PASCHALION through 2025

	Anno Mundi	Publican and Pharisee	Forgiveness Sunday	Palm Sunday	Pascha	Ascension	Pentecost	Apostles' Fast
2011	7519	January 31 (February 13)	February 21 (March 6)	April 4 (April 17)	April 11 (April 24)	May 20 (June 2)	May 30 (June 12)	23 days
2012	7520	January 23 (February 5)	February 13 (February 26)	March 26 (April 8)	April 2 (April 15)	May 11 (May 24)	May 21 (June 3)	32 days
2013	7521	February 11 (February 24)	March 4 (March 17)	April 15 (April 28)	April 22 (May 5)	May 31 (June 13)	June 10 (June 23)	12 days
2014	7522	January 27 (February 9)	February 17 (March 2)	March 31 (April 13)	April 7 (April 20)	May 16 (May 29)	May 26 (June 8)	27 days
2015	7523	January 19 (February 1)	February 9 (February 22)	March 23 (April 5)	March 30 (April 12)	May 8 (May 21)	May 18 (May 31)	35 days
2016	7524	February 8 (February 21)	February 29 (March 13)	April 11 (April 24)	April 18 (May 1)	May 27 (June 9)	June 6 (June 19)	16 days
2017	7525	January 23 (February 5)	February 13 (February 26)	March 27 (April 9)	April 3 (April 16)	May 12 (May 25)	May 22 (June 4)	31 days
2018	7526	January 15 (January 28)	February 5 (February 18)	March 19 (April 1)	March 26 (April 8)	May 4 (May 17)	May 14 (May 27)	39 days
2019	7527	February 4 (February 17)	February 25 (March 10)	April 8 (April 21)	April 15 (April 28)	May 24 (June 6)	June 3 (June 16)	19 days
2020	7528	January 27 (February 9)	February 17 (March 1)	March 30 (April 12)	April 6 (April 19)	May 15 (May 28)	May 25 (June 7)	28 days
2021	7529	February 8 (February 21)	March 1 (March 14)	April 12 (April 25)	April 19 (May 2)	May 28 (June 10)	June 7 (June 20)	15 days
2022	7530	January 31 (February 13)	February 21 (March 6)	April 4 (April 17)	April 11 (April 24)	May 20 (June 2)	May 30 (June 12)	23 days
2023	7531	January 23 (February 5)	February 13 (February 26)	March 27 (April 9)	April 3 (April 16)	May 12 (May 25)	May 22 (June 4)	31 days
2024	7532	February 12 (February 25)	March 4 (March 17)	April 15 (April 28)	April 22 (May 5)	May 31 (June 13)	June 10 (June 23)	12 days
2025	7533	January 27 (February 9)	February 17 (March 2)	March 31 (April 13)	April 7 (April 20)	May 16 (May 29)	May 26 (June 8)	27 days

Start over

The Services of the Bridegroom

Sunday Evening through Tuesday Evening


Introduction

Beginning on the evening of Palm Sunday and continuing through the evening of Holy Tuesday, the Orthodox Church observes a special service known as the Service of the Bridegroom. Each evening service is the Matins or Orthros service of the following day (e.g. the service held on Sunday evening is the Orthros service for Holy Monday). The name of the service is from the figure of the Bridegroom in the parable of the Ten Virgins found in Matthew 25:1-13.

The first part of Holy Week presents us with an array of themes based chiefly on the last days of Jesus' earthly life. The story of the Passion, as told and recorded by the Evangelists, is preceded by a series of incidents located in Jerusalem and a collection of parables, sayings and discourses centered on Jesus' divine sonship, the kingdom of God, the Parousia (Second Coming of Christ), and Jesus' castigation of the hypocrisy and dark motives of the religious leaders. The observances of the first three days of Great Week are rooted in these incidents and sayings. The three days constitute a single liturgical unit. They have the same cycle and system of daily prayer. The Scripture lessons, hymns, commemorations, and ceremonials that make up the festal elements in the respective services of the cycle highlight significant aspects of salvation history, by calling to mind the events that anticipated the Passion and by proclaiming the inevitability and significance of the Parousia.

