Link: St Luke the Evangelist Orthodox Church in Palos Hills, Illinois, USA

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USA OF MY HEART

AMERICA OF MY HEART

LINKS JOURNEY

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http://www.stlukeorthodox.com

ST Like the Evangelist Orthodox Church

in Palos Hills, Illinois, USA

Click HERE

We are located at:

9300 W. 107th street
Palos Hills, IL 60465

Our mailing address is:
10700 South Kean Avenue
Palos Hills, IL 60465

Office Phone Number: (708) 974-1166

Rectory Phone Number: 810-845-9015

Father Jannakos’s Email: pjannakos@stlukeorthodox.com

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The Lives of the Saints -St Luke the Evangelist Orthodox Church in Pallos Hills, Illinois, USA

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USA OF MY HEART

SYNAXARION-HAGIOLOGY

SAINTS OF MY HEART

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The Lives of the Saints

by

St Luke the Evangelist Orthodox Church

in Pallos Hills, Illinois, USA

Saints by Day

January
February
March
April
May
June
July
August
September
October
November
December

Saints A – Z

Saints A thru E
Saints F thru J
Saints K thru O
Saints P thru T
Saints U thru Z

American Saints

Saints of America

Holy Icon of All Saints of Canada & USA

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USA OF MY HEART

AMERICA OF MY HEART

NATIVE AMERICANS MET ORTHODOXY

CANADA OF MY HEART

ALASKA OF MY HEART

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Orthodox Saints of Canada & USA

ORTHODOX CHRISTIANS & ABORTION – BY FR. JOHN GARVEY, USA

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A new year by Leonardo Mambrini

Farewell to the Berg Family

Orthodox Christians and Abortion

By Fr. John Garvey, USA

Source:

https://oca.org

https://oca.org/the-hub/articles/orthodox-christians-and-abortion

The Eastern Orthodox Church is opposed to the practice of abortion, a practice which is increasingly common in our society. How are we to respond–individually and as a Church–to a practice many of our fellow Americans regard as nothing more than a matter of choice? What are the Orthodox roots of opposition to abortion? How should Orthodox respond to the pressing moral issue of abortion?

EARLY CHRISTIAN OPPOSITION TO ABORTION

The World in which Christianity first appeared was familiar with abortion. Jews opposed it, which perplexed the ancient Romans; they found Jewish opposition to abortion irrational. (One example the Romans offered was the complication that new offspring caused if you had already drawn up a will. . . couldn’t the Jews understand how inconvenient a new child was in a case like this?)

In ancient Roman law, children were considered the property of the father. After seeing his newborn children, a father could choose not to accept them, in which case they were “exposed”–literally left outside, to die or to be taken in by a compassionate stranger. If a stranger chose to, he or she could rescue and take in a child abandoned this way (the stoic philosopher Epictetus did this); but the choice of life or death lay with the father of the house. Female infants were the most frequent victims of this practice.

In contrast to this, children were usually important in the New Testament: they are brought forward to Jesus, for his blessing; and John the Forerunner “leaps” in Elizabeth’s womb at Mary’s greeting.

In Paul’s letter to the Galatians there is an interesting phrase that may be a New Testament condemnation of abortifacient medicine. (Scholars are not sure about this.) Galatians 5:20 speaks of the works of the flesh, which are opposed to the fruits of the spirit. Among the works of the flesh, one is frequently translated “sorcery”–a translator’s interpretation of the Greek work pharmakeia, literally “medicine.” This may refer to the occult use of drugs, but it may also refer to abortifacients.

There are other, more clear ancient Christian witnesses against abortion. The Didache is one of the earliest Christian works, contemporary with some of the New Testament writings; it was probably composed around the year 100 A.D. It condemns what it also calls pharmakeia and goes on to say, “You shall not slay the child by abortion. You shall not kill what is generated.”

The Epistle of Barnabas contains similar language, and Clement of Alexandria associates the destruction of the fetus with the destruction of love for humanity. Tertullian condemned abortion, and in the second century, a Christian answered anti-Christian allegations that Christians engaged in human sacrifice: “How can we kill a man when we are those who say that all who use abortifacients are homicides, and will account to God for their abortions as for the killing of men? For the fetus in the womb is not an animal.”

Some modern defenders of abortion argue, wrongly, that Christian opposition to abortion is relatively new. They point out that ancient and medieval Christian writers made distinctions between the “formed” and “unformed” fetus, the time before and after “quickening” when some believed the soul entered the unborn child. Their assumption is that this distinction made early abortion–before “quickening”–acceptable.

