Sunday March 12, 2017

 Annunciation Melkite Catholic Mission

إرسالية البشارة للروم الملكيين الكاثوليك

Celebrating Divine Liturgy – at the Sacred Heart Chapel,

381 W. Center St , Covina, CA 91723

Mailing Address: 589 E. 14th st , Upland, CA 91786

Website: Annunciation Melkite Catholic

Fr.Gabriel Azar- Cell (630) 457-الكاهن: الاب جبرائيل عازار 8153

Fr.Gabriel Azar email:

Protodeacon George Sayegh (626) 893-0302

 Welcome to all visitors  who are worshiping with our Community, Please  join us after liturgy  for a cup of coffee , So we can  meet you and get to know one another.

نرحب بالزوار الذين يشاركوننا القداس الألهي، نرجو ان تبقوا معنا بعد القداس لتناول القهوة  ولنتعَّرف على بعضنا بعض

Sunday, March 12, 2017

Holy Relics and Gregory Palamas

Tone 2 – Orthros Gospel 10-

الاحد، 12 اذار 2017

الاحد الثاني من الصوم – احد الذخائر المقدسة – وعيد القدّيس غريغوريوس بالاماس اللحن الثاني والانجيل العاشر للسحر


1- Sacrement of Reconciliation: During Lent Season, Confessions will be  available every Tuesday between 6.45 – 7.30 pm, or by appointment.

خلال زمن الصوم، يمكن اللجوء الى سرّ المصالحة كل يوم ثلاثاء من الساعة 6.45  حتى 7.30م . أو الاتصال بكاهن الرعيّة لطلب موعد.

2- Lenten Services: Every Tuesday (the Great Compline) and Friday (The Akathists) @ 7.30 pm

نحتفل برتب صلوات الصوم لهذا العام كل يوم ثلاثاء (صلاة النوم الكبرى المعروفة بصلاة ” يا ربّ القوات“) وجمعة (صلاة المدائح) الساعة 7.30م.

3- Mark Your Calender: Sunday March 26, celebrating the feast of the Annunciaton. After Divine Liturgy, Lunch at Eden Garden Restaurant @ 2.00 pm. Donation: $25.00 for Adults & $ 15.00 for Children (12 years and under).

(Eden Garden Address: 1447 E Route 66, Glendora)

يوم الأحد 26 آذار نحتفل بعيد سيدة البشارة شفيعة كنيستنا. سيقام غداء في مطعم جنة عدن الساعة ٢ ب. ظ. للتبرّع: ٢٥ دولار للكبار و١٥للصغار (١٢ سنة وما دون)

4– Egg Hunt: Sunday April 2, the parents in the church are having an Egg Hunt for the children age 12 and under

Last Week Donations Friday, Mar 3, 2017

Family Night: $ 400.00Sunday, Mar 5, 2017

Attendance: 200

Collection: $ 1408.00

(Checks: $905, Cash: $403,

Stipends: $100)

Thank you all for your support.


Religious Formation

Dear Children of the Annunciation,
During Lent Season, the “Religious Formation” for Children (4-12 years old) will be from 6.00 to 7.00 pm, at the “Knights of Columbus” hall (2024 E Rte 66) in Glendora.

The Youth Bible Study will be at the Church after the Akathist service.

* NO Religious Formation for Children on Friday Mar 17

Liturgy of St. Basil the Great

Antiphon Prayer (PLC p. 440)

O Lord, our God, You have granted the holy martyrs that their relics would be spread throughout the world, including this church, to bring forth the grace of healing from diseases. Make us worthy, through the intercession of your Saints, to offer You the Spiritual Sacrifice and guide us on the way of Salvation

For You are Good and the Lover of mankind and to You we render glory, Father, Son and Holy Spirit, now and always and forever and ever.

