Christ the Savior Orthodox Church

On Practicing the Jesus Prayer

On May 26, 2012

By: St. Ignaty Brianchaninov
Source: Orthodox Life, vol. 28, no. 5, Sept.-Oct. 1978, pp. 9-14.

St Ignaty Brianchaninov

The correct practice of the Jesus Prayer proceeds naturally from correct notions about God, about the most holy name of the Lord Jesus, and about man’s relationship to God.

God is an infinitely great and all-perfect being. God is the Creator and Renewer of men, Sovereign Master over men, angels, demons and all created things, both visible and invisible. Such a notion of God teaches us that we ought to stand prayerfully before Him in deepest reverence and in great fear and dread, directing toward Him all our attention, concentrating in our attention all the powers of the reason, heart, and soul, and rejecting distractions and vain imaginings, whereby we diminish alertness and reverence, and violate the correct manner of standing before God, as required by His majesty (John 4:23-24; Matt. 22:37; Mark 12:29-30; Luke 10:27). St. Isaac the Syrian put it marvelously: “When you turn to God in prayer, be in your thoughts as an ant, as a serpent of the earth, like a worm, like a stuttering child. Do not speak to Him something philosophical or high-sounding, but approach Him with a child’s attitude” (Homily 49). Those who have acquired genuine prayer experience an ineffable poverty of the spirit when they stand before the Lord, glorify and praise Him, confess to Him, or present to Him their entreaties. They feel as if they had turned to nothing, as if they did not exist. That is natural. For when he who is in prayer experiences the fullness of the divine presence, of Life Itself, of Life abundant and unfathomable, then his own life strikes him as a tiny drop in comparison to the boundless ocean. That is what the righteous and long-suffering Job felt as he attained the height of spiritual perfection. He felt himself to be dust and ashes; he felt that he was melting and vanishing as does snow when struck by the sun’s burning rays (Job 42:6).

“…it is impossible “to sing the Lord’s song in a strange land” (Ps. 136:5), in a heart held captive by passions.”

St Barsonphius the Great

The name of our Lord Jesus Christ is a divine name. The power and effect of that name are divine, omnipotent and salvific, and transcend our ability to comprehend it. With faith therefore, with confidence and sincerity, and with great piety and fear ought we to proceed to the doing of the great work which God has entrusted to us: to train ourselves in prayer by using the name of our Lord Jesus Christ. “The incessant invocation of God’s name,” says Barsanuphius the Great, “is a medicine which mortifies not just the passions, but even their influence. Just as the physician puts medications or dressings on a wound that it might be healed, without the patient even knowing the manner of their operation, so also the name of God, when we invoke it, mortifies all passions, though we do not know how that happens” (421st Answer).

Our ordinary condition, the condition of all mankind, is one of fallenness, of spiritual deception, of perdition. Apprehending—and to the degree that we apprehend, experiencing—that condition, let us cry out from it in prayer, let us cry in spiritual humility, let us cry with wails and sighs, let us cry for clemency! Let us turn away from all spiritual gratifications, let us renounce all lofty states of prayer of which we are unworthy and incapable! It is impossible “to sing the Lord’s song in a strange land” (Ps. 136:5), in a heart held captive by passions. Should we hear an invitation to sing, we can know surely that it emanates “from them that have taken us captive” (Ps. 136:3). “By the waters of Babylon” tears alone are possible and necessary (Ps. 136:1).

This is the general rule for practicing the Jesus Prayer, derived from the Sacred Scriptures and the works of the Holy Fathers, and from certain conversations with genuine men of prayer. Of the particular rules, especially for novices, I deem the following worthy of mention.

"The Ladder of Divine Ascent"

