Saulaines pārvaldnieks Retreat Centre "Saulaine" superintendent: Property Superintendent: Ieva Lagzdina Telephone: 705-424-1118 . E-mail: saulainerc@gmail.com Thank you for your ongoing support of all things SAULAINE! More excitement to follow! Stay tuned! www.saulaine.com Saulaines grāmatu klētiņa / Bookstore Saulaines vēsture More “Saulaine” holds a special place not just for congregation members but for the Toronto and international Latvian society as a whole. In 1952, St. John’s Evangelical Lutheran Latvian Church and its visionary pastor Arnold Lusis, later Archbishop Lusis, saw the opportunity for the church to purchase rural property to provide recently arrived Latvians, emigrés from war-devastated Europe, a place to meet and relax in a beautiful country setting not unlike that of their lost homeland near Gauja River. Four generations of Latvian Canadian families have gathered in Saulaine to celebrate and embrace their language, culture and traditions originating more than 800 years ago in Latvia. Today, as our Latvian demographic changes, our Saulaine Community Events and our Children's Camp Saulaine continue to engage and grow Latvian cultural and spiritual learning and celebration. Camp Saulaine’s mission is to “provide each camper with the opportunity to broaden their understanding of the Latvian culture within a Christian atmosphere.” The program aims to enrich each camper’s relationship with nature and encourage their physical and spiritual growth. Whether your camper comes for one week, two, or three, they will flourish in our beautiful 252 acres of woods and fields with camp facilities and ammenities. Parents and kids under 6 years of age can participate in Putnu Sala. Children under 5 years of age can participate in day camp or children 6+ can sleep over. The program is broad with nature hikes and nature study, games, swimming, creative art, singing, obstacle courses and lots of fun!. Camping, fishing, archery, hiking, swimming, mountain-biking, yoga, inner-tubing, sports and games! Singing, dancing, weaving, ceramics, drawing, drama, and traditional Latvian handicrafts. The art program is different each year. You might learn how to create you own silk-screening design for a t-shirt, make a pin-hole camera, make some pottery, carve wood-blocks for prints or learn to weave with a loom. We offer a variety of hands-on, skill-building, fun activities that help youth learn about the natural world, other people, and themselves. Every day is a new adventure as we explore Saulaine’s surroundings together. Want to get back to nature, learn new skills and make great friends? Campers will enjoy nature hikes, yoga, mountain biking and swimming as well as traditional Latvian activities, ceramics, singing, weaving, and pirag making - yum! For more information see https://www.saulaine.com/english/home Lūdzam atsaukties visus, kam ir pieredze un interese organizēt un piedalīties Saulaines bērnu nometnē! Looking forward to Camp Saulaine 2024. Please contact Saulaine Management Committee, if you can help! Saulaines misija “is katram nometņotājam dot iespēju paplašināt savu iepratni par latvisko kultūru un Kristietību.” Programmas mērķis ir bagātināt visiem nometņotājiem attiecības are dabu un veicināt fizisko un garīgo izaugsmi. Kaut nometņotājs piedalās vienu, divas vai tris nedeļas, viņš plauks Saulaines skaistos mežos, pļavās un ūdeņos un nometnes dzīvē. Vecāki are bērniem zem 6. gadiem var piedalīties “Putnu Salā”. Bērni zem 5. gadiem var piedalīties dienas nometnē jeb (6.+ gadiem) pārnakšņot mītnē. Programma ir plaša ar sirojumiem, dabas mācību, spēlēm, peldēšanu, mākslu, dziedāšanu, pētniecības gājieniem un daudz prieku. Pārnaktšņošana teltīs, zvejošana, loka šaušana, sirojumi, peldēšana, kalnu riteņu braukšana, yoga, sports spēles, aušana, keramika, māksla, drama, latviešu rokdarb. Mākslas programma tiek izmainīta katru gadu: nometnotājs var izveidot noformējumu lai darinātu “silk-screened” t-kreklu, taisīt tapas cauruma kameru, veidot keramikas podiņus un rotas, grebt koka bloku drukāšanai vai mācīties kā aust stellēs ar paš krāsotu vilnu. Mēs pasniedzam praktisku iemaņu bērniem un jauniešiem mācīties par dabīgo pasauli un viņu pastāvi tanī. Katra dien ir jauns pasākums kurā kopā baudam Saulaines apkārtni: sirojumos, kalņu riteņu braukšanā, peldēšanā, mākslā un latviešu rokdarbos (keramikā, aušanā, pīrāgu cepšanā), dziedāšanā, yoga un citās nodarbībās. Vai nebūtu jauki izbaudīt dabu, mācīties jaunas spējas un satikt jaunus draugus! Vairāk informāciju skataties http://campsaulaine.com/ .

Iesaisties draudzes dzīvē! Get Involved! Sākums / Home Ziņas un Notikumi 75 gadu jubileja / 75th anniversary! Par Draudzi Iesaisties! / Get involved ! Garīgā Dzīve Kontakti / Contacts Ziedojumi / Donate Copy of Ziedojumi / Donate 2025 Saulaine / Camp Saulaine More Dāmu Komiteja︱Ladies Auxilliary Māksla / Art Notikumi Diskusiju grupa ︱ Discussion group Ziedo │ Donate Ansamblis Follow us! Seko mums! Worship Service January 18th 11am MOVIE NIGHT - FRIDAY - JANUARY 23RD, 6PM Worship Service January 11th 11am Worship Service January 4th 11am Advent & Christmas Worship Service Videos December 31, 5pm, New Years Eve Worship service Worship Service December 28th 11am Christmas Day Worship Service 25th dec. 11am. Christmas Evening Worship Services Saņem Ziņas! join the mailing list