صلاة الأنديفونة

أيها الربّ إلهُنا، يا مَن وَهَبَ للشُّهداءِ للقدَّيسين أن تتوزَّع أعضاؤُهم في كل الأرض وفي هذه الكنيسة، لتأتيَ بثمارِ الشفاء من الأمراض، أَهلْنا، بشفاعة قدَّيسيك، لأَنْ نُقدَّم لك الذبيحة الروحيَّة، واهدِنا سيبلَ الخلاص

لأنَّك إله صالحٌ ومحبٌّ للبشر، واليكَ نرفع المجد، أيُها الآبُ والابنُ والروحُ القدس، الآن وكلَّ أوان والى دهر الداهرين.

الشعب: آمين.

Troparion of the resurrection (2nd tone)

When you descended to death, O Immortal Life, You destroyed Hades by the splendor of your Divinity, and when you raised the dead from under the ground, all the Powers of heaven cried out: O Christ our God, the giver of life, glory to you.

نشيد القيامة  باللحن الثاني

لما نزلت الى الموت، أيها الحياةُ الخالدة، أمتَ الجحيم بسنى لاهوتك. ولما أقمتَ الاموات من تحت الثرى، صرخت جميعُ قوات السماويين: أيها المسيحُ ألهنا، يا مُعطي الحياة، المجد لك.

Troparion of the Holy Relics (2nd Tone) (BDW p. 799), (PLC p. 440), (ED p. 547)

Victorious witnesses of the Lord, blessed is the earth that received your blood, and holy are the heavenly places that opened to your souls.  You have vanquished the enemy in battle and proclaimed Christ with courage. We beg you to intercede with Him who is all good, that He may save our souls.

طروباريه الذخائر المقدسه باللحن الثاني

مغبوطةٌ الارض التي أخصبَتْها دماؤُكم، يا شهداءَ الربِّ الظافرين. ومقدسةٌ المساكنُ التي قَبِلتْ أَجسادَكم. فإِنكم قد غلبتمُ العدوَّ في الميدان، وكرزتم بالمسيحِ بشجاعة، فنسأَلكم أن تبتهلوا إِليه، بما انه صالح، في خلاصِِ نفوسنا.

Troparion of our Holy Father Gregory Palamas (8th Tone) (PLC p. 440)

O Gregory the Wonderworker, light of Orthodoxy, support and teacher of the Church, glory of monks and invincible protector of theologians, pride of Thessaloniki and preacher of grace: Pray without ceasing for the salvation of us all.

نشيد العيد للقدّيس غريغوريوس باللحن الثامن

يا كوكبَ الايمانِ القويم. وثَباتَ الكنيسةِ ومُعلِّمها. يا جمالَ المتوحِّدين. والمناضِلَ الذي لا يُحارَبَُ عن المتكلِّمينَ بالإلهيَّات. غريغوريوسُ الصانعُ العجائب. يا فخرَ تسالونيكي والمُنادي بالنِّعمة. إٍبتهلْ على الدَّوامِ في خلاصِ نفوسِنا.

                                                                                                                  Troparion of the patron of the church النشيد لشفيع الكنيسة                                                                

Kondakion of the Annunciation, (BDW p. 794), (PLC p. 439), (ED p. 542) (9 Tone)

Triumphant leader to you belongs our prize of victory! And since you saved us from adversity we offer you our thanks.  We are your people O mother of God! So as you have that invincible power, continue to deliver us from danger that we may cry out to you Hail, O Virgin and bride ever pure.

قنداق الختام باللحن الثامن

نحنُ عبيدكِ يا والدة الاله، نكتبُ لكِ آياتِ الغلبة يا قائدةً قاهره. ونقدم الشكرَ لكِ وقد أُنقذنا من الشدائد. لكن بما أن لكِ العزة َ التي لا تحارَب، أعتقينا من اصناف المخاطر لكي نصرخ إليكِ: إفراحي يا عروسة ً لا عروسَ لها.

Epistle of the 2nd Sunday of Lent, Hebrews 1:10-2:4, Page 353 (English) – Page 397 (Arabic)

Prokimenon (Tone 5)

You, O Lord, will keep us and preserve us always from this generation.

Stichon: Save me, O Lord, for there is no longer any holy man, for truthfulness has vanished from among the children of men.