St. John of the Ladder counsels that the mind should be locked into the words of the prayer and should be forced back each time it departs from it (Step XXVIII, ch. 17). Such a mechanism of prayer is remarkably helpful and suitable. When the mind, in its own manner, acquires attentiveness, then the heart will join it with its own offering—compunction. The heart will empathize with the mind by means of compunction, and the prayer will be said by the mind and heart together. The words of the prayer ought to be said without the least bit of hurry, even lingering, so that the mind can lock itself into each word. St. John of the Ladder consoles and instructs the coenobitic brethren who busy themselves about monastic obediences and encourages them thus to persevere in prayerful asceticism: “From those monks who are engaged in performing obediences,” he writes, “God does not expect a pure and undistracted prayer. Despair not should inattention come over you! Be of cheerful spirit and constantly compel your mind to return to itself! For the angels alone are not subject to any distraction” (Step IV, ch. 93). “Being enslaved by passions, let us persevere in praying to the Lord: for all those who have reached the state of passionlessness did so with the help of such indomitable prayer. If, therefore, you tirelessly train your mind never to stray from the words of the prayer, it will be there even at mealtime. A great champion of perfect prayer has said: ‘I had rather speak five words with my understanding … than ten thousand words in an unknown tongue’ (I Cor. 14:19). Such prayer,” that is, the grace-given prayer of the mind in the heart, which shuns imaginings, “is not characteristic of children; wherefore we who are like children, being concerned with the perfection of our prayer,” that is, the attentiveness which is acquired by locking the mind into the words of the prayer, “must pray a great deal. Quantity is the cause of quality. The Lord gives pure prayer to him who, eschewing laziness, prays much and regularly in his own manner, even if it is marred by inattention” (The Ladder, Step XXVI11, ch. 21).

“…the Russian hieromonk Dorotheus, a great instructor in spiritual asceticism, who was in this respect very much like St. Isaac the Syrian, counsels those who are learning the Jesus Prayer to recite it aloud at first. The vocal prayer, he says, will of itself turn into the mental.”

Novices need more time in order to train themselves in prayer. It is impossible to reach this supreme virtue shortly after entering the monastery or following the first few steps in asceticism. Asceticism needs both time and gradual progress, so that the ascetic can mature for prayer in every respect. In order that a flower might bloom or the fruit grow on a tree, the tree must first be planted and left to develop; thus also does prayer grow out of the soil of other virtues and nowhere else. The monk will not quickly gain mastery of his mind, nor will he in a short time accustom it to abide in the words of the prayer as if enclosed in a prison. Pulled hither and thither by its acquired predilections, impressions, memories and worries, the novice’s mind constantly breaks its salvific chains and strays from the narrow to the wide path. It prefers to wander freely, to stroll in the regions of falsehood in association with the fallen spirits, to stray aimlessly and mindlessly over great expanses, though this be damaging to him and cause him great loss. The passions, those moral infirmities of human nature, are the principal cause of inattentiveness and absentmindedness in prayer. The more they are weakened in a man, the less is he distracted in spirit when praying. The passions are brought under control and mortified little by little by means of true obedience, as well as by self-reproach and humility—these are the virtues upon which successful prayer is built. Concentration, which is accessible to man, is granted by God in good time to every struggler in piety and asceticism who by persistence and ardor proves the sincerity of his desire to acquire prayer.

The Russian hieromonk Dorotheus, a great instructor in spiritual asceticism, who was in this respect very much like St. Isaac the Syrian, counsels those who are learning the Jesus Prayer to recite it aloud at first. The vocal prayer, he says, will of itself turn into the mental.

“All impulsive and extreme actions are but obstacles to success in prayer, which develops only when nurtured by the tranquil, quiet and pious disposition of both soul and body.” St Nilus of Sora

“Mental prayer,” he continues, “is the result of much vocal prayer, and mental prayer leads to the prayer of the heart. The Jesus Prayer should not be said in a loud voice but quietly, just audibly enough that you can hear yourself.,’ It is particularly beneficial to practice the Jesus Prayer aloud when assailed by distraction, grief, spiritual despondency and laziness. The vocal Jesus Prayer gradually awakens the soul from the deep moral slumber into which grief and spiritual despair are wont to thrust it. It is also particularly beneficial to practice the Jesus Prayer aloud when attacked by images, appetites of the flesh, and anger; when their influence causes the blood to boil. It should be practiced when peace and tranquillity vanish from the heart, and the mind hesitates, becomes weak, and—so to speak—goes into upheaval because of the multitude of unnecessary thoughts and images. The malicious princes of the air, whose presence is hidden to physical sight but who are felt by the soul through their influences upon it, hearing as they mount their attack the name of the Lord Jesus—which they dread—will become undecided and confused, and will take fright and withdraw immediately from the soul. The method of prayer which the hieromonk suggests is very simple and easy. It should be combined with the method of St. John of the Ladder: the Jesus Prayer should be recited loud enough that you can hear yourself, without any hurry, and by locking the mind into the words of the prayer. This last, the hieromonk enjoins upon all who pray by Jesus’ name.

