St George & St Rueiss Coptic Orthodox Church

  St George & St Rueiss Coptic Orthodox Church
Toronto – Canada
141 Bond Aveune, North York, ON M3B 1M1
(416) 447-0108
https://www.stgr.org

St George & St Rueiss Coptic Orthodox Church events

  • Tue-Nov-2017 - Sun-Nov-2018 All day
    Saint Simon the Shoemaker, also known as the Tanner, lived towards the end of the tenth century AD. He was a contemporary of the Saint Bishop Abram Ibn Zaraa the Syrian, who occupied the seat of St. Mark in 975 AD and rested in peace in 979 AD.A severe and overwhelming famine came upon all of Egypt under the reign of the Ikhshidid Empire, namely between AD 934 to AD 968, shortly before the Fatimid Empire was established, under which the miracle of moving the mountain took place. The miracle took place circa AD 979, so Saint Samaan must have lived through this famine, which sent more than half a million people to their early graves.These events must have left an impression on the Saint's soul and made him renounce pleasure in worldly things- as we shall see. This was -and is- God's way of dealing with man... Cairo had been constructed only a short while before the miracle of moving the mountain took place. This article is copied from st-takla.org Al-Mu'iz Li Din Illah the Fatimid, was a polished politician, besides being a letterman and a lover of the gatherings in which poetry was recited. He was, as well, fond of religious sciences, which made him invite the Muslim, the Christian, and the Jewish religious leaders in order to debate before him with all frankness and freedom, and without any anger or contention.This matter has a direct relationship with the miracle of moving the Mokattam mountain, as we shall see later on. Saint Samaan the Tanner worked in one of these handicrafts, which was tanning the hides of animals. This Saint appeared suddenly on the scene of historical events as a shining star, and disappeared just the same way. History does not mention anything about his early upbringing at all, so we do not know where he was born, or where he was reared up, or who was his father.When the Saint was practising his work as a shoemaker, a woman came to him to mend her shoes, and this woman was beautiful. It so happened that when she was taking off her shoes, her legs showed and he looked lustfully at her. But at once he drove the awl into one of his eyes, thus plucking it out in keeping with the commandment of the Lord "But I tell you that anyone who looks at a woman lustfully has committed adultery with her i his heart. If your right eye causes you to sin, gouge it and throw it away. It is better for you to lose one part of your body than for your whole body to be thrown into hell." (Mt. 5:28,29). St. Samaan simply carried out the commandment literally!! And history tells us of a great miracle that happened with his prayers, which is the miracle of moving the Mokattam Mountain in Cairo.. for more details about that, visit his church's Web site from the links' section.     May his prayers be with us all, and glory be to God forever. Amen.
  • Sun-Dec-2017 7:30 PM - Sat-Dec-2018 12:30 AM
    Join us this day for prayers and spiritual talks. New Years Day Divine Liturgy 12:30-2:30 AM
  • Mon-Jan-2018 12:30 AM - Sat-Dec-2018 2:30 AM
     

    Divine Liturgy

  • Sat-Jan-2018 7:30 PM - Fri-Jan-2019 12:30 AM
    No additional details for this event.
  • Sun-Jan-2018 7:30 PM - Fri-Jan-2019 9:00 PM
    No additional details for this event.
  • Mon-Jan-2018 5:30 AM - Sat-Jan-2019 7:30 AM

    Divine Liturgy 05:30 –07:30 am

  • Fri-Jan-2018 7:00 PM - Wed-Jan-2019 8:00 PM
    Lakan 7:00 – 8:00 pm The Blessing of the waters liturgy includes prayers of thanksgiving and bible readings about the waters! Lakkan (= basin or container in the Arabic language) prayers are said before the night liturgy to celebrate Epiphany (= Theophany) meaning the appearance of God Epiphany comes on the 12th day after Christmas. In Coptic calendar it is celebrated on January 19 (12 days after January 7), like in the western churches it is celebrated jan 6 (12 days after December 25). Here are some of the readings in the Lakkan prayer: Readings during Theophany Lakan (basin) Habakuk 3:2-19 Isaiah 35:1,2 Isaiah 40:1-5 Isaiah 9:1,2 Baruch 3:36-38,4:1-4 Ezekiel 36:24-29 Ezekiel 47:1-9 Hymn of the Censer Corin 1: 10:1-13 Psalm 113:3,5 Matt 3:1-17 Prayer for: Sick Travelers Departed Oblations (offerings) Catechumens Litany (prayer by the priest) Prayer for: Peace Fathers Congregations (assemblies)
  • Fri-Jan-2018 7:59 PM - Thu-Jan-2019 12:30 AM