Arhīvs / Archive Māsu draudzes / Sister Churches Sermons Arhīvs / Archives Māsu draudzes Latvijā Sister Churches in Latvia Piedaloties LELBA’s (Latviešu evaņģēliski luteriskā Baznīca Amerikā) “māsu draudzes” programā, Sv. Jāņa latviešu ev. lut. draudze Toronto atbalsta draudzes darbu sešām draudzēm Latvijā. Mūsu “māsu” draudzes ir: Lipaiķu draudze Mazsalacas draudze, Sv. Annas ev. lut. Rūjienas draudze, Sv. Bērtuļa ev. lut. Skrundas draudze Tērvetes draudze, Kalnamuižas ev. lut. Umurgas draudze St. John’s Latvian Lutheran Church of Toronto supports the ministry of six congregations in Latvia as part of the LELBA (Latvian Evangelical Lutheran Church in America) “sister congregation” programme. Our “sister” congregations are: Lipaiķu congregation Mazsalacas congregation, St. Anne’s ev. lut. Rūjienas congregation, St. Bartholomew’s ev. lut. Skrundas congregation Tērvetes congregation, Kalnmuižas ev. lut. Umurgas congregation For more information on the churches in english, see file below. Lipaiķu evaņģēliski luteriskā baznīca Kuldīgas novads, Turlavas pagasts, Turlava, Lielā ielā "Lipaiķu baznīca", LV-3329 Visā Kurzemes Turlavas pagastā šodien ir tikai viens tūkstots iedzīvotāju. Liekas, ka skaits relatīvi zems, tomēr pierādāmās vēstures takas ir gaŗas! Pirmie archaioloģiskie atradumi pierāda, ka jau devītā gadsimtā šī vieta bija apdzīvota un, kaut atrodas iekšzemē, ir uzskats, ka bija saistības ar seniem lībiešiem, un pastāv pat teorija, ka seniem kuršu ‘Koniņiem’ bija radniecības ar jūras braucēju vikingiem. Pagastā ir daudzi senvēstures objekti: dižkoki, pilskalni, kapi un citas senas dabas svētvietas. Pirmais rakstveida pierādījums par rajona vēsturi ir 1230. gada pāvesta legāta līgums. Un vēlāk 1253. gadā notiek zemes dalīšana starp Livonijas ordeni un bīskapiju, kur parādās pirmo reizi dokumentos šodienas pazīstamie vietu nosaukumi: Turlava, Lipaiķi un Libiņi. Tātad pierādāma 750 gadu ilgo dokumentālā vēsture. Livonijas ordenis, kas valdīja pār šo rajonu, maz iejaucās novada iekšejās lietās, jo Turlavas rajona apdzīvotāji, ‘bagātie’ senie kurši, bija izveidojuši savu sabiedrisko attiecību hierarchiju. Lipaiķu dievnams pastāv jau vairāk nekā 385 gadu, bet nokļūšana baznīcā ir problemātiska, jo vieta ‘Lipaiķi’ uz Latvijas ceļa kartes nav! Un tomēr virsraksts šeit ir “Lipaiķu baznīca”, un tas nosaukums cēlās ar seniem nolīgumiem. Dievnama apzinātā vēsture sākās 1567.gadā, bet pašreizējā ēka celta 1630.gadā (pirms 385 gadiem) ar pārbūvēm 1783.g. 1896.g. un 1909.g. Tā kā rajons ilgus gadus bija turīgs, tad vairāku dzimtu vēcākie [tā skaitā arī mūsu draudzes Tontegode dzimts, kuriem jau 1320.g. tika dotas zemes lēņu tiesības (lēņu=fief)] ziedoja nozīmīgus mākslas darbus Dievam par godu: vitrāža (no 1664.g.), ērģeles, altārs, kancele un baznīcas zvans. Mazsalacas draudze, Sv. Annas ev.lut. Rūjienas draudze, Sv. Bērtuļa ev.lut. Skrundas draudze 2012. gadā Skrundas baznīca svinēja savu 445. jubileju. Kā baznīcas dibināšanas gadu tiek uzskatīts 1567 gads, jo šajā gadā Skrundas baznīca tiek pirmo reiz minēta vēstures dokumentos. Gan luterāņu mācītāju vārdi zināmi no 1560. gada, jo Hercoga 1567. gada recesā minēts, ka Skrundā jāceļ baznīca, bet nav zināms, kad baznīca uzcelta. No literatūras avotiem iegūtās informācijas var secināt, ka Skrundā baznīca un kapi pastāv jau no reformācijas laika. Jau pirms reformācijas Skrundas pilī bijusi kapela. Zināms tikai, ka 1619. gadā tā nodegusi bet 1673. gadā uzcēla nelielu koka baznīcu mācītāja muižā. 1711. gadā baznīcu līdz ar pili nopostīja zviedru karaspēks 1750. gadā uzsāka nopostītās baznīcas atjaunošanu. Lielas pārmaiņas tā piedzīvoja Ādolfa Grota laikā (1676-1756), kad Kurzemes un Zemgales hercogistes bija Polijas-Lietuvas vasaļvalsts (1561.-1795.). Tad tajā iebūvēja ērģeles un altārgleznu. Vecajā konversācijas vārdnīcā un Latviešu luterisko baznīcu vēsturēs teikts, ka jaunās Skrundas baznīcas ērģeles 1868. gadā būvēja Hermanis Liepājā. Bet nav zināms kurš, jo ērģeles Liepājā būvēja divi Hermaņi, tēvs un dēls. Skrundas luterāņu baznīcā atradās arī F. Spēra altārglezna "Kristus pie krusta". Mācītāja Frīdricha fon Boningena laikā 1899. gadā baznīcas tornī uzvilka jaunu zvanu, kas kalpo vēl tagad. Pirmā Pasaules kara laikā baznīcu stipri izpostīja, tajā ierīkoja zirgu stalli. Remontēta no 1920. gada līdz 1926. gadam. Otrā pasaules karā ( 1944. gadā) vācieši uzspridzināja torņa smaile, jo uzskatīja, ka tas esot kā orientieris krievu armijai. Pirms pasaules kara Skrundas draudze tika uzskatīta par vienu no lielākajām draudzēm Kurzemē.1995. gadā Skrundas luterāņu baznīcu restaurē pilnībā ar daudzu labvēļu financiālo palīdzību ieskaitot Skrundas novadnieku kluba un īpaši ar uzņēmēja R. Gerkena palīdzību tornis atjaunots. Ērģeles restaurēšanas darbus veica Ugāles ērģeļbūves darbnīca 1999. gadā. Kalnamuižas draudze Umurgas draudze Umurga senatnē ietilpusi lībiešu zemē Metsepolē jeb Mežu zemē. Pirmo reizi tā rakstos pieminēta jau ap 1400. gadu, senais nosaukums – Ubenorma. Precīzas informācijas par to, kad celta Umurgas baznīca nav. Ir doma, ka pirmais Umurgas dievnams būvēts vienlaikus ar Vainižu pili - 1349.gadā un pirmās baznīcas pamati atradušies Vainižu muižas vietā - kādreizējā lībiešu pilskalnā. Umurgas draudze senajos rakstos atrodama jau 14.gs., kad 1385.g. minēts Umurgas mācītājs Arnolds Koopmanis. Varētu arī būt, ka katoļu Sv. Marijas baznīca celta aptuveni 15. gadsimta beigās pašreizejā ēkas vietā. Kaut vēlāko laiku pārbūves, it sevišķi 1859. gadā, pilnīgi izmainījušas dievnama ārējo izskatu, tomēr šodienas Umurgas draudzi uz dievkalpojumiem vēl joprojām aicina meistara Hansa Meijera 1586. gadā lietais zvans. Savu četrusimto dzimšanas dienu Umurgas Sv. Marijas baznīca svinēja 1896.gadā. Pie šāda fakta acīmredzot bija nonācis bijušais draudzes mācītājs Heinrihs Eduards fon Hiršheids, kad jubilejas gadā baznīcā tika atklāta marmora piemiņas plāksne. Reformācijas laikā baznīca kļuva par luterāņu draudzes īpašumu. 19.gs. otrajā pusē par mācītāju strādājis rakstnieks un pirmo latviešu dziesmu svētku organizētājs J. Neikens. Padomju varasgados baznīca zaudēja savu iesvētības vārdu. 2006. gada pavasarī tikai aizsākta ērģeļu restaurācija. Tas ir ievērojams notikums, jo Umurgas ērģeles ir valsts aizsardzībā un vienīgās, kur saglabājies līdz šim zināmais to būvētāja Augusta Martina paraksts - August Martin in Riga, kas ir visgreznākais zināmais Martina uzraksts. Umurgas ev.-lut. Baznīca ir valsts nozīmes arcitektūras piemineklis. Tajā esošā 18.gs.2.pusē darinātā kancele un altāris, kā arī sakrālie priekšmeti atrodas valsts aizsardzībā kā valsts nozīmes mākslas pieminekļi.