St Nilus of Sora

The method of prayer propounded by St. John of the Ladder should be adhered to even when one is practicing the method which was explained by the divine St. Nilus of Sora, in the second homily of his monastic constitution. The divine Nilus borrowed his method from the Greek Fathers, Symeon the New Theologian and Gregory of Sinai, and simplified it somewhat. Here is what St. Nilus says: “Experience will soon confirm as correct and very beneficial for mental concentration the recommendation of these holy fathers regarding restraint in breathing, i.e. that one should not breathe with great frequency.” Some, without understanding this method, exaggerate its importance and restrain their breath beyond reasonable measure, thereby injuring their lungs and at the same time inflicting harm upon their souls by assenting to such a mistake. All impulsive and extreme actions are but obstacles to success in prayer, which develops only when nurtured by the tranquil, quiet and pious disposition of both soul and body. “Whatever is immoderate comes from the demons,” says St. Pimen the Great.

The novice who is studying the Jesus Prayer will advance greatly by observing a daily rule comprising a certain number of full prostrations and bows from the waist, depending upon the strength of each individual. These are all to be performed without any hurry, with a repentant feeling in the soul and with the Jesus Prayer on the lips during each prostration. An example of such prayer may be seen in the “Homily on Faith” by St. Symeon the New Theologian. Describing the daily evening prayers of the blessed youth George, St. Symeon says: “He imagined that he was standing before the Lord Himself and prostrating himself before His holy feet, and he tearfully implored the Lord to have mercy upon him. While praying, he stood motionless like a pillar and bade his feet and the other parts of his body to stay still, especially the eyes, which were restrained from moving curiously in all directions. He stood with great fear and trepidation and denied himself sleep, despondency and laziness.” Twelve prostrations suffice in the beginning. Depending upon one’s strength, ability and circumstances, that number can be constantly increased. But when the number of prostrations increases, one should be careful to preserve the quality of one’s prayer, so that one not be carried away by a preoccupation with the physical into fruitless, and even harmful, quantity. The bows warm up the body and somewhat exhaust it, and this condition facilitates attention and compunction. But let us be watchful, very watchful, lest the state pass into a bodily preoccupation which is foreign to spiritual sentiments and recalls our fallen nature! Quantity, useful as it is when accompanied by the proper frame of mind and the proper objective, can be just as harmful when it leads to a preoccupation with the physical. The latter is recognized by its fruits which also distinguish it from spiritual ardor. The fruits of physical preoccupation are conceit, self-assurance, intellectual arrogance: in a word, pride in its various forms, all of which are easy prey to spiritual deception. The fruits of spiritual ardor are repentance, humility, weeping and tears. The rule of prostrations is best observed before going to sleep: then, after the cares of the day have passed, it can be practiced longer and with greater concentration. But in the morning and during the day it is also useful, especially for the young’ to practice prostrations moderately—from twelve to twenty bows. Prostrations stimulate a prayerful state of the mind and mortify the body as well as support and strengthen fervor in prayer.

These suggestions are, I believe, sufficient for the beginner who is eager to acquire the Jesus Prayer. “Prayer,” said the divine St. Meletius the Confessor, “needs no teacher. It requires diligence, effort and personal ardor, and then God will be its teacher.” The Holy Fathers, who have written many works on prayer in order to impart correct notions and faithful guidance to those desiring to practice it, propose and decree that one must engage in it actively in order to gain experiential knowledge, without which verbal instruction, though derived from experience, is dead, opaque, incomprehensible and totally inadequate. Conversely, he who is carefully practicing prayer and who is already advanced in it, should refer often to the writings of the Holy Fathers about prayer in order to check and properly direct himself, remembering that even the great Paul, though possessing the highest of all testimonies for his Gospel—that of the Holy Spirit—nevertheless went to Jerusalem where he communicated to the apostles who had gathered there the Gospel that he preached to the gentiles, “lest by any means,” as he said, “I should run, or had run, in vain ” (Gal. 2:2).

A sermon on Holy Ascension by Archimandrite Tikhon (Shevkunov)

By Fr. Jonah Campbell

On May 24, 2012

In Sermons

“It is audacious and sinful before God to be depressed in this beautiful and wondrous world, which the Lord created for us and through which He leads us to an even more beautiful and wondrous world—the Kingdom of Heaven.”