    Introduction

    The Feast of the Epiphany is one of the Seven Major Feasts of our Lord, celebrated on 11 Tobe of every Coptic year. The word “Epiphany” refers to the “Divine Appearance,” where the Holy Trinity appeared to Mankind in an obvious and clear way. Many Churches celebrated the Feast of the Nativity of our Lord and His baptism on the same day until the end of the 4th century, when a decision was made to celebrate the events separately. As a whole, the Feast of the Epiphany was of extreme importance to the Church, particularly in Egypt, a day when the Patriarch of Alexandria would announce the commencing days of the Great Lent, the Passion Week (Pascha), and the feast of the Resurrection for that year, to which all the churches of the world would follow. On this day, the Lord Christ was baptized in the River Jordan by John the Baptist, not for repentance, as the rest of the world, or because of His need to, but rather on the behalf of and for the sake of humanity, as well as revealing to us the Holy Trinity, transfigured and glorified. St. Luke speaks of this in his gospel saying: “Now when all the people were baptized, and when Jesus also had been baptized and was praying, the heaven was opened, and the Holy Spirit descended upon him in bodily form like a dove. And a voice came from heaven, ‘You are my Son, the Beloved; with you I am well pleased’” (Lk. 3:21-22). From these verses, we notice that through the baptism of the Lord Christ, the heavens were opened once again after Adam was prevented from returning to the Garden of Eden. The Holy Trinity is also revealed to us in this passage; the Father by His voice and witness to Christ, the Son baptized in the River, and the Holy Spirit descending in the form of a dove on the Lord Christ.

    Rite

    In the Rite of the Epiphany, the following must be taken into consideration:1. If the Paramoun (Preparation) of the Epiphany is more than one day long, the Paramoun readings must be repeated, even if one of those days is a Sunday. The Paramoun is prayed in the annual tune. 2. If the Feast of the Epiphany is celebrated on a Monday, this means that the Paramoun will start on Friday and end on Sunday. The Vespers of the Paramoun is prayed on Thursday and not on Friday, since the liturgy on Friday must be completed by sunset. Vespers Prayers may be prayed on Saturday. 3. If the 12th of Tobe (the second day of the Epiphany) is on a Sunday, the readings of the second day of the Epiphany are read instead of the assigned reading for the day. 4. The Feast of the Epiphany is celebrated for two days, the 11th and 12th of Tobe. Prayers with the joyous tune start on the 11th and end of the 13th, the day on which the Feast of the Wedding of Cana of Galilee is celebrated. The prayers in the Paramoun of the Epiphany differ only in that the Verses of Cymbals and doxologies for the Epiphany are chanted, as well as the Gospel Response specific to the Epiphany following the reading of the Gospel. At the end of the Vespers and Prime Raising of Incense, the creed of the completion of the Epiphany is recited. The liturgy is prayed in the similar manner as the annual one, with the exception of the Gospel Response (which is again specific to the Epiphany), the Fraction of the Epiphany, and finally, the creed of the completion of the Feast of Epiphany. In the Epiphany Vespers Raising of Incense, the prayers are chanted in the joyous tune. The introductory of the Adam or Watos Verses of the Cymbals is chanted, followed by the verses specific to the feast. The Doxologies start with the two verses of the Epiphany, followed by the any Doxologies. All Doxologies are chanted in the joyous tune. The Psalm is also chanted in the joyous tune, followed by the Tawwaf of the Epiphany for both the Vespers and Prime Raising of Incense, and the Psalm Response. After the reading of the Gospel, the Gospel Response specific to the Vespers/Prime prayers of the Epiphany is chanted. The prayer is concluded with the Concluding Canon of the Feast of Epiphany. In the Lakkan (Liturgy of Blessing the Water) of the Epiphany, the Thanksgiving prayer is recited, followed by the Verses of the Cymbals specific to the Lakkan in the joyous tune, the Lord’s Prayer, Psalm 50, and the hymn of =A=l @ Doxaci `o :eoc `umwn . The prophecies are then read, followed by the hymns Tai souri and Tenouwst , followed by the Pauline Epistle. Upon the completion of the Pauline reading, the hymns Ouran `nsousou , the hymn Pa[oic , the Trisagion (the first verse with the response `o ekpar;enou gene;ic , and the second and third verses with `o Iordano baptictyc ) are chanted, followed by the Litany of the Gospel. The Psalm and Gospel are then read. The priest then prays V] nai nan and the deacons answer =K=e 10 times in the melismatic tune. Meanwhile, the priest blesses the water with the sign of the cross three times. After =K=e , the Gospel Response of the Epiphany’s Lakkan is chanted. Following this, the Seven Long Litanies are said. The litanies are in remembrance of the elders, the sick, the travelers, the heavens, the leaders, the departed, the oblations and the catechumens. The prayers are concluded according to the prayer book of the Lakkan of the Epiphany, noting that after the Orthodox Creed, the Adam Espasmos specific to the Epiphany is chanted. At the conclusion of theLakkan prayer, the priest anoints the congregation with the water. During this time, the deacons chant Psalm 150 in the joyous tune. The Prime Raising of Incense for the Feast of Epiphany is similar to that of the Vespers prayers, with the exception of the following:
    1. The introductory of the Verses of Cymbals is chanted. Tenouwst is chanted instead, which is the first part of the Morning Doxologies.
    2. The Litany of the Departed in not included in the Prime prayers. The Litanies for the Sick and the Oblations only are prayed.
    3. Following the Litany of the Sick, the hymn of Seven Ways, the second part of the Adam Prime Doxology, is chanted. It is then concluded with Neknai `w Panou] and `Pouro .In the Liturgy of the Feast of Epiphany, the hymn `Pouro is chanted during the Procession of the Lamb. The Offering of the Lamb immediately follows without reciting Psalms, while the deacons chant the Offering’s Alleluia hymn (Alle-el-qorban). Following the Absolution, Tai souri and the Hiten are chanted. Here, the Hiten specific to the Epiphany is added. The Hiten is concluded with Tenouwst and the Pauline is read in the joyous tune. The Praxis Response of the Epiphany is chanted after the reading of the Catholic Epistle, and the hymn Ouran `nsousou is immediately chanted following the reading of the Synexarium. Then the melismatic hymn,Pa[oic , is chanted, followed by the Trisagion in the joyous tune, with the first verse `o ekpar;enou gene;icand the second and third verses with `o Iordano baptictyc . After the Trisagion, the Gospel Litany is said, followed by the reading of the Psalm in the melismatic Sengary tune, the Psalm Response, the reading of the Gospel, and the Gospel Response specific to the Feast of Epiphany.
    Following the Prayer of Peace, the Adam Espasmos of the Epiphany is chanted, and prior to theTrisagion, the Watos Aspasmos of the feast is also chanted. Similarly, the priest prays the Fraction of the Epiphany during the breaking of the Body, and Psalm 150 is chanted in the joyous tune during the Holy Communion. In the conclusion of the Divine Liturgy, the Concluding Canon of the Epiphany is chanted. If the second day of the Epiphany falls on a Wednesday or Friday, then fasting without abstinence is permissible. However, no prostrations (metanoia) are made. Special attention must be taken in reciting the verses specific to the second day of the Epiphany, even if it were a Sunday. The Vespers and Prime prayers of the second day are similar to the prayers for the Eve of Epiphany. Again, the Litanies of the Sick and the Oblations in the Prime Prayer are said (in contrast to the Litany of the Departed in the Vespers), and the verses of Tenouwst and Piouwini `nta`vmyi from the Adam Morning Doxology are excluded. The Divine Liturgy of the second day is also similar to that of the Feast, with some exceptions; that is, the Third and Sixth Hours are prayed prior to the Offering of the Lamb, chanting =K=e 41 times during the Offering of the Lamb, followed by the Trisagion and the Lord’s Prayer. If time permits, the deacons may chant the Offering’s Alleluia hymn (Alle-el-qorban). The remainder of the Divine Liturgy is then prayed according to the Rite of the Epiphany. May the blessings of this feast be with us all. Amen.

    Source

    Mikhail, Deacon Albair Gamal, The Essentials in the Deacon’s Service, (Shobra, Egypt: Shikolani, 2002), p.289-291. Translated from Arabic by Ragy Sharkawy, edited by Alexander A-Malek.
  • Sun-Jan-2018 7:30 PM - Fri-Jan-2019 9:00 PM
    Wedding of Cana of Galilee Vesper 07:30 – 09:00 PM The rite of the Feast of Cana of Galilee (13 Tobe).

    Introduction

    The feast of the Wedding of Cana of Galilee is celebrated on the 13th day of the month of Tobe, and it is one of the Seven Minor Feasts of our Lord. At this wedding, water was transformed into unsweetened wine. This was the first miracle of our Lord Christ in His great ministry, as stated in the gospel of St. John: “Jesus did this, the first of his signs, in Cana of Galilee, and revealed his glory; and his disciples believed in him” (Jn. 2:11). Through this miracle, the divinity of the Lord Christ was revealed in His ability to transform substance. The Church considers this miracle as a forecoming sign of the offering in the sacrament, through which bread and wine are transformed to the Body and Blood of the Lord of Glory. This miracle also reveals Christ’s acceptance of St. Mary’s intercession on the behalf of the human race. For Christ Himself proclaimed to her saying “My hour has not yet come.”However, because of her plead, He immediately answered and performed the miracle. As for Christís presence at the wedding, it is a sign of Christ’s sanctification of the Sacrament of Holy Matrimony, and for this reason the Church refers to this miracle regularly in the Rite of Holy Matrimony. In addition, the church has assigned the passage of the Gospel of St. Matthew 19: 1-19 to be read in the Gospel of the Vespers Prayers of the Feast of the Wedding of Cana of Galilee. Accordingly, this is the same passage that is read in the Rite of Holy Matrimony.