The Orthros of each of these days is called the Service of the Bridegroom (Akolouthia tou Nimfiou). The name comes from the central figure in the well-known parable of the ten virgins (Matthew 25:1-13). The title Bridegroom suggests the intimacy of love. It is not without significance that the kingdom of God is compared to a bridal feast and a bridal chamber. The Christ of the Passion is the divine Bridegroom of the Church. The imagery connotes the final union of the Lover and the beloved. The title Bridegroom also suggests the Parousia. In the patristic tradition, the aforementioned parable is related to the Second Coming; and is associated with the need for spiritual vigilance and preparedness, by which we are enabled to keep the divine commandments and receive the blessings of the age to come. The troparion "Behold the Bridegroom comes in the middle of the night…", which is sung at the beginning of the Orthros of Great Monday, Tuesday and Wednesday, relates the worshiping community to that essential expectation: watching and waiting for the Lord, who will come again to judge the living and the dead.
Holy Monday

On Great Monday we commemorate Joseph the Patriarch, the beloved son of Jacob. A major figure of the Old Testament, St. Joseph's story is told in the final section of the Book of Genesis (chs. 37-50). Because of his exceptional qualities and remarkable life, our patristic and liturgical tradition portrays St. Joseph as tipos Christou, i.e., as a prototype, prefigurement or image of Christ. The story of Joseph illustrates the mystery of God's providence, promise and redemption. Innocent, chaste and righteous, his life bears witness to the power of God's love and promise. The lesson to be learned from Joseph's life, as it bears upon the ultimate redemption wrought by the death and resurrection of Christ, is summed up in the words he addressed to his brothers who had previously betrayed him, “’Fear not ... As for you, you meant evil against me; but God meant it for good, to bring about that many people should be kept alive, as they are today. So do not fear; I will provide for you and your little ones.’ Thus he reassured them and comforted them” (Genesis 50:19-21). The commemoration of the noble, blessed and saintly Joseph reminds us that in the great events of the Old Testament, the Church recognizes the realities of the New Testament.

Also, on Great and Holy Monday the Church commemorates the event of the cursing of the fig tree (Matthew 21:18-20). In the Gospel narrative this event is said to have occurred on the morrow of Jesus' triumphant entry into Jerusalem (Matthew 21:18 and Mark 11:12). For this reason it found its way into the liturgy of Great Monday. The episode is also quite relevant to Great Week. Together with the event of the cleansing of the Temple this episode is another manifestation of Jesus' divine power and authority and a revelation as well of God's judgment upon the faithlessness of the Jewish religious classes. The fig tree is symbolic of Israel become barren by her failure to recognize and receive Christ and His teachings. The cursing of the fig tree is a parable in action, a symbolic gesture. Its meaning should not be lost on any one in any generation. Christ's judgment on the faithless, unbelieving, unrepentant and unloving will be certain and decisive on the Last Day. This episode makes it clear that nominal Christianity is not only inadequate, it is also despicable and unworthy of God's kingdom. Genuine Christian faith is dynamic and fruitful. It permeates one's whole being and causes a change. Living, true and unadulterated faith makes the Christian conscious of the fact that he is already a citizen of heaven. Therefore, his way of thinking, feeling, acting and being must reflect this reality. Those who belong to Christ ought to live and walk in the Spirit; and the Spirit will bear fruit in them: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control (Galatians 5:22-25).
Holy Tuesday

On Great Tuesday the Church calls to remembrance two parables, which are related to the Second Coming. The one is the parable of the Ten Virgins (Matthew 25:1-3); the other the parable of the Talents (Matthew 25:14-30). These parables point to the inevitability of the Parousia and deal with such subjects as spiritual vigilance, stewardship, accountability and judgment.

From these parables we learn at least two basic things. First, Judgment Day will be like the situation in which the bridesmaids (or virgins) of the parable found themselves: some ready for it, some not ready. The time one decides for God is now and not at some undefined point in the future. If "time and tide waits for no man," certainly the Parousia is no exception. The tragedy of the closed door is that individuals close it, not God. The exclusion from the marriage feast, the kingdom, is of our own making. Second, we are reminded that watchfulness and readiness do not mean a wearisome, spiritless performance of formal and empty obligations. Most certainly it does not mean inactivity and slothfulness. Watchfulness signifies inner stability, soberness, tranquility and joy. It means spiritual alertness, attentiveness and vigilance. Watchfulness is the deep personal resolve to find and do the will of God, embrace every commandment and every virtue, and guard the intellect and heart from evil thoughts and actions. Watchfulness is the intense love of God.

On Great Wednesday the Church invites the faithful to focus their attention on two figures: the sinful woman who anointed the head of Jesus shortly before the passion (Matthew 26:6-13), and Judas, the disciple who betrayed the Lord. The former acknowledged Jesus as Lord, while the latter severed himself from the Master. The one was set free, while the other became a slave. The one inherited the kingdom, while the other fell into perdition. These two people bring before us concerns and issues related to freedom, sin, hell and repentance.