In the name of the Father, Son, and Holy Spirit!

“I am with you, and no one can be against you,” says the Lord to everyone who believes in Him. No sorrows, no temptation, not even the most terrifying catastrophes should break the believer whose faith unites him in spirit with Christ. Here in Sretensky Monastery we have before us the relics of St. Hilarion (Troitsky); most of you here today have read in his Life how he celebrated the Paschal services in Solovki concentration camp. Bereft of basic human rights, tortured and mocked, the threat of death hanging over them at every moment, these prisoners celebrated the triumph of the power of One upon Whom they placed all their hope.

In this world, outward triumph means nothing—most important is inward triumph. Outward triumph will be given to Christ’s Church at the Second Coming of our Lord Jesus Christ. Our example of spiritual, inner victory is the life of our Savior. Outwardly He was defeated, crucified like an evil-doer and thief. But He accomplished the main thing for which He came into the world—His triumph over death; and any other triumph is meaningless in comparison. It was a triumph over the most fearsome and unconquerable evil that exists in the world. O death, where is thy sting? O grave, where is thy victory? (1 Cor. 15:5). This is the victory that overcometh the world, even our faith (1 Jn. 5:4). Thus proclaim the Apostles, who beheld with their physical eyes our Lord and Savior Jesus Christ’s ascetical labor of love for the human race.

Forty days after Pascha, on Solovki, where St. Hilarion presided over the Paschal services, the Lord’s Ascension was naturally also celebrated. Of course, the host of imprisoned priests and laymen also sang the great and beautiful words of the Ascension kontakion hymn, “I am with you, and no one can be against you.” Perhaps many of them went to their suffering and death with these words on their lips, firmly believing that the Lord Jesus Christ is with them; they are the victors, and no one can conquer them. “I am with you, and no one can be against you!” They disdained their own flesh, they disdained outward victory so highly prized in this world, for the sake of following the Truth they had found in following Christ.

This, brothers and sisters, is what I would like to say today. But how very different we are from those new martyrs and saints who overcame the world! When we stand before God to repent of our evil and sins, our confession from year to year becomes less and less like a confession and more and more like a faint-hearted cry and complaint against life. The great power of Christianity is forgotten; we have forgotten that we must be conquerors in this world—conquerors of evil. Constant complaints about our neighbors, about our life circumstances, endless depression and despair—these things are woefully conquering the Orthodox Christian today.

Faintheartedness instead of courage is becoming a major quality of the soul of modern man. In your patience possess ye your souls (Lk. 21:19). Many people, even in the Church, are forgetting about this patience and courage, forgetting that everything on this earth is sent from the Lord, even in these particular circumstances that God has called us to be in; forgetting that we must labor and force ourselves patiently and courageously. People seek a compromise, an easy path and self-justification, and as a result the Christian spirit is lost. However, a fearful Christian is not pleasing to the Lord. The spirit of God departs from such a person and leaves him one on one with his helplessness, his frailty, his terrible despondency, when instead he should be gaining at long last the wisdom to thank the Lord for all the trials He has sent; thank Him, because a true knowledge of God comes only through thanksgiving. Fallen man cannot come to know God in any other way.

Today at the beginning of Divine Liturgy we heard in the antiphonal verses the words of the Psalmist: God is known in her towers, when He cometh to help (Ps. 47:3) [in Church Slavonic, the word “tower” is expressed astyazhest, which means, burden, difficulty]. God is known in the trials and difficulties of life. After we have endured these at times long drawn-out trials that nevertheless teach us patience, God manifests His power—When He cometh to help. In this is the great mystery of the knowledge of God, the mystery of the Cross, and the meaning of human suffering. In your patience possess ye your souls, the Lord commands us.

We can endlessly despond, complain, and distort the very sacrament of confession by judging our neighbors, murmuring against God, and forgetting to judge the one who is most at fault for our problems: ourselves. Such a person becomes a barren fig tree. And it will go on this way until we begin to judge ourselves, give thanks to God for everything He sends us, understanding that every moment of life, every day for an Orthodox Christian is a step leading us to the Lord in the Kingdom of Heaven. It is these temptations, sent from God to each one of us, to our souls, with our illnesses, with our frailties that our souls need to overcome in order to ascend to immortality.