    Rite

    The prayers of the Rite of the Wedding of Cana of Galilee are chanted in the joyous tune with the responses and hymns pertaining to this particular feast. A lengthy hymn referred to as Ni,wra is chanted after the reading of the Synexarium. Through it, the Church affirms that, in truth, water was transformed to wine, and that this was the first miracle performed by the Lord Christ since the start of His ministry and prior to having disciples. For it is through this miracle that His disciples believed in Him. In addition, this hymn reveals the Church’s belief that God does not change, since He is the same yesterday, today, and forever. God is Himself and will not change forever. It is also worth noting that the day of the Feast of the Wedding of Cana of Galilee is the same day St. Demiana was martyred. For this reason, the Church has also added appropriate responses to honor her on this day. Moreover, the feast of her martyrdom is celebrated on the 13th of Tobe; the Church celebrates the consecration of her Church on the 12th of Pashons. May the blessings of these blessed days be with us all. Amen.

    Source

    Mikhail, Deacon Albair Gamal, The Essentials in the Deacon’s Service, (Shobra, Egypt: Shikolani, 2002), p.289-291. Translated from Arabic by Ragy Sharkawy, edited by Alexander A-Malek.
  • Mon-Jan-2018 5:30 AM - Sat-Jan-2019 7:30 AM
    Wedding of Cana of Galilee Feast DL 05:30 –07:30 am*
  • Mon-Mar-2018 - Sat-Mar-2019 All day

    Feast of the Cross

  • Sun-Jul-2018 7:30 PM - Thu-Jul-2019 9:30 PM

    St. Marina Martyrdom & Divine Liturgy

  • Mon-Jul-2018 7:30 PM - Fri-Jul-2019 9:30 PM

    Saint Abanoub Vesper

  • Wed-Nov-2018 - Sun-Nov-2019 All day
    Martyrdom of Abu- Makar the Bishop
  • Wed-Nov-2018 - Sun-Nov-2019 All day
    Saint Simon the Shoemaker, also known as the Tanner, lived towards the end of the tenth century AD. He was a contemporary of the Saint Bishop Abram Ibn Zaraa the Syrian, who occupied the seat of St. Mark in 975 AD and rested in peace in 979 AD.A severe and overwhelming famine came upon all of Egypt under the reign of the Ikhshidid Empire, namely between AD 934 to AD 968, shortly before the Fatimid Empire was established, under which the miracle of moving the mountain took place. The miracle took place circa AD 979, so Saint Samaan must have lived through this famine, which sent more than half a million people to their early graves.These events must have left an impression on the Saint's soul and made him renounce pleasure in worldly things- as we shall see. This was -and is- God's way of dealing with man... Cairo had been constructed only a short while before the miracle of moving the mountain took place. This article is copied from st-takla.org Al-Mu'iz Li Din Illah the Fatimid, was a polished politician, besides being a letterman and a lover of the gatherings in which poetry was recited. He was, as well, fond of religious sciences, which made him invite the Muslim, the Christian, and the Jewish religious leaders in order to debate before him with all frankness and freedom, and without any anger or contention.This matter has a direct relationship with the miracle of moving the Mokattam mountain, as we shall see later on. Saint Samaan the Tanner worked in one of these handicrafts, which was tanning the hides of animals. This Saint appeared suddenly on the scene of historical events as a shining star, and disappeared just the same way. History does not mention anything about his early upbringing at all, so we do not know where he was born, or where he was reared up, or who was his father.When the Saint was practising his work as a shoemaker, a woman came to him to mend her shoes, and this woman was beautiful. It so happened that when she was taking off her shoes, her legs showed and he looked lustfully at her. But at once he drove the awl into one of his eyes, thus plucking it out in keeping with the commandment of the Lord "But I tell you that anyone who looks at a woman lustfully has committed adultery with her i his heart. If your right eye causes you to sin, gouge it and throw it away. It is better for you to lose one part of your body than for your whole body to be thrown into hell." (Mt. 5:28,29). St. Samaan simply carried out the commandment literally!! And history tells us of a great miracle that happened with his prayers, which is the miracle of moving the Mokattam Mountain in Cairo.. for more details about that, visit his church's Web site from the links' section.     May his prayers be with us all, and glory be to God forever. Amen.
  • Tue-Mar-2019 - Sun-Mar-2020 All day

    Feast of the Cross

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