UPCOMING EVENTS, ANNOUNCEMENTS

St. Basil of Ostrog Serbian Orthodox Church 27450 N. Bradley Rd . Mettawa – Lake Forest , Illinois 60045 –5104

Email: (office@stbasilchurch.org) www.stbasilchurch.org Parish Priest: V. Rev. Stavrophor Djuro Krosnjar - frkrosnjar@gmail.com (847) 477-1531 cell

Trustee Co-Chairman: Michael Kosanovich Circle of Serbian Sisters: Richelle Arandjelovic

Choir Director: Roxanne Getz Coordinators: Folklore: Slobodanka Vranjes Church School: Nada Savatic &Vasilija Vojcanin

St. Varnava Men’s Club: Marko Vojcanin; Bookstore: Diana Potkonjak and Paul Saniuk Facilities Contact: Goran Bogojevic and Radenko Krajisnik, Webmaster: Peter Pirocanac

Serbian School: Dunja Vla, Jelena Visnjevac and Svjetlana Masic

Make your pledge to serve St. Basil of

Ostrog Church in a variety of ways: time, talent, and monetary

support.

STEWARDSHIP FORMS

AVAILABLE ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

17th Annual

Petrovdan Golf Tournament

Saturday, July 12, 2014 Liturgy 9:30 AM 12:00 Registration and Cevap Lunch at golf course. 1:00 Shot gun start.

5:00 Picnic open to all at the church hall and Jelica's famous buffet. Everyone invit-ed and welcome!!!!!!!

Vidovdan Observance 2014

Special presentation by

Milosh Coric honoring 100th Anniversary

of WW1 and Vidovdan

Sunday, June 29th Let us honor those who came

before us.

TROPARION OF THE RESURRECTION - Tone 2: When Thou didst descend unto death, O Life Immortal, then Thou slay hades with the lightning of Thy Divinity. And when Thou didst also raise the dead put of the nethermost depths, all the Hosts of the heavens cried out: O Life-giver, Christ our God, glory be to Thee.

TROPARION OF SAINT BASIL - Tone 4:

From your youth you gave yourself entirely to the Lord, remaining in prayer, labor and fasting, O God-bearing Father. Because you were an example of virtues and good works to your flock, seeing your good work, God established you as a pastor and good hierarch of His Church. And after your repose, He kept your body incorrupt, O Holy Basil. Therefore, with boldness pray to Christ God to save our souls. TROPARION OF THE HOLY TYCHON OF AMATHUS - Tone 1:

A desert-dweller, and angel in the flesh and a wonder-worker wast thou shown to be, O our God-bearing father Tychon. For, having acquired heav-enly gifts through fasting, vigilance and prayer, thou dost heal the firm and the souls of those who have recourse unto thee with faith. Glory to Him Who gave the strength! Glory to Him Who hath crowned thee! Glory to Him Who worketh healings for all through thee!

KONTAKION OF THE RESURRECTION - Tone 2: Thou didst arise from the tomb, O omnipotent Savior, and hades was terrified on beholding the wonder; and the dead arose, and creation at the sight thereof rejoiceth with Thee. And Adam also is joyful, and the world, O my Savior, praiseth Thee for ever.,

KONTAKION OF SAINT BASIL - Tone 8:

Even as a youth, you served the Lord, O Wise one, belaboring your body with prayer and vigil. Because you were shown to be a precious vessel of the Holy Spirit, He established you as a pastor of His Church which you tended well. And as such, you departed to the Lord whom you loved. We pray to you to remember us who keep your memory with faith, that all may shout unto you: Rejoice, O most honorable Basil. GLORY… Kontakion of the Tychon - Tone 3:

Persevering in the struggle of the love of God, O holy one, from on high thou didst receive the power of the Comforter to cast down the idols of falsehood, to save men, to cast out demons and to heal sickness. Where-fore, we honor thee as a friend of God, O blessed Tychon .

BOTH NOW… Kontakion of Theotokos - Tone 6:

O protection of Christians that cannot be put to shame/, O mediation unto the Creator unfailing/, disdain not the suppliant voices of sinners/, but be thou quick, O good one, to help us who in faith cry unto thee/; hasten to intercession and speed thou to make supplication//, thou who dost ever protect, O Theotokos, them that honor thee.

V. Rev. Stavrophor Djuro Krosnjar Home (847) 680-1117 Cell (847) 477-1531 H. Fax (847) 680-1127 frkrosnjar@gmail.com - Church Phone (847) 247-0077 Church FX (847) 247-0088

S T . B A S I L O F O S T R O G S E R B I A N O R T H O D O X C H U R C H www . s e r b i a n c a t h e d r a l . o r g

EYE ON SCRIPTURE Therefore, having been justi– fied by faith, we have peace with God through our Lord Jesus Christ, through whom also we have access by faith into this grace in which we stand, and rejoice in hope of the glory of God. And not only that, but we also glory in tribu-lations, knowing that tribula-tion produces perseverance; and perseverance character; and character hope. Now hope does not disappoint, because the love of God has been poured out in our hearts by the Holy Spirit…

(Rom. 5, 1-6)

Tone 2:

Epistle: Rom. (5, 1-10)

Gospel: Mt. (6, 22-33)

3rd Sunday after Pentecost Holy Wonderworker Tychon, Bishop

of Amathus

Saturday and Pre-Feast Vespers 5:00 P.M.

~Next Sunday~

Divine Liturgy at 10:00 A.M.

Orthodox Study Bible

Faith in Christ makes us justified - in a right and faithful relationship with God—and therefore at peace with God. The Greek word pistis can be translated both “faith” and “faithfulness.” Faith is the conviction that something is true; faithful-ness is loyalty and obedi-ence to God. Faith, there-fore, is far more than pos-sessing mental belief. Since neither faith nor making us Godlike, bearing the fruit of the Spirit. Christ died for the ungodly, those who lack

the capacity to be-come righteous due to alienation from their Creator… Orthodox Study Bible

St. Basil of Ostrog

Serbian Orthodox Church 27450 N. Bradley Rd, Mettawa - Lake Forest, IL. 60045-5104

SERBIAN ORTHODOX UNITY AND SPIRITUAL GROWTH

IN THE NEW MILLENNIUM

The Holy Apostle Barnabas (24/11 June)

While the 12 Apostles are rightfully acknowledged as being the clo-sest companions and confidants of our Lord, there were many others who labored tirelessly to spread His divine teachings. One such mis-sionary was Barnabas, considered to be one of those numbered among the Seventy by Christ. Named Joseph at birth, he was given the name Barnabas – “Son of Consolation” – by his fellow disciples, for he was said to have been blessed with the great gift of comfort-ing men’s souls. Like the Apostle Paul, Barnabas was a student of the famed rabbi Gamaliel before his conversion to Christianity. It is no wonder then that Barnabas welcomed Paul into the fellowship of the Apostles after his conversion, helping greatly in easing their suspicions about the man who once had fiercely persecuted Chris-tians. Barnabas was the cousin of St. Mark, who later would be one of the four authors of the Gospel. Along with the Apostle Paul, they

embarked upon an extensive journey, spreading the Good News throughout many Gentile nations. When it became time for another such endeavor, however, Paul and Barnabas parted ways, strongly disagreeing over whether or not Mark should accompany them again, for he had deserted them during their first such trip. Barnabas is said to have been the first bishop of Milan. After serving the faithful there for a number of years, he returned to his native island of Cyprus, where he continued to preach about Jesus Christ. It was in his homeland that Barnabas met a martyr’s death at the age of 76. His cousin Mark honored his final wishes, burying him in an unknown location with a copy of the Gospel of St. Matthew – which Barnabas had copied by hand – resting upon his chest.

and Col. 2:15-19(20). And some reputable biblical schol-ars hold that the Prologue to St John's Gospel (1:1-18) was adapted from an early (quasi-Gnostic?) Christian hymn. However, since these are structured according to the literary pattern known as "chiasmus," it is difficult to say whether their rhythm is actually "hymnic," meaning that their original form was sung in liturgical services (many scholars hold that Phil 2, for example, was sung an-tiphonally in the worship of certain Pauline communities), or whether that rhythm derives from the poetic balance result-ing from concentric parallel-ism. In either case, lying be-hind these biblical passages are very likely elements of the

early Church's commu-

nal

wor-ship, so-

me sung, others recited as confessions of faith. It is essential for us to recog-nize and preserve this close relationship that exists be-tween the Church's canon and its liturgical tradition. What we confess with our lips in the form of creedal statements, what we sing in the form of antiphons and prokeimena (derived from the Psalter), stichera (e.g., verses from the Otoechos on the Lucernarium ("Lord I Call") and Aposticha of Vespers), and similar litur-gical elements, all express the deepest convictions of the heart. And those convictions derive directly from God's self-revelation in Holy Scripture. If other Christian confes-sions today often find them-selves in a state of crisis, it is largely due to the fact that in their historical tradition this vital link between Bible and Liturgy has been severed. When this occurs, the inevita-ble result is to produce biblical studies that are little more than exercises in text criticism or literary analysis, and worship

Bible and Liturgy By. John Breck

A defining characteristic of Orthodox Christianity is the intimate and inseparable rela-tionship it preserves between Bible and Liturgy, between divine revelation as the canon-ical or normative source of our faith, and celebration of that faith in the worship of the Church. Faith, grounded in Scripture, determines the con-tent of our worship; worship gives expression to our faith. This principle, once again, is expressed most succinctly in the Latin phrase lex orandi lex est credendi, our rule of worship is nothing other than our rule of belief. Our prayer is shaped by and ex-presses our theology, just as our theo/logy is illumined and deepened by our prayer. In our liturgical services we praise, bless and adore the God from whom we receive saving grace and the gift of eternal life. Accordingly, our eucharistic Divine Liturgy concludes with a "Prayer be-fore the ambon" -- in the midst of the people -- which begins, "O Lord, who blessest those who bless Thee, and sanctifiest those who place their trust in Thee: Save Thy people and bless Thine inher-itance. Preserve the fullness of Thy Church...." The deeper meaning of "faith" (pistis) is "trust," total and unwavering confidence in God's utter faithfulness to-wards us. In response to our trust, expressed through the worship by which we "bless" Him, God bestows upon us still further blessings. Our relationship with Him invol-ves a reciprocal movement. Through worship we offer ourselves to Him, yet through that same worship He offers Himself to us. We "bless" Him by our thanksgiving, our adoration and our praise; and we are blessed by Him through the continual out-pouring of His divine grace. This mutual gesture of self-giving reaches its apex in the Divine Liturgy, when we offer to God the fruit of the earth that He has already bestowed upon us, "Thine own of Thine own...." In return we receive nourishment from His hand in

the form of "communion," which enables us actually to participate in His life through partaking of the Body and Blood of His risen and glorified Son. In the eucharistic service, we experience the reality and fullness of the Gospel. There above all, we are made aware of the vital link, the virtual uni-ty, that exists between Bible and Liturgy, between the writ-ten, canonical source of our faith, and the actualization of that faith in the prayer of the Church. This intimate relation between Bible and Liturgy is evident in the Holy Scriptures themselves. The Hebrew Bible, our Old Testament, is filled with liturgi-cal hymns, the most familiar of which are the Psalms. The inter-testamental period gave rise to an abun-

dant hymnog-raphy, incor-porated into canonical and non-canonical writings, including the Song of Azariah and the three young men (Dan 3 in the Septuagint version), the Prayer of Manasseh, the Hodayot or Hymn Scroll and the Songs of the Sabbath Sacrifice from Qumran, and the first century Psalms of Solomon. In the New Testament we find fragments or portions of text that were adapted from early Christian hymns, such as the songs of Mary, Zachariah and Simeon in St Luke's narratives of Jesus' birth and infancy (Lk 1-2). St Paul refers to "psalms, hymns and spiritual songs," difficult to identify but which clearly denote liturgical ele-ments familiar to early Chris-tians. Hymnic fragments seem present as well in passages such as 1 Cor. 15:54-55, Ephesians 5:14, Hebrews 1:1-4, 1 Timo-thy 3:16, 1 Peter 2:22-24, and throughout the book of Revela-tion. Confessional or creedal hymns very likely appear in the well-known passages Phil. 2:5-11

services that are practically devoid of authentic spiritual content. The logical outcome of this break between the Church's Scriptures and its worship is phenomena such as the Jesus Seminar on the one hand and the jazz mass on the other. A hermeneutic that is not ground-ed in worship will inevitably limit its field of interest to the "literal sense" of biblical pas-sages; just as worship that does not proclaim the Gospel will inevitably degenerate into pious noise, void of serious content, or simply aim to provide a psy-chological "uplift," equally devoid of spiritual depth and transcendent purpose. It would be easy to fault Protestant and Catholic Chris-tians for allowing this separa-tion to develop over the years within their respective tradi-tions. That would be to over-look the fact, however, that the intimate and reciprocal rela-tionship between Bible and Liturgy, faith and worship, has been preserved in Orthodoxy not by our own doing but as a gift of sheer grace -- without which the Orthodox Church itself would have long ago dis-appeared under pressures of persecution and martyrdom. If "Orthodoxy" is truly "right worship" and "right belief," it is because it has been sustain-ned as such through the ages by the Holy Spirit. Our task as Orthodox Chris-tians is not to criticize and con-demn those who have lost a sense for the vital unity that should exist between the Gos-pel and worship. It is rather to celebrate, with joy and humble gratitude, the gift of the God who blesses and sanctifies those who place their trust in Him. It is to acknowledge in the words of the apostle James, also taken up in the Prayer be-fore the ambon, that "every good and perfect gift is from above, coming down from the Father of Lights," including faith born of the Gospel. Our task, then, is to express this biblical faith through the litur-gy of the Church, and thereby to "ascribe glory, thanksgiving and worship: to the Father, and to the Son, and to the Holy Spirit, now and ever and unto ages of ages."

This mutual gesture of self-giving reaches its apex in the Divine Liturgy, when we offer to God the fruit of the earth that He has already

bestowed upon us, "Thine own of Thine own...." In return we receive nourishment

from His hand in the form of "communion," which enables us actually to participate in His life through partaking of the Body and Blood

of His risen and glorified Son.

Lord, visit Thy ser-vants in their suffering, and grant them grace

and strength to bear their sickness with which they are afflicted; heal and save them:

Sister ANGELINA; Krista BAUMAN; Milica BILBIJA; Milorad BLAGOJEVIC; Zivota BLAZIC; Stevan BOGOJEVIC; Aleksandar BURMEISTER; David CASTALDO; Petar COKIC; Milan DAVORIJA; Daniel DEJANOVICH; Janko-Dan DEJANOVIC; Sotir DJORDJEVIC; Dusan DRONDIC; Ivan GAVRILOVIC; Aleksandar GLISOVIC; Daniela GOMEZ; Radoslav IVANOVIC; Snezana JOVANOVIC: Ljubica JOVANOVIC; Branko/Anka KOSANOVIC; George KOVAC; Lesia KOSTIC; Mara KOVACEVIC; Ray/Laura KULMALA; Cathy LALICH; Slavojka MILESIC; Milka/Milan MILICEVIC; Ron MITROVICH; Dragica MRKALJ; Suzana NEDIC; Boro NEDINIC: Vladeta & Marie NIKOLICH; Daliborka OPACIC; Mladen PECANAC; Natalija PETROVIC: Aleksandra RALEVICH; Marta RALEVICH; Milan RASKOVIC; Jessica SELOUNTOS; George SINNOKRAK; Nikola SREJOVIC; Nicole STEINBERG; Ratko STISEVIC; Nikola STOKOVIC; Zika SUBARIC; Jovica VIJUK; Jovan VOJCANIN; Danijela VRANJES; metr. JOVAN (Vraniskovski)

ST. BASIL OF OSTROG SERBIAN ORTHODOX CHURCH

Musical Orchestra

Every Friday at 7:00 PM

led by

Vladimir Rokvic and Bob Lalich

Open to all ages who can read music or who play by

ear and play an instrument.

FOOD PANTRY Donations accepted every

Sunday. Bring in non-perishable food items and

your donations will go directly to local food

pantries. Food donations accepted every Sunday!

SUNDAY

LUNCHES

With our Chef Jelica

Available weekly for

food and fellowship.

Join us following

Divine Liturgy

Adults $7.00 Children $4.00

Where volunteers have the most fun!!!!!

St. Basil Church Golf Outing and Taste of Serbia.

Start planning ahead! Join the church efforts to host two great events!!!

For Golf—Contact Marko Vojcanin—mnvojcanin@gmail.com

For Taste of Serbia—Contact HelenMandich—helen.mandich@abbott.com

Become a volunteer and have the time of your life, make new friends, your volunteer stewardship is so welcome.

Friday Nights - 7:30 PM—Music Night Led by Vladimir Rokvic and Bob Lalic—All ages invited. Bring your instrument. Must be able to read music or play by ear. Don’t miss this opportunity. June 29 - Sunday, Vidovdan Commemoration following Divine Liturgy (at 10:00 AM) at Lunch—Historian Milosh Coric pre-senter: “Serbija and the Great War.” Monthly Collections - Food Pantry Collections—Non-

perishable foods for local food pantries. July 12 - Saturday, St. Basil 17th Annual Petrovdan Golf Tournament. Di-vine Liturgy at 9:30 am. AUGUST 30 and 31 - TASTE OF SERBIA - Don't miss the best year yet!!!!!! ”TASTE” web-site IS BEING UPDATED FOR “TASTE 2014”!!!!!

Summer Camp

Programs or Youth

St. Sava Monastery

July 13—August 2

New Gracanica

Monastery

June 29 - July 26

Signed registration

forms on the candle

table at church

Limited spaces availa-

ble, some weeks al-

ready to capacity