The repentance of the sinful harlot is contrasted with the tragic fall of the chosen disciple. The Triodion make is clear that Judas perished, not simply because he betrayed his Master, but because, having fallen into the sin of betrayal, he then refused to believe in the possibility of forgiveness. If we deplore the actions of Judas, we do so not with vindictive self-righteousness but conscious always of our own guilt. In general, all the passages in the Triodion that seem to be directed against the Jews should be understood in this same way. When the Triodion denounces those who rejected Christ and delivered Him to death, we recognize that these words apply not only to others, but to ourselves: for have we not betrayed the Savior many times in our hearts and crucified Him anew?

I have transgressed more than the harlot, O loving Lord, yet never have I offered You my flowing tears. But in silence I fall down before You and with love I kiss Your most pure feet, beseeching You as Master to grant me remission of sins; and I cry to You, O Savior: Deliver me from the filth of my works.

While the sinful woman brought oil of myrrh, the disciple came to an agreement with the transgressors. She rejoiced to pour out what was very precious, he made haste to sell the One who is above all price. She acknowledged Christ as Lord, he severed himself from the Master. She was set free, but Judas became the slave of the enemy. Grievous was his lack of love. Great was her repentance. Grant such repentance also unto me, O Savior who has suffered for our sake, and save us.

Icon of the Bridegroom

"The Bridegroom" Icon portrays Christ during His Passion, particularly during the period when our Lord was mocked and tortured by the soldiers who crowned Him with thorns, dressed Him in purple and placed a reed in His Hands, jeering Him as the "King of the Jews."

Christ is shown bearing the wounds of his mocking and torture. He is dressed in a purple cloak with His hands bound together, and holding a reed as a staff.

St. Theodore the Studite for the Fourth Wednesday of Great Lent

Christ the Great High Priest

Catechesis 66 of St. Theodore the Studite: That This Pascha Is a Type of the Future and Eternal Pascha; and About Endurance and Courage
Given on the Fourth Wednesday of the Great Fast

"Brethren and fathers, Lent is already galloping past and the soul rejoices at the imminence of Pascha, because by it it finds rest and is relieved of many toils. Why did this thought sound for me in advance? Because it is as if our whole life directs its reason contemplating the eternal Pascha. For this present Pascha, even though it is great and revered, is nevertheless, as our fathers explain, only a type of that Pascha to come. For this Pascha is for one day and it passes, while that Pascha has no successor. From it "pain, grief and sighing have fled away"; there everlasting joy, gladness and rejoicing; there the sound of those who feast, a choir of those who keep festival and contemplation of eternal light; where there is the blessed breakfast of Christ and the new drink of which Christ spoke, "I shall not drink of the fruit of this vine, until I drink it with you new in the kingdom of my Father". Of this He spoke to his disciples when He was about to ascend to heaven, "I am going to prepare a place for you and, if I go, I will prepare a place for you. I am coming again and I will take you to myself, so that where I am you maybe also. And where I am going you know, and the way you know." And a little further on, "On that day you will know that I am in the Father, and you are in Me, and I am in you." And elsewhere, "Father, I wish that where I am they may be with Me also, so that they may see My glory, which You gave Me, because You loved from before the foundation of the world." But because this concerns not only the Apostles, but also ourselves, He also said, "I do not ask this only for them, but also for those who through their word believe in Me, so that all may be one, as You, Father, are in Me and I am in You, that they may also be one in Us." What could be more comforting than these words? What could be more appealing? What soul can they not soften? What heart not prick with compunction, even should someone say that the human heart is a nature of stone? With thoughts like these the saints bore all that they bore, considering afflictions as joys, constraints as freedoms, struggles as delights, harsh training as relaxation, deaths as lives.

I beseech you, my brother, should not we also, since we have the same aim and seek the same Pascha, bravely and courageously bear our present condition, not falling, not succumbing to despondency, but rather roused with greater fervor watching for the wicked serpent who works to deceive us by the passions, transforming himself into an angel of light, and altering things from what they are; show dark as light, bitter as sweet. This was how he ensnared our forefather, bewitching his sight and depicting as beautiful what was not, and as a result through food casting him out of Paradise. But let us, who have learned by experience what a deceiver he is, not leave the paradise of God’s commandments, nor, when he indicates to us that the fruit is beautiful, let the eye of soul or body be directed there, otherwise we are being caught in the snare. But let us flee by every means from looking. What is the fruit which seems beautiful? The love of the flesh, the evil lust of every one of the destructive passions. If we avoid experiencing them, my brothers, we shall be saved and easter to age on age, with all the Saints in Christ Jesus our Lord, to whom be glory and might with the Father and the Holy Spirit, now and for ever, and to the ages of ages. Amen.