Reading from the Epistle of St. Paul to the Hebrews: 1: 10-14; 2: 1-4

You in the beginning, O Lord, did found the earth, and the heavens are works of your hands.  They shall perish, but you shall continue; and they shall all grow old as does a garment, and as clothing shall you change them, and they shall be changed.  But you are the same, and your years shall not fail (Ps. 101: 26-28)

Now, to which of the angels has he ever said, “Sit at my right hand, until I make your enemies the footstool at your feet” (Ps. 109: 1)? Are they not all ministering spirits, sent for service, for the sake of those who shall inherit salvation?

That is why we should all the more earnestly observe the things we have heard, lest perhaps we drift away.  For if the word spoken by angels proved to be valid, and every transgression and disobedience received a just punishment, how shall we escape if we neglect such a great salvation?  For it was first announced by the Lord and was confirmed to us by those who heard it.

Alleluia (Tone 5)

Your favor, O Lord, I will sing forever; from generation to generation my mouth will proclaim your faithfulness.\

Stichon: For you have said, “My kindness is established forever.”  In heaven you have confirmed your faithfulness.

مقدمة الرسالة

أَنت يا ربُّ تحفظُنا وتحمينا من هذا الجيلِ وإِلى الدهر

خِلّصني يا رب، فإِن البارَّ قد فني، لان الحقيقةَ قد ضَعُفَتْ عندَ بني البشر

الرسالة (عبرانيين 1: 10 الى 2 : 3 )

أَنت أَيها الرب في البدء أسستَ الارض، والسماواتُ هي صنعُ يديك. هي تزولُ وأَنت تبقى، وكلُها تبلى كالثوب، وتطويها كالرداء فتتغيَّر، وأَنتَ أَنتَ، وسنوكَ لن تفنى. ولِمَنْ من الملائكة قال قط: اجلس عن يمني حتى أَجعلَ أَعداءَك موطئاً لقدميك؟ أَليسوا جميعُهم أَرواحاً خادمة، مرسَلَةً لخدمتِه من أَجل المزمعين أَن يَرِثوا الخلاص؟ فلذلك يجب علينا أَن نتنبَّةَ إِلى ما سمعناه غايةَ التنبُّه، لئَّلا نبتعدَ عنة. فإِنها إِنْ كانت الكلمةُ التي نُطِقَ بها على أَلسنهِ الملائكة قد ثبتت، وكلُ تعّدٍ ومعصيةٍ قد نالَ جزاءً عادلا، فكيف نُفِْلتُ نحن إن أَهملنا خلاصاً عظيماً كهذا قد نُطِقَ به على لسانِ الربِّ أَولاً، ثم ثبَّته لنا الذين سمعوه.


بمراحمِك يا ربّ ِ أُرنّم ُ إِلى الابد، إِلى جيلٍ فجيلٍ أُعلنُ حقَّك َ بفمي

لأنك قلت: إِن الرحمةَ تُبنى الى الابد، وفي السماوات يُهَيَّأُ حقُّك.

Gospel of the 2nd Sunday of Lent, Mark 2:1-12 (Healing of the Paralytic) Page 211 (English) – Page 136 (Arabic)

At that time Jesus entered Caparnaum, and it was reported that he was at home.  And immediately many gathered together, so that there was no longer room, not even around the door.  And he spoke the word to them.  And they came, bringing to him a paralytic, carried by four.  And since they could not bring him to Jesus because of the crowd, they uncovered the roof where he was, and, having made an opening, they let down the pallet on which the paralytic was lying.  And Jesus, seeing their faith, said to the Paralytic, “Son, your sins are forgiven you.” Now some of the Scribes were sitting there and reasoning in their hearts, “Why does this man blaspheme in this way? Who can forgive sins, beside God?” And at once Jesus, knowing in his spirit that they so reasoned within themselves, said to them, “Why are you arguing these things in your hearts? Which is easier, to say to the paralytic, ‘Your sins are forgiven you,’ or to say, ‘Arise, and take up your pallet, and walk’? But that you may know the Son of Man has power on earth to forgive sins” ― he said to the paralytic ― “I say to you, arise, take up your pallet, and go to your house,” And immediately he arose and, taking up his pallet, went forth in the sight of all, so that they were all amazed, and glorified God, saying, “Never did we see anything like this!”