There once lived a monk in a monastery, where thirty brothers liked him but three did not, and the latter constantly insulted and hurt him. Out of faintheartedness that monk decided to leave the monastery, hoping to find a better situation. He moved into another monastery, but there he found twenty brothers who liked him, and five who treated him with contempt. Again he could not bear it and moved to another monastery. In this new monastery there were three brothers on his side, and twenty against him. And so on… When he had completely run out of strength and finally understood the peril of this fruitless cycle, he stopped at the door of the first monastery that he found on his path, took a piece of parchment and wrote on it: “Stay here in this monastery and endure everything.”

So it happened there that several brothers received him happily and peacefully, while several others, at the instigation of the devil, simply hated him. Each time he was faced with temptation from them he would take out his scroll and read it until he felt at peace, and then resolve to endure to the end everything that should come his way. The brothers who felt suspicious of him went to the father superior and said, “Abba, that new monk is a sorcerer. He has a magic spell written on a piece of parchment. We have to kick him out of the monastery.” Now, the Abba was a wise man. He came to the brother one evening while he slept, and because he was invested with authority as the father superior, he opened the scroll and read it, only to find those words encouraging patience.

The next day the father superior called the monk and the other brothers who were against him and said, “What do you have to say against this brother?” They said, “He is a sorcerer.” The Abba asked the brother, “What do you have to say about this?” “Forgive me, brothers!” said the now patient monk, bowing to their feet. “Throw him out! He has admitted it!” said his accusers. The Abba again asked the monk, “Now what do you have to say?” The monk again said, “Forgive me, fathers and brothers. As you decide, Abba, so shall it be.” Then the father superior said, “Take his scroll and read it, then do with him whatever you wish.” The brothers took the parchment and read, “Stay in this monastery, and no matter what happens, endure it all.” Then the brothers were ashamed and asked forgiveness of the Abba. The Abba said, “Why are you asking my forgiveness? Ask God for forgiveness for yourselves and for your souls, and ask it also of this brother.”

We cannot call ourselves Christians and remain fainthearted. We cannot hope to be together with Christ in the Kingdom of Heaven, whence he ascended on this fortieth day of Pascha, without being, according to our strength, His co-strugglers on the way of the cross—the way of our Lord, who was incarnate, was crucified and ascended for the sake of each of our souls.

May the Lord grant that on this feast of the Ascension our souls might ascend to a joyful life in this world, to true Christian courage, to patience that triumphs over evil and despondency, and endurance of all trials and sorrows, just as the Holy Hieromartyr Hilarion endured. It is audacious and sinful before God to be depressed in this beautiful and wondrous world, which the Lord created for us and through which He leads us to an even more beautiful and wondrous world—the Kingdom of Heaven.

Amen.

Archimandrite Tikhon (Shevkunov)
May 7/20, 1999

source: Pravoslavie.ru

Full Photo Report for Ascension 2012

By Fr. Jonah Campbell

On May 24, 2012

In Photo Report

Congratulations on the Feast!

The photos from the Festal Ascension Liturgy have now been uploaded and are available in our parish photo gallery.

Photos from Holy Ascension 2012 – Vigil

By Fr. Jonah Campbell

On May 23, 2012

In Photo Report

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Services for Holy Ascension

By Fr. Jonah Campbell

On May 23, 2012

In Reminder

The service schedule for the Great Feast of Ascension is as follows:

Vigil: Tonight (Wednesday), May 23rd at 6:30pm
Divine Liturgy: Tomorrow (Thursday), May 24th at 9:15am

Click here for the entire schedule of services

Sermon on the Sunday of the Blind Man

By Fr. Jonah Campbell

On May 20, 2012

In Sermons

In the name of the Father and of the Son and of the Holy Spirit.

Christ is Risen!

Today is the final Sunday before Ascension, the Sunday of the Blind Man. In the Gospel today, the disciples inquire of the Saviour asking on whose account this man was born blind… was it because the man himself sinned or because his parents sinned?

The Saviour responds saying:

“Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him. I must work the works of him that sent me, while it is day: the night cometh, when no man can work. As long as I am in the world, I am the light of the world.”

The Saviour was then moved to compassion towards the man and, as we hear in the Gospel, he made clay from the dirt of the ground and anointed the blind man’s eyes saying to him:

“…Go, wash in the pool of Siloam”

After the man returned from washing in the pool, he recovered his sight, much to the amazement of all who knew him.