75. gadu jubileja l 75. year anniversary 75th annniversary donation ! Events Photo Galleries Photo Gallery 75th anniversary celebration service Events Worship Service January 18th 11am MOVIE NIGHT - FRIDAY - JANUARY 23RD, 6PM Worship Service January 11th 11am Worship Service January 4th 11am Advent & Christmas Worship Service Videos December 31, 5pm, New Years Eve Worship service 75th anniversary donation Vārds / First name Uzvārds / Last name Email Select an Address Ziedojuma summa (Donation amount) : C$ Donate Paldies par ziedojumu! Thanks for donating! Paldies par ziedojumiem! Thanks for donating! click here for 75th anniversary donation form file

Padomes protokoli Council meeting Minutes Padomes sēdes notiek ik mēneša pēdējā ceturtdienā plkst 7os. Ontario pavalsts likums nosaka protokolēšanu angļu valodā. Council meetings occur on the final Thursday of every month at 7 pm. Minutes to be posted regularly. 2022-2023 2021-2022 Padomes 623. sēdes protokols no 2021. gada 4. novembŗa / Minutes of the Regular Church Council Meeting #623, November 4, 2021 Padomes 618. sēdes protokols no 2021. gada 29. aprīļa / Minutes of the Regular Church Council Meeting #618, April 29, 2021 Padomes 619. sēdes protokols no 2021. gada 26. maija / Minutes of the Regular Church Council Meeting #619, May 26, 2021 Padomes 620. sēdes protokols no 2021. gada 15. jūlija / Minutes of the Regular Church Council Meeting #620, July 15, 2021 Padomes 621. sēdes protokols no 2021. gada 1. oktobŗa/ Minutes of the Regular Church Council Meeting #621, October 1, 2021 Padomes 622. sēdes protokols no 2021. gada 29. oktobŗa / Minutes of the Regular Church Council Meeting #622, October 29, 2021 Padomes 624. sēdes protokols no 2021. gada 2. decembŗa / Minutes of the Regular Church Council Meeting #624, December 2, 2021 Padomes 625. sēdes protokols no 2022. gada 12. janvāŗa / Minutes of the Regular Church Council Meeting #625, January 12, 2022 Padomes 626. sēdes protokols no 2022. gada 22. marta / Minutes of the Regular Church Council Meeting #626, March 22, 2022 2020-2021 Draudzes pilnsapulces protokols no 2020. g. 20. septembŗa / Minutes of the Annual General Meeting, September 20, 2020 Padomes 612. sēdes protokols no 2020. g. 22. oktobŗa / Minutes of the Regular Church Council Meeting #612, October 22, 2020 Padomes 613. sēdes protokols no 2020. g. 19. novembŗa / Minutes of the Regular Church Council Meeting #613, November 19, 2020 Padomes 614. sēdes protokols no 2020. g. 13. decembŗa / Minutes of the Regular Church Council Meeting #614, December 13, 2020 Padomes 615. sēdes protokols no 2021. g. 28. janvāŗa / Minutes of the Regular Church Council Meeting #615, January 28, 2021 Padomes 616. sēdes protokols no 2021. g. 25. februāŗa / Minutes of the Regular Church Council Meeting #616, February 25, 2021 Padomes 616. sēdes protokols no 2021. g. 25. marta / Minutes of the Regular Church Council Meeting #617, March 25, 2021

LELBA un LELBP Atšķirība un identitāte: Luterāņu baznīca un latviešu identitāte Fritz Traugott Kristbergs, B.A., M.A., M.Div., D.Min. (Prin.) Referāts lasīts Latvijas Valsts Archīva un PBLA konferencē: „Trimda, kultūra, nacionāla identitāte”, 2004. gada 30. septembris – 2. oktobris, Rīgā, Rīgas Latviešu Biedrībā Latviešu luterāņu baznīca ir bijusi nozīmīga instance latviešu tautas pašapziņas veidošanā. Šis process vēsturē parādījās kā diferencēšana starp raksturīgu latviešu baznīcu un tās vācu izcelsmi. Diferenciācija starp latviešu un vācu baznīcu pieauga līdztekus ar diferenciācijas samazinājumu starp latviešu baznīcu un latviešu tautu. Pēc 2. Pasaules Kara, trimdas laikmetā, latviešu luterāņu baznīca turpināja savu vadošo lomu tautas kopības un identitātes uzturēšanā. Šajā kontekstā, baznīcas darbība tautā centās minimalizēt diferenciāciju (atšķirības) trimdas diasporā izkaisītā latviešu tautas vidē un arī uzturēt augstu diferenciācijas līmeni starp latviešiem un mītnes zemes dominanto kultûru. Baznīcas paštēls kā - tēvzeme, māja, un cietoksnis, veicināja diferenciācijas dinamiku. 1 Trimdas laikā notika nozīmīgas maiņas latviešu tautā un baznīcā. Garīdznieku aprindās notika strauja diferenciācija vecumā, dzimumā, izglītībā un kultûrā. Pārmaiņa no vīriešu dominētas uz sieviešu dominētu garīdzniecību prasījās pēc jauna garīdzniecības un baznīcas tēla. Asimilācijas process kas samazinājis diferenciāciju starp latviešu trimdiniekiem un mītnes zemes sabiedrību un kultûru ir arī palielinājis diferenciāciju starp daþādo zemju kulturās dzīvojošiem latviešiem. Piespiežat te priekšs pilno referātu tekstu. Latvian Church in the World Rev. Dr. Fritz Traugott Kristbergs, “Differentiation and Identity: To wards an Understanding of Ethnic Ministry” (D.Min. dissertation, Princeton Theological Seminary, 1996), chapter 2 The history of the Lutheran church in Latvia may be seen as a process of differentiation from the image of the dominantly Germanic church of the Reformation. This process culminated in the formation of the Latvian Lutheran church of independent Latvia. The increasing separation of the Lutheran church from its German antecedents corresponded to the increased integration of the Latvian Lutheran church with the emergence of a distinct Latvian consciousness and identity. During the exile after the Second World War the church became an even greater factor in defining and maintaining Latvian cultural identity. The increasing degree of differentiation between the German Lutheran church and the evolving Latvian Lutheran church can be seen in several areas of church and cultural life. Translation of the Bible in Latvian and the publication of Latvian language hymnals, prayer books and sermon collections were major factors in the development of both a separate Latvian Lutheran church and a Latvian national consciousness. Systems differentiation occurred in the democratization of church life, specifically in the developing rights of parishes in relation to the German barons and in the separation of administrative authority between the German and Latvian churches. The evolution of a Latvian Lutheran church may be characterized by its increasingly high degree of differentiation between Germanic cultural and ecclesiastical influences and the decreasing level of differentiation between the Latvian Lutheran church and the Latvian nation. Download Latvian Church History.pdf Rīga in 1548 - The oldest known scene of Rīga; from Sebastian Münster, Cosmographia (Basel 1550). Private colection of Rev. Dr. F.T. Kristbergs Skataties tālāk... LELBA vai LELBPasaulē For more information on the Latvian Evangelical Lutheran Church in America, visit the LELBA website . https://www.lelbpasaule.lv/

