Come Visit and Join us on our New YouTube Channel.
We would love to introduce to you a new section in the message board called Learn About Orthodoxy. We will post questions on Sundays and they will be answered on Thursdays. Please feel free to leave comments on any given questions. We hope you enjoy and hopefully learn more about the Orthodox Faith.
God Bless!
Source for most of the material used:The Law of God by Archpriest Seraphim Sloboskoy.
Service Times
Sunday: Matins 8:00 AM
Divine Liturgy 9:00 AM
Saturday: Vespers 6:30 PM
Study Group will begin August. Go to Calender Section for details.
On this day we commemorate the sufferings of Christ: the mockery, the crown of thorns, the scourging, the nails, the thirst, the vinegar and gall, the cry of desolation, and all the Savior endured on the Cross.
The day of Christ's death is the day of sin. The sin which polluted God's creation from the breaking dawn of time reached its frightful climax on the hill of Golgotha. There, sin and evil, destruction and death came into their own. Ungodly men had Him nailed to the Cross, in order to destroy Him. However, His death condemned irrevocably the fallen world by revealing its true and abnormal nature.
In Christ, who is the New Adam, there is no sin. And, therefore, there is no death. He accepted death because He assumed the whole tragedy of our life. He chose to pour His life into death, in order to destroy it; and in order to break the hold of evil. His death is the final and ultimate revelation of His perfect obedience and love. He suffered for us the excruciating pain of absolute solitude and alienation - "My God, my God, why hast Thou forsaken Me!" (Mark 15:34). Then, He accepted the ultimate horror of death with the agonizing cry, "It is finished" (John 19:30). His cry was at one and the same time an indication that He was in control of His death and that His work of redemption was accomplished, finished, fulfilled. How strange! While our death is radical unfulfillment, His is total fulfillment.
The day of Christ's death has become our true birthday. "Within the mystery of Christ dead and resurrected, death acquires positive value. Even if physical, biological death still appears to reign, it is no longer the final stage in a long destructive process. It has become the indispensable doorway, as well as the sure sign of our ultimate Pascha, our passage from death to life, rather than from life to death.
From the beginning the Church observed an annual commemoration of the decisive and crucial three days of sacred history, i.e., Great Friday, Great Saturday and Pascha. Great Friday and Saturday have been observed as days of deep sorrow and strict fast from Christian antiquity.
Great Friday and Saturday direct our attention to the trial, crucifixion, death and burial of Christ. We are placed within the awesome mystery of the extreme humility of our suffering God. Therefore, these days are at once days of deep gloom as well as watchful expectation. The Author of life is at work transforming death into life: "Come, let us see our Life lying in the tomb, that he may give life to those that in their tombs lie dead" (Sticheron of Great Saturday Orthros).
Liturgically, the profound and awesome event of the death and burial of God in the flesh is marked by a particular kind of silence, i.e. by the absence of a eucharistic celebration. Great Friday and Great Saturday are the only two days of the year when no eucharistic assembly is held. However, before the twelfth century it was the custom to celebrate the Liturgy of the Pre-Sanctified Gifts on Great Friday.
The divine services of Great Friday with the richness of their ample Scripture lessons, superb hymnography and vivid liturgical actions bring the passion of Christ and its cosmic significance into sharp focus. The hymns of the services on this day help us to see how the Church understands and celebrates the awesome mystery of Christ's passion and death.
Link from origin
http://lent.goarch.org/holy_friday/learn/
The Lenten Triodion. translated by Mother Mary and Kallistos Ware (South Canaan, PA: St. TikhonÕs Seminary Press, 1994), pp. 61-62, 565-622.
Calivas, Alkiviadis C. Great Week and Pascha in the Greek Orthodox Church (Brookline: Holy Cross Press, 1992), pp. 63-76.
Farley, Donna. Seasons of Grace: Reflections on the Orthodox Church Year (Ben Lomond, CA: Conciliar Press, 2002), pp. 137-140.
Wybrew, Hugh. Orthodox Lent, Holy Week and Easter: Liturgical Texts with Commentary (Crestwood, NY: St. VladimirÕs Seminary Press, 1997), pp. 105-108.
Welcome to the photosharing site of the Holy Protection of the Theotokos/St. Isidore of Sevilla Mission in Kissimmee, Florida. We are a Byzantine rite mission following the Julian (Old) Calendar. We are under the jurisdiction and protection of the Russian Orthodox Church Outside of Russia (ROCOR) and serve the spanish speaking communities here in the Americas.
We welcome you to come and visit our mission any time, Our parish priest is the Very Reverend Protopresbyter Juan carlos Rios, Dean of the Spanish language parishes and communities of the Eastern American Diocese of ROCOR.
Bienvenido a la página photosharing de la protección de la Santa Madre de Dios / St. Isidoro de Sevilla en la Misión de Kissimmee, Florida. Somos una misión de rito bizantino tras la Julian (Antiguo) Calendario. Estamos bajo la jurisdicción y la protección de la Iglesia Ortodoxa Rusa Fuera de Rusia (ROCOR) y servir a las comunidades de habla español aquí en las Américas.