Although these distinctions can be found in the writings of Sts. Jerome and Augustine, and in the writings of such later Roman Catholic theologians as Thomas Aquinas, they were never understood as offering permission for early abortions. St. Basil explicitly rejected the distinction between the formed and unformed fetus as beside the essential point. St. John Chrysostom attacked married men who encouraged prostitutes and mistresses to abort. “You do not let a harlot remain only a harlot, but make her a murderess as well.”

Finally, it is important to realize the profound significance of the fact that we celebrate the feasts of the conception of the Theotokos and the conception of John the Forerunner–in addition to the Annunciation, which is the feast of Jesus’ conception.

WHAT ORTHODOX CHRISTIAN OPPOSITION TO ABORTION MEANS

As Christians, we believe that our lives are not accidents. We have been called into being from nothingness by God, and are meant for eternal life. God’s calling us into being is the sign of a love we can only being to imagine, a love revealed most perfectly in Christ.

There is no doubt, scientifically, that a unique human life starts at conception. Because we believe that each of us is willed to be, by God, we cannot accept the belief that the humanity which starts at conception is accidental, or has no value because it is not yet capable of the decisions and emotions and independent actions we usually associate with being a person. This life will become what we are–unless we end it. Even when an abortion is performed to save the life of a mother (and such abortions are extremely rare), something profoundly tragic has occurred.

Every life is valued infinitely by God. This includes the life of the unborn child, as well as the criminal, the enemy, the political oppressor, and the most annoying person we know. Although we fail in the task every day, we are called on, by our baptism into the death and resurrection of Christ, to reflect God’s love for everyone who lives.

We cannot allow this obligation to be marginalized. It is not always easy–in fact it will often involve us in the most profound inner struggle–to love as we are called to love. As Dostoevsky wrote, “Love in practice is a harsh and dreadful thing.” Our model of love is not a sentimental pastel-colored greeting card, but Christ crucified. There are situations in which birth-giving is at least profoundly inconvenient, and others in which it may be absolutely terrifying. We should see something infinitely more terrifying, however, in a heart that is willing to kill life at its start, at its most vulnerable moment of being.

WHAT SHOULD WE DO?

Complicated questions arise immediately, however. Granted that all of the above is true, what is the most effective way to bear witness to our belief that we exist because of God’s love? This belief is at the root of the Orthodox opposition to abortion and to every other detail of the holiness of every human life.

Many of those who oppose abortion have worked against a legal climate that has made the choice of abortion a relatively simple thing. The United States has the most permissive abortion laws in the industrialized Western world; there are more restrictions even in the most secular nations of Western Europe. Working to change the legal climate makes good sense and is one valuable form of pro-life witness.

It is not enough, however. Harvard Law professor Mary Ann Glendon has pointed out that the United States not only has the most permissive abortion laws in the industrialized West; its social policy does less for women and children than any other industrialized nation. She sees a connection. A nation in which single women, or poor married women, are afraid to have children because they will be left alone if they do is one in which abortion will often be seen as a lesser evil. To see it that way is wrong, from a Christian point of view. But it is also wrong to condemn abortion, without trying to help those for whom bearing a child will involve real burdens.

Changes in law are part of this. Bearing a child should not mean the end of educational or work opportunities, and these possibilities weigh most heavily upon poor women in our society. In addition to working for changes in the law which might erode the permissive approach to obtaining abortions, it is important to work for positive justice, for a climate in which those women who bear children will not be penalized for having made that choice.

Many people volunteered to work for organizations which help unmarried pregnant women, or poor women who cannot afford appropriate pre-natal care. People have opened their homes to women who have chosen to bear a child rather than choose abortion, and there are many people eager to adopt such children.

MOVING BEYOND THE LAW

In many of these cases–both working against current permissive abortion law, and working for a social climate in which abortion will not seem desirable–the emphasis is on law. We have to move beyond law, however, to the most difficult areas of persuasion and example, which rest finally on our spiritual lives, on the ways in which we have taken prayer into our hearts and allowed it to transform us.

Example and persuasion are especially important because, if abortifacient drugs become widely available, the issue may be removed from the legal arena. It will remain a pressing moral issue, one to which we may not be indifferent. In the long run law must be based upon a general consensus within a society. When the issue is reduced to a “right to choose” all the most important issues are pushed aside. What should we choose? What is human life for? Is it something over which we have rights–or towards which we have an infinite obligation? Is life made valuable primarily by my attitude towards it? Does a life’s value depend upon whether I find it convenient or burdensome? Or is human life the gift of a God who loves it and wills it to be?

All the verbal arguments in the world will not persuade people as much as the example of someone who manifests a genuine and compassionate respect for life. The ways in which we choose to do that will vary from person to person–but as Christians it is our calling not only to oppose the use of abortion, but to manifest a profound love of, and gratitude, for God’s gift of life.

* * *

Fr. John fell asleep in the Lord on Tuesday, January 20, 2015. A graduate of St. Vladimir’s Seminary, Yonkers, NY, he served in parishes on the east coast until he and his wife, Matushka Regina, relocated to Puyallup, WA in retirement. In addition to his pastoral duties, he was widely known for his published writings, and was a regular columnist for Commonweal. He also had contributed articles to the Atlantic Monthly and The New York Times Book Review and was the author of several books, including The Prematurely Saved (Templegate Press). May his memory be eternal!

Taken from the OCA Resource Handbook for Lay Ministries

CHURCHES IN NORTH AMERICA – FIND THE PARISH NEAREST YOU

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USA & CANADA OF MY HEART

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Churches in North America – Find the parish nearest you

Canonical Orthodox jurisdictions represented in North America

Eastern Orthodox Church

IVERON ICON OF HAWAII TO VISIT THE GREATER CHICAGO AREA, ILLINOIS, USA

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HAWAII OF MY HEART

USA OF MY HEART

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Hawaii

Iveron Icon of Hawaii to visit the Greater Chicago Area,

Illinois, USA

Source:

http://www.orthodoxhawaii.org

http://www.orthodoxhawaii.org/news_150811_1.html

ORTHODOX HAWAII

Friday, August 21, 2015
St. John Chrysostomos Greek Orthodox Monastery
4600 93rd Street
Pleasant Prairie (Kenosha), WI 53158
Tel: (262) 694-9850
8:30am, Paraklesis, followed by anointing – (The Holy Icon will remain at the monastery until 2:00pm)

St. George Serbian Orthodox Church
300 Stryker Avenue
Joliet, IL 60436
Tel: (815) 741-1023
5:30pm, Moleben and Akathist to the Theotokos

Saturday, August 22, 2015
St. Mary Antiochian Orthodox Church
6330 W 127th St.
Palos Heights, IL 60463
Tel: (708) 239-0004
10:00am, Supplicatory Canon to the Theotokos, followed by anointing

Holy Virgin Protection Russian Orthodox Cathedral
1800 Lee Street
Des Plaines (Chicago), IL 60018
Tel: (847) 824-0971
5:00pm, Greeting of the Holy Icon
6:00pm, All-Night Vigil

Sunday, August 23, 2015
Holy Virgin Protection Russian Orthodox Cathedral
1800 Lee Street
Des Plaines (Chicago), IL 60018
Tel: (847) 824-0971
9:30am, Hierarchical Divine Liturgy, followed by anointing

Ss. Constantine and Helen Romanian Orthodox Cathedral
5406 N. Newland Avenue
Chicago, IL 60656-2026
Tel: (773) 353-7416
5:30pm, Paraklesis, followed by anointing

Monday, August 24, 2015
New Gračanica Serbian Orthodox Monastery
35240 W Grant Avenue
Third Lake, IL 60046
Tel: (847) 223-4300
5:30pm, Moleben and Akathist, followed by anointing

The Holy Icon will be available for veneration throughout the services. If Molebni or memorial services are requested in the presence of the Holy Icon, please contact the clergy in advance. Anointing with myrrh from the Holy Icon will also take place following the services. Please inquire with the churches beforehand. Everyone is welcome to come and see this great miracle God has bestowed upon us!

Troparion to the Myrrh-streaming Iveron Icon

Tone 7
From thy holy icon, O Lady Theotokos, / blessed myrrh has flowed abundantly. /
Thou hast thereby consoled those in exile faithful unto thee, /
and hast enlightened the unbelievers by thy Son’s light. / therefore, O Lady,
with tears we bow down to thee. / Be merciful unto us in the hour of judgment. /
Lest having received thy mercy, we be punished as those who have been contemptuous of it. //
But grant us through thy prayers to bring forth spiritual fruit and save us.

LINK: ASSEMBLY OF CANONICAL ORTHODOX BISHOPS OF THE USA

photography - 1http://www.assemblyofbishops.org

Assembly of Canonical Orthodox Bishops of the USA