo moralno raspadanje srpskog naroda. Dalo nam galeriju viteza vere, po{tenje I po`rtvovanje, koja nesumnjivo vredi vi{e od ma kojeg galerije mer-mernih kipova, napravljenih u mirnmo doba od naroda koji nisu imali svoje Kosovo. Gre{e I oni koji Kosovo smatraju porazom. Ako je jo pretrpeo poraz, petrpeo ga je veliki gospodin Vuk Brankovi} a ne knez Lazar. Poginuli Lazar je dobio, a preostali Buk izgubio. Ko `rtvuje ìvot svoj u jednoj borbi za istinu I pravdu Bo`ju, `rtvovao je najve}e {to je mogao I imao, I- pobedio je. Makar bitka tehni~ki bila izgubljena, on ostaje pobedilac. A po{to je sva srpska vojska na Kosovu polju pala - I to dragovoljno - za istinu I pravdu Boìju, to je ona I pobedila. Ona je prinela na `rtvu Bogu sve {to je imala I mogla; otuda je I pobedila. Izgubila je telo,

spasla je du{u. Pa ~ak ni telo Lazarevo nije izgubljeno. Tela izdajnika izgubljena su posle Kosova kao {to su du{e njigove izgubljene na Kosovu. Ne zna se grob ni Vukov ni Altomanovi}ev. Sveto telo Lazarevo pakl, namagnetisano nebeskom silom,

jo{ I danas leÌ cello I le~I sve mnemo}I ljudske. Nisu izgubljena ni tela ostalih vitezova krsta, iako su os-tala na boji{tu. Od njihovih svetih du{a osve}ena su tela njihova, a od svetih tela njihovih osve}ena je sva Kosovska zemlja. Otuda je Kosovo postalo sveto polje. Zbog toga srbi I Srpkinje sa svih strana - dolaze I uzimaju sa svetog polja Kosova {aku ili torbu svete zem-lje, da ju kao svetinju nose I drè u svojim hramovima I domovima. Kao iz grobnice Sv. Dimitrija u Solunu, ili sa groba drugih hri{}anskuh mu~enika. Kosovo je najve}a grobnica hri{}anskih mu~enika, poginulih za jedan dan. Jedna druga, takva I tolika, nije nam poznata. I kao {to sve~ari slave dan smrti svoga sveca, tako ceo srpski narod svetkuje I proslavlja Vi-dovdan. Ko slavi svete mu~enike, re-cimo arhi|akona Stevana, ili \or|a, ili Dimitrija, ili Teodora, ili Trifuna, ili svetu Petku I Nedelju, ili Sv.Petra I Pavla-taj ne slavi pobe|enog nego pobedioca, niti slavi mrtvoga no ìvoga. Tako I mi svi proslavljaju}I veliku armadu Kos-


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ovskih mu~enika, ne proslavljamo pobe|ene nego pobedioce, niti mrtve no ìve. Vidovdan je najve}a slava srpskog naroda. On je dan a ne no}, I to ba{ -DAN. On nas opominje na po-bedu I na vaskrsenje. Seme carstva ne-besnoga, posejano svetim Savom, niklo je bujno I poraslo veliko. Bogati plodsovi toga se-mena izabrani su na Kosovu polju. To nije jedna Hristova I savina ètva u na{oj pro{losti, ali je presjajna I jedinstvena svoga roda. Oni koji se mr{te na Kosovo; koji

ga podni{tavaju, osu|uju, mrze, ili sma-traju nesre}nom I propa{}u, oni gle-daju o~ima a ne duhom, I cene te-hni~ki a ne moralno. Takvi ili nisu pravi srbi, ili su jo{ pod kletvom ~estitoga kneza Lazara zbog toga {to pretci nji-hovi ne do|o{e u boj na Kosovo ili ako do}o{e bi{e u taboru velikoga gospo-dina Vuka pod Gole{ planinom. A kletva glasi: “R|om kap’o dok mu je koljena!”

A pravi srbi- {to u kosovskom smislu zna~I pravi hri{}ani - neka blagodare Gospodu Bogu {to im je dao Kosovo, ponos I utehu, I nepresu{ni izvor najuzvi{enijih nadahnu}a; ~istili{te savesti svih pokolenja do kraja vremena.

Sazidane od kostiju mu~enika I velikomu~enika, ova zemlja treba da postane tvr|ava Bo`ja, u kojoj }e se ime Boìje slaviti I blagosiljati I mislima, I re~ima, I delima. Neka bi na svim kapijama ove tvr|ave, I

u svim du{ama njienih obitella, bila upisana ognjena re~ prorokova: “Gospod je snaga moja I pesma moja!. Digni se, carski narode, na visinu carstva nebeskoga, gde istina, svetost I dobrota blistaju.

Neka skinu kape u sveti dan Vidovdan, I na svetoj zemlji kosovskoj neka se poklone svetim du{ama krstonosnih praotaca svojih. Pa u har-moniji sa celim narodom, koji je na-jbolji tuma~ Kosova, neka iz dubine srca I savesti uzviknu: Sv. Nikolaj

Prof. Bigovic, rece: "Vidovdan je, donedavno, za neke jos i danas, bio Veliki Petak, ali istovremeno i Vaskrs. Ta dva dogadjaja - Veliki Petak i Vaskrs - slili su je u jednu nerazdjeljivu cjelinu i dali smisao Vidovdana." “Sve je sveto I ~estito bilo

I milome Bogu pristupa~no”

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