2005 Participants Guide
Greek Orthodox
Archdiocese of America
Department of Religious Education
This year’s festival theme
is the TRIODION.
Introduction
The Holy Triodion is both a
period of time as well as a liturgical book, which contains hymns and
services celebrated during the holy season called by the same name. This
liturgical period begins with the Sunday of the Publican and Pharisee, the
fourth Sunday before the beginning of Great Lent, and ends with Vespers of
Holy Saturday. In all, the Triodion (both the book and the season) covers a
period of ten Sundays (the four Sundays prior to Great Lent and the six
Sundays of Great Lent) and Holy Week. The Triodion is a remarkable book. It
is available in English translation (The Lenten Triodion. Translated from
the Original Greek by Mother Mary and Kallistos Ware) as well as on the web
in selected portions translated by Fr. Ephrem Lash
http://www.anastasis.org.uk/triodion.htm).
Junior Division
- Question 1: When
reading the Parable of the Prodigal Son, Luke 15:11-32, we learn about
the various stages of repentance. What are they?
- Question 2: The
Salutations to the Virgin Mary are chanted on the first five Fridays of
Great Lent. Explain the role of the Theotokos in our salvation.
- Question 3: The
Third Sunday of Great Lent is dedicated to the Adoration of the Holy
Cross. As Orthodox Christians, what does the Cross mean to us?
- Question 4: The
Fifth Sunday of Lent is dedicated to St. Mary of Egypt. Tell us how her
life inspires you to be a better person.
- Question 5:
During the Orthros service for Great and Holy Tuesday, celebrated on
Monday evening of Holy Week, the hymns and Gospel reading are dedicated
to the “Ten Virgins” (Mt 25:1-13). What can we learn from them?
- Question 6:
"Jesus, remember me when you come into your Kingdom" (Lk 23:40). What do
these words of the penitent thief mean to us as Orthodox Christians?
Senior Division
- Question 1: In
Luke 18:14, we read, “for every one who exalts himself will be humbled,
but he who humbles himself will be exalted.” How can humility be
cultivated in our lives when society encourages us to "put our self
first"?
- Question 2: In
the Gospel lesson for the Fourth Sunday of Triodion, Forgiveness Sunday,
we read in Matthew 6:15, “if you do not forgive men their trespasses,
neither will your Father forgive your trespasses.” Why is this directive
necessary for our salvation?
- Question 3: The
Book of Genesis, chapters 37-45, tells the story of the Noble Joseph,
who is commemorated in the service held on Palm Sunday evening. In his
suffering, he serves as a “type of Christ.” Explain this relationship.
- Question 4:
"This is my body which is given for you. Do this in remembrance of me"
(Luke 22:19). Talk about how the Eucharist is the primary link between
God and man.
- Question 5: On
Great and Holy Monday, the Gospel lesson relates the dialogue between
Jesus and the Scribes and Pharisees. At one point Jesus says to them,
"Woe to you scribes and Pharisees, hypocrites! For you cleanse the
outside of the cup and the plate, but inside they are full of extortion
and rapacity" (Mt 23:25). What can we learn from this warning?
- Question 6: When
the Three Youths were in the furnace, (Daniel 3:1-30), they chanted the
hymn of Azarias, "Let us praise the Lord, and highly exalt Him, above
all forever." We chant this hymn on Saturday of Holy Week. How can their
story of faith be applied to our lives?
Topics with Speaker Tips
Speaker tips are provided
by Dr. James C. Skedros, Holy Cross Greek Orthodox School of Theology
Junior Division
Question 1
When reading the Parable of
the Prodigal Son, Luke 15:11-32, we learn about the various stages of
repentance. What are they?