The Fast Begins

Dear Abrahams

Great Lent begins today with a feast.  This is a rare occurrence and thereby a reminder for us of the festal nature of Great Lent.  What is so festive about fasting, we may ask?   To answer that question all we need consider is the contest.   We are in the midst of the Winter Olympics.  What medal is acquired without effort and who among the contestants, while putting forth the effort for the trophy, is not filled and rewarded beforehand with the joy of anticipation of winning?   On the other hand, although knowing they may not win, who among them can possibly be filled with despondency, a reality that tries to defeat them from within?   Subsequently, if they win or lose, while competing and putting forth the effort they are rewarded in a way they would not have been, had they not entered the competition. 

Great Lent is a time when we willingly deny our weaknesses and appetite for carnal things so that we may hunger and thirst for trophy that is Christ.  It is a contest, and our endurance, the effort.  And like contestants in any endeavor, we too can be filled with the joy of anticipation.  But unlike any other contest, all can win.  If contestants in a sport can anticipate the joy of victory even with a great possibility of defeat, what excuse have we?  We should be ashamed to grumble!  We cannot be defeated by any other contestant no matter how much greater he or she may be!  And no event can be too difficult for us.  Our own weaknesses and frailties need not impair us.  Even the Devil himself cannot defeat us!  All we need to do is harness our hearts and wills to Christ and we win!   The Psalmist says, O taste and see the Lord is good.  One who has tasted, cannot help but anticipate and savor Christ throughout his life, whether enduring the fast or enjoying the communion of prayer, until the Prize is acquired.   And the Prize?  Joy all along the way and at the finish, the Creator Himself, the treasure house of joy. 

So let us compete and endure with great fervor this lent, rejoicing in the blessing that it begins with the feast of the Lord, His Presentation into the Temple and like it, our presentation into His Temple at the end of the Great Fast!  Let's remind ourselves throughout lent by heeding the words of Savior Who told us that miraculous things come from prayer and fasting, by

- setting aside more time for spiritual reading,

- more use of personal prayer,

- more often talking directly to our Savior as Father and Friend (as St. Isaac the Syrian advises),

and listening to the words of St. John of Kronstadt when he says to: refresh your soul from worldly vanities by friendly and loving interaction, to be mutually comforted by your common faith. For ‘I see not yours, but you,’ [St. Matthew vii.11.] says the Apostle.”

MORNING PRAYERS

PRIEST: Blessed is our God, always, now and ever, and unto the ages of ages.

READER: Amen.

PRIEST: Glory to Thee our God, glory to Thee. O Heavenly King, the Comforter, the Spirit of Truth, Who art everywhere present and fillest all things, the Treasury of good gifts and the Giver of life: come and abide in us, and cleanse us of all impurity, and save our souls, O Good One.

When a priest isn't present, begin with: “Through the prayers of our Holy Fathers Lord Jesus Christ our God have mercy on us and save us”

READER: Amen. 

Holy God, Holy Mighty, Holy Immortal, have mercy on us. (3)

Glory to the Father, and to the Son, and to the Holy Spirit, both now and ever, and unto the ages of ages. Amen.

All-Holy Trinity, have mercy on us. Lord, be gracious unto our sins; Master, forgive our iniquities; Holy One, visit and heal our infirmities, for Thy Name’s sake.

Lord, have mercy; Lord, have mercy; Lord, have mercy

Glory to the Father, and to the Son, and to the Holy Spirit, both now and ever, and unto the ages of ages. Amen.

Our Father, which art in the heavens, hallowed be Thy Name; Thy kingdom come; Thy will be done, on earth as it is in heaven; give us this day our daily bread; and forgive us our debts, as we forgive our debtors; and lead us not into temptation, but deliver us from the evil one.

PRIEST: For Thine is the kingdom, and the power, and the glory, of the Father, and of the Son, and of the Holy Spirit, now and ever, and unto the ages of ages.

Without a priest: Through the prayers....

As we arise from sleep we fall down before thee O Good One and we cry unto Thee with the hymn of the Angels O Mighty One: Holy, Holy, Holy art Thou, O God. Through the Theotokos, have mercy on us.

Glory to the Father and to the Son and to the Holy Spirit,

Having raised me from bed and from sleep, O Lord, enlighten my mind and my heart and open Thou my lips that I may praise Thee, O Holy Trinity. Holy, Holy, Holy art Thou, O God. Through the Theotokos, have mercy on us.

Both now and ever and unto the ages of ages. Amen.

Of a sudden the Judge shall come and the deeds of each shall be laid bare. But let us cry out with fear in the midst of the night: Holy, Holy, Holy art Thou, O God. Through the Theotokos, have mercy on us.

Lord, have mercy (12)

As I rise from sleep I thank Thee O Holy Trinity, for because of Thy great goodness and long-suffering Thou wast not wroth with me, the slothful and sinner, nor didst Thou destroy me in mine iniquities, but didst show Thy wonted love for man, and when I was prostrate in despair, Thou didst raise me to keep the morning watch and glorify Thy dominion. And now enlighten Thou the eyes of my mind, open my mouth to meditate on Thy words and to understand Thy commandments, and to do Thy will, and to chant unto Thee in heartfelt confession and praise Thine All-holy Name of the Father and of the Son and of the Holy Spirit, now and ever and unto the ages of ages. Amen.

O come, let us worship and fall down before God our King.

O come, let us worship and fall down before Christ, our King and God.

O come, let us worship and fall down before Him, Christ the King and our God.

PSALM 5O

Have mercy on me, O God, according to Thy great mercy, and according to the abundance of Thy tender mercies blot out mine iniquity. Wash me thoroughly from mine iniquity, and cleanse me from my sin.

For I acknowledge mine iniquity, and my sin is ever before me.

Against Thee only have I sinned, and done this evil before Thee; that Thou mightest be justified in thy words, and prevail in Thy judgment.

Behold, I was shapen in iniquities, and in sins did my mother conceive me.

Behold, Thou lovest truth, the ineffable and secret things of Thy wisdom Thou declarest unto me.

Thou shalt purge me with hyssop, and I shall be cleansed; Thou shalt wash me, and I shall be made whiter than snow.

Thou shalt make me to hear rejoicing and gladness, and the bones that have been brought low shall rejoice.

Turn Thy countenance away from my sins, and blot out all mine iniquities.

Build in me a clean heart, O God, and renew a right spirit in mine inward parts.

Cast me not away from Thy countenance, and take not Thy Holy Spirit from me.

Restore unto me the rejoicing of Thy salvation, and uphold me with Thy princely spirit.

I will teach the iniquitous Thy ways, and the impious shall return unto Thee.

Deliver me from blood-guiltiness, O God, Thou God of my salvation, and my tongue shall rejoice in Thy righteousness.

O Lord, Thou shalt open my lips, and my mouth shall show forth Thy praise.

For if Thou hadst desired sacrifice, I should have given it; Thou delightest not in whole burnt-offerings.

A sacrifice unto God is a contrite spirit; a contrite and humbled heart God will not put to shame.

Do good, O Lord, in Thy favor unto Sion, and let the walls of Jerusalem be built up.

Then shalt Thou be pleased with the sacrifice of righteousness, with oblation and whole burnt-offerings. Then shall they offer calves upon Thine altar.

THE SYMBOL OF THE FAITH

(read by priest if present)

I believe in one God, the Father Almighty, Maker of Heaven and Earth and of all things visible and invisible.

And in one Lord, Jesus Christ, the Only-Begotten Son of God, begotten of the Father before all Ages. Light of Light, True God of True God, begotten, not made, of one essence with the Father, through Whom all things were made.

Who for us men and for our salvation came down from the Heavens and was incarnate of the Holy Spirit and the Virgin Mary, and became Man.

And, crucified for us under Pontius Pilate, He suffered and was buried.

And on the third day He arose, according to the Scriptures.

And ascended into the Heavens, and sitteth at the right hand of the Father.

And He shall come again with glory to judge both the living and the dead, Whose Kingdom shall have no end.

And in the Holy Spirit, the Lord, the Giver of Life, Who proceedeth from the Father, Who together with the Father and the Son is worshipped and glorified; Who spake through the Prophets.

In One, Holy, Catholic, and Apostolic Church.

I confess one Baptism for the remission of sins.

I look for the resurrection of the dead,

and the life of the age to come. Amen.

