Bulletin Thomas Sunday,April 23,2017

 Annunciation Melkite Catholic Mission

إرسالية البشارة للروم الملكيين الكاثوليك

Celebrating Sunday  Divine Liturgy – at the Sacred Heart Chapel,

11:00 AM at 381 W. Center St , Covina, CA 91723

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

Website: Annunciation Melkite Catholic Mission.org

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

Fr.Gabriel Azar email: basharazar@gmail.com

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, April 23, 2017 Sunday of Saint Thomas

Commemoration of  Great Martyr St. George

الاحد، 23 نيسان 2017

احد القديس توما

تذكار القديس المجيد جاروجيوس المظفر


Youth of the Annunciation

Paschal joy is not just that of a possible transfiguration: it is the joy of the new presence of the Risen Christ dispensing to His own the Holy Spirit, so that He may dwell with them. The Holy Spirit is given to the Church as the inexhaustible principle of her joy as the bride of the glorified Christ. He recalls to her mind, through the ministry of grace and truth exercised by the successors of the apostles, the very teaching of the Lord. The Holy Spirit stirs up in the Church divine life and the apostolate. And the Christian knows that this Spirit will never be quenched in the course of history. The source of hope manifested at Pentecost will never be exhausted. Thus the Spirit, who proceeds from the Father and the Son and is their living mutual love, is henceforth communicated to the People of the New Covenant, and to each soul ready for His secret action. He makes us His dwelling place: dulcis hospes animae.(40) Together with Him, man’s heart is inhabited by the Father and the Son.(41) The Holy Spirit raises up therein a filial prayer that springs forth from the depths of the soul and is expressed in praise, thanksgiving, reparation and supplication. Then we can experience joy which is properly spiritual, the joy which is a fruit of the Holy Spirit.(42) It consists in the human spirit’s finding repose and a deep satisfaction in the possession of the Triune God, known by faith and loved with the charity that comes from Him. Such a joy henceforth characterizes all the Christian virtues. The humble human joys in our lives, which are like seeds of a higher reality are transfigured. Here below this joy will always include to a certain extent the painful trial of a woman in travail and a certain apparent abandonment, like that of the orphan: tears and lamentation, while the world parades its gloating satisfaction. But the disciples’ sadness, which is according to God and not according to the world, will be promptly changed into a spiritual joy that no one will be able to take away from them. (Pope Paul VI, On Christian Joy)


Mother’s Day Party Sunday May 14

at 2:00 pm at Dandana Restaurant

Donation $50 for Adults, $25 for Children

For reservation contact :Issam Chakbazof: (626) 826 6677

Salim Chalhoub:  (626) 278-2034


Last Week Donations

Friday, Apr 14, 2017: Donations to the Holy Land: $950.00

Saturday, Apr 15: Paschal Eve: Attendance: 275

Collection: $2603.00 (Checks: $1325, Cash: $678, Donations: $600)

Sunday, Apr 16: Easter Day: Attendance: 70

Collection: $464.00 (Checks: $330, Cash: $134)

Thank you all for your support.



Liturgy of St. John Chrysostom

Antiphon Prayer (PLC p. 479)

O Christ God, You showed Thomas your side from which gushed blood and water, symbol of Baptism. You invited him to touch the wound by which mankind was healed from its ancient deep wound. We ask You to strengthen our faith in your Divinity and Humanity so that we may become witnesses to your glorious Resurrection by our words, our deeds and our way of life.

For You are our Resurrection, O Christ, God, and to You we render glory and to your Eternal Father and your All-holy, Good and Life-giving Spirit, now and always and forever and ever.

صلاة الأنديفونة

أيها المسيحُ الإله، يا مَن أظهرَ لتوما جنبه الذي خرج منه الدم والماءُ، رمز المعمودية، ودعاه ليلمُسَ الجُرحَ الذي به شُفِيّ الإنسانُ من الجرح العظيم، ثبَّت ايماننا بلاهوتك ىناسوتِكَ، فنُصبحَ شُهوداً لقيامتكَ المجيدة بأقوالنا وأفعالنا وسيرتِنا الجديدة

لأنك أنت قيامتُنا أيُها المسيحُ الإله، وإليك نرفع المجد، وإلى ابيكَ الأزلي وروحك القدُّوس، الآن وكل أوان وإلى دهر الداهرين.