Par Draudzi Draudzes vēsture / History Draudzes Dibināšana Dievnama Celšana Baznīcas ērģeles Garīgais darbs Draudzes padome Dāmu komitejas vēsture Svetdienas Skola Jaunatnes pulciņš Palīdzības fonds / Aprūpes darbs Koris un vokālais ansamblis Saulaines vēsture Koris un vokālais ansamblis //Dziediet tam Kungam jaunu dziesmu, dziediet tam Kungam visa pasaule! Dziediet tam Kungam, teiciet Viņa vārdu, sludiniet dienu no dienas Viņa pestīšanu! Ps.961-2// Koris savu darbu sāka 1958. gada maijā. Bez dziedāšanas draudzes dievkalpojumos korim bija arī vairāki patstāvīgi koncerti baznīcā, atskaņojot divas Č. Gunō orātorijas – Nāve un dzīvība un Atdzimšana, izvilkums no F. Mendelsona oratorijas Elija, Mandersa orātorijas No Eļļas kalna līdz Golgātai 1. daļu, kā arī citus lielāka apmēra darbus. Koris ar lielu cītību un mīlestību sava ilggadējā diriģenta Jāņa Baruša vadībā nodevās garīgo koŗa dziesmu kopšanai, izpelnīdamies atzinību klausītāju un mūzikas kritiķu vērtējumos. Diemžēl, 1970 – to gadu sākumā dziedātāju skaits samazinājās, tā kā 1976. gadā koris savu darbību pārtrauca. Savā 18 gadu darbības laikā koris iegādājās un draudzei dāvināja flīģeli, kā arī atbalstīja dievnama celšanu. Brigita Alka stāsta par grūto izšķiršanos vadīt draudzes vokālo ansambli: "1978. gada vasarā Saulaines nometnē neparedzētu apstākļu dēļ man iznāca novadīt Andreja Jansona dziesmu spēli " Sarkangalvīte”. Pēc izrādes ārā pie Saules šķūņa man pienāca daži draudzes locekļi un lūdza, lai es nodibinu draudzes kori. Es pateicos par lūgumu, bet tūlīt to noraidīju, jo teicu, ka dzīvoju Bafalo; tādēļ nebūtu pārāk viegli vai praktiski uzņemties vadīt kori Toronto. Rudenī man piezvanīja draudzes macītājs Ivars Gaide un atkal lūdza, lai es uzsāku draudzes kori. Atkal atbildēju – nē, ka tas tiešām nebūtu reāli kaut ko tādu uzsākt attālumu dēļ, un pie tam – es vēl pilnu laiku strādāju kā skolotāja. Bet – tad mācītājs Gaide man teica, ka es nedrīkstot šo lūgumu noraidīt, jo kāds augstāks spēks mani lūdzot. Pēc tādiem vārdiem nezināju ko darīt. Jutos ļoti neērti. Tad beidzot teicu, ka es izmēģināšu, vai tas būs iespējams. Visu pārrunāju ar manu māsu Inesi, un viņa mani mierināja, ka taču esot vieta kur man palikt, kad esmu Toronto. Tā sasaucām pirmo mēģinājumu, kas notika māc. Ivara Gaides mājās, 1978. g. oktobrī." Pēc divu gadu pārtraukuma 1978. gadā tika nodibināts draudzes vokālais ansamblis Brigitas Dobeles-Alkas vadībā. Tas pirmo reizi dziedāja draudzes 30 gadu svētku Dievkalpojumā. Ansambļa darbība izpaužas daudzpusīgā veidā. Kopš 1985. gada tam ir bijuši daudzi patstāvīgi koncerti, ieskaitot viesošanos Grand Rapidos, Kalamazū, Hamiltonā, Ročesterā, Bafalo un Otavā. Ansamblis ir ņēmis dalību arī Latvijas universitātes gadasvētkos un 18. novembŗa atzīmēšanā Toronto un Hamiltonā. 1987. gadā tika ieskaņota magnetofona kasete "Ziemssvētku vakars”. Jau par tradiciju ir kļuvuši Ansambļa koncerti baznīcā Ziemsvētku ieskaņai kopā ar ērģelnieci māc. Anitu Gaidi. Kā savu svarīgāko pienākumu Ansamblis tomēr uzskata draudzes Dievkalpojumu kuplināšanu. Savas darbības 10 gadu jubileju Ansamblis nosvinēja baznīcā ar koncertu 1988. gada 5. novembrī. Apbrīnojuma ir diriģentes Brigitas Dobeles-Alkas enerģija un nodošanās šim darbam, jo viņas dzīvesvieta ir Bafalo. Šogad Ansamblim piepildās 20 pastāvēšanas gadi. Ir veikts loti daudz. lestudēts plašs garīgais un laicīgais repertuārs oriģinālvalodās. Ansamblis sadarbojas ar bračistu Arturu Jansonu un čellistu Juri Ķēniņu un, protams, ar ērģelnieci Anitu Gaidi. Kopš dibināšanas Ansamblī vienmēr aktīvi piedalījies arī draudzes mācītājs, kaut arī baznīcā viņam dziedāšanas reizēs veikli jāparvietojas no altāŗa telpas uz balkonu pie Ansambļa. 1991. gadā 9. Latviešu dziesmu svētku rīcības komiteja, izvērtējot ansambļu vienības, kas piedalījās svētkos, Sv. Jāņa draudzes Ansamblim piešķīra atzinības rakstu kā aktīvākam ansamblim Ziemeļamerikā. 1989. gadā Baznīcas virsvalde apbalvoja Brigitu Dobeli-Alku ar Baznīcas virsvaldes atzinības rakstu. Par draudzes mūzikālo darbu runājot, šeit pienākas pieminēt arī mūsu ērģelniekus. Pirmā draudzes ērģelniece bija Edīte Timermane-Ozola līdz 1964. gadam. Pēc tam viņas vietā nāca Jānis Barušs, kas šo pienākumu veica 17 gadus. Sākot ar 1981. gadu, tagad mūsu draudzes ērģelniece ir māc. Anita Gaide. Ne reti mūsu draudzes Dievkalpojumos un koncertos spēlē arī pašu draudzē izaugušā ērģelniece Ruta Āze un Maikels Rundāns. Draudzes vokālais "Ansamblis"; 3. no kr. ērģelniece Anita Gaide, 4. – diriġente Brigita Dobele-Alka. Draudzes koris 1963. g. 12. maijā atskatījās uz 5 gadu darbību. 1. rindā 4. no labās diriģents Jānis Barušs. Par Draudzi Draudzes vēsture / History Draudzes Dibināšana Dievnama Celšana Baznīcas ērģeles Garīgais darbs Draudzes padome Dāmu komitejas vēsture Svetdienas Skola Jaunatnes pulciņš Palīdzības fonds / Aprūpes darbs Koris un vokālais ansamblis Saulaines vēsture

Ziedo ! Donate! Draudzes nodeva / Givings Other Donation & Monthly Donation ziedojumu formas doc / pdf donation form Ziedo ! Donate First name / Vārds* Last name / Uzvārds* Email / E-pasts* Address* Yes, subscribe me to your newsletter Dropdown Donation / Ziedojuma Summa* $500 Submit Draudzes nodeva / Givings Lai segtu gadskārtēju budžetētos izdevumus, Padomes ieteiktā minimālā nodeva būtu $500 no katra iesvētītā, vai 18 gadīga un vecāka draudzes locekļa. (To meet its annually budgeted expenses, the Church Council suggests a minimum Giving of $500 from every confirmed, or 18-year old and older member of the congregation.) Vārds / First name Uzvārds / Last name Email nodevas summa / givings amount Nokavēji? │ Missed it ? Vari noskatīties pieejamos video šeit Citi Ziedojumi / Other donations: ziedojuma summa / donation amount Cits / Other: Par godu (In honour of) : Piemiņai (In memorty of) : Select an Address Date of donation * required Ziedojumu kopsumma / Donations total : C$ Donate Paldies par ziedojumu! Thanks for donating! Paldies par ziedojumiem! Thanks for donating! Lūdzu ziedo aizpildot pievienotu formu / Please donate by using the added form click here for donation form file Draudzes nodeva / Givings One-time other donation Monthly donation 75th anniversary donation ziedojumu formas pdf / donation form pdf

Rent Our Space Conveniently located near Avenue Rd. & St. Clair Ave. W. View RENTAL SPACE AVAILABLE! St. John’s church has rental space available for large and small celebrations, all types of activities, meetings and get-togethers. The space includes: a large hall, small hall, stage, fully equipped kitchen, conveniently located elevator and Wi-Fi. Availability: MON. – SAT., Sundays after 3:00 pm. IZĪRĒJAM TELPAS! Mūsu baznīcā ir mājīgas telpas lielām un mazām svinībām, visu veidu nodarbībām, sēdēm un sanāksmēm. Mūsu piedāvājumā ir: liela zēle, maza zāle, skatuve, aprīkota virtuve, ērti pieejams lifts, Wi-Fi. Pieejamas dienas: no pirmdienas – sestdienai, svētdienās pēc 3 pēcpusdienā. Telephone: 416.921.3327 baznica@bellnet.ca / stjohnslatvianchurch@bellnet.ca 200 Balmoral Avenue, Toronto, ON, M4V 1J6, Canada Please contact us for more details! Vairāk informācijai lūdzu zvaniet, vai rakstiet pa e-pastu Large Hall Sanctuary Meeting Room Kitchen Stage Accessibility St. John's Ev.-Lutheran Latvian Church of Toronto is fully accessible including the sanctuary, the lower halls and washrooms. An elevator is available from a door off Poplar Plains Ave, connecting the sanctuary and lower halls. If you wish to use the church's elevator press the accessibility button on the post in front of the glass doors of the elevator vestibule. This website conforms to accessiblity standards AODA / WCAG 2.0 AA.