انجيل الاحد الثاني من الصوم

الانجيل (مرقس 2 : 1 – 12 )

في ذلك الزمان، دخلَ يسوعُ كفرناحومَ. وسُمعَ أَنه في بيت، ففي الحالِ اجتمع خلق كثير بحيثُ لم يبقى موضع يسَع ولا عند الباب، وكان يخاطبهم بالكلمة. فأَتوا اليه بمخلَّع يحمله أَربعة. وإذ لم يقدروا أن يقتربوا اليه بسبب الجمع، كشفوا السقفَ حيث كان، وبعد ما نقبوه دلُّوا الفراش الذي كان المخلَّعُ مضطجعاً عليه. فلما رأَى يسوعُ إِيمانهم قال للمخلع: يا بنيّ مغفورةٌ لكَ خطاياك. وكان قومٌ من الكتبة جالسين هناك يفكّرون في قلوبهم: ما بالُ هذا يتكلَّمُ هكذا بالتجديف؟ من يقدرُ أن يغفرَ الخطايا إِلا اللهُ وحده؟ فللوقت علم يسوعُ بروحه انهم يفكّرون هكذا في أنفسهم.  فقال لهم: لماذا تفكرون بهذا في قلوبكم؟ ما الايسر: أن يُقالَ للمخلع مغفورةٌ لك خطاياك. أَم أَن يقالَ قم احمل فراشك وامشي؟ ولكن لكي تعلموا ان ابن الانسان له سلطان على الارض ان يغفر الخطايا، قال للمخلَّع: لك أَقول قم احمل فراشكَ واذهب الى بيتك. فقامَ للوقتِ وحملَ فِراشهُ وخَرَجَ أَمام الجميع، حتى دُهِشوا كلهم ومجَّدوا الله قائلين: ما رأَينا قَط ُّ مثل هذا. 

Hymn to the Theotokos: In you, O Full of grace… BDW p. 331, ED p. 421

In you, O full of grace, all creation exults, the hierarchy of angels together with the race of men: in you, sanctified Temple, spiritual Paradise, Glory of virgins of whom God took flesh from whom our God who exists before the world, became a child!  For He has made your womb his throne, making it more spacious than the heavens.  In you, O Woman full of grace, all creation exults: glory to you!

النشيد لوالدة الاله

إن البرايا بأسرها تفرحُ بكِ يا ممتلئة نعمة. محافلُ الملائكة وأَجناسُ البشر لكِ يعظِمون. أَيها الهيكلُ المتقدّسُ والفردوسُ الناطق وفخرُ اَلبتولية، التي منها تجسد الالهُ وصار طفلاً، وهو الهنا قبلَ الدهور. لأنه صنع مستودعكِ عرشاً، وجعل بطنَكِ أَرحبَ من السماوات.  لذلك، يا ممتلئةَ نعمةً تفرحُ بكِ كلُّ البرايا وتمجِّدكِ.

KINONIKON: Praise the Lord! Praise the Lord from the heavens; praise him in the heights. Alleluia! (Psalms 148:1)

POST-COMMUNION: We have seen the True Light, …

بمراحمِك يا ربّ ِ أُرنّم ُ إِلى الابد، إِلى جيلٍ فجيلٍ أُعلنُ حقَّك َ بفمي

                                                                                                                                                                                                 لأنك قلت: إِن الرحمةَ تُبنى الى الابد، وفي السماوات يُهَيَّأُ حقُّك.


If you can follow the Traditional Fast, please do so. Or at least, follow the Modified Fast to cleanse your body and mind so that this period is fruitful and productive for you.

Traditional Fast: From Monday February 27 throu Saturday April 15 , abstain from meat, dairy, olive oil and wine. No food/drink from midnight to noon.

Modified Fast: Abstain from meat on all Wednesdays and Fridays. Abstain from food and drink from midnight to noon every day (especially first day of Great Lent

(February 27) and on last three days of Holy Week (April 12,13,14).

Note: Saturdays (except Holy Saturday) and Sundays were traditionally rest days (to give us strength) on which normal amounts of meals (without meat) are eaten.

SACRIFICIAL! Also, please remember that we are cautioned to consider MORE PARTICULARLY, that which comes OUT OF OUR MOUTHS (publicly and privately) than that which goes INTO OUR MOUTH.

Also, to assist our growth, it is advised that we attempt to attend the special Lenten Services during the week, read a spiritual book, go to Confession, make additional donations for the needy, take on new positive habit in our lives 

الصوم المبارك وطريقة الصوم

ان كنت قادرأ عنى الصوم التقليدي فلا تتردد. وإلا فلا بد من الصوم المعدل، تنقية لجسدك و ذهنك كي تجني فائدة روحية من فترة الصوم المبارك.

الصوم التقليدي– من الإثنين 27 شباط الى السبت 15 نيسان انقطاع عن اللحوم والألبان والخمور، وانقطاع عن المأكل والمشرب من منتصف الليل حتى الظهر.

الصوم المعدل – انقطاع عن اللحوم أيام الأربعاء وألجمعة وامتناع عن الآكل والشرب من منتصف الليل حتى الظهر خصوصاً في اليوم الأول من الصوم 27 شباط) وفي الأيام الثلاثة الأخيرة من اسبوع الالام  (نيسان 12و13و14)

ملاحظه: السبوت (ما عدا سبت النور) والاحاد تقليديا ايام راحه (لتعطينا قوه) وبوجبات خفيفه (بدون لحوم)

‏وأيا تكن الطريقة المتبعة فهي جديرة بالثناء. انما لا بد من القيام بأعمال التضحية والرحمة. وكم يجدر بنا أن نلجم لساننا، فما يخرج من الفم سرآ أو علنا، ينجس الإنسان أكثر مما يدخل الفم.

وما يساهم في تقدمنا  الروحي مطالعة الكتب الصالحة والتوبة (إلأعتراف) والتصُّدق على المحتاجين وإكتساب العادات الجيدة الحميدة  وحضور الصلوات والقداس يوم الأحد والتقرب من القربان المقدس .


Second Sunday in the Great Fast St Gregory Palamas Veneration of the Relics

Seeing the Divine Light

In many parishes the Great Fast means an increase in activity: added services, Lenten Dinners, missions and other programs. It is ironic that we celebrate today a saint identified with the spirituality of stillness. St Gregory Palamas’ main contribution to the life of the Church is his articulate and definitive presentation of Hesychasm, what he called “Sacred Quietude,” the monastic ideal of withdrawal and silence in order to focus on union with God.

Who Is St Gregory Palamas?

This future saint was born in Constantinople in 1296 into a family of some standing at the imperial court. Despite the emperor’s attempt to groom him for imperial service, Gregory went to Mount Athos and became a monk. After spending ten years on the Holy Mountain, Gregory and the other monks of his skete withdrew to Thessaloniki, because of the threat of Turkish invasion. He continued in his monastic calling there and in Berea before returning to Athos in the 1330s.

It was upon his return to Mount Athos that Gregory first encountered Barlaam of Calabria, an Italo-Greek monk and humanist who was head of the Monastery of Our Savior in Constantinople. Barlaam was involved in several diplomatic missions for the emperor as well as in discussions with the legates of Pope John XXII aimed at the reunion of the Greek and Latin Churches.

Barlaam had written 21 treatises critical of Latin theology, particularly the Filioque and the doctrine of papal primacy which came to the attention of Gregory Palamas. While Barlaam had upheld the traditional Byzantine thinking on these issues, Palamas criticized him for teaching that the Filioque was wrong because it is impossible to determine from whom the Holy Spirit proceeds, since God is ultimately unknowable.  Thus began a rivalry that would affect the Church in both East and West until our own day.

What Is Hesychasm?