الشعب: آمين

Antiphons of the Pascha

Shout joyfully to God, all you on earth.

Through the prayers of the Mother of God, O Savior save us!

Sing praise to the glory of his name; proclaim his glorious praise.

Say to God how tremendous are your deeds! For your great strength your enemies fawn upon You.

Glory be…. Now and always…

الانديفونة الاولى للعيد

1. هللوا للرب يا جميع الارض

بشفاعة والدة الاله يا مخلص خلصنا

2. ألا اشيدوا باسمه. اجعلوا تسبيحه مجيداً

3. قولوا لله ما ارهب أَعمالك. ولعظم قدرتك يتملق أعداؤك

4. لتسجد لك جميع الارض ولتشد لك

Entrance Hymn: “In the assemblies bless God, the Lord, from Israel’s wellsprings.

O Son of God, Who are risen from the dead, save us who sing to You: Alleluia!”

ترنيمة الدخول:: في المجامع باركوا الله الرب من ينابيع إسرائيل.

خلصنا يا ابن الله يا من قام من بين الاموات نحن المرنمين لك هللويا


Troparion of St. Thomas 7th Tone (3 times) BDW p. 872, ED p. 787

While the tomb was sealed You shone forth from it, O Christ our Life, and while the doors remained closed, You stood among your Disciples, O Resurrection of all, and through them You restored a new spirit in us according to your great Mercy.

نشيد القديس توما باللحن السابع (3 مرات)

إذ كان القبر مختوما ً اشرقت منه ايها الحياة. ولما كانت الابواب مغلقة وقفتَ بالتلاميذ، ايها المسيحُ الاله قيامة الكل وجددت لنا بهم روحاً مستقيماً بعظيم رحمتك.


Troparion for The Great Martyr George the triumphant

O Great among the Saints and Glorious George, since you are a deliverer of captives and a defender of the poor, a physician for the sick and a noble attendant to kings: intercede with Christ God that He may save or souls.

النشيد للقديس جاروجيوس  باللحن الرابع

بما انكَ للأسرى مُعتقٌ، وللمساكين مُجيرٌ، وللسقماء طبيبٌ، وعن الملوك مناضلٌ، أيها العظيمُ في الشهداء جاورجيوسُ المظفَر، إشفع إلى المسيح الاله في خلاص نفوسنا.

Kondakion of Pascha, 8th Tone BDW p. 864, Edelby p. 766

Though You went down in the tomb, O Immortal One, You overthrew the power of hades, and rose victorious, O Christ God, Your greeted the Ointment Bearing Women, saying: Rejoice! You gave peace to your Apostles, and to those who had fallen resurrection.

قنداق الفصح باللحن الثامن

وإنْ نزلت الى القبر، يا من لا يموت، فقد نقضتَ قدرة الجحيم وقمت كظافر، أيُّها المسيحُ الإله. وللنسوة حاملات الطيب قلتَ افرحن. ولرُسلِك وهبتَ السلام، يا مانح الوقعين القيام.

Trisagion or  Instead of the Trisagion “All of you who have been baptized…” (PLC p. 478)

المجد للآب… الآن وكل أوان…

يمكن استبدال أياً من النشيد المثلث التقديس (قدوس الله أو أنتم الذين بالمسيح اعتمدتم…)

Epistle: GALATIANS 3:23-29; 4:1-5 * (15th Thursday After Pentecost)

Prokimenon (Tone 8)

Through all the earth, their voice resounds, and to the ends of the world their message.

Stichon: The heavens declare God’s glory and the firmament proclaims the work of his hands.

Reading from the Epistle of St. Paul to the Galatians

Brethren, before the faith came, we were kept imprisoned under the Law, shut up from the faith that was to be revealed.  Therefore the Law has been our tutor unto Christ, that we might be made holy by faith.  But now that faith has come, we are no longer under the tutor.  For you are all Bod’s children through faith in Christ Jesus.  For all you who have been baptized into Christ have put on Christ.  There is neither Jew nor Greek; there is neither slave nor freeman; there is neither male nor female.  For you are all one in Christ Jesus.  And if you are Christ’s, then you are Abraham’s off-spring, heirs according to the promise.