A PRAYER OF ST. BASIL THE GREAT

Thee do we bless Thou Most High God and Lord of mercy, Who ever workest with us deeds great and unfathomable, glorious and extraordinary, whereof there is no number; Who hast given unto us sleep for rest from our infirmity, and for repose of our much-toiling flesh. We thank Thee that Thou hast not destroyed us in our iniquities, but hast shown Thy wonted love for man and though we were prostrate in despair, Thou hast raised us up to glorify Thy dominion. Wherefore, we beseech Thine incomparable goodness: Enlighten the eyes of our understanding and raise our mind from the heavy sleep of slothfulness. Open our mouth and fill it with Thy praise, that we may be able undistracted to sing and chant and give thanks unto Thee, Who art God glorified in all and by all, the beginningless Father, with Thine Only-begotten Son and Thine All-holy and good and Life-creating Spirit, now and ever, and unto the ages of ages. Amen.

Most glorious, Ever-Virgin, blessed Theotokos, offer up our prayer to thy Son and our God, and entreat Him, that through thee He may save our souls.

My hope is the Father, my refuge the Son, my protection the Holy Spirit. O Holy Trinity, glory to Thee.

All my hope do I set in thee, O Mother of God; protect me under thy shelter.

It is truly meet to call thee blest, the Theotokos, the ever blessed and all-immaculate, and Mother of our God. More honorable than Cherubim, and beyond compare more glorious than the Seraphim, thee who without corruption gavest birth to God the Word, the very Theotokos, thee do we magnify.

Forgive them that hate us and do us wrong, O Lord; do good unto them that do good unto us.

To our brethren and kinsmen, grant their requests that are unto salvation and life everlasting.

Visit them that be in sickness and grant them healing.

Pilot them that be at sea.

Accompany them that journey.

Be Thou the ally of Orthodox Christians.

Unto them that minister and show mercy unto us, grant forgiveness of sins.

Upon them that have enjoined us, the unworthy, to pray for them, have mercy, according to Thy great mercy.

Remember, O Lord all our fathers and brethren who have gone to their rest before us, and grant them rest where the light of Thy countenance shineth.

Remember, O lord, our brethren the captives and deliver them from every misfortune.

Remember, O Lord, them that bring oblations and do good works in Thy holy churches, and grant them their requests that are unto salvation and life everlasting.

Remember, O Lord, us also, Thy humble and sinful and unworthy servants and enlighten our mind with the light of Thy knowledge and lead us in the path of Thy commandments; by the intercessions of Thine all-immaculate Mother, our Lady the Theotokos and Ever-virgin Mary and of all Thy Saints, for blessed art Thou unto all ages. Amen.

Through the prayers of our holy Fathers, Lord Jesus Christ our God, have mercy on us and save us.

READER: Amen

PRAYER OF ST. EPHRAEM THE SYRIAN

(read during great Lent except on Saturdays and Sundays)

O Lord and Master of my life, give me not a spirit of idleness, despondency, ambition or vain talking. (prostration)

But rather a spirit of purity, humility, patience and love bestow upon me Thy servant. (prostration)

Yea, O Lord King, grant me to see mine own failings and not condemn my brother for blessed art Thou unto the ages of ages. Amen. (prostration followed by 12 bows).

Yea, O Lord King, grant me to see mine own failings and not condemn my brother for blessed art Thou unto the ages of ages. Amen. (prostration)

PERSONAL PRAYER LIST

Living

Metropolitan Cyprian,

Archbishop Chrysostomos and Bishop Auxentios;

Bishops Cyprian, Ambrose, Chrysostomos and Klemes, et al;

Archimandrite Akakios et al;

Mothers Elizabeth and Kypriane et al;

Holy Angels Convent;

Fr. Anders; Fr. Martin and Matushka;

Dave Schoenbeck; David Reis; Ruby, Sam, Pattie, Maria;

Chris Gorman; Ken, Pam, Helen; Ron, Ellie et al; Ron, Jan et al; Chris, Hilary and children; Patrick Cosgrove; Vickie, Michelle, Linda Maybaum, Bob Whitters, Leo Peiffer, Travis; Nick, Cheryl et al;

Joe, Jane, Azalea and Sadie; Radanovics; John Gavin; Jeff Miller; Mark Garvey and family

†Reposed

Sam and Mabel

Ibraheem, Zakiyat, Deacon Philip, Joseph

George Buhri (Godfather); Nabeeha (Godmother)

Azalea Nassif

Nina, Katherine

Antoinette (Vavra)

Clarence

Isabel
Rudolph and Pauline
Charles and Matilda