Speaker Tips:
The second of the four Sundays
preceding the beginning of Great Lent is known as the Sunday of the Prodigal
Son. The Gospel reading for this Sunday is the parable of the Prodigal Son
found in Luke 15:11-32. This parable, one of the best known of all the
stories told by Jesus, is filled with many layers of meaning and
significance. At the center of the parable is the prodigal son, who, after
leaving home and squandering all of his money, returns home, repents, and is
welcomed into the warm embrace of his father. Of interest, of course, is the
loving and gracious father as well as the older brother of the prodigal son
who watches the events of the story unfold with certain indignation and
self-righteousness. However, it is the theme of repentance, and specifically
the repentance of the prodigal son, which is the main focus of the story. As
expressed in the actions of the prodigal son, repentance has various stages:
self-willed departure (a decision not to live according to God’s will),
thinking that you live a sinless life (enjoying your life of sin),
acknowledging the misery of your sin (realizing how alienated you have
become from God), a desire to return to your previous state (the key to
repentance), the actual return (the Sacrament of Confession), and
forgiveness (the bestowing of God’s abundant grace). Consider how some or
all of these various stages of repentance apply to your own experience of
repentance and how these stages relate to the parable of the Prodigal Son.
Question 2
The Salutations to the
Virgin Mary are chanted on the first five Fridays of Great Lent. Explain the
role of the Theotokos in our salvation.
Speaker Tips:
During the first five Fridays
of Lent, the Greek Orthodox Church celebrates the service of the Salutations
to the Mother of God. This service is known by two other names: Hairetismi
(which is the Greek word for “salutations”) and the Akathist Hymn which is
the long poetic hymn (called a Kontakion) made up of twenty-four stanzas
sung by the priest. Most of the sentences of this hymn begin with the word
“Rejoice” (or “Hail”; in Greek Haire) and it is from this word that we get
the title for the Service of Salutations. The Akathist Hymn speaks of the
Virgin Mary in magnificent terms praising her for the role she plays in the
history of salvation. For the Orthodox Church, the Virgin Mary is a key
participant in bringing salvation to the world. She is the one who gave
birth to Jesus Christ, the savior of the world. Yet before she gave birth to
Jesus, she freely accepted God’s calling to be the person who would bring
into the world the Savior of the world. That is, before there was Christmas
(the birth of Jesus) there needed to be the Annunciation (when Mary accepted
her role to be the mother of Jesus). Read carefully the first twelve stanzas
of the Akathist Hymn where the Annunciation and the Birth of Jesus are
discussed. Consider Mary’s reply to the Archangel Gabriel, “Behold, I am the
handmaid of the Lord; let it be to me according to your word” (Lk 1:38) and
what they mean for her role in our salvation.
Question 3
The Third Sunday of Great
Lent is dedicated to the Adoration of the Holy Cross. As Orthodox
Christians, what does the Cross mean to us?
Speaker Tips:
The Cross is the universal
symbol of the Christian faith. The cross adorns our churches, we wear a
cross around our necks, we make the sign of the cross when we pray at home
or in Church, and a cross depicting Christ hanging on it is found behind the
altar table of every Orthodox church. Yet what does the Cross really
symbolize? Is it merely a symbol used to identify us as Christians? Or is
it, as St. Paul says, “the power and wisdom of God” (I Cor 1:24)? For the
Romans, the Cross was an instrument of torture and death, yet for Christians
it is a symbol of victory: not victory in a magical sense, as a good luck
charm. Rather, the Cross represents Christ’s victory over suffering and
death. This victory comes through Christ’s Resurrection. On the Cross,
Christ suffered and died for all of humanity. Read for yourself what St.
Paul has to say about the Cross in I Cor 1:10-31. Think about Christ’s
suffering on the Cross. Why did He choose to suffer? Why couldn’t we be
saved without the Cross? Why do you wear a cross around your neck?
Question 4
The Fifth Sunday of Lent is
dedicated to St. Mary of Egypt. Tell us how her life inspires you to be a
better person.