(4 : 1) Now I say, as long as the heir is a child, he differs in no way from a slave, though he is the master of all; but he is under guardians and tutors until the time set by his father.  So we too, when we were children, were enslaved under the elements of the world.  But when the fullness of time had come, God sent his Son, born of a women born under the Law, that he might redeem those who were under the Law, that we might receive the adoption of sons.

Alleluia (Tone 1)

The heavens shall proclaim your wonders, O Lord, and your truth in the assembly of the saints.

Stichon: God is glorified in the council of the saints, great and awesome to all those around him.

  اطلب رسالة يوم الخميس من الاسبوع الخامس عشر بعد العنصرة

مقدمة الرسالة

في كل الأرض ذاع منطقهم، والى اقاصي المسكونة كلامهم

السماوات تذيع مجد الله، والفلك يخبر بأعمال يدية

فصل من رسالة القديس بولس الرسول الى اهل غلاطية

يا اخوة، قبل ان يأتي الأيمان كنا محفوظين تحت الناموس، مغلقاً علينا الى أن يعلن الأيمان الآتي. فالناموس إذن كان مُؤدبناً يُرشدنا إلى المسيح، لكي نُبررَ بالأيمان. فبعد أن جاءَ الأيمان لسنا بعدُ تحت

مؤدب. لأنكم جميعَ مَن اعتمدتم في المسيح قد لبستم المسيح. ليس يهوديٌ ولا يونانيّ، ليس عبدٌ ولا حرٌ،

ليس ذكرٌ وانثى، لأنكم جميعاً واحدٌ في المسيح يسوع. فإذا كنتم للمسيح فأنتم إذن نسلُ إبراهيم، وورثةٌ بحسب الموعد. وأقول إن الوارثَ ما دام طفلاً فلا فرق بينه وبين العبد، مع كونه ربَّ الجميع. لكنه تحت أيدي الأوصياء والوُكَلأ, الى ألأجل الذي سبق الأب فحدده. وهكذا نحن أيضاً إذ كُنا أطفالاً، كنا متعبدين تحت أركان العالم. فلما بلغ ملء الزمان، ارسل الله ابنه مولوداً من امرأة، مولوداً تحت الناموس. ليفتدي الذين تحت الناموس لننال التبني.


تعترف السماوات بعجائبك يا رب، وبحقك في جماعة القديسين

الله ممجد في جماعة القديسين، عظيم ورهيب عند جميع الذين حوله


Gospel of the Feast, John 20: 19-31 (Skeptic Thomas)

The Holy Gospel according to St. John the Evangelist

When it was late, that same day, the first of the week, though the doors where the disciples gathered had been closed for fear of the Jews, Jesus came and stood in the midst and said to them, “Peace be to you!” And when he had said this, he showed them his hands and his side. The disciples therefore rejoiced at the sight of the Lord. Jesus said to them again, “Peace be to you! As the Father has sent me, I also send you.” When he had said this, he breathed upon them, and said to them, “Receive the Holy Spirit; whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained.” Now Thomas, one of the Twelve, called the Twin, was not with them when Jesus came. The other disciples therefore said to him, “We have seen the Lord.” But he said to them, “Unless I see in his hands the print of the nails, and put my finger into the place of the nails, and put my hand into his side I will not believe.” And after eight days, his disciples were again inside, and Thomas with them. Jesus came, the doors being closed, and stood in their midst, and said, “Peace be to you!” Then he said to Thomas. “Bring here your finger, and see my hands; and bring here your hand, and put it into my side; and be not unbelieving, but believing.” Thomas answered and said to him, “My Lord and my God!” Jesus said to him, “Because you have seen me, Thomas, you have believed. Blessed are those who have not seen, and yet have believed.” Many other signs also Jesus worked in the sight of his disciples, which are not written

in this book. But these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name.

الانجيل (يوحنا 20: 19-31)

في عشية ذلك اليومِ عينه، وهو الاولُ في الاسبوعِ، والابواب مغلقةٌ، حيثُ كان التلاميذُ مجتمعين خوفاً من اليهود، جاءَ يسوعُ ووقفَ في الوسطِ وقالَ لهم: السلامُ لكم. ولمَّا قال هذا أَراهُم يديه وجنبَهُ، ففرح التلاميذُ إِذ أَبصروا الرب. وقال لهم يسوعُ ثانيهً: السلام لكم، كما أَرسلني الآبُ كذلك أَنا أُرسلُكم. ولما قال هذا نفخ فيهم وقال لهم: خُذوا الروحَ القدس. مَن غفرتُم خطاياهم تُغفَرْ لهم، ومن أمسكتم خطاياهم أُمسِكَت. وان توما أَحدَ الاثني عشر الذي يُقالُ له التوأَم، لم يكن معهم حين جاءَ يسوع. فقال له التلاميذُ الآخرون: إننا قد رأينا الرب. فقال لهم إِنْ لم أَرَ موِضعَ المساميرِ في يديهِ، وأَضعْ إِصبعي في موضعِ المسامير، وأَضعْ يدي في جنبةِ لا أُومن. وبعد ثمانيةِ أَيامٍ كان تلاميذُهُ أَيضاً داخلاً وتوما معهم. فأتى يسوع والابوابُ مغلقةٌ ووقف في الوسطِ وقال السلامُ لكم. ثم قال لتوما:  هاتِ إِصبعَك الى ههنا. وعاينْ يدَيَّ، وهاتِ يدَك وضَعْها في جنبي، ولا تكُن غيرَ مؤمنٍ بل مؤمناً. أَجاب توما وقالَ له: ربي والهي! قال له يسوع: لأنك رأَيتني يا توما آمنت طوبى للذين لم يَروا وآمنوا. وآياتِ أُخرَ كثيرةً صنعَ يسوع أَمامَ تلاميذهِ لم تُكتَبْ في هذا الكتاب. وإِنما كُتبَت هذه لتؤمنوا بأَنَّ يسوعَ المسيحَ هو ابنُ الله. ولتكون لكم اذا آمنتم، الحياةُ باسمه.

Hymn to the Theotokos  “O shining light…”,

O shining light, Mother of God, honorable without compare; you are higher in dignity than any other human being.  We magnify you with hymns.

النشيد لوالدة الاله باللحن السابع

ايتها المصباح الساطع الضياء، وأم الاله، والشرفُ الذي لا قياس له، يا أرفع البرايا كلها، بالتسابيح نعظّمكِ.

Kinonikon “Exalt the Lord, O Jerusalem! Praise your God, Zion! Alleluia!”, (BDW p. 873), (PLC p. 482), (ED p. 791)

ترنيمة المناولة

إمدحي يا اورشليمُ الرب، سبحي إلهكِ يا صهيون، هللويا.

Communion Hymn of the faithful:

Receive the Body of Christ and taste the Source of immortality. Alleluia.  BDW p. 864, ED p.769

بدل (اقبلني اليوم شريكاً) يرنم –  جسد المسيح خذوا. والينبوع الذي لا ينضب ذوقوا. هللويا.

Post-communion Hymn: Christ is risen from the dead… (once)

بدل (لقد نظرنا …) يرنم المسيح قام.. (مرة واحدة)

Apolysis “…Who rose from the dead and confirmed Thomas in the faith for our salvation…”

Thomas Sunday

Feast of the Great Martyr George

In the Fullness of Time

On this Sunday, April 23, our Church observes two feasts. The first, in the Paschal cycle, is Thomas Sunday, the remembrance of the risen Lord’s appearance to Thomas. The second, from the monthly calendar, is the Feast of the Great Martyr George. When two such observances coincide, the epistle from one and the Gospel from the second may be read at the Liturgy. Today’s epistle reading, Gal 3:23- 4:5, is for St George.

In this passage St Paul uses a term that begs an explanation. “But when the fullness of the time had come, God sent forth His Son, born of a woman, born under the Law, to redeem those who were under the Law…” (Gal 4:4). What is “the fullness of the time”? How are we to understand it?