Saulaine Fall Festival 2015

Draudzes „Vēstis” Church Newsletter Vēstis, the church newsletter is available in Latvian. Vēstis ir Sv. Jāņa ev-lut. latviešu draudzes izdevums. Vēstis 126 - 2014 vasarā (20 MB) Vēstis 127 - 2014 rudenī (2.12 MB) Vēstis 130 - 2015 rudenī (3.86 MB) Vēstis 132 - 2016 vasarā (8.96 MB) Vēstis 133 - 2016 rudenī (5.46 MB) Vēstis 134 - 2017 martā (3.59 MB) Vestis 135 - 2017 vasarā (503 KB) Vestis 135 - 2017 rudens (2.08 MB) Vēstis 139 - 2019 pavasarī (9.28 MB) Vestis 141 November 2019 (3.71 MB)

Sakramenti / Sacraments Lūdzu noklikšķiniet tēmatu, lai to apskatītu: Please choose a topic: Dievgalds / Eucharist Kristības / Baptism Iesvētības / Confirmation Laulības / Marriage Bēres / Funerals More Dievgalds Eucharist The Augsburg Confession (1530), the principal historical statement of Lutheran belief, states that "The church is the assembly of saints in which the Gospel is taught purely and the sacraments are administered rightly." (Article VII). Strengthened and encouraged by the presence of the Risen Christ in the bread and wine of the Eucharist, we are sent by the Spirit into the world to serve others and be witnesses of God's love. At St. John's Latvian Lutheran Church, the Sacrament of the Lord's Supper is celebrated regularly on the first Sunday of each month and on the major feast days of the liturgical year. We are committed to eucharistic hospitality. Baptized persons of Lutheran and other Christian faith communities who believe that the Risen Lord is present in this sacrament are welcomed to share the bread and wine of Holy Comunion. We provide Holy Communion for those persons who, for reasons of illness or confinement, are unable to worship. As an extension of the congregation's celebration of the Eucharist, trained and designated lay members may distribute Holy Communion following the worship service. At other times, our pastors may celebrate the sacrament with those unable to participate in our regular worship. Please contact our pastoral staff or church office for further information. Baptized children who understand the meaning of the sacrament may receive Holy Communion. This is generally done after a period of instruction and preparation under the supervision of the pastor, parents and religious education teachers. Please contact the Minister of the Congregation, Rev. Dr. Fritz Traugottt Kristbergs for complete information. The theological foundations and practical principles of The Sacrament of Holy Communion in the Lutheran tradition are outlined in the following "Statement on Sacramental Practices " of the Evangelical Lutheran Church in Canada. Sv. Jāņa ev.-lut. latviešu draudzē Svētā Vakarēdiena sakraments ir svinēts pirmā svētdienā mēnesī, ka arī Baznīcas svētkos un piemiņas dienās. Sv. Jāņa draudze praktizē eucharistisku viesmīlību: visiem iesvētītiem kristiešiem tiek sniegta Kristus klātiene maizē un vīnā. Kristieši no citām konfesijām, kurās tiem ir tiesības saņemt Svēto Vakarēdiena sakramentu, ir sirsnīgi aicināt nākt ar mums pie Dieva galda. Mārtiņš Luters dod īsu izskaidrojumu par Svēto Vakarēdienu Mazā katķismā: Kas ir Svētais Vakarēdiens? Tas ir mūsu Kunga Jēzus Kristus patiesā miesa un asinis, ar maizi un vīnu mums kristīgiem cilvēkiem ēst un dzert, no paša Kristus iestādīts. Kur tas rakstīts? Tā raksta svētās priecas mācītāji: Matējs, Marks, Lūka un Svētais Pāvils. Mūsu Kungs tanī naktī, kad tas tika nodots, ņēma maizi, pateicās, pārlauza un deva to saviem mācekļiem, sacīdams: „Ņemiet un ēdiet, tā ir mana miesa, kas par jums tiek dota: to dariet mani pieminēdami.” Tāpat Viņš arī ņēma biķeri pēc vakarēdiena un tie to deva, sacīdams: „Ņemiet un dzeriet visi no tā. Šis biķeris ir jaunā derība manās asinīs, kas par jums un par daudziem tiek izlietas grēku piedošanai. To dariet, cikkārt jūs to dzeriet, mani pieminēdami.” (Mt. 26:26-28; Lk. 14:22-24; Lk. 22:19-20; I. Kor. 11:23-25) Ko Palīdz tāda ēšana un dzeršana? To mums māca vārdi: „par jums dota” un „izlietas grēku piedošanai”, proti, ka mums Svētā Vakarēdienā ar tādiem vārdiem tiek dota grēku piedošana, dzīvība un mūžīgā svētība, jo kur grēku piedošana, tur ir arī dzīvība un mūžīgā svētība. Kā miesa ēšana un dzeršana var darīt tādas lietas? Ēšana un dzeršana vien to nedara, bet tie vārdi, kas tur stāv: „par jums dota” un „izlietas grēku piedošanai.” Šie vārdi pie miesīgās ēšanas un dzeršanas Svētā Vakarēdiena ļoti cienījami, un kas šiem vārdiem tic, tam notiek, ko tie sola un kā tie skan, proti: grēku piedošana. Kas tādu Vakarēdienu bauda cienīgi? Gavēt un ārīgi gatavoties ir gan laba lieta, bet tas ir cienīgs un īsti labi gatavojies, kas tic vārdiem: „par jums dota” un „izlietas grēku piedošanai.” Bet kas šiem vārdiem netic vai šaubās, tas ir necienīgs un nav labi gatavojies, jo vārdi: „par jums” prasa visai ticīgas sirdis. Plašāks izskaidrojums par Svētā Vakarēdiena praksi un nozīmi Luterāņu tradīcijā ir atrodas šis lapas angļu valodas daļā. The Theological Foundations of Holy Communion 1. The Lord's Supper was instituted by Jesus Christ himself (1 Cor. 11:23-25; Matt. 26:26-28). 2. In Holy Communion the crucified and risen Christ is present in word and action. This presence is a mystery. 3. Holy Communion is a means of grace through which the crucified and risen Christ awakens faith, saves, forgives, unites, gives life, comforts and strengthens God's people for the work to which they are called in the world. 4. Holy Communion is also a great and joyous thanksgiving (Eucharist - Greek for thanksgiving) for everything accomplished by God in creation, redemption and sanctification. In the Eucharist, God's people give thanks for all of God's blessings. 5. Eucharistic celebrations incorporate the whole Christian church in every time and place. The whole church is involved in each local eucharistic celebration (1 Cor. 10:16-17). 6. In the Lord's Supper, by the power of the Holy Spirit, we remember and experience anew the creative and redemptive acts of God, receive the gift of the presence of Christ, and look forward in anticipation to our future with God. 7. Participation in the Lord's Supper empowers and compels us to imitate the example of our Lord who is both host and servant and to embody and reflect the unity which the Lord's Supper symbolizes. (Lk. 22:24-27; Jn. 13:1-20; 1 Cor. 10:17.) 8. In Baptism we are incorporated into the body of Christ, the church. In Holy Communion the church is nourished and strengthened. Therefore we speak of and practice communion of the baptized. The Practical Principles of Holy Communion 1. In the Eucharist, Christ gathers, teaches and nourishes the people of God. It is these gathered people of God who celebrate the Eucharist. 2. In accordance with traditional church practice and the Lutheran Confessions, an ordained minister, as one whose ministry originates within and is affirmed by the whole church, presides over the eucharistic celebration. Only one ordained minister presides. 3. Persons not ordained may be authorized by the synodical bishop to preside at the Lord's Supper in those situations where an ordained minister is not available for an extended period of time. Such exemptions are allowed for only a specific time, place, and person. 4. Our liturgical practice embodies the priesthood of all believers; therefore, properly trained lay persons serve in a variety of roles including the distribution of the elements. 5. As a participant in the worshipping community and as a symbol of the unity of the church, the presiding minister communes at each Eucharist. Such communion may be served by an assisting minister or be self-administered. 