Speaker Tips:
On any given day throughout the
year, the Orthodox Church remembers the life and deeds of holy men and women
(the saints) who are examples of good Christians. During Great Lent, many
such holy women and men are commemorated in order to provide us with role
models of how we are to live our lives. One of the greatest of these saints
is St. Mary of Egypt. On the Fifth Sunday of Lent, the Orthodox Church
remembers St. Mary as an example of repentance and of deep commitment to the
Christian life. For most of her youth and young adulthood, St. Mary lived a
sinful life. More than anything else, Mary was interested in fulfilling her
lustful desires. Following a miraculous conversion experience, Mary changed
her life. She gave up her sinful life and fled to the desert outside of
Jerusalem where she lived alone for some forty-seven years. Throughout all
those years in the desert, Mary constantly repented for her previous sins,
imploring God to grant her forgiveness. Read the Life of St. Mary of Egypt.
What is it about her life that most impresses you? In what ways is Mary a
role model for teenagers?
Question 5
During the Orthros service
for Great and Holy Tuesday, celebrated on Monday evening of Holy Week, the
hymns and Gospel reading are dedicated to the “Ten Virgins” (Mt 25:1-13).
What can we learn from them?
Speaker Tips:
The Orthros (or Matins) service
for Holy Tuesday contains as one of its main themes the parable of the Ten
Virgins. This story, found in Matthew 25:1-13, is told to the apostles just
prior to Jesus’ betrayal, arrest, and crucifixion. In the parable, Jesus
compares the kingdom of heaven to ten maidens (virgins) who took their lamps
to go out and meet the bridegroom. Five of the maidens (Jesus calls these
virgins “wise”) took oil along with them in case their lamps ran out of oil.
The five other virgins (whom Jesus calls “foolish”) took only their lamps
with them without any reserve oil. The five foolish virgins missed the
coming of the bridegroom because they had left to go and buy more oil since
theirs was running out. It was only the five wise and prepared virgins that
entered into the marriage feast (the kingdom of heaven). There are two key
aspects to this parable: the oil and that of being prepared. Without oil,
that is, without the oil of charity (as the Fathers like to refer to it),
one cannot enter into the kingdom of heaven. This oil cannot be borrowed, as
the foolish virgins tried to do. It can only be gained on one’s own. If we
desire to meet the Bridegroom (Christ) we must have our own oil, our own
works of love and charity. Second, it is the wise virgin, the one who is
prepared and always ready for Christ’s second coming that will enter into
the kingdom of heaven. Read some of the hymns for the Orthros of Holy
Tuesday along with the Parable of the Ten Virgins. Think about what it means
to be prepared for the coming of the Bridegroom.
Question 6
"Jesus, remember me when
you come into your Kingdom" (Lk 23:40). What do these words of the penitent
thief mean to us as Orthodox Christians?
Speaker Tips:
One of the more dramatic
moments in the Gospels comes at the moment of Jesus’ crucifixion. Although
all four Gospels describe the Crucifixion, it is the Gospel of Luke (Luke
23:39-43) which gives us the most detail about the two thieves who were
crucified alongside of Jesus. One of these thieves repents for his previous
sins and beseeches the Lord, “Jesus, remember me when You come into your
kingdom.” With these simple words, expressed with the deepest of conviction,
the penitent thief is accepted into Paradise and is granted the gift of
eternal life. The words of the thief reflect both his confession of sins and
his belief in Jesus. By asking Jesus to remember him in His kingdom, the
thief has acknowledged Jesus as Lord and King, since only a lord or a king
has a kingdom. The Orthodox Church makes use of these words in many of its
prayers, especially those for the preparation of receiving Holy Communion
and especially in the Communion Hymn “Thy Mystical Supper.” Consider how it
is possible that a thief, who has committed untold crimes, is given eternal
life with the expression of a few words? Think about your own confession of
sins and confession of faith. Do you say them with meaning and conviction?
Senior Division
Question 1
In Luke 18:14, we read,
“for every one who exalts himself will be humbled, but he who humbles
himself will be exalted.” How can humility be cultivated in our lives when
society encourages us to "put our self first"?
Speaker Tips:
For most of us, life in the
twenty-first century is not too difficult. We have loving parents, we attend
good schools, we have plenty of food to eat, we have lots of clothes to
wear, and, for the most part, we live our lives unencumbered by worries of a
material nature. Additionally, our parents, teachers, relatives, friends,
the books we read, the magazines we peruse, the television shows we watch,
all encourage us to think positively about ourselves and about our lives.
Not that any of this is bad, but how do we reconcile the words of Jesus “for
every one who exalts himself will be humbled, but he who humbles himself
will be exalted” (Luke 18.14) with a society and culture that demands that
in order for us to succeed in life, we must put ourselves first? How can we
accept Jesus’ statement that in order to follow Him a person must “deny
himself and take up his cross” (Mark 8.34) with society’s message that “it’s
all about me”? Think of situations in your life where by placing yourself
last you would help others around you. How can you practice humility or
“taking a back seat” in a society which encourages you to be first in all
things?Question 2
In the Gospel lesson for
the Fourth Sunday of Triodion, Forgiveness Sunday, we read in Matthew 6:15,
“if you do not forgive men their trespasses, neither will your Father
forgive your trespasses.” Why is this directive necessary for our salvation?
Speaker Tips:
The fourth Sunday of the
Triodion (which is the last Sunday before Lent and is commonly called
Cheese-fare Sunday) is known as the Sunday of Forgiveness. The hymns for
Vespers (on Saturday night) and Orthros (before liturgy on Sunday) emphasize
the importance of forgiveness in the spiritual life. Even the gospel reading
for this Sunday begins with the words, “If you forgive men their trespasses,
your heavenly Father will forgive you; but if you do not forgive men their
trespasses, nether will your Father forgive your trespasses” (Matt. 6.14).
These powerful words of Jesus follow immediately after He gives the apostles
and those around him the words for the Lord’s Prayer (Matt. 6.9-13). Of all
the different themes contained in the Lord’s Prayer, it is the theme of
forgiving the sins of those who have trespassed against you that Jesus
chooses to highlight. Throughout the Gospels the theme of forgiveness is
emphasized (see especially Mt 18:21-35; Luke 17:3-4). Why such an emphasis
on forgiveness? What is the importance of forgiveness in our spiritual
lives? Think of examples from your own life where you have experienced the
power of forgiveness, either by forgiving someone of accepting the
forgiveness of another. How did this experience make you feel? Why was it
important for you to give or receive forgiveness?
Question 3
The Book of Genesis,
chapters 37-45, tells the story of the Noble Joseph, who is commemorated in
the service held on Palm Sunday evening. In his suffering, he serves as a
“type of Christ.” Explain this relationship.
Speaker Tips:
The story of the Noble Joseph
is found in the Book of Genesis 37-45. Joseph was the son of Jacob and, due
to jealousy and pride, Joseph’s brothers sold him into slavery. The story
continues with Joseph’s life in Egypt and his eventual ascendancy to an
important position in the Pharaoh’s retinue. The Orthodox Church has chosen
to commemorate the story of Joseph on the Monday of Holy Week (which we
celebrate on the Sunday evening of Palm Sunday with a special Matins Service
known as the Bridegroom Service). The Church highlights the story of Joseph
for two important reasons: first, like Christ, Joseph unjustly suffers at
the hands of his own brothers. Just as Joseph is betrayed by his closest
associates, so too will Christ be betrayed by one of his own disciples.
Second, as Joseph is tempted by the evil Egyptian woman and refuses to
submit to sin, so too will Christ be tempted throughout the days before his
crucifixion to walk away from his impending suffering and death. Yet, both
Joseph and Christ will refuse these temptations and choose to follow the
more difficult road which leads to the Father. When we speak of Joseph as a
type of Jesus, this means that the Old Testament story of Joseph has more
than one meaning (as do many Old Testament stories). The first meaning is
the obvious one, that is, the story as it is told and the morals which the
story teaches. A second meaning is that the story points to events in the
future: Joseph’s unjust suffering at the hands of his closest associates
points to the future events surrounding the last days of Christ’s life. By
reading the Old Testament in this way, Christians are able to learn from
both the historical meaning of the text as well as what the text might say
to those who now know the rest of the story—that is the story of Jesus’
salvific work of incarnation, redemption, and resurrection. Read the story
of the Noble Joseph in Genesis and look for parallels between Joseph’s life
story and that of Jesus’.
Question 4
"This is my body which is given
for you. Do this in remembrance of me" (Luke 22:19). Talk about how the
Eucharist is the primary link between God and man.
Speaker Tips:
Receiving Communion—the Body
and Blood of Jesus Christ—is the central act of worship for Orthodox
Christians. For many of us, we have received and continue to receive
Christ’s Body and Blood every Sunday. This is a very good practice and a
practice which should continue throughout of lives (and not just while we
are in Sunday School). Yet, too often we consider the action of receiving
Christ’s Body and Blood in a passive way, that is, as receivers of a gift
and not as participants in the preparation, celebration, and reception of
the gift. For most of us, receiving Communion is like taking a vitamin; we
take it because it is good for us. And indeed Communion is good for us. Yet
Communion is not some magic pill or formula that automatically makes us a
better person. The Eucharist is the entire celebration of the Liturgy; the
Eucharist begins with the offering of bread and wine offered by the people.
The celebration of the Eucharist, that is, the Liturgy, takes place in the
presence of the faithful. A priest is not allowed to celebrate the Liturgy
alone without anyone in attendance. The Greek word litourgia literally means
“the work of the people.” By definition, Liturgy, and thus Communion, which
is the focal point of the Liturgy, is the work of the people. We call the
Eucharist a “bloodless sacrifice.” For the ancient Jews, animal sacrifices
were made to God in the Temple. Yet it was pious Jews who brought animals
and offered them to the temple priests to be sacrificed. We too bring the
bread and wine as a gift to God. Yet the remarkable thing about our
sacrifice is that God takes our offering of bread and wine, and returns them
back to us as a gift of his Son’s body and blood. We offer a gift, and God
gives us a gift back. Read closely the words of St. Paul in I Corinthians
11:23-32 regarding the Last Supper as well as the accounts in the Gospels
(Mt. 26:26-29; Mk 14:22-25; Lk 22:15-20). Think about the Eucharist as both
that which humanity offers to God (a sacrifice of thanksgiving “Eucharist”)
and which God gives back to us. Consider why we receive the Eucharist in the
context of the Liturgy instead of in the privacy of our own bedroom.
Question 5
On Great and Holy Monday,
the Gospel lesson relates the dialogue between Jesus and the Scribes and
Pharisees. At one point Jesus says to them, "Woe to you scribes and
Pharisees, hypocrites! For you cleanse the outside of the cup and the plate,
but inside they are full of extortion and rapacity" (Mt 23:25). What can we
learn from this warning?
Speaker Tips:
Turn on your television and go
to any station that has commercials: the network stations, cable stations,
independent local channels, children’s stations. Watch one of these channels
for twenty minutes or so. However, instead of paying attention to the
program being broadcast, pay particularly close attention to the
commercials. Note how beautiful the women are and how handsome are the men.
Look at their teeth—all straight and white. Maybe it will be a commercial
for a hair product. The women or men in the commercial are all young,
attractive, healthy-looking and happy. In some sense, there is nothing wrong
with these commercials. However, commercials, like so many other things in
life, are superficial. They present an ideal picture of life. However, for
most of us, life is not so perfect. In fact, many of us work exceedingly
hard to try to look and act as if we are perfect, like the commercials we
watch. The classmates we pass in the halls of our schools seem always to
look better than we do; they seem to be prettier, stronger, smarter, and
more popular. In a series of rebukes (Mt. 23:1-36), Jesus points his finger
at the Jewish religious leaders of his day and asks them to look beyond
their outward appearances of piety and religiousness in order to examine
their hearts. Jesus challenges them to think about their true intentions,
motivations, and desires. It is as if Jesus is saying that although they
look and act like very pious people, in their inner thoughts and motives,
they harbor hatred and jealousy for their fellow human being. So too are we
as Christians to consider these warnings of Jesus. We can look like the
prettiest person in town or present ourselves as the most religious member
of our family, but if inside our hearts and minds we hold thoughts and
intentions which are sinful and hurtful to others and God, then our
appearance is simply deceiving. The false masks we often wear, either
because we are uncomfortable with who we are or because we are tempted by
society and our peers to be someone else, make us look outwardly attractive.
Yet the question remains, how attractive are we on the inside?
Question 6
When the Three Youths were
in the furnace, (Daniel 3:1-30), they chanted the hymn of Azarias, "Let us
praise the Lord, and highly exalt Him, above all forever." We chant this
hymn on Saturday of Holy Week. How can their story of faith be applied to
our lives?Speaker
Tips:
The story of the Three Youths
is one of the most powerful examples of steadfastness of faith found in the
Old Testament. The story is set during the reign of Nebuchadnezzar, King of
Babylon, and relates how the King erected a new golden image to be
worshipped by all in his Kingdom. Four pious Jews (Azarias and the Three
Youths, Sidrach, Misach, and Abdenago) refused to follow the dictates of the
King and were thrown in prison and condemned to die by fire. Miraculously,
God protected the Three Youths from being consumed by the fire and in
response Azarias and the Three Youths sing this incredible hymn of praise to
God which includes the refrain, “Let us praise the Lord, and highly exalt
Him, above all forever.” Read the story of the Three Youths in Daniel 3:1-30
(note that your English Bible will not contain the Prayer of Azariah nor the
Hymn of the Three Youths; for these you will need to go to your Holy Week
Book and look for the prophecy from Daniel which is read on Holy Saturday
morning). For those of us living in the United States, we have the freedom
to worship as we please. There is no King who demands us to worship false
gods. Yet, society and American culture continually bombard us with
invitations to worship false gods and to deny our Christian morals and
values: pre-marital, abortion, drugs, alcohol, the perfect physical body,
the perfect tan, money, material goods, etc. These and many other false gods
abound in our society. Do we have the courage to stand up to them, as the
Three Youths did, and reject them for their emptiness and shallowness,
especially in a society which will ridicule us for doing so?
Bibliography
General Bibliography for
All Topics
The Royal Road: A Journey through Great
Lent—CD ROM (DRE)
The Orthodox Study Bible (DRE)
Understanding the Triodion (VHS) (DRE)
The Orthodox Faith, Vol. II, Worship,
Thomas Hopko (DRE)
The Faith: Understanding Orthodox
Christianity, Clark Carlton (DRE)
The Lenten Triodion (TIK)
Junior Division
Topic 1
The Parable of the Prodigal Son,
Archbishop Vasilios of Iveron (ALEX)
Confession: The Healing Sacrament,
Jim Forest (Pamphlet) (DRE)
Repentance and Confession in the Orthodox
Church, John Chryssavgis (DRE)
Preparing for Confession, L. Joseph
Letendre (DRE)Topic
2
The Akathist Service, George
Papadeas (DRE)
The Akathist Hymn, (VHS) - (SW)
Festival Icons for the Christian Year,
John Baggley (DRE)
Mary, the Untrodden Portal of God,
George Gabriel (L&L)
Mary and the Fathers of the Church,
L. Gambero (L&L)
What the Church Fathers Say About . . .
Vol. I, George W. Grube (DRE)
The Orthodox Veneration of Mary, The
Birthgiver of God, St John Maximovitch (L&L)
Topic 3
Lenten Reflections (DRE)
Festival Icons for the Christian Year,
John Baggley (DRE)
The Treasure of the Kingdom of Heaven:
Explanation of Selected Parables, Roberta Carras (DRE)
Holy Week—Easter Book, George
Papadeas (DRE)
Through the Cross Joy Comes… Again
Magazine (CONCILIAR)
Topic 4
Orthodox Saints, Vol. I, George
Poulos (DRE)
What the Church Fathers Say About . . .
Vol. I, George Grube (DRE)
Repentance and Confession, John
Chryssavgis (DRE)
Sin and Repentance (VHS)—(DRE)
Living Responsibly in an Age of Excuses,
Anthony Coniaris (DRE)The Treasure of the
Kingdom of Heaven: Explanation of Selected Parables, Roberta Carras (DRE)
Women of God, Freida Upson (DRE)
Topic 5
Holy Week—Easter Book, George
Papadeas (DRE)
Great Week and Pascha in the Greek Orthodox
Church, Alkiviadis Calivas (DRE)
Ancient Christian Commentary on Scripture,
Matthew, Vol. 1A, New Testament (HC)
What the Church Fathers Say About . . .
Vol. I, George Grube (DRE)
Let Us Commit Ourselves and One Another and
Our Whole Life…., Anthony Coniaris (L&L)
Topic 6
Confession and Repentance (VHS) (DRE)
Holy Week—Easter Book, George
Papadeas (DRE)
Ancient Christian Commentary on Scripture,
Luke, Vol. 3, New Testament (HC)
Sin and Repentance (VHS)—(DRE)
Repentance and Confession, John
Chryssavgis (DRE)
Preparing to Receive Holy Communion,
Tom Avramis (DRE)
Senior Division
Topic 1
Ascending the Heights: A Layman’s Guide to
the Ladder of Divine Ascent, John Mack (DRE)
Divine Energy: The Orthodox Path to
Christian Victory, Jon Braun (CONCILIAR)
Russian Letters of Spiritual Direction,
1834-1860, Macarius, Starets of Optina (L&L)
What the Church Fathers Say About . . .
Vol. I, George Grube (DRE)
Counsels from the Holy Mountain,
Elder Ephraim (L&L)
Topic 2
Orthodox Christian Beliefs: Real Answers to
Real Questions from Real People, Stanley Harakas (DRE)
The Orthodox Faith, Vol. IV, Spirituality,
Thomas Hopko (DRE)
Confession and Forgiveness, (VHS) (DRE)
Ancient Christian Commentary on Scripture,
Matthew, Vol. 1B, New Testament (HC)
The Interpreter’s Bible, Vol. 7, Matthew,
Vol. 7 (HC)
Topic 3
Holy Week—Easter Book, George
Papadeas (DRE)
Ancient Christian Commentary on Scripture,
Genesis, Vol. 7, Old Testament (HC)
World Biblical Commentary, Vol. 2, Genesis,
Gordan Wenham (HC)
Topic 4
Preparing to Receive Holy Communion,
Tom Avramis (DRE)
These are the Sacraments, Anthony
Coniaris (DRE)
The Seven Sacraments of the Greek Orthodox
Church, Philip Gialopsos (HC)
Divine Liturgy Hymnal (DRE)
Ancient Christian Commentary on Scripture,
Corinthians I & II, Vol. 7, New Testament (HC)
The Joyful Feast, John Chakos (DRE)
Topic 5
Ancient Christian Commentary on Scripture,
Matthew, Vol. 1B, New Testament (HC)
The Interpreter’s Bible, Vol. 7,
Matthew, Vol. 7 (HC)
How to Read Your Bible, (Pamphlet)
Kallistos Ware (DRE)
Topic 6
Holy Week—Easter Book, George
Papadeas (DRE)
Orthodoxy, Culture and Secularism,
Aristotle Papanikolaou (VHS) (DRE)
Making Ethical Decisions: An Orthodox
Perspective, Aristotle Papanikolaou (VHS) (DRE)
Renewing Orthodoxy in a Secular Culture:
The Orthodox Tradition of Counter-Culture Resistance, Frank
Schaeffer (VHS) DRE
Contemporary Moral Issues, Stanley
HarakasVendor
Contact Information
Department of Religious
Education (DRE): (800) 566-1088
Holy Cross Bookstore (HC): (800) 245-0599
Life and Light Publishing (L&L): (952) 925-3888
Conciliar Press (CONC): (800) 967-7377
St. Tikhon’s Bookstore (TIK): (888) 454-6678
Alexandre Press (ALEX): 514-738-4018
Spiritual Works (SW): 877-774-0217
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