Le invitamos a venir y visitar nuestra misión en cualquier momento, nuestro párroco es el Muy Reverendo Protopresbitero Juan Carlos Ríos, decano de la lengua española parroquias y comunidades de la Diócesis del Este de América del ROCOR
The expenses for operating the mission and skete are always present, whether its for candles, oil, incense etc., and your contributions/donations are always welcome, you can use the secure link through Paypal listed here:
Los gastos para el funcionamiento de la misión y la ermita están siempre presentes, ya sea para sus velas, aceite, incienso, etc, y sus contribuciones / donaciones son siempre bienvenidas, puede utilizar la conexión segura a través de Paypal enumeran a continuación:
or alternately you can mail your donation Payable to the Holy Protection of the Theotokos Mission, c/o St. Sergius of Radonezh Skete, 2328 Haley ct, Kissimmee, Fl 34741. No gift or donation is too small and all are appreciated.
o, alternativamente, usted puede enviar su donación a pagar a la protección de la Misión de Santa Madre de Dios, c / o San Sergio de Radonezh Skete, 2328 Haley ct, Kissimmee, FL 34741. Ningún regalo o donación es muy pequeña y todos son apreciadas.
"Nothing done in humility for the sake of God is bad. But things and pursuits differ. Everything not strictly necessary is a hindrance to salvation - everything, that is to say, that does not contribute to the soul's salvation or to the body's life. "For it is not food, but gluttony, that is bad; not money, but attachment to it; not speech, but idle talk; not the world's delights, but dissipation; not love of one's family, but the neglect of God that such love may produce; not the clothes worn only for covering and protection from cold and heat, but those that are excessive and costly; not the houses that also protect us from heat and cold, as well as from anything human or animal that might harm us, but houses with two or three floors, large and expensive; not owning something, but owning it when it has no vital use for us.
"Nada de lo hecho en la humildad por el bien de Dios es malo, pero difieren las cosas y actividades Todo no es estrictamente necesario es un obstáculo para la salvación -.. Todo, es decir, que no contribuye a la salvación del alma o de la vida del cuerpo. "Porque no es la comida, pero la gula, que es malo, no el dinero, pero el apego a ella, no habla, sino palabras vanas, no se deleita en el mundo, pero la disipación, no el amor de su familia, pero el abandono de Dios, que tal el amor puede producir, no la ropa usada sólo para cubrir y proteger del frío y del calor, pero los que son excesivas y costosas, no las casas que también nos protegen del calor y de frío, así como de lo humano o animal que pueda hacernos daño , pero las casas con dos o tres plantas, grandes y caros;. no ser dueño de algo, pero ser dueño de ella cuando no tiene un uso vital para nosotros "
St. Peter of Damascus / San Pedro de Damasco
If you would like your Orthodox loved ones remembered during the Divine Liturgy, please send your requests either through email to hptheotokosm@aol.com or Fathernectarios@aol.com, indicating if they are to be included in the living or departed, or alternately, mail your request to:
Fr Juan, Holy Protection of the Theotokos/St. Isidore of Sevilla Mission or
Fr. Nectarios, St. Sergius of Radonezh Skete, 2328 Haley Ct, Kissimmee, Fl, 34741
again indicating living or departed.
Si desea que sus seres queridos ortodoxo recordó durante la Divina Liturgia, por favor envíe su solicitud a través de correo electrónico a hptheotokosm@aol.com 0 Fathernectarios@aol.com, indicando si han de incluirse en el que viven o partido, o, alternativamente, envíe su solicitud a:
Fr. Juan, Mision de la Santa Protection de la Madre de Dios/St. Isidora de Sevilla Mission o,
Fr. Nectario, San Sergio de Radonezh Skete, 2328 Haley Ct, Kissimmee, Fl, 34741
lo que indica nuevamente que viven o se fue.
Taking Communion in our Parish
If one wishes to partake of Divine Communion, prior to approaching the Chalice, the communicant must attend confession from a priest who is serving in the cathedral . It is highly recommended that the aspiring communicant attend the Vigil on the eve of the liturgy service, and take confession during the Vigil. If the communicant must travel from afar, and cannot attend the evening service, they should strive to arrive at the church in time to take confession, at least a half hour before hours begin.
General Parish Rules
All are welcome to the church services. All visitors are asked to follow these simple rules as posted in the church:
Everyone should dress in a manner becoming the house of God - that is: simply, modestly not to make a show. Women must have their heads covered (either with a scarf, kerchief or a hat) and not in slacks or wearing lipstick. Men must not wear shorts.
Men stand on the right side, women stand on the left side of the church.
Candles should not be lit, nor should there be any unnecessary movement in the church during the reading of the Holy Gospel, Epistle, sermon, or during any other major moments of the services. [If you are unaware of these moments of the service, please feel free to ask a representative of the parish for assistance.]
Reasonable silence must always be observed in the church. Conversations and socializing can be done outside, or in the hall during our meals after Liturgy.
There is no smoking in or near the church building, including the rest-rooms.