6. The Brief Order for Confession and Forgiveness may be used before the Eucharist. Opportunities for corporate and private confession and forgiveness preceding the Eucharist are especially appropriate during penitential seasons of the Church Year. 7. Holy Communion has two principal parts: the proclamation of the Word and the sharing of the sacramental meal. Surrounded by prayer, praise and thanksgiving, these two parts are so intimately connected as to form one unified act of worship. 8. According to the Lutheran Confessions, Holy Communion is offered every Sunday. 9. The Lord's Supper is God's meal for the baptized. Admission to the Supper is by Christ's invitation, offered through the church to the baptized. 10. As persons move to congregations where practices differ regarding age for first Communion, care needs to be taken that the difference in practice is resolved in a manner which promotes growth in faith and discipleship for all who are concerned. 11. Preparation for the sacrament does not make one worthy to receive the sacrament. However, personal preparation, which may include self-examination, private confession, prayer, fasting, reconciliation with others, and meditation, is encouraged. 12. Personal and corporate educational activities of a life-long nature are encouraged as a means of developing an awareness of and receptivity to the gifts of Word and Sacrament. 13. We are committed to eucharistic hospitality. Baptized persons of Lutheran and other Christian faith communities are welcomed to the Lord's Table. 14. Because of the universal nature of the church, Lutherans may participate in eucharistic services of other Christian churches. As a visitor, one should respect the practice of the host congregation. 15. Lutherans traditionally use bread and wine in the celebration of the Lord's Supper. In certain circumstances grape juice is used. (1 Cor. 11:23-26; Matt. 26:26-29; Mk. 14:22-25.) 16. Both elements are offered in Holy Communion. Communicants normally receive both bread and wine. Under certain circumstances the reception of only one element is acceptable. 17. Practices vary as to the use of one loaf of bread or wafers and as to the use of a chalice or individual glasses. A loaf of bread and the common cup are rich biblical symbols of the unity of the church. 18. Holy Communion, usually celebrated within a congregational setting, may also be celebrated in non-congregational settings where the baptized gather for worship. The presider is to be an ordained minister. 19. Congregations will provide Holy Communion for those persons who, for reasons of illness or confinement, are unable to attend public worship. As an extension of the congregation's celebration of the Eucharist, trained and designated lay members may distribute Holy Communion following the worship service. At other times, ordained persons may celebrate the sacrament with those unable to participate in public worship. (Occasional Services, pp. 76-88.) 20. The biblical words of institution declare God's action and invitation. They are set within the context of the Great Thanksgiving. A variety of eucharistic prayers is available and their use is encouraged. These prayers of thanksgiving lift up the gracious work of God in creation, redemption, and sanctification. 21. A sufficient quantity of bread and wine to serve the congregation is brought to the altar. Should more of either element be needed during distribution, a further prayer for the sanctification of the elements may be said. 22. The elements offered for the celebration of the Lord's Supper have been set aside for a special purpose. Leftover elements are consumed by those present, or disposed of in an appropriate manner. 23. A variety of practices is followed in the distribution and reception of the elements. The practice chosen should provide the image and experience of unity in the body of Christ. One post-Communion blessing, after all have been served, best expresses this unity. Either kneeling or standing is an acceptable posture for reception. Care needs to be taken to ensure that hospitality is extended to disabled persons. “"Statement on Sacramental Practices " of the Evangelical Lutheran Church in Canada. Kristības Baptism The sacraments of Baptism and the Lord's Supper are means of grace through which God's gracious, forgiving, and nurturing love is freely given to God's people. These sacraments are gifts of God's presence. Baptism is the sacrament of initiation into life with Christ. The Augsburg Confession states that “ the sacraments were instituted not only to be signs by which people might be identified outwardly as Christians, but that they are signs and testimonies of God's will toward us for the purpose of awakening and strengthening our faith" (Article XIII). Parents who wish to have their child baptized or adults desiring baptism for themselves are encouraged to contact the Minister of the Congregation. Baptism normally takes place within the regular corporate worship of the congregation. At St. John’s baptisms in the Latvian language worship service may be in both Latvian and English as necessary. Baptisms within the English worship service are in English only. The theological foundations and practical principles of Baptism in the Lutheran tradition are outlined in the following “Statement on Sacramental Practices ” of the Evangelical Lutheran Church in Canada. No Dziesmu Grāmata latviešiem tēvzemē un svešumā (LELBāL / LELBA, 1993), 46. lpp. Kristīšana ir pirmā Dieva žēlastības dāvana, ko svarīgi saņemt pēc iespējas ātrāk. Kristībā mēs topam savienoti ar Dieva uzvaru pār grēku un nāvi, kas iegūta Jēzū Kristū: „Jo mēs līdz ar viņu kristībā esam aprakti nāvē, lai tāpat kā Kristus sava Tēva godības spēkā uzcelts no miroņiem, arī mēs dzīvotu atjaunotā dzīvē.” (Rom. 6:4) Turpmākā dzīvē kristība turpina atdot grēkā zaudēto Dieva tēlu un līdzību (lasi 1. Mozus 1:26-27): „Un apģērbiet jaunu cilvēku, kas atjaunojas atziņā par sava radītāja attēlu” (Kol. 3:10) Kristība liecina, ka piederam Dieva jaunai radībai: „…kas ir Kristū, tas ir jauns radījums; kas bijis, ir pagājis, redzi, viss ir tapis jauns.” (II Kor. 5:17) Kristības mūs ieved Dieva draudzē – kristīgā Baznīcā: „Jo mēs visi esam vienā garā kristīti par vienu miesu…” (II Kor. 12:13) Kristībā apliecinām, ka Dievs ir mūsu Tēvs, un mēs – Viņa bērni. Kristīšana izdarāma dievkalpojuma laikā draudzes vidū. Tikai izņēmuma gadījumā kristība var notikt privāti. Par to nekavējoties jāziņo tās draudzes dievkalpojumā, kurā kristītais ir uzņemts. Pirms kristībām vecākus un krustvecākus mācītājs informē par kristības nozīmi un par bērna garīgās audzināšanas pienākumiem, kuŗus tie uzņemas. Pieaugušie pirms kristīšanas jāiepazīstina ar kristīgās ticības pamatiem, baznīcas darbu un uzdevumiem, kā arī ar draudzes locekļa pienākumiem un tiesībām. Parasti kristīšanu izdara ordinēts mācītājs/mācītāja; bet ar draudzes mācītāja vai, ja tāda nav, ar prāvesta atļauju to var izdarīt arī neordinēts draudzes loceklis, kurš tad par notikušo kristību nekavējoties ziņo atļaujas devējam. Draudot drīzai nāvei, kristīt var katrs kristīts cilvēks lietojot ūdeni un sekojošos vārdus: „(vārds), es tevi kristu Dieva Tēva, Dēla un Svētā Gara vārdā. Āmen.” Tam seko visu liecinieku kopīgi teikts „Mūsu Tēvs…” Par šādām kristībām jāziņo draudzes mācītājam. The Theological Foundations of Baptism 1. The Sacrament of Christian Baptism is grounded in the life, death, and resurrection of Jesus. The institution of Christian Baptism has its source in the Great Commission and in Jesus' own baptism. (Matt. 28:19-20; Matt. 3:13-17; Mk. 1:9-11; Lk. 3:21-22; John 1:29ff.) 2. In Baptism we die and rise with Christ. God acted in Christ to save us; God acts through Baptism to save us. The baptized are pardoned, cleansed and sanctified in Christ. (Rom. 6:3-5.) 3. In Baptism we are called into the Christian community and incorporated into the body of Christ, in which we are made a new creation, reconciled to God, and entrusted with the ministry of reconciliation. The community of the baptized is, therefore, the body of Christ, continuing God's mission in the world and sharing in the hope of the world to come. (1 Cor. 12:12ff; 2 Cor. 5:14-21.) 4. In Baptism God seals us with the Holy Spirit, who nurtures our life of faith until we enter into the full possession of our inheritance. We are born anew, and marked with the cross of Christ forever. (2 Cor. 1:21-22; Eph. 1:13-14; John 3:1-8; Rom. 6:1-11.) 5. In Baptism we renounce the powers of darkness and dedicate ourselves to participating in the inbreaking reign of God. 6. A person is baptized once; Baptism is not repeated. Christians live and affirm their Baptism through daily repentance, receiving forgiveness and renewal in the Holy Spirit. Baptism is a daily dying to sin and rising to newness of life. The Practical Principles of Baptism 1. Baptism is administered with water in the name of the Father, Son and Holy Spirit. 2. In the baptismal celebration water is used generously. A variety of modes is used; pouring and immersion are rich symbols of the nature of Baptism. 3. Candidates for Baptism are those children born to members of the congregation, children for whom other congregational members assume the responsibility of nurture in the faith, and older children or adults who, following preparation and instruction, declare their faith in Jesus Christ and desire Baptism. 4. Baptism is preceded by a period of instruction. Such instruction in faith and life constitutes training in discipleship. When young children are baptized, the parents and sponsors are instructed; otherwise the baptismal candidates themselves are instructed. This training in discipleship continues for the life of the baptized. 5. The celebration of the Sacrament of Baptism ordinarily includes the following: presentation, thanksgiving, renunciation of sin and evil, profession of faith, baptism with water, laying on of hands and invocation of the Holy Spirit, signing with the cross and welcome into the congregation. 6. Baptism normally takes place within the corporate worship of the congregation and is administered by an ordained minister called by the congregation or by an ordained minister granted permission by the former 7. In cases of emergency, a person may be baptized by any Christian in the name of the Father, Son and Holy Spirit. Should sudden death preclude such a Baptism, we believe the grace of God will prevail. 8. When circumstances require Baptism outside of corporate worship, a public announcement of the Baptism is made at the service the Sunday following. Provision is also made for the use of the rite for Public Recognition of the Baptism at corporate worship (Occasional Services, pp. 17-22). 9. The congregation assumes a sponsoring role for all baptized persons within its local setting. Congregations are encouraged to select at least one sponsor from the congregation for each candidate for Baptism. The parents may select additional sponsors. It is assumed that all sponsors are involved in the faith and life of a Christian community. The primary role of sponsors is to provide spiritual nurture and encourage integration of the baptized into the community of believers. 10. Baptism is affirmed throughout the Christian's life in daily living and in worship. Regular services of the congregation provide opportunities for participation in confession and forgiveness, the celebration of Holy Communion, and the Baptism of others. The rite for Affirmation of Baptism may be used at any time; it is especially appropriate at confirmation, at times of membership reception and restoration, and during the seasons of Lent and Easter. 11. All Baptisms are entered into the permanent records of the congregation and certificates are issued at the time of the administration of the sacrament. Evangelical Lutheran Church in Canada, “Statement on Sacramental Practices ”. Iesvētības Confirmation Confirmation Classes We affirm the work of the Holy Spirit in our lives, continually calling and renewing us since the day of our baptism, providing the seed for our continual spiritual growth and maturation in faith. In baptism parents and sponsors promise the nurturing of Christian faith in children, in the church and at home. Parents have primary responsibility to raise their children in the faith. The church is to help each baptized Christian grow in knowledge, insight, and faithfulness as a servant of Christ. Baptized Christians need to be led into lives of faith, hope, and love, grounded in the pattern of death and resurrection. Faith is a gift of the Holy Spirit. Faith is received and communicated in many ways. We need to grow and mature in this faith throughout all our life. The Holy Spirit works through our experiences in life, our relationships with each other, and by our reflection upon situations to urge and encourage us towards a mature faith. The use of the catechetical question "What does this mean?" offers a way—through textual material and classroom structures among other means—of understanding our lives in the context of our baptism into Christ. Reflecting upon various life experiences can result in new growth in faith. That is what is celebrated by using "Affirmation of Baptism." There is no "proper age" at which persons should begin confirmation ministry. Again, confirmation ministry is a birth to death process in a baptismal context. Confirmation is not a one-time classroom programme then, but rather an ongoing ministry the church offers for the sake of the pastoral care and spiritual growth of its members. Confirmation has traditionally been planned for young people between the ages of sixteen and eighteen. Increasingly, young adults beyond age eighteen and adults desire to be confirmed. The traditional time for confirmation ministry needs to be expanded to include persons of all ages. (revised text from: The Evangelical Lutheran Church in Canada The Report of the Confirmation Task Force at www.elcic.ca) Confirmation programme at St. John’s The confirmation class at St. John’s is a two-year programme. The classes begin in September and Confirmation is generally in late May or early June of the second year. Classes are taught in English, except when all members of the class are fluent in Latvian. During the programme, there are various retreats and activities together with confirmation classes from other Latvian Lutheran churches. The Confirmation programme at St. John’s includes: Bible study Church history and the history of the Lutheran tradition Understanding worship and liturgy Developing a personal spiritual life Following Jesus Christ in service to the world For further information about the Confirmation programme, please contact the Minister of the Congregation, or the church office 416-921-3327 to make an appointment. For further information about Confirmation in the Lutheran tradition, please see the Evangelical Lutheran Church in Canada The Report of the Confirmation Task Force at www.elcic.ca. Marriage Laulības Marriage is a gift of God and a means of his grace, in which man and woman become one flesh. It is God’s purpose that, as husband and wife give themselves to each other in love, they shall grow together and be united in that love, as Christ is united with his Church. [1] Marriage is a glad occasion overflowing with joy, and those who celebrate it rejoice in the gifts of God – life, health, strength, sexuality, the family – all that the Creator declared from the beginning to be “very good.” Marriage is not an exclusively Christian possession. It is a structure of social life which belongs to all humanity. It is essentially a covenant of fidelity between a man and a woman made with society’s sanction, grounded in the steadfast love of God. God’s abiding faithfulness is the model; as he is, so should we be. Both church and state have an interest