The Filioque controversy was simply the preliminary. The “Main Event” concerned the practice of Hesychasm, a style of contemplative prayer observed in many Greek monasteries of the day. Inspired by the Lord’s words, “When you pray, go into your room and shut the door and pray to your Father who is in secret; and your Father who sees in secret will reward you” (Mt 6:6), Eastern monastics had long seen the heart as the “inner chamber” to which we must go for prayer. Communion with God becomes possible when the mind, with its memories, concerns and plans for the future, is subjected to the heart that loves God above all. The Jesus Prayer had become the means for silencing the mind and thus entering this inner chamber of the heart. To this the Hesychasts added certain psycho-physical techniques such as rhythmic breathing and a particular way of sitting. Barlaam objected to these methods, calling the Hesychast monks he met “navel gazers.” The heads of the Athonite monasteries asked Gregory Palamas to respond to Barlaam’s critique, which he did in a series of treatises. The controversy soon centered on the theological basis of Hesychasm, the possibility of experiencing the Uncreated Light of God as the Apostles did at the Holy Transfiguration of Christ. Hesychasts believed that through ever deepening prayer the monk could experience this Light which they believed to be a divine energy. Barlaam, an intellectual trained in Aristotelian scholasticism, attacked this teaching as heretical and the entire Hesychast method as anti-intellectual, holding that philosophy was the true means of attaining the knowledge of God. The controversy so affected the Byzantine Church that several local councils were held in Constantinople between 1341 and 1351 to discuss the issues raised by Barlaam and Gregory. They ultimately affirmed the teachings of St Gregory

Palamas, namely that: The light which shone at Tabor, during the Transfiguration of the Savior, is declared to be neither a creature nor the essence of God, but His energy: the uncreated and natural grace springing eternally from the divine essence itself;

There are in God two inseparable things: His essence and the natural and substantial energies flowing from His essence in line with the relationship of cause and effect. We cannot enter into His essence but we can participate in His energies. Both the one and the other are uncreated and eternal;  This real distinction between essence and energies or operations does not destroy the simplicity of God…;

The word θεότης (godly) does not apply solely to the divine essence, but is said also of its operation…;The light of Tabor is the ineffable and eternal glory of the Son of God, the kingdom of heaven promised to the saints, the splendor in which He shall appear on the last day to judge all mankind.

After the Councils

The patriarchs of Constantinople spent the rest of the fourteenth century sharing this teaching with the other patriarchs and local Churches, securing their assent. Gregory Palamas became archbishop of Thessalonika where he died in 1359. He was glorified as a saint in 1368 by Patriarch Philotheos of Constantinople, who composed the service for his feast.

Barlaam left Constantinople in 1341 after the council which condemned his teaching. He was received by the Pope of Rome at Avignon and was consecrated bishop of Gerace, a Greek diocese in Calabria. He died in 1348.

Hesychasm and the West

Palamas’ teaching was long considered suspect, if not heretical, in the West, which had embraced Aristotelian scholasticism as adapted by St Thomas Aquinas as its official theology. It was only in the twentieth century that St Gregory’s teaching was seen positively by Western Catholic theologians such as Henri de Lubac, Jean Danielou and Louis Bouyer. In the 1930s Danielou wrote how excited he was to read of Palamas’ “vision of humanity transfigured by the divine energies”. In 1996 Pope John Paul II commented positively about the underlying doctrine behind Hesychasm: the possibility of theosis. He wrote, “In the East, hesychasm means a method of prayer characterized by a deep tranquility of the spirit, which is engaged in constant contemplation of God by invoking the name of Jesus. There was no lack of tension with the Catholic viewpoint on certain aspects of this practice. However, we should acknowledge the good intentions which guided the defense of this spiritual method, that is, to emphasize the concrete possibility that man is given to unite himself with the Triune God in the intimacy of his heart, in that deep union of grace which Eastern theology likes to describe with the particularly powerful term of ‘theosis’ (‘divinization’).

“Precisely in this regard Eastern spirituality has amassed a very rich experience which was vigorously presented in the famous collection of texts significantly entitled Philokalia (‘love of beauty’) and gathered by Nicodemus the Hagiorite at the end of the 18th century. …

“How many things we have in common! It is time for Catholics and Orthodox to make an extra effort to understand each other better and to recognize with the renewed wonder of brotherhood what the Spirit is accomplishing in their respective traditions towards a new Christian springtime” (John Paul II, Eastern Theology Has Enriched the Whole Church).