This idea – the fullness of time – was not devised by St. Paul. The Lord Jesus had used it to describe His presence in the world. “Now after John was put in prison, Jesus came to Galilee, preaching the gospel of the kingdom of God, and saying, ‘The time is fulfilled, and the kingdom of God is at hand. Repent, and believe in the gospel’” (Mk 1:15).

Time vs. Time

The first step in understanding these terms is to realize that, while our English translations use the same word in both passages, these Scriptures actually employ two different words meaning time. The Gospel phrase is “the kairos is fulfilled” while St Paul writes of the “pleroma of the chronos.” In Greek, the word chronos refers to chronological time: the days, hours and minutes by which we measure our earthly reality.

Kairos, on the other hand, has a different meaning in Greek. It refers to the right or opportune moment, a significant time for an action or a decision. Some translations of Scripture render the word kairos as “the appointed time in the purpose of God.” The same word is used at the beginning of the Divine Liturgy when the deacon says to the priest, “It is the time [kairos] for us to work for the Lord.” He does not mean, “It’s 10 AM, we’d better start” but “the moment has come for us” to fulfill our role as God’s priestly people.

While St Paul uses the term chronos, he uses it in a way that means a time fraught with meaning, in other words, like kairos. He speaks of the pleroma (fullness) of chronos. The word pleroma does not mean “full” as a quantity, but as a quality (completeness or perfection). We also use this word in our Liturgy when, after the Great Entrance, the deacon says, “Let us complete our prayer to the Lord. This does not mean, “Let’s finish up” but “Let us make our prayer complete or perfect” through the offering of the gifts we have brought forth.

Both terms “kairos” and “fullness of chronos” thus mean the same thing – it is the right time, the perfected time for God’s plan in the world to be accomplished.

What Makes This the Opportune Time?

Students of the Scriptures have long reflected on why the First Century of our era was the “right time” for the Incarnation of Christ to bring about our salvation. Many of them note that on a secular level:

Politically, the Roman Empire controlled the Mediterranean world and the civilized areas bordering it. The possibility of safe travel and improved communications brought peoples of the area closer together than ever before. Men from outlying areas were often conscripted, spreading the Roman worldview even beyond the Mediterranean. This also accounts for the number of soldiers, like St George, among the early martyrs.

Culturally, the influence of Greek philosophy and literature provided a more unified world view. The Greek language became the dominant language for trade over a large area, enabling communication with a wide range of peoples.

Religiously, belief in the numerous Greek and Roman gods and goddesses offered only local, familial and personal protection. Mystery religions emphasized sacrifices, often bloody, to attain blessings. The philosophically-minded disdained all these religions. The result was a religious void, such as St Paul encountered in Athens (see Acts 17: 16-33). To many the appeal of a universal monotheism was strong, even leading some to become proselytes, converts to Judaism, or at least sympathizers with their belief in only one God.

In the Jewish world, the time was ripe as well. Many, resenting all foreign rule, were waiting for the Messiah’s immanent appearance to restore their independence. Others, like the Pharisees, were longing for a Messiah who would restore a purer observance of the Torah.

Jews of all types looked to the Old Testament for prophecies or indications of the coming Messiah, “searching what, or what manner of time [kairos], the Spirit of Christ who was in them was indicating when He testified beforehand the sufferings of Christ and the glories that would follow. To them it was revealed that, not to themselves, but to us they were ministering the things which now have been reported to you… things which angels desire to look into” (1 Pt 1:10-12). The first Christians, the apostolic community, saw these signs as pointing to the Lord Jesus. The time of Christ was the kairos for the fulfillment of God’s plan.

The Ultimate Fullness of Time

In Eph 1 St Paul expands his understanding of the fullness of time to include the ultimate union of all creation in Christ.  “In Him [Christ] we have redemption through His blood, the forgiveness of sins the mystery of His will, according to His good pleasure which He purposed in Himself… that in the dispensation of the fullness of time He might gather together in one all things in Christ, both which are in heaven and which are on earth—in Him” (Eph 1: 7, 9, 10). Here St Paul describes the divine economy in superlatives – the pliromatos of the kairon – in order to point to its ultimate completion, the “absolute fulfillment of super-time,” when Christ will be