in marriage, and marriage is done in the presence of a representative of one or the other. But the marriage is concluded by the two partners – signified by the giving and receiving of a ring and the signing of the state issued marriage license, to which the minister is the principle witness to their action. Nonetheless, the couple is not left on their own to fulfil the promises they have made to each other, for God’s blessing and support are asked. Marriage services at St. John’s: Couples who plan to be married at St. John’s Latvian Lutheran Church or have asked that a minister of our church officiate at their wedding at another site, should contact the Minister of the Congregation, Rev. Dr. F.T. Kristbergs to discuss the nature of marriage, the form of the service as well as the confirmation of the date, time and place of the wedding. The marriage service is designed to present a variety of options, suggestions and possibilities, which endeavour to meet the needs of the various situations resulting in the interactions of a pluralistic society yet maintaining a clear Christian proclamation of the Gospel. The marriage service in the Lutheran Book of Worship and the Anglican Church of Canada The Celebration and Blessing of a Marriage should be regarded as guidelines from which a marriage service appropriate to the particular occasion might be constructed. In the past both Advent and Lent have been regarded as “closed times” when marriages were not solemnized. Our pluralistic society is not governed by the church year, and so it seems undesirable in most places to forbid marriage for ten weeks of the year. Holy Week is the one week of the year when marriages are out of place and especially the three days of Maundy Thursday, Good Friday and Holy Saturday when all the attention of the church is directed at the mystery of redemption. [2] Some other considerations about marriages at St. John’s: Bible readings. You may select Bible readings of your choice for your wedding. Family members and friends can be readers. Readings may be selected from any Bible translation. If it is your choice, readings may be done in a language appropriate for your needs. Secular readings. Readings from secular literature are to be selected with great care and must have the approval of the Minister of the Congregation. Wedding vows. The wedding vows used in services at St. John’s are traditional Christian vows and follow the texts of the Latvian Evangelical Lutheran Church service (for Latvian language weddings), or the wedding order of the Anglican Church of Canada in The Book of Alternative Services (for English or English/Latvian language services). Couples desiring to write their own wedding vows should do so with great care, insuring that the vows conform to the principles of Christian wedding vows. A full and final text of the vows written by the couple must be sent to the Minister of the Congregation for approval at least two months before the wedding date. The pastor and the congregation have a right to refuse to participate ina wedding service for which the vows are not, in his/her opinion, in full conformity with the principles of a Christian wedding and marriage. Organist. You may contract for the services of another organist. We do require that other organists obtain permission from Rev. Dr. Anita Gaide, principal organist at St. John’s, for the use our church organ. The Casavant organ at St. John’s is a valuable instrument and we entrust its use only to qualified musicians. Music. The marriage service is a service of worship, and the music therefore must be carefully and discriminatingly chosen. It should embody high standards of quality and the texts of solos and hymns should reflect the praise of God, the steadfast love of Christ for his church as the foundation and model of love and fidelity in marriage, the invocation of God’s presence and blessing. Whenever music is employed in the service and by whatever instruments or voices, it should be of high quality and not cloud the mood of the service with triteness or sentimentality. It should moreover be within the ability of the performers at hand to play and sing with assurance. Flowers and decorations: Decoration of the church, within the bounds of propriety and without altering the interior architecture and liturgical space of the church, is your choice and responsibility. Before making any arrangements for decorations, please contact the Minister of the Congregation and the church office. Photographers. Photography during the service can be disruptive and detract from the solemnity and religious character of the wedding in a Christian church. However, if you feel compelled to have the wedding service filmed or photographed, the photographer must contact the Minister of the Congregation one week before the wedding so that the restrictions on photography can be fully explained. St. John’s reserves the right to ban photographers from the church if they interfere with the solemn and religious character of the service. Rehearsal: It is recommended that a rehearsal be held one or two days before the wedding. The scheduling of the rehearsal may depend on the availability of the church. The rehearsal usually lasts about one hour and is meant to familiarize the members of the wedding party with their roles in the service. All persons participating in the service should attend the rehearsal. Receptions and use of the church halls. *Arrangements for additional use of the church halls must be made in advance through the church office. The use of alcoholic beverages in the church halls before or after the rehearsal and/or wedding service is permissible only with the prior permission of the church council and with the appropriate LCBO licenses. Honoraria:* Since the duties associated with weddings are not part of their regular responsibilities at St. John’s, there is an additional fee for the services of the organist and church custodian. The usual honorarium for the organist is $125.00; the honorarium for the custodian is $100.00. An increase in the honoraria is appropriate for special demands of time, work, and services. Clergy honorarium is at your discretion. 1 The Book of Alternative Services of the Anglican Church in Canada: The Celebration and Blessing of a Marriage (Anglican Book Centre: Toronto), 21. 2 Philip H. Pfatteicher and Carlos R. Messerli, Manual on the Liturgy: The Lutheran Book of Worship, (Augsburg Publishing House: Minneapolis, MN, 1979), 345 ff. Bēres Funerals No Dziesmu Grāmata latviešiem tēvzemē un svešumā (LELBāL/LELB, 1993), 52. lpp. Bēres ir pēdējais kristīgais pienākums pret mirušo, nododot viņu Dieva rokās, un kristīgas mirušo izvadīšanas uzdevums ir ar evanģelija vēsti paust augšāmcelšanās cerību, mierināt sērotājus: „Mēs gribam, brāļi un māsas, lai jūs būtu skaidrībā par tiem, kas aizmiguši, un lai jūs nenodotos skumjām kā tie, kam nav cerības.14 Jo tāpat, kā mēs ticam, ka Jēzus ir nomiris un augšāmcēlies, Dievs arī aizmigušos caur Jēzu vedīs godībā kopā ar Viņu…. Jo Dievs mūs nav nolicis dusmībai, bet lai mēs iegūtu pestīšanu caur mūsu Kungu Jēzu Kristu,10 kas par mums ir miris, lai mēs kopā ar Viņu dzīvotu, vienalga, vai esam nomodā vai aizmiguši.”.(I Tesal. 4:13-14, 5:9-10) Draudzes locekļus var izvadīt no draudzes dievnama. Sākot bēŗu dievkalpojumu, zārku var arī aizvērt. Mūsu tradīcija ir mirušo apglabāšana zemē. Tomēr pret pārpelošanu nav ne bībelisku, nedz doktrinālu iebildumu. Pelnu urnas apbedāmas kapsētā zemē vai novietojamas sevišķi tam nolūkam sagatavotā vietā (nišā) kapos vai dievnamā. Funerālijas izdarāmas pirms pārpelnošanas. Sekulāras runas nedrīkst iestarpināt izvadīšanas dievkalpojumā. Lietojot Dziesmu grāmatā (53.–60. lpp.) doto bēŗu kārtību, izņēmuma gadījumos katrs iesvētīts draudzes loceklis var izvadīt kristītu mirušo.