The Gospel then recounts how this man, blind from birth, was questioned by the Pharisees concerning the recovery of his sight. The Pharisees said:

“How were thine eyes opened?”

The blind man recounted the details of his healing to the Pharisees who sought to convince the man who had recovered his sight that Jesus was a sinner saying:

“Give God the praise: we know that this man is a sinner.”

The man formerly blind answers very wisely saying:

“Whether he be a sinner or no, I know not: one thing I know, that, whereas I was blind, now I see.”

The man continues saying:

“Now we know that God heareth not sinners: but if any man be a worshipper of God, and doeth his will, him he heareth. Since the world began was it not heard that any man opened the eyes of one that was born blind. If this man were not of God, he could do nothing.”

The Gospel concludes with the man being cast out by the Pharisees only to be found by Jesus who says to him:

“…Dost thou believe on the Son of God? He answered and said, Who is he, Lord, that I might believe on him? And Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee. And he said, Lord, I believe. And he worshipped him.”

Thus, the Gospel concludes not only with the man blind from birth receiving his physical sight, but also receiving his spiritual sight as well, as evidenced by his saying, “Lord, I believe.”

In many ways, the account of this Gospel resembles that of the other blind man healed in the Gospel known as the Blind Man on the road to Bartimaos who attracted the Lord’s attention by calling out continually as the Lord passed by saying, “Jesus, Son of David, have mercy on me.” As we know from the Gospel, those who stood around this man attempted to quiet him down but he called out all the more saying, “Jesus, Son of David, have mercy on me.” Jesus, again being moved to compassion, approached the blind man and asked him:

“What wilt thou that I should do unto thee?”

The blind man answered, “Lord, that I may receive my sight.”

In reality, all men are born blind, like the man in today’s Gospel, though this “blindness” is a spiritual blindness rather than a physical one. Each of us finds himself unable to see clearly as a result of the fall of our first parents Adam and Eve… the Fall resulted in a distortion in the powers of man resulting in our spiritual will being made subject to our minds and bodies.

In this way, today’s Gospel truly relates to each of us, regardless of the quality of our vision… This is very well expressed in the troparion for the Sunday of the Blind Man in which we hear the following:

“Blinded in the eyes of my soul, I draw nigh unto Thee, O Christ, like the man blind from his birth, and in repentance I cry to Thee: Thou art the exceeding radiant Light of those in darkness.”

Before Holy Illumination, each of us was in darkness, unable to see our passions, unable to appreciate the extent of our fallenness. In the Holy Mysteries of the Church, however, we have all been granted the gift of spiritual sight. Just as in the example from today’s Gospel, where the Saviour used clay to heal the eyes of the man blind from birth, the Saviour has ordained the use of apparently ordinary material things to accomplish our healing within the Church: the waters of baptism, the sacred oil in Chrismation and, of course, the Bread and Wine that are transformed into the Sacred Body and Blood of Our Lord God and Saviour Jesus Christ.

We must ask ourselves, though… is it enough to simply receive this healing? Is it enough to receive our sight from the Saviour and then resume our passionate lives? Is it sufficient to be baptized, to become Orthodox and then continue to live as we lived before we were joined to the Holy Church?

No, we must truly bring forth the firstfruits of repentance to our Saviour, lest the second fall be greater than the first as the Saviour describes elsewhere in the Gospel. We must learn the lesson from the other blind man on the road to Bartimaos and continually call out to our Saviour from the depths of our souls saying, “Jesus, Son of David, have mercy on me! Jesus, Son of David, have mercy on me!” If we do this, and continually wash ourselves from our sins in Holy Confession, the Saviour will continually bestow his grace upon us, he will grant us the gift of His Most Holy Spirit and our spiritual blindness will be healed.

Amen.

-Sermon by Fr Jonah Campbell, Christ the Savior Orthodox Church, Sunday, May 20th, 2012

Important Reminder: Vigil tonight at 4:30pm, not 6:00pm!

By Fr. Jonah Campbell

On May 19, 2012

In Reminder

This is just a reminder that, due to choir constraints, the Vigil Service tonight for the Sunday of the Blind Man will begin at 4:30pm rather than at our usual 6:00pm.

See you tonight!

Parish Photos Fully Up-to-date

By Fr. Jonah Campbell

On May 19, 2012

In Photo Report

We are pleased to announce that all photos previously on the parish website have been ported over to the new Parish Photo Gallery along with albums for several new events not previously available including: